Twenty-four sermons preached at the merchants-lecture at Pinners Hall by Timothy Cruso.

SERMON I. April 23. 1695. MATTHEW XVI . xvii .

And Jesus answered and said unto him , Blessed art thou Simon Bar-jona : For Flesh and Blood hath not revealed it unto thee , but my Father which is in Heaven .

TO understand the occasion of these Words , we must look back as far as ver. 13. of this Chapter , where our Lord , having a mind to clear and confirm his Disciples in the Knowledge of himself , makes way for it , by the proposing of such Questions , as would draw forth suitable Answers . Accordingly

1. He asks them , what was the Opinion of others concerning him . Whom do Men say , that I the Son of Man am ? Christ usually stiled himself thus , Son of Man , not only as an Expression of his Humility , but to shew that he was the promised Seed , the Person foretold under that Character in the Old Testament , Psal. 8.4.80.17 . Dan. 7.13 . And perhaps also to try the Faith of his Hearers , whether they had an Eye to any more than his Humanity ; therefore says he here , what does that World which you Converse with , think of me , what kind of Person do they take me to be ? The Answer is , ver. 14. Some say , that thou art John the Baptist , some Elias , and others Jeremias , or one of the Prophets . Here was a diversity of Opinions about Christ , and none of them right , but all false and fabulous , the Products of vain Imagination . That Christ was John the Baptist , risen from the Dead , was Herods Opinion , Chap. 14.2 . That he was Elias , was the Opinion of many among the Jews , who had a mistaken Notion that Elias must first come before the Appearance of Christ , Chap. 17.10 . And again another sort of them thought , that he was the Soul of some eminent Deceased Prophet in a new Body ; which was one of the wild Conceits of that dark , erroneous Age.

But 2. Christ asks them , what was their own Opinion ? ver. 15. Whom say ye , that I am ? Do you concur with this blind and ignorant World , or have you any better Apprehensions of me different from theirs ? 'T is meet , that you who are my little Flock , should give me some account of your particular Belief ; and 't is also meet , that seeing you are to Preach me unto others , you should first make some Confession of me your selves . The Answer to this , and the Person answering , we have ver. 16. Which , because it hath an immediate Coherence with the Words now before us , ought to be distinctly consider'd . And

1. We may begin with the less considerable Part , the Person speaking , [ Simon Peter answered and said . ] 'T is probable , that he spake as the Mouth of the Apostles , in the Name of all , and that the rest agreed to this Testimony , and believ'd as he said . Not that he had any real Precedency , or Superiority above the rest ( for then , why should they enquire , who was the greatest , &c. Chap. 18.1 . ) but because he was one of the first call'd to the Apostleship , and of the more esteem among them , as he was of so long a standing ; and because he was of a very warm and forward Spirit , as is evident by many other Passages .

2. Here is the Thing spoken , which is the main Subject of our Consideration . [ Thou art Christ the Son of the Living God . ] The same good Confession was made once before by Peter , John 6.69 . And now repeated , to evidence his firm Establishment in this grand Article of Faith . In which our Lord is describ'd two Ways , both by his Office , and his Essence .

1. Christ is a Name of Office , of the same Signification with the Messiah , as the Holy Ghost himself Interprets it . John 1.41 . The anointed of the Lord ; he to whom the Prophets witness't , he that should come into the World ; as John 11.27 . He whose Work and Business was to be a Saviour , not a Temporal , but an Eternal one , a Saviour from Sin and Wrath , from the drudgery of the Devil , and the Prison of Hell .

2. The Son of God is a Name , which respects his Essence and Being ; a Son , not by Adoption and Grace , as the Baptist , and Elias , and Jeremy , and the other Prophets were , but a Son by Nature ; a Son whose Generation is ineffable , for he is infinitely Equal with the Father ; for he is true God , as well as Son of God ; the Father hath that Title of the Living God , in Opposition to false Gods , Jer. 10.10 . Acts 14.15 . And the very same Title is likewise given to the Son , Heb. 3.12 . Jesus is true Jehovah , and ( according to the true Import of that Word ) he hath Life in himself , as the Father hath , John 5.26 . Well ; Christ's Commendation of this Confession , is set down in the Text , Jesus answered and said unto him , &c. Where we may take Notice of three Things .

1. The Name which Christ calls this Apostle by . Simon Bar-jonai , or Simon , Son of Jona , as the Word signifies . Peter was the Name that Christ gave to him , ver. 18. As God gave the Name of Israel to Jacob , Gen. 32.28 . But here Christ puts him in Mind of the meanness of his Extraction , and of what he was originally ; as he does again after his fall , no less than three Times over , John 21.15 , 16 , 17 What change soever is made upon us by the Favour and Mercy of God , 't is good to reflect sometimes upon our Primitive Vileness and Wretchedness , to look to the Rock whence we are hewen , and the hole of the Pit , whence we are digged .

2. The Happy State which Christ pronounc't him to be in . Blessed art thou . Christ had Authority to pronounce Persons blessed , for he had Power to make them so , Acts 3.26 . God having raised up his Son Jesus , sent him to bless you . He can really and effectually do it ; what Palak said falsly of Balaam , is true of Christ , The Man whom he blesses , is blessed ( Numb. 22.6 . ) If he blesses , we shall be blessed for ever , as David said to God , 1 Chron. 17.27 . Such is the Blessedness which Christ speaks of here ; both Perfect and Perpetual , without Defect and without Decay .

3. The Reason assign'd to back this comfortable Sentence , which refers to the Way and Means of the discovery of that Truth which Peter had now confest ; and this is laid down both Negatively and Affirmatively .

1. Negatively , For Flesh and Blood hath not revealed it unto Thee . Flesh and Blood are variously taken in Scripture .

1. Sometimes for the humane Nature , consisting of Soul and Body ; so Heb. 2.14 .

2. Sometimes for the natural Body , accompanied with its present Infirmities , in Opposition to a spiritual glorified Body . So 1 Cor. 15.50 .

3. Sometimes for humane Instruction , so Gal. 1.16 . Paul says , that he conferred not with Flesh and Blood , which is the same Thing , with not receiving the Gospel which he Preacht , of Man , ver. 12.

4. Sometimes for humane Opposition , so Eph. 6.12 . We wrestle not with Flesh and Blood , &c. i. e. we have not only to do with persecuting Men , but raging Devils .

5. Sometimes for natural Reason ; our own Judgments and Understanding . And this I take to be the principal Sense of the Phrase here ; q. d. Thou dost not owe this Revelation to thy self , or to any discerning Faculty in thee above other Men.

2. Affirmatively , But my Father which is in Heaven . Four Things seem to be intimated by this .

1. That there is a mysterious Order in all Divine Operations , according to which God the Father is to be lookt upon as the Fountain . The Father Works , and the Son and Spirit Works conjunctly ; there is no Inequality or Subordination among the Persons , and yet we are led by the Gospel to Eye the first Person as the spring of all . When our Lord speaks of sending the Comforter , 't is from the Father , John 15.26 . And when the Spirit of the Son is sent forth into our Hearts , God is said to do it , which is plainly meant of God the Father , Gal. 4.6 .

2. That in all the Works of Grace towards lost Creatures , God acts as the Father of Christ , Eph. 1.3 . Blessed be the God and Father of our Lord Jesus Christ , who hath blessed us with all spiritual Blessings in him . Out of Christ we can expect only the Curse of God , as a revenging Judge , but we can expect nothing from him as a Father , in a way of Love and Mercy .

3. Acquaintance with the only begotten Son of God must flow from him that begat him . No Man knoweth the Son , but the Father , as no Man knoweth the Father but the Son , Mat. 11.27 . Therefore they mutually manifest and declare each other , which none else is capable of doing . Who should lay open the Secrets of one Man to another , but himself ? And who should reveal the glorious Persons in the Godhead , but themselves ? See 1 Cor. 2.11 .

4. If therefore we look for Light , we must look upwards . As the Sun over our Heads is the visible Cause of natural Illumination , so spiritual Illumination is from an Infinite Being above the Sun . 'T is one of the gracious Issues which belong to our Father in Heaven . The dark Places of the Earth , unanimously say , it is not in us . Every good and perfect Gift is from above , and cometh down from the Father of Lights . James 1.17 . The Words thus open'd , come to this Point .

Obs. There is a certain Blessedness annext to the Knowledge of those Truths , which humane Reason does not discover , but God himself . Here 1. Shew , That there are some Truths necessary to be believ'd , which humane Reason neither does nor can discover . 2. How such Truths are discovered by God . 3. What kind of Knowledge is the Effect of this discovery . 4. Wherein lyes the Blessedness annext to that Knowledge . 5. Why it is so . 6. Use .

1. To shew , That there are some Truths necessary to be believ'd , which humane Reason cannot discover . The peculiar Doctrines of the Gospel are as deep , as the Commands of the Law are broad . But I will confine my self to the instance mention'd in the Context , the Godhead of Jesus Christ . Every one is bound to believe this , and every Man that calls himself a Christian , professes the Belief of it ; without such a Profession , his Christianity is void , and without such a Belief , his Profession is vain . To take upon us the Christian Name , and deny the Deity of Christ , is a lying to Men , and an outward acknowledgment of this , where there is not an Hearty Consent , is lying to God . Now that this is not discoverable by humane Reason , is no difficult Matter to prove . Let us consider a little these two Things .

1. Reason could never have found out this Truth , of the Godhead of Christ . The Existence of a God is a natural Impression upon the Minds of Men , and therefore almost universally own'd ; but a Trinity of Persons in Unity of Essence , and such an Order among the Persons , as makes Jesus Christ the Second determinately , not the First or Third , is one of the great Mysteries of Faith . By those common remainders of Light , which every Man hath , that comes into the World , every Age hath brought forth some new Inventions and Discoveries of Things that have been truly ingenious and useful in their kind , but still they have been Things within the proper Compass and sphaere of Nature . Jesus Christ would have been for ever the unknown God , if Reason had been left to make the search . For ,

1. How many parts of the World are there , utterly destitute of the Knowledge of this Truth ! Though the Nations of them that are saved walk in the Light of it , yet there are several other Nations of Men that have natural Sagacity enough , who sit in gross Darkness as to these Things . Multitudes , Multitudes , in the Wilderness of the Heathen , whom God hath not yet brought into the Valley of Vision , that never heard whether there be a Christ or no. He that should tell the uncalled Gentiles of such a Person , would be a Barbarian to them , though he had learnt to speak in their own Tongue .

2. The Notions of some of the Learned Heathens which look a little this way , were both borrow'd and deprav'd . What was true in them , was not their own , but learnt by Tradition from the Jews , who were instructed out of the Law ; all the rest was wretchedly corrupt , and dishonourable to Christ , and injurious to Religion . Therefore the Apostle gives that Caution , Col. 2.8 . Beware lest any Man spoil you through Philosophy and vain Deceit , &c. And therefore he passes that Censure , Rom. 1.22 . Professing themselves to be wise , they become Fools .

3. Those Signatures and Prints of this Truth which some fancy to be upon the visible Creation , are too obscure to Collect so great a Doctrine from . There may be some little dim resemblances of a Trinity in some of the Works of God , but as they are too weak to confirm our Faith of it by , so we may safely conclude , that no Man in the World , would ever have spelt a Trinity out of them , if he had not heard of it before . But as Knowledge is easie to him that understandeth , Prov. 14 6. So we fancy many Evidences of those Things , of which we are convinc'd already .

2. Reason cannot find out this Truth to Perfection , though the Scripture hath brought it to Light ; now it is reveal'd to us another Way , Reason is puzzled with it . For

1. Things of an Infinite Nature must needs be Eternal Riddles to Finites Minds God would not be God , if Men or Angels could comprehend him ; he must cease to be what he is , if we could fully know what he is . Uncreated Excellency and Glory cannot be taken in to such shallow and scanty Thoughts . We can understand the Relation which is between Creatures like our selves , we can explain it , and give a satisfactory Account of it one to another ; but how the Divine Persons , our Everlasting Creators ( as the Spirit sometimes expresses it ) are mutually related , is not to be perfectly unfolded . How the same Person should be Man and yet God , how the same God should be a Son , and yet never begin to be , will be matter of endless Admiration .

2. Reason Objects so many Difficulties against this Truth , of the Sonship of Jesus Christ , as make us very slow in receiving it . The manner of it is so inexplicable , that therefore the thing it self seems to be incredible ; for naturally we affect to be satisfied how every thing is , which we allow to be . The carnal Mind is Enmity in this Case , and instead of promoting , opposes , therefore the Apostle speaks of casting down Imaginations , or Reasonings ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) by the Ministry of the Gospel , 2 Cor. 10.5 . As there is a natural Popery , so a natural Socinianism , which exalts it self against the Knowledge of God and Christ .

3. The Faith of these Things which is wrought in us , is not built upon the Evidence of Reason , but the Authority of God . There is indeed a Reason of Faith ; it is reasonable that we should believe whatsoever God reveals , and 't is reasonable we should be assur'd , that this or that is his Revelation ; so far Reason is subservient to Faith in the general ; but to believe a particular Truth because it may be retionally demonstrated , is not the Faith of the Gospel ; we are to believe , because it is Divinely Revealed ; this is Faith . Otherwise in believing , we do not set our Seal to the Truth of God , but the Reason of the Thing . So that if it were possible to bring other Proofs as well as Scriptural of the Deity of our Lord Jesus ( which it is not , for it is a Matter of pure Revelation ) yet the Faith of a Christian , as such , could not rest upon them .

2. How are such Truths as these discovered to us by God . In short , it is the special Work of the Spirit to reveal Christ to us , to direct our Minds into the Knowledge of his Person , and to take of his Things and to spread them before us with convincing Light . Eye hath not seen , &c. The Things which God hath prepared , &c. But God hath revealed them to us by his Spirit , for the Spirit searcheth all Things , &c. 1 Cor. 2.9 , 10. But as to the Way and Manner of this Revelation of Divine Things by the Spirit of God , I would offer these Particulars .

1. It is not in the neglect and disuse of outward Means . God will not countenance our Contempt of what is required and appointed by himself . He hath commanded us privately to search the Scriptures which testifie of Christ , and to attend the Publick Preaching of Christ in Worshipping Assemblies ; and so in and by the Word , as a fit vehicle of spiritual Light , he is pleas'd to convey the Knowledge of himself , and of his Son . The Scriptures and Ordinances cannot enlighten us without the Spirit , and ordinarily the Spirit does it not without them , Ministers are stiled Instructors in Christ , 1 Cor. 4.15 . And they are so by Vertue of the Institution of Christ , and the Spirit of Christ imploys and make use of them to serve the Purposes and Ends of his own Grace .

Obj. Does not the Holy Ghost say , They shall not teach every Man his Neighbour , and his Brother , saying , Know the Lord , &c. Heb. 8.11 . And you need not that any Man teach you , 1 John 2.27 .

Ans. 1. 'T is most evident , that these Places do not intend the advancing of immediate Illumination , in defiance to instituted Means ; the teaching of God are not to be oppos'd to the teachings of Men ; for even in the New Testament the teachings of Men are often mention'd as subordinate to the teachings of God . He that heareth you , says Christ to his Apostles , heareth me , Luke 10.16 . And though Men are Ambassadors for Christ , it is as though God did beseech you by them , 2 Cor. 5.20 .

2. The sence of these Places therefore must be , that the Effusion of the Spirit under the Gospel would be so plentiful , not as to exclude humane Teaching , or render it unnecessary , but so as vastly to exceed and out-do it , that in comparison it should be as no Teaching ; for Believers that are taught of God , though they despise not external Ministrations , yet may say to their Ministers , as the Samaritans to the Woman , John 4.42 . Now we believe , not because of thy saying , for we have heard him our selves , and know that this is indeed the Christ , &c.

2. Though it be in the use of outward Means , yet 't is an internal discovery ; there is an Application not only of Words to the Eye , or Ear , but of Conviction to the Mind . God who commanded the Light to shine out of Darkness , hath shined in our Hearts , &c. 2 Cor. 4.6 . So Paul says of himself , with respect to the Time of his Conversion ; When it pleased God to reveal his Son in me , Gal. 1.15 , 16. This inward Revelation is of a perfectly different kind from the bare revealing of Christ to us in the Letter of the Gospel , though it be the same Christ , who is reveal'd both to us , and in us ; for in the Work of Faith God inspires the Soul with new Perceptions of Divine Objects , so that there is communicated and imprinted another Sense and sight of those very Things , of which we had formerly heard . The Spirit secretly suggests that which we never knew , concerning that which we did sleightly and superficially know . All the great Transactions of God which accompany Salvation , are within us , unseen and unknown to any but our selves . 'T is the inward Man which is transform'd and renewed in Knowledge ; and the Spirit who does all this for us , is said to be dwelling in us .

3. The Spirit Works freely in making this discovery . Though we are tyed to use the Means , he is not oblig'd to work by them always , upon every one that does enjoy them . He divides his Gifts and Graces to this and that Person , severally as he will , 1 Cor. 12.11 . He is compar'd to the Wind which bloweth where it listeth , John 3.8 . 'T is not in vain , that the Spirit and the Wind have the same Name in the Original Languages of the Scriptures , and in that extraordinary pouring out of the Spirit , Acts 2.2 . There came a sound from Heaven , as of a rushing mighty Wind , which fill'd the House ; because as the Wind is not at the command of any Creature , with reference to its moving or ceasing , blowing one way or another , so the Spirit of God is a free Agent in all his Operations ; he is under no necessity of enlightning those whom he does enlighten ; he does it for one , and not for another , in the hearing of the same Word , to shew that he Acts with the highest Liberty , Mat. 13.11 . It is given to you to know the Mysteries , &c. but to them it is not given .

4. The Spirit Works effectually in these Discoveries . He makes dead Letters to become lively Oracles . There is an Excellency of Power which goes along with the Word , when he causes it to be receiv'd . According to his working , which worketh in me mightily , Col. 1.29 . The thick scales of Ignorance and Infidelity ( like those of the Leviathan , Job 41.17 . ) stick so close , that it must be a strong Hand which removes and separates them from our Understandings . There never was any saving Revelation of Gospel-Truths , to any Sinner in the World from the very beginning of it , without a Revelation of the Arm of the Lord , Isa. 53.1 . But wheresoever this Arm of God is revealed , the Report of the Gospel is both understood and believ'd . This Omnipotent cause never fails of producing its intended Effect . So Christ expresly says , John 6.45 . Every Man that hath heard , and learned of the Father , cometh unto me . Every Man without one Exception .

5. The Spirit Works in this Case , suitably to the Nature of our Faculties ; he does not destroy or force them , but enlarge and improve them . He does not put out the Eye of our Minds , but open it . Our foolish Hearts are naturally darkned , and he does not impose upon them , but clear them . Every Believer can testifie this to the Honour of Christ , that his sight hath not been taken away , but restor'd ; as he boldly said to the Pharisees , John 9.25 . One thing I know , that whereas I was blind , now I see . We were blind before , and thought that we saw ; now we really see , and know that we were blind . The Understanding of a Man is the workmanship of God , and he does not overthrow that , when he makes us new Creatures . The Demonstration of the Spirit is such as we cannot resist , and yet it offers no Violence to us The Judgment is truly convinc't , and we can say , We know whom we have believed , 2 Tim. 1.12 .

6. The Spirit in discovering of such Truths , Works alone , and by himself . There is no Conjunction or proper Co-operation of second Causes with him . It is here , as it was with those , in Mat 20.34 . Jesus touched their Eyes , and immediately they receiv'd sight . 'T is the touch of Christs Hand only which recovers us from spiritual blindness . Nature contributes nothing to the efficacious workings of Grace ; and therefore 't is observ'd , that many of the Holy Women whom our Lord descended from , were barren , to shew , that they Conceiv'd not by the strength of their own Womb , but by vertue of the Promise : As Sarah , Rebeckah , Rachel , &c. So we are Light in the Lord , Eph. 5.8 . But we do not help towards the creating of it in our selves . We are meerly Passive in the first Reception of Divine Light , as the Eye of the Body is truly Passive in the taking in of natural Light . All Light is brought into the Eye ; so it springs in from Heaven into the Mind , which is no better than a very Dungeon of it self .

3. What kind of Knowledge is that which is the Effect and Fruit of this discovery of saving Truth by God to the Soul . This is the rather to be insisted on a little , because it may be of great Advantage to us in the Trial of our State , that we may make a right Judgment of our selves , whether under the Conduct of Flesh and Blood , or of the Father .

1. That Knowledge which proceeds from the special inward Revelation of Divine Things , is a more assuring Knowledge than any other . The end of Luke's Writing his Gospel to Theophilus , was , That he might know the certainty of those things , wherein he had been instructed ; Luke 1.4 . This Effect the Spirit of God hath by his enlightning Operation beyond all humane Instructions whatsoever ; we are made to know the certainty of things , and more fully persuaded of the great reality of what is spiritual . They are no longer doubtful , disputable Opinions with us , but we come to such a firm Conclusion about them , that we can venture our Eternity upon them . The Scripture hints this in many Places , John 17.8 . They have known surely that I came out from thee . So the Apostle speaks of the Rich and full Assurance of Vnderstanding , in the acknowledgment of the Mystery of God , &c. Col. 2.2 . And again , Our Gospel came not unto you in Word only , but also in Power , and in the Holy Ghost , and in much Assurance ; so that there is no haesitation or wavering concerning it , 1 Thess. 1.5 .

2. That Knowledge which proceeds from such a Cause , is more affecting than any other . The Heart is influenced to greater Love and Joy , and Admiration by what it believes and knows . As the mind receives more solid Satisfaction with respect to those Truths , so those Truths are more sweet and delightful , more ravishing and transporting to the Soul . Paul speaks like a Man in an Extasie , with more than ordinary Zeal and Fervour ; Phil. 3.8 . Yea , doubtless , I count all things but loss for the excellency of the Knowledge of Christ Jesus my Lord . His magnifying of the Excellency of this Knowledge , sprung from his deep Sense of the Excellency of the Object : He saw so much worth in Christ , that he would part with ten Thousand Worlds , if he had them , for his sake . The Doctrine of Christ's God-head , Incarnation , Satisfaction , &c. when they are only taken into the Head as common Notions , are but dry Meat , but when they are imprest by the Holy Ghost , we can feed upon them with Pleasure . The Things of God being so reveal'd , that we taste the savour of them .

3. That Knowledge which is communicated by the Spirit , is always joyn'd with Experience . The Apprehensions which other Men have by common reasoning of spiritual Things , are like those of a blind Man , when he hears a Discourse concerning Light , which are very dark and imperfect in Comparison of his that hath Eyes to see the Sun . There is a vast difference between a Knowledge of Christ by Report and Hearsay ( as one calls it ) and a Knowledge of Acquaintance , which is gotten and improv'd by Communion with him . As the Queen of Sheba was not told one half in her own Land of the greatness of Solomons Wisdom , which she afterwards saw , and yet what she was told , seem'd incredible to her , 2 Chron. 9.6 . So Believers find so much in Christ , when they come to him , as does not only justifie the Report which Ministers gave to be very true , but abundantly exceed it . We cannot tell you , what they feel whom Christ is formed in , and who live every Day by the Faith of him . Where there is no spiritual Sense , the Mind is yet carnal .

4. That Knowledge which the Spirit produces , does always issue in Obedience . The Knowledge which Men attain unto by any other Ways , is barren and unprofitable ; as it does not reach the Heart , so it is of no use in the ordering of the Conversation . But saving Knowledge governs the Life , and regulates the Practice ; so as clearly to exemplifie that Connection which God hath made between the Truths to be believed , and to be performed . When Paul prays for his Colossians , That they might be filled with the Knowledge of God's Will , in all Wisdom and spiritual Vnderstanding , he does not stop there , but shews whither this tends , That ye might walk worthy of the Lord unto all pleasing , &c. Col. 1.9 , 10. He that is truly nourisht up in the words of Faith and good Doctrine will evidence it by fruitfulness in good Works , 1 John 2.3 . Hereby we do know that we know him ( Jesus Christ ) if we keep his Commandments . They have not learned Christ as they ought , that do not live to him ; for if we be acquainted with his Person , we shall submit to his Rule .

SERMON II. May 7. 1695. MATTHEW XVI . xvii .

And Jesus answered and said unto him , Blessed art thou Simon Bar-jona : For Flesh and Blood hath not revealed it unto thee , but my Father which is in Heaven .

IV. WHerein lies the Blessedness which is annexed to this kind of Knowledge ? Some bless themselves , without Reason , too many against Scripture bless themselves , when they hear the Words of God's Curse , though yet without Christ , who can only redeem them from that Curse ; thousands of presuming Sinners call themselves happy , when they are almost in the very depths of Misery , having but a short step , the thin Partition of an earthly House , betwixt them and Hell ; they think their Condition to be safe and good , and applaud and please themselves in it as such , when it is as dangerous and as bad , as it can be , on this side of Everlasting Destruction . But however mistaken and deceived such Men are , we know that Christ is true , and what says he here ? Blessed art thou Simon , &c. for my Father hath revealed this unto thee , which Flesh and Blood hath not , q. d. Thou art infallibly blessed upon this account , this is an undoubted Evidence and means of thy being so . Where then is the blessedness which the Text speaks of ? What does it consist in , and how does it appear ?

1. 'T is a blessed discovery which God makes , and a blessed Knowledge , which it produces , because it is always accompanied with pardoning Grace . If there be a blessed Man in the World , without Controversie it is the pardoned Sinner . Afflictions may remain , without injuring our blessedness , so long as Sin does not remain , which is the only Thing , that can separate from the Love of Christ , and how can this separate , when God hath put it away , and removed it from us ? Who will not say , Amen therefore to what David says , Psalm 32.1 . Blessed is the Man whose Transgression is forgiven , &c. Sin laies the Foundation of the Creatures Misery , consequently in the forgiveness of Sin , the Foundation of our Misery is destroyed . Now this is always done , where Jesus Christ is savingly made known . This is plain , Heb. 10.16 , 17. This is the Covenant which I will make with them , &c. I will put my Laws into their Hearts , and in their Minds will I write them ; and ( immediately it follows ) Their Sins and Iniquities will I remember no more . When there is this promised writing within us , we may be sure , there is a blotting out of the hand-writing against us . Where Sin is uncover'd , the Heart is hid from Understanding ; but where the sealed Book of Gospel-Mystery is open d , 't is past all question that the Debt-book is cross'd .

2. 'T is always attended with a perfect justifying Righteousness . This is absolutely necessary , in order to blessedness ; for there must be a Restitution of our lost Title , before there can be a restoring to our forfeited Inheritance . 'T is not possible that any one should reign in Life , that does not receive of this Gift by Jesus Christ , Rom. 5.17 , 18 , 21. On the other hand blessedness is certainly entailed hereupon ; Chap. 4.6 . Even as David describes the blessedness of the Man to whom God imputeth Righteousness without Works . Nothing can be more manifest , than that the Justification of a Sinner is by the Imputation of the Obedience of Christ , without any respect to Works performed by the Sinner himself , and that the Sinner so justified , is truly blessed . Now 't is as manifest , that every one who is Divinely and Spiritually illuminated , is thus blessed . God never gave the Armour of Light to one Soul , but what he also cloathed with this Robe of Righteousness . As the same Soul is always both blind and naked , so the Eye-salve and the white Raiment , which Christ Counsels to buy of him , go together , Rev. 3.17 , 18. Indeed we are justified by the Knowledge of Christ instrumentally , Isa. 53.11 . For Faith which applies his Righteousness includes such a Knowledge .

3. It hath always the Priviledge of Adoption going along with it . All blessedness is enclos'd within the Family of God ; strangers have nothing of it , but Children only . Every Man and Woman in the World , is a most wretched undone Creature , as He and She is a Son and Daughter of Adam ; there can be no relief for us , but by the Contracting of a new Relation ; they which be of Faith , are blessed with faithful Abrabam ; Gal. 3.9 . How blessed ? Ye are all the Children of God by Faith in Christ Jesus , ver. 26. Here comes in the recovery of our Blessedness , by being made the Children of God , adopted into the Houshold of Faith . Now , to whom does Christ give Power to become the Sons of God , but to as many as receive him ? John 1.12 . and who are they that receive Christ , but they that are brought by God to know him ? For the World that receiv'd him not , knew him not , ver. 10 , 11. The Devil blinds the minds of them that believe not , 2 Cor. 4.4 . Natural blindness is the Cause of your Unbelief , as Judicial blindess is the Consequent . Whereever there is the sound Knowledge of Christ , there will be holy Trust in him , and where this is , there is honourable Sonship . Every Child of Light is a Child of God ; if he hath visited you with the Day-spring , you may boldly call him Father .

4. Divine Purity is chain'd to this blessed discovery . The filth of Sin makes the Soul miserable , as well as the guilt of it . The Remnants of Corruption made Paul cry out of his being a wretched Man , Rom. 7.24 . They make us wretched in Part , as long as we are here , though called to be Saints ; but the Sinner who continues all over polluted , is only wretched . Darkness and defilement are inseparable ; while Men are groping in their natural State , they wallow in the Mire . But Purity of Heart gives a claim to blessedness , Mat. 5.8 . And where-ever God shines into the Mind , he purisies the Heart . The Sun of Righteousness hath cleansing , as well as healing in his Wings . 'T is an amazing Consideration , what dirt is carried out of the Soul , when Light springs into it . Our Lord's Prayer speaks home to this Purpose , John 17.17 . Sanctifie them through thy Truth , &c. Error , as well as Ignorance is a Minister of Sin ; but every Truth in Jesus tends to sanctifie , and is actually serviceable in the Sanctification of those to whom it is revealed . Beholding the Glory of the Lord , changes us into his spotless Image , 2 Cor. 3.18 . The Information which is given concerning Christ , hath a transforming influence upon those that are Christs .

5. Spiritual Liberty follows this blessed discovery . How much of the Happiness of humane Life is generally esteem'd to consist in outward Liberty ! How irksome is Confinement and Restraint to all ! How is a poor Vassal and Slave lookt upon , with a disdainful Eye by the most , with a compassionate Eye by the best ! How do Men hug themselves in the little Immunities and Freedoms of this World ? But what a blessed Thing is it ( how much more blessed ) to be rescued from the servitude of the Devil , and deliver'd from the bondage of Corruption ! The darkness of a sinful State hath its Chains , as well as the darkness of Hell , 2 Pet. 2.4 . When Sampson's Eyes were put out , he was bound with Fetters of Brass , Judg. 16.21 . So it is with every unenlightened Sinner ; he is under the Arbitrary command of Lust , and taken Captive by Satan at his Will ; the Powers of darkness are his Keepers , and he hath no way of escape out of their Hands . But Light and Liberty come together by Christ , deliverance to the Captives , and recovering of sight to the Blind , Luke 4.18 . When he opens our Eyes , he opens our Prisons ; John 8.32 . You shall know the Truth , and the Truth shall make you free .

6. This kind of Knowledge , flowing from the special discoveries which God makes to the Soul , is no less than Eternal Life ; which is the sum , the complement , the top-stone of a Creatures blessedness . We cannot be more blessed than this makes us . To lay hold upon Eternal Life , is our utmost aim , and our highest Attainment . Now , this is Life Eternal to know God , and Jesus Christ whom he hath sent , John 17.3 . It was said of old , by those that had visible Divine Appearances , We shall surely dye , because we have seen God , Judg. 13.22 . On the contrary , where these inward Manifestations are , we may cry out , we shall surely Live , because we have seen God in the Face of Christ . He that eats of this Tree of Knowledge , lives for ever , the present Fruit of this Tree , is the first Fruits of Heaven ; 't is Eternal Life in the Seed , and in the Blossom ; 't is the City of the living God , the heavenly Jerusalem coming down from God into the Soul . When the Understanding is open'd to take in the Things of Christ , 't is a true opening of the Heavens to us . Eph. 1.17 , 18. That the God of our Lord Jesus Christ , the Father of Glory , may give unto you the Spirit of Wisdom and Revelation , in the Knowledge of him , &c. That you may know what is the hope of his Calling , and what the Riches of the Glory of his Inheritance in the Saints .

V. Why is blessedness annext to such Knowledge as this ? Why is it limited to the Father's revealing of those Things , which Flesh and Blood cannot , and more particularly this Truth of the Godhead ; which is not discoverable by Reason , but by him alone .

1. Blessedness is not attainable by the meer Principles of natural Religion , however , clearly known , and firmly believed . They that go no further than Nature will carry them , must needs come short of the Glory of God . The Knowledge of natural Truths , is as insufficient as the performance of Moral Duties ; and supernatural Instruction is as indispensibly needful , as Evangelical Obedience . The World is as unable to know God to any Purpose by their own Wisdom , as to serve him with Acceptance by their own Strength , 1 Cor. 1.21 . The Light of Nature may leave Men without excuse , but yet it leaves them also , without the effectual Remedy ; it discovers so much as will aggravate Men's Ruine , but not so much as will procure their Relief . There must be the Faith of Things above Reason , for no other Faith will save . Reason , as now maim'd and corrupted , is a fallen Star , which instead of leading unto Christ , will plunge the Souls , that are under his Conduct , into outer Darkness . If a Man had all the Knowledge which 't is possible for Flesh and Blood to arrive to , he would be as far from the Kingdom of God , as the most illiterate Person in the World . 'T is Light from Heaven which prevents our falling into the Fire of Hell . If our Gospel be hid , 't is hid to them that are lost , 2 Cor. 4.3 . The Understanding of all other Mysteries will avail us nothing , if we be ignorant of this .

2. The Godhead of Jesus Christ is an Article of peculiar importance to the Everlasting welfare of Souls . 'T is a fundamental Truth , and they that would subvert our Faith in this particular , seem to say as those Edomites did , in Jerusalem's desolating Day , Rase it , rase it to the Foundvtion thereof , Psalm 137.7 . 'T is the Corner-stone in our Religion , upon which the Building stands . It was the very first Doctrine that we hear of from the Mouth of Paul after his Conversion , Acts 9.20 . Straightway he Preached Christ in the Synagogues , that he is the Son of God . The whole New Testament Church is oblig'd to have a special regard to this Confession of Peter , in the Words before the Text ; for in the Words immediately following the Text , our Lord says , Vpon this Rock will I Build my Church , ver. 18. It is therefore a most important Article ; but this will further appear , if we consider these Four Things .

1. We can have no hope of Salvation , but by Christ , as the Son of the Living God . If he were but a Man , we might justly put the Question , How shall this Man save us ? How can Israel be saved with an Everlasting Salvation , but in the Lord ? in Jehovah , Isa. 45.17 . How is it true , that he would save them by the Lord their God , Hos. 1.7 . If there be not Salvation in any other , but Christ , he therefore must be the Lord our God .

2. We can have no access to God , or Communion with him , but by a Mediator , who is God . How should one Creature introduce another into the Presence of such a terrible Majesty , who is at an infinite distance from all Creatures ? The Fellowship which we have with the Father , is through the Son ; and therefore the Holy Ghost is pleas'd to link the greatest intimacy with God , to a sincere Confession of the Deity of Christ , 1 John 4.15 .

3. We can look for no Victory over the Devil , if we do not look to Christ as God . How is the Accuser of the Brethren cast down , but by the coming of the Kingdom of our God , and the Power of his Christ ? Rev. 12.10 . He must be the Christ of God , who hath Power enough to subdue and conquer such an Adversary . 'T is the Lord that must rebuke him , a created Angel cannot , Jude 9.

4. The World it self will be too hard for us , if we are not helpt to encounter it by Christ as God , 1 John 5.5 . Who is he that overcometh the World , but he that believeth that Jesus is the Son of God ? 'T is in the Strength of this Faith that we must make successful Opposition ; we are Conquerors by Vertue of his Conquest , John 16.33 . And this Conquest supposes his Godhead ; for a meer Man is as uncapable of overcoming the World , as of invading Heaven .

There is an Objection lying against all this , in the very Chapter , where the Text is ; ver. 20. If the Knowledge and Belief of what Peter had now confess'd be so essential to Blessedness , why should Christ charge his Disciples , at the very close of this Discourse , That they should tell no Man that Jesus was the Christ ? Was he unwilling that the necessary means of Salvation should be afforded to that Age ? Was he resolv'd to Conceal that from them , the Concealment whereof must needs be Mortal ?

Ans. 1. That unbelieving Generation were willingly , yea , willfully Ignorant , and therefore justly given up to be so , Mat. 13.13 . Therefore spake Jesus to them in Parables , because they seeing , see not , and hearing , they hear not , &c. They shut their Eyes , stopt their Ears , put away the Word from them , and therefore why should it be offer'd or propos'd to them ?

2. The personal Doctrine and Miracles of Christ were sufficient to have convinc'd them of this Truth , if they had given heed to them ; therefore why should the Apostles Preach the same thing ? He spake as never Man spake ; John 7.46 . He did the Works , which no Man ever did , Chap. 15.14 . So that in Effect he told them himself , but they would not believe .

3. There might be a prudential Reason in it ; Christ would not by such a Publication hasten his own Death . Some think on the contrary , he forbad their telling of this , that it might not hinder his Death ; Because if they had known , they would not have Crucified , &c. 1 Cor. 2.8 . But this seems much the more probable Reason ; he would not draw upon him the Odium and Malice of the Jews before the Time ; so Luke 9.21 , 22. He straitly commanded them to t ll no Man that thing ; saying , the Son of Man must suffer many Things , &c. q. d. This will provoke their Rage against me , which I must and will undergo , when my hour comes , but till then I design to avoid it . The Jews had a bloody Intention in urging him to tell them plainly , If he was the Christ , John 10.24 . That they might accuse him of Treason and Blasphemy ; and therefore he would answer them as they desir'd ; but when his Time was come , he owned this in express Terms to the High-Priest , Mat. 26.63 , 64. I adjure thee by the Living God , that thou tells us , &c. Jesus saith unto him , Thou hast said .

4. The great Proof of his Godhead was yet to come ; viz. his Resurrection ; so the Apostles were to defer their Declaration of this Truth , till they could back it with this Argument , Rom. 1.4 . He was declared to be the Son of God with Power , according to the Spirit of Holiness , by the Resurrection from the Dead . By the Spirit of Holiness here , is to be understood , his Divine Nature , which is put in Opposition to the Flesh , his humane Nature , ver. 3. And the like Opposition we meet with , 1 Tim. 3.16 . 1 Pet. 3.18 . Now this Deity of Christ was most powerfully demonstrated by his rising from the Dead ; for he rais'd and reviv'd himself , which a Creature could not do ; he had Power to take his Life again , after he had laid it down , which no Creature ever had , John 10.18 . And it was not possible that he should be held by the Bands of Death , of which there is possibility enough as to any Creature , Acts 2.24 .

VI. Vse . This Doctrine will hint many things which are proper both for our Learning , and Practise .

1. There are several Things which we have to Learn from hence . As 1. The Contemners of Divine Revelation , are miserable forsakers of their own Mercies . He that refuseth Instruction , despiseth his own Soul , Prov. 15.32 . This is most true , of such as turn their backs with scorn upon the Gospel of Christ ; and such a sort of Men , there are at this Day in the World , that bid insolent defiance to all reveal'd Religion . The Disciples at Antioch chose to be called Christians , in Honour of their Lord , on whom they believed , but England and London hath bred a race of Monsters , that affect the differencing Name of Deists . What will the end of such be ? What can it be but Destruction , when Faith founded on the Scripture , is the only saving Wisdom ? 2 Tim. 3.15 . From a Child thou hast known the Holy Scripture , which are able to , &c.

2. It ought to cause no Prejudice against real Christianity , that the celebrated Men of Learning and Reason embrace it not . The Case is clear ; our heavenly Father reveals these Things to all that know them , and he thinks sit to hide them from such , Mat. 11.25 , 26. I thank thee , Oh Father , &c. Because thou hast hid these Things from the Wise and Prudent , and hast revealed them unto Babes ; Even so , Father , for so it seemed good , &c. 'T is no wonder therefore that not many wise Men after the Flesh are called , 1 Cor 1.26 . No wonder that there are so few , who will in any wise believe , what the Gospel declares ; the Doctrine of Regeneration was mysterious nousense ( as one says ) to Nicodemus , an eminent Pharisee , a Ruler of the Jews , a Master in Israel , so are other Things of the like kind to other Men.

3. It is no recommending Character of any Doctrine , that it is pleasing and suitable to Flesh and Blood . We have Reason to be Jealous that it is no spiritual Truth , which the natural Man very readily receives . The Doctrines which are promoted and countenanc'd by Flesh and Blood , have the suspicious Mark upon them of accursed Doctrines . 'T is no Argument why I should give Credit to this or that Opinion , because 't is grateful to Nature , but rather an Argument against it . The swift progress of Error is owing very much to its smooth Concurrence with the Stream of Nature . Nature leads all Men to build upon self ; but Christ will profit that Man nothing , who expects to profit by any thing besides him . 'T is ill judging after the Flesh ; John 8.15 . They judge best and most wisely , that judge contrary to it .

4. Visible and nominal Christians may sit in darkness and the shadow of Death , as well as perfect Pagans . 'T is a Light within us ( in a sober , not Enthusiastick Sense ) which is the true Light of Life . Men may live as much upon the Borders of Hell , where the Light outwardly shines , as where it shines not . The generality of the People in Judea receiv'd no more good by the Ministry of Christ , than they in the remotest Parts of the World , that never had it , John 1.5 . The Light shineth in darkness , and the darkness comprehended it not . The real Mystery of the Gospel may be as little understood by Multitudes of Persons here , as it is in the wildest Places of America .

5. Christians are oblig'd to know , as well as do , more than others As we must do all the good that other Men do , and more , so we must know all the considerable Truths , that they know , and more . 'T is said of Heathens , Rom. 1.19 . That which may be known of God , is manifest in them , for God hath shewed it unto them . But there is a great deal more than this to be known by those that Name the Name of Christ ; or else , wo unto them . Thou believest that there is one God , thou dost well ; but this is not enough . Dost thou believe on the Son of God ? This is requir'd , and this was first ask of that Excommunicate Person by Christ , John 9.35 . Unless thou knowest and believest more than all the Men in the World can teach thee , or learn of themselves , thou art condemned already .

6. It is both a fruitless and a needless Thing to intrude into what we have not seen ; as Persons that are vainly pufft up by their fleshly Minds , Col. 2.18 . It becomes us to be fully satisfied in what God is pleas'd to reveal or hide , and to pry no further , than Scripture-light Points out our way . This should stop the curiosity of our enquiring Minds , that we may not demand any account of Things , but what God sees good to give us . There is blessedness tied to his discoveries , but we make our selves oftentimes more unhappy by our own . He that increaseth Prophetical Knowledge particularly , increaseth Sorrow , 2 Kings 8.11 , 12. The Man of God wept ; and Hazael said , why , &c.

2. There are some Things which this does very fitly put us upon the Practice . As

1. It speaks to Sinners , and shews what they should do .

1. See your Wretchedness . You cannot be blessed , till the Father gives you a Revelation of his Son by his Spirit . Without this Knowledge , the Soul cannot be good ; all that perish are destroyed for lack of it . The external Form of Knowledge which you have , will be insignificant to you . The Devils knew that he was Christ , and proclaim'd him to be the Son of God ; but Christ rebuk'd them and would not receive any Testimony from them ; it was unacceptable to him , and unserviceable to themselves , Luke 4.41 . And an heartless Confession out of the Mouth of an Hypocrite , is as bad as from the Mouth of a Devil .

2. Be earnest with God for the Cure of your Blindness . None can do it , but he ; he can and will , if you unfeignedly beg it of him . The Promise lies ready for you to Plead , and he is ready to perform it , Prov. 2.3 , 4 , 5. If thou cryest after Knowledge , and liftest up thy Voice for Vnderstanding , &c. Then shalt thou understand the Fear of the Lord , and find the Knowledge of thy God . You may ask saving Wisdom , so as not to be denied ; if you ask it as Persons sensible , that your Life is bound up in this Request , and if you ask it for Christ's sake ; for it was his Errand and End in coming into the World , That they which see not , might see , John 9.39 .

2. This speaks to Believers , and shews what they have to do .

2. Lift up your Heads and Hearts this Day with thankfulness to Heaven . This good News to those that have heard Christ , and been taught by him , loudly calls them to give Glory to God in the highest , Psalm 118.27 . God is the Lord , who hath shewed us Light ( even lesus Christ who isspoken of , ver. 22. The great Light of the World ) bind the Sacrifice with Cords , &c. in Judah is God known , Psalm 76.1 . Judah signifies Praise ; what Hearts should they have to Praise God , that have Understandings given them to know him ; If God hath conferred this Blessedness upon you , what a rebounding of Blessing should there be to him .

2. Value no Knowledge in Comparison of this . Remember the Words of Paul , 1 Cor. 2.2 . This exceeds all other Knowledge in many respects , especially because it discriminates the Friends of God from Enemies . 'T is a distinguishing Priviledge allow'd to none , but the beloved of the Lord . Though you have no Reason to boast your selves against others , whom God makes you to differ from , yet you have abundant Reason to prefer and magnifie your own Lot . Mat. 13.15 , 16. This People's Heart is waxed gross , and their Ears are dull , and their Eyes closed , &c. But blessed are your Eyes for they see , &c.

3. Walk as Children of Light . Necessity is laid upon them , That are Light in the Lord , to do so , Eph. 5.8 . Give no occasion by disorderly steps , for others to stumble and fall . As is said in another Case , Rom. 14.16 . Let not your good be evil spoken of . Expose not the Doctrine of Christ to reproach by any unholy Acts , as if it were not a Doctrine according to Godliness . Let all your Observers be witnesses , that a renewed Mind will produce a reformed Conversation . Else you will Cloud your own Light , and thicken the Darkness of other Men.

4. Make Conscience of Praying for those whom you usually hear . Petition the King on the behalf of his Embassadors ; and the more they have of his Presence , the more are you like to get by their Labours . The more they have of the guidance of the Spirit of Truth , the more useful will their Teachings be to you . The ablest Minister of the New Testament is insufficient to think any thing of himself , 2 Cor. 3.5 , 6. Unwearied Studies will bring forth nothing but wind without a Divine Influence . Pray therefore , that they may have Moses's Advantage , of God's being with their Mouth , and Teaching them what they should say , Exod. 4.12 .

5. Depend still upon God for continued discoveries . Follow on the know the Lord , and breath after further views of him . God hath not yet shewed you all that he intends . The Work of Illumination is yet going on ; The same anointing , which hath taught you , teacheth you of all Things , 1 John 2.27 . There are still the deep Things of God , which the Spirit must search out for you . Holy David , long after his first enlightening , beseeches God to Open his Eyes , that he might behold wondrous things out of his Law , Psalm 119.18 . There are always fresh Wonders to be seen , which a fresh Unction from God must help us to discern .

6. Look for the perfecting of these discoveries in a State of Glory . Say to God , as the same David did , Psalm 36.9 . In thy Light shall we see Light . 'T is but a kind of dim Twilight comparatively , which we enjoy here in this World ; while we are hid in this Prison-house , we can see but little ; but our Fathers House above , is full of Light ; Then shall the Righteous shine forth as the Sun , & Mat. 13.43 . If the Day-star be irs'n in your Hearts , live in the pleasant and chearful Expectation of perfect Day . For we can ascend but a little way into the Mysteries of the Kingdom , as long as we are upon the Foot-stool ; and we shall know vastly and unconceivably more in the first Moment after we come to Heaven , then we are capable of attaining here throughout all our Days .

SERMON III. July 16. 1695. PSLAM XXVI . iii.

For thy Loving Kindness is before mine Eyes : And I have walked in thy Truth .

THE Time of composing this Psalm , seems to be , before David's coming to the Kingdom , but after God had given him the right of Succession , when he was maliciously persecuted by Saul , and as unjustly defamed by his flattering Courtiers . And this was the probable occasion of his solemn Appeal here to the Judgment of God , who knew not only the Righteousness of his Cause in this particular Point , but also of his general Course . There are various Expressions to this Purpose , ver. 1 , 2. But the Reason and Ground of this Confidence , is set forth in the Words of the Text ; For thy Loving Kindness is before mine Eyes , &c.

Here are Four Things which need a little Explication .

1. What we are to understand by the Loving Kindness of God ? The Word signifies , the Benignity , Mercy , Grace of God , and may be indisserently render'd by any of these Terms , which do all amount to the same Thing . But

1. This Loving Kindness may be taken either for an essential Perfection in God , or some external Dispensation of good from God ; that which belongs to his Nature , or that which he exercises towards his Creatures . One is to be lookt upon as the Principle , and the other as the Product ; one as the Original Cause and Spring , the other as the Effect which Streams and Issues from it . In the former Sense , it may be understood , Psalm 51.1 . and in the latter Sense , Psalm 42.8 . And in both Senses here in this Place .

2. The Loving Kindness of God displays and exerts it self , in many Acts of Providence , but most especially in Christ , and the vouchsafement of spiritual and eternal Blessings by him . Several of God's dealings with us in Temporals , are Instances and Tokens of his Favour ; and if he were not as he is said to be , Joel 2.13 . Of great Kindness , he would deal much other wise even in those Things ; but the Kindness and Love of God ( that which is most eminently and distinguishingly so ) appears in the Redeemer , Tit. 3.4 . All the rest is as nothing to this , and therefore this is chiefly understood here .

3. The Loving Kindness of God may be consider'd as respecting others , or our selves ; as the Elect of God in general are the Objects of it , or as he hath made us so more particularly . Now though 't is true , that the Favour which God bears to his People , deserves our notice and remembrance , yet we are mosT apt to be affected with that which he shews to us . Paul speaks of Christ's loving his Church , Eph. 5.25 . But he Triumphs in Christ's loving him , Gal. 2.20 . So that when David says here , Thy Loving Kindness , he means , Thy Loving Kindness to me .

2. What it is for God's Loving Kindness to be before our Eyes ? 'T is a way of Expression which this Holy Man after God's Heart uses elsewhere ; Psalm 16.8 . I have set the Lord always before me . And it implies these Four Things in it .

1. To have it before our Eyes , is duely to apprehend it . So David speaks of Vnderstanding the Loving Kindness of the Lord , Psalm 107. ult. If we have no Knowledge of it , it can have no Influence upon us ; and that which is hid from our Eyes , in the Scripture stile , we are said not to know , Luke 19.42 .

2. To believe it , and be persuaded of it . Insidelity makes Men hide their Faces from Christ , Isa. 53.3 . They that give no Credit to him , and have no Dependance on him , do not Care so much as to look towards him . But where Faith is exercised , the Eye is fixed ; and therefore Believing is very often exprest in the New Testament by Seeing , John 8.56 . Heb. 11.13 .

3. To Esteem and Prize it . As the casting of the Word behind us , Psalm 50.17 . is an evidence of Contempt , so the keeping of our Eyes upon any Object , intimates the value which we have for it . And indeed , who can take a view of the heighth , and depth , and length , and breadth , those unmeasurable Dimensions , of the Love of Christ , Eph. 3.18 , 19. Without having his Heart rais'd to an Holy Admiration ? so as to cry out with David , How excellent is thy Loving Kindness , Oh God! Psalm 36.7 .

4. To consider it , and be seriously mindful of it . As the Fear of God being before our Faces , Exod , 20 , 20. Is to stand in actual awe of him , and to have the dread of his Majesty upon us ; so to have the Love of God in our Eye , is to have it imprest upon our Minds , to roul it in our Thoughts , and make it the Matter of our frequent Meditation . As the Spouse says to Christ , We will remember thy Love , &c. Song 1.4 .

3. What is meant by God's Truth here ? It is capable of a Threefold Sense .

1. The Truth of God may import his immutable faithfulness . So Psalm 89.49 91.4 . And many other Places . God is a God of Truth , and all creatures compar'd with him , are a Lye .

2. His Truth may signifie his Word ; which is called the Truth , Psalm 119.142 . And his Truth , John 17.17 . As being given by his Inspiration , and containing in it the Counsel of his Will.

3. His Truth may denote the Sincerity of those that belong to him . This , though inhaerent in us , and acted by us , and therefore stiled our Integrity , Prov. 20.7 . And our Uprightness , Isa. 57.2 . Yet is the Truth of God , as 't is enjoyned by him , Psalm 51.6 . And implanted by him also ; for all Truth is an Emanation from him , and he is the fountain of it , as the Devil is the Father of Lyes .

4. What is it to walk in his Truth ?

1. To Place our firm Reliance on the faithfulness of God . This may be taken in as Part of the Sense ; the trather because the Psalmist makes that Profession , ver. 1. I have trusted in the Lord ; and because Experience of God's Kindness does embolden our Hope in his Truth ; for indeed we can take no Comfort in the faithfulness of God , except we have some Proofs of his Love . His Kindness and Truth often go together , but his Kindness is put first , 2 Sam. 2.6 . Psalm 40.10 , 11. Now , as the Phrase of walking in God's Name is used by the Holy Ghost , Micah 4.5 . So his Truth being a Part of his Name , we may be said to walk in that , when we confide in it .

2. To attend strictly to the Word of God ; both as to the Doctrinal and Practical Parts of it .

1. As to the Doctrinal Parts of the Word , which are the Truths , that the Spirit leads into , John 16.13 . Not barely into the Form of it , which is all that Hypocrites have , Rom. 2.20 . But into the rooted Possession . Hence this Truth is said to dwell in Believers , and be with them for ever , 2 John 2. So that they shall not be turn'd aside , nor led away by contrary Errors .

2. As to the Practical Parts of the Word , which are the Rule of Life , and call'd the way of Truth , Psal. 119.30 . And the Truth which is after Godliness , Tit. 1.1 . For all Sin is countenanced by falshood . This is the Truth which must be obey'd , Gal. 3.1 . 1 Pet. 1.22 . And which we are requir'd to do , 1 John 1.6 . For 't is as necessary to guide our Practice by Divine Commands , as to steer our Judgments by Divine Revelation .

3. To be upright in our Way , in Opposition to that walking in craftiness , 2 Cor. 4.2 . Which is the celebrated Policy of the Children of this World . This seems to be aim'd at by David here , because in the very next Words , ver. 4. He protests against going in with Dissemblers . The Curse that God hath pronounc'd against Deceiver , should make us afraid of being tinctur'd with the Leaven of Hypocrisie and Guile . Our walk is not as it should be , if the Law of Truth do not govern our whole Conversation , as Persons whose Loins are girt about with it , Eph. 6.14 .

4. Perseverance in this Course , must also be added to fill up the Sense . How is it a walking in the Truth , if it be only taking a step , or two , and not a continued Motion ? What less can it include , than a diligent Care to approve all our Ways to God to the very End of our Lives ? If we do not this , we imitate the Devil , who abode not in the Truth , though he stood in it once , John 8.44 . For though the greatest Saints are too often guilty of sinful waverings and startings in their walk with God , yet the least of them is never left finally to depart from him , or to quit the Road of Duty , The Words thus open'd , afford us this Point to be insisted on .

Obs. A deep and constant Sense of the Love of God , does most powerfully engage and quicken to steady and sincere Obedience . The Two Parts of this verse are to be view'd in their Connexion , and then we shall see how clearly this Results from the whole . [ Thy Loving Kindness is before mine Eyes ] there 's the Antecedent ; [ And I have walked in thy Truth ; ] there 's the Consequent . Here , I. Lay down some Propositions for the explaining of this Doctrine . II. Offer some Arguments for the Proof of it . III. Apply it .

I. To lay down some Propositions for the explaining of this Point .

1. All that pretend to an Interest in the Love of God , have not their Hearts engag'd to suitable Obedience , for by many this is falsly pretended . The Church of Ephesus whom Christ wrote unto , Tryed them which said they were Apostles , and were not , and found them Lyars , Rev. 2.2 . So Multitudes that say , they are the Friends and Favourites of God , really are not , but by their own Practices discover themselves Lyars . If they do not walk in God's Truth , 't is most certain that they have not his Loving Kindness before their Eyes . Wile carnal Wretches too often delude themselves in this Case , and the Delusion is very strong , though it be so gross and palpable . If any Man say , that he hath found Grace in the sight of God , who makes little or no Conscience of Duty to God , we must say , as John does on a like occasion , The Truth is not in him , 1 John 2.4 . To say that I shall have Peace , though I have no regard to Holiness , and that God will make me up among his brightest Jewels , tho I lye wallowing in the Mire still , is impudently to give the Lye to the whole Bible , as if we kenew the Mind of Christ better than himself . Such Imaginations as these are Oils that break the Head , and sweeten'd Draughts that cast in to a dead sleep . Sinners that Prophecy such smooth Things to themselves , Prophesie pernicious Deceits . The Visions of their own Hearts will end in outer Darkness . They boast that God is well pleas'd in them , though they take no delight in serving of him ; and they rejoyce in this boasting ; but their Foundation is in the Sand ; they are not true Men , but counterfeits .

2. All have not a full and uninterrupted Assurance of the Love of God , who do never the less yield the most unfeigned Obedience . God does not always put gladness into those Hearts , where he puts his fear ; nor always make his Face to shine , where he hath restor'd his Image . Though every one that doth right is born of God , 1 John 2.29 . Yet every such Person does not certainly know that his Father's Heart is towards him . Some may live under his Frowns , that yet live under his Authority ; they may be too great Strangers to rejoycing in God , and yet will not renounce their Subjection to God ; though they want the Light of his Countenance , yet his Law is a Lamp to their Feet . This is the Case of those upright Souls , That walk trembling after the Lord , Hos. 11.10 . They are ready sometimes to suspect that God will have nothing to do with them , and yet they are resolv'd to cleave to him ; they walk so as to please him , though they have not like Enoch , the Testimony of their pleasingness to him . God seems to be angry , and covers himself with a Cloud , and they are tempted to put the Question , whether God's tender Mercies be not quite shut up ; but notwithstanding all this , they remember to do the Part of Children , they will perform the Duties of such a Relation , whether he own them or not . The Generation of the Righteous make up but a very few , in Comparison of that numerous World which lye in Wickedness , but we should make them a great deal fewer then they are , if we shut out those , that are sometimes at least , destitute of Divine Comfort . The Practice of universal Obedience is very Rare , but a strong and unshaken Assurance of Faith is much more Rare .

3. The Natural Man that looks upon God as an implacable hater of him , can never heartily obey him . The serving of enemies is threatned by God as a punishment , Deut. 28.48 . And 't is that which Nature hath a great reluctancy against , and will not be brought to submit to , but by force . Conscience of Guilt , and fear of Wrath , do not promote our walking with God , but obstruct it . Adam ran away from God as soon as he had sinned , and would never have return'd to perform any act of Allegiance to him any more , if God had not reveal'd himself in Christ , and entred into a Covenant of Peace through a Mediator . When a Sinner sees that God is against him , and concludes ( as 't is said in the case of the Leviathan , Job 41.9 . ) that the hope of him is in vain , he will have no respect to any Command of God . A Man in a desparate Condition , that thinks there is no Remedy , will break all Rules and Measures ; he will be tied to nothing , because he is under such dismal Apprehensions that nothing can help him . A Spirit of slavish fear , which all awakened Sinners are naturally possess'd with till God shew them his Salvation , tends rather to plunge Men headlong into Hell , than to make them choose the way to Heaven ; it is far more likely to harden them in their Rebellion , than to reduce them to their Obedience , if there were nothing but the terrour of the Lord to be known , Conversion-Work would be impossible .

4. The warmer our sense is of Gods love to us , the livelier is our obedience to him . There is some proportion between the vigour of our service , and our hopeful prospect of his favour . Upon this account there is not only a difference as to degrees of Holiness among Saints themselves ( because though they have all obtain'd like precious faith , they have not all obtain'd equal measures of faith , 2 Pet. 1.1 . compar'd with Rom. 12.3 . ) but there is also a difference in the same Saints at several seasons , according as they have more or less of the comfortable apprehensions of the love of God ( which is indeed a variable thing , I mean not the love of God it self , but our apprehension of it ) they are more or less fervent in Spirit serving the Lord . Though Duty be not intermitted ( nor ever should be ) for want of comfort , yet in the enjoyment of comfort , Duty is perform'd in a more active and chearful manner . Every Child of God hath his dark and gloomy , as well as his bright and pleasant days ; and this change , as to his spiritual joy , will produce some alteration in the exercise of Grace . The less sensible Manifestations of God there are to the soul , the more sensible deadness there is in holy Duties . Our Wings are clipt , and we cannot mount up , as at other times ; but when we receive the sight of a reconciled God in Jesus Christ , this wonderfully enlarges the heart , and we can not only walk in Gods Truths , but run in the way of his Commandments .

5. Though a sence of the love of God do quicken to obedience ; yet there is a necessity of obedience laid upon us by vertue of the Law ; for the Law is not made void through this faith , but establisht , Rom. 3.31 . The Law reveals what we ought to do , and a discerned Interest in the Love of God gives us the highest encouragement to the doing of it . We are not the less , but the more obliged by this means , to walk according to rule , and that Rule is the Declared Will of God . Though we are helpt to obey upon Gospel Principles , yet we are bound to obey on the account of the Precept . No Man more sway'd and influenc'd by Grace than Paul was , yet he professes that he was not without Law to God , but under the Law to Christ , 1 Cor. 9.21 . We owe a Debt of service to God , though Christ hath discharg'd the Debt of Sin . He hath fulfill'd the Law for us , in order to our Justification , and yet we are to fulfil it our selves , for the evidencing of our Sanctification . The Law is still in force , for our direction in Duty ; though Christ hath so far abolisht it , as to free Believers from the penalty , it retains its commanding power , though it hath lost its condemning power , in which respect 't is said that the Law is not made for a righteous man , but for the lawless and disohedient , for the ungodly , and for sinners , 1 Tim. 1.3 . The threatned Curse takes hold of Men out of Christ , the Injunctions to be regarded by those in Christ .

6. A sence of the love of God is the chief motive to Obedience , though it be not the only one . There are other Considerations , which have their Place and Use , and ought to work upon us , but this more than any ; they may and should contribute to the same end , but this is most effectual . As

1. A Sence of God's absolute as well as relative Goodness . I mean , to consider how good a Master he is in himself , should be an inducement to serve him ; as 't is possible that some may be willing to do service to an extraordinary Person , from a respect to his inherent Worth . The Matchless Excellencies of God , whom none in Heaven or Earth can be likened to , should invite us to take a pleasure in his work ; it should be our meat and drink to do the Will of such an one , for the sake of what he is ; for the glorifying of him who is so glorious , must needs be our own Glory .

2. A sence of God's Sovereignty and Dominion over us . Who can refuse to yield himself to God , that is seriously convinc't of his infinite Right to command and govern him ? He may challenge from us all that we can do ; for both our Being and active Power is from him . He hath made us for himself ; and we may as well disown his being our Creator , as deny him to be our Ruler ; but what kind of Ruler do we make him , if we are not his servants to obey ? Subjection follows upon Dominion , or is implied in it : He is the Lord , and worship thou him , Psal. 45.11 .

3. The consideration of the purity of the precepts which God calls us to observe . This made the Word of God so amiable to David , Psal. 119.140 . It requires nothing of us but what highly becomes us , and behoves us ; nothing but what 't is our Honour and Interest to comply with . The work of God is of the noblest kind , such as none but a filthy depraved Creature would desire to be exempted from . Paul therefore magnisies the Holiness , Justice , and Goodness of the Law , Rom. 7.12 . And upon that score expresses his Consent to it , ver. 16. And delight in it , ver. 22.

4. The Consideration of the Reward which we enjoy in Obedience at present , and which is rescrv'd for us hereafter . These are proper encouraging Thoughts , and should recommend our Duty to us . The Reward which attends our doing it is great ; the Reward which is laid up , till we have done it , is greater ; and this would not be so far revealed as it is , but that it might be a spur to us , Col. 3.23 , 24. Whatsoever ye do , do it heartily , &c. knowing that of the Lord you shall receive the Peward of the Inheritance , &c. He that hath the Hope of such a promis'd blessedness , should be excited by it to universal Holiness . And yet the main Argument of all is the Love of God .

II. To offer some Proofs for the Demonstration of this Truth . As.

1. No Man hath such a Sense of the Love of God , but the Elect Sinner upon his return to God ; he is the only Subject of it . And therefore it must needs very powerfully engage to Obedience .

1. None but the Elect Sinner hath a true Sense of the Love of God . This Treasure is put only into chosen Vessels ; this hidden Manna is only for God's hidden ones , and consequently there is no danger of its corrupting , but it will certainly nourish Grace , and strengthen to Duty . As none but they that are written in the Lamb's Book enter into Heaven , Rev. 21. ult. So this Heaven upon Earth does not enter into any others . There are a peculiar number whom God hath set his Love upon , and this peculiar number are the only Persons whom he manifests it to ; The aninting which teacheth us all things , is Truth and no Lye , 1 John 2.27 . How then can they be taught the Knowledge of God's Love , whom his Soul hates ? And on the other Hand how can they turn this against the Interest of Holiness , who are chosen that they might be Holy ?

2. Elect Sinners have not such a Sense , but when they are upon their return to God . When Christ is about to be formed in the Soul , those discoveries of the Love of God do greatly promote and help it forward ; if they have been Enemies in their Minds , they shall not continue such ; If they have done Iniquity , they shall do no more ; they shall not go on in their Trespasses , after the Grace of God is so display'd in their Remission . The white Stone is too great a Jewel to be cast before those filthy Swine , that will turn again and rend , or trample it under their Feet . The chosen of God themselves have it not , till God is calling them home to himself . The Time of Conversion is the Time of Love , Ezek. 16.8 . The Time not only of God's Exercising , but manifesting Love to the Sinner .

2. None can impress such a Sense of God's Love upon us , but the Spirit of God ; he is the only Author of it , and therefore it must needs quicken to Obedience . False hopes and groundless Comforts , which do tend indeed to the Patronizing and Encouraging of Sin , arise from our selves and from the Devil ; but the Consolations of God , which always produce Holiness to the Lord , are from the Spirit , as he Works Love to God in us , so he witnesses Gods Love to us . As we cannot see the Sun but by its own Light . So we cannot see the Face of God with Joy , but by a beam from himself . We can no more know that God is at Peace with us , meerly by our own Understandings , than we can reconcile our selves to him by the Power of our own Wills ; our Hearts are naturally like an Hell ; as there is a burning Fire of insatiable Lust , so biting Worms of endless Fears . The stupid Sinner is hard to be Convinced , and the Convinced Sinner refuses to be Comforted . We are as far from the applying of Promises , as from hearkening to Precepts ; and as we cannot be subject to the Law , so we can get no relief by the Gospel . But the blessed Spirit , he does both let us know the Things which are freely given us of God ; 1 Cor. 2.12 . And also the Things which are indispensibly requir'd of us by God ; we should never know that God is our Father , without this Spirit of Adoption . The Love of God is shed abroad in our Hearts by the Holy Ghost , Rom. 5.5 . And as he diffuses it there , so he improves it to Holy Purposes ; his sanctifying Operations are always befriended and assisted by his Comforting Testimonies .

SERMON IV. July 30. 1695. PSALM XXVI . iii.

For thy Loving Kindness is before mine Eyes : And I have walked in thy Truth .

3. THE Promises which Declare and Confirm the Love of God to us , are special means of working Holiness in us . As they assure our Deliverance from Wrath , so they promote our Salvation from Sin . Divine Promises do not only tend to beget us to a lively Hope , but they help to produce and maintain the Life of every Grace ; they are the spiritual Food of Souls , which does both nourish our Faith , and strengthen us to Obedience . We do not obtain any Gospel Priviledge by the Performance of Duty , but Duty is effectually enforc't by the Enjoyment of Gospel Priviledges . God brings us to take hold of hsi gracious Covenant , and thereby fortifie us against turning from the Holy Commandment . This is plainly set forth as the Way and Method in which he first Works upon us , and enables us to Work , 2 Cor. 7.1 . Having therefore these Promises , let us cleanse our selves from all filthiness both of Flesh and Spirit , &c. The Promise of God's being a Father to us ( which is mention'd in the last verse of the foregoing Chapter ) is a stronger Inducement to purifie our selves and be Followers of him , than any threatening of God's being a Revenger . So 2 Pet. 1.4 . Exceeding great and precious Promises are given unto us , that by these you might be Partakers of the Dikvine Nature , &c. As the chief Thing communicated from God is the Divine Nature , whereby we are made to resemble him , so the Promises of God set home upon the Soul , are the means of Communication ; they are to Milk and Honey of the Scripture , which do not cherish the Old Man , but support the New ; they are not Pillows for sinful Sloth , but spurs to Holy Diligence . The Promises of Grace animate the Soul to Duty ; and when we thus see the goodness of the Lord , it encourages our Subjection to his Government .

4. A Sense of the Love of God will create in us a more perfect hatred of Sin ; Divine Reconciliation to our Persons , breeds the most implacable Enmity against our Lusts ; when we know that God is pacified towards us , it makes us loath and abhor our selves the more , in remembrance of the Evils we have done . If he passes by Transgression , the pardoned Transgressor sixes his Eye upon it with greater Indignation ; as David's Sin was ever before him , though Nathan had told him from God , that his Sin was put away , Psalm 51.3 . compar'd with 2 Sam. 12.13 . For the Title of that Psalm informs us , that it was penn'd after Nathan the Prophet had come to David . A Sinner is never so odious in his own sight , as when he is persuaded of his being precious in the sight of God . How does Paul repeat and aggravate the foul Abominations of his natural Pharisaical State , when he knew himself to be belov'd of God , and establi shed in Christ ; he speaks of his persecuting and wasting the Church of God beyond measure , Gal. 1.13 . So with Holy Confusikon he bewails what he once was , after he had obtained Mercy , and after the Grace of our Lord Jesus had exceedingly abounded towards him , 1 Tim. 1.13 , 14. Though God had made him whiter than Snow in the Lamb's Blood , yet he still sets out himself in his own black and filthy Colours . We do not lose the Prospect of our own vileness , by having the Kindness and Love of God before our Fyes , but we see it the better . His gracious Absolution kindles the most flaming Zeal and Revenge in us against the Sins from which we are absolved ; consequently is a mighty furtherance of our Obedience .

5. A Sense of the Love of God is most apt to beget an awful fear of Falling under his displeasure . That I may not be mistaken , let it be consider'd ,

1. That this awful Fear is not only distinct from dreadful Horrour , but opposite unto it . The trembling of a Devil , and the trembling of a Child are real Contraries . Godly jealousie of our selves , and sinful Distrust of God , are two things of most different Kinds . The fear of Caution ( which I would recommend ) keeps us walking closely with God , the fear of Desperation ( which I would warn against ) hurries us violently away from God .

2. That this displeasure of God , which Believers are lyable to fall under , is exercis'd only in this World , and not in the next . That Wrath which God occasionally lets out against his own , is not the same with that which comes upon the Children of disobedience , Eph. 5.6 . We must not confound the temporary hidings of God's Face , with Everlasting Destruction from God's Presence . He that believes , is secur'd from sinal Condemnation , but nevertheless he is still incident to sad Desertion . Now for the Soul to be kept under the awe of this , is a great help to our Obedience ; and where the Love of God is perceived by the Soul , this awe will certainly prevail . God's sanctified ones can say it from Experience , Psalm 130.4 . There is forgiveness with thee , that thou mayst be feared . Not only a readiness to forgive , but actual forgiveness is with God ; and as our Fear of God is the end of his granting it , so 't is the effect and issue of our receiving it .

Two Things will make this more evident ,

1. This joyful Sense of the Love of God , supposes a sorrowful Sense of his displeasure going before it . Ordinarily God does not thus set Men up on high , till he hath first brought them into the Depths ; the does not make them glad with his Countenance , till he had laid them ( more or less ) in the lowest Pit , Psalm 88.6 . How few are admitted to take the Cup of Salvation , without Drinking for some time of the Cup of God's Fury ! How few are call'd into this pleasant Light , without passing through a scorching Fire ? Sore Conflicts prepare the way , for the most part , to ravishing Comforts ; and the Heart knows a great deal of bitterness , before it comes to taste how good the Lord is .

2. They that have been sensible of God's displeasure , and are sensible of his Love , will take Care to avoid the one , and continue in the other . Who so likely to be afraid of receiving a Spirit of Bondage again , as they that have felt it ? Who so far from provoking God to carry them back into an howling Wilderness , as they who have been there before ? Who so cautious of interrupting their sweet Communion with God , as they that have enjoy'd it ? Who so capable of rightly valuing that Priviledge , as they that are possest of it , and therefore who so ready to endeavour the preserving of it by a circumspect Walk ? Souls that are thus favoured of God , are most seriously convinc't , That in his Favour is Life , Psalm 30.5 . Therefore when the Spirit of God hath carried them up to this Pinnacle , this heighth of Consolation , they are the more afraid of doing any Thing to occasion their casting down .

6. The commonest and strongest Temptations to departing from God are best overcome by a Sense of his Love ; viz. The Temptations which arise both from the flatteries and frowns of the World , the Love of Life , and Fears of Death . He that hath the Loving Kindness of God before his Eyes , is most able to make a resolute and successful Resistance to all these . As particularly ,

1. The Flatteries of the World do too often allure Men from their Obedience to God ; but they that have a Sense of God's Love upon their Hearts , are best armed against this Temptation . Hereby the World , with all its gaudy Vanities , is Crucified to us , and we unto the World ; hereby all these Things are stript of their seeming Glory , as the Sun puts out the lesser Lights , and as the Works of Nature spoil the Reputation of the Works of Art , Psalm 4.7 . Thou hast put gladness in my Heart , more than in the Time when their Corn and Wine increased . If we had more spiritual Delight in God , carnal Fruitions must needs be a less powerful bait . 'T is in vain for the Devil to entice that Soul with a few drops of Pleasure that run through broken Cisterns , which partakes of satisfying Refreshments from the Fountain of Life ; these Things are only suited to the Palates of those that never know the Joy of the Lord . Heaven's Favourites cannot fall in Love with Earths , 't is natural for a Believer that 's cloathed with the Sun , to have the Moon under his Feet , Rev. 12.1 .

2. The Frowns of the World too often scare Men from their Obedience , but a due Apprehension of the Love of God , is a good Security against this Temptation also . The belief of God's reconciled Heart , and view of his pleased Countenance is enough to make us Triumph over the fiercest malignity of Men and Devils . It Matters not who they be that are against us , nor what they can do against us , so long as we know that God is for us . This will make us Glory in Infirmities , Necessities , Distresses and Afflictions of all sorts : For he that can encourage himself , with David , 1 Sam. 30.6 . In the Lord his God , will not be dismayed by any of these Things . Bitter Herbs will go down very well , when a Man hath such delicious Meats which the World knows not of . The Sense of our Father's Love is like Honey at the end of every Rod ; it turns Stones into bread , and Water into Wine ; and the Valley 〈◊〉 Trouble into a Door of Hope ; it makes the biggest Evils seem as if they were none , or better than none ; for it makes our Desarts like the Garden of the Lord , and when we are upon the Cross for Christ , as if we were in Paradice with Christ . Who would quit his Duty , for the sake of Suffering , that hath such relief under it ? Who would not rather walk in Truth , when he hath such a Cordial to support him , than by the Conduct of fleshly Wisdom , to take any indirect or irregular Methods for his own Deliverance ?

3. The Love of Life is a very frequent and pernicious Snare , which a Sense of God's Love must deliver us from being entangled by . What so desirable as Life , if a Man have no Place in the Heart of God ? This is the greatest Temporal Blessing , and nothing can out do it , but the Favour of the God of our Life . And this excels indeed ; Psalm 63.3 . Thy Loving Kindness is better than Life . What Comparison is there between the Breath in our Nostrils , and the Favour of an Eternal God ? Any more than there is between an Everlasting Light , and a poor vanishing Vapour , compare Isa. 60.19 . with Jam. 4.14 . Who would not therefore hate his own Life , which hangs in doubt continually before him , and of which he can have no Assurance , when he knows that the Living God is his certain Portion ? Who would not freely yield up and part with Ten Thousand such Lives one after another ( if he had so many ) rather than the Wrath of God should be kindled but a little ?

4. The Fear of Death is a very usual and hurtful Snare too , which can hardly be broken without a Sense of the Love of God . Death which will rend and tear the Soul from the Body , is the Lion in the way , which discourages and affrights many from hazardous Duties ; thousands through sinful Cowardize have rather chosen to shipwrack their Faith , and prostitute their Conscience then mingle their Blood with their Sacrifices . But now they that have the Comforts of God to delight their Souls , are more willingly brought to this King of Terrors ; if God cause his Face to shine , what should hinder our chearful descent into the Valley of the shadow of Death ? Love is strong as Death , and a great deal stronger ; one would dare to Dye for a good Man , whose Love and Friendship hath endear'd him to us ; how much more for a God whose kindness hath been so exceeding ? This hath made so many Martyrs glorifie God in the midst of the Fires ; when they have been kill'd for Christ's sake all the day long , and counted as Sheep for the slaughter , they have been more than Conquerours through him that lov'd them , and through the lively Impression of that Love upon them , Rom. 8.36 , 37.

7. The New Nature is ingenuous , and therefore will be wrought up to Obedience by the Love of God . After we have tasted that the Lord is gracious , we readily savour all the Things of God . Humaue Nature indeed in our lapsed , depraved State , may Reward Evil for Good , and Hatred for Love ( as David's Enemies did to him , Psalm 109.5 . ) before a saving Change is accomplish'd on the Soul ; but it neither is nor can be so , when God gives Men another Heart , as he does at their New-birth . Then nothing eies us so fast to our Duty , as those bands of Love ; nothing is so sweetly , and yet so strongly attractive , Jer. 31.3 . With Loving Kindness have I drawn thee ; they that are only haled and drag'd by legal Terror , will be striving to break away again , and loose themselves from the Yoke of Christ , but Love subdues all Things to it self ; it constrains to such Acts of Duty , as make the mad World think us beside our selves ; 2 Cor. 5.13 , 14. The Soul is compell'd to come in to Christ , and yet it walks at Liberty ; 't is so swayed by a Principle of Holy Gratitude , as that it is always studying that Point , What shall I render ? For this is a Principle that never fails to operate , where the Root of thankfulness is , the Fruit of Service cannot be wanting . Therefore the Apostle beseeches by the Mercies of God , that we present our Bodies , &c. Rom. 12.1 . Love hath a mighty prevalency in the obtaining of all that is desir'd ; Herod would do any Thing at the Request of his beloved Herodias : Esther chose that Time to perfer her Petition , when she was expressing her Love to the King in a Banquet ; so when Christ is feasting a Believer with his Fat Things , with his Love which is better than Wine , the ravisht Believer can deny or grudge him nothing .

8. That Love to God which a due Sense of the Love of God does produce in us , is virtually all Obedience . This Consideration consists of two Branches , which ( to give it the greater Evidence and Force ) may be distincty open'd .

1. A due Sense of the Love of God to us produces Love in us to God , 1 John 4.19 . We Love him , because he first loved us . Sic res accendunt lumina rebus . Sanctified Affections are blown up in us , by the believing Persuasions of Divine good Will towards us . As there is something like an exchange of Souls between Bosom Friends , so there are returns and reboundings of Love betwixt God and those , whose Hearts are knit to him . The Spouse of Christ proclaims their mutural Endearments in one Breath , and also in the right Order . Song 2.16 . My Beloved is mine , and I am his . God is the Ocean from which Love first flows out , and to which it always streams back . Love , when it hath descended from Heaven to Earth , hath finished but half its Course , but when it ascends from Earth to Heaven , the Circle is compleated .

2. This Love which is the Product of God's , is virtually all Obedience ; both as it inclines and disposes unto all , and as it comprehends all in it .

1. It disposes and inclines to all Obedience . When the Heart is melted by his Fire within , 't is easily cast into the mould of any Precept whatsoever . As it puts us upon keeping the Commandments of God , so it keeps them from being grievous , 1 John 5.3 . Obedience can neither be partial nor burdensome , where-ever this Love of God dwells ; but it fulsils the Charge which David gave to Solomon , of serving God with a perfect Heart , and a willing Mind , 1 Chron. 28.9 .

2. It comprehends all Obedience in it self . The end of the Commandment , is Charity , &c. 1 Tim. 1.5 . Both Tables are reduc'd by Christ to two Commandments , and Love is the grand Inscription of them both . Therefore Love is styled the fulfilling of the Law , Rom. 13.10 . All the Duty which we owe to God and to our Neighbour is included in Love to each . And indeed we cannot walk in God's Truth , unless we walk in Love to one another , as well as to him . Our Alienations from our Brethren speak our distance from Christ the Center of our Union . The nearer any Lines in a Circle come to the Center , the nearer they are one to another ; but the further they go from the Center , the more they run out one from another .

III. To Apply this , What are we to be inform'd of , and exhorted to ?

I. Vse , Information .

1. If our Obedience be excited by the Love of God , then the Love of God prevents our Obedinence . If we did first give to God , he is able infinitely to recompence it again , above what we can think ; but who is it that hath first given unto him ? Rom. 11.35 . There is not one whose Heart God hath touched , that will dare to pretend it . We do not commend our selves to God , but God manifests himself to us . The Love of God was not purchas'd even by the Obedience of Christ , much less by ours , 1 John 4.10 . Herein is Love , not that we loved God , but that he loved us , and sent his Son to be the Propitiation for our Sins . The sending of the Son was the Effect of the Father's Love ; and therefore the Son 's coming could not be the Cause of it . How then can we procure what Christ did not ? His Love is not bestow'd upon us for our Service , but is the incentive to it .

2. 'T is blasphemy against the Love of God to reproach is with being the Parent or Nurse of carnal Security . They that have the Kingdness of God in their Eye , can take no Encouragement from thence to set any wicked Thing before them ; for Sin tends to Cloud that Light , wherein we rejoyce . If God be well pleased with us , it lays the greater Engagement upon us to walk worthy of him . How absurd is it to say , that when God communicates his Thoughts of Peace , the Soul is embolden'd to new Acts of Treason ? As if Men should lay aside the Fear of God , because the Secret of the Lord is with them that fear him ? Psalm 25.14 . Or as if the Spirit of Adoption took Men off from Obedience to God , when they are call'd to be Followers of him as dear Children , Eph. 5.1 .

3. They that by loose and disorderly Practices give any occasion to such Blasphemers , have a great deal of Sin to answer for , besides their own . If any of us Cause this way of Truth , to be evil spoken of , we bring the guilt of those Calumnies upon our selves . It will be an heavy load to a tender Conscience , if sound Doctrine is arraign'd through our unmortified Corruption . How do we wrong the Purity of the Gospel , when we turn the Grace of our God into lasciviousness ! For the Grace of God which bringeth Salvation , teacheth us the contrary , Tis. 2.11 , 12. What is this , but to change the Glory of God into an Image made like to unclean Spirits ! Wo to those Libertines , by whom this offence cometh ! What Jealousie and Rage does that Adulteress deserve , who impudently abuses her Husband's Love ?

4. The Grace of God in us is a comforting Evidence of his Love to us . Though Holy Walking is no Foundation for Trust , we may reflect upon it as a Token for good . 'T is said of the way of Holiness , that the redeemed shall walk there , Isa. 35.8 , 9. as Mary Magdalen's Pardon is concluded from her Affection , so if God enables us to make straight Paths for our Feet , 't is a sign that he hath set his Heart upon us . As all Obedience issues from the Spirit , so the Gift of that Spirit is a Testimony of peculiar Favour , Ezek. 39.29 . Neither will I hide my Face any more from them , for I have poured out my Spirit , &c.

5. A denial of the possibility of Assurance is injurious to Holiness . The first and best Christians were such as could say , we have known and believed the Love which God hath to us , 1 John 4.16 . And they that have had the same Spirit of Faith , have always approved themselves the greatest Saints in all succeeding Times ; but to say , that this their belief was a Delusion , is in effect to say that all their Religion was a Cheat too , which in this more degenerate Age is hardly to be matcht . To stake Men down to uncertain suspended waverings about their Interest in the Love of God , is to destroy the most quickening Motive to Obedience .

6. The Christian Life is as far from being uncomfortable , as from being irregular . What greater Pleasure can there be , than to be constantly influenc'd by the Love of God to the Service of God ? A dull and sowre Complexion does not belong to real Christianity , Psalm 97.11 . Light is sown for the Righteous , and Gladness for the upright in Heart . Though Cain's Countenance fall , Abel's Race may lift up their Heads . If there be any Consolation in Christ , they that are his , have reason to rejoyce ; and what more sure , than that there is all in him , and none out of him ? He hath a Chariet of Gold paved with Love , for the Daughters of Jerusalem , Song 3.10 . What so delightful , as to go up and fit with him in that Chariot ?

II. Exhortation .

1. Think not only on the Love of God in general , but on the most affecting Properties of it in Particular . Such as

1. It s Antiquity . God loved us from Eternity , before we were , and before the World was ; and there have been Early discoveries of it ; there is the Love of God to us in our Childhood , Hos. 11.1 . And his Kindness in our Youth , Jer. 2.2 . Which are both Seasons of Vanity . The Loving Kindnesses of God are not of Yesterday , but of very ancient Date ; They have been ever of Old , Psalm 25.6 .

2. It s Freeness , according to the Tenor of his Promise , Hos. 14.4 . His Love is the Reason of it self ; He loves , because he loves , Deut. 7.7 , 8. And it must needs be so , if we consider what unamiable Creatures we are . God bids us to love our Enemies , and he himself is the great Example of it . He loves our Persons , when he hates our Enmity .

3. It s enlargedness . He shews Loving Kindness to Thousands , Jer. 32.18 . And he Crowns every one of those Thousands with it , Psalm 103.4 . He hath many Objects to let it out unto , and every one of these Objects stands in need of multiplied Acts ; yet the Fountain of Mercy overflows to all , and remains still full .

4. It s Stability . 'T is unmovable and Everlasting , Isa. 54.8 . No Creature can separate us from it . The Anger of God is transient , Isa. 12.1 . But his Love is permanent . The Time will come , when God will be Angry no more ; but the Time will never come , when he will be favourable no more . Let your Faith feed upon these Thing .

2. Beware of renouncing your share in that Grace which God hath encourag'd you to claim . Refusal of Divine Comforts is a Sin , as well as Disobedience to Holy Motions . 'T is almost a fundamental Mistake ( says Dr. Sibbes ) to think that God delights in slavish Fears . 'T is a very unpleasing Thing to him , to have his Kindness call'd into Question , Mal. 1.2 . I have loved you saith the Lord , yet you say , wherein hast thou loved us ? Therefore give not Place to the Devil , nor the unbelieving Suggestions of your own Hearts .

3. Attend to the Love-visits of Christ , and thankfully receive them . The Spouse smarted by grievous Dosertion , fro delaying to open to Christ when he knockt at her Door , Song 5.1 , — 6. When our Beloved comes into his Garden , we must not neglect the holding of converse with him . We may lose him a great while , if we put by such an Opportunity once .

4. Avoid all Confidence in the Flesh , as a fatal hinderance to spiritual Joy . No wonder , if we hear God say , I have n delight in you , when we have fond Conceits of our own Performances . That House which stands upon the weak Foundation of a personal Righteousness must needs be shaken with perpetual Doubts , and the fall of it at last will be great . We might Fear every Day , the Heart of God being turned to hate his People , if their Hopes of abiding in Favour with him were built upon the best of their Duties .

5. Take heed of spotting your Garments with the Flesh , after God hath been spreading his Skirt over you . Sinning against Love and Light at once , is a double Aggravation . It was a foul blot upon Solomon , That his Heart was turned from the Lord God of Israel , who had appeared unto him twice , 1 Kings 11.9 . 'T is reasonable to expect that you should not defile your selves any more with your detestable Things , Ezek. 37.23 . If any part of your Walk be contrary to God , 't is worse , than if the whole Walk of other Men be so

6. As you desire an increase of Comfort , make daily progress in a course of Obedience . If you covet a greater fulness of Joy , labour after an higher Exercise of Grace . God required more exactness in the Services of the Jews , when they were come to their rest in Canaan , than when they were harrass'd in the Wilderness , Deut. 12.8 , 9. So you who look for extraordinary Love tokens from God , must remember , that he calls for great Improvements from you . An abundant entrance into the Kingdom of Christ is ministred to Believers in a way of unwearied Diligence , 2 Pet. 1.11 , with 5. The more ground we get , and the further we advance , the greater likelihood there is of meeting with more of God .

SERMON V. October 8. 1695. II CORINTH . I. xx .

For all the Promises of God in him are yea , and in him Amen , unto the Glory of God by us .

IT is observable , that as none among the Apostles was more useful and serviceable than Paul to the Interest of Chrit , and the Souls of Men , so the Devil did especially labour to stain his Gredit , and to blast his Minstry ; and and even little Things , that had nothing of Evil in them , such as common Charity would have excus'd in any other Person , were maliciously improv'd and perverted against him . We need to go no further than this very Chapter for an instance ; there being an Imputation of Levity and falshood cast upon him , because he had resolved to come to this Church at Corinth , but did not . This was aggravated so far , as if he were one that said , and unsaid , one that took no Care about the keeping of his Word , and that therefore no regard was to be had to any Thing that he delivered . In Opposition to this foul and groundless Charge , the Apostle makes an Apology and Defence for himself , ver. 17. Where he lets them know , that he was no such fickle and unconstand Man , as he was represented ; for his Intention of coming to them was real , though he was providentially obstructed in performing it . And on this occasion he also tells them , that his whole Doctrine had been uniform , and consistent with it self at all Times , without any Variations , or Contradictions , ver. 18. The course of his Preaching among them , being like the great subject of it , Jesus Christ , the Son of God , who is not Yea at one Time , and Nay at another , but fixedly and unchangeably the same for ever , ver. 19. Now , as a convincing Proof of this , he adds in the Words of the Text , For all the Promises of God in him , are Yea , &c.

In which Words we may consider .

1. The Things spoken of Promises , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is very much a kin to 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : The Gospel strictly taken , being indeed a Treasury of blessed Promises , and Declarations of Grace .

2. The large Extent in which these Things are spoken of . [ All ] none excepted , but as many soever as there are , and of whatsoever kind they be , as Solomon said , 1 Kings 8.56 . There hath not failed one good Word , &c.

3. The Author of them . [ God . ] This ought to be eyed by us , because the Infinite Power and immutable faithfulness of God are grand Encouragements to our steady Expectation , Rom. 4.21 . Heb. 10.23 .

4. The Stability of them . They are [ Yea and Amen ] here are two different Terms us'd to signifie the same Thing ; the former of these is a Greek Word , and the latter Hebrew , as Gal. 4.6 . Abba Father ; the one is Hebrew , and the other Greek ; intimating that both Jew and Gentile are concerned in these Things .

5. The Foundation of this Stability , [ in him ] i.e. in Christ , and to give it the greater Emphasis and force , the Expression is doubled , which Repititions are not unusual in the Writings of this Apostle on the like occasions , Eph. 1.10 . All Things in Christ , even in him . Col. 1.20 . By him to reconcile all Things , by him , I say , &c.

6. The End and Scope of all , [ unto the Glory of God ] that which is God's design in his gracious actual Vouchsafements , is the tendency of every Promise also , the magnifying and exalting of himself is ultimately aim'd at ; and hereunto the Holiness and Comfort of his Creature is but subordinate .

7. The Instruments or Means of bringing about this End , [ by us ] which may have a respect both to the Ministers of Christ , whose Work it is to hold forth the Promises of God , and to all Believers , whose Duty 't is to embrace and apply them ; each of these contribute in their Place , and in their measure , to the advancing of the Glory of God .

Obs. All Divine Promises are fully ratified in Jesus Christ to the Glory of their Author . This is the Sum and Substance of the Text , which an Interpreter , one of a Thousand , Calvin ( though too meanly thought of , and vilely reflected on in this degenerate Age , ) calls Sententia memorabilis , & unum ex proecipuis Fidei nostrae capitibus ; a memorable Sentence , and one of the chief Articles of our Faith . Here I. Open something of the Nature of Divine Promises . II. Enquire into some of the Principal Kinds of them . III. Shew , why they are said to be ratified in Christ . IV. How they tend to the Glory of God . V. Use .

I. To open something of the Nature of Divine Promises . In five Propositions .

1. The Promises of God are of a middle Nature , distinct from his Purpose and Performance . They come between the Decree , which is from Everlasting , and the Execution of it , which is in Time . They are Significations of his Will , as a thing past , and fore-runners of the Event , as a Thing to come . When God promiseth any Thing , it is before he does it , and after he hath determined it ; we must suppose a praevious Resolution , and we may expect a following Accomplishment . A Promise is the unfolding of the Heart of God , the communicating and manifesting of those kind Thoughts which he thinks towards us , when he hath not yet fulfill'd them . It is impossible that God should Promise any Thing , but what he hath rodain'd to be , and when it hath a real being , there is no need of any further Promise . God is willing first to reveal his Love to us in Word , and then in Act ; that while the Blessing he intends to bestow , is but in the Way to us , and at a distance from us , we may Live in the comfortable Prospect of it . A Promise is a Transcript of God's Counsel , and a Pledge of the Thing it self . What he hath purposed , he speaks ; and what he hath spoken , he cannot go back from .

2. The Promises of God argue much Condescension to us , but no Imperfection in him . God humbles himself , as it were , in making them , but he does not truly lessen himself thereby . He stoops to the Infirmity of his Creatures , and yet the Honour of his own Majesty is preserv'd . In every Promise , 't is true , that God makes himself a Debtor , but still he remains our Infinite Superiour ; for though the Promises be made to us , and for our Benefit , yet God does not owe any Thing to us , or for our sake ; the Debt is properly to himself , on the account of his own Fidelity , not to us on the account of Justice ; therefore 't is said , That he abideth faithful , he cannot deny himself , 2 Tim. 2.13 . 'T is no debasement of God to stand bound to his own Word , but 't is below him to be under any Obligation to his Greature . We cannot demand or claim the fulfilling of any Promise , as if the denial of it would be an injury and wrong to us , but because it would derogate from his Glory , and be unworthy of himself . This is what we have to fasten upon , and this hold is sure enough .

3. The meer goodness of God is that which puts him upon promising . There was no Necessity of God's engaging himself to do any thing for us , though we were tyed to do our utmost for him ; but his Engagements are Free and Voluntary , and spring from his own gracious Inclinations and Propensions to us . God was at absolute Liberty , whether he would enter into any such Bond or not ; such a Liberty was essential to him as God ; whereas a Creature must needs be under the Yoke , assoon as it hath any being . Every thing is due from us to God , whether we willingly oblige our selves to yield it to him or not ; but there is nothing due from God to us , nor can we challenge the least Thing more than he freely binds himself to . What God hath not promised , we cannot look for ; and even that which he hath promised , must have been despair'd of also , if it had not been his good Pleasure to make those Promises ; for he promiseth because he will .

4. The goodness of God in Conjunction with his faithfulness , is his influencing Motive to perform the Promises which he bath made , Psalm 57.3 . God shall send forth his Mercy and his Truth . Mic. 7.20 . Thou wilt perform the Truth to Jacob , and the Mercy to Abraham . This lovely Pair of Attributes are a joynt Security to our Faith , that whatsoever God hath declared in his Word , shall be indeed accomplisht to us . The same Mercy which first moved God to express such kindness to us , is our warrant to believe that those Expressions shall be made good to us , whatever seeming difficulties and impediments lye in the Way . Everlasting Mercy is our mighty support in this Case , which we are to set against the Discouragement of our daily Sina . These are the most likely Evils to hinder and withhold our good Things from us ; but these Obstacles are remov'd by Grace , Psalm 65.3 . Iniquities prevail against me ; ( but there is a Remedy for this ) as for our Transgressions , &c. Psalm 65.3 .

5. The Promises of God are given forth for Believers to live upon . While they are in this World , they are the Pilgrim's Staff , whereon he is to lean and rest , as long as he passeth the Time of his sojourning here . They are the Wells of Salvation , from which we are to draw Water in a dry and thirsty Land . The Life which we live in the Flesh , is not a Life of Enjoyment , but a Life of Faith , and this is the Food which God hath provided for the maintaining of that Life . The Apostle says , We are saved by Hope , but Hope which is seen is not Hope , for what a Man seeth , why doth he yet Hope for ? Rom. 8.24 . Heaven is the Place and State of sight , here we are but Expectants ; there they are in Possession , but the present World is design'd for the Exercise of Trust . God is to be our Confidence on this side the Grave , and our Portion afterwards . Faith is the Substance of Things hoped for , Heb. 11.1 . We are to look upon that as present , which is in it self Future .

II. To enquire into some of the principal Kinds of Divine Promises . The Text speaks of All , implying that they are manifold , and of divers sorts : I shall take Notice only of what may be distributed under these six following Heads .

1. There are Promises which concern the Preservation of the World in general , as well as others which respect the welfare of those who are chosen out of the World , Isa. 54.9 . This is as the Waters of Noah unto me ; for as I have sworn , that the Waters of Noah should no more go over the Earth ; so have I sworn that I would not be wroth with thee , &c. The Promise which God here refers to , is as ancient as the Floud ; I will not again smite any more every living Thing , as I have done , Gen. 8.21 . So , I will set my Bow in the Cloud , and it shall be for a token of a Covenant between me and the Earth , Chap. 9.13 . This Promise of God is as a Fence or Bank to the World against a second Deluge ; but this hath its Ratification in Christ , for it was made upon God's smelling a sweet Savour from Noah's Sacrifice , which was Typical of Christ ; and the Rain-bow it self seems to be a Figure of him also , Rev. 4.3 .

2. There are Promises which relate to the Church of Christ , as an Holy Society , as well as others that concern particular Believers , Mat. 16.18 . Vpon this Rock I will build my Church , and the Gates of Hell shall not prevail against it . Whether the Powers of Darkness acted by the Devil , or the Gates of Death and the Grave be here meant , it amounts to the same Sense , the intendment of our Lord being plainly this , that he will have a Church in the World to the End of the World ; it shall never totally perish from the Earth , but be confirmed in spite of its greatest Adversaries , and survive them all . This Promiso , as it was utter'd by the Mouth of Christ , so it hath its Stability from him ; for it becomes the Head to protect the Body , and to take Care that it be not destroy'd . He sitting on the Throne is a safeguard to his People , dwelling on the Footstool .

3. There are Promises which belong to the Posterities of them that believe , as well as others to their Persons ; for God receives , and takes in not only them , but their , Acts 2.39 . The Promise is to you and to your Children . This is not to be taken so universally , as if all the Children of Believers were the Children of Promise ; we see the contrary often ; many spiritual Men are afflicted with a carnal Seed ; Grace is not tyed to a lineal descent in Religious Families , but only flows down where the Vein of Election runs . However the Promises are indefinitely laid down , and may accordingly be urg'd to God by his faithful ones , for those that belong to them , Psalm 112.2 . The Generation of the Vpright shall be Blessed . This hath its Establishment in Christ , for as he was sent to Bless , so little Children particularly were blest by him .

4. There are Promises which have a Reference to Temporal Things , as well as others that refer to Spirituals and Eternals . This is such a Distribution as the Apostle makes of them , 1 Tim. 4.8 . Having the Promise of the Life which now is , and of that which is to come . Some Promises do more immediately concern the Body , others bear a Relation to the Soul ; some respect Time , and others Eternity . Both sorts have their Confirmation in Christ ; only Temporal Promises are fulfilled with more Limitations and Restrictions , than the Spiritual are ; because Temporal good Things may not be always good for us , but when they are so , they shall be given . Yea , and in spiritual Cases also , we must distinguish between what is indispensibly necessary to Salvation , and what is not : For we may want some Degrees of Grace , and of Assurance , and yet the Promise may stand fast .

5. There are Old Testament Promises , and New Testament Promises ; which do not differ in regard of Matter ( for they exhibite the same substantial Mercies ) but only in regard of elder or newer Date . There were Promises which nourisht the Faith of Believers before Christ's Time ; Promises made unto the Father , which Christ was sent to confirm , Rom. 15.8 . Promises which kept the Church alive , till Christ appear'd , we have all these , with the Addition of many more ; we have Line upon Line , Promise upon Promise , since the coming of Christ into the World ; for the Riches of Mercy are now more plentifully made known , and the Discoveries of Grace abound under the Gospel Dispensation ; but all this fresh Edition of Promises as well as the other , are founded upon Christ .

6. There are Promises which have been perform'd already , some perfectly , other is Part ; and there are Promises which yet remain to be performed . The promised Deliverance of Israel out of Egypt , and Babylon hath been accomplisht ; the Calling of the Gentiles also accomplisht in some measure , and the Detection and begun Consummation of Antichrist ; but there are still to come many glorious Things , which are spoken of the City of God : The National Conversion of the Jews , a more eminent setting up of the Kingdom of Christ in the Kingdoms of the World , the repairing and beautifying of Sion beyond the Patterns of fromer Ages , the total and final overthrow of all her Enemies . As to every one of these , though yet only promised , we may apply that Voice from Heaven , Rev. 16.17 . And say it is done . That which is Future is secur'd upon the same bottom , as that which is past , was . Every Word of Promise from God , whether fulfill'd or unfulfill'd , hath but one Center of Infallibility , viz. Jesus Christ .

III. Why are Divine Promises said to be ratified in Christ . Upon what accounts does the Apostle here pronounce them Yea and Amen in him ?

Ans. For these seven Reasons .

1. Jesus Christ acts the Part , and Office of a Witness on the behalf of God , who is the Person promising . God never left himself without a Witness , for the hath authorized and employed many , in the several Ages of the World , to bear their Testimony to him , and his Blessed Truths ; but he hath eminently and emphatically given Christ to be a Witness , Isa. 55.4 . Who does incomparably and infinitely excel al others ; for he is stiled the Amen , The faithful and true Witness , Rev. 3.14 . Yea , he is the Truth it self ; John 14.6 . He testifies what he hath seen and heard with the Father ; an Eye-witness , and an Ear-witness , Chap. 3.32 . An Honour which no Man could assume , but the Man Christ Jesus who was in the beginning , and before the beginning with God , who was by him from Everlasting , and know all that was in his Heart , when there was nothing utter'd by Word , or committed to Writing . He hath manifested the Fathers Counsels of Peace , and Commissioned his Servants to Report them . Rev. 22.6 . He said unto me , these sayings are , &c.

2. Jesus Christ is the Surety of that Covenant , wherein all the Promises are comprehended . So he is expresly call'd , Surety of a better Testament , Heb. 7.22 . Or better Covenant , which is established upon better Promises , Chap. 8.6 . He undertakes and engages for God , that all which he hath Promised shall be made good to us ; he was that Angel of the Lord , that appear'd to Moses in the burning Bush , and said to him , I am the God of thy Father , the God of Abraham , &c. Exod. 3.6 . He speaks in his Fathers Name , and as a Person concern'd to see the Contract perform'd . Now as this general Promise of God's being our God , is the summ of the New Covenant , so all particular Promises are included in this ; for if God be our God , nothing cna be withheld by him , nothing can be wanting to us . And this new Covenant being Written ( as it were ) and Sealed with his Blood , we are not more sure , that that Blood was really shed , then we are sure that this Covenant will be punctually kept .

3. Jesus Christ is the Person to whom the Promises are primarily made . As he is said to be the Heir of all Things , Heb. 1.2 . So is the first and chiefest Heir of Promise . The Promises were made to Abraham's Seed , which is Christ , Gal. 3.16 . Many understand that Text of Christ Mystical , but I see not why Christ Personal should be shut out . However other Scriptures evince the same Thing , Tit. 1.2 . In Hope of Eternal Life , which God that cannot Lye , hath Promised before the World began . We did not then exist our selves , therefore it must be promised to Christ on our behalf , as the second Adam , the Head of the Election of Grace ; for from him 't is convey'd to us , and belongs to us , no otherwise than as we are one with him . Hence we read of the sure Mercies of David , Isa. 55.3 . i.e. Of Christ , as the Apostle applies it , Acts 13.34 . See likewise , Psalm 89.3 , 4. where David is to be understood in the same Sense . On this account he is said to receive of the Father the promise of the Holy Ghost for us , Acts 2.33 . If God break Promise with us , he must be false to his Son .

4. Jesus Christ is the first and main Thing promised . The most Ancient and Leading Promise had a direct Reference to him ; The Seed of the Woman shall bruise the Serpents Head , Gen. 3.15 . And when the Apostle had drawn up a List of those famous Worthies that Lived and Dyed , before Christ's Time , he says of them , These all having obtained a good Report through Faith , receiv'd not the Promise , Heb. 11.39 . There were several Promises which they did receive , and were possest of , but the Appearance of Christ in his incarnate State , which was the grand Promise ; they liv'd not to see , but dyed in the belief of . Therefore when he came into the World , good Old Simeon , was so chearfully willing to leave it ; Lord now lettest thou thy Servant depart in Peace , &c. Luke 2.29 . q. d. now I have seen the verifying of thy Word in this great Point , I have enough .

5. The Promise of Christ was a Pledge of the Performance of all other Promises . In the Time of Ahaz . one of the worst of King's , Syria and Israel were Confederate against Judah , and God bids them not to fer nor be faint hearted , but rest satisfied that they should be deliver'd , and for their Encouragement , so as to put their promised Deliverance out all Doubt , he gives them a Sign ; viz , Behold , a Virgin shall conceive , and bear a Son , and shall call his Name Emmanuel , Isa. 7.14 . If your Faith can overcome this difficulty , you cannot be tempted to call any thing else into Question . God's Manifestation in Flesh , and becoming Man , is the greatest Thing , that can be lookt for : If this be done , nothing can be left undone . 'T is impossible that any Promise should be defeated , if this be accomplisht , as Rom. 8.32 . How shall he not with him , & c. ?

6. The Execution of all Promises depends upon Christ's Purchase . Whatever is promised by God , is performed to us for Christ's sake , as the meritorious Cause of its actual Conation , Eph. 3.6 . That the Gentiles should be Fellow-heirs , and partakers of his Promise in Christ , by the Gospel . The Gospel is the means of our Participation of Divine Promises , but Christ himself is the Procurer of all the good Things held forth in them . We enjoy nothing , but what his valuable Sufferings give us a Right and Title to . 'T is by his Death that they who are called , receive the Promise of Eternal Inheritane , Heb. 9.15 . Terefore the Covenant is stiled a Testament , which is of no Strength , nor can any of the Things bequeathed in it be demanded , except the Testator Dye , ver. 16.17 . Though God be a free Promiser with respect to us , yet all that is promised is deserved for us by Christ .

7. All Promises issuing and proceeding from Love and Grace , must needs be ratified in Christ , and cannot without him . Promises are Expressions of Favour as threatnings are Revelations of Wrath. Now all the Favour which God shews to us , comes Streaming through Christ , 't is the Love where with God hath loved him , which is in us ; or exercis'd toward us , John 17.26 . He is the first Object of Divine Love ; the first begotten , and the first Beloved . The beloved , Eph. 1.6 . If God should look upon us out of him , we must be the Objects of his Hatred , and he could not speak peaceably unto us . As Joseph solemnly protested to his Brethren , concerning Benjamin , Gen. 43.3 . You shall not see my Face , except your Brother be with you ; so we could not have one Smile , or good Word , or Intimation of any kindness from God , unless we had Christ to recommend us .

SERMON VI. October 22. 1695. II CORINTH . I. xx .

For all the Promises of God in him are Yea , and in him Amen , unto the Glory of God by us .

IV. How do these Promises so confirmed in Christ tend to the glorifying of God ?

This may be Opened two ways ; By considering the tendency of them on his part , and on ours .

1. They tend to the glorfying of God on his part , who is the Author of them ; and this in four respects especially :

1. As they tend to the glorifying of Christ the Mediator , who is so much concern'd and employ'd in the making of them sure to us . He is had in Honour the more by this means ; this renders him a precious Corner-Stone , as he is called , Isa. 28.16 . It heightens our Esteem of him , as well as gives us encouragement to build upon him . Now whatever is to the Glory of christ , must needs conduce to the Glory of God ; for God is in Christ , as he told the Israelites concerning the Angel whem he promised to send before them , My Name is in him , Exodus 23.21 . Therefore the Exaltation of Christ is to the Glory of God the Father , Phil. 2.11 . And our Lord tells his Disciples , when Judas was gone out with a purpose to betray him into the hands of his Murderers , John 13.31 . Now is the Son of Man glorified , and God is glorfied in him . The Glory of the Father , and the Glory of the Son are indeed inseparable ; that which lifts up the express Image of his Person in the World , will necessarily redound to hmself ; as on the contrary , the Contempt which is cast upon Christ , reflects upon God .

2. They tend to the Glory of God's Grace in setting forth the Sovereignty and Amplitude of it .

1. They shew the Sovereignty of the Grace of God ; that the should make such Promises to Creatures , to whom only Curses and Threatnings belong . What marvellous Goodness in it , to over-rule all the Pleas of Justice and Judgment so far , that the promise of life in Christ Jesus ( 2 Tim. 1.1 . ) should be given to Men that do nothing but what is worthy of Death ! That God should send such good Tidings of great Joy to those that could have look'd for nothing but flaming Vengeance , and implacable Fury ! How plainly does this prove what he says , That he will be gracious to whom he will be gracious ? Exod. 33.12 .

2. They shew the Amplitude of God's Grace ; for if Grace did not abound , and flow out plentifully from the Heart of God to us , we could never have had so large a stock of Promises as the Scripture supplies us with . There are Promises sufficient for every want , and suited to every condition ; Promises of relief in every Distress ; of help against every infirmity ; Promises of Support in our Temptations , and of escape out of them , 1 Cor. 10.13 . Certainly , If God had not been rich in Mercy , we should have been more sparingly provided .

3. They tend to the Glory of his Truth . This evidently appears by his bringing to pass what he hath promised . The Word of God being verified in his Works , so constantly and punctually as it is , is a convincing Instance and Argument of his Fidelity . If God did never promise the doing of us good , the lustre of this Attribute would very much be lost , though the un-promised Good should be done . If God should give us Grace and Glory , without telling us before-hand , that he will , how should we know him to be the true and faithful God by the giving of it ? The Promise is as the Orb , in which this Perfection of God shines forth . The Promise and Oath of God are those immutable things ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) in which it is impossible for God to lie , Hebr. 6.18 . The Exact Accomplishments of these things are so many clear Demonstrations of that impossibility , Psal. 89.34 . My Covenant will I not break , nor alter the thing which is gone out of my lips . If he could have changed or violated his Word , he is provok'd enough to do it .

4. They tend to the Glory of his Power . God is tyl'd able to do above all that we can think , Eph. 3.20 . and indeed many of the things which God hath promised , are such as could not have entred into our hearts to conceive . Much of that which God hath made the matter of our Expectation , does exceed our Imagination ; and yet we can think a great deal more than we can do , or more than any other Creature can . This therefore magnifies the Power of God , and shews the length and strength of his Arm beyond the utmost capacities of Angels and Men. The Devil indeed frequently promises , not only more than he intends to perform , but more than he is able to perform if he would . He told our Lord , when he shewed him all the Kingdoms of the World , All these things will I give thee ; whereas he could not really give him the smallest single Thing out of these all ; instead of givng him the whole of what he saw , he could not give him one Foot of the ground on which he stood . But on the other hand . God cannot Promise more than he can Perform , though he performs sometimes more than he hath positively promised .

2. They conduce to the Glory of God on our Part , who believe them ; for we glorifie God by Believing more than by Working , more by receiving the Promise than by fulfilling the Command . Though Faith and Obedience are by no Means to be set in Opposition ( for Obedience springs from Faith ) yet have the Preference ; Comparison , Faith is to have the Preference ; God hath set the Royal Crown upon the Head of Faith and made her Queen instead of Works . No Sin so great a reproach and dishonour to God as unbelief ; no Grace or Duty that brings in such a Tribnte of Glory to him , as our believing in his Word . Rom. 4.20 . He ( Abraham ) staggerd'd not at the Promise of God through unbelief but was strong in Faith , giving Glory to God . The stronger the Faith , and the less mixtures it hath of infidelity , the more Glory results to God : This is manifest in two Things . The Promises which are confirm'd in Christ , are no the Glory of God , when receiv'd by us : Because

1. Faith is a Subscription of the Soul to them . The doing of the Words of the Law is call'd a Confirming of them , Deut. 27.26 . Because indeed , every Transgressor of the Law does as much as in him lies , to disanul and make it void . So Faith in the Promise is as it were our Confirmation of it ; and full Agreement to it . As on the other side , to disbelieve the Promise , is to Abrogate and Cancel it , as far as we can . Here lies the Blafphemy of Infidelity ; He that believeth not God , hath made him a Lyar , one not fit to be Credited , 1 John 5.10 . But he that receives his Testimony , sets to his Seal , that God is true , John 3.33 . There is a double Seal to the Foundation of Divine Promises . The Seal of God's unchangeableness , which he puts to it , and the Seal of a Believers firm Persuasion and Consent , which is to be affixt by us . So God declares his Promises to be Amen , and we also by Faith put our Amen to them ; here is Amen and Amen , ours as an Eccho to God's ; for our Amen signisies not only desire of accomplishment , but Assurance ; not only so be it , but so it shall be . Of this we have an Example , Jer. 11.5 .

2. Faith includes a Dependance of the Soul upon them . Hence David says , My Flesh shall rest in Hope , Psalm 16.9 . That Hope which is grounded on the Word , gives rest to the Soul ; 't is as an Anchor to keep it steady , Heb. 6.13 . Which shews the ummoveableness of that which our Anchor is fasten'd to . The Promise fustains our Faith , and our Faith is that which supports us . He that Hopes in the Word , as David did , Psalm 119.81 . laies a mighty stress upon it ; as Sampson did , when he leaned upon the Pillars of the House , so as pull it down upon the Philistines . A Believer throws the whole weight of all his Affairs and Concernments , Temporal , Spiritual , and Eternal upon the Promises of God , like a Man resolved to stand or fall with them . He ventures himself and all that belongs to him , entirely upon this bottom , which is in Effect to say , if they will not bear me up , I am Content to sink ; I know that there shall be a Performance of those Things which have been told me from the Lord , and therefore I will incessantly look for it .

V. Vse . This Doctrine may be improv'd by way of Information and Exhortation .

1. Information .

1. All that 's enjoyed out of Christ , is only in a Course of common Providence , not by Vertue of any Promise ; because all the Promises are Yea and Amen in Christ . They that are without Christ , are strangers from the Covenant of Promise , Eph. 2.12 . In a Christless State , they have no more to do with them , nor can receive any more Benefit by them , than the Devils themselves , who are not only reserv'd to Judgment , but are partly under Execution . Carnal Men have very often a large Portion of this World ; God brings into their Hands abundantly , Job 12.6 . He fills their Houses with good Things , Chap. 22.18 . But as the Holy Ghost says of the Hearts of such Men , so it may be said of the best of their Enjoyments , they are little worth . They are but miserable Comforts , because they are not given on the account of Promise ; therefore given in Wrath , and not in Mercy ; with a Curse , and not with a Blessing .

2. Legal Promises are out of Date , and quite Excluded . There are no Promises in force , bu● what are in Christ . And therefore no Promises but what are Evangelical ; for though Christ came to fulfil the Precepts of the Law , he came to establish the Promises of the Gospel ; Do and Live is the Promise of the Old Covenant , but this is destroy'd and taken away in Christ ; and he that attempts to live by doing , builds up what Christ destroy'd . The Law was indeed Publisht in its full Perfection to the Jews , but it was with a gracious Design of subserviency to the Gospel , by leading them to Christ ; that being sensible of their own inability to keep the Law , they might fly to him , and take Sanctuary in his unspotted Righteousness and compleat Obedience . The Law is abus'd , when set up to the vacating or weakening of the Covenant of Grace . Paul rejects this with abhorrence , Gal. 3.21 . Is the Law then against the Promises of God ? God forbid .

3. The Promises of God are not founded upon the Performances of the Creature ; for then they would not be to his Glory by us , so much as to our Glory by him . The Ancient Believers obtained Promises through Faith , Heb. 11.33 . And so must we . And indeed this is the customary Scripture-way of expressing this Matter , Gal. 3.14 . That we might receive the Promise of the Spirit through Faith , ver. 22. That the Promise by Faith of Jesus Christ might be given to them that believe . Now whatsoever is by Faith must needs be purely of Grace ; without the least respect to any worthiness in the Object . God does not suppose Qualifications in us , but work them ; and those very Promises which are conditionally propounded , as to the Manner of delivering them , are absolutely perform'd to those that are interested in them ; for the same God gives both Repentance and Pardon , Grace and Glory .

4. The Happy State of a Believer is unalterably sure . Psalm 125.1 . They that trust in the Lord shall be as Mount Zion , which cannot be removed , but abideth for ever . The Reason is plain , because the Covenant and Promise of God , which is all their Salvation , and all their Support , can never be removed , Isa. 54.10 . Notwithstanding all our own Threatening Infirmities , here is Matter of strong Confidence . Grace in us is weak , Corruption oftentimes gets the upper hand , our Hearts are deceitful , the Tempter is very busie ; but none of these Things shake the Perseverance of the Saints ; though they should awaken our Caution , and persuade our Diligence , they should not move us from our Hope ; because that Word of God is settled in Heaven , which concerns our Settlement and Security here on Earth . He who requires us to stand fast , hath promised that we shall do so ; and his Promises are not suspended upon uncertain Conditions , which may fail , but they have their full Ratification in Christ , who is always the same : A Sun of Righteousness without any Shadow of turning .

5. Though a Believer may be stript naked and bare of all his outward Things , he cannot be robb'd of his truest Riches ; he still really abounds when he suffers the greatest need : For his most substantial Wealth ( as well as Life ) is hid with Christ in God , the Promises of God being all confirm'd to him in Christ . Upon this account , though he be utterly emptied of every Thing in this World , that properly belongs to the World , he may justly say , nevertheless , I have all , and am full . The Testimonies of God are a goodly Heritage , and the rejoycing of the Heart in the Total Deprivation of External Comforts : This will explain that Paradox of the Apostle , 2 Cor. 8.10 . As having nothing , and yet possessing all Things ; though we have nothing in Hand , yet we have all Things in hope ; what we want in Possession , is infinitely made up by Promise . To have our Portion of Goods in our own Hands ( as the Prodigal had ) is dangerous , we may spend it or lose it ; but to have a Stock in God's Hands is safe , 't is a Treasure which faileth not . The Poor of this World have a blessed Recompence , if Rich in Faith ; James 2.5 . In this Case , good Bills and Bonds , which will all be paid , whenever there is occasion , are a far better Estate than ready Money , which Private or Publick Thieves may break through and Steal from us .

6. Special Ordinances are special Priviledges . The Preaching of the Word is an Ordinance that lies open and common to all , and this is a considerable Priviledge ; for how should Men be brought to believe without the Word of Faith ? But Sacraments which are limited and confin'd in their Administration to select peculiar Persons , are much more considerable , being sensible Signs for the Confirmation of our Faith , when it is wrought in us . Among the many Advantages which the Israelites of Old had above all other People , the Apostle reckons up the Covenants and the Promises , Rom. 9.4 . I do not know any Thing to the contrary , but that the Covenants there may be meant of the two Seals of the Covenant under the Old Testament , Circumcision and the Passover ( to which we have our correspondent Seals under the New Testament ) for Circumcision particularly is called , not only a Token of the Covenant , but the Covenant in their Flesh , who were Circumcised , Gen. 17.13 . Now all Sacraments are visible Promises , God holds forth to our very sight , what may serve for the Encouragement of our Faith , and the directing of our Hearts to Christ on whom we Believe .

II. Exhortation .

1. Come to God in Christ for the Performance of his Promises to you . Two Things lye in this one .

1. Plead the Promises with God , lay hold of them , and humbly challenge your share in them . Put him in remembrance of what he hath said , Psalm 119.49 . Remember thy Word unto thy Servant , &c. 1 Chron. 17.26 , 27. Thou art God , and hast promised this goodness to thy Servant , now therefore let it please thee to bless , &c. Do not say , what have I a Sinner to do with the Promises of Grace : Thou hast a sufficient warrant from the free offer of God's Grace in Christ , and the express Command of God to believe . 'T is thy Duty to comply with his Invitation , and rely on his Promise of Acceptance . 'T is no Presumption in the filthiest Soul that ever was , to urge God with his good Word , Ezek. 36.29 . I will save you from all your Vncleannesses . If the Promises do not belong to those that see themselves undone , and are under a Sense of their unworthiness to receive any help , they belong to none .

2. Plead them in Christ , or else your Prayers will miscarry , and the Promise never be performed to you . Take heed of having an Eye to self , or of imagining that they should be made good to you for your own sake . An excellent Author , ( A. Burgess ) calls this an Ivy-sin , which sticks so close to our Natures , that it secretly consumes and devours All , look to Jesus if you desire to speed . Expect not that God should say Amen to any Prayer , in which we have not a respect to Christ , as the only Person in whom the Promises are Amen . This I take to be the Evangelical Sense of that Prophesie , Isa. 65.15 , 16. The Lord God shall call his Servant by another Name , that he who blesseth himself in the Earth , shall bless himself in the God of Truth ; viz. in Jesus Christ .

2. Consider Christ as the true Foundation of your own Stability . Read the Words following the Text , ver. 21. As the Promise of God have their Establishment by Christ , so we also are established in him . We stand by Faith , and our Faith subsists by the Power of Christ , or else it will fail the very next Moment , after it is produced , Christ dwelling in our Hearts , is the Strength of our Hearts ; Col. 2.7 . Rooted , and built up in him , and stablisht in the Faith , &c. They that seem to be Pillars , are but sorry Reeds without him , which every wind of Temptation will bend or break . The same glorious Power which upheld him in the working out of your Redemption , must likewise sustain you in the Exercise of Faith upon him ; or else you will quickly Experience your sinful weakness by a miserable Fall .

3. Set a just value upon the Promises of God , as unchangeable Assurances of his Love and Grace . Remember how much greater the Testimony of God is then the Witness of Men , and therefore receive it with answerable Joy . We read of exceeding great and precious Promises being given unto us . 2 Pet. 1.4 . They are so in themselves , and should be so to us . Men of all Degrees are Vanity and a Lye , of doubtful and uncertain Credit , and we cannot depend much upon what they say ; they often out-live their own Promises , and grow weary of performing them , or if not , yet their Promises dye with them , and then what are we the better ? But we cannot prize any Divine Promise more than they deserve , because we can never be deceiv'd by them in any of our Expectations from them .

4. Let no appearing impossibilities make you Question God's Accomplishment of any of his gracious Words . Though you cannot see how the Thing can be done , 't is enough , if God hath said , that he will do it . There can be no Obstructions to promised Salvation , which we need to Fear . He who is the God of this Salvation , and the Author of the Promise , will prepare his own Way for the doing of his own Work , so that every Valley shall be filled , and every Mountain and Hill brought low , Luke 3.5 . Though the Valleys be so deep , that we cannot see the bottom , and the Mountains so high that we cannot see the Tops of them , yet God knows how to raise the one , and level the other , Isa. 63.1 . I that speak in Righteousness ( or faithfulness ) am mighty to save . If any Thing would keep back the Kingdom of Christ , it would be our Infidelity ; but he will come , though he should find no Faith on the Earth . See Rom. 3.3 .

5. Cast not away your confidence because God defers his performances . Though Providences run cross ; though they move backwards and forwards , you have a sure and faithful Word to rely upon . Promises , though they be for a time , seemingly delay'd , cannot be finally frustrated . Dare not to harbour such a thought within your selves , as Psal. 77.8 . Doth his promise fail for evermore ? The Being of God may as well fail as the Promise of God ; That which does not come in your time , will be hastned in his time , which is always the more convenient season . Accuse not him of slowness , who hath said , I come quickly , i.e. he comes as soon as all things are ready and ripe for his appearance . 'T is as true , that the Lord is not slack concerning his promise , 2 Pet. 3.9 . as that he is never guilty of breaking his Promise . Wait therefore , how long soever he tarry , do not give over expecting ; the Heart of God is not turn'd though his Face be hid ; and Prayers are not flung back , though they be not instantly answer'd .

6. You who are in Christ , take Example from the Promises of God . You are under the obligation of many solemn Promises made to God , Wo be unto you , if you do not look to a careful and diligent performance of them . See Neh. 5.13 . You have entred into a sacred Oath , and consequentially into a dreadful Curse , if you do not according to that Oath . Remember David's Resolution , and imitate his practice , Psal. 119.106 . I have sworn , and I will perform it , &c. You who have Vowed constant Service and Subjection to God ( as you have done , if you own any Relation to him ) beware of violating that Vow , and let it be in the thoughts of your hearts for ever . How should unstable Souls be shamed out of their un-even Walkings , by the strict engagements in which they stand , and by the Pattern which an immutable God hath set before them ! Surely his Truth and Firmness to us should be a strong . Argument against our being loose and wavering from him . What can we think of our selves , that God should be ever mindful of his Covenant , and we yet remain so unstedfast in it ? Let us therefore this day resolve once more , and to better purpose than hitherto , in the strength of Christ , that we will improve God's Promises for the fastening of our own ; hia gracious Promises to the binding of our righteous Promises , that in whatsoever things we have opened our Mouths to the Lord , we may not by contrary acts make our tongues to fall upon our selves .

SERMON VII . December 31. 1695. PSALM LXXX . xvii , xviii . former Part.

Let thy Hand be upon the Man of thy right Hand , upon the Son of Man whom thou madest strong for the Self .

18. So will not we go back from Thee : —

IT is most manifest from several Passages in this Psalm , that it refers to a Time of great Distress and Desolation in general , though what particular Time is here pointed at , is variously Conjectur'd , and indeed after all remains uncertain . There is one Request for deliverance out of this calamitous Case , which is thrice Repeaed , ver. 3 , 7 , 19. in the former Part of which Request , there is a kind of Gradation observ'd , every Time 't is mention'd , Turn us again Oh God ; turn us again Oh God of Hosts ; and turn us again Oh Lord God of Hosts ; but the latter Part is still the same , and no difference made in the Repetiton ; Cause thy Face to shine , and we shall be saved . But yet there is no Petition throughout the Psalm , which is so remarkable , or that seems to carry such an Evangelical Sense in it , as that in the Text.

For Explication , there are Three Things to be enquir'd into .

1. Who is intended here by the Man of God's right Hand , and the Son of Man , & c ? Some think , it signifies the People of the Jews , the whole Common-Wealth of Israel , who are sometimes collectively spoken of , as one Man , and a single Person ; others take it for the House of David , and Royal Family , or for the Stock and Tribe of Judah , out of which our Lord was to spring ; but the Characters here given do much better agree to the Messiah himself , if we duly consider them .

1. The Man of thy Right Hand . This imports one highly favoured and respected by God ; as Benjamin , which is a Son of the right Hand , ( and named , ver. 2. ) was his Father's darling . The right Hand is a beloved Member , as is intimated by the Command to Cut it off , if it offend , Mat. 5.30 . So is Christ peculiarly dear to God , his Delight and Joy from Everlasting , and exalted to sit at his Right Hand ; a Place too great for any Creature , Psalm 110.1 .

2. The Son of Man . This is a Title most frequently given to Christ in the Gospel , and in the Old Testament also , Dan. 7.13 . I saw in the Night-Visions , and behold one like the Son of Man , &c. Which denotes the Truth of Christ's Humane Nature , though he came not by ordinary Generation .

3. One made strong by God for himself . As ver. 15. The Branch which thou madest strong for thy self . Now , as Christ is often call'd the Branch by the Prophets , so he was really furnisht and endued ( as Mediator ) with extraordinary Power to serve the great Purposes and Designs of God , such as could have been accomplished by no other . And so it was foretold , that he should be , Isa. 41.10 . I will strengthen thee , yea , I will help thee , yea , I will uphold thee with the right Hand of my Righteousness .

2. What is meant by the Thing requested , let thy Hand be upon , &c. If we consider some other Places where the like Phrase is used , we shall find , it implies Influence , Protection and Support ; as Ezra 8.31 . The Hand of our God was upon us , and he delivered us from the Hand of our Enemy , &c. Ezek. 3.14 . I went in the heat of my Spirit , but the Hand of the Lord was strong upon me ; the Prophet being then under a mighty Divine Impression , beyond what other common Persons were , or even he himself at other Times .

3. How are we to understand the Connexion of this Petition with the following Words , so will not we go back from thee . It may be understood two Ways .

1. As it would oblige them to the yielding of stedfast . Obedience ; it would lay them under a special Engagement never to Revolt any more , as they had done ; if God would grant this Request , it would be a most eminent Tye and Bond upon them to the most constant and faithful Service .

2. As it would enable them to yield such Obedience . And this I conceive to be chiefly aimed at ; if God would lay such help upon Christ for them , they should receive Power by that means to discharge their Duty to him better than ever heretofore ; though they were very feeble and wavering , false and treacherous of themselves , yet here would be a successful Remedy .

Note 1. The Consideration of Jesus Christ is very fit and proper to Minister Comfort and Relief in the most afflicted Condition . That State of the Church which this Psalm hath a Relation to , was very deplorable , but they encouraged themselves by looking to the promised Saviour . When their Vineyard was burnt with Fire , and cut down , ver. 16. They had an Eye to him that was the true Vine , whom God exercises such Care and Husbandry about , that his pleasant and useful Fruit can never be destroy'd , John 15.1 .

Note 2. It was the commendable Practice of the Church in the Old Testament Times to Pray for Christ : This was according to the Precept ; Psalm 72.15 . Prayers shall be made for him continually . They pray'd for his Assistance in his Work , and for his actual Mission to perform it ; that he might be sent into the World , and that what he undertook might prosper in his Hand . Nor is the Duty now out of Date , of Praying for his second Coming , for the Advancement of his Interest , and Enlargement of his Kingdom here below . But the main Scope of the Words , will lead us to another Point .

Obs. The Strength of Christ is the great and immediate Security of Believers against Apostacy from God . Here , I. Shew wherein lies the true Nature of this Apostacy . II. Of what Concernment it is to Believers to be secur'd against it . III. How is the Strength of Christ their Security in this Case . IV. Why hath God order'd it so to be . V. Use .

I. Wherein lies the true Nature of Apostacy from God . The very Expression whereby the Holy Ghost does here describe and set it forth , will , if duely weighed , give us some Light into it .

1. Every failure and defect in the Exercise of Grace , is not to be reckon'd as an Apostacy . There is a great Difference between spiritual Decaies and Languishings , and this going back from God . The Soul may faint and flag in the pursuit of God , and yet not be carried off so far , as to steer a contrary Course . As a Schism in the Body , 1 Cor. 12.25 . Is much less than a Separation from the Body ; a breach or disunion in a Church , not so much as an absolute Rent and dividing from a Church , so there may be Declensions in our Obedience , and yet no declining from the Law , Psalm 119.51 . The Degrees of Grace may be remitted , when the actings of Grace are not destroyed ; and the habits of Grace weakened , when they are not abolished . As the Church of Ephesus did not cease to Love , yea even in Sincerity , though charg'd with leaving her first Love , Rev. 2.4 . Christ says , he had somewhat against her , which is a diminishing term , but he would have had much more against her , if instead of an abatement of Love , it had been turned into hatred . These gradual Deficiencies and shrinkings of Grace , are truly humbling to us , and may issue worse , if not carefully lookt after ; we have Reason to lament them , and endeavour a speedy Cure of them ; but such a revolting from God , as the Text speaks of , if more than all this comes to .

2. Every positive Discovery of Corruption in the actual Commission of Sin is not Apostacy . A Man may halt and slip , yea he may stumble , and fall , and yet not go back . He that resolvedly holds on his way , may notwithstanding oftentimes , through Ignorance or Infirmity turn aside out of it , before he finishes his Course . A Believer may be led into Captivity to the Law of Sin , and yet never properly is brought under the Reigning Power of Sin , Rom. 6.14 . compar'd with 7.23 . To be violently seized by another as an Enemy , is a very distinct thing from submitting to another's Dominion , as a Lord . A Subject may continue Loyal to his Rightful Prince , though the Arms of a wrongful Usurper may for a Time prevail against him . A voluntary Transferring of my Allegiance , is much more than to be taken Prisoner by force . Rebellion is an aggravating Addition to Sin , Job 34.37 . Now Apostatizing in Scripture is very frequently exprest by Rebelling , Josh. 22.29 . God forbid that we should Rebel against the Lord , and turn this Day from following the Lord , &c. Dan. 9.5 . We have done wickedly and rebelled , by departing from thy Precepts , &c. Every Offence against a Law is not an Act of Treason , or Renunciation of the Soveraign Authority . All Sin is a Transgression , but this Sin of backsliding is the great Transgression .

3. Apostacy from God includes not only a Deviation in the Life , but an Alienation of the Heart . Not only a sinful wandering , but a loving to wander , Jer. 14.10 . Thus have they loved to wander , they have not refrained their Feet . So long as the Heart is right with God , it cannot be said that the Man goes back from him . An unwilling Departure , is not so much the Act of the regenerate Person , as of the Sin that dwelleth in him , Rom. 7.17 . No outward Performance , good or bad , does denominate so much as the inward frame and working of the Spirit . A great many miscarriages will be graciously overlookt in the visible Walk and Conversation , when there is a cleaving to God with full Purpose of Soul . The Errors of a Man's way are far more pardonable , than erring in Heart . The Generation whom God was so much griev'd with , were a People that did err in their Hearts , Psalm 95.10 . Though there be no manifest or gross backsliding in the Life , yet if there be a revolting and a rebellious Heart , there is the poysonous Root of all Abomination . Here is Apostacy in the sight of God , though not in the sight of Men ; as the Israelites in their Hearts turned back again into Egypt , when they were marching in the Wilderness , Acts 3.39 . According as the Mind is estrang'd from God , or keeps close to him , a Man is clear or guilty in this Case . Our Heart is not turned back , was the Church's Vindication , Psalm 44.18 .

4. Apostacy from God , is really an undoing of all the good which we have done . 'T is a wicked Repentance quite contrary to the Grace of Repentance ; as that is a Repentance from dead Works , so is this a Repentance from Works of a better sort , Psalm 36.3 . He hath left off to be wise , and to do good . 'T is a Perversion to Evil after a seeming Conversion from it . The first Apostacy wherein all are involved , supposes the Creation of Man in a State of Uprightness ; Every one is gone back , Psalm 53.3 . Therefore Adams Original Course was a walk with God . So here , the Apostacy whereof we speak is a miserable change for the worse , after a plausible . change ( at least ) for the better . There can be no going back , but where a Man hath once run well ; No looking back , but where a Man hath first set his Hand to the Plaugh , Luke 9. ult. 'T is ending in the Flesh , after we have begun in the Spirit ; when our Faces have been towards Sion , and our doings framed to turn to God , this is a revoking and disanulling of all , and driving towards Hell . 'T is a Declaration of War , where we have pretended Friendship ; 't is a saying in Effect , the Time past sufficeth us to have wrought the Will of God , and therefore now we will Work our own . In short , 't is no less than our pulling down all that we have built up , and a listing of our selves in the Service of Sin and Satan , whom we have fought against .

II. Of what Concernment and Importance it is to Believers to be secur'd against such Apostacy . This will appear from two Things ; their Danger of Apostacy , and their Danger by it .

1. How much they are in Danger of it , viz. If left alone , and abandon'd to themselves . There are Three Considerations which will sufficiently shew the greatness of this hazard .

1. Grace in us is very weak . The Apostle does not say , be strong in the Grace which is in thy self , but in the Grace which is in Christ , 2 Tim. 2.1 . That fulness of Grace , of which Christ is the subject , can never be lessen'd , but those measures of Grace which are communicated unto us , and lodg'd in us , might and would be lost , if we were separated from him . Borrowed Abilities will fail , if not continually recruited and supplied . All created inhaerent Holiness , of it self is a perishable Thing ; 't is indeed made of God an abiding incorruptible Seed in Believers now , but 't is not so in its own Nature . If it were , how could the Angels in Heaven , or Adam in Paradice have ever fallen ? Grace is a good Treasure in the Heart , but it wants Almightiness to guard it ; as there is no Worldling who thinks , that his Bags or Coffers can defend themselves . Gracious Habits are the true Riches , but they lye open for Thieves to rob us of them ; except God keep our House after he hath furnisht it , Poverty will come upon us like an armed Man .

2. Corruption in us is very Active . We are very apt and ready to be drawn away by our own Lust , James 1.14 . There is Folly enough remaining in the wisest and best of Men to pervert and mislead them . He was no ordinary Saint , who complain'd of his being so foolish and ignorant ; that he was as a Beast before God , Psalm 73.22 . There is still too much Brute in him that hath attain'd to be more than a Man . None of us are so washed from our silthiness , while we are in this World , but that the Reliques of a swinish Principle in our Natures would make us return to wallow in the Mire , if God did not keep us back . If we consider how just Lot linger'd in going out of sinful Sodom , we cannot but think , that he would have lookt behind him , as well as his Wife , except those Inclinations had been restrain'd . Though our Hearts be Circumcis'd to Love God predominantly , there are vile Affections stirring in us still , not very easie to be supprest . The Law in our Members is not like a dead Letter , but a lively Principle , which Wars against the Laws of our Minds .

3. The Temptations which come against us , are very numerous . Every Place , every Condition , every Employment , every Relation is full of them . 'T is hard to avoid being assaulted by them , 't is harder many Times to escape being overcome . Wheresoever we are , we find our selves , like the Prophet in Dathan , 2 Kings 6.14 . Compass'd about with a great Host . Every Friend of God hath many Adversaries always besieging him , and often solliciting and labouring to seduce him from his Obedience to God . When Solomon was Old ( and when one would have Thought , he should have been the more confirm'd in the pure Religion ) his Wives ( who were therein the Instruments of Satan ) turned his Heart after other Gods , 1 Kings 11.4 . The Devil manages his Point with so much subtilty , as even to make use sometimes of sincere mistaken Christians to Hand his Suggestions to us ; as Acts 21.4 . When Paul by a Divine impulse was going up to Jerusalem , there were some Disciples who said that he should not go ; through the Spirit they knew what he would suffer there if he went ; and as carnal Men , they dissuaded him from it . The Old Man within , and Old Serpent without us , make it very difficult to keep our Way .

2. How much danger they incur by Apostacy , if they should be left to be guilty of it . Three Particulars will give us a sufficient discovery of this .

1. They must needs at the present , lose all comfortable Communion with God . How can they that go back from him , have any Enjoyment of him ? How can they that go out from the Presence of the Lord , suppose that his Presence should follow them in their degenerate Course ? Must not he that turns his back upon God , acknowledge it the natural Fruit of his won Ways , if the Face of God be hid from him ? The Lord is with you , while you be with him , 2 Chron. 15 2. But if we forsake our own Mercies , do we imagine , that they will not also forsake us ? God's backsliding Children have sadly Experienc't the Truth of this , by lying long under their Father's frowns ; he hath suspended the sweet Manifestations of himself , and they have not known where to find him , even after they have come to themselves again .

2. They can never see the Kingdom of God , unless they remember from whence they are gone back , and return and do their first Works . While a Man is in a Road of Apostacy , he is quite out of the Way to Heaven , and 't is impossible ever to reach the End , without returning into the Way . None are further off from the Kingdom , then they that once seem'd to be the nearest to it , and afterwards Revolt . None more hateful to God , than such as have once express'd much Love ; as a Prince is most provoked by those that first appear very zealously for him , and then turn maliciously against him . God hath said , If any Man draw back , my Soul shall have no Pleasure in him , Heb. 10.38 . God will never endure such an one to stand in his sight , that dare to quit and renounce his Service , after the hath been for a season employed in it .

3. If they come back to God again , ( as undoubtedly they will , if evey they were truly Converted to him ) it must be by very bitter and sorrowful Repentance . With what Indignation does the Apostle speak , 1 Cor. 6.15 . Shall I take the Members of Christ , and make them the Members of an Harlot ? And is there not as much Cause for the same Holy Indignation against a Man's self , after he hath done so ? The Case is the same as to all others Sin 's of such a kind , which are more than common Defilements . When backsliding Israel was about returning , The Voice of Weeping was heard upon their high Places , Jer. 3.21 . How plentifully should we sow in Tears , when like those Jews , we have been scattering our Ways to strangers ! How should we sit in the Dust , go softly , be covered with Confusion , and lye down in our Shame , in the Sense of what we have done , when we have done so wickedly ! He that can pass over a foul Apostacy with little remorse and sleight Humiliation , is under a Delusion , if he think that God hath graciously receiv'd him .

III. How is the Strength of Christ our Security in this Case ? Answer in five Things .

1. Omnipotence belongs to Christ , on the account of his Godhead , and this shall be exerted on the behalf of them that believe , as there is occasion , Prov. 8.14 . I have Strength . They are the Words of Christ , who is brought in speaking under the Name of Wisdom . It is not meant of any created , borrowed Strength , such as Angels are said to excel in , but infinite essential Strength ; the Strength of God , for he is God . The mighty Angels are his , 2 Thess. 1.7 . made and govern'd by him , to wait upon him , and Minister to him ; but he himself hath a nobler and greater Character , The mighty God , Isa. 9.6 . Yea , the Almighty , Rev. 1.8 . The Almighty Son of an Almighty Father , yet not another , but the same Almighty God ; a distinct Person invested with all the glorious Properties of the same Nature . Here lies the Argument which Christ himself used , John 10.28 . None shall pluck them out of the Father's Hand , because he is greater than all ; and consequently none shall pluck them out of Christ's Hand , because he and the Father are one . The Strength is equal , because the Essence is undivided .

2. Christ was anointed with Power , as Mediator , the Improvement whereof is not to his own Advantage , but the Advantage of those that believe in him . He that travail'd in the greatness of his Strength , declares himself Mighty to Save , Isa. 63.1 . Therefore we read of God's raising up an Horn of Salvation for us , Luke 1.69 . An Horn intimates Strength ; Christ is a mighty Saviour , and our Salvation is the End and Scope of his being so . He had a Spirit of might resting upon him , Isa. 11.2 . Great and singular Abilities for his special Work communicated to him , and the Fruit of all redounds to us . Hence he is call'd Emmanuel , the strong God with us , not only so in himslef , but as our Redeemer ; as 't is said in the Case of the Deliverance of the Jews from Babylon , which was figurative of a greater and more excellent Deliverance ; their Redeemer is strong , Jer. 50.34 .

3. Christ hath destroy'd the Power of the Devil , by a Power Superiour . to him This is meant by his dividing the Spoil with the strong , Isa. 53.12 . Snatching of poor Captive Souls as a Prey out of the Teeth of the Devourer , which being once rescued , are never given up again . The Devil was the strong Man armed , that kept his Palace , and his Goods were in Peace , but our Lord who was stronger than he , came upon him , and overcame him , and took from him all his Armour , wherein he trusted , Luke 11.21 , 22. None but Christ the Prince of Life , was able to do such Execution upon the Prince of this World , whose Slaves and Vassals we naturally are . But this being done , by Vertue of Christs Victory , we also shall be finally Victorious . Satan would have despis'd our utmost Opposition , if the Son of God had not foil'd him first ; now we may despise his . Our Triumphant Friend hath left us a Conquer'd Enemy to deal with ; so that through him strengthening us , we may tread down Strength .

4. Christ by the matchless Efficacy , and Merit of his Blood hath purchas'd for us Confirming Grace , and the perpetual Presence of the Spirit with us . Not only our access into that Grace wherein we stand , but our standing in that Grace whereinto we have Access , is by Jesus Christ , Rom. 5.2 . He hath engag'd positively , that the Spirit shall not only be given to us , but abide and dwell with us , John 14.16 , 17. And he hath engag'd for nothing , but what he hath effectually procur'd . The Sufferings of the best of Creatures are weak and worthless ; but the Death of Christ is of such Infinite force , as to make it impossible for any one whose Sins he hath dyed for , to dye in Sin , By one Offering he hath perfected for ever them , &c. Heb. 10.14 . We have deserv'd to fail of the Grace of God , he hath deserv'd the Continuance of it ; we deserve to be as Chaff which the Wind drives away , Christ hath deserved that we should be as Mount Sion , which cannot be removed . His Blood is that which Answers all Things .

5. Christs prevailing Intercession secures to us the needful actual succours of Grace , while we are here in this World . There is a great deal which depends upon this ; Heb. 7.25 . He is able to save to the uttermost such as come to God by him , seeing he ever liveth to make Intercession for them . Christs Everlasting Intercession is mention'd as the Reason of Christs Ability to save to the uttermost . Indeed all Christs Pleadings are irresistible , God can deny him nothing which he asks ; therefore he is called by the Name of Israel , Isa. 49.3 . A Name which was given to the Patriarch Jacob , upon the success of his wrestling with the Angel ; for it may be more eminently applied to Christ , what was said of him , That by his Strength he hath Power with God , Hos. 12.3 . Christ produces his strong Reasons which the Father cannot but hearken to . So that if he Pray for Peter , that his Faith may not fail , it is impossible that it should . If he Pray for our being kept , we cannot be lost .

SERMON VIII . January 14. 1695. PSALM LXXX . xvii , xviii . former Part.

Let thy Hand be upon the Man of thy right Hand , upon the Son of Man whom thou madest strong for thy self .

18. So will not we go back from Thee : —

IV. WHy hath God order'd it so , that Believers should be secur'd against Apostacy by the Strength of Christ ? The Reasons of the Divine Will in this Case , may be such as these Six following .

1. This agrees with God's general Design of heaping all the Glory possible upon Jesus Christ . Never was such Honour and Majesty laid upon any Creature , nor was indeed fit to be laid upon any , as was laid upon Jesus Christ . This was a Part of the Message which the Angel brought to his Virgin-Mother , concerning the Son whom she was to conceive and bear , He shall be great ; Luke 1.32 . He was that Son of Man , whom God resolv'd peculiarly to magnifie , and advance above all , That all should be beholden to him , and have their Dependance on him . I will set him on high , says God , Psalm 91.14 . He shall be the Head of my Family in Heaven and Earth ; he shall be as the firt-born among many Brethren ; I will give him an universal Preheminence , and put all Things in a State of necessary subjection : He shall be the Joseph to whom every one's Sheaf shall bow down , and whom all in my House shall be nourish'd by , and receive their subsistence from , This was the Glory which the Father determined from Everlasting to give to Christ , to make him the unmovable Center of the whole Creation of God , Eph. 1.10 That in the dispensation of the fulness of times he might gather together in one all things in Christ ; &c. that nothing should be firm or steady but what is brought into him , The Tenure of all the Good that we enjoy , is therefore in Christ , In the Lord have Irighteousness and Strength , Isa. 45.24 . What we have in Him , we hold by Him alone ; What is given for his sake , is secur'd by his means , that he may be every way glorious .

2. This suits with God's Design of Grace in our eternal Election ; for we are chosen in Christ , Eph. 1.4 . Therefore 't is sit that we should be also preserv'd in Christ , Jude 1. God's chusing of us , is a giving of us to Christ ; 't is often exprest so in Scripture ; and therefore who so fit to be their Security , as he to whom they are given ? Christ hath the Christ hath the Care of all whom the Father chuses , and he is to give account of them at last . They are committed to him , and will be demanded from him , and therefore where should strength be lodg'd for their support and establishment , so properly as with him ? John . 6.39 . This is the Father's Will who hath sent me , that of all which he hath given me , I should lose nothing , but should raise it up again , &c. to prevent their being finally lost . God gives 'em to Christ ; this is God's End and Aim ; but how shall the Loss be prevented , except we have Strength and Stability from Christ , whose Charge and Trust we are ? That God's Foundation might stand sure , he lays his own Son for a Foundation ; Every Stone in the Building rests upon Him , or else there would be no difference between them and those that are out of the Building ; for he must keep those that are in it from dropping out . It would have been a vain thing to constitute Christ the Head of God's Elect , if God had not also appointed that the Elect by his Influence , should be inviolably maintained to the very last .

3. 'T is necessary that we should be sccur'd against Apostacy by the strength of Christ , because he is the First and the Last in our Sanctification . He stiles himself the Beginning and the End , Rev. 21.6 . So he is not only in himself , but with respect to the Work of Grace in us ; He begins it , and compleats it , the Author and Finisher of our faith , Heb. 12.2 . i.e. The Firist Author and Finisher of it . Now 't is impossible that he should be so , without being our Establisher and Preserver all the time between . From the First to the Last we must be upheld by him , or else all that is wrought in us will quickly come to nothing . If he do not strengthen his own work , it will be soon destroy'd tho' it be his own , Psal. 68.28 . Stengthen , O God , that which thou bast wrought for us . Another Hand is not able to preserve what his Hand produces . The best Beginnings will have the worst Endings , if any thing less than the Power of Christ have the Management of them . So that Christ will lose the Glory of our begun Sanctification , unless he undertakes for our setled Confirmation ; and he never will have the Honour of our perfected Sanctification , except he enables us to hold on in the way that we have enter'd .

4. 'T is necessary that Christ should secure us in our Way to Glory , because 't is his Business to receive us into the Possession of that Glory at the close of all . John 14.3 . If I go and prepare a Place for you , I will come again , and receive you to my self , &c. The Reception of departing Souls to Heaven at Death is the Act of Christ , and so is the Sentencing of them to an Eternal Abode in Heaven at the general Judgment . 2 Tim. 4.8 . Henceforth there is laid up for me a Crown of Righteousness , which the Lord , the righteous Judge shall give me at that Day , &c. But who shall there be to wear this Crown , if Christ do not keep them in the way of Righteousness , till that Day comes ? Mat. 25.34 . Then shall the King say unto them on the Right Hand , Come ye blessed of my Father , inherit the Kingdom , &c. But where will any such Persons be found , if abandon'd by Christ , while they are here in this World ? This is to be the Portion of Christ's Sheep indeed , but the Wolf will have scatter'd them all , if he do not defend them , before that Time . There will be no Heirs to this Inheritance , unless he that bought it for them , take Care that they may not alienate it from themselves .

5. The Wisdom of God is hereby seen in a most shameful baffling of the Devil . Though all the Posterity of the first Man are utterly weaken'd and disabled by Sin , yet the Man Christ Jesus is become a Fountain of spiritual Strength to his own Seed . The Devil Triumpht over the Old Adam , as having cast down many wounded in the foiling of that one ; but here is a second Adam , assuming the very same Nature , that Triumphs over him , and helps us to Triumph also . Flesh and Blood was conquer'd by him in Paradice , but here is a Partaker of Flesh and Blood , that puts him to flight . Though Man alone could not grapple with him , but fell by his first assault , yet God-man hath bruis'd him under our Feet , and given us a firmer standing . The Devil must now pull down the Banners which he had set up ; because his Head is broken by the Woman's Seed . One that once dwelt among us , in such an House of Clay as we do , hath deliver'd us from him , and fortified us against him . Though he gave us a Mortal blow in our first Parents , here 's the Son of Man hath quicken'd us again , and is the Strength of our Life .

6. Believers could not have a better Security , than that whereof there hath been a visible Experiment in the Person of Christ himself . His Strength is a tryed Strength ; if it had not been enough for us , it had failed him ; but if it sustained him in so difficult a Work against so much Resistance both from Earth and Hell , we cannot fear its falling short . Christ had a Work upon his Hands , that all the Angels in Heaven could not have done ; and yet he went through it . Christ was tempted in all Points like as we are , and a great deal more than we are , yet the Tempter could fasten nothing upon him . He never flinch't from what he undertook , but pursued his first Engagement , till all Things foretold concerning him had an End . Isa. 50.5 . The Lord God hath opened my Ear , and I was not Rebellious neither turned away back . He went on , though there was a Lion in his Way , the Roaring Lion , yea though God himself came forth with his drawn Sword of Justice , as an Adversary against him , for our sakes . This may give us the more Encouragement to believe , that he can and will keep us also from going back .

V. Vse . Several Things are to be learnt as Truths , and urg'd as Duties from this Doct. Some Things for the informing of Judgment , and others for the directing of the Practice .

I. Information .

1. What a wretched Case must they be in , that are out of Christ ? The Apostle calls them unstable Souls , that are easily beguil'd ; and how can they be otherwise ? 2 Pet. 2.14 . The Devil does with them as he will , carries them whither he pleases , for there can be nothing to hinder him , where the Power of Christ does not rest upon their Persons . Such as partake not of the Root , that do not derive a Vertue from thence , are like dead Branches , or wither'd Leaves , which may hang on for a Time , but will certainly be blown off by some Wind or other . Hypocrites that are in Christ by outward Profession only , are like Meteors which glitter and blaze a while , but they are soon spent , and tumble to the ground ; but the Stars in Christs Right Hand ( Rev. 1.16 . ) cannot do so . They that belong to Christ , have their Preservation from him , but 't is no wonder to hear that all others miscarry . Those that thou gavest me , I have kept , and none of them is lost , but the Son of Perdition , John 17.12 . And this Son of Perdition , was none of them ; not given in order to Salvation , but Apostleship . That goodness which Christ does not establish , must needs be as a Morning Cloud ; no Creature can escape a fall that stands upon its own Bottom . All counterfeit Graces , plausible Duties , fair Shews , and false Joys , will vanish and come to nothing , because the Persons whose they are , are separated from Christ , and have no Strength or Support by him .

2. This discovers the Reason of the Difference which there is oftentimes between one Believer and another . Their Strength is not in themselves but in Christ , and from him it is variously communicated and dispens'd , according as he sees good . Hence it is that they who have obtain'd like precious Faith , are not equally strong in Faith ; and they that are risen up to greater Attainments come short sometimes as to spiritual Acts. Some that have been best furnisht with the Habits of Grace , have at particular Season been most defective in the very Exercise of Grace , and betray more than others of their own Corruption . Weaker Christians have done better , in resisting of some Temptations , than such as have been a great deal stronger . The Women that followed Christ ( though the weaker Vessels ) denied not Christ , as Peter did , though a more eminent Disciple ; for though Christ pray'd , that his Faith might not fail , he did not Pray that he might not faulter . It was said to the Church of Philadelphia , Thou hast a little Strength , and hast kept my Word , and hast not denied my Name , Rev. 3.8 . The weakest Christians will stand with Christ help , and the strongest cannot stand without it .

3. This shews how there comes to be such a Difference and inequality in the same Believer at several Times . Sometimes he withstands a greater Temptation , and at other Times is foil'd by a lesser ; because no Man , not the best of Men prevails by his own Strength , but according as Strength is given out from Christ to succour and assist him . One while David is got up so much above carnal fear , that nothing can shake him ; he encourages himself in God , and concludes that he shall not be greatly moved , Psalm 62.2 . Yea , not moved at all , ver. 6. At another Time , he is so overwhelm'd with horror , so sunk and dispirited , as if there were no Providence to shield him , and therefore cries out for the Wings of a Dove , that he might fly away from the reach of his Enemies , Psalm 55.5 , 6. The same Soul follows hard after God , when his right Hand upholds it , Psalm 63.8 . Which afterwards flags , and is almost ready to give over following , when that right Hand is withdrawn .

4. This lays open the ground of the Devils Enmity against Christ , which hath been always most extream and implacable . He knows , that he should easily compass his Ends upon Belivers , if Jesus Christ did not stand in the Way . All the Powers of Darkness were furiously bent against the Person of Christ , because the great Strength of all that belong to him , lies in him . If they could have conquer'd him , no Member of his could ever have stood against them . The Destruction of the Head would have been the Destruction of the whole Body ; as when the Philistines saw that their Champion was dead , they all fled immediately , 1 Sam. 17.15 . All God's Jewels and peculiar Treasure are laid up and kept in the Hands of Christ , so that the subduing of him ( if it had been possible ) would have been the seizing of all at once . What an Exedrcise hath Christ undergone for our sakes , in bearing both the Wrath of God and the Rage of Hell , when he might have avoided both , if he had not design'd to be a Refuge , and Covert from both to us !

5. The State of those that are in Christ is greatly amended and improved since the Fall , beyond what it was before . Never was better Tidings brought to the World , than that ; behold I make all Things new . Men are given to change , and often change for the worse ; but God's Alterations are always to Advantage . The New Testament Dispensation mightily excels the Old ; the latter Days will out-shine and out-do the former Times . Isa. 60.17 . For Brass I will bring Gold , and for Iron I will bring Silver , and for Wood Brass , and for Stones Iron . That which comes in the room of what is done away , is still of a more valuable Kind . The second Covenant is better than the first , the second Adam more glorious than the first . Sinful Man restor'd , is in a better Condition , than innocent Man as he was Created . A poor Believer is stronger in Christ , than the holiest Angels without Christ ; for without Christ no Promises of Perseverance , but in him there are , and such as cannot be broken . He will not turn away from us , we shall not depart from him , Jer. 32.40 .

6. 'T is inexcusable Folly for any one in the World to lean to his own Arm. As the Holy Ghost says , that Vain Man would be wise , i.e. 't is an instance of his Vanity , that he will not be persuaded to cease from his own Wisdom ; so the Pride of our Hearts makes us very unwilling to suspect our own Strength , or to cast away all Confidence in it . This Pride does not only go before Destruction , but is the Cause of it ; Man would be a God to himself , his own Saviour , and Defender , and in thinking himself so , he is his own Destroyer . Nothing does more effectually Ruine us , than the Conceit that we can recover or preserve our selves from Ruine . It is such kind of Presumption which slaies its Ten Thousands ; if Men were more sensible of their own Infirmities , and distrustful of their own Abilities , the Devils Kingdom would be empty in Comparison of what it is . To imagine that we can do any Thing without Christ , is the way to undo the Work of God already done . If Adams perfect Holiness was not permanent , while he was left alone , how should ours be so , which is imperfect ?

7. Everlasting Strength must fail , before any true Believers can Everlastingly Miscarry . I say , before any can ; for if any one may perish , all may ; because it is the same Strength which secures all . Unless the Lord's Hand be shortened , no Soul can ever be pluckt out of it . The Honour of Christ is concern'd and indeed engag'd to see every Child of God brought safe to Heaven ; and therefore they may do well to consider what Reproach they cast upon Christ , who ( by their Doctrines of Apostacy ) make believers walk with him , ( as one said ) like sorry Dancers on a Rope , that are every Moment in danger of breaking their Necks . Is Jesus Christ such a strong Helper , and yet may the Gates of Hell prevail against those that are joyned to him ? Hath he pawn'd his unchangeable Word , that the good Part shall not be taken away from those that have once chosen it ; Luke 10.42 . And shall Men that turn the Gospel upside down , represent it as a doubtful uncertain Portion ? Is Grace no better than common Gifts , and outward Blessings ? That we may be totally disposlest of the one as well as the other ? Nothing can more derogate from our Blessed Lord , or expose him worse than this scandalous Opinion does , as a feeble incompetent Undertaker .

II. Exhortation .

1. Beware of falling from your own stedfastness , 2 Pet. 3.17 . This is proper and pertinent Advice to those whose Strength is in Christ , Gospel-Principles breed an Holy , not a Carnal Security . Watchfulness and Diligence , Circumspection and Caution , are necessary in our daily Walk ; for they that lay these Things aside , do thereby Declare that they have nothing to do with Christ , nor any Interest in the Priviledge I have been speaking of . They are wofully mistaken , who think that infallible Promises render all Exhortations fruitles : The Spirit of God teaches otherwise ; 1 John 2.27 , 28. Ye shall abide in him ; and now , little Children , abide in him . How absurd is it to suppose , that certainty of Perseverance in Grace , should make Men do such Acts as are contrary to Grace , and destructive of it ! Or that we should therefore live in the neglect of Means , because we are sure to persevere in the use of them ! This is such kind of Divinity , as the Devil 's was , Mat. 4.6 . He shall keep thee , therefore hazard thy his Angels shall bear thee up , therefore cast thy self down .

2. Be not utterly dismayed , when Satan hath gotten any Advantage of you , through your sinful Weakness . Be duely affected with , and suitably abased for , the least Departure from God , but do not let go your hold of Christ , as if you were irrecoverable . Say not , as the Church in Captivity did , Lam. 3.18 . My Strength and my Hope is perished from the Lerd . This is a very false and unjust Conclusion , not warranted by the Word of Grace , but a meer Artifice of the Devil . When he tempted you to Revolt , he would also urge you to despair of a return ; but though you have complyed with him in the one , stand it out against him in the other , Psalm 145.14 . The Lord upholdeth all that fall , &c This seems a Paradox indeed , for how should they fall , if he upholds them ? Ans. He upholds them so far , that they shall not utterly sink , and he will take Care to raise them up again ; do not reckon your selves destroy'd , tho' cast down ; The ransomed of the Lord may be carried Captive into a Land of Enemies , but they shall return and come to Sion with Songs , and Everlasting Joy upon their Heads , Isa. 35.10 .

3. Take heed of scornful or censorious despising of weaker Brethren . If he that deals to every Man his measure of spiritual Strength , hath afforded more to you , and less to some others in the World , do not lift up your selves above them . Boast not against the Branches ( those that are inferiour to thy self ) for thou bearest not the Root , but the Root thee , Rom. 11.18 . If Jesus Christ were not more liberal to you , than to them , your Soul would be in their Soul's Case . Judge not those who are upright in their Hearts , though they do err in lesser Points ; the Holy Ghost says , they shall be holden up , for God is able to make them stand , Chap. 14.4 . Trample not upon them that are most bowed down with a Spirit of Infirmity . There is a respect to be paid to God's halting Jacob's , and his Lame Mephibosheths . The greatest and the least of Saints are both depending Creatures , and therefore should carry themselves with all Modesty and Meekness one towards another , He who establisheth us with you in Christ , is God , 2 Cor. 1.21 .

4. Make no Promises of Perseverance in your own Strength . Learn the contrary of the Psalmist in the Text , who first makes his Request , Let thy Hand be , &c. Then expresses his Resolution , So will not we , &c. If we Vow continuance with Christ in all Temptations , and intend to pay what we Vow , we must not Account our selves capable of Payment without Assistance from Christ . No Man hath Grace enough to be his own Keeper , or to execute any Purpose of that sort , unless he be still receiving more Grace from Christ's Fulness . A Thing well resolv'd , is half done ; but we can never resolve well , unless we do it in the Strength of Christ . Mic. 4.5 . We will walk in the Name of the Lord our God for ever and ever . A Phrase which does at once import two Things , that should go together , attendance on God's Service , and reliance on his Power .

5. Look to your Faith , as the principal Grace , which contributes to your Establishment . Isa. 7.9 . If you will not believe , surely you shall not be established . The contrary is implyed , If you do believe , you surely shall be . The Scripture says more than once , That by Faith we stand , Rom. 11.20 . 2 Cor. 1.24 . Which is more than is any where said of any other Grace , and the Reason is evident ,

1. Because Faith is the uniting Grace , and 't is Vnion with Christ , which is the ground of our Safety .

2. 'T is the receiving Grace ; that whereby we do not only receive Christ himself , but all from Christ ; and 't is by Vertue of Strength receiv'd , that we are able to stand . This is the Grace whereby we do not only receive from Christ at first , but whereby we must be receiving from him all along ; for we renew our Strength by waiting upon God , Isa. 40. ult. Which is a Scripture-Phrase for Faith and Patience together . It is the blessedness of those whose Strength is in God , that their Strength is still increasing ; they go from Strength to Strength , Psalm 84.5 , 7. But without Faith , there 's no such Blessedness to be had , the Unbeliever hath no Strength but what is in himself ; a meer seeming Strength , and therefore a perishing declining Strength ; for from him that hath not , what he seems to have , shall be taken away .

6. Exercise Faith upon Christ especially in Times of great Temptation and general Defection Never think to stand long , if you stand loose from Christ ; but keep your hold of him , and stick close to him , and then you will be able to stand fast , and having done all to stand , whatever assaults are made upon you , whatever Apostacies are committed by others , continue touching him , and Vertue will still come out of him . Make your Nest in this Rock , when the Devil blows with his Wind ; when Paul was buffeted with the Messenger of Satan ; he besought the Lord that it might depart , and though that was not immediately granted , yet he had a very satisfactory Answer , My Grace is sufficient for thee , my Strength , &c. 2 Cor. 12.7 , 8 , 9. If it be a Time wherein the Faith of many is Shipwrackt and overthrown , Holy Trust in Christ will be an Anchor to the Soul , sure and stedfast . When many of Christs Disciples went back , and he put the Question to them , Will you also go away ? Peter cryes Lord to whom shall we go ? ( to whom besides thee ? ) John 6.66 , 67 , 68.

7. Do not arrogate the Honour of your standing in Christ , and abiding with Christ , in the least measure to your selves . Let Christ have all the Glory of your setting out , and holding out ; let him have it now , and let him have it at the Last . Ascribe all to him , who is able to keep you from falling , who alone could do it , and hath done it , Jude 24.25 . Christ is the Person there meant , for the Presentation of Believers faultless in the great Day belongs to him . Say to him , Lord by thy Favour thou hast made my Mountain to stand strong , which else had been remov'd and carried away long since ; thou hast made me a Pillar in thy Temple , else I had waver'd and gone out again , as well as others . When you Live , and when you Dye , acknowledge this to your Redeemers Praise .

SERMON IX . March 24. 1696. JUDGES XVI . xx . last Clause .

And he wist not that the Lord was departed from him .

THE Person whom these Words concern , was the Twelfth of those Judges , from whom this Book receives its Name , as being the History of the Common-wealth of Israel , during their successive Administrations . He was one that had an extraordinary Presence of God with him , which stirr'd him up to , and made him successful in very great and wonderful Undertakings . So we read , That the Spirit of the Lord began to move him , Chap. 13.25 . And came mightily upon him , Chap. 14.6 . And again , Chap. 15.14 . The first Miscarriage , whereby he forfeited his Priviledge , was his Conversation with the Harlot at Gaza , and yet God was pleas'd by his special Assistance to let him escape the Danger which that Sin brought him into , ver. 1 , 2 , 3. of this Chapter . The second Debauchery prov'd more fatal ; viz. the letting out of lustful Affections to Dalilah , a Woman in the Valley of Sorek , ver. 4. This Sin was followed with others , as the telling of three deliberate repeated lies , ver. 7 , 11 , 13. And at last consenting to the Violation of his solemn Vow as a Nazarite , by the shaving of his Head , ver. 17. One would think from the discovery of such an important Secret , that he had been bereaved of common Prudence , when there were such plain Reasons to suspect a persidious Design ; but so God rightly order'd , that the Folly should be a Punishment of the Sin , and that both should make way for his further Suffering . For assoon as this was done , his Strength went from him , ver. 19. His Strength seems to be a peculiar Gift to him , which was to be continued upon the Condition of keeping his Hair uncut , and so that Condition being broken , this Gift was recall'd . Yet the strange Presumption and Stupidity of Smpson after all this , may be Matter of Astonishment to us ; of which we have an Account in this 20th ver When Dalilah comes to rouse him with the usual Cry , The Philisines are upon Thee . See 1. His Presumption , He awoke out of his Sleep , and said ; I will go out as at other Times before , and shake my Self ] How could he imagine this , when he himself had said , that if he were shaven , he should become Weak , and like another Man ? How could he expect to do as he had done , when he had so positively foretold his own Fate ? Therefore 2. See his Stupidity ; [ And he wist not that the Lord was departed from him . ] He said what he did , upon a sudden , at his first awaking , before he found how he was betray'd ; before he perceiv'd that his Locks were cut off , and before he consider'd what the Consequents of that would be . He was not instantly apprehensive of the Misery of his Case , through God's just abandoning of him , but depended on the same Assistance which he had formerly receiv'd , till he felt the contrry by woful Desertion . It is a lamentble Truth which these Whords do teach us , but yet a Truth which is prositable to be known .

Obs. There may be sad Departures of God from Believers themselves , of which for a while they may remain insensible . Sampson was not only an eminent Type of Christ , in whom the Power of God was gloriously displayed , 1 Cor. 1.24 . But is also reckon'd among those Old Testament worthies , Heb. 11.32 . Of whom 't is said , notwithstanding their various sinful Infirmities , That these all obtained a good Report through Faith , ver. 39. And therefore this general Doctrine may be built on this Particular Example . In handling of it .

I. What are those Departures of God which even Belivers are incident to . II. What are the Causes and Occasions of them . III. What are the Effects which sollow thereupon . IV. How far may Believers be insensible hereof . V. HOw comes it to pass that they are so . Vi. Use .

I. What are those Departures of God from Believers , which they are lyable to , and sometimes exercis'd with ? There are Three Things , which must be distinctly enquir'd into , with Respect to this Point .

1. What are they as to the Kind ?

1. Not a Loss of the Favour of God , Psalm 89.33 . My Loving Kindness will I not utterly take from him , &c. 'T is brought in with a nevertheless , after he had spoken of the visiting of Transgression with the Rod , ver. 32. God's sharpest Corrections for Sin are no Arguments of his Alienation from the Person ; when his Hand goes forth with most Severity against us , his Heart may be still towards us as much as ever . So Isa. 54.10 . The Mountains shall depart , &c. but my Kindaess shall not depart from thee . The Mountains are the most solid and lasting Parts of this lower Creation , yet they may and shall be remov'd , they may by violent Eruptions be carried into the midst of the Sea , they shall be overturn'd at the End of the World ; but the Love of God is Everlasting and Vnmoveable . Where 't is once fixt , 't is never to be taken away ; neither Things present , not to come shall be able to separate us from it . If the foresight of our Sins did not prevent it , Sins actually committed , shall not displace it . If God bear such a good-will to unbelieving Sinners ( for the first fulsilling of the Work of Faith in us , is a Fruit and Evidence of his Love to us ) we cannot reasonably suppose that it should afterwards cease to sinning Believers .

2. 'T is a withdrawing of the Spirit of God , not in Regard of real Fresence , but manifest Influence .

1. The real Presence of the Spirit is not withdrawn , for this is constant and perpetual . Both its Constancy and Perpetuity I conceive to be intimated , John 14.17 . He dwelleth with you , and shall be in you . Where he once makes his abode , he always settles it ; he is not an uncertain Guest , but a resolv'd In habitant . Believers have the Spirit , when they cannot discern that they have him ; for they would be no longer Believers , if they were without the Spirit . We must be cut off from Christ , if the Spirit should be taken from us , for our Union with Christ is maintain'd and secur'd by the indwelling of the Spirit . 1 John 3.24 . Hereby we know that he abideth in us , by the Spirit which he hath given us . This is a continued Priviledge , upon which others depend ; for we are no louger the Members of the Lord Jesus , than we are the Temples of the Holy Ghost .

2. The manifest Inftuence of the Spirit may be withdrawn ; though his Residence be not alter'd , his Operations may be interrupted ; in Three Respects , as to Gifts , Graces , and Comforts .

1. In Respect of Gifts . These receive the Name of spiritual Gists , not only from their Nature , but from the Spirit as the Author ; for how various soeverthey be , they all flow from him as their common Fountain . There are diversities of Gifts , but the same Spirit , 1 Cor. 12.4 . Now they that are possest of these Gifts will fsind them withering and decaying , and be as though they had none , when the Spirit of God withholds that actual Influence which gives Life and Vigour to them . With what stammering Lips do we speak , when he is not with our Mouths ! What poor ignorant Babblers are we , when he does not enrich us in Utterance and Knowledge !

2. In respect of Graces . As the Habits of Grace are infused , so the Actings of Grace are assisted , by the Spirit , and the most strong and lively Christians are very feeble and languid , when he keeps back his quickening Helps . The being of Grace is the Effect of the Spirits planting , the springing of Grace is the Effect of his Watering . The choicest Vine will yield but sorry Grapes ( like the shrivell'd Fruits of a dry Tree ) when God Commands the Clouds , that they do not Rain upon it . In such a Case , though the Seed of God remain in a Believer , 1 John 3.9 . Yet what he bring forth , is always ready to Dye .

3. In respect of Comforts . All Consolation is the Work of the Spirit , which is certainly more or less , according as he affords or abates his Testimony . When he sheds abroad the Love of God in the Heart , there is abounding Hope , and a full Tide of spiritual Joy , Rom. 5.5 . When he refuses or forbears to do this , there 's a black Cloud upon all our Evidences , and we find nothing but Trouble and Sorrow . Many Holy Souls have been thus dealt with ; The Comforter that should releive them , hath been far from them , Lam. 1.16 . And Faith hath with difficulty subsisted in the midst of perplexing Doubts and restless Fears .

2. What are those Departures of God as to the Degree ?

1. The exact Measure or Distance cannot be stated . We cannot say , that thus far God may go , and no further ; for his Dispensations of this sort are very different , with one and with another , yea with the same Believer at several Seasons . Sometimes though he let us go out of his Hand , and do not actually uphold us , yet he is so near to us , as to be ready to catch us when we are falling ; sometimes he stands so far off , that he first lets us fall , and then raises us again . Sometimes he is within our reach , when we feel after him , sometimes he is gone a greatlength , and we cannot take hold of him . God sets bounds to us which we cannot pass , but we can prescribe no Limits to him . The best are beholden to Soveraign Mercy , when they are at the worst .

2. God does never totally depart from those , whom he hath once vouchsaft his gracious Presence to . His immutable Promise is the Believers Security against any such Desertion . Heb. 13.5 . He hath said , I will never leave thee , nor forsake thee . The Truth of this Word would be not only shaken but overturn'd , if the forsakings of God were total at any Time . He never leaves us , but in Part ; he never leaves us so , but that at the same Time he is still present with us ; if he leave us in one respect , he is present in another . When he is with-drawn from us as to Revival , he is yet with us in a way of Support ; when he does not Work in us to Do , he continues working in us to Will. Though the Spirit may retire as one that is griev'd , yet he is not absolutely quencht ; there is the Fire , when there is no Flame .

3. What are they , as to the Duration ?

1. There is great variety in the dealings of God , as to this also . The Intervals of his Absence from us are longer or shorter , as he sees good . He changeth Times and Seasons , not only in a Political ( Dan. 2.21 . ) But in a spiritual Sense , as it pleaseth him . Our dead Calms have doubtful Periods ; for his Wind bloweth when it listeth . Sometimes Christ's renewed Visits are more quick and speedy , and sometimes more slow and lingring , Song 3.4 . It was but a little that I passed from them , and I found him whom my Soul loveth : She had just begun her Enquiries after him , when she met with him . So God sometimes comes back at the first call ; but Saints do not always fare so ; at other Times when they cry and shout , he shutteth out their Prayer , Lam. 3.8 .

2. The Departures of God from true Believers are never final , they may be tedious , but they are Temporary . As the Evil Spirit is said to depart from Christ for a season , Luke 4.13 . ( Tho' he quitted that Temptation , he did not quit his Design , so as to Tempt no more ) so the good Spirit withdraws from those that are Christ's , for a Season only , 't is with a Purpose of comeing again . When he hath most evidently forsaken , 't is as unquestionable , that sooner or later he will return : And the Happiness of his return will richly recompence for the sadness of his Desertion , Isa. 54.7 . For a small Moment have I forsaken thee , but with great Mercies will I gather thee . Here is not only a gathering after a forsaking , but great Mercies to make amends for a small Moment . He who hath engag'd to be our God for ever , cannot depart for ever .

II. What are the Causes and Occasions of these sad Departures ? Among others these are the Chief .

1. The seeking of our own Credit and Glory , or any other selfish Ends , in our serving of God . Where Pride is at the beginning of a Duty , shame will be ( as one says ) the Conclusion ; God will make the Body of those Actions to stink which are corrupted with an evil Eye ; by the withholding of his Spirit , he will disparage those , who under a pretence of honoring him , do really aim to lift up and magnifie themselves . When Men disire to be extoll'd as Herod once was , This is the Voice of God and not of Man , he makes it appear that it is the Voice of a forsaken Man without any thing of God . A plain Sign of this evil is , when the Spirit that dwelleth in us Lusteth to Envy , when we are afraid that our Reputations should be diminisht , and our Names darken'd by another's shining Brighter . In that Case , we should indeed be troubled , that Gos is no better serv'd by us , but we should rejoyce that he is better serv'd by others ; it should humble us that we are less useful than others , it should not disturb us that we are less esteem'd ; this is the way to drive the Spirit of God from us .

2. Self-Confidence in the Performance of Religious Duties . The Spirit of God frequently and justly denies his Aid and Help in the carrying on of that Work , which we venture to Undertake without him . We should never seek the Face of God , without seeking his Strength , Psalm 105.4 . Divine Power is communicated to us in a way of believing Expectation ; Zech. 10.12 . I will strengthen them in the Lord , and they shall walk up and down in his Name . We are likely to succeed best in Holy Services , when we go about them in a distrust of our own Abilities , and Sence of our own weakness . The greatest Gifts and Graces will fail , by relying on them ; and in those very Things wherein Men most abound in their own Apprehensions , they usually fall most short . If we do not look up to God to prepare our Hearts , he will convince us how insignificant our Personal Preparations are . If we Fancy that our own Enlargements will be sufficient , 't is no wonder , if we find ourselves more straiten'd and indisposed then , than at any other Times .

3. Self-Applause after the Performance of Religious Duties . When we Sacrifice to our own Net , the Spirit leaves us to Toyl in casting it to no Purpose . The spiritual Man shall be cast from his Excellency , if he ascribe that to himself which belongs to God . When Grace hath been exercis'd in the highest Measure , the Heart ought to lye lowest under the Consideration of its own nothingness . When Paul speaks of his labouring more abundantly than they all , he corrects himself presently , yet not I , but the Grace of God , which was with me , 1 Cor. 15.10 . He was afraid of that little boasting Pronoun [ I ] and therefore retracts it , and strikes Sail to the Grace of Christ , God will resist , instead of helping us , if we steal his Crown , and put it on our own Heads . The Spirit will never agree to walk with us , if we take the uppermost Hand ; and we shall lose the Benefit of his Holy Breathings , if we be puffd up in our own Conceits . God will disable those from doing any thing praise-worthy , that give not him the Praise .

4. The setting up of Duties in the room of Christ . This we are exceeding apt to do ; Disciples need to Learn that Lesson of being Converted , and becoming as little Children , Mat. 18.3 . It was very truly said by Mr. Rutherford , that Deadness to good and gracious Works , and lively Activity in the Performance of them seldom meet together ; high Degrees of inherent Holiness , and a full devolving of the Soul upon Christ's imputed Righteousness rarely Kiss each other . 'T is well , where they do , but 't is a Provocation to God to abandon us , where they do not . If we would run in the way of God's Commandments , we must remember that it is not of him that runneth ; if we would be assisted in the Duties of Obedience , we must bear it upon our Hearts , that we can never be entitled to Heaven by them . We forfeit the Spirit of Faith , if we imagine that Faith it self ( the noblest of all Graces ) does enrich us any otherwise , than as a Vessel which holds the Treasure ; Sicut olla paecuniis referta hominem locupletat . Calv.

5. Spiritual Sloth is another Cause ; in the disuse of Gifts , not exercising of Grace , and neglect of Duty . This is the contrary extream to that Self-Confidence mention'd before , as that was a Conceit that we could do all Things in our own Strength , this is to sit still , and do nothing . We must stir up the Gift which is in us , if we would preserve it ; God uses to help the Industrious , but he abhors the Sluggard . Seneca , a sober Heathen , calls Idleness the Grave of a Living Man . Dr. Arrowsmith , an Holy Divine , stiles it the Hell of a Living Christian . We hazard the taking away of our Talents , when we do not employ them . To let our Graces lye asleep , is not the way to nourish , but to starve them . Many have almost lost the Spirit of Prayer , by the restraining of Prayer , Arise , and be doing , and the Lord will be with thee , 1 Chron. 22.16 . If we leave God to do all , God will leave us to our selves ; if we fold our Hands together , we cannot expect that his should be stretcht out for our Assistance .

6. Sleightness and Formality . A sincere Believer , who is so in the Main , and Acts as such for the most Part , may yet sometimes imitate the Hypocrite too much , i.e. his Heart may be too little engag'd in approaching unto God . We too often pour out Words in Prayer without suitable Affections , too often attend on God's Word , without bending our Minds to it , or taking heed how we hear . Now by our resting so much in the outward Forms of Religion , we lose the Spirit of Power ; by going in a Road of Duty , and performing this or that Act of Worship , because we are accustomed to do it , we put our selves out of the Way of Divine Influences . When we do not serve God with our Spirits , we may well expect to be depriv'd of his Spirit ; when we do not seriously and earnestly pursue Communion with God in Duties , how can we expect to enjoy any ? We put off God with a little bodily Exercise , God puts off us with a visible Church-Priviledge ; we lift up our Hands in the Sanctuary , without our Souls , he lets us see nothing of his Power and Glory there .

7. Worldliness and Carnality . The minding of Earthly Things clips the Wings wherewith we should mount up towards Heaven . So far as we are joyned to such Idols , we may look to be separated from God ; we open our Bosoms to them , and he hides his Face from us . Hence it is that that Condition of Life which does most please and gratifie the Flesh , does most expose to the withdrawings of the Spirit ; because when our Portion of good Things in this Life , is very large , we are very prone to rejoyce inordinately in it ; and when the World smiles much upon us , we commonly grow fond of the World . Therefore a low or afflicted State hath been oftner bless't with sweet incomes from Heaven , than the height of Prosperity , 2 Cor. 1.5 . As the Sufferings of Christ abound in us ; so our Consolation also aboundeth by Christ , some have enjoy'd so much of God in Prisons ( as that Martyr in Bonner's Coal-hole ) that they have been unwilling to receive their Liberty . But 't is very usual , that according to what Men gain in Temporals , they lose in Spirituals .

8. Base and sinful Compliances for the avoiding of outward inconveniencie . This is as great an Offence to the Spirit of Christ , as Peter once was to Christ himself in a like Case . The affording of a Man's Presence at false Worship , may justly provoke God to deny his wonted Communications to us , when we are joyning in the true . If a Man partake of the Table of Devils , what Divine Fellowship can he look for at the Table of the Lord ? The woful declinings of many Persons , who have been meerly led by Fear to Build up what they formerly destroy'd , have been too plain a Testimony to this Truth . Sulpitius ( the Historian ) who liv'd with St. Martin , tells us that after he had joyn'd in Communion with Ithacius the persecuting Bishop , through the Threatenings of the Emperor Maximus , there was a remarkable Suspension of those Influences and Graces for which he was eminent before . [ Dr. B. Answer to Letter of the Ass , Gen. p. 29. ] The best Way to retain the Spirit , is to retain our Integrity , whatever we hazard by it .

9. Vnbelieving Dejection wilfully indulg'd . There is a saying of the Hebrew Doctors mentioned by Drusius , Spiritus Sanctus non residet super hominem moestum ; the Holy Spirit does not delight to dwell with one of a Sorrowful Spirit ; and 't is in great measure true . The Spirit of God is not a Spirit of heaviness , 't is no Pleasure to him to see any of his Saints go mourning and bowed down , when their Hearts should rather be lifted up in the ways of God . Nehemiah was sore afraid when the King took Notice of the sadness of his Countenance , Chap. 2.2 . And Mordecai would not enter the Court-gates with his Sackcloath on , Esth. 4.2 . An Holy Joyful Frame , and Garments of Praise are always comely for Upright ones , and most acceptable unto God . As David's Musick drove away the Evil Spirit that troubled Saul , so Christian Alacrity ( not vain and foolish Levity ) is a means of having the good Spirit to abide with us . Hardening our selves in Sorrow is giving Way to Unbelief , the Sin of which he especially reproves .

SERMON X. April 7. 1696. JUDGES XVI . xx . last Clause .

And he wist not that the Lord was departed from him .

10. REjecting the Present Motions of the Spirit , which ought to be instantly embrac'd and followed . All the Spirits Motions are seasonable , and therefore not to be put off ; for Delay is a kind of denial , and savours of such ungrateful Contempt , as must needs be very displeasing to him . When thou saidst , Seek ye my Face , my Heart said unto thee , thy Face will I seek , Psalm 27.8 . God does not only expect such an Answer , but expects it immediately upon his Call . When ever he blows with his Wind , he looks that we should spread our Sails . If we refuse his offer'd help , we may deservedly want it when desir'd . As Christ withdrew himself from the Spouse , because she let him stand knocking so long at the Door of her Heart , and she still deferr'd to open , and tir'd out his loving Forbearance with vain and frivolous Excuses , Song 5.2 , &c. But as we must not omit the present Performance of any Duty which he excites unto , we must not check his Influences by being weary of the Duties which he assists us in : If we do not improve extraordinary Aids by holding out the longer , we provoke him to depart .

11. Dallying with Satan's Temptations . This was Sampson's Case , he went on Mocking Dalilah three Times one after another , till at last he told her all his Heart . So Eve's parleying with the Serpent , instead of giving a resolute Repulse , was the introduction to all that Sin and Misery , which hath since fill'd the World . There can be no Conversation had with the Vnclean Spirit , but that the Holy Spirit will be offended by it . An intimate Friend would take it ill , and would have Reason to keep at a more than usual distance from us , if he saw us maintaining any familiar Correspondence with his avowed Enemy . If we grow bold and presumptuous in playing with the Devils baits , the Spirit of God will be more shy of having Fellowship with us . If we do not vigorously oppose the first Suggestions and Assaults , we can have little Hope of being assisted in the progress of Temptation , and much less of comeing off with Victory at the End of it . He that will tread upon the Edge of a known Snare , which he should fly from , is generally left to be caught and taken in it .

12. Carelessness and Negligence in our daily Walk . This may be , and is too often the fault of those , whose Hearts nevertheless in the main are upright with God . The Fear of God is in them , but 't is not constantly before them , as it ought to be . Though they be not habitual , Customary Sinners , yet for want of taking that heed to their Ways which they should do , they may fall into scandalous and hainous Sins ; and what less can we suppose that this should issue in , than a Departure of the Spirit of God from them ? And therefore when David came to himself , after his foul Miscarriage , and reflected upon what he had done , he might well put up such a Prayer , Psalm 51.11 . Cast me not away from thy Presence , take not thy Holy Spirit from me . This was what he dreaded and deprecated , as the just and natural Consequent of his Sin . He that would not expose himself to such a Judgment as this is , needs to be very watchful and Circumspect ; for if we do not ponder the Path of our Feet , and look well to our goings , we shall slip into the Mire , before we are aware .

III. What are the Effects which follow upon these Departures ?

1. A manifest deadness both in Private Duties and Publick Ordinances . 'T is said of the slain Witnesses , that when the Spirit of Life from God enter'd into them , They stood upon their Feet , Rev. 11.11 . When the Spirit withdraws , we can by no means lift up our selves , but only creep as it were , and grovel on the ground . 'T is so

1. In Private Duties ; the Ebbings and Flowings which we often find in the Exercise of Grace , the various and unequal Motions of our Souls towards God , when we are alone , in our Retirements , plainly prove that the Spirit of God is not always alike present , and that according as he is more or less so , we are either lively or drooping . When the Spirit is in the Wheels , we are able to run , but if not , we tire . When we have him with us , we go on swiftly , when we are without him , we draw very heavily . When God pours out his Spirit upon us , how fervently can we pour out our Souls to him ? When he is departed , how strangely are we bound up ? The Influence of the Spirit sets us on Fire , and in his Absence we can get no warmth .

2. 'T is the same in Publick Ordinances . When God fills them with his own Presence , there is a mighty Power , a glorious Majesty , a charming Beauty , a satisfying Sweetness in them ; but when God withholds himself , they are empty of all this . When the Spirit of God moves upon the Waters of the Sanctuary , they are a Stream that make glad the City of God ; but else , even the Children of Sion have no Refreshment by them . Hence it is that the very same Persons are so differently affected with , and wrought upon by the same Administrations at several Seasons ; sometimes it may be , we meet with that ravishing Pleasure and Joy in Worshipping Assemblies , that we are ready to cry , it is good to be here , at other Times we feel no such Thing . When we are in the Spirit on the Lord's-Day , the Sabbath is our Delight , the Word is savoury Meat , the Supper is a Feast of Fat Things ; but without the Spirit , these Days of Heaven are lost to us , and the Wells of Salvation like dry Pits .

2. A wretched indifferency towards the Service of God . As this is an Effect of God's departing , so it naturally follows upon the former ; for where Men are not quicken'd in God's way , they will certainly need to be quicken'd to it . When the vigorous Relish of the Soul is gone , the Appetite will be gone proportionably . Our desiring of the Word depends very much upon our Tasting of it , 1 Pet. 2.2 , 3. The better Meals we make in God's House , the more we hunger ; and the more we drink of the River of his Pleasure , the greater is our Thirst . Here lies our Misery therefore , when through the Absence of the Spirit God's Service is become undelightful to us , 't is also too much undesir'd by us . Some desire to his Name is still remaining in every gracious Soul , but 't is marvelously cooled and abated , and the edge of it taken off ; there is not that vehement Desire , which the Scripture speaks of , 2 Cor. 7.11 . There is not a desiring with Desire ; as Luke 22.15 . There is not that Panting after God , nor that earnest longing to come and appear before him , which David professes , Psalm 42.1 , 2. They can pass over Seasons of conversing with God , or be hinder'd of them , more easily than when the Spirit is present .

3. The Revival of secret Corruptions , whereby Satan gets great Advantages . The Evil present with us , is never so prevalent , as when the Lord is departed from us . Then those Lusts which seem'd to be pretty well mortified and subdued before , start up again , and recover their Strength , and the Devil falling in with them , does abundance of mischief . Believers are hereupon sometimes overcome by Temptations , which they Thought themselves most secure against , and furthest off from a Compliance with ; they are led to commit the very Sins which they had the greatest Aversion to and Abhorrence of . Satan and indwelling Sin together do not make up so great a Force , but that we may withstand and repel them , when we have the Presence of the Spirit of God ; but when we are bereaved of that Presence , we are too weak to grapple with them asunder . Therefore the first Rule in the spiritual Warfare is , be strong in the Lord , Eph. 6.10 . 'T is not to be believed , what an Head Corruption will get , and what inrodes the Devil will make , when a Saint is left but a little to himself . One Temptation is admitted after another , with very faint and fruitless Reluctancy ; like Jerusalem That open'd her Feet to every one , &c. Ezek. 16.25 .

4. Impenitency for a Time under the guilt of Sin committed . There are several Causes of sinful hardness , and among the rest , we find it sometimes in Scripture attributed to God ; which cannot be understood , as if he were in any Sense the Author of it , or the Agent in it , so as to produce it by positive Influence , but chiefly by Way of Privation , viz. by removing of the Spirit from us , whose proper work it is to soften , to make our Hearts tender , and bring us to Repentance . Hence it is that the very Children of God , such as can boldly say , doubtless thou art our Father , do not only err from God's ways , but ( which is more ) are hasten'd from his Fear , Isa. 63.16 , 17. They may not only commit Sin , but continue in it a great while , when the Case is so with them . 'T is astonishing that David should remain without Repentance so many Months as he did ; we cannot imagine but that he often heard and read the sixth and seventh Commandments in that Time , both in his own House and in the Temple , and yet Conscience lay asleep still , till the Spirit of God by Nathan awaken'd him again . His Reproofs of Sin are the only Effectual Ones ; for while he is silent , all other smitings will signifie little to sound Conviction .

5. Impatience or Despondency , even under light Afflictions . Fretting or Fainting in a Day of Adversity , are the natural Issues of our own Spirit , when they are not calm or comforted by God's .

1. We cannot possess our Souls in Patience under Suffering , when the Spirit leaves us . There is need of strengthening with all might , according to his glorious Power , unto all Patience , &c. Col. 1.11 . There is a natural Frowardness of Heart which all afflictive Evils tend to Kindle and Provoke , which we are no more able of our selves to Conquer , than we are to rule the Raging of the Sea . The same God that lays his Hand at any Time upon us , must also by his own Grace humble us under it , and reconcile us to it , or else our rebellious Passion will struggle and contend against it . Jonahs extravagant Anger for a Gourd , and justifying of himself , shews how ungovernable we are , when forsaken of God , Jonah 4.9 .

2. We cannot rejoyce in Hope under any Suffering , when the Spirit is with-drawn . We are ready to sink immediately , when our Support is taken away ; our feeble Knees ( like Belshazzar's ) are apt to smite one against another , and we cannot bare any Burden alone . Carnal Fear swallows up the Soul , our Hearts fail us , and weare as they that have no more Spirit in them , when we have lost God's encouraging Presence . God's help is as necessary against Despair in Trouble , as for Deliverance out of it . He that believes to see the goodness of the Lord , when he is feeling his Severity , must be under the Influence of the Spirit of Faith .

6. Shameful Denials of God's Name , in perillous Times , when we are called to hold it fast , and to make an open Profession of it . Courage and Resolution , Constancy and Stedfastness in appearing for the Cause and Interest of Christ at all Times , is an eminent Fruit of the Spirit ; and therefore Believers were not so frequently , nor in such large numbers , call'd to suffer for God under the Old Testament as now under the New . When there is a more plentiful Effusion of the Spirit , than there was before . And therefore the Apostles were commanded to tarry at Jerusalem , and not to Launch into a Sea of Persecution , by going about to Preach the Gospel , till the Spirit was given , which Christ expresses by their being endued with Power from on high , Luke 24.49 . What a miserable Coward was Peter before this , that had not the Confidence to own his Master , when only challeng'd by two of the Maids of the High-Priest , Mark 14.66 , &c. And yet how undaunted after this , in his Acknowledgment of him to the Rulers of the People , and Elders of Israel ? Acts 4.10 , 11. When the Disciples were fill'd with the Holy Ghost , they spake the Word of God with boldness , ver. 31. But how easily will Men's furious Threatenings scare us , when our God abandons us .

7. Woful Confusion and Disorder in the Exercise of our Thoughts , and workings of our Affections .

1. In the Exercise of our Thoughts . A Man's Thoughts are naturally quick and nimble , and therefore the more apt of themselves to be hurried and confounded , as we know that the swiftest Motions are perplext the soonest . When Cain went out from the Presence of the Lord , he became a Fugitive and a Vagabond ; so the Mind is full of will and loose , incohaerent , distracted , vain Imaginations , that serve to no use , that will be kept in no Order , when 't is not under the actual Conduct of the Spirit of God ; it roves and wanders from one thing to another and can fix or settle no where , as it should . There are swarms of bad Thoughts which thrust out the good ones ; and we can no more meditate to any Purpose upon spiritual Objects without the Spirit , than a Man can take the Prospect of a Star through a Glass held with a shaking Hand .

2. In the working of our Affections ; these are as hard to be regulated , as our Thought are to be compos'd . They will boyl over , when they should be kept in , and when they ought to flow out , then there will be none stirring . The best of our Hearts , if they be not under better Management than our own , will be hot and cold by fits , at the contrary Seasons . Upon slight occasions , we know not how to restrain them , and upon great occasions , we know not how to excite them . This is and will be the Case , whenever God suspends his own gracious Acts , and stands at a distance from us .

8. Vnwilling and sad Expectation of Death and Judgment . 'T is impossible for a Child of God , chearfully to lay down his Temporal life , and lay hold of Eternal , unless God be with him , Psal. 23.4 . Though I walk through the Valley of the Shadow of Death , I will fear no Evil , for thou art with me , &c. How dismal must it be , to think of going to a departed God ? Of standing at his Bar , when we apprehend our selves cast out of his sight ! How can we be persuaded of his receiving us in the next World , when we are Jealous of his rejecting us in this ? Who can look into Eternity without Horrour , that now looks upon God as one afar off ? Though the Passage be safe , it will be unavoidably Dark and Stormy ; though the Victory be certain , yet the Conflict will be sharp and grivevous . The last Enemy will terrifie , though it cannot hurt , and the Serpent will hiss , though it cannot sting . The deserted Believer enters into Peace , when he Dyes , but he goes out of the World with much Disturbance . He is in Bondage , as to his Frame , though at Liberty as to his State ? he stands trembling on the Brink of the Grave , because not upheld with God's Free Spirit , Psalm 51.12 .

IV. How far may Believers be insensible of those Departings ?

1. They may not be instantly sensible of them ; they may not perceive God to be departed , assoon as he is so , they may conclude him to be still present when he is not . We are not only incident to such mistakes , but 't is possible to persist in them for a while ; and this is permitted by God , though he does not give us up to such strong , nor to such lasting Delusions , as other Men. A Man in a swooning fit , does not miss the Things which are taken from him , just at that Moment , when they are taken , but afterwards he recollects what he had , and considers what is wanting . So 't is here , at the very Time of God's Departure , we may still Fancy that all Things continue as they were , but after he hath been some time departed , we shall discern a notorious Change .

2. They may not be throughly sensible of them for a much longer Time . When the Soul is in a drowsie Frame , though it begins to be allarmed , there is however some distance of Time , before it can shake off its slumbers , and perfectly open its Eyes . Spiritual Distempers creep upon Believers by Degrees . and so they go off again by Degrees also ; they neither seize , nor leave us , all at once ; but 't is most unquestionably true , that they are sooner Contracted than Cur'd , for the most Part. 'T is an easier Matter to stupifie than it is to rouse us . A Saint may first be convinc't by the Effects that God is departed , and yet some time may pass , before he is duely humbled for the Causes of that Departure ; he may see in some measure what his Condition is , a great while , ere he seriously Reflects , how he came into it .

3. The Sense of God's departings may not abide so long upon them , as it should do . As it may need to be increas't after 't is wrought , so it may need to be renew'd . We are too prone to wear out Impressions of this Kind , and to forget what we have felt . This is contrary to what God expects from us ; the Church did not quickly lose the Taste of her Wormwood and Gall , but cries out , My Soul hath them still in Remembrance , Lam. 3.19 , 20. God's joyful returns are not to deface the Memory of his mournful Departures . 'T is good to call to mind what is past , that we may the better enjoy , and value and improve the Present . When the doleful sorrow of God's Absence is gone , there is a becoming Sense of it to be still preserv'd and retain'd .

V. How is it that Believers come to be so insensible of these Things ?

1. That which they are insensible of , is some Reason of their insensibility . When God departs , it is not to be suppos'd that our spiritual Senses should be so vigorously Exercis'd as at other Times . We know , when our natural Spirits are obstructed and retire , bodily Sense is taken away by it ; so in this Case , when the Spirit of God hath left us , there is more than ordinary dulness and benummedness which by that means seizes upon us . The Soul is therefore unapprehensive of God's forsakings , because God hath forsaken it ; and 't is a token for good , that he is about returning , when the Soul begins its enquiries after him .

2. The Devil is very busie in contriving Diversions for us at such Times , or in making us think that me are well enough , though we should never be better than we are . Satan hath a great many Deviees to keep us from attending to the Dispensations under which we are , or else to misrepresent our Condition to us . When a Believer is in his best Estate , then his Work is to accuse and disquiet ; when a Believer is at his worst , then he labours to Flatter and Deceive . When God testifies his Love to us , then he is suggesting Wrath ; when God is angry , he speaks nothing but Peace .

3. Believers themselves are oftentimes too much wanting in the careful Examination of their own State ; and so there happen sad Alterations , and they know them not . We are ready to trust too much to former Trials , whereas we should be frequently communing with our own Hearts , in order to a farther search . It ought to be part of our daily Exercise , that we may see what ground we get or lose . Reviews of our spiritual Condition can never be superfluous ; but neglect of it may be very dangerous ; for so it is , that many are brought extreamly low , before they are aware .

VI. Vse .

I. Information .

1. The Presence of the Blessed God is the spring of a Creatures Blessedness in both Worlds . When John is describing the Happy State of the Church in Heaven , or the happiest State of the Church on Earth , he expresses it by this ; God himself shall be with them , and be their God , Rev. 21.3 . If we have God with us , we cannot be miserable , if we have him not , we must of Necessity be so . 'T is an Heaven upon Earth to enjoy him , an Hell upon Earth to want him .

2. How great is their Misery , whom God is at an Etcrnal distance from ? The Spirit comes and strives for a Time with many , upon whom he never rests ; and when he once goes away , he does not so much as strive more . And then , where no Fruit grew before , there can no Fruit grow hereafter ; the Earth must always be as Iron , when the Heaven over it is as Brass . When the Spirit of the Lord departed from Saul , he came not again , but an Evil Spirit in his Place , 1 Sam. 16.14 .

3. The new Creature is no more able to sustain it self , than the old Man to transform himself . He restoreth my Soul , he leadeth me , &c. Psalm 23.3 . Restoring and Leading are both the Acts of God . Believers are not like Engines which the Artificer sets a moving , and then they are left to go by themselves . All that God hath done for us in Conversion , will be undone by us , if he do not continue doing . He that first makes the difference between us and others , must keep it up to the last .

4. God hath other ways to visit the Sins of his own Children , than by Everlasting Destruction . This is that Wrath of God which comes upon the Children of Disobedience , Eph. 5.6 . But there are milder Effects of fatherly Displeasure , for his offending Sons and Daughters . Instead of depriving them of their Inheritance in Glory ( which is infallibly secur'd ) he suspends the influences of his Grace ; instead of casting them into outer Darkness hereafter , he hides himself from them now , so that they can see no good , till the Veil is rent again ; and this is dismal enough .

II. Exhortation .

1. To those that are in Sampson's Case , from whom the Lord is departed .

1. Put your Mouths in the Dust , and acknowledge the Righteousness of God in this Dispensation . Let thy Conscience give an impartial Answer to that Challenge . Hast thou not procured this unto thy self , in that thou hast forsaken the Lord thy God , & c. ? Jer. 2.17 . We are first in forsakin , God is first in returning . The Lord is with us , while we are with him , 2 Chron. 15.2 . We wickedly depart from him , and then he justly departs from us ; as Adam hid himself from the Presence of the Lord , before he was driven out .

2. Own the goodness of God to you , even while he is dealing thus bitterly with you .

1. Own his Goodness in giving a Sense of your Condition . How much worse would your Case be , if you were left to be past feeling , or did not apprehend how your Case is .

2. Own his Goodness that you are yet alive , and have a space and season allow'd you of returning to God . It was a Mercy to Samson , that the Philistines did not kill him assoon as they seiz'd him , but that he had an Opportunity for Repentance .

3. Own his Goodness , if he fetch you home by Temporal Severities , and so produce in you a speedier and livelier Sense of your spiritual State . Thus Sampson was sorely afflited , and the Image of his Guilt plainly stampt upon his Punishment . Gaza was the Place of his Suffering , as it had been of his Sin , ver. 1. with 21. He that made himself a Slave to an Harlot , was made to grind in a Prison , and his Eyes that were the Windows of his Lust , were put out , that he might see his Sin and Misery the better .

3. Continue in Prayer , and all other Duties , how long soever this Dispensation should last .

1. In Prayer ; though God seems to sly from you , do you pursue him with greater Importunity . Never give over seeking till you find ; be much upon your Knees , till you feel your selves upon the wing . Though I would not advise to affected length in any one particular Address to God , when Life and Fervour is wanting , yet 't is good to try him by often repeated Approaches , for what we fail of at one Time , we may meet with at another .

2. In all other Dnties , which are like Plowing and Sowing , that must be minded , if we desire any Fruit , though at present we have neither Sun nor Rain . Wait for the Promise of the Holy Ghost in his own Way ; and do not think to receive him by running farther into Sin . Omissions of Duty are not likely means of spiritual Recovery . When God had in part forsaken David , he still resolv'd solv'd to follow him in a course of Obedience , Psalm 119.8 . We must look to our Work , tho we have samll Supplies of Strength .

4. Be as far from casting away your Confidence , as from slacking your Diligence . God doth Devise Means , that his banished be not quite or for ever expelled from him , 2 Sam. 14.14 . When Sampson was brought forth to make Sport for Three Thousand Philistines , he calls to God to remember and strengthen him yet again , that he might be aveng'd upon his Enemies ; and God heard and answered him , Ver. 28. Look to Christ by Faith , as forsaken of God for a Time . Eye him as the scape Goat that was carried into the solitary Wilderness of Divine Desertion for our sakes ; yet he came out again and triumphed gloriously .

2. To those from whom God is not departed .

1. Do not despise ; but pity those who are bereaved of that Presence which you enjoy . They may not be greater Sinners , though you are greater Favourites .

2. Keep a watchful account of the gradual Accesses and Recesses of the Spirit of God . Take notice of the Times of his stay with you , and the intervals of his Separation from you .

3. Do not make Light of the least withdrawing , nor sit contented under it ; for it is truly deplorable , and will let in greater Evils upon you , if not prevented . When it appears to you , as if he were about to depart , block up his way , by throwing your selves at his feet ; when he begins to stir , take hold of him ; as the Disciples constrained Christ to tarry with them , when he made as though he would have gone further , Luke 24.28 , 29.

4. Labour to be filled with all the fulness of God , Eph. 3.19 . This is the way to preserve you from his departings : The more you have of his presence , the less danger you are in of losing it . To be always breathing after an increased fellowship of the Spirit , is the way not to be depriv'd of what we possess already .

SERMON XI . June 16. 1696. ACTS V. xxxii . latter Part.

And so is also the Holy Ghost , whom God hath given to them that obey him .

THE Infinitely wise God knows very well how to serve his own Interests and Ends , both by acts of Judgment and Mercy . Ananias and Saphira are suddenly struck dead at the beginning of this Chapter ; and on the contrary , many sick are healed in the following part of this Chapter ; both are over-rul'd in an eminent manner for the propagation of the Gospel in those early New Testament times . This so enrag'd the High-Priest and his Party among the Jews , that they seise and imprison the Apostles , v. 17 , 18. but the very next Night an Angel is sent to open the Prison-Doors , and set them at Liberty , and commands them to go and Preach in the Temple , which they did accordingly betimes in the Morning , v. 19 , 20 , 21. Their Enemies being amaz'd at this Deliverance , and afraid of a Tumult among the People , bring them without violence , before the Council , who charge them with Stubbornness and Sedition for persisting in the exercise of their Ministry , after they had forbidden them , ver. 29. Hereupon Peter in the Name of the Rest , makes a noble and couragious Defence . He tells them , that what they did , was to avoid the guilt of Disobedience to God , whose Authority is greater than Mans ; ver , 29. And that the same Jesus , whom they had Crucified , God had raised , and exalted to be a Prince and Saviour , to give Repentance , and Remissions of Sins , ver. 30 , 31. This was the summ of what Christ himself had order'd to be Publisht in his Name , and these were the Things which they were Commissioned to Testifie ; Luke 24.47 , 48. Therefore the adds in the Text , [ And we are the Witnesses of these Things , ] The spreading of this Doctrine in the World , was a trust which they had receiv'd , and they dared not to be silent ; their Lord had expresly said , Ye shall be Witnesses unto me , both in Jerusalem , and in all Judea , &c. Chap. 1.8 . And no Prohibitions or Threatenings must stop their Mouths , or tempt them to neglect their Duty . But this is not all ; that which follows in the last Clause of the Verse , is yet more considerable : [ And so is also the Holy Ghost whom God hath given to them that obey him , ] q.d. Though you quarrel with us , and oppose our Testimony , there is a witness above all Exception , who may not only silence , but Cure your lnfidelity ; we are not alone in this Work , we have one to back us , who is greater than all , even the Spirit of God himself . This agrees with what Christ had said , John 15.26 , 27. When the Comforter is come — he shall testifie of me ; and ye also shall bear witness —

The Words are the Conclusion of Peter's Reply to the Jewish Sanhedrim , in which we have a brief Abridgement of his Sermon , or larger Discourse , upon the Day of Pentecost , though that and this had very different Effects ; they who heard that , were pricked to the Heart , and it issued in their saving Conversion , Chap. 2.37 . They who heard this , were cut to the Heart , and consulted about slaving the Apostles , ver. 33. of this Chapter . The same Expression is us'd concerning Stephen's Murderers , Chap. 7.54 . And signifies the galling of their Consciences ; Which provoke them to a more furious Resistance of the Truth , when they have been persuaded to embrace it . Thus , that very Word ( in substance the same ) which is the savour of Life unto one , becomes the savour of Death unto another .

Obs. The Holy Spirit whom God hath given to them that obey him , is a Witness to Jesus Christ . The Text is not a direct Assertion of the Doctrine of the Trinity , but we have here all the Three Divine Persons brought in and mentioned together . Our Lord Christ is the Person witness'd to , the Holy Ghost is the Person witnesssin , and God the Father is the Person whom this Witness proceeds from , and is sent by . These are the Three that are siad to bear Record ( or witness ) in Heaven , 1 John 5.7 . And indeed they all Testifie to each other . The Father bore Witness of Christ , John 5.37 . Christ also was given to be a Witness to him , Isa. 55.4 . And in this Place , the Holy Ghost is named as a Witness to Christ . In handling this , I. Shew in what Sense the Holy Spirit is given . II. Whom he is given to . III. How he performs the Work and Office of a Witness to our Lord Jesus . IV. Use .

I. In what Sense is the Holy Spirit given by God ? In many Places , which 't is needless to repeat , the same Phrase occurs to us , especially in the New Testament . To prevent misunderstanding , in so fuudamental a Point , I shall endeavour ( with an humble regard to the greatness of the Mystery ) to open it Negatively and Positiverly .

1. Negatively . The giving of the Spirit by God the Father , does not import the Spirits being Inferiour to the Father , nor does it exclude the Purchase and Gift of Christ .

1. This does not import the Spirit 's being Inferiour to the Father . How difficult soever it be to conceive the Order which is among the Persons in the Godhead , we are sure , 't is impossible that there should be any inequality . The Blessed Spirit is one with the Father , and to him belong all the glorious Perfections of the Supream Being ; he is the most High God , as the Father is . All the Three Persons have the same Infinite Essence , and Nature , the same Understanding , Will , and boundless Power . If any one Person be put beneath another , his Deity is thereby destroy'd ; and therefore , we must take heed of any such unscriptural Imagination concerning the Spirit of God . The Holy Ghost is given indeed , but not as by a Superiour , who hath a command over another , whether he will or not ; for he is given with his own Consent ; and one equal may give another , if they agreee to do so ; as in like manner Jesus Christ , whom the Scripture calls God's Fellow , is also said to be given of God .

2. This does not exclude either the Purchase , or the Gift of Christ . The Holy Spirit is given by the Father , and yet Purchased and given by the Son too .

1. Purchased by Christ , the Son of God . He hath obtained the Spirit for us , or else we should never have partaken of him . Hence it is that he is said to be shed on us through Jesus Christ our Saviour , Tit. 3.5 , 6. His Bloud was the Price of this Priviledge , his Intercession procures our actual Enjoyment of it . John 14.16 . I will pray the Father , and he shall give you another Comforther , &c. After the finishing of his Work on Earth , and Exaltation to Glory , the Apostle tells us , That he receiv'd of the Father the Promise of the Holy Ghost , Acts 2.33 . The Promise of the Holy Ghost , here is put for the Holy Ghost promised ; to speak strictly , Christ receiv'd the Promise of the Holy Ghost , in the Everlasting Covenant of Redemption , upon such and such Conditions which he was to perform in the fulness of Time ; but now , those Conditions being perform'd , he receiv'd an abundant Accomplishment of this Promise , not for himself , but for those that belong to him .

2. The Spirit is given by Christ . He is said to shed him forth ; in the last cited Place . So he engag'd to send him , John 15.26 . Chap. 16.7 . The same Act may very well be attributed both to the Father , and Son , as concurring in external Operations . My Father worketh hitherto , and I work , Chap. 5.17 . The Father is represented as the Maker of all Things , very frequently , and so is the Son ; In the Beginning God Created the Heaven and the Earth , and in that beginning Jesus Christ was with God not as an unactive Spectator , but as a Co-worker . Believers are sanctified by God the Father , Jude 1. And they are also sanctified in ( or by ) Christ Jessu , 1 Cor. 1.2 . The Greek Particle is the same in both Places ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Therefore 't is manifest that the giving of the Holy Ghost by God the Father , is not at all inconsistent with the dispensing of the same Gife by our Lord Christ .

2. Positively . There are Four Things which seem to be signified to us , by the Father's giving of the Holy Ghost .

1. That the Grace and Love of the Father , is the spring of all Divine Communications . Here is the first Rise and Original of all the good that we receive ; 't is all resolv'd into the Father's good Pleasure , as the Primary moving Cause . John 3.16 . God so laved the World that he gave his only begotten Son , &c. 'T is from the same Fountain of Eternal Love in the Bosom of God the Father , that this Gift of the Holy Ghost does issue also . 'T is very remarkable therefore that our Lord directs the Faith of his Disciples to fasten chiefly hereupon , Chap. 15.26 , 27. I say not unto you , that I will pray the Father for you , for the Father himself loveth you . The meaning is not that Christ would omit to mediate for them , or that his Mediation was not to be eyed by them , but the meaning is , that the Father's Love , does prevent as it were , this Act of Christ , and is the very ground which 't is built upon ; for Christ had never been appointed to this work , if God had not lov'd us .

2. That the Communication of the Spirit is altogether free and undeserved . He is truly given ; and whatsoever is proper Gift , is not bestowed as a recompence to any previous Endeavours , but in a way of most gracious voluntary Disposal ; it might be withheld , denied and kept back , without the least shadow of unrighteousness or wrong to the Creature . God is under no Obligation to give the Spirit to any , but what by his own Promise he hath laid upon himself ; and there is no Promise , but what Mercy is as much concern'd in the making , as Truth in the keeping of . God hath practised to give the Spirit to them that ask him , and for our our Encouragement , he is describ'd as more willing to give the Spirit upon our asking , than the tenderest Parents are to give necessary Sustenance to their own Children , Luke 11.13 . But is this ever the less an Act of Grace , because we are put to beg it ? And is not our very begging an effect of Grace receiv'd ? For we cannot ask the Spirit , without the Spirit ; the Spirit of Supplication is poured out , where Pleaded for .

3. That when the Spirit of God is once communicated , he is never totally recall'd , God does not take away what he gives , of this sort . His saving Gists ( as the Gift of the Holy Ghost most certainly is ) are without Repentance , Rom. 11.29 . In them is Continuance ; ( as the Prophet speaks , Isa. 64.5 . ) Their Duration runs Parallel with the being of the Giver . They that are really made partakers of the Holy Ghost , in his special sanctifying Operations cannot lose him . He is given to abide with them for ever ; they are his Living Temples , which shall be at no Time forsaken , or left desolate . There may be transient workings , and long strivings of the Spirit , with carnal Hypocrites , but they are not indeed possest of him , and therefore are sinally without him . There was a notable Difference between the Anointing of Saul and David ; the former with a Vial , 1 Sam. 10.1 . The latter with an Horn of Oil , Chap. 16.1 . God's Ceremonies are very signisicant ; the Horn was a more solid , the Glass a more brittle Substance , to intimate the permanency of the Divine Presence with David , and its sudden removal from Saul .

4. That the Communication of the Spirit is an exceeding valuable Blessing . When God is said to give the Holy Ghost , it implies the Priviledge of those that receive him . 'T is an instance of singular Favour on God's Part , and a Matter of unspeakable Advantage on their Part , both to themselves and others .

1. 'T is the greatest Advantage to themselves . There are many good and perfect Gifts of God , but this Gift excells . The Promise of Christ in the Old Testament , and of the Spirit in the New , contain all the Promises in Eminency . There are some Things which God gives in Anger , but he never gives the Spirit so . There are some Things which God distributes promiscuously , and some times , to those whom he hates , most plentifully ; but the Spirit is a Gift which the World cannot receive , John 14.17 . Other Things may be the lot of such as are reserved to the Day of Destruction , but they that have the Spirit are sealed to the Day of Redemption .

2. T is a great Advantage to others also , 1 Cor. 12.7 . The Manifestation of the Spirit is given to every Man to profit withal . No Persons in the World so useful in their Places , as they that partake of this blessed Gift . It was this which recommended Joseph to the Egyptians , Gen. 41.38 . Pharaoh said unto his Servants , can we find such an one as this , a Man in whom the Spirit of God is ? One fill'd with the Holy Ghost is worth a Thousand of common Men ; he is a capable Instrument of much more good in his Generation , than all the Philosophers , Criticks , and Disputers of his World with their vast stores of unsanctified Learning .

II. Whom is this Spirit given to ? The Answer is in the Text , to them that obey him . For the clearing of this , there are Three Things , which should be a little enquir'd into ; Who is the Person here said to be obey'd ? What is meant by our obeying him ? And how we are to understand the Spirits being given unto such ?

1. Who is the Person here said to be obey'd ? [ To them that obey him , ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 'T is indeed applicable to all the Three Persons ; Father , Son , and Spirit , as they are all the just Objects of our Obedience , God the Father is to be obey'd in the Commands which he gives forth , God the Holy Ghost is to be obey'd in his inward Motions upon our own Hearts ; but I incline rather to their Judgment who Interpret this especially of God the Son , Jesus Christ , This seems the fairest Construction , if we view the Words in the Original , we are his Witnesses , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i.e. Christ's Witnesses . Christ is the Person spoken of first and last ; the Verse begins and closes with him , Now that Christ hath a right to our Obedience , is undeniable .

1. Because we were made by him ; and as his Creatures , we are bound to be his Servants . He that brought us into Being , may upon that Account require the utmost Performance of Duty from us .

2. As he is our Redeemer . he is entitled to be our Ruler . He may very well give Laws to us , that hath restor'd our Lives to us ; as the impotent Man urg'd to the Jews , when they censur'd him for carrying his Bed on the Sabbath-day ; John 5.11 . He that made me whole , the same said unto me , take up thy Bed and Walk , q.d. it becomes me to follow his Orders , to whom I owe my Recovery . Christ is Saviour and Lord to the same Persons ; and all that are ransom'd by him , are thereby engag'd to be subject to him .

2. What is meant by obeying him here ? Some render it by Believing ; and that this must be included ( if it be not principally intended ) I would offer these few Argumeuts to prove .

1. Faith it self is the highest Act of Obedience . We read of the Obedience of Faith , Rom. 16.26 . As the great End of the Gospels Publication ; and the very same Words are render'd Obedience to the Faith , Chap. 1.5 . If we should take Faith here for the Doctrine of Faith , 't is evident that the receiving of this Doctrine is set forth by Obedience , In believing we obey ; for this is his Commandment , that we should Believe , &c. 1 John 3.23 . Indeed 't is the most difficult Duty , as they that are found in the Performance of it , are able to declare from their own Experience . Presumption is easie , but the true Exercise of Faith is hard Work .

2. Faith is the Foundation of all Evangelical Obedience . Obedience is that which inseparably results from it , but can never be presupposed to it . By Faith , Abraham , obeyed , when he was called to go out of his own Countrey into a strange Land , Heb. 11.8 . And whoever obey from any other Principle , they are nothing in God's Account , and all that they do , will avail nothing to them . Receiving of Christ is the first Act , and yielding our selves to him , is consequent upon it .

3. We are expresly said to receive the Promise of the Spirit through Faith , Gal. 3.14 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and Faith is oppos'd to Works , twice in this very Case of receiving the Spirit , ver. 2 , 5. And therefore the Gospel , which is the Doctrine of Faith , as distinguisht from the Law , which is the Rule of Works , is stiled the Ministration of the Spirit , 2 Cor. 3.8 . A Road of doing , separate from believing , is not the Way of the Spirit of God .

3. How are we to understand , the giving of the Spirit to them that obey Christ ?

1. It must not be understood , as if this were the Reason of the Gift , or the actual Qualification of the Persons before the receiving of this Gift . Our foreseen Faith and Obedience is not the Reason why God gives the Holy Ghost to us ; for he is given freely ( as hath been said ) from no other Motive , but the meer Kindness and Good-will of God to lost and undone Sinners . Nor are any Persons so qualified and prepar'd for the receiving of the Spirit , before he is given to them ; for we are unbelieving and disohedient , till the Spirit hath been mightily at Work in us . The whole Race of Manking , are by Nature a wretched Company of Insidels , and Rebels against Christ , without the Spirit . And there is not the least Disposition in us to any Duty whatsoever , but what is of his producing .

2. Believing and Obeying are the present Effects of the Spirit 's Influence upon our Souls , assoon as he is given us . He is given in Order to this End , and this End is immediately and infallibly brought about by his powerful Agency . When the Holy Ghost was given to the Gentiles , their . Hearts were instantly purified by Faith , Acts 15.8 , 9. To have the Spirit and remain one Moment an Unbeliever , is a Contradiction . So we read of Sanctification of the Spirit unto Obedience , 1 Pet. 1.2 . Where the Spirit is , he Acts as a Sanctifier ; and where he Acts so , it instantly appears by the Fruit of Obedience ; which flow naturally from it . So the Promise runs , Ezek. 36.27 . I will put my Spirit within-you , and cause you to walk in my Statutes , &c.

3. In the Exercises of Faith and actings of Obedience , we have more and more of the Spirit given to us . So we may understand the giving of the Spirit to them that obey Christ and believe in him , not of the first Donation , but of the increased Degrees and Measures of the same Spirit to those that have him already . In this Sense , we read of the Spirit 's being given and receiv'd , John 7.39 . He was given before Christ's Ascension , but more sparingly ; when he was ascended , the Spirit came down in greater Flouds ; there was a more signal and liberal Effusion . So , though the Spirit is poured out , that we may believe , yet after we believe , there are still larger Portions continually given forth . This the Apostle calls the supply of the Spirit , Phil. 1.19 . 'T is the same Word which is used , 2 Pet. 1.5 . Add to your Faith , &c. God does not stop at the first Gift , but vouchsafes daily further additional Supplies .

III. How is the Work and Office of a Witness perform'd by the Spirit to our Lord Jesus ? Ans. This may be shewn under four Heads distinctly . How he did it before Christ's coming , and during Christ's stay on Earth , and after his Departure to Heaven ? And how he does it even now at this present Time ?

1. How did the Spirit perform the Work and Office of a Witness to Christ before his Coming ? Chiefly by Prophesie . Now here two Things are to be prov'd ; that Prophesie was indeed a Witness to Christ , and that the Spirit did witness by it .

1. That Prophesie was a Witness to Christ . This the Scripture most positively Asserts , Acts 10.43 . To him give all the Prophets Witness , &c. There are very numerous and plentiful Instances which might be given of the Truth of this , if we look into the Prophetical Writings of the Old Testament , which unanimously Point to Chtist , as their main Subject . Our Lord calls the Jews to search the Scriptures in General , upon this account , because they testified of him , John 5.39 . Various Predictions concerning Christ even in the Books of Moses , in the Psalms of David , in the Greater and Lesser Prophets , in those that Prophesied before the Captivity , and in them that Prophesied after the return out of Captivity . There were few or none among them all , but what foretold the coming of the Messiah , and gave some Character of him .

2. It was the Holy Spirit who witness'd hereby to Jesus Christ . The Spirit of God is said to testifie in the Prophets , Neb. 9.30 . 1 Pet. 1.11 . Whatever is written in the Word , he is stiled a Witness of , Heb. 10.15 . Because he dictated to the Pen-men of the Word , not only the Matter and Substance , but the very Expressions themselves . For Prophesie ( as the Apostle says ) came not in Old Time by the Will of Man , but Holy Men of God spake as they were moved by the Holy Ghost , 2 Pet. 1.21 . When the Word was brought to them , it was not lest to them to invent or chuse out such Terms as they thought best for the declaring and reporting of it ; but they were acted herein by the Divine Spirit , ( as Passive Instruments ) to deliver all that which he suggested and nothing else . The Gift of Prophesie was entirely his , without and antecedent Preparations of their own ; and the Exercise of this Gift was from him , and under his Conduct and Management also . Therefore the Angel might justly say , Rev. 19.10 . The Testimony of Jesus is the Spirit of Prophesie . This Testimony was born to Christ before his Coming , and the Spirit was the Author of it .

SERMON XII . June 30. 1696. ACTS V. xxxii . latter Part.

And so is also the Holy Ghost , whom God hath given to them that obey him .

2. HOW did the Spirit perform this Work of a Witness , when Christ was upon the Earth ? I will mention only Three Ways , 1. His Visible Descent upon Christ at his Baptism , Luke 3.22 . The Holy Ghost descended in a bodily shape , like a Dove , upon him , &c. It is not to my present Purpose to enquire of what Nature or Substance this Appearance was , the Form or Resemblance here assum'd , is said to be that of a Dove , which was obvious to Sense , and seen by his forerunner , the Person that Baptiz'd him , which was the Token that God had given him to know the Messiah by , and this he bare Record of , John 1.32 , 33. That this was designed as a solemn Testimony to Jesus Christ , is manifest , because immediately after this he enter'd upon his publick Ministry ; here was a Pledge first given of the Authority which he was invested with , that he might be accordingly acknowledg'd and regarded in the Exercise of his Office , which till now he had not begun . 2. The extraordinary Works that were done by Christ , these were the Seals of his Commission , and prov'd him to come from Heaven , for the Doctrine of an Impostor would never have been so signally asserted . But now all these Works were done in the Power of the Holy Ghost , whom he is said to be anointed with , and partly for that End , Acts 10.38 . Particularly he cast out Devils by the Spirit of God , Mat. 12.28 . And for that Reason he charges the Jews with Blasphemy against the Holy Ghost ( the unpardonable Sin ) who ascrib'd this mighty Act of his to Beelzebub , the Prince of Devils , ver. 31 , 32. If Christ himself only had been concern'd in this Work , this could have been Blasphemy against him only , but seeing the Spirit of God concurr'd with him in it , they were guilty of Blaspheming that Spirit also . 3. The Resurrection of Christ , which was a considerable Testimony to his Eternal Deity , is ascrib'd to the Spirit likewise . This Work is indeed in Scripture ascrib'd to all the Three Persons ; to the Father , Rom. 6.4 . To Christ himself , John 10.17 , 18. And the Holy Ghost is interested in it too . Rom. 8.11 . If the Spirit of him that raised up Jesus from the Dead dwell in you , he that rais'd up Christ from the Dead , shall also quicken your mortal Bodies by his Spirit , &c. The Connexion of the Words , and the Relation which one Thing in them bears to another , shews this to be the meaning , that God will revive and raise the Dead Bodies of Believers by the same Spirit , by whom he rais'd his Son , that Spirit who reunited the Humane Soul and Body of Jesus Christ , will reunite ours also . So 1 Pet. 3.16 . Quicken'd in the Spirit , the same Spirit by which he Preach'd to the Disobedient in the Days of Noah , ver , 19 , 20. with Gen. 6.3 .

3. How did the Spirit witness to Christ after his Departure into Heaven ? I mean in the Times of the Apostles , and in those first Ages of the Gospel .

Answ. I. By the Revelation of the Mysteries of the Gospel to the Apostles , which they were to Preach to others . This we have an Account of from Christ himself . John 16.12 , 13 , 14 , 15. I have yet many Things to say unto you , but you cannot bear-them now ; howbeit when the Spirit of Truth is come , he will guide you into all Truth , &c. He shall Glorifie me , for he shall receive of mine and shew it unto you ; which is repeated in the next Words . The Disciples then were weak in the Faith , prepossest with carnal Notions about the Kingdom of Christ , and at that Time also overwhelm'd with Sorrow , upon the Notice of his intended Departure ; and by this means they were uncapable at the present , of Learning all that they needed to be taught ; now Jesus Christ , who consider'd their weakness , and dealt with them according to it , refers them to be more fully instructed by the promised Spirit ; who though he did not discover any new Truths which they never heard , yet he brought old Truths to their Remembrance with new Illumination ; he help'd their remaining Ignorance and Infrimity , in giving them a clearer Understanding of all the Things of Chirist , of all those Doctrines concerning Christ , which were hid and veil'd from them before .

2. By endowing them with a miraculous Power of doing those Things , which were above the utmost activity of Nature , for the Confirmation of the Christian Doctrine . Thus he is said , to give Testimony to the Word of his Grace , in granting Signs and Wonders to be done by their Hands , Acts 14.3 . God bearing them Witness with Signs and Wonders , and divers Miracles , and Gifts of the Holy Ghost , Heb. 2.4 . A great many of those supernatural Effects were produced by his means , in the Course of their Ministry , and some of them such as even exceeded what were wrought by our Lord himself . So he had told them that it should be , John 14.12 . He that believeth on me , the Works which I do , shall he do also , and greater Works , than these shall he do , because I go to my Faither . I would not go about to restrain this Text to the Apostles ( because Christ puts it in larger Terms , He that believeth , &c. ) but undoubtedly , it was verified in them . They were enabled to Work the same Miracles which he did , and in some Respects such as out-did them , Chap. 9. The Healing of those that were laid upon Beds and Couches in the Streets with the Shadow of Peter passing by , ver. 15. of this Chapter , and Chap. 19.11 , 12. We read of special Miracles wrought by the Hands of Paul , so that from his Body were brought unto the Sick , Handkerchiefs or Aprons , and the Diseases departed from them , &c. The Reason of these greater Works done by the Apostles , was Christ's going to the Father ; which made Way for an eminent pouring forth of the Spirit , and this tended not so much to the Reputation of their particular Persons ( for they could not Work them when they would ) as to the Glory of Christ , whose Interest was hereby advanced in the World .

3. By the remarkable and numerous Conversions of great Multitudes to Christ , among whom they preach'd . As soon as ever the Holy Ghost was come upon them , there were Three Thousand Souls added to them ; That gladly receiv'd their Word and were Baptized , Chap. 2.41 . Soon after , these were made up Five Thousand , Chap. 4.4 . All this was done in the compass of very few Days , and the first Harvest was the Fruit of one Sermon . At Samaria , when Philip went and Preach'd Christ to them , 't is said that the People with one accord gave heed to the Things which he spake ; Chap. 8.5 , 6. Which is the more extraordinary , because they had all given heed to Simon the Sorcerer before , from the least to the greatest , ver. 10. What a strang and marvellous turn was here in an whole City , upon the Preaching of the Gospel ? In many other Places , the Word of God grew mightily and prevail'd , Chap. 19.20 . It got ground against all the Opposition both of Jews and Gentiles . The Preachers of it were made to Triumph in Christ , and baffies all contrary attempts , from open Enemies , and false Brethren , and overcame the Devil by the Word of their Testimony . And the way of doing all this , is explain'd to us , 1 Cor. 2.4 . My Speech , and my Preaching was in Demonstration of the Spirit and of Power . The Spirit of God accompanied their Word , and made it thus successful .

4. By the supernatural Gifts which were bestowed upon other Believers also , as well as the Apostles . The Truth of this might be made out by several Instances , if it were needful . Acts 10.44 . While Peter spake , the Holy Ghost fell on all them which heard the Word , viz. Cornelius , and his Kindred and Friends , whom he had call'd together , ver. 24. But how did he fall on them ? Peter himself explains it , Chap. 11.15 . As on us at the beginning ; i.e. in a miraculous extraordinary Manner . So Christ had said , Mark 16.17 . These Signs shall follow them that believe ; in my Name shall they cast out Devils , they shall spake with new Tongues , &c. Not only they that Publisht the Gospel , but they that receiv'd it , were many of them thus eminently gifted by the Holy Ghost ; and this was much for the Honour of Christ , whom they believed in , and serv'd to rescue his Gospel from that Contempt and Reproach which the World was so apt every where to pour upon it .

5. By the admirable Patience and Resolution both of the Apostles and other Believers in the extream Sufferings which they underwent for Christ and the Gospel . I think ( says Paul ) that God hath set forth us the Apostles , as it were appointed to Death , 1 Cor. 4.9 . He protests for his own Part , that he Dyed daily , Chap. 15.31 . Stood in jeopardy every Hour , ver. 30. Others , to whom he writes , endured great fights of Afflictions , Heb. 10.32 . Not little Skirmishes , but continual Combats . What vast numbers of them crown'd all at last with Martyrdom , which is the most peculiar Notion of witnessing ? And with what meekness and undauntedness was all this done , as by Men that had fully learnt to despise their own Lives , and dearest Comforts , together with the greatest Cruelties of their Adversaries . But whence did all this proceed ? From the Spirit of Glory resting on them , 1 Pet. 4.14 . As Stephen being full of the Holy Ghost , saw the Glory of God , when his Murderers gnash their Teeth , Acts 7.54 , 55. Their dying witness to Christ , was through the special Assistance of his Blessed Spirit

4. How does the Spirit witness to Christ , even now in our own Times ? For there is a never failing Testimony which he gives still , and will always give to the End of the World . Not by Voices , Dreams , or Enthusiastick Inspirations , which are usually dangerous Delusions , where they are pretended and rested on , but in such Ways as are safe and clear , and highly beneficial . As 1. The Spirit witnesses at this very Day to Jesus Christ in the written Gospel . This is the standing Memorial and Register of all Divine Testimony . There the Doctrine of Christ is preserved uncorrupt , and is the same in writing to us , that it was originally to the first Christians ; and here we have a sufficient History of the Miracles which recommended and backt this Doctrine . I say , a sufficient History , sufficient to Answer the End , though not a compleat History of all that was done . John 20.30 , 31. Many other Signs did Jesus in the Presence of his Disciples , which are not written in this Book , but these are Written that ye might believe that Jesus is the Son of God , &c. They were not only wrought , but are written in Order to our Believing ; this puts it out of doubt , that we are bound to Believe upon the Testimony of those Miracles , which we never saw , as faithfully related ; if they were to be renewed in every Age , the commonness of them would make them lose their End ; and every Generation after they are ceased , might challenge a Repetition of them , as well as one ; and to what Purpose should Persons be enjoyn'd to tell the wonderful Works of God to their Posterity , if they were not oblig'd to give Credit to them ? As Exod. 10.2 . And many other Places . 2. He witnesses to Christ by the Operations and Effects which the Gospel hath upon all the chosen of God ; for hereby it is distinguisht from the Word of Man , even by its Effectual Workings , 1 Thess. 2.13 . There is no Comparison between them in their Natures , For what is the Chaff to the Wheat ? Jer. 23.28 . Nor in their Operative Vertues ; For is not my Word like as a Fire ? saith the Lord , and like an Hammer , &c. ver. 29. This shews the Power of the Spirit attending it ; this is that which puts an Edge upon the Word , and gives a force to it ; which makes it quick and mighty , sharp and searching in the Work of Conviction ; hereby it takes hold of Sinners , Casts down Imaginations , and brings every thought into Captivity to the Obedience of Christ , 2 Cor. 10.5 . The Word alone would not do this ; but as it comes in Power , and in the Holy Ghost , 1 Thess. 1.5 . There are Impressions of the Majesty and Authority of God upon the Word , stampt by the Spirit , but the same Spirit must enable us to discern them ; as a Stranger must Learn to know an Artificer's Workmanship from himself . 3. By giving us an inward Experience and feeling of the Things of Christ . Spiritual Sences are a great Advantage to those that have them , and whoever have them , are beholden to the Spirit for them . Hence it is , that the Things of Christ , are called the Things of the Spirit of God , which the natural man neither does receive , nor can know , 1 Cor. 2.14 . A meer notional acquaintance with them , is vain and insignificant , and yet this is all that any Man in the World by Nature , without the help of the Spirit , can Rise up to . We know them by receiving them ; they are strange Things , till they are taken in , and made Familiar to us , by real and experimental Knowledge . Therefore 't is said , He that believeth on the Son of God hath the Witness in himself , 1 John 5.10 . That Verbal Testimony which is without him in the Scripture , is then transcrib'd within him on his own Heart ; he is satisfied from himself , which is the highest and fullest Satisfaction . 4. By the producing of Faith in Christ , which is a Work that 's never fulfilled in any Soul , where be is not given ; for 't is one of his Titles , the Spirit of Faith , 2 Cor. 4.13 . He infuses the Habit , he excites to every Act. Divine Supernatural Faith requires a Divine and Supernatural Agent . 'T is he that effectually Reproves for the Sin of unbelief , John 16.9 . He discovers the Disease , he applies the Remedy . 'T is a part of the Mystery of Godliness , that Jesus Christ is believed on in the World , and another part of it is , that he is justified in the Spirit , 1 Tim. 3.16 . But one part Contributes to the unriddling of the other . If Christ were not justified in the Spirit , he would not be believ'd on in the World . Christ is justified in or by the Spirit , whenever any one in the World is persuaded to believe ; they are the Spirits internal Arguments on the behalf of Christ , that sway the Soul to a receiving of , and closing with him . He reveals those Things concerning Christ to us , which could not enter into our Hearts to conceive of him , 1 Cor. 2.9 , 10. 5. By the strengthening and increasing of this Faith daily , after he hath produc'd it . There are gradual Displaies of the Glory and Excellency of Christ to the believing Soul ; all is not manifested at once ; there are fresh Communicatious of Light and Grace , as long as we are in the World , that our Faith may grow , and that what is lacking in it , may be perfected . According as the Spirit enriches us in the Progress of our Sanctification , the Testimony of Christ is confirmed in us , 1 Cor. 1.6 . He grounds and settles us , and makes us unmoveable from the Hope of the Gospel ; he fortifies and establishes us against various contrary Temptations , whereby the Devil is frequently endeavouring to loosen our hold of Christ , and beat us off from him . We are poor wavering , unsteady Creatures when we are left to our selves ; rejoycing one Moment , and drooping the next , confidently assured of that at one Time , which we are ready to call in Question at another . The best Believers in the World will most humbly own this ; the strongest Faith would certainly fail , if the Cause of Christ in the Soul were not often pleaded over again by the Spirit , as an Antidote for the Motions to Infidelity .

IV. Vse . There are several Things which from hence we may be informed of , and exhorted to .

1. There are several Things which we may be informed of . As

1. Jesus Christ never will , nor can be left without a Witness , because the Eternal Spirit is his Witness , who will never with-dram his Testimony . This Spirit of Christ is given to all that obey him , and he testifies of Christ to them , and by them to others ; but if we could suppose , this whole Generation of the righteous to be extinct ( which yet shall never be ; as long as the Earth remains ) if all these Humane Witnesses were slain , and not one left to stand up on the behalf of Christ in the World , yet while the Holy Ghost survives as a faithful Witness in Heaven , 't is impossible that Christ should be destitute . Let the Rage and Malice of the World against Christ go as far as it can , in stopping the Mouths or shedding the Blood of all that receive or bear the Record which God hath given of his Son , the Spirit cannot be prevented from doing constant Honour to Jesus Christ .

2. The Word of Christ hath a better Foundation , than any Tesitimony from Man , or from any Church , or Party of Men whatever . As Christ said , He had a greater Witnrss than that of John , John 5-36 . Concerning thy Testimonies , I have knowu of Old , says David , that thou hast founded them for ever , Psalm 119.152 . But if mortal Witnesses were their only Supporters , they would be as liable to fade and perish , to be subverted and destroyed , as other Inferiour Things . To build the Credit of the Gospel upon Humane Tradition , is like putting the Ark of the Testimony into a wooden Cart , which will be apt to shake and reel , if not to tumble . The Church of God is the Pillar and Ground of the Truth , 1 Tim. 3.15 . To hold it forth indeed , not to hold it up ; not such a Pillar as Houses stand upon , but as Writings hang upon for Publick Notice .

3. The unrighteous Judgment of Satan and the World against Christ , is and will be perfectly reversed . Now is the Judgment of this World ; says Christ , John 12.31 . So Chap. 16.11 . When the Sprit is come ; he will Reprove ( or Convince ) the World of Judgment , because the Prince of this World is judged . I take these Two Texts to refer to one and the same Thing ; for the Prince of this World , and the World it . self pass the same Judgment on Jesus Christ , and the Judgment of both is very unjust ; the World and its Prince , make up as it were but one Person , the Head and the Body ; and they exactly Agree and Joyn in the same Sentence , to condemn our Lord Jesus . But here is a Witness that nuls this Sentence ; and plainly proves the Iniquity and Falshood of it ; and indeed none of the Devil's Devices can stand , when God himself comes forth to withstand and oppose them .

4. It must needs be a lying Spirit that speaks a Word against Christ , or that derogates any Thing from him . 1 Cor. 12.3 . I give you to nderstand , that no Man speaking by the Spirit of God , calleth Jesus accursed . Whatever is spoken by any to the dishonour of our Lord Jesus cannot proceed from the Spirit of God . This is most certain , because the Spirit of God cannot contradict himself , he cannot testifie for him , and against him too . The Holy Ghost is Christ's Witness , the unclean Spirit is his Adversary ; and too many Tongues are duided by this unclean and wicked Spirit , that pretend to Prophesie in Christ's Name ; and whereas a true Witness delivereth Souls , Prov. 14.25 . These do lay snares for their Ruine and Destruction .

5. They that have the Spirit of God cannot err in what is essential to the Faith of Christ , and necessary to Salvation . They are undoubtedly taught to hold the Substance of Divine Testimony , though they may be mistaken in lesser Particulars . This is hinted by what our Lord says , Mat. 24.24 . There shall arise false Christ's and false Prophets , and shall shew great Signs and Wonders , insomuch that ( if it were possible ) they shall deceive the very Elect. That Parenthesis is the most material Part of the Proposition ; there is no possibility of any of God's chosen and called ones miscarrying by a fundamental Delusion ; they have a Resident Witness for Christ in their own Bosoms , who secures them from it .

6. Vnbelief is a special Sin against the Holy Ghost ; all unbelief is so , though all unbelief ( and perhaps no meer unbelief ) is not the Sin against the Holy Ghost . It is the Spirit that beareth Witness , because the Spirit is Truth , 1 John 5.6 . But he that believeth not , makes him a Lyar ; ver. 10. Hypocrisie is a lying to the Lord ( as Ananias and Sapphira lyed to the Holy Ghost ) but infidelity is a belying of him , Jer. 5.12 . 'T is a painting of the Spirit of God like the Sons of Men , who are Lyars upon Record , Rom. 3.4 . Yea , like the Devil , who is the Father of Lyes , John 8.44 . This black aggravated Evil is included in the not receiving of the Spirit 's witness .

2. There are some Things , which we may hence be exhorted to .

1. Set your Seal to the Truth of the Spirits Testimony unto Christ , by Believing in him ; and reject it not against your selves . Embrace him with all your Hearts upon the high and honourable Commendation which the Holy Ghost gives of him . How readily do we repose a Confidence in Creatures , when we have receiv'd a worthy Character of them from Persons of known Integrity ! And shall we be influenc'd more by the Witness of Man , than by the Witness of God ? God forbid . How much greater Encouragements have we to Divine , than humane Faith ? There are infallible Grounds for Divine Faith to rest upon , which for humane cannot be .

2. Grieve not the Spirit of God by Sin , that he may not deliver you up , nor leave you alone to be led away by Error . The Holy Ghost is often provok'd by Men's loose Conversations to give them over to some unsound Opinions . Practical Godliness is an excellent Means for the maintaining of Doctrinal Orthodoxy . If any Man will do his Will , he shall know of the Doctrine , John 7.17 . Follow the Spirits Guidance in the Course of your Lives , if you would not forfeit it , as to the regulating of your Judgments . Be govern'd by him as a Spirit of Holiness , if you would be instructed by him as a Spirit of Truth .

3. Whatever the Spirit in and according to the Scripture testifies against , give it no Entertainment . That cannot be the Doctrine of Christ , which he doth not attest . 'T is another Gospel , and therefore not to be receiv'd , though an Angel from Heaven were the Publisher of it . We have a sure Word of Prophesie , whereunto we do well to take heed , 2 Pet. 1.19 . That must be no Article of our Faith , which we have not first tried , or which upon the Trial , is not approv'd by this Rule of Faith . According as the Testimony of the Spirit in the Word is , we are to Judge of every Cause which comes before us .

4. Regard the Witness of the Spirit , with respect to Christ in you , as well as Christ without you . He is a capable Witness as to both , for he searcheth all Things ; he knows the State and Disposition of our Souls towards God , as well as the out-goings of the Heart of God to us . He that can reveal Christ in us , is undoubtedly the sittest to discover us to our selves . Therefore , what our Conscience bears us Witness in the Holy Ghost ( as Rom. 9.1 . ) Is to be comfortably acquiesced in , as a faithful unerring Report . If Conscience it , self be as a thousand Witnesses , how much more when the Holy Ghost concurs with it .

5. Beg the help of the Spirit in Order to the giving of your Testimony to Christ , as you ought to do , in your several Places , 1 Cor. 12.3 . No Man can say that Jesus is the Lord , but by the Holy Ghost .

Obj. What think you then of those that call Christ Lord , Lord , and do not the Things which he says ?

Ans. 'T is true , the meer repeating of such words is easie , and may be done without the Spirit ; but if we say it from a right Principle , in a right Manner , and to a right End , it must be by the Holy Ghost . And therefore this saying , is like that confessing , 1 John 4.15 . Not a bare Verbal Confession with the Mouth , but joyn'd with believing in the Heart .

6. Manifest your having of the Spirit , by your ready , resolute and eonstant witness-bearing on the behalf of Christ . Be not asham'd of the Testimouy of our Lord , 2 Tim. 1.8 . 'T is the greatest Honour to us , when we are call'd to any such Service to our great Redeemer . A Work which is done by the Spirit of God himself , must unquestionably be a Matter of Glory and Reputation to such as we . Nor is it only upon solemn extraordinary special Occasions , but in the whole Course of our Lives , in all that we think , speak and do , we should testifie to our Lord Jesus . In short , you who have the Spirit of Christ dwelling in you , can do no less among a World of Men , that ungratefully despise him , than by your whole behaviour proclaim your deserved esteem of him .

SERMON XIII . September 8. 1696. MARK X. xxvi , xxvii .

And they were astonished out of measure , saying among themselves , Who then can be saved ?

And Jesus looking upon them saith , With Men it is impossible , but not with God : For with God all Things are possible .

To understand the occasion of the Words , we must look back as far us ver. 17. of this Chapter , where we find a young Ruler ( as two of the other Evangelists describe him , Mat. 19.20 . Luke 18.18 . ) addressing himself with some Earnestness and Reverence to Christ , for his Judgment and Advice in a very important Case ; What shall I do , that I may inherit Eternal life ? Christ framing his Answer according to the Principles then generally embrac'd , of living by doing , refers him to the commandments : He that put the Question having too good an Opinion of himself , confidently affirms his keeping of them all ; Christ in his Reply , to convince him that he was not so perfect as he pretended himself to be , offers him a Test which he could not comply with ; viz. Selling what he had , and giving to the Poor , and taking up the Cross , and following him . This was no unreasonable Proof of his Obedience ; for a resolved Preference of Heaven to all that this World affords , and actual parting with all for it , when we are called thereunto , is every one's necessary Duty . But this Ruler was sad at that saying , and went away grieved ; Carnal Men may be sorry that they cannot bring down God to their own Terms , when they refuse to come up to his ; they would reconcile Things in Heaven , and Things in Earth , and enjoy their Portion in both Worlds . Hereupon our Lord applies the rest of his Discourse to his Disciples , as being most concer'd for their Satisfaction and Improvement ; to them therefore he says , How hardly shall they that have Riches , enter into the Kingdom of God ? ver. 23. These Words astonisht the Disciples , and yet Christ with little Variation repeats them , ver. 24. And enforces them by a Proverbial Comparison , which was yet more startling , ver. 25. It is easier for a Camel to go through the Eye of a Needle , than for a Rich Man to enter into the Kingdom of God . Whether that which we render here a Camel , should be rather Translated a Cable-rope , ( because the Original Word sigifies both ) is not much material ; but certainly a Man with great Possessions , loaded with thick Clay , might be fitly enough represented by a camel , carrying Burdens more for others than himself , and the Entrance into Life being strait and narrow , may very well be said to resemble the Passage through the Eye of a Needle . But this brings us to the Text it self , wherein we have two Parts ; the Amazement of the Disciples at Christ's Doctrine and his own Explication of it .

1. The Amazemenet of the Disciples at this Doctrine of Christ , ver. 26. And they were astonished out of measure , saying among themselves , who then can be saved ? The Word here , which we render by Astonishment , is not the same with that ver. 24. But more significant , as if the Mind were not only struck , but struck out as it were , with Horror and Confusion . Besides 't is added here , out of measure , or abundantly and exceedingly ; for this Doctrine appear'd very rigorous and severe to them , as if it shut out all Persons almost from a possibility of Salvation . Becaufe 1. Though all Men are not Rich , nor perhaps the most , yet there are few , but what desire to be so , and the Love of Riches ( which is indeed the Disease ) prevails , where there is not the Possession . It was very common among the Jews in the Prophet's Time ; From the least to the greatest every one is given to Covetousness , Jer. 6.13 . Chap. 8.10 . And 't is not less natural to other People . 2. The Rich seem to have the greatest Advantages and Helps for Heaven , beyond those that are of an Inferiour Rank ; and therefore if their Salvation be so difficult , they concluded that Others might Despair of it . 3. The Poor have their Temptations also , and fall into divers Sins , as well as the Rich ; and there are other Things , which must be acknowledg'd to be Impediments and Obstructions in the way to Heaven , as well as Riches ; so that they thought , if one stumbling-block was so fatal and pernicious , the rest might be as bad , and then all Mankind must be in a miserable Case .

2. Christ's own Explicatiln of this Doctrine ; ver. 27. Jesus looking upon them , faith , with Men it is impossible , but not with God ; for with God all things are possible . Here are Three Things to be considered , 1. The general Ground which Christ speaks upon ; That all Things are possible with God . This is a Notion which shines clear by natural Light , the Being of God is not more demonstrable than this , that Infinite and Unlimited Power belongs to him . This is plentifully confirm'd in Scripture , Job 42.2 . I know that thou canst do every Thing . Jer. 32.17 . There is nothing too hard for Thee . And Luke 1.37 . With God nothing shall be impossible . If there were any Thing which God could not do , which is fit to be done , and becoming or consistent with his other Perfections , he could not be God . 2. The Particular Truth which he laies down , and builds upon this Foundation . With Men it is impossible , that either the Rich or any other Person should be sav'd , but not with God , We must mot measure God's Power by our own ; because this is marvellous in our Eyes ; we are not to think that 't is so in his , Zech. 8.6 . Though Man cannot withdraw his own Heart from an inordinate Desire and Pursuit of such Temporal Enjoyments , yet God can enable as to do it , Though we cannot recover our selves out of this Snare of the Devil , the strong God can perform it for us ; He can give us other Hearts than what we have by Nature , and produce such a change in us , as we know not how to suppose ; where Corruption makes the greatest Opposition , he can Conquer it ; so that a Poor Man shall be Rich in Faith , and a Rich Man Poor in Spirit . 3. The Posture and Aspect of Christ in delivering this Truth . He looked upon them ( i. e. the Disciples ) and said , &c. There seems to be a double Reason for this .

1. Christ hereby discovers his Knowledge of their Thoughts , and the most secret Passages of their Conversation : For what they said in the foregoing Verse , they did not speak so as that he might hear it , but among themselves ; or ( as the words import ) one to another .

2. Christ hereby points out them , as singular Instances and Examples of the Truth which he had proposed : For as there were Holy Men under the Old Testament , who were nevertheless rich in this World , such as Abraham , Lot , Job , &c. And Zaccheus , under the New Testament , a rich Publican , was converted to Christ , Luke 19.2 . So these Disciples , upon Christ's call , had left all and follow'd him , ver. 28. following the Text ; and their All was as much to them , as the rich Man's larger Estate can be to him . So that in them was this saying of our Lord fulfilled .

Observ . The Overcoming of the Difficulties of Salvation must be resolved into the Almighty Power of Divine Grace . Here , I. Shew , What are the chief Difficulties of Salvation to be overcome . II. How this must be resolved into the Power of God's Grace . III. Why it must be so . IV. Use .

1. What are the chief Difficulties of Salvation to be overcome ?

Ans. There is the Difficulty of Believing . This is primarily necessary to Salvation , and yet one of the hardest Things in the World to be done aright . The Counterfeits of Faith are frequent and feisable enough , but they that imagine unfeigned Faith to be an easie matter , know not what it is . 'T is commonly said , That we readily believe , what we wish to be true ; but this is a very great mistake ; we have several Instances in Scripture to the contrary . When Jacob's Sons , at their second return out of Egypt , told their Father that Joseph was yet alive , and Governor of the Land , his Heart fainted , for he believed them not , Gen. 45.26 . When Christ shew'd his Disciples his Hands and his Feet , they believed not for joy , Luke 24.41 . We are often slow in believing , what we are most eager in desiring . So we may sometimes believe that which appears to be more incredible , or is indeed more difficultly credible , and yet still doubt of easier and lesser things ; as Lazarus's Sisters believed that their Brother would rise again at the last Day , and yet question'd his being raised after four Days , John 11.24 . with 39. Now if Men stick and hesitate at the least things , it shews the Work to be much more difficult , than if they stumbled at the greatest . But more particularly the Work of Faith is difficult at first , and then living by Faith , and at last dying by Faith .

1. The work of Faith , at the beginning of the Christian Life ; our first believing is difficult , when we come out of a state of Sin , into a state of Grace . A Soul that is deeply convinced of its own Guilt , struggles with great Discouragements in laying hold of Divine Forgiveness . He that effectually declares this unto Man , needs to be an Interpreter , one of a thousand , that is ( says Dr. Owen ) Christ himself ; Job 33.23 . Whatever vain Men may talk of being perswaded by reason , that God is reconcilable ; the Sinners own Conscience , when truly awaken'd by the Commandment coming home , argues with a great deal of strength against it . He that is pursued by a sense of Sin and fear of Wrath , is far more apt to run into downright Despair , than to fly for Refuge to the Hope which is set before him . The threatnings of deserved Vengeance are much rather regarded than the free Promises of Remission . As God said to the Jews , with respect to their backslidings into Idolary , Jer. 5.7 . How shall I pardon thee for this ? So the poor convinced Sinner , that hath his high and hainous Provocations set in order before him , is ready to cry , How shall God pardon me for these ? T is a Mystery which he knows not how to apprehend ; a comfortable Doctrine , but he cannot embrace it .

2. Living by Faith ; for this the just must do ; after the Sinner is made Righteous by the Obedience of Christ , he must still go on from Faith to Faith , as the Righteousness of God is revealed in the Gospel , Rom. 1.17 . Now this is no light matter ; whatever the Speculation be in their esteem , who never arrived to any real Exerprience , the Practice is not . To live by Faith in the midst of various Temptations and Tryals , of Darkness and Desertion , of cross Providences , and cutting Rebukes , is an hard saying to Flesh and Blood . Is it indeed an easie thing to believe , that we shall be preserved blameless , and kept to Salvation , and never pluck'd out of the Hand of Christ , when we find our selves many times loose and wavering , and incident to numberless Miscarriages ? Is it very easie to believe , that our Justification is perfect , when our Sanctification is so defective ? That we are compleat in Christ , when we are so , 〈◊〉 so meanly furnish'd in our selves , that upon a review we might say with Paul , In us there dwells no good thing ? Is it easie to look upon God as our Saviour , and wait for him , when he hides himself ? Is it easie to stick close to him , when he seemingly forsakes us ; and to believe his Love , when we feel his Anger ; and to trust his naked Word , when we see no appearances or likelihoods of Performances , but the contrary ? They are insensible in Spiritual Affairs , that will not acknowledge a Difficulty in these things .

3. Dying in Faith . This last Act of a Believer , is as requisite as all the rest : 'T is said of the Antient Patriarchs , Heb. 11.13 . That they all died in Faith : For to cast away our Considence then , is to cast away our Souls . And yet to maintain and keep up lively hopes in the Agonies of Death , to depart , like old Simeon , in the joyful sight of God's Salvation , to cleave firmly to Christ , when Flesh and Heart fail , to close our own Eyes , and commit our selves boldly to Divine Guidance through the Valley of the Shadow of Death ; when we are stepping out of the World , is certainly hard work to such as we are . That Faith must not be weak nor little , which makes a Man content to be strip'd of the Body , as Aaron of his Garments on the Mount , Num. 20.28 . to quit such a well-built commodious Tabernacle , and lie down in the Dust . This seems unnatural , after we have dwelt in this House so many Years , and therefore scarcely to be perform'd without some more than ordinary violence . The love of Life will probably hold out as long as Life it self ; and the fear of Death in some measure , till we have tasted Death ; and a World that we never saw cannot be very alluring , except the Eye of Faith be very clear and strong . If believing , under such Disadvantages , when we come to die , be not difficult , nothing is so .

2. There is the difficulty of getting the Victory over Sin . Such a Victory must be gotten by every one that is saved ; for where Sin is in Dominion , there can be no Reigning in Life thro' Christ . 'T is plain , That the Motions of Sins do work in our Members , to bring forth Fruit unto Death , Rom. 7.5 . These Motions therefore , tho' they cannot be prevented , must be repelled : Now an Enemy that is got within us , hath mighty Advantage against us , and it requires a great deal of strength to be delivered from him ; we cannot dispossess him , and yet we must overcome him ; we cannot drive him out , and yet we must keep him under : Sin will have a being in us , and be giving continual disturbance to us , and yet it must be so far destroyed , as not to have command over us . This is a very difficult Atchievement , and every one engaged in the holy Warfare finds it so ; but particularly ,

1. The entire abandoning of customary Sins , is hard work . Sins that have been made familiar to us by long practice , and frequent repetition , insomuch that perhaps we fall into them , before we are aware , and scarcely know when we have committed them , are difficult to be forsaken . The Holy Ghost expresses this by a direct impossibility ; Jer. 13.23 . Can the Ethiopian change his skin , or the Leopard his spots ? then may ye do good , that are , &c. q. d. one is as casie as the other . The cure of inveterate Distempers , that have rooted themselves in our Bodies , and prevailed along time together , is no slight business ; Remedies of small force will avail nothing in such cases .

2. The absolute renouncing of Constitution Sins , is still harder . That there are some sins peculiarly suited to our several Tempers , is undeniable , and to reliquish these is a work of special difficulty . A Man cannot guess at the subduing of his own Iniquity , by his mastery of some other less pleasing Lusts . 'T is easier to conquer all the rest , than this one : A Man that 's almost perswaded to give up all , stops when it comes to his darling Sin : This Image of Jealousie must be spared , though his other Idols be thrown down and broken in pieces . This above all is the sin that easily besets us , Hebr. 12.1 . and the sin which is hardly to be resisted , and vanquish'd by us .

3. The weaning of the Heart from the Love of every sin . We are not true Conquerors , till this be done : So long as any sin hath any room or interest in our Affections , 't is really predominant , and we are properly its Servants , though we may be restrain'd from outwardly and openly obeying it . Now this is a case that too often happens ; sin retires out of the visible Conversation into its strong Hold , the Bosom of the Sinner , and there it remains invincible : Many times there are are few of its Acts to be discovered in the Life , and yet there are secret strong desires and inclinations to it in the Soul . Balaam did not curse Israel , but his mind was set that way to the very last , Josh. 24.10 . 'T is a thousand times harder to hate one sin , than to leave many .

3. There is difficulty of standing against the wiles of the Devil , Ephes. 6.11 . The strength of this Adversary is not contemptible , but his cunning is more formidable ; we need to be very vigilant against him as a roaring Lion , but much more as he is a winding Serpent ; we are in greater danger of his stealing us to Hell by Subtilty , than of his haling us thither by meer armed Fury . We that are so prone to be carried about by the Craftiness of Men , who lie in wait to deceive , have much greater cause to be afraid of the Arts and Impostures of Satan ; but particularly in many things 't is difficult to discern him , and when we do , to avoid him .

1. 'T is difficult many times to discern the wiles of the Devil ; as 't is said of the ways of the strange Woman , they are moveable , that thou canst not know them , Prov. 5.6 . So may we say of the Paths of the Destroyer , they are intricate and disguised , that we cannot find them out : He does not dig many open Pits , but Graves which appear not , which while we think to walk over , we fall into . The Holy Ghost says indeed , We are not ignorant of Satan's devices , 2 Cor. 2.11 . but I conceive , that must be comparatively understood ; the Saints of God are much more acquainted with them than other Men , though they know them less , in respect of concernment in them , Rev. 2.24 . they know them better , so as to beware of them . We are not universally ignorant , though we know but in part , neither our Knowledge nor Ignorance is total ; some of his Devices are known to us , though many are hid from us . He too often deceieves us by his imitating of God , covering himself with light , as with a Garment ; and when he is so covered , our Eyes are so dazled , that 't is hard to see him as he is .

2. 'T is difficult many times to avoid him , even when we do discern him ; because our Duty generally lies betwixt Extreams on both hands , and when we run from one Extream , he drives us into another ; and in the hurry of Temptation to keep the middle point is very hard . The Church of Corinth were first too remiss in dealing with their incestuous Member , and afterwards too severe . When we find Satan getting an Advantage against us one way , to secure our selves from him , we run too far the other way , and this answers his end as well , and is therefore slily promoted by him . Either Sin is so small that it needs no forgiveness , or else 't is greater than can be forgiven ; if Mercy be not presum'd upon , then it is despair'd of . So in the case of Divine Chastisements , the Devil tempts us either to despise them , and harden our selves against them , or else throw up all , and utterly faint under them , whereas our Duty lies between both , Hebr. 12.5 . So in the case of natural Affections to natural Relations , where we have not only allowance , but a command , 't is hard so to govern our selves , but that Satan will make us either exceed , or fall short , either let out our Hearts too much or too little ; either not love them enough , or over-love them ; either be guilty of Neglect , or of Idolatry .

4. There is a difficulty in the performing of those Duties , which seem to be contrary to each other . Indeed the contrariety is but seeming , for all Duties are harmonious , and very well reconcilable , as all Scripture is , one part of it to another , notwithstanding the appearance of opposition in some places ; but however in matters of Practice , 't is really hard sometimes to know how to obey one Precept , without transgressing another . As ,

1. 'T is hard to mourn , as we ought , for sin , and yet to rejoice at the same time in Christ : For we are to do both , and this godly Sorrow is never to shut out spiritual Joy ; For we are to rejoice in the Lord alway , Phil. 4.4 . 1 Thes. 5.16 . Our Tears should never drown our Triumphs , nor our Lamentations silence our Songs ; but as God sometimes causes his Rain to fall , even while he causes his Sun to shine , so even when we are bewailing the breathes of the Command , we should take in the Comforts of the Promise . Our Souls should be afflicted , and yet revived ; Sin should be ever before us , and a Saviour too .

2. 'T is hard to be duly thankful for the lowest degrees of Grace , and yet not to be contented with the highest measures of it . There is a necessity upon us , as to both ; a little Faith requires high Praises to God , and yet the greatest that ever Man had , is not to satisfie us . We are to forget those things which are behind , Phil. 3.13 . and yet constantly remember to bless God for the least of them . We must look beyond them in order to further attainments , and yet never ungratefully or contemptuously overlook them . We must neither say of our day of small things , This is nothing ; nor yet must we say , It is enough .

5. There is a difficulty in the right management of our selves in every Condition , whether prosperous or afflicted : For there are particular Difficulties proper to both , as Agur's Prayer against Riches and Poverty does import .

1. In a prosperous Condition , it is very hard to get our hearts throughly mortified to the Enjoyments of it . The savour and relish of the things of God is often insensibly abated and lost very much , in a confluence of this World's delights . Men that are possessed of a great deal of outward Wealth , are mighty prone to place their Felicity in it , and set their Hearts upon it . If we compare ver. 23 , and 24. here in the Context , it will teach us , That 't is hard to have Riches , and not to trust in them ; hard to depend on God as truly then , as if we had them not . The Holy Ghost very well knew the need which there is of giving such a charge to them that are rich in this World , 1 Tim. 6.17 . Solomon , who was able to make a Judgment from Experience , tells us the rich Man's thoughts ; His Wealth is his strong City , and an high Wall in his own Conceit , Prov. 18.11 . And though Job could purge himself in this case , that he had not made Gold his hope or Confidence , Chap. 31.24 . yet he was a Man that few could match him , according to the Character which God gives of him twice , That there was none like him in all the earth , Chap. 1.8 , 1 , 2.3 .

2. In a afflicted Condition , 't is hard to get up our Hearts to such a chearful Frame , and keep them in it , as the Word calls for . A meek and a quiet Spirit under Sufferings , is an Ornament to a Believer , but this is not enough : The Believers in Scripture , that were set forth for our Examples , went higher ; and we find it difficult to reach that which they exceeded . We are ready to think our selves good Proficients , if we have our Passions so far subdued , as to be calm and still , not to rage and fret ; to forbear complaining and repining ; but how much harder is it to give thanks , and bless the Name of the Lord , in and for Distresses ? How much harder to Glory and take Pleasure in Infirmities , and to be exceeding joyful in all our tribulation ? 2 Cor. 7.4 . This is so unnatural , to be glad of that which is most grievous to the Flesh , to glorifie the Lord in the Fires , and and bear the heaviest Calamities , as valuable Mercies , that the performance cannot be easie .

6. There is the difficulty of living in the highest Exercise of every Grace , with the deepest Humility . This is as necessary as any thing that can be named , and yet perhaps the hardest of all ; without Christ the best Duty , and the worst Sin ( as one excellently says ) are both alike ; and as the Prosperity of Fools destroys them , and their fullest Tables are their greatest Snares ; so not only our Sins , but our Duties may undo us , and will if they puff us up ; and yet how apt are we to swell , when we have gone through any service in a tolerable manner ? How few are there , in whom the lively Actings of Grace do not abate the sense of their Vileness , almost as much as the workings of Corruption encrease it ? As there are too many in the World that count this Doctrine absurd , so I am perswaded , that of all who are in Christ , there are none but what find the Practice difficult . 'T is hard to walk very exactly with God , and yet to walk very humbly ; to do with all our might , and yet entirely to renounce it when we have done , and mention nothing of it ; to be rich in good Works , and yet as Beggars to live upon God's Free Gift , and with holy Self-denial to return that Answer to Christ , Lord , when saw we thee an hungry , and fed thee ? The remanants of Spiritual Pride in every one of us , makes this very hard ; the greatest in Christ's Kingdom should be the least in their own Eyes , but 't is not very easie for them so to be .

SERMON XIV . September 22. 1696. MARK X. xxvi , xxvii .

And they were astonished out of measure , saying among themselves , Who then can be saved ?

And Jesus looking upon them saith , With Men it is impossible , but not with God : For with God all Things are possible .

II. HOW must the overcoming of all these Difficulties be resolv'd into the Power of the Grace of God ? This may be open'd under two distinct Heads .

1. There is a gracious supernatural Power communicated to Believers , and inherent in them . Two Things here should be a little clear'd , that Believers have such a Power inherent in them , and that 't is communicated to them .

1. That Believers have such a Power inherent in them . This is evident , and beyond all Dispute ; For ,

1. Hence they are denominated strong ; 1 John 2.14 . To be strong , and yet utterly destitute and void of Power , is a perfect contradiction . Abraham was particularly commended for Strength of Faith , Rom. 4.20 . And who knows not that Faith is a Work fulfilled in us ?

2. If the Children of God have no inhaerent Power , then the New-birth makes no Difference , between them and others , or between them and themselves before they were Born again . An unregenerate State is describ'd by being without Strength , Rom. 5.6 . And is a regenerate State so too ? Is a Man as weak , when he is made alive to God , as when he was dead in Sin ?

5. If Believers have no Power , then they are not chargeable with the Sin of spiritual Sloth ; which they are so often incident to , and in Scripture accused of , Isa. 64.7 . There is none that stirreth up himself , &c. Wherein does slothfulness consist , but in not exerting and employing the Abilities given us ? And yet how can this be , if we have none to use or to put forth ?

4. What is any Grace indeed , but a Power gain'd over the contrary Corruption ? The Spirit lusting against the Flesh , and the Law of the Mind warring at least ( and for the most Part prevailing also ) against the Law of the Members ? Rom. 6.14 . is verified in Believers ; Sin shall not have Dominion over you . Now where Sin loses the Dominion , Grace assumes it ; and all Dominion supposes Power .

2. That this Power is communicated to Believers , though inhaerent in them . They cannot vaunt themselves upon this account , because the Spring and Original of it is not in themselves . They could have no more Power against Sin and Satan , except it were given them from above , then Pilate had against Christ . The God of Israel is he that giveth Strength and Power unto his People , Psalm 68.35 . He is the Fountain that dispenses it , they are but as the Cisterns that receive it . 'T is ingratitude not to acknowledge the Gift , 't is abominable Pride , to deny the Giver . Believers have such a Principle within them , but 't is infused , not acquired ; their Strength is in Part recovered , not by their own Means or Praevious endeavours , but by a Divine Vertue and Influence let out upon their Souls . The Spirit that dwelleth in us as Men , is a Spirit of Infirmity , the New Spirit which is given us as Believers , is a Spirit of Power . This we are neither to disown , nor to arrogate ; the Holy Ghost lays down this Truth with Caution against both Extreams , 2 Cor. 3.5 . Not that we arer sufficient of our selves , as of our selves , but all our sufficiency is of God . He does not say , we have no sufficiency absolutely , but we have none of our selves , God is the Author of it .

2. There is an unexhausted Power to which Believers may and must have recourse for further Assistance . This is that , which besides the Grace already given , the Scripture calls Grace to help in Time of Need , upon every particular Emergent Occasions , Heb. 4.16 . There is no Time wherein we do not need more Grace from God to draw out the Grace we have into Exercise , and to maintain it in Exercise also , 2 Tim. 2.1 . Be strong in the Grace , which is in Christ Jesus . The fulness of Grace which is treasur'd up in our Blessed Lord , must Relieve and Supply the defects of that Grace which is in us . Therefore Paul ascribes his more abundant Labours , Not to the Grace in him , but to the Grace of God which was with him , 1 Cor. 15.10 . As we have necessity enough for all the Strength receiv'd , so our Case and Condition in this World requires a greater Strength to accompany and concur with us . This the Apostle stiles in another Place , The Power of Christ resting upon him , 2 Cor. 12.9 . The Word signifies Dwelling as in a Tent over him ; as David speaks of God's hiding him in his Pavilion , Psalm . 27.5 . Such a Screen and Defence was the Power of Christ to Paul ; Christ was the Subject of this Power , Paul the Object ; Christ possest it , Paul had the benefit of it . And in a sober Sence , that which is for our Advantage may be called ours ; because it is enjoyed by us , though not lodg'd in us . As when God had assured Gideon of his Presence , The Lord is with thee , Judg. 6.12 . He is bidden to go in this his might , ver. 14. Gideon's main Strength lay not in his being a mighty Man , but in his being assisted by the mighty God .

Quest. To what End should they that are actually furnisht with an Holy Gracious Power for spiritual Services , have recourse notwithstanding to this Infinite Power of God ?

Answ. There is a Threefold End to be regarded herein .

1. To secure the being of Grace ; for Grace is the Workmanship of God , and not God , and therefore cannot support it self , nor stand without leaning upon him . The innate Strength of the New Creature is not the Foundation of a Saints Perseverance ; for if he were not kept by the Power of God , he would be lost at last , 1 Pet. 1.5 . He is kept by it from his Conversion to his Salvation , from the first beginning of his Confidence , till he hath receiv'd the End of his Faith ; or else the strongest Grace in the World would fail .

2. To carry on the Improvement of Grace . A Believers Diligence will never add to his Stature , if God do not lift up his Head . Instead of getting more Strength ( which he should daily do ) he will rather lessen what he hath , and grow weaker than he was . But when God comes in with his Auxiliary Force , they that were ready to halt and go back , make the greatest Progress . Isa. 40.49 . He giveth Power to the faint , and to them that have no might , he increaseth Strength .

3. In order to the vigorous Employment of Grace . As Christ said of the Damsel , She is not dead , but sleepeth ; so it may be said of many Christians , they are alive , but not awake ; they are too drousie and sluggish in their Course of Duty . But when fresh help is given in from Eternal Power , what lively Acts do gracious Habits produce ! How nimbly do we move in our walk with God! As the Prophet says , Hab. 3.19 . The Lord God is my Strength , and he will make my Feet , like Hinds Feet ; i. e. swift and unwearied .

III. Why must the overcoming of the Difficulties of Salvation be thus resolv'd into the Power of God's Grace ? What Reason is there for the placing of all upon that one Bottom ?

1. The highest and most perfect Creatures have miscarried , when they stood in their own Strength ; the Strength with which they were endow'd at their first Creation .

1. The Angels , the highest rank of Creatures , and in a most perfect State , fell from Heaven . Though they excell'd in Strength , yet we see , it was not enough to bear them up without confirming Grace . They that always beheld the Face of God , lift up their Heels against him , and wickedly revolted from him . They that were the Top of the Creation , are sunk into an horrible Pit ; they that were greater in Power and Might than any of the Things which God made besides , have betrayed their dangerous weakness by a foul and sinal Apostacy . 'T is the harder to explain and give an account of their Fall , because they sinn'd without a Temper . They had no Instigation to Evil from without themselves ; and yet we find the mutability of their Natures was enough to expose them , because they were not , like the Elect Angels , their Companions , and the rest of their Kind , established in Christ .

2. Adam , who was also made upright , after the Holy Image of God , without the least Bent or Inclination in his Soul to Evil , fell nevertheless . That we , the Posterity of the first Man , whose Natures are already corrupted , and strongly byass'd with indwelling Sin , should run into all manner of Abominations , unless God restrain us , is no wonder ; but it seems strange , that our pure and sinless Parents , that had such a stock of Righteousness to live upon , should so notoriously , and so quickly offend . How plainly does this shew , that a Creature ( before a Sinner ) given to change , cannot carry sufficient Preservatives from Sin within it self ? Was the Power of standing so soon lost by innocent Man , and do any of his sinful Race expect to regain it , and raise up themselves without being behold'n to God .

2. The best and eminentest Saints have most manifestly felt , and readily own'd their necessary Dependance upon the Power of the Grace of God . It may be , some young and raw Converts may be too rash and confident at first ; their Imaginations go a great deal beyond their Strength , and they think they can do or suffer any thing for Chirst , like foolish Children , when they begin to use their Legs , that venture further than they can with Safety , but grow more wary afterwards . So here Babes in Christ , being transported by the heat of their first Love , forget many Times how feeble and infirm they are , till God by leaving them , gives them some afflicting Proofs of it . But the most solid , well grown Christians , that are judicious as well as affectionate , that have tryed their Strength oftner , and consider'd Things better , that have really profited more in Religion , and attained nearer to the Resurrection of the Dead , these are always the most apprehensive of the Truth I am now upon . God's eldest Children , and that are of all others the fittest for Enjoyment of their glorious Inheritance , do still perceive , and are apt most freely to confess themselves uncapable of yielding Holy Obedience , without Supplies of Power from the Spirit of Christ . Paul gives us the Report in an Hour of Temptation ; though he had been caught up to Heaven above fourteen Years before , yet when he came down again , was like to be over-born by the buffettings of Satan , if God had not held him up . That Answer which Christ gave him , was all his Support , or else that chosen Vessel had been broken in Pieces , 2 Cor. 12 9. He said to me , My Grace is sufficient for thee , my Strength is made perfect in weakness .

3. If both the Desire and the Performance in all spiritual Cases be the Effects of God's mighty Operation , then all must be resolved into his Power ; for the Desires and Performances take in all . Phil. 2.13 . It is God which worketh in you , both to Will and to Do , &c. If he Works in us these two Things , a fixed Inclination to good , and actual Execution of it , what is it that he does not Work ?

1. God Works the Will ; all Holy Desires are by his Operation , Psalm 110.3 . Thy People shall be willing in the Day of thy Power . 'T is he that roots out our sinful Aversions and Reluctancies with his strong Hand . The changing and turning , and new moulding of the Heart is the sole Work of him that fashioned it at first . None can prevail upon the Soul to chuse and affect , what it naturally abhors , and flies from , but only he .

2. God Works the Deed ; all Holy Performances , are the proper Fruits of his efficacious Influence also . This is undeniable , for in whatsoever Case that influence is withdrawn , though the Will continues , the Deed is wanting . Though he hath wrought in us to Will what we should do , yet we cannot do what we should and would . Is not Paul , and every Believer in the World , a clear Instance of this ? Rom. 7.18 . To Will is present with me , but how to perform , &c. I find not . We desire to do a great deal better than we attain to do . David took Pleasure in Duty , and yet craves Ability for it , as a further additional Gift . Psalm 119.35 . Make me to go in the Path , &c. for therein do I delight . Though the Way be most delightful , we must go in God's Strength .

4. The Tenour of the New Covenant puts this Point out of Doubt , that the Difficulties of Salvation are to be overcome by the Power of God's Grace only . The Law ( which is our Rule of Duty , and to be observ'd as such , by those that are in Christ ) requires Things above our Strength , but God in this Covenant of Grace , Promises what he requires ; and undertakes for what he demands . The Things which he enjoins us to do , he says , He will enable us to do ; which plainly implies , that without his powerful help they could never be done ; for , why should God vainly and needlesly engage to interpose in a Matter , which might be done as well , though he stood afar off , and contributed nothing towards it ? Does God fear ( as Joab intimated to David concerning Rabbah , when he fought against it , 2 Sam. 12.28 . ) lest we should take the City , and so it should be called after our Name ? I mean , does God-fear , lest we should do all our selves , and so run away with all the Honour ? No surely , God's Glory may be wickedly snatcht and stolen from him , but it can never be justly won or gotten by us ; and therefore God's gracious Promises are convincing Arguments of Man's utter Impotency to any spiritual good ; his Commands do not more plainly signifie our Obligation to Duty , than his Promises do our Weakness in Discharging it When God bids us walk in his Statutes , that shews how we are bound to do it ; when he says , he will Cause us to walk in them , Ezek. 36.27 . This shows , that we are not able of our selves to do it .

IV. Vse . There are several Things which we may from hence be informed of , and exhorted to .

1. There are some things which we may be informed of from hence . As

1. They make very light of Salvation , who think to work it out by their own Power . They cannot suppose it to be a difficult Thing , but that which may be atchiev'd with little labour or trouble . And whereas the Principles of those who attribute all to the Grace of God are charg'd with countenancing of laziness and looseness , it may much rather be retorted upon those who hold the contrary Opinions . Such as ascribe all to themselves , are the Persons that take least Care and Pains in the Matters of Religion ; as if God's Children were born without Travail , and the Kingdom of Heaven taken without Violence . Men that Judge after the Flesh , cannot indeed be imagin'd to Judge otherwise ; For the Eyes of our Vnderstanding must be enlighten'd , that we may know what is the exceeding greatness of his Power , &c. Eph. 1.18 , 19.

2. Our spiritual Adversaries would find no Difficulty in destroying us , if we were left alone . We have so little might against them , that we should be an easie Prey to them , if we had not one to stand by us , who is infinitely mightier than they . The Devils believe this Doctrine which the Pride of Man opposes ; they know they can out-do and over-match us , if we had not Omnipotence on our side . When our Lord tells Peter , that Satan desired to have him , the meaning is , that he would have tried a single Combate with him , unguarded by the powerful Intercession of Jesus Christ , for that was it which turn'd the Scale and prevented Peter's overthrow . Poor Believers are as much despis'd by the Powers of Darkness , as Gideon's young Son was by the two Kings of Midian , Zelah , and Zalumnah , Judg. 8.21 . Job himself would not have come off with so much Honour and Victory as he did , if God had not put Strength into him , Chap. 23.6 .

3. This hints the true Reason to us , how it comes to pass that the same Believers are baffled by some Difficulties , and yet Triumph over others . What hardships is a Child of God carried through , and made more than Conquerour over at one Time , who at another Time is almost overwhelm'd , and his Courage gone ! How does God at one Time help us to bear the Enjoyment of greater Plenty without being hurt by it , than we can at another Time ? As the Net which was let down at Christs Command broke with the multitude of Fishes , Luke 5.6 . And after the Resurruction , Christ orders the Draught as before , and so many were caught , that they could not pull them to the Shore , John 21.6 . And yet the Net was not broken , v. 11.

4. How vastly does Grace make us to differ from what we are by Nature ! I am a Child , says the Prophet , Jer. 1.6 . Easily shaken and thrown down ; but what says God , ver. 18. Behold I have made Thee this Day a defenced City , and an Iron Pillar and brazen Walls , &c. Without me you can do nothing , says Christ , John 15.5 . I can do all Things through Christ that strengthens me , says Paul , Phil. 4.13 . What a Difference is here ? So great , that there cannot be a greater ; doing nothing , and doing all things . Such is a Difference between a sorry naked Man , and a Believer obtaining help of God . Though our own Right Hand cannot save us , the Lord at our Right Hand will save , so as none shall hinder .

5. The best Assistance we can give to any of our Brethren in Soul-troubles and straits , is leading them to the Rock , that s higher than our selves . We are vain helpers , except we do as Jonathan did to David , 1 Sam. 23.16 . Strengthen one another's Hands in God . 'T is our Duty to Comfort the feeble-minded , and support the weak , 1 Thess. 5.14 . But how shall we do this ? By shewing them where the Strength of Salvation is . So the Prophet expounds the Apostle , Isa. 35.3 , 4. Strengthen you the weak Hands , confirm the feeble Knees ; say to them that are of a fearful Heart , be strong , fear not ; behold your God will come and save you . Holy David was very Ambitious of doing this Service to the World ; viz. Shewing God's Strength to the Generation , and his Power to every one that was to come , Psalm 71.18 .

2. There are some Things which from hence we should be exhorted to . As

1. You who have liv'd all your Days in Sin , repair to Almighty Grace for Cure . The oldest Sores are heal'd by Christ , as well as the freshest Wounds . He is an able Physician , and though your Case would puzzle every one else , he will certainly recover you . Diseases of the longest Continuance , how stubborn soever , are easily helpt and remov'd by him . He loosed the Woman , whom Satan had hound eighteen Years , Luke 13.16 . He made the Man whole , that had an Infirmity thirty eight Years , John 5.5 . His Miracles of Grace are wrought not only on Young Sinners , but many Times Elder Persons .

2. When you are brought into a State of Salvation , think of the remainder of your Work without uncomfortable Terror . The Difficulties in our Passage to Heaven oftentimes breed too much Affrightment ; as the Soul of the People in their Journeying through the Wilderness to Canaan , was discouraged because of the Way , Numb. 21.4 . They had little Reason for this , whom God had already deliver'd out of Egypt ; and the like may be said of you , whom God hath with a mighty and out-stretched Arm rescued from the very brink of Hell .

3. Let Everlasting Strength be a Motive to your Everlasting Trust . Isa. 26.4 . As Martha said to Christ concerning her Sister , That had left her to serve alone ; bid her that she help me , Luke 10.40 . So do you boldly claim God's promised Assistance at the Throne of Grace , where you cannot be more ( humbly ) Confident , than Welcome . Intermitting of a steady Reliance upon him , is as much your Folly and Sin , as presuming on your selves . What can be meant by that Precept , of being strong in the Lord , &c. Eph. 6.10 . If we may not take hold of God's Strength , and use it as freely as if it were our own ? While others faint , and are weary , and utterly fall , you that wait upon the Lord ( i. e. continue depending ) shall renew your Strength , Isa. 40.30 , 31.

4. Look upon it as your absolute Duty to despair of nothing that needs to be done either for or by you . Your own insufficiency is no Plea for doubting in any Case whatever . Let the weak say , I am strong , Joel 3.10 . Paul is our Pattern , he did say so , 2 Cor. 12.10 . The Spirit of God speaks in very large and comprehensive Terms upon this Subject , Col. 1.11 . Strengthened with all might according to his glorious Power , unto all Patience , &c. So 2 Cor. 9.8 . Here 's a remarkable heap of Expressions ( as Mr. Trail very well Notes , pag. 236. ) All Grace first in God , and that abounding towards us ; and then as the result of it , our having a sufficiency , and All-sufficiency , and that always , and in all Things , and thence flows every good Work , and our abounding to every good Work .

5. You who are Believers , and consequently to whom all Things are thus possible , study all thankfulness . What a Debtor is he to God , whose Strength is in him . According as his Divine Power hath given Relief to you , make suitable returns to him . The Man that had been Lame from his Mother's Womb , assoon as he receiv'd Strength and stood up , he entred with the Apostles into the Temple , leaping and praising God , Acts 3.7 , 8. Thus David cries out , The Lord is my Strength , and my Shield , my Heart trusted in him , and I am helped ; therefore my Heart greatly rejoyceth , and with my Song will I Praise him , Psalm 28.7 . To Conclude therefore , as your help comes from Heaven , so let your Praises go up thither . Remember every renewed Experience calls for a repeated Acknowledgement ; and there may be equal Danger of obstructing God's mighty workings by ingratitude , and by unbelief ; both tend to with-hold his Hand , and enfeeble ours .

SERMON XV. December 1. 1696. PSALM LXIX . iv last Clause .

Then I restored that which I took not away .

THough the Title of this Psalm Points us to the Author [ a Psalm of David ] yet much of the Matter makes it plain , that he is not the only , nor the principal Subject . The main Substance of the whole agrees well enough to David , and he might have an Eye in it to his own personal Afflictions , but yet his Thoughts and Expressions were so directed by the Holy Ghost , as to be more fully and properly verified in Christ , of whom he was an eminent Type , than in himself . There are several Remarkable Passages which have a particular Respect to Christ , and to put it beyond all Doubt , that this was the meaning and design of the Spirit of God in them , they are so applied in the New Testament . Compare ver. 9. with John 2.17 . And ver. 21. with Mat. 27.34 . A Circumstance of Suffering which we never meet with in the History of David's Troubles , but punctually Recorded by the Evangelists concerning our Blessed Lord . Again , ver. 22 , 23. is applied , not to David's Enemies , but to the Jews , upon their Rejection by God , for the Crucifying of Christ , Rom. 11.9 , 10. and so ver. 25. is said to be fulfill'd in Judas for betraying him , Acts 1.20 . But we need to go no further for an Instance of this kind , than the beginning of this verse , which is Cited by our Lord himself , as spoken with Reference to his Case , John 15.25 . They hated me without a Cause . Only what is contracted in the Citation , is here deliver'd more at large , where we have four Things distinctly set forth , concerning the Enemies of Jesus Christ ; their Iniquity , Malignity , Number and Power .

1. Their Iniquity ; they were [ causeless haters of him ] and [ his Enemies wrongfully ] they had no just or real Ground for what they did , no Provocation to do it ; they were his Adversaries for his good Works , not for any Evil ones ; and that which should have rather engag'd their Affection to him , was the occasion of their Opposition .

2. Their Malignity ; [ they that would destroy me ] they sought no less than his Life , they thirsted after his Blood ; that which was indeed necessary to be shed , for the accomplishing of the Holy Ends of God , these wicked Instruments would not be Content without ; so Devilish Rage was over-rul'd to bring about the Divine Purpose .

3. Their Number ; they [ are more than the Hairs of my Head ] the whole Multitude of the Jews were for destroying him , Mat. 27.20 , &c. And truly , every Man in the World , that is without Christ , is against him . He hath as many Adversaries , as there are Men in a natural unconverted State .

4. Their Power . They [ are mighty ] so it was foretold that they would be ; The Kings of the Earth set themselves , and the Rulers take Counsel together against the Lord , and against his Christ , Psalm 2.2 . Which Peter cites , as spoken with Relation to our Lord Jesus , Acts 4.26 . Paul says , That none of the Frinces of this World knew him , 1 Cor. 2.8 . And being ignorant of him , no wonder that they oppose him . Antichrist hath more of the Potentates of the Earth on his side , than Christ ever had . But that which I intend to insist upon , is what the Psalmist adds in the close of the verse . [ Then I restored that which I took not away ] . Then , when he was so beset and surrounded with Enemies , who were worrying him to Death ; then , when the Waters were come into his Soul ; when he sunk in the deep mire , and the Floods overflow'd him ; when his Throat was dryed , and his Eyes failed , ver. 1 , 2 , 3. Which are all so many various Phrases to denote the Extremity of those Soul-troubles that our Lord Jesus was plung'd into , by Reason of the Wrath of God let out against him , as well as the Wrath of Man . Then , he restored that which he took not away ; he was not forc'd or constrain'd to do it , but he did it willingly with his free Consent ; he was under no Obligation to do it , but what he took upon himself ; the Law binds a Man indeed to make Restitution of that which he hath taken away , Lev. 6.4 . But the Lord of the Law could not be bound to restore that which he had not taken , in order to the making of Peace and Reconciliation between God and the Sinner , this was graciously undertaken and perform'd by Christ .

Obs. It was the great and blessed Work of our Lord Jesus here upon the Earth , to restore what he took not away . In handling this , I. Shew , what is it , which was taken away , and from whom ? II. Wherein it appears that Christ took it not away . III. How he restor'd it . IV. Why he did so . V. Use .

I. What is it which was taken away , and from whom ? For 't is manifestly implied , that there was something unjustly taken , or else what need of any Restitution ? As to God , there was Glory taken from him ; and as to Man , there was Righteousness , Holiness and Happiness taken from him also .

1. There was Glory taken from God . Not his essential Glory , nor any Perfection of his Being , for that cannot be taken away , but that Glory which shines forth in the Moral Government of his Creatures , and that Glory , which we are tied to give to him .

1. The Glory of God shining forth in the Holy Government of his reasonable Creatures , was taken away by Sin . It was preserv'd and maintain'd in the upper World indeed , among the standing Angels , but among fallen Men in this lower World , it was intirely lost . It was for our Makers Honour , to have the Man whom he had made after his Image , live in perfect Subjection to his Will ; but when Man cast off the Yoke of his Obedience , though God's Authority and Right remained , the exercise of it by actual rule was interrupted . He was a King still , but of disorderly Rebels , that instead of kissing his Scepter , renounc'd him , and bid defiance to him .

2. That Glory which we are tied to give to God , was withheld by sin . There is a revenue of Glory due from us to God , which sin tends to alienate , and deprive him of , and so the Devil takes the Advantage , and seizes it for himself . Every sin is upon this account a committing of Theft ; 't is robbing of God of the Honour which we owe to him . We ought to Glorifie him with all we have , with every Faculty and Member , but the Sinner on the contrary vilifies and reproaches him by the abuse of all . Such was and is the state of Mankind without Christ . We do not only come short of the Glory of God , but we attempt to cut his Glory short . As much as in us lies , we make God contemptible , throw Dirt upon his Name , and set him at nought .

2. There was Righteousness , Holiness , and Happiness taken from Man also . He was a real loser in all these respects , being once in possession of all , but cast out of it by sin .

1. There was a loss of Righteousness to the Guilty Sinner . So long as Adam stood , while his outward nakedness was no shame to him , he was inwardly cover'd with a Robe of Righteousness ; but Satan alluring him into sin , strip'd him of his Garment , and cloath'd him with Confusion instead of it . As God made him in his first Estate he was a perfectly just Person , and could stand in the Judgment before God ; but when his Integrity was removed from him , Guilt was immediately contracted , and he fell into Condemnation , under the Sentence of the Law which he had broken . And now till Christ repairs this Loss for us , the Divine Tribunal is very dreadful ; For in God's sight no man living can be justified , Psal. 143.2 .

2. There was a loss of Holiness to the polluted Sinner . The Image of God in Man was defac'd , the Divine Nature destroyed , and all the Habits of Grace extinguish'd ; the good Treasure of the Heart was turned into an evil one , filled with the Seeds and Principles of all manner of Corruption . Every one of them is gone back , ( degenerated from what they originally were , when they came out of God's Hands ) they are altogether become filthy , Psal. 53.3 . Men are now by Nature so void of the least Relicks or Remembrances of their primitive Purity , that they are insensible of their present Defilement . They are so blinded with their own Mire , that they think themselves clean , till Christ hath anointed them with his Spirit and washed them in his Blood .

3. There was a loss of Happiness to the miserable Sinner . Adam's Expulsion out of an Earthly Paradise , though a real Punishment , was the least part of what Sin render'd him obnoxious to . The Misery of Man was much greater upon him in other Respects , as he was quite cut off from all Communion with God , made an Heir of Wrath , not only as to bodily , but spiritual Evils , of all sorts , and not only in Time , but to Eternity . Upright Man was exempt , and secure from all these , and placed in as Happy a Condition as a Creature could be out of Heaven ; but when Sin enter'd , Death enter'd with and by it , Rom. 5.12 . A Death which is comprehensive of all the Calamities and Woes of both Worlds ; till Christ came that we might have more abundant Life .

II. Wherein it appears that Christ did not take away those Things from either ?

1. It is plain , as to God , he never took away any Glory from him ; for he never did any Thing dishonourable or offensive to God . John 8.29 . I do always those Things that please him . So Isa. 50.5 . The Lord God hath opened mine Ear , and I was not rebellious , neither turned away back . Several of the Prophets did for a Time refuse to go at God's call , and would have pluckt their Shoulders , and shrunk their Necks , from the Work which he put upon them ; as Moses , Jeremy , Jonas , &c. But our Lord Jesus shew'd no Reluctancy , delighting to do and suffer his Father's Will. The second Adam had none of that sinful Enmity in his Nature , which all the rest of the Posterity of the first Adam have ; He was peculiarly that Holy Thing , from his very Birth , Luke 1.35 . God's beloved Son , and faithful Servant , throughout his Life .

2. It is also clear as to Man , that he took not away any Rightcousness , Holiness or Happiness from him . He was not such a Fountain of Guilt , Pollution and Misery , as the first Adam had been , but the contrary ( as we shall see afterwards . ) The first Man poyson'd , and ruin'd all his Seed , but he did not so to the Children which God had given him . His Conversation was not only blameless , and harmless , but useful and exemplary . He did no Violence , Isa. 53.9 . But he went about doing good , Acts 10.38 . Whatever was injurious to Men , he vindicates himself from ; When the Disciples call'd for Fire from Heaven to consume the Samaritans , he tells them , that he came not to destroy men's Lives , but to save them , Luke 9.56 . When the Woman taken in Adultery was brought to him , he would not condemn her , but bids her go and Sin no more , John 8.11 .

3. The Scripture therefore speaks of Christ's being cut off , but not for himself , Dan. 9.26 . Though he suffered in his own Person , he did not suffer on his own Account ; Christ bath once suffered for sins , the just for the unjust , 1 Pet. 3.18 . Sin was indeed the cause of his Suffering , but not any sin committed by himself ; he was the just One , we were the unjust , on whose behalf he underwent all that was laid upon him . Isa. 53.4 , 5. Surely he hath born our Griefs , and carried our Sorrows . — He was wounded for our Transgressions , and bruised for our Iniquities . He suffered for that of which we were guilty ; he made reparation for the Wrongs which we had done ; he discharged the Debts which we contracted , and endur'd the Wrath which we provoked , and drunk of the Cup which we had filled .

4. The Innocency of Christ was conspicuous in his very Sufferings . Though they found no cause of Death in him , yet desired they Pilate that he should be slain , Acts 13.28 . He that gave Sentence against him , did first give Sentence for him ; he pronounc'd him Faultless on the Bench , before he deliver'd him up to Execution . When they went to apprehend him , they came out as against a Thief , Matth. 26.55 . they proceeded against him as a Malefactor , and numbred him with Transgressors , but could not prove any Article of their Charge against him , so much as by the agreeing Testimony of their Mercenary Perjured Witnesses . That which they alledged with greatest truth was , that he made himself the Son of God , John 19.7 . i. e. equal with God , as they understood it , chap. 5.18 . ( However the Socinians would mince that Expression now ) but this was far from a Criminal Accusation , or a warrantable Reason why he should die , as they pretended ; For being in the form of God , ( of the same infinite Essence ) he counted it no Robbery to be equal with God , Phil. 2.6 .

III. How did Christ restore those things which he took not away ?

Answ. In General , by his Active and Passive Obedience ; for both are concern'd in this matter , and contribute their joint influence towards the great and blessed Work , of which I am now speaking . As will appear .

1. Christ's doing of the Will of God in such a manner as he did it , was a greater Honour to God , than ever had been , or could be done before . He did it in the most exact and sinless manner ; the Law of God in his Heart , and copied out in his Actions , was as perfect as it is in it self . The Commandment , though exceeding broad , was not wider than his performance of it . This could never be said of any of the Sons of Men before , since the Fall of Adam ; for there is still a large mixture of Evil with all the Good they do , and their best and compleat Duties will not bear weighing in an even Balance . And as to Adam himself , before he fell , in his state of Uprightness , there was a vast disproportion between his Obedience , and the Obedience of Christ . What comparison between the service of a Day , and a whole Life ! What comparison between the Act of a Creature , and the Acts of the Son of God! There was more Glory brought to God by his Son 's being his Servant but for one moment , than by all the Angels in Heaven , and Men on Earth being so for ever .

2. Christ's suffering of the Will of God , made a considerable addition to the Glory of God , which had been impaired by the sin of Man . Hebr. 5.8 . Tho' he were a Son , yet learned he Obedience by the things which he suffered . This was admirable ; He that teaches Obedience to us , and requires it of us , learn'd it himself , and he learn'd it experimentally ; for to learn to obey , is to obey : It was a Lesson which he practised , and it was an harder Lesson than in cases where he was only call'd to do , for it was by the things that he suffered . This he refers to in that last famous Prayer of his , John 17.4 . I have glorified thee on the Earth , I have finish'd the Work , &c. The finishing of his Work was by dying ; this crown'd all that he had done and undergone before , and therefore this was the most eminent and signal instance of his glorifying God . Therefore when Judas the Traytor was gone out , Christ breaks forth , Now is God glorified in me ; now the hour is coming , John 13.31 . Now all his Attributes , Precepts , Promises , Threatnings , are about to be made more illustrious by my Death , than ever they have been .

3. Christ hath provided for the Justification of the Sinner , by the Obedience which he fulfilled . By the Obedience of one shall many be made righteous , Rom. 5.8 . Our Lord Jesus is this One , and Believers are those many ; all soand and true Believers , whether strong or weak . One Christ is able to justifie many ; God hath declared , That what he hath done , is enough for this purpose , Isa. 53.11 . Yea it is more pleasing and satisfactory to God , than if every one of these many had done what the Law calls for from them in their own Persons . As Christ appear'd in Vision to John , with a Garment down to the Feet , Rev. 1.13 . so the Robe of his Righteousness is long and large enough to supply all the Defects of ours , and cover his whole Body . Here is a sufficient ample Recompence for our former loss ; we gain a better in the room of what we had . The Righteousness which sin carried out , was a poor , mutable , temporary , fading thing ; now an everlasting Righteousness is brought , in Dan. 9.24 . a Righteousness which cannot be taken away , or by any means wrested from us .

4. Christ communicates that Grace , which is necessary for our Sanctification also . He finds Sinners in their Blood , but he does not leave them so ; he finds them without God , but brings them to him ; he finds them afar off . but makes them nigh ; he finds them haters of God , and one another , but he plants love to both in their Hearts by his own Spirit : He purifies them to himself , Tit. 2.14 . and forms himself in them . There are no partakers of Christ , but what partake of God's Holiness by him ; they have no saving benefit from him , that are destitute of this ; Isa. 62.12 . They shall call them , The holy People , theredeemed of the Lord . As Christ is the Author of Salvation to them that believe and obey him , so he is the Author of their Faith and their Obedience ; we receive Grace from him in order to the receiving of him , and walking in him . There is no spiritual good thing that dwells in us , but what is the effect of Christ's dwelling there . Souls that are united to his Person , are supplied out of his fullness ; and these are such Supplies as shall never fail , or be cut off , while we have a being .

5. Jesus Christ hath merited for us a present Blessedness in this World . This necessarily follows upon what hath been said ; for they that are already in a justified and sanctified State , must needs be in an happy State ; more happy upon these accounts , than they can be miserable upon any other . Where sin is taken away , as to its damning Guilt , and ruling Power , no afflictive Evils can make us miserable , but rather help to encrease our Happiness ; for the most uneasie Providences are so sanctified , that it is better than if they were escaped . 'T is a Privilege which we owe to the Blood of Christ , that none of the Calamities of this Life shall hurt us , but all shall do us good ; and 't is far more desirable to be kept in a Wilderness of Trouble under such a Promise , than to be in a Paradice of Prosperity without it . God deals with Believers as Children when he chastens them , with Sinners as Enemies when he shines upon them . Christ hath redeemed us from the whole Curse , Gal. 3.13 . from the Curse of temporal Afflictions , as well as everlasting Destruction . He was crowned with Thorns , as the Fruit of the Curse here upon the Earth , Gen. 3.18 . to shew that hath born it for us , and born it away from us .

6. Jesus Christ hath procured for us a more full and absolute Blessedness in the World to come . This is what we had forfeited all hopes of , and title to ; but of him we have obtained this Inheritance again , Ephes. 1.11 . Believers are made happy now by the earnest of it , hereafter they will be more unconceivably happy in the actual compleat possession . Whoso eateth my Flesh , and drinketh my Blood , hath eternal Life , John 6.54 . Eternal Life and Glory , is the very top and uttermost point , the head Stone , and the full blown Flower of a Creature 's Felicity ; when you have said this , you can go no higher ; now to assure us the more comfortably of our arrival to this at last , we have the pledges and beginnings of it here ; but the way of our receiving them is to be consider'd : 'T is by eating the Flesh , and drinking the Blood of Christ ; by Faith in the Lamb slain , in our Passover Sacrific'd ; for his Flesh could not have been eaten , nor his Blood drunk , if he had not died . 'T is the death of Christ which we must lay hold upon for Life and Salvation ; the Kingdom which he appoints to us , is founded here ; for ( as one says ) Christ hath purchased by his Death all the Legacies bequeath'd in his Testament , which no other Testator does .

IV. Why did Jesus Christ make it his Work to restore what he took not away ?

1. It was a necessary work , a work which must be done , in order to his being a Saviour . God will have restitution made one way or another ; his injur'd Name and Honour must be vindicated . It became him , &c. in bringing many Sons unto glory ( yea it would have become him , if he had brought but one ) to make the Captain of our Salvation perfect through sufferings , Hebr. 2.10 . It was agreeable to his Wisdom , Purity , Truth , and Righteousness , that Jesus Christ should make compensation by his Blood for the Iniquity of M●● . It was not fit , nor consistent with the Perfections of Gods Nature , that such Indignities 〈…〉 had offer'd , should be passed by 〈…〉 , without any notice taken , or 〈…〉 Mercy cannot be exercis'd to the dispuragement of any other Attribute , he cannot exile one to the depressing of the rest . In the business of Salvation , there was something else to be done , besides the magnifying of Grace ; God had said , that be would magnisie the Law , and make it honourable , Isa. 42.21 . This Law had been trampled on by every Child of Disobedience , and therefore to assert and recover the Reputation of it , Christ must be made under it , perform what it enjoin'd , and suffer what it threatned .

2. It was a work impossible for any meer Creature to do ; so that if Christ did not , it could not have been done by any Person besides him . The Scripture speaks of the wicked Oppressor , that he shall vomit up what he swallows down , and according to his substance shall the restitution be , Job 20.18 . He shall refund to those whom he hath drained by rapine and Violence , as far as his Estate will go . But what restitution can there be , when all the substance is wasted ? This is our case ; we are wretchedly poor , and insolvent , and have nothing to pay , being reduc'd by Sin to absolute Beggary ; we have stoln away ( as far as was in our power ) the Crown from God , and we have ●ined and plander'd our selves , encroach'd upon the Rights of Heaven , and wrong'd our own Souls , and are utterly uncapable of making the least attonement for all this . We can take away , but we cannot restore : When the Servant that owed Ten thousand Talents to his Lord , was brought before him , and could not pay his Debt , his Lord commanded him to be sold , Matth. 18.25 . but alas ! we are not worth so much as our Debt amounts to . If Justice should seize us , it must detain us for ever ; we must not only be cast into Prison , but kept there ; and our lying in Hell for ever would not satisfy God , as Christ's suffering once upon the Cross .

SERMON XVI . December 15. 1696. PSALM LXIX . iv . last Clause .

Then I restored that which I took not away .

3. JEsus Christ was ordained of God to this work , and in that respect there was a necessity of his accomplishing it . John 9.4 . I must work the work of him that sent me , &c. This was the work of him that sent him , and therefore he could not decline it . Christ could not resist the Will of the Father , any more than he could cease to love him . John 14.31 . That the World may know that I love the Father , as the Father gave me commandment , even so I do . His Obedience was an Evidence of his Love to God , as it is of ours ; though there be no proportion between his and ours ; for no Creatures love to God was ever so strong , or ever so tried . Cyrus was styled the Man that executed God's Counsel , Isa. 46.11 . but he did it ignorantly , for he knew not God ; but the Man Christ Jesus understood his Work , and who gave it him to do , and design'd the Execution of God's Counsel in it ; as an Expression of his matchless Affection to him . It became our Lord Jesus in the quality of God's Commissioner , To be faithful to him that appointed him , Heb. 3.2 . He was put in trust with this Business , and he must shew his Fidelity in performing it . There is such an exact Agreement between his and the Father's Will , that when God pleas'd to require his Service , he could not but say , Lo I come .

4. Christ had engag'd to take this Work upon him ; which is a sort of Engagement that the Scripture , more than once expresses by striking Hands , Job 17.3 . Prov. 22.26 . So our Lord Jesus had covenanted with the Father before all Time , to do that which in the fulness of Time he actually came to do . Now this Agreement , which bears an Eternal Date , could not be disanulled or made void again ; as God the Father had sworn with respect to Christ , and could not repent , Psalm 110.4 . So Jesus Christ having enter'd into such a Bond , it stood firm as the Ordinances of Heaven , and he could not go back from the Execution or Performance of it . If the Covenant of Redemption might have been broken , the whole Design might have miscarried , the Counsel of Peace had been overthrown , and all the Thoughts of God to us-ward had come to nothing . It was upon this unmoveable Foundation , that the Salvation of all the Believers under the Old Testament was built , as well as those under the New ; so that if Christ had not made good what he undertook , they that were let into Heaven , must have been cast out . But the Considence that God reposed in his Son could not be so defeated . He that sweareth to his own hurt and changeth not , is the Character of a Citizen of Sion , Psalm 15.4 . But most eminently true of Christ .

5. The Infinite Love of Christ to Sinners did sweetly incline him to this Work . His Delights ( who was the Wisdom of God ) were with the Sons of Men , Prov. 8.31 . He delighted in Mercy , and in them as the needy Objects of it , who otherwise were altogether undelightful . The Bowels of Jesus Christ were troubled for us ; he could not bear to see his whole reasonable Creation in this lower World , made a Prey to the Devil , without interposing for the effectual Rescue of a chosen peculiar Number . Our Misery was the Motive to his Compassion ; that swayed him to Acts of Pity , when our guilt would have provokt him to the utmost Revenge . This is that Love of Christ which passeth Knowledge , Eph. 3.19 . A Love which is and will be the Matter of endless Admiration , which the saints in Heaven are always magnifying , but can never fully comprehend . 'T is sometimes called the Grace of our Lord Yesus , 2 Cor. 8.9 . 1 Tim. 1.14 . Which is not meant of the Grace communicated to us , but that Grace in him , which is the Fountain and Spring of all such Communications . We are not only to consider the Love and Good-will of the Father in sending , but the exceeding Kindness of the Son in coming ; which his Desire of , and Zeal for our Salvation , promoted him to .

6. Jesus Christ was willing not only to purchase a new Title for us to our forfeited Blessings , but to purchase a new Title to us for himself . This is expresly said to be one Part of his Intention and Design ; Rom. 14 9. To this end he both dyed , and rose and revived , that he might be Lord both of the Dead and Living . He was Lord of all upon the old Account of Creation , for he could not lose his Propriety and Dominion ; when Ahaz . Reign'd so wickedly and committed all manner of Abominations , and for that Reason was delivered into the Hand of the King of Syria , the Lord his God is said to do it , 2 Chron. 28.5 . The Lord was his God by right still , though he sinfully renounc't and disown'd him . But now . Jesus Christ was resolv'd to be our Lord upon a new Account of Redemption ; that he might lay claim to us , not only as the Lord that made us , but as the Lord that bought us . We are now the ransomed of the Lord , Isa. 35.10 . His purchased Possession , Eph. 1.14 . By the Payment of the same inestimable Price he hath regain'd all that Sin and Satan had snatcht and torn from us , and likewise acquir'd a further Interest and Right in us , such as will be acknowledg'd by all his saved ones to his Eternal Praise .

7. The Powers of Darkness would have been Triumphant , if Christ had not baffled and defeated them by this glorious Persormance . It was a great Satisfaction to their Malice and Rage , after they were banisht out of Heaven , and cast down to Hell , to involve all Mankind by one successful Temptation in the same Ruine with themselves , and so prevent God from rejoycing in any of his Works on Earth . When Judgment was executed upon them never to be revers't , they thought it made some amends , that they had drawn the whole Posterity of Adam at once into the fatal Snare . The Devil gloried over poor miserable Man as his Conquer'd Vassal , and lawful Captive ; having subdued this undone World to himself , as a kind of Tributary Province , where he might Drink his fill of the Blood of Souls . But this Performance of Christ hath disappointed him of the Fruits of that Victory : For he hath divided the spoil with the Strong , Isa. 53.12 . And destroyed him that had the Power of Death , Heb. 2.14 . Jesus Christ hath pluckt his Sheep out of the Teeth of the Devourer , and pull'd down the Banners which he had set up , and made him give up his Slaves , as the Fish that had swallowed Jonah , vomited him alive upon dry Land .

8. Christ knew that his blessed Performance would not only be a Benefit to Man , but turn to the Advantage of Elect Angels also . At the same Time that he came about restoring Work for us , he might also do confirming Work for them . And this their Case requir'd ; Angels wanted an Head of stability , as well as Men a Mediator of recovery ; they stood in need of his Support , as well as we of his Salvation ; his Blood was necessary for us as actually fallen , his Strength necessary to them , because naturally mutable . All Things in Heaven and Earth , were to be gather'd together in one , even in Christ , Eph. 1.10 . They could not safely meet in any other Center , but so as to be in danger of being shaken off again . We that had left our first Estate , were to be reduc'd and brought back to it ; they that had kept their first Estate were to be fixt and establisht in it . Here was a double Work to be done by the same Hand ; and the same Hand hath done both ; Christ hath interpos'd for our Restauration , and for their Security ; for the remedying of our Apostacy , and the Prevention of theirs . The Heart of our dear Lord is set upon the multiplying of Acts of Grace , from the Throne to the Footstool , that high and low may be taken in .

V. Vse .

I. Information : Many Things to be learnt from hence . As ,

1. If it were Christs Work to restore what he took not away , we may see a vast difference between him , and the best of those that were Types of him . Some of the greatest Types of Christ were in some Things contrary to him , as well as in all Things Inferiour . There was not a more eminent Type of Christ in the Old Testament , than David , the Person speaking in the Text , insomuch that Christ is frequently set forth under his Name , Isa. 55.3 . and in many other Places . Now this David was so far from doing as Christ did , i. e , Restoring what he took not away , that he confesses the contrary of himself , in the Case of his numbring the People , for which seventy Thousand of them dyed by the Pestilence , 2 Sam. 24.17 . He spake unto the Lord , when he saw the Angel that smote the People , and said , Lo I have sinned and done wickedly , but these Sheep what have they done ? Let thy Hand I pray thee , be against me , &c. Our Lord Jesus might have inverted these Words ; these Sheep have gone Astray indeed , and turned every one to his own Way , but what have I done ? Let not thy Sword be awaken'd against me , but them . They have deserv'd to suffer , but wherein have I offended ? David's Sin punisht upon the People , and the Sins of the People upon Christ .

2. The unspotted Holiness of our Lord Jesus , is not in the least blemisht by the Imputation of our Sins to him . He is not at all the less guiltless in himself , because our Iniquities are laid upon him . We may with sufficient tenderness preserve the Honour of our great Redeemer , as one undesiled , and separate from Sinners , without departing from this important Truth of his being made Sin for us ; for the Holy Ghost affirms both this , and that he knew no Sin , in the same Breath , 2 Cor. 5. ult. He was far from being personally conscious of Sin , yet so far charg'd with it , as to be accountable in our stead for it . When the Scape-goat which had all the Iniquities of the People put upon his Head , was sent away by the Hand of a sit Man into the Wilderness , He that let him go , was to wash his Cloaths ; and bath his Flesh in Water , and afterwards to return into the Camp , Lov. 16.26 . And so the Priest was to do , after the sprinkling of the Blood of the Heifer , Numb. 19.7 . And the man that burnt her , ver. 8. To signifie a reputed uncleanness , though there was none really inherent . One of the Ancients ( Augustine ) applies the Words following the Text , ver. 5. to Christ in this very Sense ; they were his Sins as he bore them , though he did not commit them .

3. This serves to clear and vindicate the Righteousness of God in his severe dealing with Christ . His engaging to restore , made the Case the same , with respect to the Equity of the Divine Dispensation , as if he had taken away . He undertook as our Surety , and so the Debt was lookt upon as his own , though if you abstract from the Consideration , of his Suretiship , he owed nothing . As Judah said to Jacob , when he intreated that his Brother Benjamin might be sent with them to Egypt ; I will be Surety for him , of my Hand shalt thou require him ; if I bring him not to thee , let me bear the blame for ever , Gen. 43.9 . So Christ undertook for the Sinner to God ; at my Hand shalt thou require all that is due from him ; let my Life go for his Life , let my Blood be taken in the Room of his , and accepted as a Ransom for him . Now the Case being so , though God spared not his own Son , he was not unjustly rigorous . His Son acquits and justifies him in all that he inflicted on him ; Psalm 22.1 , 2 , 3. My God , my God , why hast thou forsaken me ? why art thou so far from helping me , &c. But thou art Holy . So John 17.25 . He gives him the Title of righteous Father .

4. This shews the Reason of Christ's Silence , when he was upon his Trial , at the Bar of Men. Mark 15.3 , 4 , 5. The Chief Priests accused him of many Things , but he answered nothing . And Pilate asked him again , saying , Answerest thou nothing ? Behold how many Things they witness against thee . But Jesus yet answered nothing ; so that Pilate marvelled . It was strange and astonishing to him who knew not the Cause , and might well be so . There are various Reasons assign'd for it , it was foretold that he should be oppressed and afflicted , and yet be Dumb and not open his Mouth , like a Lamb brought to the slaughter , Isa. 53.7 . He would do nothing to hinder his own Death , when his Hour was come ; but I conceive the main Reason to be , that he stood in our Place , who were truly guilty , tho' he was Innocent ; our Months were stopped , Rom. 3.19 . And therefore he would not open his , as he could have done ; our Cause was such as could not be pleaded , it was capable of no Defence ; we had nothing to say , why Sentence should not pass upon us ; and therefore he as representing us , silently submitted to Condemnation .

5. This also intimates the Reason of the unshaken Confidence of Christ in the worst part of all his Sufferings and Desertions . He knew , that he had not personally deserv'd them , and could not be always put to undergo them . If he had taken away , what he came to restore , it would have struck a fearful damp upon his Spirit , when he enter'd into those Clouds , and was drinking of the bitter Cup. Guilt breeds a great deal of Terror and Diffidence in the Mind , so that a Man knows not how to bear up under his Troubles , nor yet to expect an aescape out of them . But our Lord Jesus having only the Chastisement of our Peace upon him , and being to make Expiation for no faults but ours , had no Fears or Doubts to make him stagger ; his Faith never faulter'd , but held on in the most vigorous Exercise to the very Last . He could boldly make those challenges , which the Prophet does in writing of him , Who will contend with me ? Let us stand together ; who is my Adversary ? Let him come near to me , Isa. 50.8 . He knows what Grounds he suffer'd upon , and what would be the Issue of his Sufferings ; that the Prince of the World had nothing in him , and Death could not have long Dominion over him .

6. If Christ hath made Restitution , then Remission is unquestionably sure . Sin hath been Condemned in the Flesh of Christ , therefore the Believer must be certainly absolved . God is as righteous now in forgiving , as he would have been otherwise in punishing . He can do it now without any Impeachment of his Justice , Violation of his Truth , or Reflection on his Holiness ; yea all these Attributes sway him to forgive ; because there is full Satisfaction made , all his Demands are answer'd , and he can exact no more ; Payment is accepted , the Surety is discharg'd and taken from Prison , and so your Indempnity infallibly obtain'd on the most honourable Terms . The Believer's Sins are therefore as surely blotted out , as the Unbelievers are written down . 'T is observ'd by some , That the Trumpet of the Jubilee was order'd to begin to sound on the Day of Atonement , and then every Man had his Liberty , and return'd to his Possession , Lev. 25.9 , 10. So hath Christ by his atoning Sacrifice proclaim'd our Release . The Scape-goat sent into the Wilderness , never came back ; but ( as some say ) thrown off from a steep Rock , and notice given by blowing of Horns throughout the Land . The Gospel gives the like comfortable Notice to us , that Christ hath absolutely procur'd our Pardon , and Sin once pardon'd , shall never be remember'd against us .

II. Exhortation .

1. Let none rest contented without Christ . They that can be satisfied in the want of him , never consider what he came about , and of what Concernment that is . When God calls for his Dues , and proceeds in a legal Manner against you ( as he will do , for you are under the I aw , if not under Grace ) How will you render them to him ? Or where will you borrow ? Who can lend you so vast a summ , as is requifite to be laid down ? Whither can you fly for help , above or below , in Heaven or Earth . To which of the Saints will you turn ? Who among them all can by any means redeem his Brother ? They will tell you , that they have not enough for themselves , they must have perisht without relief from Christ , as well as you , what a dreadful reckoning will it be , when the Books are open'd , the whole score cast up , and all your Arrears strictly enquir'd into ? When instead of appeasing God by sufficient Restitution , you must look to be repaid by him with implacable Fury ? Bethink your selves of your Condition , all you that are far from Righteousness : Think what it is , For your Iniquities to be before the Lord continually , Psalm 109.15 . Whereas by coming to Christ , They would be all removed in one Day , Zech. 3.9 .

2. Take heed of detracting from Christ , who does so much for you . He that repairs all our Losses for us , will not give the Glory of it to us , and woe be to us , if we assume the least Part of that Glory to our selves . 'T is Honour enough to us to be free Receivers , but 't is a disparagement to Christ , if we presume in any Respect to be rightful Purchasers . This is to commit a piece of unpardonable Theft , to add to all our other Violences . When God hath raised up such an Horn of Salvation for us , Luke 1.69 . Shall we say , That we have taken to us Horns by our own Strength ? Amos 6.13 . Is the Iniquity of our heels too little for us , that we must back it with such Pride of Heart ? Hath the Work of Faith any Vertue or Power in it self to justifie , or is it the Dignity of the Object , that Faith lays hold upon ? Does our New Obedience make any recompence to God for our Old Sins ? Does any Man in the common Affairs of humane Life imagine to clear himself from former Debts , by paying those of a later Date ? is our Repentance any Reparation for our Offence ? That 's the Duty of a sinful Creature , without the help of any new ( suppos'd ) Law to make it so ; Light of Nature teaches , that 't is a Sin to detain what hath been wrongfully taken , Job 20.10 .

3. Let all that have Christ , be excited to Glory in him . 'T is that which they not only may , but ought to do , Isa. 45. ult. The humbling sight of Sin should not hinder or lessen our Holy Rejoycing in his Salvation . It becometh every one that believeth in Jesus , to lift up his Face without Fear , and without Confusion ; Christ hath Pray'd against it ; ver. 6. of this Psalm , Let not them that wait on Thee oh Lord , be asham'd for my sake , &c. If there be any Cause of shame remaining to a Believer ( as a Believer ) Christs Work must be imperfect , and the reproach will lye at his Door . 'T is a part of our gratitude to Christ to commend him to the World , as one mighty to save . Thus he is daily to be praised , Psalm 72.15 . As he did not hide God's Righteousness within his Heart , so neither must we , Psalm 10.10 . Our Tongues are to Publish his Righteousness , and make honourable mention of it , Psalm 71.16 . It is not more our Priviledge to be invested with it , than 't is our Duty to confess it , and to take all fit occasions of magnifying him for it .

4. Remember your increased Obligations of faithful Subjection to Christ . It would be vilely disingenuous ; and inexcusably Presumptuous to take encouragement from this Doctrine to run up new scores . They that can be guilty of such ill behaviour towards Christ , and wax so wanton against him , shew plainly , that they have no real Part in him . He that hath not the Spirit of Christ is none of his ; Rom. 8.9 . And does this kind of Carriage discover any Thing of the Spirit of Christ ? No surely , but on the contrary , the Spirit of the Devil , who would stain the Glory of our Holy Redeemer , by setting him forth as the Minister of Sin . God will not bear such abominable silth upon the Foundation of his laying ; even a Man would not suffer his Kindness to be so perverted and abus'd , but express his just Resentment of it . If we Sin through weakness , we have an Advocate ready , but if we Sin wilfully , there is no more Sacrifice to be offer'd ; confident Debtors that Care not how they Live , nor what they spend , are not to be countenanc'd ; those Bankrupts whom Christ hath once reinstated , are made very Cautious afterwards .

5. Learn not to Repine at any of your deserved Chastenings . Straggling Sheep can have no Reason to complain , when they pass under the Rod , considering how the good Shepherd was smitten . How can such dry Trees as we are fly in God's Face , when he is hewing of us with gentle strokes , if we did but bear upon our Minds , how the Green-Tree was cloven in sunder ! Know thou that God exactest of thee less than thine Iniquity deserveth , Job 10.6 . Thy Afflictions are moderate , and God deals with thee in Mercy , rather than in Judgment ; and thou hast need of these Things to bridle or reclaim thee , but our Lord Jesus was more roughly handled , who was worthy of the highest Expressions of Love , and never could be cast out of the Bosom of the Father . Christ was not indebted to the Justice of God , and therefore Typisied by an Heifer upon which no Yoke ever came , Numb. 19.2 . And yet how was he prosecuted at the suit of Heaven it self ! Therefore when God deals so favourably with us real Offenders ( as he does indeed at the worst , if we compare our Sufferings with Christ's ) we should lay our Hand upon our Mouths , and calmly bear his restrained Indignation .

6. Follow the steps of Christ , by being meek and patient as he was , under the sharpest Exercises from causeless Enemies . The having of Truth and Justice on our side will not warrant unruly Clamour and Contention . 'T is much better in many Cases for a Man to give up his own Right , than to behave himself unseemly in the Defence of it , so as utterly to break the Bond of Peace , and stain the Credit of his Christian Profession . The Church of Corinth was therefore condemn'd for going to Law before the Unbelievers , for the smallest Matters ; and the Apostle puts it to them ; Why do you not rather take wrong , and suffer your selves to be defrauded ? 1 Cor. 6.7 . 'T is one of the glories of Christ's Disciples to lye down with quietness under the worst of Injuries from unreasonable Men , when they cannot regularly help them , i. e. without Sin and Scandal . In the Case of our good Name ( which is more valuable than great Riches ) when Things are laid to our Charge which we know not , there ought to be an asserting of our Innocence indeed , but yet a bearing of Reproach ; we should disown the guilt , and yet submit to the dishonour . Thus Job would not remove his Integrity , nor let go his Righteousness ( Chap. 27.5 , 6. ) and yet says , That if his Adversary had written a Book , he would take it on his Shoulder , and bind it as a Crown to him , Chap. 31.35 , 36. This is to imitate the Temper and Practise of our Blessed Lord , who readily restor'd what he took not away .

SERMON XVII . February 23. 1697. GAL. IV. vi .

And because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts , crying , Abba , Father .

THE main design of this Epistle is to obviate the dangerous insinuations of the false Teachers , who had crept into the Churches of Galatia , and vehemently urged Circumcision , and the keeping of the Law , as necessary to Mens Justification and Salvation . The beginning of this Chapter is particularly levelled against this Principle ; for here the Apostle shews that the abolished Ceremonies of the former Dispensation were properly suited to their minority and infant State , which required Instruction in spiritual Mysteries by carnal Resemblances , but that now Christ by his actual appearance in humane Flesh , had obtain'd our Freedom from all those Yokes , and put us into a fuller possession of the Rights of Children , even of such as are come to Age , and grown up to riper Years . This is the point which he is pursuing in the Text ; And because you are Sons , &c. or to prove that you are Sons , and dealt with accordingly .

In which words we have something premised , and laid as a Foundation , and some things proposed as the Effects and Consequences of it .

1. Something premised and laid as a Foundation , [ Because you are Sons . ] Here the Adoption of Believers is positively asserted , as a thing in present possession . There are indeed some further Fruits of our Adoption , yet future and expected ; so the Redemption of our Bodies from the Grave at the end of the World , is stiled the Adoption which we wait for , Rom , 8.23 . because the Resurrection to Glory will be an eminent declaration of our Adoption , as Christ was declared to be the son of God with power , by his rising from the dead , chap. 1.4 . but still our Adoption it self is not deferr'd till then ; the Scripture affirms the contrary , 1 John 3.2 . Beloved , now we are the sons of God . So in this Epistle , chap. 3.26 . You are all the Children of God by Faith in Christ Jesus . As soon as we come home to God by believing , we are taken into this Relation ; for the Houshold of Faith is his select peculiar Family .

2. Some things proposed as the Effects and Consequences of this ; partly with reference to the Act of God the Father , and partly with reference to the Act of the Spirit .

1. As to what concerns the Act of the Father , who is plainly meant in that Clause ; [ God hath sent forth the Spirit of his Son into your hearts . ] Here we may consider the Person spoken of , the act respecting this Person , and the Objects that have the benefit of this Act.

1. The Person spoken of ; The Spirit of his Son ; i. e. the Spirit of Christ . So he is call'd Rom. 8.9 . 1 Pet. 1.11 . This Character is given him on this occasion for various reasons .

1st . Because 't is the same Spirit which was in Christ , and which is in all Believers . That one Spirit which abode upon him , resteth upon them also . Though he had a greater Fullness of the Spirit , yet they in their measure are filled with him too .

2dly . By the effectual Operation of this Spirit , Christ is formed in us , and we conformed to him . He fashions the whole Church of the First-born into the lively Similitude of God's only begotten .

3dly . To intimate Christ's procurement of this Blessing for us . We were predestinated to the Adoption of Children by Christ , Ephes. 1.5 . Election is attributed to the Father , but the Son is the Purchaser of what we are elected to . Hence he is said to give power ( or right ) to become the Sons of God to them that receive him , John 1.12 . and 't is by virtue of our union to him that we recover our lost relation to God ; all the Children of God are given to Christ , written in his Book , and ransom'd by his Blood ; for he redeem'd us , that we might receive the Adoption of Sons , ver. 5. of this Chapter .

4thly , To teach us , that the Spirit it self is procured for us by Christ . They that have not the Spirit , are such as have not the Son ; for an Interest in the one , does infallibly carry along with it a participation of the other . Those Rivers of living Water , by which the effusion of the Spirit is express'd , flow out of his pierc'd side : The Holy Ghost had never been sent down from Heaven , if the Son of God had not desecended first to prepare his way .

2. The Act respecting this Person . God hath sent forth . The same word is used with respect to the Son , ver. 4. this act is ascribed to God several times in Scripture , Psal. 104.30 . John 14.26 . and it imports not any change of place , as if he were more distant from the Father when he is thus sent , than he was before ( for he is Omnipresent , Psalm 139.7 . and of the same undivided Essence with the Father ) but it notes only his Commission for some special Work in and upon the Creature .

3. The Objects that have the Benefit of this Act ; Into your Hearts ; i. e. into the Hearts of them that believe . Two things are signified by this ;

1. That the Work here intended , is an inward Work : Ezek. 36.27 . I will put my Spirit within them . And therefore 't is secret , and does not minister to Vain-glory , or carnal Boasting . The Testimony of the Spirit is privately given between him and us ; and the new Name is that which no Man knows , but the receiver himself .

2. 'T is a saving Work . The Residence of the Spirit is appointed not in the Brain , by common unsanctified Gifts , such as Hypocrites may be endowed with , but in the Heart , where all the Habits of Grace are planted , and from whence all the Issues of Life proceed .

2dly . As to what concerns the Act of the Spirit , [ Crying , Abba , Father . ] Here we may examine how the Spirit is said to cry in our Hearts , and what it is which he does cry .

1. How is the Spirit said to cry in our Hearts , when he is sent forth into them ? Ans. Even as God is said to know , when he makes others know ; Deut. 13.3 . So the Spirit maketh intercession for us , Rom. 8.26 . in helping us to Pray for our selves ; and therefore 't is a vain and feeble Argument which some Socinians would bring from this and the like Texts against the Deity of the Holy Ghost . Matth. 10.20 . It is not you that speak , but the spirit of the Father that speaketh in you : i. e. Though your Tongues utter words , yet they could not do it without his assistance and direction , as the principal necessary Cause ; As in this Epistle , chap. 2.20 . I live , yet not I , but Christ liveth in me . The Apostle corrects himself , not as if he were not the true and proper Subject of spiritual Life , but to shew that Jesus Christ was the Spring and Fountain of it . So here the Spirit sent forth into our Hearts is said to Cry , because they cry through his gracious Influence . The Holy Ghost teaches us to pray , but strictly it is we that pray in the Holy Ghost , Jude 20.

2. What is it which the Spirit does cry ? Abba , Father ; i. e. Father , Father . This Repetition may be upon two accounts ,

1. To intimate that both Jews and Gentiles are equal sharers in this Blessing of Adoption ; Therefore the Apostle makes use of two Words in two different Tongues to express the same thing . Abba being a Syriack word , which was a Language then commonly known among the Jews , and that which we render Father , beinga Greek word , which was a Language then commonly used among the Gentiles . Though a Learned Critick ( Capellus Spicileg . ) hath taken much pains to prove that Abba is a Greek word also , and so applied by the Apostle in this place , alluding to the manner of little Children , when they first begin to speak and call after their Parents , which in all Languages , as well as the English , isn earest to the same sound with this word , Abba .

2. To note the strength and vehemency of desire . The doubling of words does frequently signify this in Scripture . Our Lord , in the Garden , when he offered up prayers and supplications , with strong crys and tears , ( as the Apostle speaks , Heb. 5.7 . ) makes use of those very words , so repeated , Mark 14.36 . Abba , Father , take away this cup from me . So on the Cross , My God , my God , &c. So when Elijah was caught up , Elisha saw it , and cry'd , My Father , my Father , &c. 2 Kings 2.12 . And the foolish virgins that came when the Door was shut , cry'd , Lord , Lord , &c. Matth. 25.11 . All which Passages speak a passionate and extraordinary con cernment of Soul .

There are several things which may be learned from hence , which I shall but mention , tho' seasonable enough in an Age so much corrupted by the revival and industrious Propagation of old Errors .

As , 1. That there are Three Sacred Persons in the Blessed Godhead , the Father , Son , and Spirit ; all of them held forth to us at one view , in the compass of this single Verse , yea in that single Clause , God hath sent forth the Spirit of his son .

2. The Spirit is not a Quality , or Operation , but a Person that hath a true and real subsistence of himself ; else this Phrase of being sent forth , could not agree to him .

3. This Spirit proceeds both from Father and Son ; for he is sent by the Father , and he is the Spirit of the Son . There is an Order among the Divine Persons , though no priority of Being ; and according to that Order there is an ineffable mysterious communication from the First and Second Person to the Third . But the chief thing is this :

Obs. The great Gospel Privilege of a Believer's Sonship is not only discern'd , but improv'd by the help of the Spirit of Christ .

Here , I. Shew that a Believer's Sonship is a great Privilege .

II. That it is a Gospel Privilege . III. How this is discern'd by the help of the Spirit . IV. How improved by his help . V. Use .

I. To shew , That a Believer's Sonship is a great Privilege . This will appear in six things .

1. 'T is a Privilege of God's everlasting Kindness ; which is more durable , and therefore more valuable than Life it self . The Favour of God is never wholly withdrawn from those that are once his Children by Adoption . Goodness shall furely follow them all their Days , and continue towards them to Eternity . Earthly Parents may abandon , and be alienated from their own natural Off-spring , but God will not , yea cannot forget them . A Son abides in the House always , John 8.35 . he shall not be disinherited , nor turned out of doors , nor the entail of Covenant Blessings be cut off from him . He is brought into a Relation which shall not be destroyed , and dignified with a Name which shall never be blotted out . If God is pleased to Adopt us , 't is certain that he hath loved us from the beginning , and will to the end .

2. 't is inseparably attended with regenerating Grace . Both these Privileges of Adoption and Regeneration , do constantly go hand in hand . There is a real and a relative change togehter . As the Fathers of our Flesh communicate not only their Names , but Natures to us , so here is a new Birth , as well as a new Title . When God calls us into this honourable State , he begets us of his own Will ; and at the same time that we contract such an Alliance to him , we are also born of him , John 1.13 . It would be a far less Privilege to be a Child of God , if there were not a Divine renewing in the Spirit of our minds connected with it . To remain upon the dead stock of the old Adam still , is a miserable Curse which would mar the Blessing ; but thanks be to God it is not so .

3. The Sons of God are under the Exercise of sparing mercy . There is a sweetness in the Compellation of Father , which agrees to the tenderness of God in dealing with his Children , Mal. 3.17 . I will spare them as a Man spareth his own Son that serveth him . He does not mark their Iniquities , nor revenge them as he might . He does not reckon with them for every Offence , nor rebuke them for any in hot displeasure . He does not strike them with an Arm like God , but chastens them with the Rod of Men. His free Compassion overcomes his deserved Severity ; he would be just in doing , what , out of indulgent pity , he leaves undone . How many wandrings of theirs does he pass over ? what abatements does he make , when sin is visited upon them ? and how gently doth he lift them up , after he hath cast them down ?

4. They are Objects of a peculiar Providence ; both in respect of Care , by preserving them from Ill , and , in respect of Bounty , by supplying them with Good .

1. In respect of Care , by preserving them from Evil. His Children have a place of Refuge , Prov. 14.26 . such an one as others have not . They whom God takes as his own , are received into his Almighty Protection , which the rest of the World can have little ground to hope for . To such the Promne belongs , and to such only ; He shall cover thee with his feathers , and under his wings shalt thou trust , Psal. 91.4 . what a Charge did David give to all his Officers concerning his Son , ( though at that time in Rebellion ) Beware that none touch the young man Absalom , 2 Sam. 18.12 . God is more solicitous for the safety of all his , and therefore he is said to carry them in his Bosom , where nothing truly hurtful can befal them , Isa. 40.11 .

2. In respect of Bounty , by supplying them with Good , even all that is necessary and convenient for them . Whoever want , his Children shall not ; he knows what they need , and when they need it , and always deviseth means for their seasonable Relief . He calls Heaven and Earth to take notice of this ; Isa. 1.2 . I have nourish'd and brought up Children . There is a Table prepar'd for the King's Sons , at which his Mephibosheths eat , 2 Sam. 9.11 . God hath eminently undertaken for their certain and undoubted maintenance ; there is an Emphasis upon it ; Verily thou shalt be fed , Psal. 37.3 . rather than not have a Seed to serve him , he 'll raise Children out of Stones ; rather than they starve , those Stones shall become Bread .

5. They are made joint Heirs with Christ , which is extraordinary indeed , and yet follows upon our being Children , Rom. 8.17 . No Children of God , but what is entituled to a glorious Inheritance , and ( which makes it much more marvellous ) they are made to inherit with our Lord Jesus himself . God calls them into the Fellowship of his Son , 1 cor. 1.9 . to partake of the same Glory which is given to him , to possess the same Kingdom which is appointed to him , to sit upon his Throne , and reign in Company with the Lamb for ever and ever . As if it were not enough for us to reap the Benefits of the Sufferings of Christ , we shall share in his Advancement : the depth of his Humiliation was purely for our sakes , the height of his Exaltation will likewise turn to our account .

6. They have the best and most useful Service from all Creatures , in the invisible and visible World , both those that are above them , and those that are below them .

1. Creatures that are above them do Service to them . Angels disdain not to be their Guardians while they are here , as they are to be their more intimate and perpetual Associates hereafter . Are they not all ( without exception , the highest Orders of them ) sent forth as ministring Spirits , on the behalf of the Heirs of Salvation ? Heb. 1. ult. Who but they can look to be thus attended ? Angels of Light do gladly minister to the Children of Light ; they are deputed by our Heavenly Father to keep us in all our ways , and at last to convey us home .

2. Creatures below them , are directed and over-ruled to serve them also . Every one in God's great House on Earth , shall ( though perhaps without your knowledge , and against your will ) promote the Interest of those that are design'd to dwell in Heaven . As all things are put under the feet of Christ , our elder Brother , Ephes. 1.22 . so we by him recover as much of our lost Dominion , as we have real occasion for . The whole Creation is more subject to the Heirs of God , than to the common Men.

2. To shew that this Sonship of Believers is a Gospel Privilege . It is so in a two-fold sense , by way of opposition to the Law of Works , and by way of composition with the times of the Old Testament . Consider it either way , it is truely and strictly Evangelical .

1. In Opposition to the Law of Works . No Soul was ever invested thereby with this blessed Privilege of Adoption . This is plain , because ,

1. The Law worketh Wrath , and nothing else , Rom. 4.15 . It speaks no Favour to any Son or Daughter of Adam ; it breaths out Threatnings , but is utterly silent , as to Promises . The Language of the Law is Judgment without Mercy , extremity of Vengeance without any mixture of Kindness . Therefore 't is said , that as many as are under the Works of the Law ( who are in the first Covenant , and adhere to it , and rest upon it ) are under the Curse , ( who are in the first Covenant , and adhere to it , and rest upon it ) are under the Curse , Gal. 3.10 . Adoption through Grace , is perfectly concluded by the Law ; it will never make Men Children of God , but pronounces them Children of Wrath.

2. The Law convinces of Sin and Guilt , but gives no Righteousness ; therefore Sonship cannot come by the Law . For Adoption presupposes Justification , and is consequent upon it . The Children of God are all Righteous , with a Righteousness that perfectly answers the Legal Demands , viz. the Righteousness of Christ , For in him shall all the Seed of Israel be justified , Isa. 45.25 . But now all the natural Seed of Adam , before they are adopted to God , are Condemned for want of such a Righteousness . The Law Sentence goes forth against them , and takes hold of them , as Guilty Sinners , that have broken the Commandment , can never keep it .

2. in comparison with the Times of the Old Testament . 'T is true , the Believers in those times were the Sons and Daughters of God , and they challeng'd their Privilege ; Isa. 63.16 . Doubtless , thou art our Father , but yet it was in so defective a degree , that they seem'd more like to Servants than Sons , and were trained up under suitable Discipline . Hence the Apostle says , ver. 7. following the Text , Wherefore thou art no more a Servant , but a Son ; implying , that thou hast been in a kind of servile , but art now Translated , in these New Testament Times , into a more filial , State . Our Privilege of Sonship , under the Gospel , excels in Two Regards ,

1. As to clearness of Manifestation and Discovery . The Children of Princes and great Persons many times know little of the Honour and Hopes which they are born to , till they arrive at some competent maturity : So the Ancient Believers understood a great deal less of Divine Benefits by Jesus Christ , than we do now . They ( like Moses ) had a Veil upon their Faces , we behold with open Face , if compared with them . They were not strangers to the Covenant of Promise , but their acquaintance with the things promised fell very short of ours . All that is freely given us of God , is now made more known , and plac'd in a better Light .

2. As to Fulness and Amplitude of Enjoyment . The Merit and Influence of Christ's Death in all Points extended backwards , as far as the First Ages of the World , wherein any Believers lived ; but the Fruits of it then did not so abound , as since his coming . The Spirit was shed abroad and pour'd out then , but not so richly and liberally as now . He was given then more sparingly , now in a larger measure . And consequently their Fruition of this blessed Sonship was not equal to ours ; though they had such a Privilege , they could not use it with so much advantage . They were like Heirs in Childhood , that have only some smaller allowance during that time ; we are like those upon the edge of Manhood , who have more of their Estate in their own Hands .

III. How is this Gospel-Privilege discern'd by the help of the Spirit ? How do we come to know that we have it , through the sending of him into ours Hearts ?

Answ. In six Propositions .

1. The Spirit of God in his dealing with Souls , does not ordinarily begin as a Spirit of Adoption , but rather as a Spirit of Bondage . This seems to be hinted , Rom. 8.15 . You have not received the Spirit of Bondage again to fear ; but you have received the Spirit of Adoption , whereby we cry , Abba , Father . This was written to actual Believers , those that were called to be Saints ; and their not receiving of the Spirit of Bondage again , after they had received the Spirit of Adoption , supposes they had so received him before . The Spirit of Bondage and Adoption , are one and the same Spirit , distinguish'd only by various Operations , noting two different Effects of the same Cause . Now usually the former of these does precede and introduce the latter ; while the Spirit is making use of the Law to bring us to Christ , we see our selves in a miserable undone Condition , when he hath fully brought us to Christ by the Ministry of the Gospel , the Scene is alter'd , and we perceive our selves to be the Seed which the Lord hath Blessed . Strong Cordials are not so fit to be immediately pour'd into foul Stomachs : There is a shaking which goes before the Establishment ; a making of Trouble before the speaking of Peace ; a Storm raised in the Soul before a comfortable Calm : As Manasseh was taken first among the Thorns , and bound in Fetters , and carried to Babylon , and then knew the Lord , 2 Chron. 33.11 , 13. And as Joseph was sold for a Servant into Egypt , and laid in Irons there , which made way for his Enlargement and Preferment , Psalm 105.17 , 18. &c. so does our Exercise under a Spirit of Bondage tend to Liberty by the Spirit of Adoption , if we are the Called according to God's purpose .

2. The time of our continuance under a Spirit of Bondage , before we receive the Spirit of Adoption , with the degrees and measures of its working , is very different and uncertain . Some know more of the Terrors of the Lord than others , and some are held longer in Prison before they are brought out ; though no Soul knows more , or is held longer , than God sees needful to its thorough Humiliation . We must be laid low , and yet we shall not be quite sunk . God's wounding and healing of our Spirits is not always performed with the same speed ; as all Convictions are not alike sharp . God does not limit himself in this case to any stated Rules which are known to us , but acts as he thinks fit , towards various Persons . He hath said he will not contend for ever , but yet we cannot punctually tell how long he will contend . His dealing with one Soul must not be alledged as the exact Pattern of his Dealing with another . Some Dispositions are more rough and stubborn , some sins have been more hainously aggravated ; perhaps their Chains may be the heavier , and not so soon taken off . Common Parents consider the Tempers and Crimes of their several Children , and proportion their Rebukes accordingly .

SERMON XVIII . March 9. 1697. GAL. IV. vi .

And because ye are Sons , God hath sent forth the Spirit of his Son into your Hearts , crying , Abba , Father .

3. THE Spirits usual way of evidencing our Sonship to us , is nbot by any vocal Testimony , or immediate Revelation . Every Servant must not look to be as his Lord in this respect , who had the Spirit of God visibly descending upon him at his Baptism , with a voice from Heaven , saying , This is my beloved Son , &c. Matth. 3.16 , 17. What sudden Divine Suggestions to this purpose , filling the Soul in a moment with extraordinary Joy , may be sometimes afforded to some peculiar Persons at peculiar seasons , I will not dispute ; it may be , when a Soul is under strong and violent Temptations from Satan , to throw up all its hopes ; or after long Attendance upon God in some soleme secret Duties , or before our Entrance upon some very difficult and hazardous publick Services ; but such things are not commonly to be expected . God does not tie or confine himself to ordinary means , but yet he generally makes use of them , and works by them . 'T is possible some may be wone without the Word , 1 Pet. 3.1 . but yet the most are born again by the Word , chap. 1.23 . so 't is possible , that the Spirit may in some cases reveal himself to our Comfort without the Word ( though never against it ) but this is not the Method which he commonly takes .

4. The usual way of the Spirit in the declaring and confirming of our Sonship to us , is by a particular powerful Application of Gospel Promises to us , and an illustration of his own Fruits in us .

1. By an Application of Gospel Promises . There are many Promises to the same Effect with that , 2 Cor. 6.18 . I will be a Father to you , and you shall be my Sons and Daughters , &c. This avails but little to us , till by a Spirit of Faith we are enabled to take hold of it ; 't is great and precious in it self , but we are not at all the richer , till it is applied and set home with a mighty power upon the Soul ; then 't is an inestimable Treasure , a Mine , a Spring of everlasting Consolation . The Spirit takes of Christ's , and shews them unto us ; not only Christ's things , but Christ's words too ; and that word among the rest , John 14.8 . I will not leave you comfortless , Gr. Orphans . Such a word as this is enough , if he do but imprint it .

2. By an illustration of his own Fruits . These are the Marks of our Adoption which the Word refers us to , and so the Spirit speaks according to the Word , in helping us to argue from them . As the Grace of God in Truth , is by his Operation , so the discovery of the Truth of Grace , is by his Light reflected upon it ; that Christ formed in the Soul may be even felt , as when the Babe leaped in Elizabeth's Womb , at Mary's Salutation , Luke 1.44 . The Spirit of God submits his witnessing Act to be tried by what he hath wrought in us , which is no more dishonour to him , than it was to Christ , who requir'd the Jews to believe him for his Works sakes , John 14.11 . As Jacob's Sons pointed him to the Waggons which Joseph sent , for a proof that he was alive , Gen. 45.27 .

5. The Spirit of God is very Arbitrary , both in the giving and continuing of his Divine Testimony . He is an infinitely free Agent as to both ; He shines as well as breaths upon whom he pleases , and when he pleases .

1. The Spirit acts Arbitrarily , after a Sovereign way , in the giving of this Testimony concerning our Adoption . The Liberty of the Divine Will appears in the Communication of Grace , and yet more in the dispensing of Comfort . The Spirit of God is not at our command , any more than the Wind which Christ compaes him to , and which God is said to gather in his Fists , Prov. 33.4 . and to bring forth out of his Treasure , Jer. 10.13 . He is not such a Witness as Men may summon and produce to clear and strengthen their Cause in Humane Courts , who sometimes are oblig'd under certain Penalties to appear and give in their Evidence . There can be no necessity laid upon him ; as God sometimes holdsl his peace and is still , when he might answer by terrible things , so the Spirit of God might be silent in our Hearts , when he cryes , Abba , Father .

2. The Spirit Acts after the same Arbitrary manner in the continuing of this Testimony , after 't is once given . He can weaken and abate it , he can suspend and with-draw it , at his own Pleasure . He that bears Witness at one Time , may not do it at another . Evidences may be darken'd and obscur'd , which were very bright and plain ; hidden Manna , like that in the Wilderness , is not constantly gather'd every Day ; but very often is like that Vessel , in Peter's Vision , which was let down thrice to the Earth , And then received up again into Heaven , Acts 10.16 . This makes the Ebbings and Flowings in our Hopes and Joys .

6. The Spirits testifying of our Adoption is therefore distinct from our Adoption it self , and not indispensibly Essential to it . The Truth of the Relation does neither include , nor depend upon our Knowledge of that Relation . A Man may be really a Child of God , and not know himself to be so by the infallible Declaration of the Spirit of God ; he may have ( as Job had , Chap. 16.19 ) A Witness in Heaven , and a Record on high , and yet want a legible Copy of it in his own Bosom for his present Satisfaction . The Spirits witnessing is not that which makes us the Children of God , but supposes us to be so before ; he Witnesses that we are Children , and therefore we are not the less Children , though he should not Witness it . We should lose the Comfort of our Sonship very much indeed , but the fundamental Priviledge it self would remain however . Things which for a while are not perceiv'd to be , do not therefore cease to be ; we may be taken into the number of the Sons of God , and yet want the Manifestation of our being such ( Rom. 8.19 . ) I speak not this to discourage any in the least from looking after the clearing up of these Matters as much as can be to their own Souls , but to prevent those from being too much discouraged , who are yet kept in the dark by God ; that they may not conclude positively against themselves , but rather take Courage with the Church under the hidings of God's Face ; But thou art our Father , Isa. 64.7 , 8.

IV. How is this Priviledge of a Believer's Sonship improve'd by the Spirit 's help ? The Text seems to have a special Reference to Prayer , and to our Challenging and Pleading of this filial Relation in that Duty . I shall endeavour the opening of this Point in these eight Things .

1. That the Spirit of Christ is particularly promis'd and given as a Spirit of Supplication , Zech. 12.10 . His Influence is eminently needful in this Service . We should never sind in our Hearts to Pray one acceptable Prayer to God throughout our Lives , if the Spirit did not put it into our Hearts first . We cannot speak to God in any Language which he will hear , upon any occasion whatsoever , without the Spirits Direction . They are all vain Words , which are not of his Teaching ; the froth and scum of Man's Invention , which however esteemed among Creatures here below , bears no Price at all in Heaven . Every Petition which the Father receives , is dictated and drawn up by the Holy Ghost . God never inclines his own Ear , but when he thus prepares our Hearts : Except this Advocate be at Work in us , there is no finding of Audience with him . And therefore they that prophanely renounce all Supplication in and by the Spirit ( as some have done ) may as well go a little further , and lay aside all Supplication in general ; for whatever Prayer they pour out , is as Water spilt on the Ground .

2. Effectual Prayer , such as the Spirit teaches and helps us in , is put up to God as a Father . Jesus Christ is a Pattern to us ; and if we examine the style of his Prayers , we shall find , that they are all grounded upon this Relation . Mat. 11.25 . I thank thee , oh Father , &c. which Title is repeated , ver. 26. Even so Father , &c. John 12.27 . Father , save me from this Hour . Father , glorifie thy Name . And no less than six Times over , Chap 17. Again in the Garden , Mat. 26.39 . O my Father , if it be possible , &c. Yea , some of his last Words upon the Cross were in the same strain , when he came to give up the Ghost , Luke 23.46 . Father into thy Hands , &c. And that we might not think , this was proper and suitable to him only , the Directory which he gave to his Disciples , is so likewise : After this manner Pray ye , Our Father , &c. Mat. 6.9 . When the Scripture speaks of making Supplication to our Judge , Job 9.15 . We must understand it of Praying that he would not deal with us as a Judge , Psalm 143.2 . Enter not into Judgment , &c.

3. The Praying Dispositions of Children are first infus'd into them by the Spirit . Every Babe in Christ is furnish'd with them , and as he increases in spiritual Strength and Stature , they grow up with him . Children naturally apply themselves to their Parents for what they want , rather than to other Persons ; and this also is natural to all the Children of God . 'T is a part of their new Nature , which is the Work and Product of the Spirit . He that hath not a Divine Principle in him , which leads him to call on the Father , deserves not to be call'd a Christian . Assoon as the Soul is born again , it crys , and its cry is immediately to him whom it is born of . This cry is renewed every Day , several times in a Day ; for there is an Habit of this kind emplanted in the Soul , which puts forth it self in frequent Acts. The Spirit 's quickening is always accompanied with inward groaning ; so that , where no such groans are , we may be sure that Death hath Dominion still , and the Man hath not begun to Live .

4. The Spirit fills the Mouth with Arguments in the very Act of Prayer , such as are fit to be us'd and urg'd to a Father . Holy and humble Argumentations with God , are truly the very sinews of Prayer , wherein its great Strength lies . It does not so much consist in the bare proposing of our Requests to God , as in the alledging of proper Pleas for God's answering and fulfilling of them . Such as that of the Church , Isa. 63.15 . Where is the sounding of thy Bowels , and of thy Mercies towards me ? are they restrained ? This is Connected with their . Claim of God as a Father in the next Words twice , ver. 16. A fatherly Relation speaks Tenderness and Compassion , Psalm 103.13 . Like as a Fasther pitieth his Children , &c. Whoever are void of Pity , Fathers are wont to put on Bowels ; or if the Fathers of our Flesh should be unnatural , the Father of our Spirits cannot be so ; and therefore this was a very apt and agreeable Plea , which the Spirit of God hath Register'd for us . Whatever you need to have done , intreat of God to do , as becomes a Father .

5. The Spirit enables us to go to God as a Father , with Confidence ; for whom can Children repair so freely to , as to their own Parent ? Whom can they with so much certainty expect Relief from , as from him that begat them ? Therefore as we have Access by one Spirit unto the Father , Eph. 2.18 . So we are said to have boldness and access ; or access with boldness , Chap. 3.12 . The Command of God is to ask in Faith ; to trust him and depend upon him for the seasonable Accomplishment of all our regular Desires ; and this dependance is as much our Duty , as Subjection is ; and it is every whit as difficult , yea as impossible to be perform'd , without the help of the Spirit . 'T is far easier to utter many thousands of Petitions before God , than to lift up one to him believingly . But when the Soul is strengthen'd with all might by the Spirit in this Duty , all the workings of unbelief are instantly subdued ; Doubts and Fears of our Acceptance and Success are made to vanish ; like Shadows that fly away upon the Appearance of the Sun .

6. The Spirit instructs us how to Address our selves to God as a Father with becoming Reverence . There must be a mixture of this with our Considence , or else we abuse our Priviledge , instead of improving it . The same Spirit is a Spirit of the fear of the Lord , as well as of Faith , Isa. 11.2 . We are not to make so bold with God , as not to stand in awe of him . The Freedom which God allows us in his Presence , is not a rude Familiarity ; this is not Child-like , for a Father ought to be respected by those that descend from him . He must be consider'd as a Superiour , and honour'd accordingly ; and the more Kind and Indulgent he is , the more Honour is due . Any behaviour that betrays a slight esteem , or a presumptuous Contempt of God , is offensive to him ; and they that carry themselves so , have Reason to try and condemn the Spirit which they are acted by . He is our Father in Heaven , and we his Children on Earth , Eccles. 5.2 . He sits upon a Throne , and we must remember that we Worship at his Footstool .

7. The Spirit stirs up filial Affection to God in Prayer . This makes it a delightful Exercise , as indeed it should be . Do Children count it a burdensome Task to go to a Father , or are they not rather glad of the Opportunity of Converse with those that are so dear to them ? A Slave indeed hath an Aversion to the Presence of his Lord , as the Bond-woman , When Sarah dealt hardly with her , fled from her Face , Gen. 16.6 . But when a Child hath to do with a tender Parent , 't is quite contrary ; 't is sweet Employment to pour out the Soul into a Father's Bosom . We set about it with Pleasure , and a Pleasure which exceeds the Fruition of any Creatures whatsoever . The Spirit of Adoption is a Spirit of Love ; and this Love breaths out it self in Holy Desires to him . The Soul loves to commune with him , for his own sake , even though we could suppose ; that there were no pressing occasion for it ; it loves to visit him not only in Trouble , when Necessity drives , but at all other Times , being drawn by internal Motives .

8. The Spirit helps us to Pray with unwearied Fervency . It behoves us so to do , when we are dealing with a Father , who will certainly be won and prevail'd upon , how deaf or regardless soever he may seem to be for a Time Dull and stupid formality does not suit with the Relation wherein we stand ; where we look for cold Entertainment , 't is apt to cool our Requests ; but Esau's Opinion of his Fathers Favour , made him the more earnest for his Blessing , Gen. 27.34 , 38. The Children of God are baptized with Fire , their Hearts burn within them , and it would be strange , if their Words should freeze . Theirs is not an Artificial Zeal , which is quickly spent ; but a Zeal which holds out , till the desire comes ; and by this means they are always Conquerors ; and as 't is said of I uther ( Iste vir potuit apud Deum quicquid voluit ) they can do what they will with God ; they will take no denial , but wrestle and strive , till they have obtain'd . All this is done by the Assistance of the Spirit of our Father .

V. Vse .

I Information .

1. The Love of God is to be seen and admir'd in our Adoption , as much as in any Thing besides : The Love of the Father in predestinating us to it , the Love of the Son , in procuring it for us , and the Love of the Spirit in testifying it to us . 'T is God's loving us as Children , which is the Foundation and Root of all our Love to him as a Father ; for his Love descends , before ours ascends . 'T is marvellous that God should answer to any such Name , when we call him by it , and that he should give us any such Name himself , the Apostle breaks forth into a kind of Ecstasie and Ravishment of Spirit , when he consider'd it ; 1 John 3.1 . Behold , what manner of Love the Father hath bestowed upon us , that we should be called the Sons of God ? That in the Place , where it was said to us Gentiles , Ye are not my People , it should be now said , You are the Sons of the Living God ? Hos. 1.10 . Rom. 9.26 . Are such vile Prodigals as we , Worthy to be call'd his Sons ? Luke 15.21 . That cannot be suppos'd ; nor is it for want of other Objects ; that he bestows this Favour upon us . He hath an Eternal Son , in whom his Soul delighteth , whom he possest with Infinite Joy before all his Works of Old ; or this Favour might have been directed to fallen Angels ; but God hath preferr'd us Inferiour Creatures to that which they are excluded from .

2. The Dignity of Believers excels all the Titles of Honour in the World ; 't is of a more glorious Nature , and confirm'd by a greater Testimony . By Faith , Moses refused to be call'd the Son of Pharaoh's Daughter , though Pharaoh was a mighty Prince , Heb. 11.24 . It pleased David to be Son-in-law to the King before he was so , but he found little Comfort in it afterwards , 1 Sam. 18.26 . These Relations to the greatest of Men , are poor trifling , mean and empty Things , in Comparison of Believer's Relation to God . Magistrates are called Children of the most High , because they bear some little faint Representation of God's Authority , Psalm 82.6 . But the least of Christ's little ones are God's Children in a sublimer Sense . 'T is Ten Thousand Times more honourable to be a Child of God , then Lord of the whole Earth .

3. Walking after the Commandments of Men is a very ungrateful requital of God . Certainly we owe most Duty , where we receive the greatest Priviledge ; and what can Men do for us , to be compar'd with what God hath done , that we should pay any Homage to them , in Opposition to him ? 'T is basely disingenuous for Children to regard what others say , more than the Injunctions of their own Parents . The Sense of this unspeakable Benefit of God's adopting us to himself , is enough to restrain us from yielding Obedience to Men , that is inconsistent with our Obedience to God . This is the meaning and scope of that Caution given by Christ ; Mat. 23.9 . Call no Man your Father upon Earth , for one is your Father , which is in Heaven . That one God whose Children we are , hath the only Supream Title to our Allegiance .

4. The possibility of Assurance , one would think , should be without all Controversie . To call it in Question , is to give the lye to this very Text , and to cast a blasphemous Reproach upon the Witness of the Spirit . 'T is matter of rejoicing , to have the single Testimony of our own Conscience for us , 2 Cor. 1.12 . For Conscience ( as one says ) is like a kind of Eccho which makes our spiritual Actions resound , after they are past and gone from us ; but when we have the concurrent Testimony of the Spirit of God , this makes our Joy a great deal more full , Rom. 8.16 . The Spirit it self beareth Witness with our Spirit , that we are the Children of God . The Spirit is more present and conversant with the Soul , than the Soul with it self , and is better acquainted with its State ; He knows every Child of God by Name , and therefore is best able to make us know , if we are such ; if an Angel from Heaven were sent to tell us , it would not be so sure , The Spirit that beareth Witness of those things , is Truth in the abstract , 1 John 5.6 . Some may be deluded by a lying Spirit , instead of him , but does it follow , that there must be no Persuasion which comes of him that call us ? Because there are Counterfeits in the World , are there no Realities ? So , the Assurance of the strongest Believer's may not be compleat perhaps , but is it therefore not true ? Our Graces , the Fruits of the Spirit , are all imperfect , but that does not make them false and feigned ; and Perfection in Comfort is above the standard of this Life , as well as in Holiness .

II. Exhortation .

1. Enquire into your own Adoption . 'T is not a Priviledge common to all , see whether you have just Cause to apprehend that 't is yours . The World hath a mixt Multitude in it ; there are Sons of Belial , and Children of the Devil , as well as of God , 1 John 3.10 . There are Strangers and Dogs , as well as Children . And there be many who are called the Children of God , and are not so indeed ; being such only by visible external Profession , as they were , Gen. 6.2 . We deceive our selves , if we are satisfied with this , for this will be of no more Advantage to us , than the National Adoption which once belong'd to the Jews , is useful to them ; with Respect to which the Apostle positively says , They which are the Children of the Flesh , are not the Children of God , Rom. 9.8 . Think not that 't is enough to be Christians outwardly ( any more than to be Jews outwardly ) but look after a real Change of State .

2. Apply your selves to God for this Benefit , if yet destitute of it . Consider what miserable helpless Creatures you are in your present Case , like a wretched Infant that is cast out into the open Field , in the Day that it is born , Ezek. 16.5 . Go and bemoan your Case at the Foot of God ; And as Abraham said to him , Lord God , what wilt thou give me , seeing I go Childless , Gen. 15.2 . You may much better say , what wilt thou give me , seeing I go Fatherless ? What canst thou give that I can receive any Comfort in ? Tell him , that you can never call your selves Happy , till you can call him Father , and that you desire nothing besides this , in Comparison of it . The Chief of Sinners may take Encouragement from that blessed Text , Jer. 3.19 . Justice seems to argue against it in the former Part of the verse , and Mercy concludes for it in the latter .

3. Take heed of grieving the Spirit , you who have this Benefit , that you may not lose the comfortable Sense of it . This depends upon his sealing Work ; and therefore provoke and offend him not , if you would keep the Impression clear , Eph. 4.30 . Two Things are especially grievous to the Spirit , which we should beware of , neglecting his Motions , and opposing his Testimony .

1. Neglecting his Motions . When he stirs us up to seeking of God , and any Act of Communion with him , we should stir up our selves . It is a part of the Character of God's Children , to regard the Spirit 's Conduct , Rom. 8.14 . As many as are led by the Spirit of God , &c.

2. Opposing his Testimony . The indulging of unbelief in our own Hearts , is a Contradiction to the Spirit 's Witness . He is sent forth to cry , Abba , Father , unbelief says nay , God is not so unto me . It will be helpful to Souls in such Temptations , to look to God as the Father of our Lord Jesus Christ , for this will bring them to Eye him as theirs also . See John 20.17 . Eph. 1.2 , 3. That Promise seems to concern both Christ and the Believer too ; Psalm 89.26 . He shall cry unto me , thou art my Father , &c. You may venture to say that after Christ , which otherwise you could not .

4. Evidence the Truth of your Sonship unto others . Make it appear that there is indeed a substantial Difference between you and the Children of this World in every Thing that hath a respect to Sin and Duty . If you do as others do , they will have Reason to suspect that you are not what you pretend to be . The Jews were not to disfigure themselves , like other People , because they were the Children of the Lord their God , Deut. 14.1 . Let your spot therefore be the spot of his Children ; let his Image be seen upon you , as well as his Name , that you may ( like them , Judg. 8.18 . ) Resemble the Children of such a King . You must be Followers , and Imitators of God , Eph. 5.1 . Or else you will give occasion to Men to think you a spurious Brood . You must be blameless and harmless , and without rebuke ( exemplary and inoffensive ) in the midst of a perverse Nation ; for so are the Sons of God , Phil. 2.15 . Disorderly Children are a shame and scandal to their Parents ; therefore Credit the Relation wherein you stand , by a strict and regular Deportment . Particularly ,

1. By a sober and thankful use of every Mercy . Wanton Prodigals that wast their Substance and mispend their Portion , are a dishonour to God's Family , and deserve to be renounc't . Your Father expects that all which is given by him , should be improved for him . Men reckon it barbarous and unnatural , if their Children turn Rebels against them with the Estates which they bestow upon them .

2. By a patient and humble bearing of every Affliction . Not that a Fathers Anger is a Light thing , and to be despis'd ; they must be very profligate that think so ; but all his Rebukes should be receiv'd with great Submission . Nor must they drive us from him , but make us come the nearer , and cling the faster to him ; considering that God's Corrections endur'd in a right Manner , are Proofs of our Legitimacy , Heb. 12.6 , 7 , 8.

3. By a reconcileable and forgiving temper towards the worst of Men. Mat. 5.9 . Blessed are the Peace-makers , for they shall be called the Children of God . So ver. 44 , 45. Love your Enemies , bless them that Curse you , do good to them that Hate you , &c. That you may be the Children of your Father which is in Heaven , &c. For this is to transcribe his Pattern , and do as he does .

4. By living in Love with all our Holy Brethren . They do not walk worthy of such a Relation as this is , that shew any Unchristian bitterness , or unreasonable strangeness towards those that are of the same stock with themselves . Let us check our selves in this Case with those Words of the Prophet , Mal. 2.10 . Have we not all one Father ? Why do we then deal treacherously every Man against his Brother ? To Conclude , Brotherly Kindness is the necessary Duty of all God's Children , and a necessary Token to convince all others that we are so .

SERMON XIX . May 18. 1697. EPHES IV. vii .

But unto every one of us is given Grace according to the measure of the Gift of Christ .

AS it is the Apostle's manner in his other Epistles , to mingle Exhortations to Holiness , with Explications of Faith , so here , having in the three former Chapters of this Epistle given some account of the Gospel Doctrine , he does in the three latter stir up to suitable Practice . In the beginning of this Chapter he presses worthy Walking with respect to those Instances of Humility , Meekness , and Christian Forbearance , as things which have a special Influence in the furthering of Unity and Peace . To enforce this , he makes use of two sorts of Motives .

1st . He argues from several things which are one and the same in the Church of God ; which do all tend to fasten and engage us to one another : ver. 4 , 5 , 6. There is one Body , and one Spirit , &c.

2dly . He argues from those things in which there is a diversity , viz. The Graces of Believers ; for their Diversity is also an Argument to Love and Concord . This is the Subject of the Text , But unto every one , &c. The manner of proposing this Argument , with the Particle But , plainly shews that the Apostle here designs to prevent an Objection , from God's unequal Distribution of Grace , which corrupt Nature is very apt to make an occasion of Division , whereas indeed , if well considered , 't is rather a strong and powerful Bond of Union ; for seeing every one hath his several Graces from God , and no one hath all , it follows , that we are mutually indigent of each others Assistance , and ought to be mutually Useful in affording it ; if one hath that Grace which another wants ; and if one wants what another hath , they should therefore agree to be helpers of their Brethren in Christ ; all Grace being dispensed by the same Benefactor , proceeding from the same Author , and referring to one general End .

In the Words we have Four Particulars .

1st . The thing spoken of , [ Grace ] : This is a word which hath various Significations in the Scripture : Sometimes 't is put for Grace in God , his Mercy and Kindness , Favour and good Will , in opposition to our own Works , or any thing in the Creature ; so Eph. 2.8 . We are saved by Grace , &c. So we read of the Election of Grace , Rom. 11.5 . and Justification by Grace , chap. 3.24 . For this is the Foundation and Principle of all that God doth for us ; we must still cry , Grace , Grace to it . Sometimes 't is put for the Doctrine of Grace , i.e. The Gospel which is truly and strictly so Gal. 5.4 . You are fallen from Grace . 1 Pet. 5.12 . This is the true Grace of God wherein you stand . Sometimes 't is put for the Fruits and Effects of the Grace of God in us , and they are twofold , Common Gifts , or special Graces .

1. Common Gifts ; which Salvation may be separated from . Thus Paul expresses his Call to the Apostleship often , by the Grace given to him , Rom. 1.5 . Chap. 15.15 . 1 Cor. 3.10 . Gal. 2.9 . Ephes. 3.7 , 8.

2. Special Graces ; such as always accompany Salvation , or carry Salvation in them . Thus a charitable Disposition to relieve the Needy , hath the Title and Character of Grace , 2 Cor. 8.6 , 7. 'T is probable that Grace may include both Senses , but I shall chuse to speak chiefly of the latter .

2dly . The way of Communication , [ Is given . ] 'T is not due or owing to us ; God is not oblig'd to impart any thing to us , but he freely promises , and freely bestows it . He freely gives us all things , Rom. 8.32 . 1 Cor. 2.12 . 't is all voluntary , that which he might have righteously refused to do . Of his own Will he first dispenses the Grace of Conversion , and afterwards for our progressive Sanctification . His Justice does not bind , but his Goodness moves him to it . If he had left all Mankind lying in Wickedness , as well as those whom he passed by , he had been a God without Iniquity . There was no reason why he should Restore what we had lost , and Repair what we had defac'd , but because he would .

3dly . The Persons that are the Receivers , [ To every one of us . ] i. e. Either ,

1. To all actual Believers , that are or have been since the beginning of the World . To every one that now hath Grace , or that ever had it , it was and is given . So some interpret John 1.9 . Every Man that cometh into the World , and is enlightned , is enlightned by him . Or ,

2. To all his chosen Ones , even to the end of the World . All that are given to Christ , shall receive Grace from him . Whom he did predestinate , he also will call , Rom. 8.30 . They to whom Grace was given in the Eternal Purpose of God before the World , shall be most certainly partakers of it in time .

4thly . The original Spring or Pattern of it , [ According to the measure of the Gift of Christ ] This may be taken either way ,

1. As denoting the Spring of this Grace : i. e. according to the Liberality and Munificence of Christ , and in the measure which it pleases him to give . This Construction is favoured by the next words , which are a Citation of Psal. 68.18 . He gave Gifts unto Men.

2. As intimating the Pattern of this Grace . Christ is not only the Giver , but the Exemplar of it . There is some Correspondence between the Grace in Christ , and in us . So some understand that , John 1.16 . Grace for Grace . As there is a Shadow and Reflection in the Glass , which answers to the real Face ; as in a well drawn Copy , there is a resemblance of that which 't is drawn from ; and as the printed paper contains the Stamp and Signature of those Letters which are set in the Press , so there is some kind of analogy and likeness betwixt Christ's Grace and ours .

Observ . There is a Grace given by Christ to every one that belongs to him , bearing some proportion and similitude to that which was conferr'd upon himself . Here , I. Shew what Purposes this Grace serves for . II. Wherein it appears to be given . III. How given by Christ . IV. After what Manner given to every one that belongs to Christ . V. What Proportion and Similitude does it bear to his Grace . VI. Use .

I. What Purposes does this Grace serve for ?

Ans. All is included in these two Things .

1. For the fixing of Holy Principles . This is what the Apostle calls the establishing of the Heart with Grace , Heb. 13.9 . There can be no steady walk with God , till this is done . If we be not transformed by Grace in the renewing of our Minds , all other Changes and Alterations signifie nothing , and will come to nothing . This only infers a real change of the Man ; for the Man is , according as his Principles are , and sooner or later they will be Operative , and discover themselves . A gracious Person is one endowed with gracious Habits , and settled in a gracious State . It is the Seed abiding in us , which denominates us truly alive to God , or else we are no better than Carkasses at the best , that are cover'd with Flowers or embalm'd with Spices , to keep them from being noisome and offensive to others .

2. The producing of Holy Actions . Where Principles are first fixed , these Actions flow as a pure stream from a clear Fountain . When the Sinner is turn'd into another Man , he naturally steers another Course . And when he is under the Dominion of Grace , he is not so apt to be drawn aside by contrary Temptations , as one that is got no further , than the external Rules and Precepts of Morality . 'T is only the Grace of God , which effectually teaches to deny ungodliness and worldly Lusts , Tit. 2.11 , 12. This is the prevailing Antidote against practical Atheism , and all manner of licentiousness and sensuality . Hereby we serve God acceptably , Heb. 12.28 . And hereby we have our Conversation in the World towards other Men , so as to gain the rejoycing Testimony of a good Conscience , 2 Cor. 1.12 . Such Fruits of Righteousness does the Root of the Righteous always yield .

II. Wherein does this Grace appear to he given ?

Ans. Two ways .

1. If we consider the Matter in general ; it must needs be given , because the Creature is in no Capacity to claim it as a debt . For ,

1. The Man that hath no Grace , can do nothing to deserve it . Nothing that 's done by the strength of Nature , can Merit the infusing of a supernatural Power . Nature and Grace differ in kind ; and Grace is of a kind more Superiour to Nature , than Heaven is to Earth . There is no Affinity or Comparison between Flesh and Spirit , and consequently none between that which is born of the Flesh , and that which is born of the Spirit , John 3.6 . What we bring forth in a State of Sin , is all after our own likeness ; and can this qualifie us for being Created again after the likeness of God ? All antecedent Dispositions and Preparations rise no higher than the carnal Standard ; they are still but dead Works , which fall infinitely short of a Divine quickening . If Glory is not to be procur'd by the most vigorous Exercises of Grace , much less Grace by the utmost endeavours of Nature .

2. We are so far from deserving Grace , that naturally we do not desire it . Wheresoever Grace is sincerely desir'd , the good Work is begun . To will is not present with us , till God hath wrought it . Whoever covets to partake of God's Holiness , does in some Degree partake of it already . There is an Enmity and Opposition in corrupt Nature to the Work of saving Grace ; instead of asking and seeking after it , we refuse and reject the offers of it , and rise up in Arms against it , before God hath subdued us to himself . How can we suppose that the Old Man should ever crave to be crucifi'd , and reigning Sin affect to be depos'd ? We may as well think , that the Devil should wish the Subversion of his own Kingdom as that unrenewed Nature , and sinful Flesh should desire the Destruction of it self .

3. We are so far from naturally desiring Grace , that we are not deeply sensible of our want of it , till God hath made us so . By a deep Sense , I mean , a feeling Apprehension both of our being destitute of Grace , and being undone without it . Now this is imprest by the Spirit of God , where-ever it is . Graceless Persons either do not know their Condition to be so sinful , or not so miserable , as it is ; they think themselves to have , what they have not , or else they are Content to want it , as if there were no need of having it . How then can he deserve a Cure , who fancies himself so whole , that he hath no occasion for a Physician ? Or who thinks himself bound to bestow an Alms upon one that is too Proud to beg ; and will not own his Necessity , but says , he is Rich enough ? This is our Case with Respect to God .

2. If we examine the Matter more particularly ; there are several express Instances in Scripture , which make it out to us . As

1. The Spirit of God , who is the immediate Operator of all Grace in us , and therefore call'd the Spirit of Grace , Zech. 12.10 . Is said to be given us , Rom. 5.5 . 1 John 3.24 . Or else 't is impossible , that ever we should receive him . Receiving implies a giving , A Man can receive nothing , unless it be given him from Heaven , John 3.27 . And therefore the World cannot receive the Spirit , because he was never promised , nor is he given to the World , Chap. 14.17 . Jesus Christ is not more the Gift of God to poor Sinners , than the Spirit is ; they are both equally glorious Persons , and unspeakable inestimable Gifts . The Communication of the Holy Ghost is as great an Act of Bounty in God , as the Exhibition of his Son .

2. The New Nature , which is inclusive of all Grace , is represented in Scripture as a Gift , Ezek. 36.26 . A new Heart will I give you , &c. I will give you an Heart of Flesh . This new Heart , and Heart of Flesh does vertually comprehend in it every Grace , for all the habits of Grace are infus'd at once , not successively one after another ; they are all really inherent when we are first made new Creatures , though not all on a sudden eminently visible . Now this new Heart which constitutes a new Creature , is absolutely given ; so the Covenant runs . God does not say , I will give it you , upon such and such Terms , if you do thus and thus , but I will give you , &c. If it were a suspended conditional Promise , it might never be performed .

3. Saving Knowledge , which is coupled with Grace , 2 Pet. 3.18 . And is indeed it self a Grace , is given . So God says , I will give them an Heart to know me , Jer. 24.7 . And Christ tells his Disciples , Vnto you ic is given to know the Mysteries of the Kingdom , &c. Mat. 13.11 . 'T is rich Love and Mercy which makes the difference in this Case between some and others ; between those who remain blind , as they are Born , and those whose Eyes are open'd , and that have the Veil upon their Hearts taken away . They to whom this Knowledge is given , and they to whom it is not given , are alike unworthy of it , and alike uncapable of attaining it themselves , He that gives us natural Light for the guidance of our Bodies , does as truly give spiritual Light for the Conduct of our Souls .

4. Faith is the Gift of God , Eph. 2.8 . As 't is stiled his Work to intimate that his Power is the Cause , so 't is call'd his Gift to intimate that his goodness is the Motive . Vnto you it is given to believe , Phil. 1.29 . The Grace of Faith is communicated to us with the same freeness as the Object of it is ; and if it were not so , we should live and dye in our Infidelity . Our Lord positively says , John 6.65 . No Man can come to me , except it be given to him of my Father . We may as well undertake a perfect fulfilling of the whole Covenant of Works , as pretend to an Ability of receiving Christ , as tender'd in the Gospel . He is set up as the brazen Serpent in the Wilderness , and God gives us an Eye to look to him , or else we should be nothing the better .

5. Repentance is God's Gift also . There is no Repentance to Salvation , but what is wrought by the God of Salvation . We may as well imagine , that Light should of it self Spring out of Darkness , and sweet Waters issue from a bitter Fountain , as that any such Grace should be the natural Product of our Impenitent Hearts . There is no hope of an Heart desperately Wicked ( as the Heart of every Man by Nature is , Jer. 17.9 . ) unless God is pleased by his Almighty Vertue to Work the Cure , and with an irresistible Hand to turn it to himself , 2 Tim. 2.25 . In meekness instructing those that oppose themselves , if peradventure God will give them Repentance , &c. No Instruction will do , if he against whom they Sin , do not give them to repent .

III. How is this Grace , the Gift of Christ , as the Text affirms it to be ?

Ans. In six Things .

1. All Things are deliver'd unto him by the Father ; to him as Mediator , Mat. 11.27 . All things are given into his Hand , John 3.35 . And he hath the disposal of them , according to his own Pleasure , he may with-hold or dispense every Thing , as he sees good . The Son quickeneth whom he will , Chap. 5.21 . He is empower'd to give Eternal Life , Chap. 10.28 . Chap. 17.2 . And this Eternal Life is founded in spiritual . Now the ground-work is his , as well as the Head-stone ; the first-fruits of Grace , as well as the Harvest of Glory ; the Gift of Righteousness it self , as well as the Crown of Righteousness . Chap. 4.14 . The Water which I shall give him , shall be in him , a Well springing up into Everlasting Life . Christ hath so large a Trust and Commission from the Father , that nothing is excepted out of it .

2. The giving of Grace is one of his essential Royalties , as a King . To give only corruptible Things , is to give as the World giveth ; the Men of high Degree scatter their Favours of that kind among those that are below them ; but it agrees with the Majesty of Jesus Christ to bestow that which is of an incorruptible Nature , a Principle of Grace and Holiness , in the Hearts of his People , Acts 5.31 . Him hath God exalted to be a Prince and Saviour , to give Repentance , &c. He would be a Prince without Subjects , a meer Titular Prince , if he did not by his own Grace bring them into Subjection and keep them in it . He never ruled in any Heart , which he did not first Conquer ; rebellious Sinners would never submit and yield themselves to his Authority , if he did not make them willing in the day of his Power , Psalm 110.3 .

3. Christ is given to be an Head of Influence , as well as of Government to his Church . Therefore said to be the Head of the Body , Col. 1.18 . Now as every Part of the natural Body derives Spirits from the Head , so every Part of the mystical Body gracious Influences from Christ . There is an effectual working from him , throughout the whole , Eph. 4.16 . And how is this effectual working , but by the Communication of his Grace to the various Members ? This 〈◊〉 what Paul experienc'd , and gives an account of , with Reference to his own first Conversion , 1 Tim. 1.14 . The Grace of our Lord was exceeding abundant , with Faith and Love , which is in Christ Jesus . Paul's Heart was full of unbelief , and hatred before , but the prevailing Grace of Christ , in whom he was chosen before the World , planted Faith and Love in the room of them .

4. 'T is the Work of Christ to furnish those whom be unites and espouses to himself , with Beauty and Ornaments fit for his Embraces ; and wherein does this Beauty consist , and what are these Ornaments , but a Participation of his Grace ? Some are ready to cry , is a deformed filthy Sinner meet to lye in Christ's Bosom ? But I would Reply , who makes the Sinner meet , besides Christ himself ? He can have no complacency or delight in such an one continuing as he is ; but his Manner is to impart a commending loveliness where he loves . As Rebeckah was adorned with Jewel's of Isaac's giving , Gen. 24.53 . So it was granted to the Lambs Wife that she should be arrayed in fine Linne , &c. of his preparing , Rev. 19.8 . For as the imputed Righteousness of Christ , so the inherent Righteousness of Saints is his Gift , whom they are married to .

5. Christ hath the right of distributing Grace , as the Effect of his Purchase . He hath bought it with his Blood , and therefore may confer it on whom he pleases ; as we know that every one may do what he Will with his own , and what we buy at a valuable Price , is undoubedtly our own . Upon this score all Grace is the Grace of Christ ; 't is his just Propriety , and he hath ●●●ain'd it at the dearest Rate which could be demanded . He gave himself for the Church , that he might sanctifie and cleanse it , &c. Eph. 5.25 26. Our Sanctification was one end of his Sufferings ; and as it was he that suffer'd , so 't is he that sanctifies . Christ merited Grace for us by his Death , and therefore the dispensing of it is his due .

6. The Spirit of Grace , is sent by Christ , and supplies his Place . John 16.7 . If I depart , I will send him to you . So that he Acts as in Christ's Name , and on his behalf , and consequently what the Spirit does , may be attributed unto Christ , and what he divides to every Man , may be very well look't upon as allotted by Christ , whose Spirit he is ; for so he is called , the Spirit of the Lord , 2 Cor. 3.17 , 18. There is the very Heart of Christ in all the Spirits saving Operations ; they are directed by his Infinite Wisdom and Care to all those whom he laid down his Life for . As he shed forth the Holy Ghost at Pentecost , Acts 2.33 . So the pouring of him out at all Times is his continual Providence still .

IV. After what manner is this Grace given to every one that belongs to Christ ?

Answ. Negatively and Positively .

I. Negatively .

I. This Grace is not given to all by the same Instruments and Means . 'T is most usually by the Word of Grace , but sometimes by the Rod of sanctified Affliction ; 't is oftnest by the Sword in Christ's Mouth , but it may be , by the Fan in his Hand . Ordinarily 't is by the Preaching of Christ's Embassadors ; but sometimes the edifying Discourses of Private Christians may Minister Grace to the Hearers , Eph. 4.29 . Again though it be by the same Gospel , yet God makes use of several Publishers : They whom he sanctifies through the Truth , are Converted by several Persons . There are many spiritual Fathers ; some are begotten in Christ by the Ministry of one , and some by another .

2. It is not given to all at the same Age or Period of Life : As in that Parable of the Labourers in the Vineyard , some were called at the third Hour , some at the sixth , some at the ninth , some at the eleventh . Some are sanctified from the Womb , filled with the Spirit , like John , from their very Birth ; Luke 1.15 . Others it may be , wear out almost all their Lives , and are even dropping into the Grave , before they are brought home to God . Some are planted into Christ in their tender Years , like Paul , when a Young Man ; others not born again till they are Old , when the evil Days come . And therefore it is not so material or requisite for us to know , when we felt the first workings of Grace , as to be sure that we feel it 's real workings now .

3. It is not given to all in her same remarkable Circumstances . The Kingdom of God comes with more Observation into some Souls , than into others . Some are more gently , others more sharply dealt with ; the Travel of the Soul , at the New-birth , is not with the same sensible Difficulty and Anguish in all Persons . Some pass from Death to Life , with greater Convulsions , Like that noise and shaking , when the dry Bones came together , Ezek. 37.7 . Others are call'd with a more still Voice and drawn to Christ in a more soft and silent way . Grace is sometimes introduc'd by deep Humiliations , great brokenness extraordinary disquiet , at others Times it insinuates it self into the Soul , with less of those Preparatives , and therefore less discernably .

4. It is not given to all in the same Measure . To some more Grace , to others less . Justifying Righteousness is bestow'd alike upon every one , no one is made more righteous by the Obedience of Christ , than another ; but as to the Gift of sanctifying Righteousness there are vastly different Degrees . Some in God's Israel , like Saul , higher from the Shoulders and upwards , others like Zacchens , little of Stature . Some Weak , others Strong in Faith ; some eminent for spiritual Understanding ; But there is not in every one that Knowledge , 1 Cor. 8.7 . Some are even consum'd by their Zeal for God ; but all are not such lively Stones , Song 1.17 . The Beams of our House are Caedar , and our Rafters of Firr . As Beams in God's building bear greatest weight , so Caedar is of greatest worth .

SERMON XX. June 1. 1697. EPHES IV. vii .

But unto every one of us is given Grace according to the measure of the Gift of Christ .

2. POsitively .

1. There is some Grace given to every one , which shall never be lost ; even to the least Babe in Christ , the poorest and meanest Believer whatsoever . Also upon the Servants , and the Handmaids in those Days will I pour out my Spirit , Joel 2.29 . Every Member of Christ , even such as we think to be least honourable , hath this Honour bestowed upon it , to be made a partaker of the Holy Ghost , and partaker of him so , as never to fall away . For this is a Gift which is without Repentance , Rom. 11.29 . As to those that are God's workmanship in Christ , it never Repents him that he hath new made them . Whom he once effectually draws , he never suffers absolutely to draw back ' The Devil may steal the Word out of Men's Hearts , before 't is engraffed there by the Spirit , but afterwards he cannot .

2. There is Grace given to every one , which is of the same kind in every one . All God's Children , the little ones , as well as those that are more advanc't to greater ripeness and maturity , have the same Divine Nature infus'd into them , 2 Pet. 1.4 . They are all Created again after the Image of God , which as to the Substance of it , is the same in all , though there be some difference in lesser Features . They all obtain like precious Faith , 2 Pet. 1.1 . The Faith of God's Elect , is all alike , in regard of its main and principal Fruits . In every one , it purifies the Heart , overcomes the present World , realizes unseen Things , though it does not work and act in every one with equal Vigour .

3. There are supplies of Grace given to every one ; for as all Creatures do necessarily depend upon God for their natural Beings , so God's new Creatures especially for the continuance and increase of their spiritual Life . From the Day that they first know the Grace of God in Truth , there are further Communications every Day of more Grace , both in order to Establishment and Growth . How much soever God hath already vouchsaf'd it would be of fatal Consequence , if he should stop his Hand . God is always giving , that we may retain and improve what we have receiv'd before . Hos. 6.3 . He shall come unto us as the Rain , as the latter and former Rain unto the Earth : As the former Rain which opens the Womb of the Earth to take in the Seed , and as the latter which serves to plump and swell the Fruit.

4. There is Grace given to every one suitable to their Condition . 1 Cor 7.7 . Every Man hath his proper Gift of God , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) a Gift peculiar to himself ; one after this manner , and another after that . As Christ speaks of a saying , Which all Men cannot receive , save they to whom 't is given , Mat. 19.11 . Some Men have less mastery over their Affections , and God by his wise Providence casts their Lot accordingly . Some are exercis'd with more Temptations , and such God furnishes with more Strength to resist and stand against them . Some are call'd to more eminent Services , and then God enlarges their Capacity of performing them . It is still so manag'd by him who knows our Necessity , that they whose Condition requires most Grace , have most .

V. What Proportion and Similitude does the Grace given to us , bear to the Grace which was in Christ ? Here Premise a few Things to prevent misunderstanding , and then State the Truth it self .

1. To Premise a few Things , to prevent misunderstanding . As

1. That Grace in Christ to which the Grace in Believers bears any Proportion , is to be understood of his Grace as Man , the Grace which was communicated to his Humane Nature . Psalm 45.2 . Thou art fairer than the Children of Men ; Grace is poured into thy Lips . His gracious Words , which often struck the Hearers with wonder and amazement , flowed from this Spring ; and therefore in that Character which the Spouse gives of him . His Lips are describ'd like Lilies dropping sweet smelling myrrh , Song 5.13 . Jesus Christ as God , was the God of all Grace , the Original Fountain of it in himself , and Author of it to us ; as Man he was a Vessel that receiv'd it by Derivation ; it was truly given to him , as it was given to the first Man Adam . When God created him . And this is that Grace of Christ , which our Grace does especially resemble .

2. The Grace which is given by Christ to every one of his Members , is not the same individual Grace which was given to him by the Father . We are not endowed with that very same particular inherent Holiness which he was , for then we must suppose him to be divested of it at the same Time . Those gracious Qualities which were lodg'd in Christ , cannot be transferr'd to us , for Qualities cannot pass from one Subject to another , or belong to more than one at once . The same Righteousness which Christ fulfill'd , is imputed and reckon'd to us for our Justification ; as the same Money which the Surety lays down , is judicially and legally accounted to be paid by the Debtor ; but the same righteous Habits cannot be infus'd into Christ and Believers , not the same in number , though the same in Kind . The Case is plain , because the Person of Christ , and the Persons of Believers are really distinct ; they are united indeed , but not by a personal Union ( for then there would be as many Christs , as there are Believers , whereas there is but one Lord Jesus Christ ) they make up one Mystical Body , but not one natural Person ; therefore his Grace and theirs must numerically differ .

3. The Grace given to Christ , was to serve some special Purposes and Ends , which the Grace given to us is not adapted for . He was not only made under the Ceremonial Law , and under the Moral , as others were , but under a peculiar Law , which concern'd himself only , Gal. 4.4 . There is a vast Difference between the Work of Christ as Mediator , and the Work of an ordinary Christian ; and therefore besides the stock of habitual Grace , of which his Manhood was possest , he had the Godhead also to support him ; and there was absolute need of it . There was more Service and Duty incumbent upon Jesus Christ , than ever was upon any meer Creature before or since . The Active and Passive Obedience of Christ exceeds all that any Man was ever called to do or suffer . Our work under the Influence of his Grace , hath a subordinate Respect to our own Salvation , he was to work out the Salvation of all his Elect in a way of proper Merit and Satisfaction .

4. The Grace in him , and in us are not equally perfect ; they are not like Parallel Lines which run the same length . No Believer can pretend to be so full of Grace , as he was ; our receivings are far from coming up to the same measure with his . Christ had an extraordinary anointing in a larger Quantity ; we have it drop't in Comparison upon us . He as the Sun of Righteousness , Mal. 4.2 . We as twinkling Stars ; He as the King of Righteousness , Heb. 7.2 . We as Inferiour Subjects . Grace is Christ was like Water in a wide Sea which hath no visible Bounds ; Grace in us , is like Water in a little Brook , or a narrow River . Grace in him , was in sinless Perfection at the first , in us it is never so , while we are in this World ; there are mixtures of sinful Infirmity with all the Grace which we have or Exercise . He had abundance of Grace clouded with no Corruption , we compar'd with him , have a great deal of Corruption besetting a little Grace .

2. To State the Truth it self , as it is in this Case .

1. The Grace which is in Believers bears some Proportion and Similitude to the Grace which is in Christ , as it proceeds from one and the same Spirit . The Spirit of the Lord shall rest upon him , and make him of quick Vnderstanding in the Fear of the Lord , Isa. 11.2 , 3. All Holy Communications to Christ and us are the immediate Effects of this Blessed Spirit , the Third Person in the Godhead . He was sanctified by the Holy Ghost , when he was sent into the World , so are we , when called out of the World , and translated into his invisible Kingdom . As Christ gives us the same Glory , Which the Father gave to him , John 17.22 . So he fills us with the same Divine Spirit which he had himself .

2. Christ's Grace and ours have one general Scope and Aim , viz. The glorifying of God . No Grace can be of the right Seed , but what is levell'd at the Honour of the Giver . As it is God's Design in giving it , so it will be our Design in acting it , if it be acted with Integrity . Christ who had so rich a Furniture of Grace , sought not his own Glory , nor the exalting of himself : But he glorified God on the Earth , John 17.4 . This is what he had an Eye to in all he did ; so every Believer intends and pursues the same Thing : 'T is as much his business to glorifie God , as it is his Pleasure to enjoy him . Grace consecrates even his natural Actions to serve and promote this noble End ; the Actions of Eating and Drinking , which in others are only perform'd for Necessity , or else for Lust , 1 Cor. 10.31 .

3. As Christ had every Grace , so hath the Believer , though none in the highst Degree . Our Lord Jesus was a compleat Copy of universal Righteousness ; none could say to him , as he said to the Young Man , One Thing thou lackest . So as to the kinds of Grace , they that belong to Christ , are likewise perfect and entire , wanting nothing , James 1.4 . And they stand compleat in all the Will of God , Col. 4.12 . they are not endued with some Graces , and destitute of others ; but where one is , there is all . If a a Liar , &c. 1 John 4.20 . These Things are not separable , any more than you can divide Christ from himself . Wheresoever Faith is , there is Repentance , and new Obedience ; that 's a Counterfeit Faith , which is alone ; 't is Dead , and therefore cannot be true , James 2.17 . Saving Graces are always in Connection ; They make up the one Chain on the Spouses Neck , which ravishes the Heart of Christ , Song 4.9 .

4. The Matter of his Grace and ours is the same . The new Creature is therefore set forth by Christ formed in us , Gal. 4.19 . Because of the Agreement and Conformity betwixt the stamp of God's Holiness upon the Humane Soul of Christ , and the Souls of them that believe . Hence the same Mind is said to be in us , as was in him , Phil. 2.5 . The same humble , meek , self-denying , self-resigning Temper . So he that doth Righteousness , is Righteous , even as he is Righteous , 1 John 3.7 . 'T is the same Rule of Righteousness observ'd by both , and so the same specifical Work of Righteousness perform'd by both . That Law which was perfectly obey'd by Christ , is sincerely obey'd by all that are Christ's . A new Commandment write I unto you , which Thing is true in him , and in you , 1 John 2.8 . That Law which was in his Heart , is in ours , if we be Partakers of Christ ; and that which govern'd his exemplary Life , will govern ours also .

Vse . Many Things follow from hence , both for our Learning and Practise .

1. For our Learning . As

1. If Grace it self be given , then nothing done by the help of Grace , can be meritorious of Glory . If our first stock , and all our Improvements are from God , and vouchsafed freely , What Reward can we challenge for any thing we do ? God is so much before-hand with us , that he can never be oblig'd or indebted to us ; if we were capable of first giving to him , we might expect a recompence and requital ; but ( says God ) Who hath prevented me , that I should repay him ? Job 41.11 . We do not prevent God with Duty , but he prevents us with Grace ; and therefore we owe all that we can do to God , and a great deal more , we can never answer the Engagements which we are under , nor discharge the thousandth part of what he might require from us ; so that 't is impossible for the least or lowest Degree of Favour to be due from him . All our returns of Service and Obedience to God are built upon the Foundation of Grace receiv'd , we do but give him of his own , as David said , 1 Chron. 29.14 . And therefore the Gift of Eternal Life cannot flow from distributive Justice , but must be a further Act of undeserved Bounty .

2. If Grace be given , Glory cannot be denied ; for though Glory is not merited by Grace , yet always entailed upon it , because the same Mercy is the constant never failing Spring of both . The Lord will give Grace and Glory , Psalm 84.11 . These Things are continually coupled , like the Creatures which enter'd into Noah's Ark , two by two of every Kind ( Gen. 7.15 . ) as God never gives Glory , where he with-holds his Grace ; so on the other side , where Grace is dispensed , Glory is never kept back . Indeed Glory is but the perfecting of the Gift of Grace ; the Difference betwixt them is only gradual ; Grace is Glory in the Bud , and Glory is Grace full blown . Therefore the Names of Grace and Glory are promiscuously given to one another ; sometimes Grace is stiled Glory , 2 Cor. 3. ult. And sometimes Glory called Grace , 1 Pet. 1.13 .

3. If Grace be given to every one that is in Christ , then every such one is worthy of our Affection and Esteem . Wheresoever the Truth of Grace is , it calls for more of our Love and inward Respect , than all the Wealth , and Power , and Greatness in the World . The smallest grain of saving Faith is more precious than thousands of Gold and Silver , and 't is so precious in all that have it , that one should not be set up in Competition with another . Every gracious Person is really amiable and valuable , and therefore a partial Regard to such or such only , is sinful and groundless . No one is to be preferr'd , so as that another should be undervalued ; one is not to be had in Admiration and another in Contempt ; but all are to be lookt upon as Heirs together of the Grace of Life . He that sincerely Loves any one for the sake of Holiness ( without little by Respects ) will love all Saints on the same account .

4. If Grace be given to every one according to a particular measure , it must needs be dangerous to attempt more than this measure will extend to . 'T is unwarrantable Presumption to undertake what is above our Reach and beyond our Strength . Therefore David says , That he did not exercise himself in great Matters , nor in Things too high for him , Psalm 131.1 . He that desires the Office of a Gospel-Bishop desires a good work , and yet Novices are forbidden it , 1 Tim. 3.1 . with 6. Our sanctified Abilities are only in Part , and design'd of God to fit us for that Place and Calling in which we are . Over-bold adventuring , where we are uncall'd , may expose us to Temptations unassisted . Peter's rash Zeal in the Garden , was a means of betraying him to sinful Cowardise in the Palace of the High-Priest . The Evangelist therefore takes notice of his being question'd by a Kinsman of Malchus , whose Ear he had cut off , John 18.26 .

5. If Grace be given from Christ to every one , 't is the great concern of every one to know him , and the main Work of those whom be sends , to make him known . If he be all , and in all , Col. 3.11 . If he be the common Publick Treasury , out of which every Soul is spiritually enricht , and we have nothing but what comes through his Hands first , we have nothing , if we are ignorant of him . And they do little Service to the Churches who only bow at his Name , and make no mention of his Righteousness or Grace ; they that pretend to come from him , and are silent concerning him , seem like to Messengers that have forgot their Errand , and tell a formal Story which hath no Relation to it , and signifies nothing to them that hear it . Such as expect any share of his saving Benefits , should seek to be led into Acquaintance with his Person .

6. If there be such a Likeness and Affinity between the Grace which was in Christ , and which is in those that belong to him , they are no Christians , that do not Resemble Christ , and that are not Imitators of him . This is that which makes all real Christians truly glorious , and the Glory of Christ , as the Woman is said to be the Glory of the Man , 1 Cor. 11.7 . She reflects the excellencies of the Man , so do they the Excellencies of Jesus Christ . As Face answers to Face in the Glass , so do they to him . They are planted in the similitude of his Death and Resurrection ; i. e. made conformable to both , Rom. 6.5 . Phil. 3.10 . As they are Created in Christ , so they are Created after his Model . They are his Brethren , and he the first-born among them ; and as the first in every Kind uses to be a standard and president to the rest , so is he . Consequently , they do not abide in Christ , nor are they related to him , that do not imitate his walk , and follow his steps . We shall never have Bodies like unto his glorious Body , except we have Souls like his ; if we do not bear his heavenly Image now , we shall not at the last . We deceive our selves with vain Hopes , and others with a vain Profession .

2. For Practise . To those that are yet graceless , and to them that are truly gracious .

1. What should they do , that are yet gracless ? ( For some of that sort may without breach of Charity be suppos'd in every Assembly ; we never read but of one so pure , as to be without such a mixture ; and that was , when Christ Preacht his Farewel Sermon to his Disciples , John 14.15 , 16. Chapters , after Judas was gone out , Chap. 13.30 , 31 , &c. )

1. Labour to be sensible of your wretchedness , while entirely under the Power of Sin , and the Servants of Coruption . If so great and good a Man as Paul cried out of himself as wretched , because deliver'd only in part from the Body of Death , Rom. 7.24 . How much more miserable must you be , that are not at all deliver'd from it ? When the second Temple was building , which was greatly Inferiour to the former , God puts it to the People , Who is left among you , that saw this House in her first Glory ? And how do you see it now ? Is it not in your Eyes in Comparison thereof , as nothing ? Hag. 2.3 . So if any of us had ever seen the Humane Nature cloathed with Original Righteousness before the entrance of Sin , which was our House in its Primitive Glory , what a woful ruinous heap should we discern it now to be ?

2. Improve this Conviction to the deepest Humiliation . The most prostrate Frame of Soul , is always the Foundation which God laies and builds upon . He giveth Grace to the lowly and humble , Prov. 3.34 . James 4.6 . 1 Pet. 5.5 . The Spirit of God , which descends like a Dove , does usually light upon the Ground , not upon high and lofty Trees . The first step of Paul's Conversion , who had been an haughty Supercilious Pharisce before , lifting up himself , as the rest of that Sect did , was his falling to the Earth , Acts 9.4 . Fountains are not wont to break out in the Tops of Hills ; but it is the Method of God in Nature , to send the Springs into the Valleys , Psalm 104.10 . And all Waters run into the lowest Places ; so do the Influences of Grace fall upon those that are most abased in their own Minds .

3. Go to God in Christ by Prayer for this blessed Gift . It was never denied to any one that sincerely sought it in this Way . Direct your Prayers particularly to Christ himself , to whom the Dispensation of Grace is committed . Remember his Words to the Woman of Samaria , John 4.10 . If thou knewest the Gift of God , and who it is , &c. thou wouldst have asked of him , and he would have given , &c. He is as willing to bestow it , as he is able ; believe this , and apply to him accordingly . We may err in the restraining of all our Worship to the Father , as if none were due to the Son . Why should not we address as well to our Lord Jesus to renew our Spirits , as Stephen , to receive his Spirit ?

4. Resolve not to be satisfi'd or dismiss'd without this Gift . This may be safely resolv'd , and 't is a Resolution very pleasing to God . If you do but say , with full Purpose of Heart , as Jacob did , I will not let thee go , &c. He cannot wrest himself out of your Hands , but you must assuredly prevail . If you give God any rest , you may look for a Refusal ; if you can be Content without Grace , you will never receive it . The Rich who feel not the Extremity of Want , are but indifferent Beggars , and therefore God sends them empty away , Luke 1.53 . Take hold of God's Feet , and go not from his Throne of Grace , till you have obtain'd what you go for .

5. Be found in the ordinary Road of receiving ; as the People that brought their Sick into the Streets , and laid them on Beds and Conches , in the way , where Peter was to pass , Acts 5.15 . They that are desirous of the Alms of spiritual Wisdom , must attend at Wisdoms-gates , where the Alms are generally given out . 'T is wicked Presumption to expect Grace from God in a careless neglect of the Means of Grace . They that trust in them , and they that forbear to use them , are both far from the Kingdom of God . If Faith comes by hearing , 't is our Duty to wait for it in Hearing , and not to think that it should be wrought by Miracle .

6. Put away as much as lies in your Power , all that tends to hinder this Gift of Grace . Though you are unable to qualifie your selves for it , unable to prepare the way of the Lord in your own Hearts , yet to do what you are able to do , is certainly such Advice as you ought to take . You cannot mortifie the inward Love of Sin , but you can keep your selves from many outward Acts of Sin . You cannot ( it may be ) overcome some Temptations , when you are in them , but you can chuse whether you'will run designedly into them . Now he that pretends to look up to God for Grace , and at the same time wilfully obstructs it by his own contrary Practise , is a gross and shameful Hypocrite .

2. To those that are truly gracious ? What shall they do ?

1. Do not disown this Gift . This is mistaken Modesty , and real unthankfulness . We ought not to make our selves Poor , when we have great Riches ; as if we were hir'd by the Accuser of the Brethren to bear false Witness against our selves . The Saints that are in Christ Jesus , gratifie the Father of lies as much by saying they have no Grace , as by saying , they have no Sin . For a Man to proclaim his own goodness is a fault on one Hand , to deny it , is an extream on the other Hand . The Apostle hath directed us to the true medium , Rom. 12.3 . I say , through the Grace given unto me , to every Man that is among you , not to think of himself more highly than he ought to think , but to think soberly , &c.

2. Be sure to acknowledge it as a Gift . Be not pufft up with that which comes down from above . If thou didst receive it , why dost thou Glory , as if thou hadst not received it , 1 Cor. 4.7 . As we are not to boast of things without our measure , so things within our measure , are no just ground or matter of boasting . If God hath given that to us which he hath not to others , what Reason have we to be proud of it ? If we had earned it by our own Industry and Labour , Activity and Diligence , we might have some Cloak for spiritual Pride ; but as it is , we have none at all .

3. Take heed of lusting to Envy against those that go beyond you . There is a sifnul Emulation in holy things ; a repining at that wherein we should Rejoyce , a secret Grief that others do so well , instead of an hearty shame , that we do no better . For the Cure of this , remember all is given ; and if your Gift be less than another Man's , you must not murmur and complain , as if God had done you any wrong . Bless God that some have the Grace which you want , and by that means are more serviceable than you .

4. Do not think however that a little of this Grace is enough , or any measure short of Perfection . Be still crying , Give , give ; continue still sucking at the same 〈◊〉 till you are fill'd with all the fulness of 〈◊〉 . This is no evil Covetousness , but that which is requisite and laudable . We are not only oblig'd to endeavour the preserving and cherishing of the Grace we have , but to look after increase , and the getting of more . And we are encourag'd to this , because the first Grace is a Gift which makes way for more , Mat. 25.29 . To every one that hath shall be given , &c.

5. Exercise Faith upon Jesus Christ , for constant Succour and Assistance in all your Times of Need. Whatsoever Service or Suffering you are called to , you cannot have occasion for more Grace than he hath to impart . He is able to make all-Grace abound towards you , 2 Cor. 9.8 . And let the difficulty be what it will , his Grace is as sufficient for you , as it was for Paul , under his sore and grievous Bussetings , Chap. 12.9 . How low soever your Stock be , his is not to be exhausted ; and that which is most impossible to your weakness , is most easie in his Strength

6. Lay out faithfully all that you receive , for the Good and Benefit of others , as well as your own . It would be better not to be entrusted with any Talent , than not to employ it to the utmost Advantage . God gives us nothing but what we are to Profit withal ; and it would be sad if we should give the worst Account of the best Gifts Whatsoever is bestow'd upon any Member in Particular , should be so manag'd as that it may be some way useful to the Body in general , 1 Pet. 4.10 . As every Man hath received the Gift , even so Minister the same one to another , as good Stewar● 〈◊〉 &c. The Grace of God is manifold , and 〈…〉 are differing , but all is to be ministred , by us to others , and by others to us ; we are Stewards of his Grace , and if we be not good Stewards , we shall never be Heirs of his Glory .

SERMON XXI . August 10. 1697. DEUT. XXXIV . v.

So Moses the Servant of the Lord died there in the Land of Moab , according to the Word of the Lord .

IT is no Diminution to the Authority of these Books of Moses , that this concluding Chapter must be supposed to be added by another hand ; whether by Eleazer his Nephew , or Joshua his Successor , is uncertain : 'T is enough that it was done with the direction of the Spirit of God , by some Holy Person , whom he thought fit to appoint for that purpose . Moses had been admonish'd by God at two several times , of his approaching Death , Numb. 27.12 , 13. and Deut. 32.49 , 50. This Chapter gives an account of his actual Decease . In the foregoing Verses we have a relation of his going up to Mount Nebo , to the top of Pisgah , and of the view which he had from thence of the Promised Land ; whereupon God plainly and positively tells him , I have caused thee to see it with thine Eyes , but thou shalt not go over thither , Verse 4. the Prospect of it must satisfy thee , without the Possession . And this did satisfy the Man Moses , who was very meek above all other Men ; for immediately we read , So Moses , &c. In which wors we may take notice of three Things ,

First , Moses his Honourable Character , [ Moses the Servant of the Lord. ] This is the Title which God himself puts upon him a little after , in his Charger to Joshua , Moses my Servant is dead , Josh. 1.2 . and he is so stiled in the New Testament likewise , Rev. 15.3 . They sang the Song of Moses the Servant of God . This seems especially to refer to the eminent Service which he did to God in his Publick Office , as Leader and Governor of Israel . As David for the same cause hath the same Character in the Titles of Psalms 18. and 36. And so Ministers that are employed in the Dispensation of the everlasting Gospel , are called in a peculiar manner , The Servants of the Lord , 2 Tim. 2.24 . And they who are Faithful in that Service , are more dignified thereby , than any of the Prophane Princes of this World .

Secondly , Theplace of his Death ; He [ died there in the Land of Moab : ] i. e. A Land of Enemies , Balak's Country originally , till taken by the Amorites , and now Conquer'd by the Israelites . Thus Jacob died in Egypt , a strange Land ; and indeed in some sense we all do so ; for in that better Country to which we properly belong , there is no more Death . Though our Lord hath overcome this World for us , we are but Pilgrims in it ; and by Death we pass out of it to our promised Inheritance .

Thirdly , The true Ground and Reason of it ; [ Accordig to the Word of the Lord. ] i. e. As God had order'd and enjoin'd him to do . As Simeon , to whom it had been revealed , that he should not see Death , till he had seen the Lords Christ , Luke 2.29 . when he came and saw him in the Temple , crys out , Lord now lettest thou thy Servant depart in Peace , according to thy Word , ver. 29. It cannot be denied , that this Word of the Lord to Moses , to dle there , seems to be an hard saying , and he might have raised many Carnal Objections against it . He was now in a state of Health and Vigour , not wearied and spent by Sickness and Pain , or the Infirmities of declining Years ; his Eye was not dim , nor his natural Force abated ; and he was short of the Age to which many of the Patriarchs arrived ; he was but an Hundred and twenty Years old , ver 7. He had spent very near a third part of his time in the most Toilsom Employment , bearing the Burden of Forty Years tedious march through an Howling Wilderness . and yet now when he was upon the edge , as it were , of Canaan , he must die upon the Mount . When he had gone so far , another must enter into his Labours , and inherit the Glory of perfecting the Work ; not one of his Posterity ( which might be some Satisfaction to his Brother Aaron , that he was succeed by his Son , Numb. 20.28 . ) but Joshua his Servant , one that had attended him , and ministred to him ; one that had envied for Moses's sake , Numb. 11.28 , 29. and yet Moses now , upon a much greater Temptation , does not envy for his sake , but delivers up his Charge , and breaths out his Soul , by the soveraign and undisputed Appointment of God . And therefore from this singular and remarkable instance , we may be all instructed in our own Duty .

Observ . To die according to the Will of God , is a great and necessary Act of our Christian Obedience . Here , I. Shew , How the Will of God is concern'd in our Death . II. What sort of Obedience we are to yeild to it . III. Why we should do so . IV. Apply it .

I. How the Will of God is concerned in our Death ? This will appear in several things .

1. The general Sentence of Mortality pronounc'd upon fall Creatures , is the result of the Will of God ; the common Death of all Men , since Sin entred the World , is by a Divine Constitution . Men did , becaus God hath said they shall do so ; because he hath resolv'd and determined it , not meerly because they are compounded of Flesh and Blood , which is a Frame that 's liable to be dissolv'd ; for we were of the same make , as to our natural Substance , in our innocent State , wherein if we had remain'd , we should not have died . It is as much in the Power of God to preserve and defend us from seeing Corruption now , as it was before ; but his Will is otherwise . Death reigns now universally by a Power given to it from above ; He who changes not , hath ordained that this Change shall come .

2. Death hath its particular Commission from God , with respect to particular Persons . As God speaks of numbring men to the Sword , Isa. 65.12 . like Sheep which are pick'd out of a Flock , and design'd for slaughter . So Jer. 15.2 . such as are for death , to death ; and such as are for the sword , to the sword , &c. The Destroyer cannot come near , but only where God hath devoted and set apart for Destruction before-hand . Hence those distinguishing Dealings of Providence , not only with them under the same Roof , but in the same Bed ; one taken , and the other left , Luke 17.34 . The Pestilence which walks in darkness , is guided by God to seize only upon such as he hath mark'd out ; and it never touches any one whom God will spare , though Thousands and Ten thousands fall besides him , Psalm 91.7 .

3. The Circumstance of Time in dying is fix'd and settled by the Will of God . As we read how Christ knew that his hour was come , that he should depart out of the World to the Father , John 13.1 . so every Child of God hath such a determinate hour , yea minute , though we know not ordinarily of its coming , as our Lord did . Every one hath his set time of removing out of this earthly House , which can neither be hastned nor delay'd . Every one hath his Portion and Share of Life it self , as well as of the Comforts of it , assign'd by God , and when that Portion is exhausted , we are truly full of Days , whether we have lived long in the World , or a little while . No Man can die till then , and after that 't is impossible to live . It is certain , that to this point we shall come , and as certain that we shall not go beyond it .

4. The place of our Death is limited by the purpose and pleasure of God , as well as the of our Habitation , while we live . He prescribes not only when , but where , our Spirits shall reutrn to him . He calls ( as it were ) to every Man out of Heaven , though not so audibly as to Moses , saying , Die thou there ; upon that spot of Ground thy Carkass shall fall ; as God said concerning Ahab with reference to Naboth's Field , which he had gotten by Murder , I wil requite thee in this plat , 2 Kings 9.26 . One perhaps is struck in a Religious Assembly , another in his Closet , one in the City , another in the Field , one at Home , another Abroad ; but all exactly in that place which was allotted by God's eternal Decree . Our Lord could not be hurt in Herod's Jurisdiction , because his last Stage was to be Jerusalem , Luke 13.33 .

5. The means of our Death are disposed and managed by God ; whether natural , or violent , or casual means . Whatsoever it be which brings us to the Grave , 't is a Messenger of his sending . When the Manslayer kills another undesignedly , God is said to deliver the other into his hand , Exod. 21.13 . so when bloody Men seek after our Lives , 't is as true that God delivers us into their hands also , if we fall into them . Him being deliver'd by the council and foreknowledge of God , you have taken , &c. Acts 2.23 . There is no Distemper which proves mortal to us , amongst the many that we are incident to , but what therein executes the Orders of God . He who hath appointed such an Event , does likewise appoint those things , whereby it is brought about . Diseases in the Body , as well as Storms in the Air , fulfil his Word .

6. The manner of dying , as to Slowness or Suddennes , Ease or Pain , is directed by the Will of God . Some are snatch'd out of the World , as Israel went out of Egypt in haste , and cut off by a quick surprizing stroke , like Sodom's overthrow , in a moment : Others have a lingring Departure , and the Pins of their Tabernacle are loosned and pulled out by degrees . God is the Supream Orderer of both , for he takes away as he sees good , Ezek. 16.50 . Some slide out of the World , like Rivers of Oil , which run smooth and soft , without any Bands in their Death ; and others die with Agony and Torture , as if the Soul were rent and torn out of the Body , like the casting of the dumb Spirit out of the Child , Mark 9.26 . And who knoweth not in all these , that the Hand of the Lord hath wrought this ?

II. What sort of Obedience we are to yield to the Will of God in this Case ? Here shew , what is consistent with it , and what are the proper and due Qualifications of it .

First , What is Consistent with this Obedience , which may seem opposite and repugnant to it ?

Answ. 1. The use of natural Remedies for the preservation of Life consists very well with our Obedience to God in dying , it is the manifest Will of God that we should use them , when his secret will is not to prosper them . When we know not how he will do with us , we know not what he hath requir'd us to do for our selves . A diligent Application of Recovering means , may be accompanied with our dutiful submitting of the issue to him . 'T is no Rebellion against the Laws of God to follow the Rules of the Physician , even in our last Sickness , before we know whether it will be our last or not The Distemper'd Body ought not to be neglected , though the departing Spirit is to be resign'd . The Body is such an Hand-maid to the Soul , that , it must not , like that Egyptian Servant , be carelesly left , when it falls sick , 1 Sam. 30.31 .

2. Conditional Requests to God for sparing Mercy , are not inconsistent with this Obedience . Absolute Requests indeed are not allowable ; to ask Life in a peremptory Manner , whether it be the Will of God to grant it to no , is as sinful , as 't is vain ; but to ask it , with a becomeing Subjection to his unknown good Pleasure , is what he approves , though he denies to answer . Our Lord himsself intreated the passing of the Cup from him , if it were possible , or if his Father were willing , Luke 22.42 . So long as there is hope , there is Room for Prayer , yea many Times against Hope , Prayer hath prevailed . While we are under God's Hand , we cannot tell , but that he may hear ; when we find that the unalterable Decree is gone forth ; we are to cease , like those Disciples , when Paul would not be persuaded , saying , The Will of the Lord be done , Acts 21.14 .

3. A zealous pursuit of Holy Designs for the Service and Interest of Christ , to the very last , is consistent with our Obedience to the Will of God in dying . It behoves us to be carrying on Religious Projects , as long as we live , though we should yield to dye before we have accomplisht them . Though David was told , that he should not have the Honour of building an House for God , yet he continued his vast Preparations for it , till the Time that he fell asleep . While we have any being , we should be aiming at further usefulnes , continuing and drawing the Schemes of more good Works , whether God will give us Opportunity for the performance or not . It will be our Glory to dye with such Work upon our Hands ; for no Man ever yet , but Jesus Christ was able to do , all that was in his Heart to do for God , [ Mr. N. Mather . ]

4. The strugglings of Humane Flesh against the bitterness of Death , though never altogether Innocent in us , as in Christ , will consist with our Obedience in dying . Nature cannot receive such a Sentence in it self without some Aversion , though Grace overcomes and subdues it . Nature will look upon Death as an Enemy still , though Grace looks upon it as Conquer'd . The Mind so far as it is renewed , is entirely given up to God , but the Sanctification of the Spirit Soul and Body being still imperfect , there will be some remaining Reluctancies . These , tho' not excusable from Sin , are nevertheless reconcileable with Sincerity . The dying Acts of Believers are not free from guilty weakness , and yet are unquestionably done in greatest Uprightness . There is something which pulls back , but a stronger Principle which draws them forward .

2. What are the due and proper Qualifications of this Obedience ? Ans.

1. It includes a quiet expecting and waiting for God's Call . Obedience to God in dying must not spring from an impatient Discontent of Living ; for then it is no Obedience , but real unruliness of the Spirit , seeking Deliverance before the Time from some burdensome Evils , wherewith we are opprest . Persons under long and great Afflictions , are very apt to say , It is enough now oh Lord , take away my Life , as Elias , 1 Kings 19.4 . But whatever our Exercises be , it is not enough , till God thinks meet . This is a venting of irregular Passion , not an act of Duty . Rebeckab cries , I am weary of my Life , because of the Daughters of Heath , Gen. 27. ult. But nothing will justifie such weariness , till our Time to dye is fully come . A discharge should be acceptable when God is pleas'd to give it , but not be rashly sought out of the appointed Season .

2. An humble bearing of God's fatherly displeasure , if there should be any Tokens of it upon us in our Death . We have an hint of this from the very Case of Moses here , Chap. 32.51 . Because you trespassed against me among the Children of Israel , at the Waters of Meribah-kadesh , &c. Because you sanctified me not in the midst of them . This one Sin and Miscarriage of Moses in the Conduct of the People , is call'd to remembrance by God , when he is going out of the World ; and therefore as the Lord on whose Hand the King of Israel leaned , was to see the Plenty in Samaria with his Eyes , but not to Eat thereof , 2 Kings 7.2 . So Moses now was to behold , but not enjoy , the good Things of this pleasant Land . God had threaten'd to kill him a great many Years before , for neglect of Circumcision to his Child , Exod. 4.24 . And now actually summons him to dye , as a Rebuke for his unbelief ; for indeed this was the Sin that lay at the bottom ; Numb. 20.12 . Because you believed me not , &c. Zacharias was struck Dumb , above nine Months for not believing the Angels Message , Luke 1.20 . But Moses must lose his Life . God had once pass'd by great unbelief in him , Numb. 11.21 , 22. But this was not to escape without Corection . and yet 't is born , as from a Father without Complaint .

3. A final Farewel to this World , and to those Things particularly , which are apt to render a stay in it most desirable . When God calls us forth , we must take our leave as Persons that are never to return , as long as the present Frame of this World endures . The Places which we now possess , are to know us no more , and we are to know them no more . Every one at such a Time , may say as our Lord did , Now I am no more in the World , John 17.11 . I must reckon my self , as one , that shall have nothing more to do with it , as one that is going to be everlastingly remov'd at the greatest distance from it , and to be no further concern'd in any thing , which hath the least Reference or Relation to it . Such Thoughts are to govern and influence our Minds , in the Performance of this dying Act of Obedience to God .

4. A quitting and abandoning of this mortal Flesh , as that which is not to be reassum'd , till it puts on Immortality at the Dissolution of all Things 'T is indeed a great Tryal of Obedience , to part with such an old and intimate Companion , which hath been joyn'd and knit by the closest vital Bands , it may be , for Twenty , Thirty , Forty , or Fifty , &c. Years together ; but 't is a trial which our Obedience must be approv'd in . This Body of Flesh , as it now is , is to be given up as a Sacrifice to the Devourer ; that which so much Pains and Cost is bestow'd upon , which so many Creatures are destroy'd to support and maintain , is to be Meat for Worms , corrupted and dispers'd we cannot tell where . Under the Apprehensions of Death's feeding upon it after it .

5. A willing Surrender of our Souls into God's hands , from whence they originally came . Death is exprest by God's requiring the Soul , Luke 12.20 . now , in compliance with this great Demand of God , the Soul is to be yielded up ; God commits this Treasure to us while we live , and he expects a Resignation of it when we die . But this must be with free and full Consent , or else 't is no Resignation , and consequently no Obedience ; for that which is forc'd and constrain'd , is as none in God's Esteem . He sees into the secret Springs and Motives of every Act ; and that which we do , meerly because we cannot avoid it , will be to him as it were not done ; for God's taking away of the Soul , is his Act , only the delivering of it up can be ours . To die , because we must needs die , because we cannot keep alive our own Souls , and have no power to retain our Spirit , is consistent with the highest Disobedience , and Rebellion against God . But when our Wills fall in with the Appointment of God , and we chuse to die , when God orders that we should , this is truly to die at the Commandment of the Lord , as Aaron did , Numb. 33.38 . Here is Freedom and Necessity going hand in hand ; as 2 Pet. 1.14 . Putting off notes Freedom , and must notes Necessity .

6. An awful and serious Preparationto give an account of our selves to God . This is as necessary as dying , Rom. 14.12 . Every one of us shall give Account , &c. And we cannot die according to the Will of God , without some suitable Preparedness for it . There is no true obeying of providential Calls to any Service here in this World , without some previous Dispositions in our own Minds wrought by the Grace of God , for its performance : As when Paul was put upon remembring the Poor , he tells us , it was that which he was beforehand forward to do , Gal. 2.10 . So it is here , as to departing out of the World ; we cannot obey God as we ought in it , except we are competently fitted for it . If we die in the Lord , it supposes that we are ready to die ; and we are not ready , unless our Accounts be so .

7. A thankful Entertainment of our dying Lot , as a real Privilege . If we are in every thing to give Thanks , we are to do it in this Case , as well as any other . Yea , there is more cause for doing it at Death , than at any season or time of Life going before it . there is no Act of Obedience which deserves to be more chearfully performed , than this , nor so chearfully as this . It becomes as christian to be glad , when he can find the Grave ; to go down into it , not as a Condemned Prisoner , but as one who is a Triumphant Conqueror . If there be matter of Joy , when we fall into divers Temptations , how much more when we are going to be freed from all ? If we are to Rejoice in the hope of Glory , when farthest off , how much more when upon the Borders of Fruition ?

8. A vigorous Exercise of Faith with respect to an unseen State , when God is leading us forth to it . All Obedience must be the Obedience of Faith , flowing from it , and impregnated with it ; Faith is to run through every Duty of our whole Lives , or else no Duty would be accepted ; but especially we are to die in Faith . And there is great need of our doing so ; for we have no other Evidence of invisible future Things , but only our Faith . thomas , who would not believe what he saw , John 20.25 . tells Christ , We know not whither thou goest , John 14.5 . 'T is indeed an unknown Land , and the way through which we pass to it is dark and gloomy , without the enlightning Discoveries of Faith . This alone will clear up all ; and so it is with every Believer , as with Abraham , Hebr. 11.8 . By Faith , when he was called to go out into a place which he should after receive for an Inheritance , obeyed , not knowing whether he went .

SERMON XXII . August 24. 1697. DEUT XXXIV . v.

So Moses the Servant of the Lord died there in the Land of Moab , according to the Word of the Lord .

III. WHY we should thus die in Obedience to the Will of God ? There are many Reasons for it .

1. God is Supream and Absolute Lord . He hath the highest Proprietyin us , and the most unlimited Dominion over us . Behold as the clay is in the Potters hand , so are you in my hand , O house of Israel , Ezek. 18.6 . He forms every Vessel as he pleases , and is at liberty to break his own Workmanship without controul ; so the same God whose power produces , hath a right to dissolve our Substance . He is the Father of our Spirits , and they are his peculiar Off-spring , and therefore ought to be entirely at his Command : He created and infused them , and on that account may justly call for them , whenever he will . 'T is but like the Stream's going back to its Fountain ; like the Rivers returning turning to the Sea , whence they came , and the Sun 's hasting to the place where he arose , Eccles. 1.5 , 7. We know nothing of God as we ought to know , if we know not this , that God hath a far greater Interest in us , than we have in our selves : And that it belongs to him , and not to us , to govern and appoint all those things which do concern us . It was almost in the same breath that David said , Thou art my God , and my times are in thy hand , Psalm 31.14 , 15. We destroy his Deity , if we deny his Sovereignty ; we renounce him as our God , unless we submit to him as Lord of our Lives . If he may not determine the Period of Life , why should he manage any of the Affairs of it ? And if we exclude his Providence , why should we admit his Being ?

2. We have the Character of God's Servants , and profess Subjection to him ; but we contradict this Character and Profession , except we die in Obedience to the Will of God . 'T is observ'd , that Moses is never call'd the Servant of the Lord in all his life time , till now that he came to die ; because hereby he did most remarkably approve himself such , though he had performed many great and excellent Services to God before . He that is another Man's Servant , must be content to be called off from his present Work and Station , at his Master's pleasure ; they that are under the Yoke , are not to be the Disposers of their own Time ; or rather we may say , they have no Time which is their own , but what is allowed them . We are under a stricter Law to God , and he that calls Himself a Christian , does thereby acknowledge it ; we are not our own , but the Lords , both living and dying , and therefore there is as much reason for our dying , as for our living to the Lord , and as little reason for our dying , as for our living , to our selves , Rom. 14.7 , 8. It was Paul's earnest desire and hope , that Christ should be magnified in his Body , whether by life , or by death , Phil. 1.20 . And this became him , as a Servant of Christ , ver. 1. For we are falsly so called , and assume a Name which our Pactice does not agree to , if his Will be not a Rule to ours in every thing , and particularly in this grand and important Point of Life and Death .

3. OUr Lord Christ , when he took upon him the Form and Quality of a Servant , was our Example in this Case . He became Obedient unto death , even the death of the cross , Phil. 2.8 . A Death so circumstanced with the most tremendous Aggravations , as we can never be call'd to be obedient to , yet he did not refuse or decline it , as he might have done , when his Hour came . His Life was not taken from him , but he laid it down of himself , because he had received such a Commandment of the Father , John 10.18 . It was a free and voluntary Act ; he gave up the Ghost in the strictest sense , as is plain from all the Passages going before his Death . It was in the prospect of its near approach , that he said to his , Disciples , Arise , let us go hence , John 14.31 . The words were spoken , where Christ had celebrated his last Supper , but the place which he speaks of removing to , was the Garden , where he knew that he should be betray'd and apprehended . Chap. 18.4 . Jesus knowing all things that should come upon him , went forth , &c. He boldly and chearfully met the Enemy , whom he could easily either have shun'd , or defeated . He was able to escape this Death , but would not ; and therein is a pattern to us , who have no such power .

4. God never give a Commission to Death , nor lays his command upon us to die , but when 't is really the fittest Season for us to obey him in it . To speak strictly , an untimely Death is never permitted by God ; we are never suffer'd to die , when it would be better for us to live , Infinite Wisdom and Grace will not permit it ; and he that resigns himself to their Conduct , is sure to die , when it is best that he should . The Scripture is express , Psalm 116.15 . Precious in the sight of the Lord is the death of his Saints . This may be most clearly expounded and understood by comparing with Psalm 72.14 . ( which is a Psalm for Solomon , as Type of Christ ) He shall redeem their Soul , &c. and precious shall their Blood be in his sight ; so precious , that when it is fitter to be spar'd than spilt , he will certainly preserve it . Though God can kill or keep alive , as he will , he does not act after an Arbitrary manner ; he never turns a Saint to destruction , when it would be good for him , that his Soul should be held in Life . We do not indeed see the Grounds and Reasons of God's acting , and therefore our Thoughts are not as his Thoughts , but it would be very strange , if we must not trust God further than we yet see , because we shall see hereafter , though not now .

5. In our Obedience to this command of God , there is the greatest reward . There is a great Reward in the doing of every one , but above all in this . There 's no Act of Obedience so profitable to our selves as this , if we consider the Glory , Honour , and Peace which immediately follows . If a Servant desireth the Shadow , Job 7.2 . Why should we be unwilling to enter into our Rest , and receive our full Reward , when our Work is done ? Can we think that our Services would be so well recompenc'd by a perpetual stay here ? 't is impossible to think so . When the Master is come , and calleth for us , ( as John 11.28 . ) we cannot but know , it is in order to our unspeakable Promotion and Advancement . The Arrows which Death shoots , though they kill , yet they are directed and design'd in greater Love , than Jonathan's to David , which were to prevent him from being killed . Death may seem formidable at a distance ( as one says ) like Esau to Jacob , but is very friendly when it comes nigher to us , and does us the kindest Office , which to have undone , would be our greatest loss . Though it did no more than case us of the grievous weight of indwelling Sin , that 's a matchless Benefit ; for if we had not mortal Bodies , we must have immortal Corruptions .

6. This is the concluding and crowning Act of our Obedience to God in this World . 'T is the compleat finishing of our whole Work here ; when we have done this we have no more to do on Earth . Now how incongruous , and unseemly , how reproachful and dishonourable would it be , for a Man to live many Years in a course of Duty , and then spoil all by Disobedience in the last Act ? Undoubtedly , the Man whose Heart is perfect and upright with God , shall never be left to do so : If we have been truly Faithful to the Death , we shall not be Rebellious in it . But however Exhortations and Arguments are of use to the best , through the efficacious Concurrence of the Spirit with them . He that lives to the Will of God , cannot be said to persevere finally , unless he dies according to that Will also . We do not follow God fully , if we start and fly back just at the end of our Race , when we should lay hold upon the Prize . I know thy works , and the last to be more than the first ; was Thyatiras's Commendation , Rev. 2.19 . God expects that at the last we should outdo all which we have done before . If we have run well , 't is pity that the last step should be the slowest .

7. This being the last Act of our Obedience here in this World , will have the greatest Influence on those whom we leave behind us . As the last words of dying Persons are apt to make the deepest Impression upon surviving Friends , so their last Acts are most likely to encourage Imitation . When we forget most of the Passages of their Lives , we remember their Deaths , and are ready to take our measures from thence . And indeed the Holy Ghost calls upon us especially to mark the End of the perfect and upright Man , Psalm 37.37 . and to consider the End of their Conversation , whose Faith we are to follow , Hebr. 13.7 . The End here , signifies the close , the issue of their Conversation ; Now where this is unimitable , it will obstruct our following of all that went before , how good soever it were . This will still stick most upon their Minds , that should take Pattern from our Faith and Obedience , and tend to dishearten them from walking with God , if after a Life of service we should flinch and faulter in the last Extremity ; it may tempt some to believe , that God is an hard Master , and that we too late begin to think him so . Whereas an holy submissive Death will have all the contrary Effects .

8. This is an Act of Obedience , from which God 's chiefest Favourites on Earth are not exempted . If this were a Cup which passed from every one else , and were only filled out to us , it might be more bitter to drink of it and sinful Flesh might have the more to say against it ; but God lays no other Burden upon us herein , than what all his Saints , excepting two , have born from the beginning of the World ; yea , even those two , underwent a Change in their Translation , in some respects , we are sure , equivolent to Death . Are we so much better than our Fathers , than the many Thousands which have gone to Heaven the same way , that we should expect any peculiar Privilege ? Are we greater than Abraham , who is dead , and the Prophets , who are dead ? whom do we make our selves ? as the Jews said to Christ , John 8.53 . Does God deal worse with us , or require more from us , than from all the Excellent of the Earth ? Why must not we give place to others , when God thinks meet , as others have made way for us , that successive Generations may still go and come ? That Life which we are prone to complain of , as too short , 't is probable hath been longer than many ; and the shortest is certainly longer than we deserve that it should be .

9. 'T is an Act wherein God's Saints on Earth out-do the Obedience of Angels in Heaven . This is a mighty Honour to us , that we are capable of honouring God by dying according to his will , which is out of their Power , for they die not . 'T is their bright and glorious Character , that they do his Commandments , Psalm 103.20 . but this is a command which they cannot do , and which they were never tried with . They have no such Bodies as we have , to be separated from ; and by the Settlement which God hath made , meer spiritual Beings cannot taste of Death . Now this is a thing worthy of our Ambition , to bring more Glory to God than the highest Angel can ; for a Saint of God would seek to excel all Creatures . 'T is no Tryal to Angels , to execute the orders which they receive , in comparison of what Moses did here in the Text ; and yet 't is astonishing to read , how familiarly he hears of his own Departure ; there was no noise , no striving , no trouble in the case ; God only says to him , Go up and die , and he does it ; as when the Prophet Elijah had Food set before him , and was invited to arise and eat ; to which an hungry Man in a barren Wilderness , would need very little perswasion . To which of the Angels did God say thus at any time ? Our Mortality gives us an opportunity of obeying , which they want .

10. All the Obedience which we have to yield after this to God in Heaven , will be ( like that of the Angels ) most easie and delightful . Glorified Saints are doing endless Service , but there is nothing of Labour or Difficulty in it ; nor can there be the least degree of aversion or unwillingness to perform it . When we have once poured out our Souls into the Bosom of God , we shall launch into the pleasant Enjoyment of Eternal Praise ; and so far as we understand the Worship of the Church above , this will be the whole business , that we shall be exercised in ; A business which will contribute greatly to our Blessedness . There is a great deal of weight and force in this Argument , if we think seriously upon it ; how hard and painful soever the work of dying be , all our work afterwards will be entire and perfect ; like crowding through a strait Gate into a spacious Mansion , where we are to walk at Liberty for ever . How desirous soever the Flesh is in any of us to be delivered from Death , no Soul can be excused from that Work which is consequent upon it ; we could not be so happy in Heaven , if we were not so employed ; as to be kept out of Heaven by an Immortality here , and be most miserable .

IV. To Apply this . By way of Information , and Exhortation .

First , Information .

1. It is a great Act of Indulgence in God , to spare us , as he many times doth from Death ; since that dying is so great and necessary an Act of our Obedience . If God had let loose his hand , and cut us off many years ago , it would have been our Duty to acquiesce in it ; but by his Favour ( as David said of his Mountain ) our clay Cottages do yet stand . How many Mercies , National and Personal , have we liv'd to partake of , which we might have been sent to our Grave without , and as we could not have resisted the Will of God , if it had been so , so we ought not to have repin'd against it . In how many lesser things hath God very often gratified his Servants , by prolonging their Days , wherein he could have denied them , without doing them any wrong ? As the Life of old Jacob was lengthened out above Twenty years ( as some compute ) after he had given up his Son Joseph for dead , to see him living and Governor of Egypt Gen. 46.30 . So David saw his Son Solomon peaceably seated on his Throne , before he fell asseep , 1 Kings 1.48 .

2. If it be our duty to be Obedient to death it self , how much more should we submit to all those Evils , which are previous to death ? We are to Suffer according to the Will of God in every thing , 1 Pet. 4 19. Or else , how do we , like David , fulfil all his will ? Acts 13.22 . and if in that which is great , surely we must not stick at that which is less . I do not only mean Sickness and Weakness , &c. which are the usual Harbingers of Death , but all those other Troubles and Afflictions which we are born to , and which we may naturally expect some share of , while we are in this World . He who cannot patiently part with any Comfort of Life , when God takes it away from him , is very ill-disposed to yield up Life it self , at the Call of God . Are we to obey God in dying , and do we not think our selves oblig'd to bear these Calamities , which Providence sends upon us while we live ? Are we to drink of such a Cup at last , and can we think that we do well to be angry , and discontented at any thing which befals us in the way ? These Things are inconsistent .

3. How irregular are the workings of our Affections , with respect to those that are fallen asleep in Christ ? God seldom or never removes any of our Friends , especially if publickly useful Persons , but that we are ready secretly , at least , to wish , that they had not died , when they did . We know not how to restrain our selves from such desires , and yet in desiring it we are like Peter when he talkt of making Tabernacles on the Mount , who knew not what he said , Luke 9.33 . We do not only wish their Infelicity , whom we pretend to love and value , but we make our selves Rebels in Heart against God , we wish in plain terms , that our Wills might have stood in opposition to his , and that our blind mistaken Judgments might have been allow'd to overturn or alter his Wise and Righteous unerring Counsels .

4. How blessed should their Memories be above all others , who are most eminently Exemplary in the performance of this Duty ? Going out of the World , as Moses did , is like the burning of rich and fragrant Spices , which leave a sweet Perfume behind them . 'T is observable , that God did that to Moses , who died according to his Word , which he never did for any one before or since , verse 6. And he buried him in a Valley in the Land of Moab , &c. Though there was none to accompany his Body to the Grave , yet God's peculiar Undertaking for his Interment , by the Ministry of Angels ( as may be reasonably supposed ) was ten thousand times more Honour to him , than the pompous Funeral of the Patriarch Jacob , when he was carried with so vast a Train of Mourners out of Egypt into Canaan , Gen. 50.9 .

Secondly , Exhortation . Labour to learn this Lesson well , of Obedience to the Divine Will in the Point of Death ; and that you may do so , take these Directions .

1. Make death familiar to you by frequent fore-thoughts of it . Those things which surprize us most , we are usually least submissive to God in ; but what we expect and look for , we are gradually reconciled to . If we propose a long Life to our selves , and put away the remembrance of Death , we shall certainly make our dying work so much the harder . 'T is necessary not only to think that our Change must come unavoidably at last , but that it may come quickly in a very little time . If we live longer than we think , we shall live the better ; but if we die sooner than we think , we shall die the worse . If God hath made our days generally as an hand breadth , Psalm 39.5 . we should measure them out successively by an hairs breadth , that when we are at our utmost bounds , we may quietly drop away .

2. Look beyond death , while you are looking for it . Let not that terminate your Sight , which in it self indeed is a doleful Melancholy Object . Consider the Excellency of the Life to come , which takes place immediately upon the conclusion of this . We shall not die for ever ( as those words should be rendred , which we read , shall never die , John 11.26 . ) though we die once ; and there is nothing here so amiable and perfect as in that World we are going to . If a view of that Canaan sufficed Moses , which he was never to possess , how much more satisfactory will the prospect of that Heaven be , where we are to dwell eternally ? the seeing of our absent glorified Redeemer there , will help us in our following of him thither , and does distinguish us from the common Men of the Earth , John 14.19 .

3. Look upon all the Enjoyments of this present Life with such an holy Contempt and Scorn , as they deserve . If we be not dead to these things before hand , we shall not know how to part with them at Death . If we lay up our Treasure here , it must needs be troublesom and grievous to renounce and quit it . He that would obey God chearfully in his going hence , must not think that any of the things that are here beneath can make him happy ; and therefore the Heart should not be set upon them . It made Rachel and Leah willing to go to Canaan , that they had no Expectation left in Padan-aram , Gen. 31.14 .

4. Make hast with your living work , which God gives you to do , with reference to the saving of your own Souls , and the serving of your Generation . A Man must be strangely stupified , and harden'd in a false peace , that can be content to leave the World , before he hath answer'd the End , and dispatch'd the Business , for which he was born into it . A comfortable Death does not suit with a slothful and careless , an useless and unprofitable Life . He that hath neglected his Duty to himself , or to others in his place , may very well b backward and unwilling to die . Job begs that it would please God to destroy him , and crys , Let him not spare , for I have not concealed the words of the Holy One , chap. 6.9 , 10.

5. Clear and State your Accounts every day ; set them in Order , for their Confusion will cause your Distraction , when you come to die . Seriously examine and reflect upon your daily Walk and Course , and do not leave those Miscarriages to be budled up in a general Repentance , when they are forgotten ; which when they are fresh , you may and ought to be particularly humbled for . The more diligent and exact we are in this case , the less Advantage will Satan have against us . A Man can but ( scarcely die well ( as the Apostle speaks of being scarcely saved , 1 Pet. 4.18 . ) who hath any thing else to do when his hour comes .

6. Beware of grieving the Spirit , and clouding your own Comforts . Though full Assurance be not absolutely necessary to the yielding of this Obedience in Death , yet our Obedience must needs be very defective , where some degrees of Assurance , or good hope through Grace are not gotten and maintain'd . 'T is very hard to resign , without some Evidence that God will receive us ; very hard to let go our Temporal Life , when we can lay no hold upon Eternal . therefore the Advice is needful , Jude 21. Keep your selves in the Love of God ; do nothing that may tend to prejudice or weaken your sense of it .

7. Live upon the Death of Christ , as the only Foundation of your warrantable Trust . Though you do walk before God in Truth , you will find the need of something else to depend on , for your Title to Glory . Some think that there is a Gospel Mystery in Moses's dying short of Canaan , and Joshua's leading the People into it ; viz. to intimate to us , That the Works of the Law will bring none to Heaven , but Christ by his Blood hath open'd our way to it . He that builds his Hope of Salvation upon any thing which he hath done , must either perish , or pull down all again .

8. Look up to Heaven for Divine Instruction in this great Point . It was Moses's Prayer to God , so teach us to number our days , that we may apply our Hearts , &c. Psalm 90.12 . The numbering of our Days aright , is no Vulgar Arithmetick , nor can we learn it without a more than ordinary Tutor . No Man ever died like Moses here , according to the Word of the Lord , but what was taught of God to do it . He that gives out the Command , must guide our Spirits to obey it . If we can do nothing for God of our selves , least of all can we die to him without him .

SERMON XXIII . October 1. 1697. HEBREWS VII . xxv .

Wherefore he is able also to save them to the uttermost , that come unto God by him , seeing he ever liveth to make Intercession for them .

THE Glorious Office of the Priesthood of Jesus Christ , is the Subject of great part of this Epistle ; and the Apostle's main Scope and Design , is , to shew the superlative Excellency thereof beyond the Legal Priesthood , which he does at large in various respects . In the two immediate foregoing Verses , he compares Christ with the Priests under the Law , in reference to their Mortality . Verse 23. They truly were many Priests ( many , one after another ) because they were not suffered to continue , by reason of death ; they were dying Men , and how well soever they discharged the Duty of their Places , yet in a few Years they left it to those that survived them , and knew it no more themselves ; the Ministers of the Old Testament had their appointed time , when their Breath went forth , and returned not again , as you find that the Ministers of the New Testament have now in their Generation . But , ver. 24. this man , ( or this Christ , the Anointed of the Lord , whom the Apostle here speaks of , for the word Man is not in the Original , but supplied by our Translators ) because he continueth ever , hath an unchangable Priesthood ; his Office does not pass from him to another , he hath no Successors in it , whom the Exercise of it is committed to , but he still manages it in his own Person , and will perpetually do it . Hereupon that comfortable and encouraging Inference and Conclusion is drawn up in the words of the Text , Wherefore he is able , &c. Whcih words , if they were to be cast into our usual Forms of Argument , would run thus ; He who ever lives to make Intercession , is able to save to the uttermost ; But Jesus Christ ever lives , &c. Therefore he is able , &c. There are many important Truths lying in this Text , but all may be brought within the compass of this one .

Observ . Christ's eternal Life and Intercession in Heaven , in an infallible Proof of his Infinite saving Power . Here , I. I shall enquire into the Thing which the Apostle undertakes to prove , The infinite-saving-Power of Jesus Christ . II. Into the Evidence which he proves it by , The Eternal Life and Intercession of Christ in Heaven . With the distinct Uses which may be made of both these .

I. As to the thing which the Apostle here sets himself to prove , viz. The infinite-saving Power of our Lord Jesus . The Text it self will lead us to the opening of two Things under this Head ; The nature of this Power , and the extent of it ; How he is able to save , and how far , even to the uttermost .

First , With reference to the nature of this Power , How is Christ able to save ? This may may be stated in the following Propositions .

1. There is a Power which belongs to Christ , as he is God . In this , as in all other Divine Perfections , the Second Person is equal with the First . Rev. 1.8 . I am the Almighty . The very same unlimited boundless Power appertains both to the Father and the Son . Therefore when Christ had asserted , That none should pluck his sheep out of his hand , John 10.28 . he confirms it by this , That his Father is greater than all , and none is able to pluck them out of the Father's hand , ver. 29. Now if any should go about to deny the Consequence , the next words will clear it , I and my Father are one , ver. 30. If my Father is greater than all , so am I ; if he be able to secure and preserve the Sheep , so am I , for he and I are one ; we are one in Essence and Nature , and so all the same glorious Perfections which are inherent in him , are in me likewise . But this , though it be a great Article of Faith , and a great support to Believers , does not seem to be that which the Apostle hath so much an Eye to in this place ; for he is now speaking of his Ability to save , under the Notion of our High-Priest .

2. There is a given delegated Power , which belongs to Christ as he is Mediator ; a Power received , and entrusted with him , from the Father . God's laying of help upon him for us , implies the furnishing and qualifying of him to afford and dispense that help to us . So we read , Psalm 89.21 . With whom my hand shall be established , mine arm also shall strengthen him . Again , Isa. 42.1 . Behold , my Servant , whom I uphold , &c. There was such a mighty Presence and Influence of God with and upon his Son Jesus Christ , in the Execution of his Mediatory Office , as enabled and empower'd him to all that this Office required . Therefore he attributes the Work which he did to the Father , and calls them the Works of the Father , John 10.37 . and argues from them , as plain convincing Testimonies , that the Father had sent him , chap. 5.36 . The Power which he had from God to do such things , was a demonstration of his Commission . The Son of himself , consider'd in this Capacity , as the Father's Servant and Messenger , dispatched from Heaven , about the great Business of our Salvation , could do nothing , ver. 19. but his God was his strength ; he that appointed him this Service , gave him Ability to perform it .

3. This Power of Christ is determined by the Father's Pleasure . It pleased the Father , that in him should all fulness dwell , Col. 1.19 . All Fulness , therefore a Fulness of Power , as well as Merit ; but we must suppose it to be all exerted and put forth , as is pleasing to the Father also . The Power given unto Christ , can never be thought to be employed by Christ against the Mind and Will of him that gave it . God and Christ go hand in hand ( as it were ) in all their mighty Acts of Grace , with one consenting Will . John 5.21 . As the Father raiseth up the dead , and quickeneth them , even so the Son quickeneth whom he will ; not in opposition to the Father's Will , but in conjunction with it . He came not to do his own will , but his that sent him , chap. 6.38 . It was his delight to do this , and impossible that he should do any thing contrary to it . This does not import any insufficiency or weakness in Christ , but the regularity and exactness of his Obedience .

4. Christ's saving Power with respect to us , takes in his Sovereignty and Dominion over all Creatures , which is for our Advantage . We have the benefit of his universal governing Power , in order to our Salvation . He that is exalted to be our Saviour , is a mighty Prince , whose Kingdom reaches ever where , to every thing that he hath made . He that carries his Lambs in his Bosom , hath all the things in the world put under his Feet ; he hath all the Wolves that would tear and destroy them , in a Chain , and they cannot touch so much as the Fleece of any of his Sheep , without his permission . All power is given unto him in Heaven and in Earth ( yea , and in Hell too ) Matth. 28.18 . He hath power over all flesh , John 17.2 . whether Devils and wicked malignant Spirits , over all that seek our hurt , or that give us any cause of Terror . He hath a Command over all Creatures , that disposal of all Events , and he can make every one of these , not only not to hinder and obstruct , but positively to promote and further our Salvation . The whole Administration of the Affairs of Providence , which is committed to Christ , serves to this very purpose .

5. The saving power of Christ , to all that have experience of it , does necessarily include a great and extraordinary mixture of Compassion . We must conclude his Pity equal to his Power , and united with it , or else no Soul would ever be saved by it . His infinite Ability to relieve us , would be of small Comfort to us , if he were not touched with a feeling of our Infirmities . We have an hint of this , chap. 2.18 . He is able to succour them that are tempted , ( the same Greek word both there and in the Text. ) Now 't is manifest from the Context there , that Christ's being able to succour , implies not barely a Power , but a fitness and readiness to do it , a compassionate Inclination , by reason of his being tempted . Now though Christ be no longer so tempted , for he sits on the right hand of the power of God , Luke 22.69 . yet his Bowels are the same . If he wanted those Bowels , his Power would be dreadful ; we could only look upon him as our Destroyer , able to cast us Soul and Body into Hell , able to inflict Wrath upon us to the uttermost ; but we could have no thoughts of Peace , or hopes of Mercy .

6. There is a destructive Power of Christ , which always does and must accompany this saving Power . In magnifying his saving Power to us , there is a necessity of letting out his destructive Power against our Enemies . If he saves our Lives and ransoms them , what follows ? O Death , I will be thy Plague ; O Grave , I will be thy Destruction , Hos. 13.14 . We cannot be delivered from Death , but Death must be unstung , and consequently destroy'd . This is the last Enemy , but all the rest are dealt with in like manner , Hebr. 2.14 . That through death he might destroy him , who had the power of death , i. e. the Devil . The chosen and called of God cannot escape , if the Devil do ; if they obtain Salvation in Christ , he must be destroy'd ; not as to his Being , but his Power . And the Works of the Devil must be destroyed also , 1 John 3.8 . There must not remain so much as one of them ; as is said of that total overthrow of the Egyptians in the Red Sea , when the Israel of God were saved out of their hands , Exod. 14.28 .

Secondly , With reference to the extent of this Power , How far is Christ able to save ? The Text makes the Answer , even to the uttermost . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There are two things intimated by this Phrase , The Perfection of that Salvation which Christ is able to work , and the duration of it .

1. His being able to save to the uttermost , notes Perfection . He is able to save fully , absolutely , and compleatly ; so that nothing more needs , or can be done . Christ without us , and Christ in us , does all that belongs to this work of our Salvation . He gives a right to Salvation , and a meetness for Salvation : He justifies perfectly , he Sanctifies wholly ; what the Law could not do , that he as the End of the Law ( not a destroying , but a perfecting End ) hath done . Particularly ,

1. He saves from all Sin ; or else that indefinite expression could hardly be sav'd from an Equivocation , which the Spirit of Truth abhors : Matth. 1.21 . He shall save his People from their Sins , i. e. from all their Sins , not one excepted ( for as to the unpardonable Sin , he saves his People from that preventively , because none of them shall ever be suffer'd to commit it . ) He is able to save from the greatest Sins , as from the least ; from Sins of the blackest Aggravation , and the deepest die . He saved our first Parents from their first Sin , which being a leading Act of Rebellion , was a very great one . He sav'd several of his Murderers , and they that shed his Blood were wash'd in it . He saves from the Sin of Unbelief , which is the worst of Sins , and in those that are guilty of it now , is really greater than the Sin of the Jews in putting him to death .

2. He saves from all that is in Sin ; from the guilt and filth of it . He takes out every spot from the Soul , and wipes out every Line from the Score . He pays the uttermost Farthing , and therefore saves to the uttermost ; he discharges all , and leaves nothing to stand in God's Book against us . His whole Church shall be presented Holy , and without blemish , Ephess. 5.27 . No Corruption is suffer'd to domineer , where he comes to save ; as Job enters his solemn Protestation , That no blot cleaves to his hands , chap. 31.7 . Blots may be , and unavoidably will be contracted , while we are in such a polluting World , but they with whom Christ hath any thing to do , soon shake them off again , as Paul did the Viper which fastned on his hand , and felt no barm , ( Acts 28.5 . ) Yea at length , Christ will save from the in being of Sin too ; when we quit our earthly Houses , Sin shall be quite turn'd out of Doors .

3. He saves from all that 's due to Sin , and from all the effects of it ; from Wrath present and to come ; not meerly from Hell , but from all purely Judicial Strokes upon Earth too ; He does not save from God's loving Rebukes , ( for that would be to our prejudice , and therefore it would be no proper , desirable Salvation ) but from God's furious Rebukes he does . He hath Redeemed us from the Curse of the Law , &c. Gal. 3.13 . from the whole Curse , and every part of it . There is not the least Grain of the Legal Curse in all the afflictions which Christ's saved ones do at any time undergo . There are chastened as Children , not persecuted as common Malefactors . They are sav'd from every thing that would make them truly miserable ; they are exercis'd with nothing but what shall do them good ; those very Calamities , of which Sin is the occasion , shall be the means to advance their Blessedness .

2. His being able to save to the uttermost , notes duration .

As 1. The saving Power of Christ stretches it self to the final Accomplishment of his own Work ; Whatever He puts his hand unto , he will give it his last hand ; the Author and Finisher of our Faith , Heb. 12.2 . Wheresoever he Designs to build , it shall not be said , that he is not able to finish ; he will give no occasion for any such Reproach to be cast upon his Eternal Power . He is as able to bring forth the Head-Stone , as to lay the first Foundation . He carries on his Designs of Grace through all Hindrances and Oppositions , till he hath conquer'd and surmounted all ; he never leaves off what he undertakes , and is engag'd in , before the thoughts of his heart are finally perform'd , and all fulfilled which he had contriv'd and purposed to do . He is the Omega as well as the Alpha ; he shuts up , as well as opens , the great work of a Sinners Salvation and Recovery .

2. Christ's saving Power will not be exhausted or diminished to the end of the World . He will be as able to save then , as he was at the beginning ; for if he was invested with such a Power before he had actually paid the Price of our Redemption , we have no reason to doubt the continuation of that Power afterwards . If he had sav'd so many for about Four Thousand Years before he came and offer'd up himself , 't is impossible that since this Sacrifice , any should be born into the World too late for him to save . Every successive Generation yet to come may have the same benefit , as all that are past have had . So long as the World stands , the Elect of God that are in it shall receive as freely from Christ's Fulness as ever any did . His Power is the same , without any Change or Variation in all Ages , Yesterday , to day and to Morrow ; Is my band shortned at all that it cannot redeem ? Isa. 50.2 .

3. His Power is sufficient for us in our greatest Extremities , while we live in this World . In our sorest Temptations , and longest Desertions , when like Peter , we are ready to sink , he is mighty to save still . We cannot be brought so low by Hellish Rage , and spiritual Darkness , by the Buffetings of Satan , and the Hidings of God , but that he can lift us up . As the Apostle speaks of the Jews , who have been broken off by unbelief , and abode in that unbelief so many Hundred Years , God is able to graft them in again , Rom. 11.23 . When we are apt to think , that there is no way to escape , that we must and shall , without remedy , perish at the last , he hath his Almighty Succors at hand , and can in a moment rescue and deliver us from all our fears . When the Waters are come into the Soul , he hath power to save from Drowning ; or else that Prayer was vain , Psalm 69.1 .

4. His saving Power is our present help when we come to die and stand in Judgment . When we have past through the Changes , Hazards , and Tryals of this Life , the chiefest of all is that which puts a period to Life , and then Jesus Christ is able to save us in Death , tho he do not save us from it ; able not only to carry us to our hoary hairs , but to go with us farther , when these hoary hairs are brought down to the grave ; able to support us when flesh and heart , when strength and spirits fail ; able to receive and defend our Spirits at their Departure out of the Body , and give them immediate possession of the place prepared for them ; able to answer for us before the Bar of God , and shield us under the covering of his perfect Righteousness from all the Accusations that can be brought against us ; in short , he is so well able to justifie us , that even in that day , we may boldly say , Who is he that condemneth ?

5. The Salvation which Christ works and displays his power in , endures in its full force and vertue to Eternity it self . Isa. 45.17 . Israel shall be saved in the Lord with an everlasting salvation : You shall not be ashamed nor confounded World without end . Again , chap. 57.6 . The Heavens shall vanish away like smoak , and the Farth wax old like a garment , and they that dwell therein die in like manner , but my salvation shall be for ever , &c. As our Confidence is not in a God who cannot save , or who can save only in part , so not in a God who can save only for a limited time , or restrained season . Our God's Salvation lasts as long as himself , it runs parallel with his very Being . Titus 2.13 . The great God and our Saviour Jesus Christ . Those Two Glorious Titles are chained together in Christ , and you may as well suppose the abolishing of the former , as the expiring of the latter : He is an eternal Saviour , as well as Eternal God . Thus he saves to the utternmost .

VSE .

1. Let us settle our hearts in the faith of this grand Point , against the assaults of Infidelity in general . Whatever vile , blasphemous and dishonourable Thoughts of Jesus Christ other persons in the World have , to them that are saved he is ( and ought to be esteemed as ) the power of God , 1 Cor. 1.24 . There are Children of Belial now , as there were in the days of Saul , and worse than they , who cry , How shall this man save us ? 1 Sam. 10.27 . Making little more of him than a common , ordinary Son of Man ; but to us he should be no less than the Mighty God ; we should respect and honour him as such , and thereby do what we can to ballance the contempt which is thrown upon him by a wretched Generation that know him not .

2. Let us improve this for the strengthening of our adherence to Christ , and dependance on him , notwithstanding all that tends to deter and beat us off . Never give up this Cause , never cast away thy Confidence , but hold fast the beginnings of it steady to the end , seeing that Jesus Christ can save to the uttermost . There can be no Lion in any part of the way , between thee and Heaven , but what he hath a sufficiency of Power to deliver and rescue thee from . Look as far as thou canst ( says one well ) take the largest prospect that 's possible , of all thy Sins , Miseries and Difficulties of Salvation , still the Power of Christ does extend infinitely beyond all these . We may safely say , If Christ be not able to succour and help us , we are content to perish ; if we rest there , we are out of danger .

3. Let us oppose the saving strength of Christ to all the united force of Hell . The Persecutors of our Souls are indeed stronger than we , but they are weaker than he . We have a Friend in Heaven that can do more for us , than all our enemies from beneath can do against us . Those Horns are not so able to scatter God's Israel , as this Horn of Salvation is to defend them . If evil Angels be greater in power than the best of Men left to themselves , they are not so great in power as our great High-Priest , Jesus the Son of God . When they have done their utmost to separate a Believer from the love of God , 't is not so much as our blessed Lord hath done to keep us in it . Behold , I give unto you power to tread on Serpents and Scorpions , and over all the power of the enemy , &c. Luke 10.19 .

4. Let this comfort us under the sense of our own impotency . When we consider how weak and feeble we are , it is cause of deep abasement ; when we consider how powerful Christ is , it is on the other hand matter of strong consolation . There is a kind of Omnipotency communicated from Christ to those that are in him : I can do all things through Christ which strengthens me , Phil. 4.13 . Though we are but as reeds shaken with the wind , he can make us Pillars in the Temple of his God , Rev. 3.12 . All that are built upon this sure Foundation , receive stability from it . Therefore as Abraham considered not the deadness of his own Body , or Sarah's Womb , being fully perswaded of God's being able to perform his Promise , Rom. 4.19 , 21. So the belief of Christ's Almightiness should be mixt with the thoughts of our own infirmities .

5. Let this relieve and fortifie our spirits against the dejecting fears of our future Apostacy . How little Grace soever we yet have , we shall have as much as we need , if we belong to Christ ; for he is able to make all Grace abound towards us , nd in us . How defective soever our Sanctification yet be , Christ hath a Stock enough in his own hands to fill up what is behind , that there shall be nothing lacking at the last . We stagger and reel , and stumble so often , that we are afraid perhaps , we shall never hold on , and hold out , till we come to our Journeys end : But ought not this to bear up our hopes , that we are interested in one who is able to keep us from falling ? Jude 24. able to prevent every Fall , or able to recover and raise us up when fallen ?

6. When we come to the Throne of Grace , this Doctrine will furnish us with a good plea to urge to God , viz. That the Glory of Christ's Power is embarqu'd with our Salvation . It was such a sort of Argument which Moses went to God with , when God threatned to destroy Israel , he tells him what the Nations would be apt to say , Numb. 14.16 . Because the Lord was not able to bring this People into the Land , which he sware unto them , therefore he hath slain them in the Wilderness . So may we say , Lord it will teach the Devil to blaspheme thy Son , if we should come short of the Rest which thou hast promised us ; the Powers of Darkness which have heard his Fame , and felt his hand , will be ready to vilifie him , and cry , Because he was not able to save them he hath suffer'd them to perish .

7. This may encourage those that are yet without Christ , to come to him ; You are not , you cannot be so great Sinners , but that he is still a greater Saviour . Do not mistake it for your Duty , to aggravate your own Sin , to the lessening of Christ .

Objection . Though Christ is able to save me , he may not be willing , and then what am I the better ? He is certainly able to do many things which he never does ; and so I may be lost , notwithstanding his saving Power .

Answer . 1. It will do well , if thou art throughly got over this Block of suspecting and distrusting the Power of Christ : We are naturally prone to stick here , as the Father of the Child , Mark 9.22 . If thou canst do any thing , have compassion on us and help us . Therefore our Lord was wont to put the Question , as to the Blind Man , Mat. 9.21 . Believe you that I am able to do this ?

2. There is no more doubt of the willingness of Christ to save , than of his power , where he makes the Soul willing to accept of Salvation by him . When such a consenting Will is wrought in us , 't is an infallible evidence of his saving Good Will towards us . What was he given of God for , what did he give himself for , but that whosoever believeth on him should not perish ? How then canst thou think that Salvation is his strange work , or that he is unwilling to it ?

3. Thou canst not die in thy Sins , if thou wilt come to Christ to save thee from them . 'T is impossible that any thing should hinder him from doing this mighty Work upon thee ; if thy unbelief do not , nothing will tie his Hands , but only that ; He never is as a mighty Man that cannot save , but where his mighty Salvation is call'd in Question . Therefore imitate their Faith , who were threatned with the burning Furnace , Dan. 3.17 . Our God is able to deliver us , and he will deliver us . Be satisfied that he who is able to save , will actually save those that cast themselves upon him .

SERMON XXIV . October 15. 1697. HEBREWS VII . xxv .

Therefore he is able also to save them to the uttermost , that come unto God by him , seeing he ever liveth to make Intercession for them .

II. AS to the Evidence which the Apostle brings to prove his Assertion by ; The Eternal Life and Intercession of Jesus Christ in Heaven . Here we are to consider three Things , viz. The Life of Christ in Heaven ; His Intercession there ; And the Objects of it , or Persons on whose behalf he lives and intercedes .

First , The eternal Life of Christ in Heaven . In opening of this , we should shew , That he lives , and that he lives for ever , and how the Conclusion of his being able to save , is built and founded hereupon .

1. That Christ lives ; not only as he is the living God , Hebr. 3.12 . and so eternal Life is essential to his Deity , 1 John 1.2 , 15 , 20. but he lives as Mediator , and that very Life which he laid down as Man , he hath taken up again , and possesses it now more advantagiously than before . This was the grand Controversie in the Apostolical Times , between the Jews and Christians ; so Festus represents it to Agrippa , as a Quarrel about one Jesus , who was dead , whom Paul affirmed to be alive , Acts 25.19 . The Jews would have him to be really in the State of the Dead still , and that his Disciples stole him out of the Grave , to give Reputation to their new Doctrine , but the Apostles were Witnesses of his Resurrection , and preached this where-ever they preach'd the Gospel ; for indeed the whole Gospel would be but an empty Fable without it . If Christ were not alive , what 's become of the Type of the Living Bird ; in the cleansing of the Leper , that was let loose into the open Field ? Lev. 14.7 . What 's become of the Type of the Scape Goat that was sent away into the Wilderness ? Chap. 16.21 . How have these things received their Accomplishment , but in the Life of Jesus ? It was as necessary for our Consolation and Salvation that Christ should live , as that he should die . The meer Death of Christ would profit us nothing ; could be no support to us , if he had continued under the Power of Death . Therefore , as old Jacob was transported with Joy , when he heard that Joseph was alive , Gen. 45.26 , 28. So Job in the midst of his Afflictions , triumph'd and glorifie in this , I know that my Redeemer liveth , Job 19.25 .

2. That he ever lives . When our Lord speaks of his Death , it was matter of stumbling to the Jews , because ( say they ) we have heard out of the Law , that Christ abideth for ever , John 12.34 . but they erred , not knowing the Scripture . This was not be understood in opposition to his dying , but as consequent upon it ; for after his Death , and notwithstanding his Death , this was to be made good , that he should abide for ever . So we find our Lord himself from Heaven expounding it to John , Rev. 1.18 . I am he that liveth , and was dead , and behold I am alive for evermore . The Life which Christ lived upon Earth , was a mortal , temporary , perishing Life , as ours is , ( for he took part of our Flesh and Blood in the same poor and miserable Circumstances as we do ) but the Life which he now lives in Heaven , is of another sort , of a more permanent and durable Nature . So Rom. 6.9 . Knowing that Christ being raised from the dead dieth no more ; Death hath no more Dominion over him . He cannot die a second time , as Lazarus did , who after his first Death was raised again , and died again ; as the Body of his Humiliation , even when dead , saw no Corruption , so his glorified Body , with which he sits at the Right Hand of God , can never see Death . His present Life is such an one , as swallows up mortality .

3. How is the Inference of Christ's being able to save , grounded here upon his Living for ever ? Answer , Very strongly ; for the saving Power of Jesus Christ shines forth most illustriously in him as living . Rom. 5.10 . Being reconciled by his Death , we shall be much more saved by his Life . So Chap. 8. 34. Who is he that condemneth ? it is Christ that died , yea rather that is raised again , &c. If Christ had been held by the Bands of Death , or if it had been possible for him so to be held , it had been impossible for him to be the Author of Salvation to any ; our Faith in him had been vain , and our hope as a Spiders Web ; whereas now 't is firm and establish'd , stedfast and unmoveable , considering that Jesus Christ since his ignominious accursed Death , is raised up to such a Blessed and Glorious Life . This gives us mighty encouragement in several respects . For ,

1. If Christ had not been able to save , he could not have conquer'd Death , as he hath done . This one Victory which he hath obtained over that Enemy , is a signal demonstration of his Power ; The Grave would have detained him , and must kept him as the legal Executioner of Justice , if he had not finish'd the Work of our Salvation ( as to the purchasing part ) and done all in dying once . He could not be discharged , till he had answer'd all Demands , and when they were answer'd , he could be under Arrest no longer , but the Prosecution must cease . When the Debt was paid , it would have been false Imprisonment , for Jesus Christ to remain in the Custody of Death ; on the other hand , his reviving and breaking loose from those Restraints , shews , that all the Obstacles of our Salvation are taken out of the way . Therefore , if we suspect his Ability to save , we must , with the Jews , disbelieve his rising again , and look upon him no otherwise than as a dead Man to this very day .

2. Our eternal Life is inseperably connected with the Life of Christ . 'T is as certain that he is our Life , as that he himself lives , Col. 3.4 . he will not Live and Reign without us , but we shall Reign in Life by him . He does not live meerly for himself , but for us , as he did not die for himself , but only for us . He lives as a publick Person , a second Adam , in whom all that belong to him shall be made alive ; as a quickning Head to his whole Body , and to every Member in particular , John 14.19 . Because I live , you shall live also . He asserts our Life in conjunction with his own ; for his Life and the Life of those that are united with him , cannot be divided . 2 Cor. 13.4 . He though Crucified through weakness , lives by the Power of God ; so we likewise , though weak , shall live with him by vertue of the same Power . Hence it is that the Apostle makes the great Doctrine of Christ's ; Resurrection to stand or fall , with the Resurrection of Believers . 1 Cor. 15.15 , 16. Whom God raised not up , if so be that the dead rise not ; for if the dead rise not , then is not Christ raised . Either he that quickned our Lord's natural Body , will quicken our mortal Bodies also , or we must renounce the Faith of both together .

Secondly , The Intercession of Christ in Heaven . In handling this , we should enquire what is meant by this Intercession ; How he lives to this end ; how he ever lives in order to it ; and wherein his infinite Ability to save is evidenc'd hereby .

1. What is meant by the Intercession which Christ makesin Heaven . That it differs from the Prayers and Supplications which he offer'd up in the days of his Flesh , upon the account of the differing Circumstances of his now Glorious State , which we must understand it suitably to , is ( I think ) without all Controversie ; That all Intercession carries in it in general something of the true nature of Prayer , seems also clear , whether it be managed with or without the use of words , is a disputed Point . And therefore I shall sum up all that needs to be spoken to it , in these three things .

1. He appears in the Presence of God for us , Hebr. 9.24 . He represents our Persons there , presents himelf in our stead , and on our behalf , As Aaron bore the Names of the Children of Israel in the breast-plate of Judgment upon his Heart , when he went into the Holy Place , Exod , 28.29 . And perhaps in Allusion to this , Christ's speaks of confessing the names of those that overcome , before his Father , Rev. 3.5 . When no one could undertake such a desperate Cause as ours was , he interposes and stands forth to be our Advocate ; when we did not dare to shew our selves before the Throne God , he acts in the place of poor and miserable Clients , and makes it his Business to sue and sollicite for them in that awful Court of Heaven .

2. He expresses his Will and Desire , that we should partake of all that he hath procured for us . So far his Intercession above agrees with that Prayer which he made , while he was here below ; John 17.24 . Father , I will that they whom thou hast given me , be with me , where I am , that they may behold my Glory , &c. And he who knows what is the mind of the Spirit , interceding in us , does very well know the mind of Christ , in his making Intercession for us . The Father knows not only what we want , but what his Son would have for us . In what way or manner Jesus Christ signifies his Desires to any such purpose , we cannot be easily satisifed , but that the Desires of Jesus Christ are all really before God , and regarded by him , we may be very sure .

3. He insists upon his own Blood as a moving Plea . As the High-Priest under the Law was to carry the Blood of the Sacrifice within the Vail , and sprinkle it upon and before the Mercy Seat , Lev. 16.14 , 15. So the Blood of Christ , does not like the Blood of Abel , cry from the Ground , but speaks in Heaven , Hebr. 12.24 . And 't is stiled the Blood of sprinkling there , as being effectually pleaded by him that shed it , and the Fruits of it demanded to be bestow'd upon those whom it was shed for . Whatsoever needs to be requested for us , our Lord Jesus does justly require as due to himself . Our Necessities cannot go so far , but that his Merits extend still further ; and upon all occasions it may be perfectly and fitly urg'd by him ( though by none else ) Father , I am worthy for whom thou shouldst do this .

2dly , How Christ lives to this End .

1. Vltimately ; Christ lives to God , Rom. 6.10 . His Exaltation issues and centers in the Glory of God the Father , Phil. 2.9 , 10 , 11. This was the chief hope and aim of the Life of Christ , while he dwelt among us here below , and so it is of the Life which he now lives in the World above . And therefore it must still be supposed , that whatever other Designs he is engaged in the pursuit of , they are all subordinate to this . The honouring of the Father is more to Christ , than the Happiness of any Creature whatsoever , tho' they may very consistently be carried on both at once .

2. 'T is undeniable that Jesus Christ does not live for this end only , in Subordination to the Glory of God ; but for other purposes besides , which have all a reference and tendency to that last end . He lives to execute his Prophetical Office still ; for by his Spirit whom he sheds forth , he leads both his Ministers and all Believers into all Truth , and so declares and manifests the Counsel of God most effectually to this very day . He lives to execute his Kingly Office still , in the Holy Government of his Church , and further subduing of his Enemies ; for he must reign , till he hath put all under his Feet , 1 Cor. 15.25 . And he is to sit upon his Throne of his Glory , as Universal Judge at the Great Day , when all Nations shall be gathered before him , and Sentenc'd by him , Matth. 25.31 , 32.

3. The making of Intercession is a very eminent and considerable Act , which Christ lives in order to , though it be not his ultimate or only end of living . I say , a very eminent and considerable Act ; for Intercession is a special part of Christ's Priestly Office ; the Priesthood of Jesus Christ did not expire at his Death , but after Death , when he lived again , he was to transact and negotiate our Affairs with God . This is the true meaning of that Text , which is abused and perverted by the Socinians , to countenance their false Principles , that Jesus Christ was not a Priest , till he came to Heaven , Hebr. 8.4 . If he were on Earth he should be a Priest . The plain sense and import of which Passage is this , That if Jesus Christ had remain'd on Earth , he could not have been a perfect and compleat High-Priest ; if all his Work as a Priest had ended in what he did on Earth , his Office had not been consummated ; for it was necessary that he should go into Heaven , as the High-Priest under the Law did into the Holy of Holies . When he had obtained eternal Redemption for us here , it was requisite that he should enter there , in order to the applying of what he had obtained .

3. How is it , that Christ ever lives to make Intercession . So he is affirmed to be a Priest for ever ; to be made after the power of an endless Life , Verse 16. of this Chapter . As Melchisedech , as Type of him , in a much inferior Sense , is said to abide a Priest continually , ver. 3.

1. Christ Interecedes constantly , without intermission . He does not , as the High Priest did it , once a Year , but always . He spent whole Nights sometimes in Prayer , while he was in this World , but yet it was not his perpetual Work , as now it is . He intercedes Year after Year , and is never silent on our behalf , so much as for a moment . As he does not cease to live at any time , so he does not cease to Mediate with God for us . There never is any demurr or stop put to it ; he never tires or faulters in it .

2. It is not probable that the Intercession of Christ should totally end , at the end of the World , but rather that it will continue to all Eternity . In some respects indeed , there will be no occasion or necessity for Christ's interceding after the last Judgment , to need of interceding for the effectual Calling of any of the Elect , nor for the pardon of Sin , nor Progress in Sanctification , nor for the bringing of God's Sons and Daughters to Glory ; all those things will be then actually done , and fully brought to pass ; but the Intercession of Christ will be still needful for the everlasting continuance of the Glorified in their Holy and Happy State . If the Vertue of the Blood of Christ could ever be spent , or its Voice drown'd , throughout Eternal Ages , what Security would Saints have for their Abode in Heaven ?

4. Wherein is Christ's infinite Ability to Save evidenc'd hereby ? Answ. Abundantly ; because ,

1. He perfectly understands every Case which be takes upon him to manage . He is not ignorant of any of our Matters , but is acquainted with them all , and does not need our poor defective Representations of them to him . He knows what the Condition of our Souls requires , much better than we do our selves ; so that we may hope for a Supply of our unmentioned Wants , as well as others . His infinite Knowledge of our needy miserable State , is an encouraging Token of his saving Power ; for such Perfections always go together .

2. He hath a great Interest in the Father , and intercedes with him according to his Will. He is God's Beloved Son , and they whom he intercedes for , are beloved by the Father also . He is one that God rejoyced and delighted in , before the World , one that is as dear to the Father as himself ; one that cannot ask , that God can refuse or deny ; for his Intercessions are always agreeable to the Divine Purposes , and he never craves any thing but what God hath certainly determined to grant . Every one would think himself safe and sure enough of what he seeketh after , if he had such a Favourite to be his Friend in any Earthly Court .

3. Christ's Intercession does clearly evince the Validity and Entireness of his Satisfaction . God would not have admitted him to intercede , if he had not fully satisfied . His Intercession is indeed the virtual Continuation of his Offering which he once made ; and we cannot imagine that God should ever give way to this , if that had not been a Sacrifice of a sweet smelling Savour to him . It is because he paid our Debt as our Surety , that he is accepted to plead the Payment as our Attorney ( Charnock . ) It is because he is our Propitations , that he is also our Advocate . He failed not in the first of his Attempts , and therefore with God's Approbation entred upon the second .

4. Christ is always heard in his Intercession , and carries every Cause hie Pleads . His Heart's desire is always given him , and the request of his Lips is not with-held from him , Psalm 21.2 . Never was any Supplicant so universally Successful , as this mediator is . He , as a Prince indeed , hath Power with God , and prevails , without exception one Miscarriage would be enough to damp us ; but when all that he does , prospers , what should we fear ? The Altar of Incense , which signified the Intercession of Christ , as well as the Altar of Burnt-Offering , which was a shadow of his Sacrifice , had Horns by God's appointment at the four Corners , Exod. 30.2 . with 27.2 . to note that strength of Salvation which Sinners have to flee to , and take hold of .

3. The Objects of Christs Intercession , or Persons for whom he lives to intercede . Who are they ? The Text directs to the Answer ; For them that come unto God by him . Here we should shew , What it is to come unto God by Christ , and how we are to understand that Christ makes Intercession for such .

1st . What it is to come to God by Christ ? Coming to God in the New Testament , is put especially for two things .

1. 'T is expressive of believing ; John 6.35 . He that cometh to me shall never hunger , and he that believeth on me , &c. The latter Clause does without all Controversy , expound and interpret the former . Unbelief is set forth by the contrary ; Chap. 5. 40. You will not come to me , &c. In this sense there is no coming to God , but by Christ , i. e. no believing in him but by Christ . The Sinner must go out of himself , as having nothing of his own to recommend him , or bring along with him , expecting Salvation from God meerly and solely on the behalf of Christ .

2. 'T is expressive of all the solemn Acts of Religious Worship : Hebr. 11.6 . He that cometh to God , must believe , &c. The whole Service of God is to be perform'd under the influence of Faith , and this Faith must have a respect to Christ , and be exercised upon him . God is not accessible in any Duty , any other way . Whatsoever we do , is to be done in his Name , and to have its acceptance with God upon his account . There is no Spiritual Sacrifice pleasing to God , but what is offer'd up by Believers , through the hands of Christ ; and there is none so offer'd up , but what must needs be pleasing .

2. How are we to understand , that Christ makes Intercession for such ?

1. He intercedes for them exclusively : For them and no others , they that are final Despisers and Rejecters of Christ , and pretend to go to God in the Old Way of the First Covenant , or any New Invented Ways of their own ( which usually have a strong Tincture of that in them ) are such as Jesus Christ hath nothing to do with , and is not concerned about . All that he lives in Heaven to make Intercession for , are taught in due time , to make application to God by him ; renouncing all other Grounds of Hope and Confidence whatsoever . His Intercession is limited and restrained to such .

2. He intercedes for them , and every one of them particularly . He calleth his own Sheep by Name , John 10.3 . and distinctly remembers 'em all , with their several respective Cases , of which no two in the World are strictly and absolutely alike ; tho they do agree in many things , yet in other things they vary . Now Jesus Christ does not remember one , and forget another ; nor does his Intercession run upon Generals only , as if he did no more than commend his whole Mystical Body to God , but he takes notice of every part . I have prayed for thee Peter , Luke 22.32 . So he does now for you and me , and all that commit themselves to him ; not only Sheep , but Lambs , not only strong but weak Believers ; not only those that are worthy of greatest Honour , but such as are least esteemed in the Church .

VSE .

1. What a woful condition are legal Worshippers in , who still adhere to Rites and Ceremonies which cannot save them ? The Law having a Shadow of good things to come , and not the very Image ( or Substance ) of the things , can never with those Sacrifices which they offered year by year continually , make the comers thereunto perfect , Hebr. 10.1 . When their Constitution was most flourishing , and all those external Appointments were kept up to their very height , they had not an High-Priest that ever lived to intercede for them , but were obliged to the Mediation of Christ ; and now they have no Sacrifices , nor Holy of Holies to carry the Blood of the Sacrifice into , those weak and feeble Grounds of Carnal Confidence are quite taken away : Moses , in whom they trust , and whose Rules they pretend to follow , will be their Accuser , instead of being their Advocate , as Elias made Intercession against Israel , not for them .

2. What a vile Reproach do they cast upon Christ , that employ and make use of other Intercessors besides him ! The Apostle argues Christ's Power to save , from his living to Intercede ; they who advance and prefer others to this Work , do really charge him with Insufficiency . Hath he trode the Wine-Press alone , and is he not able to perform this business of Advocacy alone ? Did he redeem us by himself , and must he have Partners in his Pleading Work ? The first was rather more difficult than this last , and therefore if he must be assisted in this , we may with more reason suspect his needing of help as to the other ; and consequently we may doubt , whether he himself can be the Author of Eternal Salvation to us . So that the Antichristian Doctrine , of multiplied Mediators between God and us , tends to subvert our Faith , and opens the door to Infidelity .

3. We may learn hence , that Jesus Christ , tho' taken from us , and made higher than the Heavens , is not the less mindful of us , or less compassionate towards us . When the chief Butler was restor'd to his Place , he forgat poor Joseph in Prison , Gen. 40. ult. but Christ's Care and Affection is not lessened by his Exaltation . He hath a more tender regard to our Infirmities , than any of our Fellow Creatures that are still in Flesh , can have ; as the Brain ( where all the Nerves , which are the Instruments of Sence , are terminated ) is the chief Seat of all Perception , so the Mystical Body , though one Member may feel the Wrong done to another , yet the Head is most apprehensive of it . He hath left the World indeed , but is as sollicitous as ever for them that are left behind . John 17.11 . Now I am no more in the World , but these are in the World , &c.

4. Our daily renewed Guilt , though Ground of humble Walking , ought not to destroy our Comfort , or be matter of Discouragement . Christ's Intercession would not be continued , if there were not continual need of it . Some Men weary the Kindness of their Friends , by plunging themselves over and over in fresh Dissiculties ; and so they must be delivered again and again ; as Prov. 19.19 . This is not irksom or uneasy to Christ ; for though we are every moment Offending one way or other , he does not leave off Interceding ; For if any man sin , we have an Advocate with the Father , Jesus Christ , &c. 1 John 2.1 .

5. The Preservation of those that are in Christ , is very much owing to the Intercession of Christ for them . If we receive any Advantage by the Prayers of one another , how much more by his ? What a helpless and hopeless Condition should we soon be in , if our Lord Jesus did not confirm his Love towards us , by praying the Father for us ! Our standing in the Grace of God , is a Fruit of his sitting at the right Hand of God . So some interpret , the Life of Jesus being made manifest in our mortal Body , 2 Cor. 4.10 , 11. q. d. We are supported to go through such Exercises and Tryals by the mighty Influence of our Living Saviour .

6. Let this embolden us to ask in Faith , and quicken us to Pray with greater assurance : Having such an High-Priest , to introduce us to God , we may comfortably plead the Causes of our Souls before him . The Prayers of Saints go up as a Memorial and sweet Perfume , by reason of the Incense that Christ offers with them . Ask of me , and I will give thee , is the Father's Language to the Son , Psalm 2.8 . as if he were to fetch out the Grace and Blessing of the Promise by Prayer . And the same terms are proposed to us , Ask and it shall be given you , Matth. 7.7 . What can we have more ? Yea , Christ himself will see it done , whatever is ask'd in his Name ; he hath said it twice , I will see it done , Matth. 14.13 , 14.

7. Let this be a Motive to us to live to Christ , and plead for him as we can , while we are here in the World .

1. Let us live to Christ ; who thought it not enough ( as Mr. Clarkson says ) to lose one Life for us on Earth , but he also improves another in Heaven for us . What can we do less , then take Paul's Motto , and make it our daily Rule , To me to live is Christ ? Phil. 1.21 .

2. Let us plead for Christ ; with God and with Men.

1. With God . While he intercedes for us , let us pray for him , i. e. for the Prosperity of his Concerns here in his lower Kingdom . This is to be done-continually , and without ceasing , Psalm 72.15 . as the Prophet is our Example , For Zion's sake I will not hold my peace , and for Jerusalem's sake I will not rest , &c. Isa. 62.1 .

2. With Men. Christ's Intercession on our behalf in Glory , will shamefully upbraid our ungrateful Silence , if we can quietly suffer his Name to be Blasphemed , and his Gospel scoffed out of the World . Their Confession of Christ is no better than a Denial , that have nothing to say for him in such a Case . The Spirit of Christ is his great Advocate here in the World ; and therefore if we walk in that Spirit , Christ's Honour and Interest will be duly regarded by us .

FINIS .