A Second Volume OF SERMONS PREACHED by the Late REVEREND and LEARNED Thomas Manton, D. D. In Two PARTS. The FIRST Containing XXVII. SERMONS ON The Twenty Fifth CHAPTER of St. MATTHEW, XLV. ON The Seventeenth CHAPTER of St. JOHN, AND XXIV. ON The Sixth CHAPTER of the Epistle to the ROMANS. PART II. Containing XLV. SERMONS ON The Eighth Chapter of the Epistle to the ROMANS, AND XL. ON The Fifth Chapter of the Second Epistle to the CORINTHIANS. WITH ALPHABETICAL TABLES To each Chapter, of the PRINCIPAL MATTERS therein Contained.  
LONDON, Printed by J. Astwood for Jonathan Robinson at the Golden Lion in St. Paul's Churchyard, MDC.LXXXIV.   

TO THE RIGHT HONOURABLE, WILLIAM, Earl of Bedford, BARON of THORNAUGH: AND KNIGHT of the Most Noble Order of the GARTER.  
My LORD,  
IF the Sovereign Disposer of all things had continued the Life of the Author of the following SERMONS, he had expressed his Thankfulness for your Real and Noble Favours, by the Dedication of the best Fruits of his Studies to your Lordship: But since it hath pleased God to remove him from the Church on Earth to the Church in Heaven, I am desired by his most near surviving Relation, to comply with his Intention, by Inscribing your highly Honourable Name in the Frontispiece of this Work.  
Your Lordship's Esteem of the Author, and most free Kindness, placed him in an Eminent Station; and how faithfully he discharged his Public Ministry for those great and most worthy Ends, the Glory of God, and the Salvation of Souls, as there is a full Testimony given by many sincere and understanding Persons of all Ranks, that were the happy Partakers of it, so it is evident to others, by the several Volumes of most useful SERMONS Printed since his Decease. These had been more Exact, and worthy of your Lordship's perusal, if they had been published by himself: But such as they are, I doubt not but they will be very Acceptable, for the heavenly Matter contained in them.  
I shall not Record here the many excellent Virtues that are Conspicuous in your Lordship, and truly adorn your Honour; but I cannot forbear to mention the Foundation of them, Sincere and Solid Piety, so clearly discovered in a most Christian Deportment under your heavy Afflictions. Surely, that Reverence and meek Submission to the high and Holy Providence of God, that humble Trust in his Mercy, which so admirably appeared in your deep Distress, was from the Divine Spirit, whose glorious Attribute is, The Comforter. I shall Earnestly pray, That God, who turneth the shadow of Death into the Morning, will be pleased always to Support you with his Reviving Presence, that he will guide you by his Counsel through this Afflicting World, and bring you to his Glory. I am,  
My LORD, Your Lordships very Humble and Obedient Servant, WILLIAM BATS.   

To the READER.  
Christian Reader,  
OUR blessed Lord calling the Multitude to some account of their so free, and frequent motions in going to hear the first Gospel Preacher, John the Baptist, doth it in these terms; Matth. 11.7, 8. What went you out into the Wilderness to see? A Reed shaken with the wind? But what went ye out for to see? A man clothed in soft Raiment? They that wear soft Clothing are in King's houses. But what went ye out for to see? A Prophet? yea, I say unto you, and more than a Prophet. V. 11. Verily I say unto you, that amongst them that are born of Women, there hath not risen a greater than John the Baptist: notwithstanding, he that is least in the Kingdom of God, is greater than he. Teaching us several things by that speech, relating to the Religious action of hearing the Word, and to a true Gospel Minister. With reference to the former, (1.) That he that goeth out to hear, aught in the first place to propound to himself a due End. (2.) That men may propose to themselves in such motions very false and undue Ends, such as going to see Reeds shaken with the wind, men clothed with soft Raiment, etc. (3.) That the true End men should propose to themselves, should be, not to hear a Philosopher, or an Orator, but a Prophet, which term signifieth a Person revealing the Will of God; (for the signification of that term is not to be restrained to one only from God revealing things to come, but publishing the Divine Will, whether relating to future things, or things before revealed; which is evident not only from the application of it to the Baptist, but to any that will consider, that Predictions of future Contingencies was the least part of any of the ancient Prophet's work.) This is that true and more special End which every good man ought to propound to himself, when he goeth to hear as a Religious action, whose Object is not a mere sound, which is the Object of hearing considered as a natural Act, but of the joyful Sound. Nor can there lie any Obligation upon any, religiously to hear any thing but the will of God, which a Discourse doth not cease to be, by the addition of man's words for the Explanation or Application of any part of the divine Will, by such as God hath betrusted with that Employment, more than an Ambassadors message ceaseth to be his Master's will, because delivered in his own words, though to the Sense of his Instructions. Which thing well digested, would not only teach Ministers what, and how to preach, but the People also what, and how to hear, according to the direction of their Lord. If our End in hearing, were to tickle our Ears with a Sound, our Reason would guide us to hear such whose Language is as the voice of one that hath a Lovely Song, and can play well on an Instrument. If our end were to promove ourselves in Critical Learning, or improve our Reason, the same Reason would guide us to choose to hear the best Philosophizers or Grammarians, such as best understood the Niceties of words, and varieties of Syntax. But if our end be to hear a Prophet, one that should reveal God's mind unto us, and to make it more intelligible, that by it we may be more improved in Knowledge, Faith, Love, Obedience, and other Habits fitting us for the Kingdom of God, and Eternal Salvation; the same reason will teach us to hear the most substantial, scriptural, and practical Sermons, that we can, as being most accommodate to the true end of our action, to which every wise man proportioneth mediate actions. And indeed all other Discourses are abusively called Preaching, and Athens were a more proper place for them, than a Preachers Pulpit.  
God hath seemed to have reserved it for a great Blessing to the last age of the World, that (for aught appears to us from any Books) it hath been more fertile of such Preaching, than any since that of the Apostles. The ancient Church had Persons that did famously in their Generations, such were Chrysostom in the Greek, and Augustine in the Latin Church; but besides that they were but very few, whose reads the one and the other, must compliment Antiquity at a great rate, if himself hath any judgement, and doth not say that Multitudes in the last Age have been as to Preaching greater than they. In the former are to be found many judicious Explications of Scripture, many honest and spiritual Discourses: In the latter, not these things only, but a pleasantness of Wit, and Fancy; but for plenty of Matter, clearness of judgement, Orderliness of Method, and many other things, they have not been a little exceeded by men of this last age. Nor is it any disparagement to them, more than it was to John the Baptist, that the least in the Kingdom of Heaven was to be greater than he; or to Christ, that the Apostles, Joh. 14.12. were to do greater things than he had done. In the middle Ages of the Church, Preaching generally was turned into trifling about Scholastic niceties; and to the very dawning of the Reformation, the Priest's Texts were out of Scotus, or Aquinas; and we remember, they were not ashamed, when Luther, Melancton, etc. restored in some degree the true kind of Preaching, to petition Magistrates for the suppression of it, and a liberty to trifle still in that great work of God, with discourses upon Scotus and Aquinas. Tho' Luther, Zuinglius, and others in Germany; and Mr. Calvin, Farellus, and Viret, and Beza, in France, about a hundred and fifty years since, mended this matter in a great degree; yet we all know how ill their Examples were followed: So as Mr. Perkins, who began to flourish about the year 1580. is generally judged to have been the first who amongst us restored Preaching to its true use, and taught us the true manner of it, whose Piety was followed by many; but as their Number hath vastly increased since that time (especially in the fifty or sixty years' last passed) so God hath seemed to pour out his Spirit upon Ministers, as to spiritual Gifts, in a more plentiful measure: Yet in very different proportions, that he might have some to feed his Lambs, as well as others to feed his Sheep. The Generality of good Preachers have made it their business to preach Christ, and the exceeding Riches of his Grace, and to study matter rather than words, upon Mr. Perkins his old Principle, Verba sequentur res. But all have not had alike fertile Invention, or solid Judgement, or alike Skill and Learning in Languages and Arts, etc. Some particular Persons have been blessed with them all, by which they have made Stars of the first Magnitude in the Church of God. Such, Reader, we take the Reverend Author of these Sermons to have been; in all whose Writings thou shalt find a quick and fertile Invention, governed with a grave and solid judgement, and the Issue of both expressed in a grave and decent Style, so as it is not easy to say, what one would desire in a Divine, that was wanting in him. He had an Heart full of Love and Zeal for God and his Glory, and out of the abundance of his Heart, his Mouth continually spoke. So frequent, yet so learned and solid Preaching by the same person, was little less than miraculous. But he was a Scribe fully instructed in the things of the Kingdom of God, and like a good Housholder, was continually fetching out of the Storehouse of his knowing and judicious Soul, things both old and new. He was no studyer of Words and Phrases, he abhorred such a Pedantry, and debasing the Authority of Gospel Propositions; but a grave and serious Soul, fitted with his skill in Arts, and Languages, neither ever did, nor could want Expressions, above the scorn of the most wanton Word-dressers, thó beneath the expectations of such as can be pleased with the timeableness of Paranomasiaes', or the rollings of six-footed words. He was a good, and learned, a grave and judicious person, and his Auditory never failed (though he laboured more than the most Preachers, his constant course of Preaching being for many years Five times, and till near his End, three times a Week) to hear from him a pious, learned and most judicious Discourse. This, those who never heard him may easily believe, by his printed Commentaries and Sermons, in which we never met with any that complained for want of any thing fit for a Divine. So that he is one of those Authors, upon the credit of whose Name, not only the plainer and less intelligent sort of people, but even Scholars, may adventure to buy any Book that was his, and be assured they will see no cause to repent of the expense of their Money. His late large Folio upon the 119th Psalm is a plentiful Evidence of this; and a great part of our English World hath given their suffrage to this, by making it so scarce in so short a time, as the Price of it is enhanced above a fifth part.  
We here offer a 2d Volume, of a greater Bulk (though no greater price) which contains his Discourses upon the 25th of Matth. the 17th Chapt. of John, the 6th and 8th Chapter of Paul's Epistle to the Romans, and the 5th Chapt. of his 2d Epistle to the Corinthians, five Chapters, than which possibly in the whole New Testament there will not be found five others, more full of Gospel Doctrine, in the Knowledge of which Gods People are more concerned.  
In the first, under the Parable of the Ten Virgins (five of which were wise, five foolish) our Lord represents to us the state of the Members of the Church waiting for Christ's Second coming to judgement: Amongst whom some are sincere, some are Hypocrites, the different actions and issues of whom are excellently represented to us, and most worthy to be learned and considered. 2. Under the Parable of the Talents, we are instructed in Gods different dispensation of his Gifts to men, their different use of them, and the Account they are like to be called to about them. To which is subjoined an Hypotuposis of the day of Judgement, fit to be continually in our Eyes and Ears.  
In the second, we have our Saviour's last Prayer for his Elect, as well those that to the end of the World should believe, as those who at that time did believe. It was our Lord's Legacy, what good Christian desireth not a full understanding of it, that he may know what to hope, and pray in Faith for, at being first secured to him 〈…〉 Prayer of him whom the Father heareth always?  
In the 6th and 8th of the Romans are contained great Treasuries of Gospel Truth. Upon both (the 〈…〉) many learned men have spent their labours to great advantage: But the Scripture is such a Book 〈…〉 never know when we fully comprehend it, and (if he may judge to whose share it fell to peruse some of those 〈…〉 the Reader will find some things here discovered, which he will hardly meet with elsewhere. His way of 〈…〉 it, is rather Dogmatical and Practical, than Polemical; yet he now and then judiciously resolveth a 〈…〉 But all along in the handling of it, he discovereth both an excellent Notion, and a most prefound and solid 〈…〉  
The last Discourses on 2 Cor. 5. look like a Cygnea-cantio: Whether they were some of his last 〈…〉 we cannot tell, nor can we judge it from the Subject, he being a person who was dying daily, and never so 〈…〉 with his Earthly Tabernacle, nor possessed of so weak a Faith as to the House in the Heavens, as either 〈…〉 the former should stand longer than should be for the glory of God, or himself kept from the latter 〈…〉 It pleased God not to surprise him with death, but to let him see it at some distance, making its 〈…〉 him, before it gave him the fatal word of Arrest.  
Thou will, Reader, find some things once and again spoken to, as the Text led him, but in such a 〈…〉 Phrase, that they have much new in them. Had this eminent Person lived to have supravised his own Note 〈…〉 might possibly have added or altered something: We have seen no reason to do it, but given thee his Not 〈…〉 they were under his hand, only when (not able to read some words in his Notes) we were forced to add a 〈…〉 or two for clearing the sense.  
Now, Reader, what shall we say to thee, but only to quicken thee to bless God, for this Milk from the 〈…〉 when thou canst not have it from the Breasts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus Dr. Manton (though dead) yet 〈…〉 God give thee, and us, an hearing Ear, and an understanding Heart. We have thus line upon line, and span● upon Precept: Let us not be barren and unfruitful. We commend these Labours and thy Soul to 〈…〉 Blessing, Subscribing ourselves,  
Thine Affectionate Servants in the Work of the Gospel, 

William Bates.  
john Collinges.  
john whither.   Aug. 1. 1684.   

ADVERTISEMENT.  
A Practical Exposition of the Lords Prayer. Octavo. By Tho. Manton, D. D. Sold by Jonathan Robinson at the Golden-Lion in St. Paul's Churchyard, 1684.   

SEVERAL SERMONS UPON The Twenty Fifth CHAPTER OF S t. MATTHEW.  

SERMON I.  MATTH. XXV. 1, 2. 
Then shall the Kingdom of Heaven be likened unto ten Virgins, which took their Lamps, and went forth to meet the Bridegroom.  
And five of them were wise, and five were foolish.  
'TWAS Christ's manner to Instruct by Parables, partly for the greater evidence and force, while heavenly things are represented to us in such Notions as we do best understand; and partly to teach us the Art of holy Chemistry, or extracting spiritual advantages out of obvious Occurrences and Occasions. Now Parables are of two sorts; Argumentative and Representative:  
First, The Argumentative Parables are such wherein some notable Reason is couched, or Ground is laid for some excellent encouragement in our Converse with God, by showing what falleth out among men. In these Argumentative Parables, the parts of the Parable are not to be strained, but the scope and Parable itself is to be regarded: As in the Parable Luke 18. of the unjust Judge, the scope is to be regarded, but not the parts strained, as if God were to be compared to an unjust Judge. And that famous Parable Luke 11.8. concerning success in Prayer, where there is Argumentum à minori ad majus, an Argument from the less to the greater, though he will not rise and give him as he is his friend, yet because of his Importunity he will rise and give him. And those passages of giving good things to our Children, If ye being evil know how to give good things to your Children, how much more shall your heavenly Father give good things to them that ask him.  
Secondly, The other sort of Parables which I call Representative, yields us a notable delineation of some Heavenly matter, by laying the Scene of it among Earthly affairs; for God is feign to lisp to us in our own dialect, and speak as we can understand. This and the next Parable are of this sort. The Occasion of it was thus: Our Lord had been discoursing of the dangerous state of the latter times, and therefore presseth to Watchfulness, and timely preparation. This he doth by three Parables: First, By the good Man of the House watching against the coming of the Thief, Matth. 24.42, 43. By the Parable of the Servant, misbehaving himself in the absence of his Lord, Matth. 24.45. to the end: And now the third time by this Parable of the Virgins. Still in the close of all he repeateth his Charge of Watchfulness, not so much because of the difficulty of the matter, as because of our dulness. We cannot often enough be put in mind of Vigilancy and diligence in preparing for the coming of the Lord; so great is our sloth and drowsiness, and non-attention to the great affairs of our Souls. Now these three Parables, though they come to one effect, yet have their special use. The first of these concern all; the second the Officers of the Church; the third the Members. First, The good man of the House watching against the coming of the Thief, speaketh thus much: If men watch to avoid a temporal inconvenience, much more should we watch to eschew eternal Destruction. The diligence of the men of the world in worldly things, upbraideth and condemneth our negligence in heavenly things. The Parable of the unfaithful Servant, that put off the thoughts of his Masters coming, and therefore eateth▪ and drinketh with the drunken, and beats his Fellow-servants, is a notable warning to the Officers of the Church, that they do not abuse the Power of the Keys, and inhaunt with the wicked, and discourage the godly, and blast them with Censures, and stir up the displeasure of the Magistrate against their faithful and painful Brethren in the Ministry. A Drunkard shall find more favour with them than one that is mindful of his Lords coming, and would keep punctual to the Orders and Institutions he hath left before he went. Now lest the Members of the Church should want their admonition, besides a warning to the Officers in the Second Parable, here is a warning to the Members in this third Parable, to watch and be ready, that they be not surprised: In the wise Virgins is represented the comfortable fruit of Watchfulness, in the foolish the sad effects of Security. Then shall the Kingdom of Heaven be likened, etc.  
In the words we have, 

First, The thing compared, The Kingdom of Heaven.  
Secondly, The Comparison itself, shall be likened to ten Virgins. Who are 

1. Described by their Quality or state, Virgins.  
2. By their Number, Ten.  
3. By their Rank or distribution, five wise, and five foolish.  
4. By their work or Employment, they went forth to meet the Bridegroom.  
5. Their Preparation for that Work, they took their Hand-Lamps.      
Before I explain these Circumstances, I must a little acquaint you with the Custom of the Jews, to which allusion is here made. The Weddings of those times were kept by Night, in which the Bridegroom and his Company were by certain Virgins fetched in, and conducted to the Bride, with Lamps in their hands, and Songs in their mouths. As for this Custom, I shall give you some passages in Scripture. That the Weddings were in the Nighttime, we read Gen. 29.23. It came to pass in the evening that Laban took Leah his Daughter, and brought her to Jacob. That the Bridegroom had his Companions, we read Judg. 13.11. Samson had thirty Companions brought to him. That both had their Companions; we read of the Children of the Bride-Chamber, Matth. 9.15. the special guests invited to the Marriage-feast, who were by Custom to fetch the Bridegroom, and wait upon him: These are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Friends of the Bridegroom, Joh. 3.29. That the Bride had her Companions, 'tis said, in Psal. 45.14. the Spouse shall be brought to the King in a Raiment of Needlework; the Virgins her Companions that follow her shall be brought unto thee: And their fashion was, to take Hand-lamps then in use, and fit to carry abroad for Night-lights. The Scripture frequently alludes to that; Rev. 18.23. And the light of the Candle shall shine no more at all in thee; and the voice of the Bridegroom, and of the Bride, no more at all shall be heard in thee. And thus the Bridegroom was met by Virgins with Lamps; as he grew near the Bride's house, he was met by Servants with Candles returning to the Marriage: Therefore 'tis said, Luke 12.35, 36. Let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord, when he will return from the Wedding. This was the custom, which I the rather observe, that you may see how fitly our Lord layeth down things. Now those that accompanied the Bridegroom and the Bride, were Children of the Bride-chamber, and admitted into the Marriage Room and Supper; and those that came after that, when once the door was shut, were surely kept out. Now here is a fit representation of the spiritual Mystery laid down by Christ, and therefore let us  
1. See the thing compared, The Kingdom of Heaven; that is, the state of the Church wherein God reigneth in the person of the Messiah; of the Kingdom of Glory it cannot be meant, for there are no foolish Virgins; and in the internal Kingdom of Grace none: But in the external Kingdom of Christ in this World. And this is not considered simply and restrainedly to that point of time when Christ is coming to Judgement, but respects and should affect us all, for such as we depart out of the world now, such shall we be found to be at the day of Judgement. It concerneth all Ages, not only those that shall be found alive at that time, but every one in successive Ages.  
2. The Comparison must be explained; the Bridegroom is Christ; and the Bride is the Church, the whole Church is the Spouse of Christ, and each particular Believer a Virgin attending upon this Spouse, the Marriage is mutually promised, the Espousals are in this Life: Host 2.19.20. I will betrothe thee to me for ever; and to be solemnised and completed at the coming of our Lord, Rev. 19.7. Let us be glad and rejoice, and give honour to him, for the Marriage of the Lamb is come, and his Wife hath made herself ready: Here is the betrothing in the Covenant of Grace: A nobis accepit arrhabonem carnis, etc. saith Tertullian; he took the token of our flesh and carried it to Heaven, to prepare Heaven for us, and left with us the token of his Spirit, to prepare us for Heaven: he is not gone from us in discontent, but will come again with all the Angels of Heaven with him, to receive the Bride unto himself.  
(1.) The Companions of the Bride are here represented under the Name of Virgins, for so Christians are called for the Purity of their Faith, and Worship, and also for their blameless Conversations.  
[1.] Virgins for the purity of their Faith, that keep themselves free and untainted from the corrupt and rotten Opinions of the World, 2 Cor. 11.2. I have espoused you to one Husband, that I may present you as chaste Virgins to Christ; he meaneth it here in respect of the purity of their Faith, that they might not be corrupted by false Teachers.  
[2.] Virgins for the purity of Worship. Idolatry and Corruption of Worship is often expressed by Harlotry, and therefore the Prophet to figure out Israel's Apostasy and Corruption in Worship, is bidden to take a Wife of Whoredoms, Host 3. And those that followed the Lamb, are said to be Virgins, not defiled, Rev. 14.4. not polluted with Idolatry, which is spiritual Fornication.  
[3.] Virgins for purity and blamelesness of Conversation. The Apostle speaketh of some that had escaped the pollutions of the world, through the Knowledge of Jesus Christ, who might be again entangled and overcome therein, 2 Pet. 2.20. Well then, these were all Virgins, even the foolish as well as the wise, not tainted with Error, nor defiled with false Worship, nor profane, corrupt or scandalous in their Conversations; they were such as had escaped the Corruptions of the World, and had as glorious a form of Godliness as any others.  
(2.) They are described by their Number, Ten; this is mentioned either because Ten is a number of perfection, or because usually the number of those Companions of the Bride never exceeded Ten.  
(3.) They are set forth by their Distribution into two ranks, some Wise, some Foolish, five of the one sort, and five of the other; the number is not exactly to be stood upon, as if the number of the saved and damned were equal; as in the Parable of the Marriage-feast, one had not a Wedding-garment, 'tis not to be understood as if only one were damned of all that are invited to the Profession of the Gospel; it only signifieth that all the Virgins are not alike careful to prepare for the coming of the Lord: By the wise are meant provident and diligent Christians, by the foolish the Improvident and negligent; among those that bear the name and keep up the reputation of Christians, some will be found not to fill up their Profession with answerable Duty, not to make serious Provision for the coming of Christ.  
(4.) They are set forth by their Work and Employment, they went forth to meet the Bridegroom, that is, they expected the coming of Christ, and Happiness by him: The foolish and the wise did both agree in this, indeed this is the whole business of a Christian.  
(5.) They are set forth by their preparation for this work, they took their Lamps, that is, made open profession of their hope, Matth. 5.16. Let your light so shine among men: for external shining profession they were both alike. All are called Christians, all are Baptised, and all profess faith in Christ, and an expectation of his second coming with eternal Life to ensue upon it; all are Virgins, all have Lamps, all are devoted to the Bridegroom, go forth to meet him, and yet some were wise, and some foolish; some made preparation that whenever the Bridegroom should come, they might be ready to go in with him, others contented themselves with an outward Profession, or lose waiting for his coming, but did not with that serious diligence prepare themselves for it, and so came short of the blessedness expected by them: There wanted a deep radication, and a constant perseverance, without which the blaze of Profession which lasted for a while, will soon be extinguished.  
Doctrine, That in the visible Church, among those that give up their Names to Christ some will be found foolish, when others are wise, and come short of the blessedness expected by them.  
Or, In the visible Church all are not wise Christians, but some are wise, and really such as they profess themselves to be, others negligent, foolish and improvident.  
The State of the visible Church is here represented: And Observe,  
1. This Parable is not spoken of the Corrupted Members of degenerate Churches, but speaketh what shall fall out in the Churches not defiled with the Whoredoms of the World: There are some Churches that have turned the Government of Christ into a temporal Domination, and their Worship into a mass of Paganish or Heathenish Rites and Superstitions, and place all their Glory, not in excellency of Gifts and Graces, but pomp of Living and external splendour, and make Christianity look like a Temporal worldly thing, calculated only for this Life; of those Christ speaketh not here, something may be intimated of them in the former Parable, but here he speaks of a reformed Church; not the Church in her pollution and defection, but a Church in her right Constitution. Papists will be counted Christians, who may be rejected by Christ at his coming; they have so corrupted his Worship, Discipline and Doctrine. Nay, but Christ speaketh here of those that live under the dispensations of purer Christianity, some will be found true Believers, others common Professors: even among the Members of a reformed Church, that make Profession of the Purity of the Gospel, all will not be found such as may abide the day of Christ's appearing in Judgement: In Abraham's Family there was an Ishmael as well as an Isaac, in Christ's a Judas, and in the Apostles time some were Enemies to the Cross of Christ, that yet took the Profession of Christ upon them, Phil. 3.18.  
2. Mark again: 'Tis not meant the scandalous and faulty Members of a pure Church, there are many Christians in name only, but indeed deny it, Titus 1.16. but 'tis not meant of the scandalous, that live as if their hopes were altogether in this World, that engulf themselves in all manner of sensuality, as if there were no Heaven or Hell, nor no future account to be given of their Actions; but it is meant of such as profess themselves to be devoted unto Jesus Christ the Bridegroom, such as are desirous to be admitted into the Nuptial Feast, to have Communion with him in Heaven, and possibly may attain to a blameless Conversation, and appear Virginlike, all waiting for the coming of the Lord, in their own and others estimation: Some that Prophesied in Christ's name, and eat and drank in his presence, are yet rejected by Christ as workers of Iniquity.  
3. 'Tis not meant only of those that have a show or a false and counterfeit Profession, that are taught to act over their part in Religion as a Play, as in the best and purest Churches there will be Hypocrites: No, these had some real work, though not a saving but a common work, as a man may have a light tincture of religion whose heart is not yet sound with God, Psa. 119.80. therefore David Prayeth, Let my heart be sound in thy Statutes. There was not an universal renouncing of all corruptions, not that thorough care to please God, nor a rooted affection to Christ, though they have some good motions, hopeful inclinations that way, as these Virgins seemed to be well affected to Christ; for the present they had their Lamps, made some slender preparation, they went forth to meet the Bridegroom as others did: Therefore it will be necessary to show that a common work may go far, and yet come short of blessedness: I shall prove it by three reasons.  

1. Because a common work may go far.  
2. Though a common work may go far, yet 'tis not likely to hold out.  
3. If it should hold out a constant Profession, yet it will not be enough to qualify us for the Kingdom of Glory, or heavenly bliss and happiness.   
1. A common work will go far: I take it for granted that there is a real common work of Grace, as well as a real special work; if you doubt it, I will inform you from Scripture, Heb. 6.4. compared with the 9 th' verse, we read of some that were enlightened, some that tasted of the good Word, and of the heavenly gift; and elsewhere of some That had escaped the pollutions of the World through the Knowledge of Jesus Christ, 2 Pet. 2.20. All this is real, the tasting the good word real, the enlightening real, the partaking of the heavenly gift real, the escaping the pollutions of the World real; but the Apostle saith in the 9 th' verse, We expect better things of you, and things that do accompany Salvation; or things that have necessarily salvation in them, things that whosoever hath them shall certainly be saved: The graces of Temporaries are for substance true, but slightly rooted; there are the purlieus of Grace, or the borders of the Kingdom of Heaven, some flashes of light or dawnings of Grace, but the Daystar doth not arise in their hearts; many are enlightened, taste the good word, have some delight in the Promises, tasted of the heavenly Gift, apprehend it sweet to have Communion with God in Christ, and taste the powers of the World to come, feel some transports of Soul when they hear of the hopes of eternal Life, and may be brought to some partial Reformation, but that which is wanting is a deep radication, or a more firm inherency of these Graces in the Soul, and an habitual predominancy of these motions and affections over all other inclinations: for till it be so, we cannot do any great service for God, or endure any trial for his sake. Sometimes true grace is described by its deep radication, Jam. 1.21. 'tis called an engrafted word, 'tis not something tied on, but engrafted, the root of the matter is within; and sometimes 'tis described by its efficacy, Rom. 6.17. Ye have obeyed from the Heart the form of Doctrine delivered to you.  
But more especially I shall show you, that a common work may go far with respect to the three Theological Graces, Faith, Hope and Charity, mentioned by the Apostle, 1 Cor. 13.13. Now abideth Faith, Hope and Love: And again, 1 Thes. 5, 8. But let us who are of the day be sober, putting on the Breastplate of Faith and Love, and for an Helmet the hope of Salvation: Now a common work may go very far in all these Graces of Faith, Hope and Love, as here the Virgins seemed to believe the coming of Christ, and went forth to meet him.  
1. Therefore I shall show you what they may do as to Faith; I shall show what the Grace is, and how far they may go along with it: The Scripture speaketh so much of Faith, that we need to know what it is. Faith in its peculiar respect works towards Christ and Heaven: But take it in its general latitude, 'tis a firm and cordial assent to all such things that are revealed by God, as revealed by him. Let us explain this, here is the Object, things revealed by God as revealed by him; then the Act, 'tis an assent; the Adjuncts, 'tis a firm and cordial assent. For the Object in this description I consider it materially and formally, all things revealed by God whatsoever. All things necessary to Salvation, Faith apprehends them distinctly, other things implicitly, that is, knows them in their general principle. Few Christians know all the Doctrines contained in the Christian Religion, but they believe them in the general; But now things necessary to Salvation, I must distinctly know them, as those that are called Articles of the Creed, the Lords Prayer, the ten Commandments. Faith is an Assent to, and built upon a divine testimony, without any other reason, whether as to things past, present, or to come; things past, as the Creation of the World, Heb. 11.3. By Faith we understand the Worlds were created by the Word of God: If a man should hold the Creation of the World upon some other reason that seemeth cogent unto him, and not upon the discovery of it in the Word, certainly 'tis not Faith whatever it be, for Faith assents to whatsoever is revealed by God. So for things present, that God sitteth in Heaven, and Christ at his right hand; Stephen saw it by Vision and Ecstasy, but every Believer seeth it by Faith, which is the evidence of things not seen as if with bodily eyes. So for things to come, as Christ's coming to Judgement, John saw it in the light of Prophecy, Rev. 20.12. I saw the dead, both small and great stand before God; and they see it in the light of Scripture and the Promise; so that you see the Objects of Faith are things revealed by God, because revealed by him: If a man should believe the Christian Religion upon Tradition, or the current opinion where he liveth, 'tis not Faith but humane Credulity; now the act of Faith 'tis an assent, not knowledge but acknowledgement: the understanding hath a double act, apprehension or dijudication, it judgeth of the truth of things apprehended, or apprehendeth the tenor of things, and then judgeth of the truth of them; they are not enlightened in a way of Faith that are only able to talk of Heavenly things, but such as are persuaded of the truth of them: And then mark the Adjuncts, 'tis a firm and Cordial assent.  
(1.) 'Tis a firm assent, and that excludeth many things from Faith, as light Credulity: Prov. 14.15. The simple believeth every word. He that believeth every thing without search and serious advertency, believeth nothing. And it excludeth bare noncontradiction. Many are thought to believe the Religion they live under, because they do not question it: These can no more be said to believe, than Children are said to believe the Questions and Answers of the Catechism they have learned by rote. True Faith knoweth the certainty of those things wherein they have been instructed; Luk. 1.4. And then it excludeth Conjecture to be Faith, which is a lighter inclination of the mind to a thing as probable; it may be so, yet there is a suspicion to the contrary. Nay, it excludeth Opinion, which goeth higher than Conjecture, but cometh short of Faith.  
Well now, thus far many go; there may be an owning of the true Orthodox Religion, only out of Custom, Chance, of Birth, Education, tradition of Ancestors; they may talk much, as Parrots repeat men's words by rote only. There may be Convictions and Opinions about them, they may be persuaded those things are true that are in the Word of God, and yet no firm assent.  
(2.) But to come nearer yet, the next Adjunct, 'tis a cordial and hearty assent, such as engageth the Heart to Christ. We read in Scripture of believing with the Heart, Rom. 10.9. and believing with all the Heart, Acts 8.37. Truth's are propounded to us in the Scripture not only as true, but good things, of great weight and moment, as well as certain. Believing is an hearty business; now this cordial and hearty Assent excludeth Historical Faith, and Temporary Faith.  
First, Historical Faith, which rests in a naked speculation, or a simple and naked assent to such things as are propounded in the Word of God: This consisteth in a mere Speculation of the Mind, without any change of the bent of the Will and Affections. True Faith ever overcomes all contrary inclinations and motions, so that God's Interest may prevail above them: Heb. 11.13. Being persuaded of them, they embraced them. Those who have a mere historical Faith, are not excited to holy Living; are rendered more knowing, not better: this is a real Faith in its kind. Simon Magus did really believe by the preaching of Philip, Acts 8.13. 'twas not counterfeit, for 'tis said he wondered. And those in John 2.24. that believed in the Name of Christ, but Christ would not commit himself to them, for he knew all men. And no question the Devils do really believe, James 2. not only natural Truths, but Gospel Truths. I know thou art the holy one of God. What a Confession is this out of the Devil's mouth! Therefore 'tis a wrong to say that unregenerate men do not believe. Because this being the main business in hand, I will tell you why 'tis called Historical Faith: Not from the Object of it, as if they only believed the Histories of the Scripture: No, they believe Promises, threatenings, Doctrines, Precepts, Mysteries. But 'tis called Historical Faith, from the manner wherewith 'tis conversant about its Object: As we read Histories in which we are no way concerned, only for contemplation and Knowledge sake, not to make a Party in their Broils, or interpose in their quarrels; so they rest in idle Speculations, which betters not the Practice. Well now, this speculative assent they may have; this Faith doth not only believe those things that are true, but doth heartily and truly believe them.  
Secondly, There is besides this, temporary Faith; that is, such an assent as is accompanied with a sleight and insufficient touch upon the Heart, called a taste, Heb. 6.4. so that they do not only believe the Truths of the Gospel, but are tickled with some delight, and do in some measure find their Hearts drawn off from worldly lusts and practices; but the Impression is not deep enough, nor the Joy rooted enough to counterbalance all temptations to the contrary. They seem to have their hearts loosened from the World, and to prefer Christ before the Creature, as long as no Temptations do assault, or sensual Objects stand up in any considerable strength to entice them, but then they bewray their weakness. But that Faith that is serious and hearty, doth so believe the Promises of the Gospel, as to seek Happiness in them, to make it his business so to believe the mysteries of our Redemption, as to build all his Comfort and Peace upon them; so believe the Commands of God as to frame his heart to observe them: in short, to improve every thing to the use of Holy Living.  
II. The next Theological ●race is Hope: Here was an expectation of the Bridegrooms coming as well as a belief of it: all Christians profess that they expect Christ to come to Judgement, and many desire and hope to be entertained at the Nuptial feast as well as others, and hope to go in with him into celestial Joys: Now there may be much of this in temporaries, not only a bare Profession, but some real motions this way; Oh how often are they pressed to keep on this joy and comfort; Heb. 3.6. Whose house are we if we hold fast the Confidence and rejoicing of the hope firm to the end: And Heb. 3.14. For we are made partakers of Christ, if we hold the beginning of our Confidence steadfast to the end: And to maintain it with all serious diligence, Heb. 6.11. that it may grow into more certainty: But to evidence this to you, let us see what Christian Hope is: It seems to be described by the Apostle, Rom. 2.7. Those that seek for Life and Immortality by patient continuing in well doing; or a Looking for the Mercy of God unto Eternal Life, Judas 21. Or more formally, a certain earnest or desirous expectation of blessedness promised, in that way wherein 'tis promised. We believe there is such a blessedness, therefore wait with earnestness and patience till it come to pass, and exercise ourselves with all diligence for the obtaining it. True hope ever quickeneth our diligence, Act. 24.16. And herein do I exercise myself, to have always a Conscience void of offence towards God, and towards men: Most Interpreters say, Hereupon do I exercise myself; he had spoken of the hope of Israel, so that 'twas upon the account of his hope he did use that diligence: But more plainly, Acts 26.6, 7. Unto which hope our twelve Tribes serving God diligently, hope to come: A man that hopeth for any thing, will earnestly pursue it in the way wherein 'tis to be obtained, and follow his work close day and night: There is an Hope that is but a devout sloth, but the true Christian is lively and active, 1 Joh. 3.3. He that hath this hope in him, purifieth himself as Christ is pure: Ignorant People say they hope well, that he that made them shall save them, but live as if they fled from Heaven and Salvation; but the true hope encourageth us to hold on our course with diligence and cheerfulness, notwithstanding the troubles and difficulties, and temptations we meet with in the way to it: They make it their constant work and business; now they that are unrenewed may go far in hope, especially when they are under the Initial work of the Spirit; they may have not only the careless man's hope, which is a sleight and superficial hope, which groweth upon them they know not how, without any warrant or ground; nor a dead and cold hope, which is the fruit of Opinion, a loose and fond conjecture rather than a certain expectation; but an Hope that hath some Life in it; nor the Presumers hope, which is a lazy loitering Hope, that severeth the end from the means, but may have some lively tastes, which for a while sets them a work in the spiritual life; but the fault is, 'tis not so fixed as it should be, neither doth it beget in us that constant assiduous labour, seriousness and Self-denial, but enough to keep up a blazing Profession, but doth not make them so earnest for the Possession of what they hope for.  
III. The third Theological Grace is Love or Charity, Love to God, and love to our Neighbour: there is somewhat of both here; they were well affected to the Bridegroom, they went forth to meet and carry Lamps before him, for his Honour as well as Light; and they went in consort and company with their fellow-Virgins: So some are so well affected to the ways of God, as to make Profession of them to the People of God, so as to walk with them. But let me speak of Love to God; Love to God is not a fellowlike familiarity, but ready subjection to his Laws: If ye love me, keep my Commandments, John 14.15. and 1 Joh. 5.3. For this is Love, that we keep his Commandments: Now they may so far do this, as to make Profession of the ways of God, and walk blameless in them as to men, yet strangers to Heart-mortification, and a true preference of God in the Soul. The knowledge of Christ may make men cleanse their external Conversations, but live in secret love with some lusts which they serve in a more cleanly manner. They love Happiness more than Holiness, they love God but do little for him. Labour and Love are often spoken of; they have not that active and serious diligence that is commanded in doing the things that please God. Then for Love to the Brethren, they may magnify the People of God, Acts 5.13. join with them, and do many offices of Love for them; but the Heart needs to be purified, before there can be that unfeigned love to the Brethren, 1 Pet. 1.22. And 'tis not easy to hold on in the ways of God in all Conditions. There are many sins contrary to the grace of Love, pride, envy, selfseeking, self-love, wrath: it must be such a Love as floweth from holy Principles, and breaketh out in real performances: And this to be carried out in a Christian manner, will be found very hard to do.  
2. Second Reason, Though a common work may go far, 'tis not likely to hold out: Their Lamps went out, and they had no Vessels to supply them. Notwithstanding the sudden pangs and fervours, and forward Profession of Temporaries, yet usually they fail in the issue: they believe for a while, Luke 8.13. and hope for a while: Col. 1.23. If ye continue steadfast, and be not moved from the Hope of the Gospel: Love for a while, Matth. 24.12. The Love of many shall wax cold; and good reason, partly, because they have not the grace to which the Promise of Perseverance is made: There is Donum perseverantiae, there is such a thing as the gift of Perseverance, and 'tis assured by Promise to special saving Grace. Now they that have not this radicated state of Grace, have not this Promise; for Christ saith, John 4.14. The water that I shall give him, shall be a well of water springing up to eternal Life: A Cruse may fail, a Bucket emptied, a Pond dried up, but a Fountain is ever flowing, and never dried up: Therefore David prayeth, Let my Heart be sound in thy Statutes, that I be not ashamed. When the Heart is not sound before God, disorders break out before men, and many that make a fair show for a while, afterward shipwreck themselves, and all their Credit for Godliness. And partly, Because where the Heart is not thoroughly converted to God, evermore some temporal good thing lieth too close to the heart, and hath a deeper rooting there than Grace can have. And these base and carnal delights will in time prevail over the Interest God hath in the Heart. Heb. 12.13. That which is lame, is soon turned out of the way. Demas hath forsaken us, and embraced the present World. Men of an unsound Heart have some temptation or other that carrieth them quite off from God; as old Eli fell and broke his Neck, so they break the neck of their Profession.  
3. Third Reason, Why many that are Virgins come short of the Nuptial Feast, because if they should hold out a constant Profession, it will not be enough to qualify them for Heaven and everlasting Happiness. 'Tis possible an unrenewed man may never fall from his Profession, yet he can bring nothing to perfection. Luke 8.13. The Stony ground fell from their profession, but the Thorny ground brought nothing to perfection. All are not exposed to great Trials; Oh! nothing but a real Conversion will qualify us for the Kingdom of Heaven. The foolish Virgin's case was as fair and as good as the other, till the Bridegroom came. Matth. 18.3. Except ye be converted, and become as little Children, ye cannot enter into the Kingdom of Heaven: The Sentence is absolute and peremptory. So Joh. 3.3. Except a man be born again, he cannot see the Kingdom of God. Nothing less than renewing Grace will serve the turn: Be a man in appearance better or worse, a gross Sinner, or a painted Pharisee, a hopeful beginner, or one of long standing, except ye be born again, ye cannot see the Kingdom of God.  
1. Use, Is to show, how far from Salvation some are, if those that have some kind of Faith, and Hope, and Love, may come short: As for instance, First, All practical Atheists, and Infidels, that scoff at Christ's coming: 2 Pet. 3.3, 4. In the last days there shall come scoffers, walking after their own lusts, saying, Where is the promise of his coming? Some that they may sin the more securely, question the second coming of Christ, or banish out of their Hearts the thoughts of the day of Judgement. Many that went out to meet the Bridegroom, yet were foolish Virgins, and were shut out. Secondly, Flagitious persons, or scandalous Sinners, that neither respect Christ nor his people, that make no show nor preparation, are neither Virgins, nor do they take their Lamps; if they have an Historical certainty, not a temporary Faith. How much then of the Christian World would be cut off before we come to an accurate and exquisite Trial? 2 Pet. 3.11. What manner of persons ought we to be? and Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts thereof. If this be a sure rule to try by, what a multitude of Christians are there that do not belong to Christ, that by a real Profession have given up their Names to him?  
2. Use, Is Caution to us all: let us take heed we do not deceive ourselves, or rest satisfied with the picture of Godliness. An Army would be very cautious if they knew beforehand that one half of them should be destroyed; now five of them were wise, and five were foolish. Among the Virgin Professors that hold out an honourable Profession, many will be found foolish. Yea, when Christ had said, One of you shall Betray me; Lord, is it I, is it I? said the Disciples: Now you are here told not one but many; now go home, and say, Lord, is it I? In the purest Churches many may lie hid and not discerned: Oh, therefore take not up with weak and groundless hopes.  
(1.) Do not please yourselves by being of such a Sect, or such a Profession. Men think the safest place to lie asleep in, is Christ's own lap: If they are of such a party, they think they are safe: but consider, Led may be cast into all forms, an Angel or Devil, but 'tis Led still. Consider, God is an exact and impartial Judge, 1 Pet 3.17. If you call on the Father, who without respect of persons judgeth all men; his People as well as others, if they build upon their Profession. Do not content yourselves with a Form of Godliness, though never so strict, nor a Name of Godliness though never so renowned. These were Virgins, not defiled with Error or Idolatry, or the scandalous customs or fashions of the world; yet some of them were foolish Virgins.  
(2.) Do not content yourselves that you do not take up a Profession and an Intention of Religion merely to serve the times, and yourselves of it, not knowing yourselves intentionally and industriously to counterfeit; as Judas that followed Christ for the Bag, being in his Heart a Traitor, and a Thief from the beginning, John 13.6. or as Simon Magus at first hoped to make as good Market of his new Faith as his old Sorcery, professed to believe in Christ out of design. Nay, a man that for any thing he knoweth or perceiveth, may think that he is in good earnest, yet he may be a Temporary, though he is no Temporizer. Christ knew them that knew not themselves, Joh. 2.24. To speak in a word, though you may know nothing of Guile, yet do not content yourselves with that merely.  
(3.) Do not rest in this, that you find some real work, and go no farther. A man's Heart may be softened, but not opened to the purpose: he may have a love and liking of Religion, and yet not come under the power of it; some flashes of Comfort, yet seek his Happiness in worldly things; some desires and good inclinations, and yet be slothful and negligent in the main, in mortifying Lusts, or not perfecting Holiness; and fain would have some part in Christ, but yet make but slender preparation; get Oil in his Lamp, but not in his Vessel; fain he would have the Blessings of Grace and Glory, if bare wishes and desires would do it; fain would go to Heaven, but would do nothing for it, unless it be in a lazy, cold and dull preparation; doth not make it the chief business of his Life to know the Will of God and do it.  
3. Use, Is to Exhort us to be very serious in our Preparation for the coming of the Lord; or as the Apostle cautions the Ephesians, Eph. 5.15, 16. See that ye walk circumspectly, not as Fools but as wise. To this end consider,  
First, That our whole Life is nothing else but a preparation for Christ's coming. The common Duty of all Christians, is to go forth and meet the Bridegroom; or to make sure of Life Eternal, is the necessary business we have to do in the world: Our whole Life was appointed for this end, and all the time we spend here is worse than lost, if it be not employed and used for this end. 'Tis now Preparation time; these are the Months of our Purification for our Immortal Souls, therefore our continual care should be to make ready.  
Secondly, We may defer this work too long, we cannot begin it too soon. The foolish Virgins would get Oil in their Vessels, but it was too late. Never any complained of beginning with God too soon: many could have wished they had known the ways of Righteousness sooner, Rom. 13.11. Many have judged the time past more than enough, 1 Pet. 4.3.  
Thirdly, 'Tis not so slight and easy a thing to get to Heaven as the World imagineth, Mat. 7.14. Strive to enter in at the straight gate, for many shall seek to enter and shall not be able. Many deceive themselves; 'tis not so broad as the Opinions of some, as the practices of more would make it, and the carnal hearts of all would have it. Broader or narrower it cannot be than Christ hath left it. In the General, a man may come much too short, none go over. Oh! when you do but consider that many are afar off, Eph. 2.13. and some are near, as Christ told the young man, Thou art not far from the Kingdom of Heaven; and others are scarcely saved, and some enter abundantly, it concerns us therefore to take heed to ourselves.  
Fourthly, This is your Wisdom. There is a great deal of do in the World about Wisdom. Job 11.12. Vain man would be accounted wise: A man cannot endure to be counted a Fool, will sooner own a Vice in Morals, than a weakness in Intellectuals. Now Wisdom lieth in Providence, and folly in Negligence, especially in weighty matters: These wise Virgins provided Oil in their Vessels, and the wise Builder built upon a Rock. They are wise in God's account, whatever the World thinketh of them, that are wise for Heavenly things, and govern their hearts and ways exactly, Eph. 5.14, 15. and they are fools that never mind the good of their Souls.  
What would you have us do? I will only press you to three things.  

1. Let your Belief be sound and firm to the great Articles of Christianity; 'tis Faith enlivens all our notions of God, John 6.69. We believe and are sure that thou art Jesus the Son of God.  
2. Let your Resolutions for God be unbounded, Psa. 119.112. You never knew a man fall off from God, but he loved some secret Lust, some corruption was left unmortifyed, though for the present it did not appear to the party himself; this in time will break out, and cause some scandalous fall.  
3. I would have you put it out of all question by the lively Exercise of your Grace, and by your diligence in the spiritual Life, Phil. 2.12. and in time 'twill grow up into an evidence, 2 Pet. 1.5. Luke 13.3. Nothing will yield you comfort, but the exercising and increasing Grace.    

SERMON II.  MATTH. XXV. v. 3, 4. 
They that were foolish, took their Lamps, and took no Oil with them;  
But the wise took Oil in their Vessels, with their Lamps.  
NOT only the openly wicked, those that eat and drink with the Drunken, are rejected, but those that have some show of Godliness; yea, hopeful beginnings, but not improved, is the drift of this Parable. We have considered wherein the ten Virgins agree; now, wherein they differ: They had so much Wisdom to take their Lamps with them, but so much Folly as to take no Oil in their Vessels. These Vessels were annexed to their Lamps, or that part of the Lamp which was kindled and lighted. By the Lamps are meant outward Profession, Matth. 5.16. by the Oil, the Spirit, called the Anointing, which abideth in us, 1 Joh. 2.27. Now the foolish Virgins, are such inconsiderate Christians as content themselves with the Name and blaze of outward Profession, neglecting the great work within; namely, an inward principle of Grace, which should maintain their Profession before men, and their Uprightness before God; they had only some transient motions of the Spirit, or inclinations to that which is good, enough to keep up their present Profession, but not to hold out and suffice at Christ's coming. But the wise Virgins, that had Oil in their Vessels, with their Lamps, are sound and solid Christians, who with the Lamps of external Profession, are careful to be furnished inwardly with the Graces of the Holy Spirit.  

1. Doctrine: 'Tis not enough to have Oil in our Lamps, but we must have Oil in our Vessels also.  
2. Doctrine: This will be found to be our true Wisdom, and the other to be the greatest folly.   
For the first point, That 'tis not enough to have Oil in our Lamps, but we must have Oil in our Vessels also.  
Let me explain this point in these Propositions:  
1. Profession must not be neglected: both the wise and the foolish took their Lamps with them: burning Profession is twofold, Vocal and Real; Vocal, Rom. 10.9. If thou shalt Confess with thy Mouth, and believe with thy Heart: Christ will be owned by those that are his, Christ's followers need not be ashamed of avowing their Master: Faith should not, and Love cannot be smothered and hidden; therefore Profession is as necessary as Believing, in its kind. Again, there is a Real Profession, not so much by word of Mouth as by constant Practice and Conversation; so Christians are bidden to shine as Lights, Phil. 2.15. This is for the glory of God, Mat. 5.10. and the Honour of Christ that it should be so; therefore the Apostle prayeth, 2 Thes. 1.11, 12. Wherefore we Pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of Faith with Power, that the Name of the Lord Jesus Christ may be glorified in you: 'Tis not meant of the illicite acts, but the Fruit that it produceth; and 'tis for the honour of the Truth: Suitable Practice joined with Profession, puts a Majesty and splendour on the Truth, and recommendeth it to the Consciences of Beholders; Titus 2.10. Adorn the Doctrine of God our Saviour: 'Tis not so much by good words and expressions that Christians do put a loveliness and beauty upon the ways of God, as by ordering their ways with all strictness and gravity: So that this fair Profession is of great use, especially the real part; it is an evidence that all is right within, for the breaking out of sin and folly in the Life, clearly evidenceth the power and prevalency of unmortified Lusts in the Heart: Therefore we must keep our Lamps burning; the foolish and the wise did both well in that.  
2. A Profession of Godliness, though never so glorious, should not be rested in, without a saving work of Grace upon the the Heart to maintain it; there was the folly of one sort of Virgins, that they were contented with having Oil in their Lamps for their present use, without looking further; and the Wisdom of the other, that their Vessels were furnished as well as their Lamps; Grace must flow forth, but withal it must have a bottom within: As a Fountain or Spring sendeth forth streams to water the ground about it, or the heart sendeth forth Life and Spirits to every faculty and member, so the Graces of the Spirit in Believers flow forth in their Carriage and Behaviour, to make their Tongue drop that which is savoury, their Actions orderly and even, their Carriage in all relations and affairs grave and serious. 'Tis well when all this hath a bottom, that there is a principle of Life within, to diffuse this virtue into every part of their Conversations, and to keep them mindful and respective to all the Commands of God: Now this is required, (1.) Partly, because this glorious Profession and Practice will not serve the turn for the present: For, God looks not to outward appearance, but regards the frame of the heart; 'tis internal Holiness that is lovely in his eyes, Psa. 51.6. and without which the external is loathsome to him, Math. 23.17. A Christian hath more in the Vessel than in the Lamp●; Psa. 45.13. The King's Daughter is all glorious within. That which is outwardly professed, is inwardly rooted and cherished by them who worship and serve God in Spirit and Truth. Knowledge, Faith, Love, Hope, Zeal, Courage, Patience; these adorn the Heart, as well as the Fruits of them appear in the Life, and this maketh us beautiful in the eyes of him that seeth in secret. It would help us to discover our mistakes, if we did make God our Witness, Approver and Judge; for the present studying to approve him in the frame of our hearts, which is hidden from all others. And (2.) Partly, because the Lamp will not long hold burning, unless there be a stock of Oil to feed it; so that if it could suffice for the present, yet without Grace in the Heart, for the future, we shall miscarry when the slender Provision and store is spent. A Christian is to provide for the time to come, such Grace as my endure and hold out in all trials, and bear weight in the day of Judgement. We are often pressed, to set ourselves in such a state, and put ourselves into such a frame, as will endure the glory of Christ's presence; and to think of that time, and what we shall do, or how we shall be found when he appeareth. He only believeth aright in Christ, that will not be ashamed at his appearance. Luk. 21.36. That ye may stand before the Son of Man: And 1 Joh. 4.17. That we may have boldness at the day of Judgement. And 1 John 2.29. When he shall appear we may have confidence, and not be ashamed of him at his coming.  
3. A saving work of Grace, is an inward Principle of Life, and that in such a degree and measure, which the unsound, though the most glorious Professors of the Gospel, do not attain unto. Some sleight and insufficient touches upon their hearts, many Professors may attain unto; that yet never had this rooted Principle of Grace, which may properly be called Oil in the Vessel: It differeth in Radication and Efficacy, as I showed before. They are enlightened, but the daystar doth not arise in their hearts, 2 Pet. 1.19. And Eph. 5.8. A flash of light they may have, but are not light in the Lord. Are affected with the Truths of the Gospel, but not changed or transformed by it, 2 Cor. 3.18. Sin may be restrained, or benumbed, but 'tis not subdued, and mortified, Gal. 5.24. we cannot say 'tis crucified: They are half loosed, but are still in bonds; make some show of escape from Satan, but are surprised by him again; worse hampered than before, Matth. 12.45. urged, excited to some good, but not enabled and inclined to love God with all the heart; and seriously and constantly to set about the things that please him, and to avoid the contrary: They have not the Grace the Apostle prayeth for, Heb. 13.12. That Grace, that may make you perfect in every good work, to do his will, working in you that which is pleasing in his sight through Jesus Christ. Have you this Grace, to be always working that which is pleasing in his sight? Their Fire is like a straw-sire, soon in, and soon out; so that there is a difference: The common Grace that they have, is real, but not of an abiding and everlasting nature; not secured by God's Covenant and promise; there is not that solid, rooted Piety. Therefore, 'tis not enough for Christians, to see that the Lamp burneth, but to look what there is in the Vessel, to feed the Flame: 'Tis not sudden affections on our part, nor the transient motions of the Spirit on God's part, that will amount to a constant principle of Life.  
4. This constant, abiding state of Grace, or Principle of Life, may be known; partly, by the Terms by which it is set forth in Scripture; and partly by the Effects of it.  
First, By the Terms by which 'tis expressed in Scripture.  
(1.) 'Tis expressed sometimes with respect to the Original Author, Pattern, and Fountain of it, which is God. And so, it is called the divine Nature, 2 Pet. 1.4. whereby is not meant the Infinite Essence of God, which can neither be divided, or communicated to any Creature; but of those holy and heavenly qualities, and dispositions whereby we resemble God. The heart of this Christian is so stamped with Gods own Image and Character, that he beginneth to look like God, for wisdom, holiness, purity, pity. So sometimes 'tis called the life of God, Eph. 4.18. that spiritual Life that is begun in Regeneration, is so called; not as God is the first original Author of Life natural, but the Pattern of it. From both these places it appeareth, we must first be partakers of such a Nature as God hath, before we can live such a Life as God doth.  
(2.) 'Tis sometimes expressed with respect to the meritorious and procuring Cause, or the immediate Head and Fountain of it; and so Christ is said to live in us, Gal. 2.20. to dwell in us, Eph. 3.17. to remain in us as the hope of Glory, Col. 1.27. That Christians may live the Life of Grace, they must first be united to Christ; for he liveth in us as the Head in the Members, or the Root in the Branches: We must be united to Christ, and receive influence from him as Branches from the Root. Through Faith Christ is perpetually present in Virtue, Grace and Spirit. We must first partake of Christ himself, being most strictly united to him, as Members to the Head, from whence they receive sense and motion: He taketh up a fixed and unmoveable habitation in our hearts, Joh. 14.23. not for a Visit and away; but keepeth a perpetual residence in the heart.  
(3.) With respect to the immediate Author, and Fountain, which is the Spirit given to us, to dwell in us, by some special way of operation, Rom. 5.5. And 1 Cor. 2.12. Now we have not received the spirit of the World, but the Spirit of God, that we may know the things that are freely given us of God. And Rom. 8.11. If the Spirit of him that raised up Jesus from the dead, dwell in you: A believers Body and Soul is the Spirits Mansion-house, and those that have the Spirit to dwell in them, not to come upon them at times, are in an abiding state of Grace. The Spirit came upon Balaam at times, Num. 24.34. but in his People he makes his abode: He doth act in others as a Spirit assisting, but not as a Spirit inhabiting: He dwelleth in his people. The Spirit is often promised to dwell in our Hearts, not only for a season, but for ever, John 4.14. The water that I shall give him, shall be a Well of water springing up to everlasting Life: Mark, the Spirit doth not give a Draught, but the Spring, not a Dash of rain that is soon dried up, but a Well; not a Pond that may be dried up at length, but a Fountain that ever keepeth flowing, so that we shall never thirst more; it shall quench his thirst after worldly Vanities and Delights: These things grow tasteless, the more of the Spirit we have. The Spirit of Christ as the Fountain, doth make this Grace enduring in its self, and in its effects; a Well of inexhaustible fullness and refreshment. So John 7.38. He that believeth in me, out of his belly shall flow Rivers of living water: Not a petty refreshment for a season, but his Spirit to dwell in us as a full Fountain, to flow forth for the refreshment of himself and others: Though the Ocean be in God, yet there is a River in the Saints: in Christ there is plentitudo fontis, in us plentitudo vasis; if we find any remission of the Comforts of this Spring, it's through our own Pride, and Unbelief, and Idleness. John 14.16, 17. I will give you another Comforter, that he may abide with you for ever: The Spirit will not change his dwelling place. This is such a degree of Grace, as the unregenerate World cannot receive.  
(4.) This inward Principle is expressed with respect to the Instrument, which is the Word of God: so 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 1.21. the engrafted Word: The root of the matter is within; 'tis not the word heard only, or the word obeyed only will save us; but it must be an engrafted Word; 'tis not bound on, but engrafted; 'tis not enough to yield some present Obedience to it, but it must be rooted in us: So in that notable Promise, Heb. 8.10. I will put my Laws in their minds, and write them upon their hearts: The Writing is the Law of God, the Tables are the Minds and Hearts of men, that is the understanding, and will, and rational Appetite, and this is written by the Finger of God; there where is the Source and Original of all moral operations, of all thoughts and affections, and inward motions, there is the Law of God written; in those parts of the Soul where the directive Council, and the imperial commanding power of all humane actions resideth; there will God write his Laws in lively and legible Characters; and what is the effect? A man becometh a Law to himself, he carrieth his Rule about with him, and hath a ready and willing mind to obey it, Psa. 37.31. The Law of God is in his heart, none of his steps shall slide: The truth is rooted in him, and his heart is suited and inclined to it; he unfeignedly loveth what is commanded of God, and hateth what is forbidden by him.  
(5.) The work its self is sometimes generally expressed by these Notions: 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the New Creature, 2 Cor. 5.17. when a man is thoroughly framed anew in all his Faculties: And 1 Joh. 3.9. 'tis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ the abiding Seed; not a vanishing affection, but a remaining seed; and 'tis called a good Treasure, Math. 12.35. There is a stock that supplieth holy Thoughts, Words and Actions: As a man that hath a bad Treasure of Corruption, the more he spends, the more 'tis increased; so a man that hath a good stock, he bringeth forth holy Thoughts, Words and Actions: And 'tis called a new Heart, and a right Spirit, Psal. 51.10. Ezek. 36.26, 27. and 'tis called a sound heart, Psa. 119.80. There is a slight heart, and a sound heart, which is not only opposed to the shows of Hypocrites, but to the sudden pangs and half dispositions of Temporaries; when Grace beareth an universal sovereignty over us, inclining the heart to love, and please, and serve God.  
(6.) Sometimes the work is particularly expressed by the several Graces of the Spirit, all which are comprised in Faith and Repentance: Acts 20.21. Teaching them Repentance towards God, and Faith in our Lord Jesus Christ: Repentance towards God, because by it we return to the Duty we owe to our Creator; and Faith in the Gospel notion, doth principally respect our Redeemer, and his mediation for us. By Repentance we return to the Duty enjoined by the Law, from whence we are fallen; and by Faith we apprehend the Love of Christ, and what he hath done for us: By Repentance we are set in joint again, as to our Obedience to the Lawgiver; and by Faith we close with, and are united to our Redeemer, without which we cannot be accepted with God. Both are the Principles of all sincere Obedience and subjection to the Gospel-law or Covenant.  
If you ask me, What is this Oil in the Vessel, that we must have to qualify us to meet the Bridegroom at his coming?  
Answ. 'Tis Repentance, mortifying our inward Lusts; and Faith working by Love.  
[1.] Repentance, mortifying our inward Lusts, that in newness of Life we may glorify God; therefore called Repentance from dead works, Heb. 6.1. By common Grace men may cast off all outward evils, escape the pollutions of the World, but are never really and inwardly changed in their natures, till the Spirit of Christ worketh this Grace in the Heart; they are but as a Sow washed, 2 Pet. 2.22. there is an inclination to wallow in the Mire of carnal delights again. 'Tis possible a man may see such an excellency in Christ, and be so affected at the hopes of his Mercy, and melted at the thoughts of his Love, as to cast off outward gross evils which the World liveth in; but this is but the Sow washed, the heart is not changed. Lust for a while may be benumbed, seem quenched, but 'tis not deadned, 'tis not weakened; If ye through the Spirit mortify the deeds of the Body, Rom. 8.13. as appeareth by its breaking out again with the more violence.  
[2.] Faith working by Love; that is the great principle of Gospel-obedience. True Grace doth not lie hid in the Soul in lazy habits, but sets the Soul a-work for God, upon the apprehension of his Love in Christ; this constraineth us entirely to give up ourselves to God, 2 Cor. 5.14. Minding his Interest, studying his Will, seeking to please him in all things. A man is not to be judged by present pangs, but by the constant bent and bias of his Soul; 'tis set Godward, to please him, and enjoy him, notwithstanding the back bias of Corruption.  
Secondly, We now come to the Effects: The Effects are Two.  

1. A constant fitness, readiness and propension, to do and suffer what God calleth us unto; or an habitual Inclination of Heart towards that which is good.  
2. An habitual Aversation to that which is evil.   
First, An habitual Inclination of Heart towards that which is good; this is called in Scripture, the having the heart at the right hand, Eccles. 10.2. He speaketh not of the natural posture, but the leaning of the heart towards Duty, he is ready fitted and prepared for Duty: And sometimes this is called, having our Loins girt, 1 Pet. 1.13. as ready to travel; or it noteth the ready disposition that should be in us for Duties or Conflicts: so we are his workmanship Created in Christ Jesus unto good works, Eph. 2.10. that is, put into a fitness and aptitude for them: As every thing that is created, hath a fitness and aptitude for that use for which it serveth; the Water to flow, the Air to be carried too and fro: so a Christian hath a fitness for his work: The opposite to this, is that, Titus 1.16. To every good work reprobate; unfit to be employed for this holy business. Briefly, as every habit serveth for this use, Vt quis facile, jucunde & constanter agate; to perfect the Operation of that faculty in which it is seated, so that a man may act easily, pleasantly, constantly; so doth habitual Grace serve for this use, to incline us, and fit us for the Service of God. There are three things that are found in those that have this work wrought in them.  
1. There is an Inclination and Propensity to a Godly Life: For as God created all Creatures with an inclination to their proper operations, so the new Creature hath a tendency to those actions which are proper to its state; as the sparks fly upward, and the stone falleth downward, from an inclination of Nature; so are their hearts bend to please God and serve him, and what they do therein, they do with a kind of naturalness, because of this bent and inclination; The Law is in their Hearts, Psa. 40.8. There is a purpose there, Acts 11.23. An inclination there, Psa. 119.112. We read in Exod. 35.29. That they gave to the Sanctuary Every one whose Heart made him willing. I bring this expression to explain what I am speaking of; so their Hearts being thus prepared and renewed by the Holy Ghost, make them willing; there is some weight and poise within their Hearts to carry them unto God, and the Duties that concern his Glory and Service. A man may act from a violent Impression contrary to nature, as a Stone moveth upward, or a Bowl thrown with great strength where the bias is overruled; so a wicked man may do a good action or two, as Saul forced himself, but the bent and natural inclination is another thing. 'Tis good to attend to the principle of our motions, whether it be natural or violent; whether our spirits make us willing, or some accidental reason constrain us: As when men are acted by something foreign, as the force of holy example, whereby many a man is drawn to do otherwise than he would, as Joash while Jehoiada lived, 2 Chron. 24. A man may be acted by his company, follow good examples, and may be provoked thereby. Heb. 10.24. Let us consider one another, to provoke to love and good works. It were well if one Christian would more provoke another. Man is an imitating Creature, loath to be outdone; but if this be all, we shall soon bewray our unsoundness: He may be forced by Envy, Vainglory and by-ends, (Phil. 1.5.) to Preach or Pray, forced by natural Conscience, Rom. 2.14, 15. or set a work by a corrupt Principle. The urge of a natural Conscience are quite another thing than the bent of a renewed Heart; there is a principle of life which breedeth an inclination. He may be forced by a sense of his misery; Self sets him a-work to seek after God, because he would use him for a turn, to help him out of his Distress; as those in Psal. 78. verse 34, to the 37 th'. When he slew them, than they sought him, and they returned and enquired early after God; and they remembered that God was their Rock, and the high God their Redeemer: Nevertheless, they did flatter him with their mouth, and they lied to him with their tongues: For their heart was not right with him, neither were they steadfast in his Covenant. Their affections were not sincerely set for God, or towards God, or bend against sin; the sense of a present Wrath, or the terror of an angry God, did drive them into a Fit of religiousness for the present, which can produce no steadfast purpose. They that make Self their utmost end, can never endeavour constantly to please and glorify God, but where true Grace is, there is a propensity and disposition to every good work, which we should always cherish in ourselves; for as it abateth or increaseth, so we are diligent or sluggish in God's Service.  
2. There is not only an Inclination, but a Readiness or Preparedness, which is a further effect of this solid and substantial Grace; and often spoken of in Scripture, as Titus 3.1. Ready to every good work: Ready to distribute, 1 Tim. 6.18. Ready to Communicate, Heb. 13.16. So Paul, Acts 21.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am ready not only to be bound, but to die at Jerusalem. Or take a general place, 2 Tim. 2.4. Prepared to every good work: And Luk. 12.47. That Servant that knew his Lords Will, and prepared not himself, neither did according to his Will▪ So Eph. 2.10. and many other places. This goeth beyond Inclination, as fire hath an inclination to ascend upward, but something may violently keep it down that it cannot ascend actually. A Christian may have a Will to good, a strong and not a remiss Will, yet there are some Impediments, Rom. 7.18. For to Will is present with me, but how to perform that which is good I find not. Inclination implieth a remote power; but Readiness the next or immediate power. God's People that have the seed of Grace in them, yet how unready are they to that which they desire to do! therefore a Christian ought always to keep himself in all readiness and fitness of disposition for his Duty, whether it concern God, or ourselves, or others. This is opposite to dulness, sleepiness, listlesness or wearisomeness in our Service, opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Schoolmen make to be one of the seven deadly sins, a remiss, cold Will, hanging off from God.  
3. An earnest Impulsion, which quickeneth us to all holy endeavours of Obedience; this is sometimes called the activity or working of Grace, Faith worketh by love, Gal. 5.6. Sometimes Zeal, or an earnest burning of affection towards God, or that holy Ardour whereby we repress those affections; unruly motions and desires which are contrary to his Will, and do excite and stir up ourselves more and more to honour him, and please him; Titus 2.14. Zealous of good works: Sometimes Alacrity and Cheerfulness, as we prevail in striving against sin, and our Love to God increaseth, 1 John 5.3, 4. All these are as so many degrees. First, We make Conscience of doing our Duty, but that's not enough; a Convinced man may have his Conscience stirring and pleading for God; but a Converted man, or a renewed Heart, hath an inclination, and not only an inclination but some fitness, and not only some fitness but there is an impulsion, which discovereth its self either by stirring or exciting to that which is good, (though with difficulty) which is the lowest degree. All Grace is stirring, and would fain break out into action; for 'tis not a dead and sleepy habit, but seeketh to break forth, and is called by the Apostle, The Lusting of the Spirit, Gal. 5.17. Another Degree is Zeal and Love to the glory of God, whom they honour and desire to exalt continually; which maketh them complain of Corruption, and to strive against it, and to shake off sloathfulness, and the weights of sin that hang upon us, when the Spirit gets the upper hand, but the flesh is not easily subdued. Then we are more at liberty to serve God, and so Alacrity followeth, when a man hath Pleasure in good actions, and the Flesh is so overcome and subdued that it can make little or no opposition, and so we perform our Duty with more ease and delight, which is the highest degree.   

SERMON III.  MATTH. XXV. v. 3, 4. 
They that were foolish, took their Lamps, and took no Oil with them.  
But the wise took Oil in their Vessels with their Lamps.  
I Come now to the Second Effect.  
Secondly, An habitual Aversation to that which is evil, Psal. 97.10. Ye that love the Lord, hate evil: 'Tis as natural to Grace to hate evil, as to love good. As Love was made for God, and the things which he hath Commanded, and tends to the enjoyment of him; so Hatred was made for sin, and what is contrary to God. Man hath an eschewing faculty as well as an embracing and choosing faculty, and Grace falleth upon both, and sanctifyeth the one as well as the other, Amos 5.15. Hate the evil, and love the good. Love was given us for good, and Hatred for evil; Love was made for the chiefest good, and all things that tend to it; and Hatred for that which is truly and properly evil. Now concerning this Effect of Grace, I shall observe these things.  
1. Grace produceth an Hatred of sin, not a bare abstinence from it: Sin may be restrained by foreign reasons not proper to Grace, as a Dog that hath a mind to the Bait, may abstain for fear of the Cudgel. So Men may abstain because of the Penalty of Laws, Infamy, shame in the World, or other reasons; as Haman refrained himself, that he might the better take Revenge upon the whole race of the Jews. Men may refrain from sin, when there is not a rooted Enmity against it; whereas in the Saints there is a constant Principle of resistance against it, 1 John 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Seed of God abideth in him. The Grace of Sanctification doth change the nature of a man, and his Heart is set against that he loved before. Look, as the Lord will not respect men's external practice of Good, when it may be their Hearts abhor and loathe it, and are bend on other courses, he requireth chiefly that they be rooted in the Love of good, and delight in it; so he will not accept a simple not-doing or forbearing evil, while it may be their Hearts are going a Whoring after it, but will have them really hate and detest it; that there should be an abiding Enmity in their Hearts against it; and where 'tis so, that there is an habitual Love of good, and hatred of evil, Christ will pass by many failings in practice, as you may see Rom. 7.22, 23, 24, 25. that is the Case there, The evil that I hate, that do I, and I delight in the Law of God in the inward man. Clear these two once, and the remainders of sin will not be your ruin.  
2. Grace produceth an hatred of sin as sin, out of a principle of Love to God, and as it is contrary to his Law, and the new nature planted in us. Ye that love the Lord, hate evil; and he that is born of God, sinneth not; that is the principle, because the Seed of God abideth in you. The Schoolmen distinguish of two sorts and kinds of Hatred, Odium abominationis, and Odium inimicitiae; the first is defined by Aquinas to be Dissonantia quaedam appetitus ad id quod apprehenditur ut repugnans & noxium; an aversation of the Appetite to what is apprehended repugnant and contrary to us. Such an hatred there is in the regenerate, for they apprehend sin as repugnant, and contrary to their renewed Will; to the unregenerate 'tis agreeable and suitable, as Draff to the appetite of a Swine, or Grass and Hay to a Bullock and Horse. The other is an Hatred of Enmity, so called both for the ground of it, and the effect of it; the ground as an evil, that which is an Enemy and hurtful to us, as sin is to our Peace and Happiness Temporal, Spiritual and Eternal; but chiefly as to the effect of it, Hatred is a willing of evil and mischief to the thing or person hated. Both these Hatreds are in the Children of God: They hate sin, not only as it may bring Loss and Detriment, horror of Conscience and Damnation; but out of the pure Love of God, as 'tis contrary to his Image and Will, and they hate it with an hostile Hatred, so as to seek the destruction of it; Non cessat in laesione Peccati, sed in exterminio; it doth not scratch at the Face of sin, but is seeking to mortify and subdue it: and therefore are always Mourning, Praying, Watching, Striving, Famishing it by cutting off its Provisions, and denying its Satisfactions, and still following the work close, till we get the Mastery of it.  
3. I Observe, That renewing Grace doth so far obtain and produce this effect in the Hearts of those that are under it, that their Hatred to sin is greater than their Love to it; and sin is thereby more and more weakened and subdued in the Soul. We flatter ourselves with notions of Love and Hatred, unless there be some answerable Success and Prevalency. It cannot be Imagined that sin should Live in its full strength, where there is a fixed, settled frame of Heart against it; that there should be in the Soul a working, warring principle that shall rouse up a man daily to take heed of it, as the greatest evil; and yet sin should be as powerful, and as frequently and freely break out as it doth in others; no, where there is such an enmity, hostility and irreconcileableness, or to say in a word, such an habitual aversation, it cannot be, 1 Joh. 3.9. He that is born of God doth not commit sin, his seed remaineth in him; and he cannot sin, because he is born of God. He that hath such a blessed change wrought in him, by the operation of God's Spirit, as to be transformed in the Spirit of his mind, it cannot be supposed but that Grace will have such Energy and efficacy upon him as to prevent the life and growth of sin, and restrain the practice of it; that the habits of Grace being cherished, this must needs be famished and starved by degrees. A man that hath a fixed root of ungodliness in him, he is at sins beck, the Devil's Slave; but a permanent habit of Grace doth produce a constant carefulness, that God be not dishonoured or displeased. The Apostle telleth us, That Christ bore our sins in his Body upon the tree, that we being dead unto sin, may be alive unto righteousness, 1 Pet. 2.24. Now certainly this effect is obtained in those that have benefit by his Death, or have assured it by Faith; before they were alive to sin, being active, and delighting in the Commission of it, but dead to Righteousness, impotent and indisposed for any spiritual act; but afterwards their love to sin is weakened, and their Hearts quickened to spiritual Life. Once more, That there is a decay of the evil Principle, appeareth by that of Gal. 5.16, 17. This I say then, walk in the Spirit, and you shall not fulfil the lusts of the flesh▪ for the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other, so that ye cannot do the things that ye would. This place showeth, that the lusts of the flesh, though they be not wholly abandoned, yet they shall not be fulfilled. We take it otherwise, but the meaning is, The unrenewed part shall be kept under; we cannot fully effectuate the evil we would. The Spirit always opposeth what we would do according to the direction of the Flesh. There are two Active principles never wholly dead. The flesh doth not advance with a full gale, but meeteth with a contrary tide of resistance from the Spirit.  
1. Use, Is to Reprove those, that can afford a little Religion, but cannot afford enough. It may be good words, without practice; or practice, without principle. Good words without practice; many talk well, their notions are high and strict; but observe them narrowly, and you will find them cold and careless: like the Carbuncle, at a distance it seemeth all on fire, but touch it, and it is Key-cold. Be warmed▪ be clothed, will not pass for Charity, nor Opinions for Faith, nor Notions and elevated Strains for Godliness. You would laugh at him that would think to pay his Debts with the Noise of Money; and instead of opening his Purse, shake it: 'Tis as ridiculous, to think to satisfy God, or discharge our Duty, by fine words, or heavenly Language, without an heavenly Heart or Life; or afford practice without a Principle, or an inward disposition or inclination of heart to holy things. 'Tis not enough to do good, but we must get the Habit of doing good; to believe, but we must get the Habit of Faith; to do a virtuous action, but we must have the Habit of Virtue; to perform an Act of Obedience, but we must get the Root of Obedience. The Soul must be divested of evil Habits, and decked and adorned with habits of Grace, and endowed with new and spiritual Qualities; before it can have a Principle of Life in its self. But most men content themselves with a little good Affection, that is soon spent: Hosea 6.4. Ephraim's goodness is like the morning dew, that wets the surface, but is soon dried up. Many have some good things in them, but they want a firm Root; which is, an habitual Inclination towards God. Oh, the difference that is between a man that forceth himself to do good, and one whose Heart is inclined to do good! He doth not go to it like a Bear to the Stake, but with a native willingness: he is inclined to think of good, inclined to talk of good and holy discourse; inclined to pray, to exercise himself to Godliness: The Lord hath put a new Nature in him, and he feeleth an internal Mover, or an inward Impression, that moveth him: This is Life, but 'tis little regarded. Many have a show, but Life cannot be painted; otherwise, an handsome Picture of Godliness men may keep up.  
But what are the Reasons of this?  
(1.) Negligence: They are loath to be at the pains to get Grace, to be at the expense of brokenness of Heart, and that humble waiting, and earnest praying that it will cost us. A Form is easily gotten, and maintained; painted Fire needs no fuel to keep it in; vanishing Affections are soon stirred. A little remorse in a Prayer, or delight in a Sermon they may have; but it will cost us labour and diligence, to have the Heart strongly bend towards God: Prov. 13.4. The Soul of the sluggard desireth, and hath nothing; but the Soul of the diligent shall be made fat. All excellent things have their incident difficulties, and nothing is gotten without diligence, labour, and serious mindfulness. That which is opposed to common Grace, is, casting off sloathfulness, and a diligence to keep some full assurance of hope to the end, Heb. 6.11, 12.  
(2.) Inconsideration. They do not consider, how they shall appear before Christ at the day of Judgement. Therefore are they called foolish Virgins, because they did not foresee all Events, to provide against them: As, if the Spouse should come later they thought this Oil they had might suffice, or they should have opportunity to get more. Christianity is a business of Consideration: When Christ had laid down the Terms, he biddeth them sit down, and count the Charges, Luke 14.28. A Builder doth but lay the foundation of his shame in his Cost, if he be not able to carry on the Building; a War were better never be begun, if we have not means to maintain it. If you mean to build for Heaven, to bid defiance against the Devil, World and Flesh, you must not rashly engage, but deliberately resolve. We must consider the Quality of Christ's Laws, what visible Oppositions there are, that we may knowingly, all difficulties considered, put ourselves into his hands. There is an anxious and serious deliberation necessary; otherwise, to leap into Profession slightly, maketh way for Apostasy, or else for such a cheap Religion which costs nothing, and therefore is worth nothing.  
(3.) Some unmortified corruption, or indulged Lust, which hindereth both the Radication and Prevalency of Grace. The Heart divided, touched partly with God, and partly with the Creature; neither loosed nor unloosed, but between both, can never be sound and upright. Jam. 1.8. A double-minded man is unstable in all his ways. A man must purge himself from Lusts, before he be a Vessel fit for God's use, 2 Tim. 2.20. There is some delight in lawful or unlawful things, that lieth between us and Christ; and is so near and dear to us, as to draw away the Heart, at least in part, that the heavenly Plantation cannot thrive and prosper in our Souls, Luke 8.14. There is some unmortified root of bitterness. Jer. 4.3, 4. Sow not among thorns, plow up the fallow ground. Till God be our scope, Religion can never be our work. If the pleasing, enjoying, or glorifying him, were more sincerely intended, other things would come on with more ease and success; as the Water floweth of its own accord, if the Pipe be not leaky. If the Honour of Christ, his Glory, Will, and Command, lie nearest and closest the Heart, than sin would be more loathed than any other thing, more feared, more avoided, and we would follow our work more heartily. We are enlivened in the Means, by an unfeigned regarding of the End; our carelessness cometh from this, that God is only minded as a matter by the by. The End and Means always go together. If any thing be prized more than God, or equal with him, or apart from him, a little Grace and Godliness will serve the turn: If God were entirely our End, we would be mainly for him, and most industrious to approve ourselves to him; if it be not so, something there is, that causeth that neglect, that must be found out; something that cloggeth thy heart, and detaineth thee from this effectual pursuit; some lust, the gratifying of which is the delight and pleasure which contents us, and therefore are we cold and sleight in Religion.  
(4.) Unbelief. For, faith doth enliven all our Notions of God, and Christ, and Heaven, and the day of Judgement, and maketh them effectual, and powerful: The Apostle telleth us, Heb. 11.1. That Faith is the substance of things hoped for, the evidence of things not seen. It puts a presence into things, and so affects us, as if the things believed were before our eyes: Otherwise, a man cannot see things at a distance, 2 Pet. 1.9. Christ and Eternity are afar off. Hence to an Unbeliever they seem little; and therefore, 'tis not made a business of the greatest weight or Importance to seek after them. At the day of Judgement how will wicked men stamp, and tear their hair, when matters of Faith become matters of Sense, that they minded them no more! Oh! if I had known this, I should never have dreamt out my time as I have done, (saith the convinced Wretch) but made a more serious business of my preparation. If the day of Judgement be too far off, let us lay the Scene a little nearer: Suppose one of the damned Souls now in torments, that feeleth that which he would never believe, thus crying out; Oh! had I thought my Lazy desires and good meanings would have done me no more good, that my sloathfulness would have ended so sadly; I would rather have wept out my Eyes, and have filled the World with sorrowful Complaints; I would have bereft myself of sleep by Night, and refused my Bread by Day, rather than to have wanted time to have thought of God, and the great Affairs of my Soul. If our Faith be so unbiased, that we cannot look as far as the Region of darkness, time may come in this World, that we shall wish we had done more for God, and our precious and immortal Souls. First or last we bear witness to this Truth; when the neglected Soul cometh to be separated from the pampered Flesh, or over-prized body: If we would learn to shut the Eye of Sense, and open the Eye of Faith, we might see it now.  
2 Use, Is to press you, to get Oil in your Vessels; to be rooted and grounded in Faith, settled in Love, Hope, Zeal, Temperance, and perfect what is lacking to every grace. That you may be sensible what I exhort you to, I shall give you the sum of it by degrees.  
1. Do not merely affect the reputation of Good People, and rest there. As the Lord saith of the Church of Sardis, Rev. 3.1. Thou hast a Name that thou livest, and art dead. Do not rest in this, that you have a Name to live; God judgeth not as man judgeth: Man judgeth according to outward appearance; but God judgeth according to the reality of the thing. Many have the Name without the Thing. Isa. 48.2. For they call themselves of the holy City, and stay themselves upon the God of Israel: That is, they get themselves a Name, to be his People; but they have not the Thing its self. On the other side, we read of some, that are Israelites indeed, John 1.47. Some are only so in the show and outside, and some are Disciples indeed, Joh. 8.31. so in reality; others are so in pretence only. There is no true ground of solid Comfort but in this, in being real Disciples: so Joh. 8.37. we read of some that were free indeed. The Jews had the Name of free men, but were not free indeed; stood upon their Liberty, they were in bondage to no man. Some are Religious indeed, humble indeed, fear God indeed: when a man hath gotten the Thing, he may refer himself to God for the Name.  
2. Do not rest in a common work of Grace. Look, as in the Beasts there is some little tincture of Reason; so in Temporaries there is something that looks like saving Grace, but is not; something that resembles it, and looketh most like it; yet 'tis but the shadow of Grace, not true Grace itself. Historical Faith is the shadow of true saving Faith. There are some outward Lineaments of Repentance, in ahab's Humiliation, and Judas his Compunction; of spiritual Affection in Herod's delight in John; and the stony ground received the Word with joy: And some show of Reformation there was in those that escaped the pollutions of the world. Therefore if you rest here, without a powerful and inward affecting of the whole Heart, you may come short of glory. The Grace of Temporaries is good in its kind, but must not be rested in: 'Tis good in its kind, 'tis like priming the Post, to make it receptive of other colours; 'tis an inchoate, imperfect thing. They are affected almost with the same feeling the Godly are, come very near. How nice a point is that wherein the Temporary and the real Christian differ! Both pray with sorrow, hear with joy, perform duties with some enlargement and sweetness: Simili fere sensu afficiuntur: Yet as two Hills may seem very near at the top, when their bottoms are far distant one from another; so these Operations may seem near together, when in the bottom and root they much differ. These motions argue God's Spirit working on them, not dwelling in them; actuated they are with the Spirit of Christ assisting, but not reforming; as an Angel sometimes appears in an assumed Body. But 'tis dangerous to rest in this, it maketh our sin and Judgement the greater, if after a taste we rest in a common work. Historical Faith, if not growing into a saving sound Faith, 'tis a kind of mocking of God, and an Hypocrites portion. As for instance: We profess to believe him Omniscient, yet fear not to sin in his presence; Omnipotent, yet cannot depend upon his Alsufficiency; to believe a day of Judgement, yet make no preparation for our Account. Tit. 1.16. men's sins and Judgements are aggravated according to the sense they have had of Religion, and so their latter end may be worse than their beginning, 2 Pet. 2.20. And sad it will be for those that from hopeful beginnings fall off from God. I will tell you, a man may live and die with a temporary Faith and Affections to God and Holiness, without making any visible Apostasy, and yet have no sound Faith of the right Constitution: Yea, if you regard what little rooting Grace hath in men's hearts, how weak their Pulse beateth this way, how strong their Affections are to the World and the things thereof, how little they can vanquish the cares and fears of this world, and the temptations that arise from voluptuous living; 'tis to be feared the far greatest part of Christians are but Temporaries.  
3. Oh then! be sure to get this truth of Grace into your Hearts; let your Hearts be effectually subdued to God, let there be a Principle of Life set up in them: Religion respects our Principles as well as our Performances. 2 Tim. 1.5. The end of the Commandment is Charity, out of a pure Heart, and a good Conscience, and Faith unfeigned. There must be a renewed Heart as the fountain, a well informed Conscience as our guide, and Faith unfeigned as our great encouragement: And so all acts of Charity to God and men, are accepted with God as a piece of Obedience done to him. If we will not regard the Manner, God will not regard the Matter. Oh then get this renewed Heart, and a lively Faith, and an awakened Conscience: This is to get Oil into your Vessels, and if once you get this, it will never fail, but increase exceedingly, like the Sareptan's Oil.  
But how shall we get it?  
I answer, (1.) You have this Oil from Christ. The Unction is from the Holy One, 2 Joh. 2.20. As the Precious Oil was first poured on Aaron's Head, and then came down to the Skirts of his Garment; so Christ is first possessed of the Spirit, and then we have it by our Union with him. Joh. 1▪ 16. Of his fullness we receive Grace for Grace. We must go to the Fountain every day to seek new supplies. Christ was anointed with the Oil of gladness above his fellows, Zech▪ 4. Christ is represented by the Bowl and the two Olive Trees, that always poured forth Golden Oil. Christ as Mediator, is the Storehouse of the Church; who is entrusted with all Gifts and Graces for our benefit. Oh bring your empty Vessels to this golden Olive-tree. The Widow only brought Casks, the Oil failed not till the Vessels failed.  
(2.) If you would have it from Christ, you must use the Means of Grace; the Word, Prayer, Sacraments, Meditation. We need continual supplies, must use continual Prayers, seek the Grace of the Spirit to keep in our Lamps, Luk. 11.13. So the Word; God droppeth in something to the Soul that waiteth on him. Mark. 4.24. Take heed how you hear; for with what measure ye meet it shall be measured to you again. If we be earnest and diligent in waiting upon God, God will abound to us in blessing his Word to us. So for Meditation; Mat. 13.19. The Highway Ground did not bring the Word to their minds again; doth not revolve it, mindeth it not, heedeth it not. So for the Lords Supper; 'tis a means to root us in the Love of God when we so often renew our Oath of Allegiance to him, to excite our Faith in Christ. All these are a price put into our hands, to get Oil in our Lamps, and prepare for his Coming.  
(3.) Keep your Vessels clean. The Spirit dwelleth not but in a clean Heart: Doves build not their Habitations on Dunghills. He cometh as an efficient Cause, as a Spirit assisting, before he comes as a Spirit inhabiting, and purifieth our Hearts by Faith.  
(4.) After you have gotten this Oil, cherish it, that it may not decay. Of its own nature it would do so; witness that stock of Original Righteousness which Adam had. God's Promise by which it is secured, supposeth our endeavours to waste it. Luk. 8.18. Whosoever hath, to him shall be given; but whosoever hath not, from him shall be taken even that which he seemeth to have.  
(5.) Do not only cherish, and keep it from decay, but see that you increase it. 2 Pet. 1.5. Add to your faith virtue, and to virtue knowledge. 1 Thes. 3.10. Perfect what is lacking. 1 Thes. 4.1. That as you have received of us how you ought to walk, and please God, so you should abound therein. A little Faith will be as no Faith; not honourable to God, nor comfortable to you, nor useful to others. All our doubts, perplexities, uncertainties, come from the smallness of our Graces: 'Twill not make an Evidence, therefore give diligence. No endeavour, labour, pursuit after God, but hath its recompense; not an earnest thought, an earnest Prayer, or time spent: What shall I say? They whose Hearts are upon the ways thereof, go on from strength to strength: You are almost at home; nearer than when you first believed: Then you thought all your pains too much, now all too little.  
Let me apply all to the Sacrament.  
1. There we come to meet the Bridegroom in a way of Grace: The Marriage Covenant between God Incarnate, and his espoused Ones, is here celebrated and solemnised. The Sacrament is a Transfiguration of the last Marriage Supper; to ascertain us what entertainment we shall have at the Day of Judgement, when the Bride, the Lamb's Wife, shall be made ready, and clothed with fine Linen, Rev. 19.23. and then be received in to the Nuptial Feast. Blessed are they that are called to the Marriage Supper of the Lamb. All is now prepared in this Duty.  
2. In some respect there should be a Serious Preparation for the one, as for the other; as we would prepare to die, or prepare to meet Christ the Judge. Christ did not wash his Disciples feet when he took them with him to Tabor, to his Transfiguration, but when he took them with him at his last Supper, Joh. 13.7. Surely, to rush upon the presence of the Bridegroom with a perfunctory, careless, common frame of spirit, is a dangerous thing. When a People come hand over head, prepare themselves slightly, pray slightly before they come, and live carelessly and negligently; they slight the Bridegroom, and wrong themselves; strengthen themselves in sin, rather than against it. Methinks it looks like going to the Day of Judgement: Here we receive the Pledges of our Salvation or Damnation.  
3. We should come with Oil in our Vessels as well as in our Lamps.  
(1.) Our Lamps should be kept burning bright. If you are sluggish now, 'tis a sign you are slight in the whole. Surely, now the King sitteth at his Table, Cant. 1.2. our Spicknard should send forth the smell thereof; a lively exercise of Grace. Now we come for meat which perisheth not; now is our familiar converse with Christ, and near Communion with him; now we come to our Legal Investiture; Christ and all his benefits are delivered by these signs which he hath instituted. As if a man should say, Here is my House, when a Deed is delivered, and you give up the Key, or give possession of Land by a Turf: This is our solemn taking possession of him and all his benefits. We receive Christ in the Promises of the Covenant, but here is a particular close Application. In the Word Christ is offered, and exposed to all, as the Brazen Serpent; that whoever looked upon him might be healed: But this Supper is like the Blood sprinkled upon the Door-posts. In the Word, Christ and Immortality are brought to light; now Christ is slain before our eyes: The Bread is put into our hands and mouths.  
(2.) We should come with Oil in our Vessels. Would we have the Spirit blow upon a dead Cole? He findeth nothing in us to work upon. We are bidden to examine; and what must we examine? 1 Cor. 11.28. The Apostle will tell you: Whether you be in the faith or no? 2 Cor. 13.5. But to speak to this case: I confess, that in Foro Ecclesiae, in the Court of the Church, all are Virgins that take their Lamps, that do profess to believe; all these must be admitted: But in Foro Coeli, in the Court of Heaven, none but Converted ones are admitted: But in Foro Conscientiae, in the Court of Conscience, I dare not discourage those that have the grace of the second or third ground: 'Tis a means to strengthen them in Faith, Hope, and Love, and make them more firm in the Covenant of God. And the difference is too nice between temporary Grace and saving Grace, for any to exclude themselves. I am bound to come with Grace, but I am not bound to come with Assurance. Besides, in the Kingdom of Grace Christ will not shut them out. They that have good affections should come, but with this caution; I would press them to mind the renouncing and engaging part of the Covenant, and earnestly to break the League between themselves and their own ways, and engage themselves more firmly to God for time to come; that you may not think as you have done, or speak as you have done, nor behave yourselves in your Relations as you have done; but throw sin out of doors. I would press you in the Apostles words, Heb. 10 22. Let us draw near with a true heart, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with clean water. The one relateth to the Duty-part, Let us draw nigh with a true heart; the other relateth to the Promissory part. Though your Grace be common Grace, 'tis this way moulded into special.  
2 Doct. That this will be found to be true Wisdom, and the other Folly.  
For Wisdom, (to begin with that.) Wisdom is Index sui & obliqui. Wisdom lieth,  
1. In proposing a right End.  
2. In the Choice of fit Means. And,  
3. In an earnest Prosecution of the End by these Means. This is the property of Wisdom in the General, and it holdeth true in Godly Wisdom. The wise Virgins did so: Their End was right; to be admitted in to the Nuptial Feast, or everlasting enjoyment of God: And then they use right Means, such as will bring them to the end. We do not use to draw Ships in the Sea with Horses, nor draw Wagons with the Wind. We must not use contrary means, nor insufficient means. We cannot go to to the bottom of a Well that is thirty foot deep, with a line that is but ten foot: We must use such as will certainly do. The Wisdom of God hath fixed Means for us, and we are doubly Fools if we will not use them opportunely, carefully and constantly: Else 'tis a Prize put into a fools hand, Prov. 16.17. The Wise Virgins did all this; sought Oil in time both for their Lamps and Vessels, Luk. 13.24. On the contrary, he that contents himself with a profession of Christ, without a work of Grace upon his Heart, is a Fool; he is not a Profane Fool, that doth the contrary, but a Professing Fool; that sort of Profession is better than Profaneness, so far 'tis a degree of Wisdom, but rested in 'tis Folly, it faileth in all the points of Wisdom in the end; they do not esteem the Lord as the chief good: for they think a little ease of the Flesh, or a little sensual Liberty, or a satisfaction of a Lust to be better, or Honour, or Pleasure, or Gain, this quiets them in the neglect or want of God; they see some good in Christ, offer fair for him, but take him not as the chiefest good; they are willing to part with something, but not with all for his sake.   

SERMON IU.  MATTH. XXV. v. 5. 
While the Bridegroom tarried, they all Slumbered and Slept.  
WE have seen wherein they differed, now we shall see again wherein they agree: In the words observe, 

(1.) What happened to the Virgins, They all slumbered and slept.  
(2.) The Occasion of it, (I do not say the Cause) While the Bridegroom tarried. The Cause of sleeping was, Infirmitas humana; the Occasion of it, Mora Sponsi: In the first of these, 

1. Who, They all.  
2. What, slumbered and slept.      
First, Who: They all. 'Tis no wonder to hear it of the foolish Virgins, but that the wise should do it, there is the difficulty: Therefore some of the Ancients understand it of Death, which is called sleep in Scripture; but that is improbable, and suiteth not with the frame and drift of this Parable. Some would understand it distributively, not conjunctively; that the wise slumbered, and the foolish slept; but 'tis not said slumbered or slept, but slumbered and slept. The meaning is, all of them were not so diligent in their Duty as they should have been: even the good are in part negligent as well as the foolish, though they always keep a good Conscience, and an heart in some measure always prepared to meet Christ.  
Secondly, What: Slumbered and slept. Wherein the degree of their security is set forth, they did not only slumber, which is a less failing, but Slept.  
Thirdly, The Order: First slumbered, and then slept.  
Doctrine, That the Foolish and Wise both Slumber and Sleep.  
I shall First inquire, What this Slumbering and sleeping is?  
Secondly, How far it may befall the Children of God, or the Wise Virgins.  
Thirdly, The Causes and Reasons of it.  
First, What this Slumbering and Sleeping is? 'Tis twofold, that of the Body, and that of the Mind: That of the Body, when the Senses cease for a time to do their Office: That of the Mind is a secure State of Soul, and that is twofold, Moral and Spiritual.  
(1.) Moral. When Reason and natural Knowledge is as it were asleep and useless to us, a man doth not act as a reasonable Creature: Psal. 94.8. Oh ye brutish among the People, when will ye be wise? and Psa. 22.27. All the ends of the Earth shall remember and turn to the Lord: Psa. 119.59. I thought on my ways, and turned my feet unto thy Testimonies: If men did improve common principles, show themselves men, they could not continue in that course of Life wherein they allow themselves. In part this Sleep of Reason may befall the Children of God: they do not consider nor turn their minds to their Affairs, nor act as men whose Eyes are open.  
(2.) Spiritual Sleeping. Here I shall show the Nature and Effects of it.  
First, The Nature of it; when Graces are not lively and kept in exercise. I shall instance in those three Theological Graces, Faith, Hope and Love; a weak dead Faith, a feeble Sleepy Love, a cold and careless Hope.  
1. A weak and dead Faith, that consists more in a Form of Knowledge than a lively assent to the Truths of Godliness. A dead oppinionative belief may stand with a carnal Life, Jam. 2.20. Faith without works is dead. The Word of God is come to them in Word only, not in power; it puts no Life into what we do believe, 1 Thes. 2.13. Doth not work effectually: This will fit the slumbering and Sleeping of the foolish Virgins, but alas the Wise have their drowsy fits, the Truths of the Word concerning God, Christ, Heaven and Hell, have not such a lively influence upon them, by the blandishments of worldly Prosperity. Faith is fallen asleep, ready to give place to the Flesh, and they are governed more by Fancy and Appetite than by the Heavenly mind; there is no consideration of the Vanity of earthly things, the Heart is kept strange to God and Heaven, and the Soul is taken up with carnal projects more than it should be.  
2. A feeble sleepy Love, which doth not level and direct our actions to the great end of them, which is the pleasing and glorifying of God, so that they live too much to themselves. Love in vigour doth overrule us to live unto God, 2 Cor. 5.14, 15. For the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they should not henceforth live unto themselves, but unto him who died for them and rose again: And this keepeth us more sincere and uniform in our course, always tending to the great end.  
3. A cold and careless Hope; When there is not that earnest and desirous expectation of Blessedness to come, which doth fortify us against the allurements of sense: Math. 6.19, 20, 21. Lay not up for yourselves Treasure upon Earth, where moth and rust doth corrupt, and where Thiefs break thorough and steal; but lay up for yourselves Treasure in Heaven, where neither moth nor rust doth corrupt, and where Thiefs do not break through and steal; for where your Treasure is, there will your Hearts be also; They do not mind their true Treasure.  
Secondly, The Effects of this Sleepiness are seen in these things.  
(1.) In some Intermission of their care and caution. Watching is a diligent taking heed to ourselves and ways, so as we keep ourselves from sin. We are in constant danger of sins that come on us by insensible Degrees, Psa. 39.1. I said, I would take heed to my ways, that I sin not with my tongue. The best are surprised, and Corruption often breaketh out; we may say of them, as Christ of the Damsel, they are not dead but sleep. The Children of God are sometimes overtaken by their inadvertency, Gal. 6.1. or overborne by the violence of Temptations, Jam. 1.14. Inconsiderately and suddenly surprised with some sin: So subtle and assiduous is Satan in Tempting, and so ready is Corruption to close with the Temptation as soon as it is represented, that if a Child of God doth but abate any thing of his Circumspection and diligence, he will be surprised by some one sin or other, and thereby be brought to dishonour God, and to lay a stumbling block before others. Besides those sins of daily incursion and sudden surreption, Satan lieth in wait to draw us to greater Offences, that may dishonour God, and wound our Peace, and scandalise the World against our Profession.  
(2.) Some abatement of our Zeal and fervency. We are not always fervent in Spirit, and do not keep up our Life and Seriousness in the Duties of Holiness; our Graces are not actuated and kept in exercise, but suffer some decay, though they be not quite dead. Faith is weak, Love is cold, Math. 24.12. There is not that lively Hope, 1 Pet. 1.3. Christian's should not only be living, but lively, 1 Pet. 2.5. Ye as living Stones—: Nay, There may be so great a damp and quenching upon us, that there is no outward visible difference between a dead man and a dying Christian: All things in us may be ready to die: Revel. 3.2. Be watchful, and strengthen the things that remain, that are ready to die. Life is even quite gone in some cases, when sin hath made fearful havoc in the Conscience.  
(3.) In Forgetfulness of non-attendency to the Lords coming: When we live merrily, quietly, in a careless and unprepared Estate; this is necessarily to be taken in as the cause of the two former. In the slumbering and sleeping of the foolish Virgins the Case is clear; Christ's absence or tarrying long is the occasion the World takes to grow secure and wicked; the Scoffers walked after their own Lusts, because they said, Where is the Promise of his coming, 2 Pet. 3.3, 4. And in the degenerate Church, the reason why they were given to Sensuality, carnal Pomp and Persecution, is set down, Math. 24.48, 49. My Lord delayeth his coming: Therefore the Officers of the Church smite their fellow Servants, and eat and drink with the Drunken; encourage the wicked, and smite the Godly with Censures: As it was with the Israelites, there was no speech of making a Calf when Moses first went up to the Mount, but when he tarried long; Exod. 32. And as for this Moses we wot not what is become of him; then nothing would content them but making a Calf. The Ordinances and Institutions of Christ had never been so perverted in the Christian World, but that they forgot Christ's coming to see how they have been observed, 1 Tim. 6.14. That thou keep this Commandment without spot, unrebukeable until the coming of the Lord Jesus Christ. But now for the wise Virgins, alas! there is not such a constant waiting for the coming of the Lord; for if we did not leave off to think of it, surely we would walk more cautiously, and serve God with greater ardency and alacrity of Spirit; but when we forget it, we let lose the Reins, and slacken our diligence, and yield to the importunity of the flesh, and suffer ourselves to be distracted with worldly cares, or benumbed with fleshly delights, that we do not mind our Duty of preparing for the Lords coming.  
Secondly, How far may this seize upon Christians? The Question may be stated Negatively and Affirmatively; how far it may, and how far it may not.  
First, Affirmatively.  
1. It may seize upon them not only when they are young, but when they are of long standing. When they are young; many a man newly Converted, having had as yet no thorough experience of the strength of Sin, the danger of Temptations, and his own Weakness, may bear a little too high upon the Confidence of his own resolutions, which because they are sincere, he thinketh they will easily obtain their effect. In this rank I put Peter, whilst as yet the Spirit was not poured out, and was only under his Master's wing, I count him but a Novice then, in comparison of what he was afterwards. He was so confident of his affection to Christ and resolution, that he had not a due sense of his danger, Matth. 26.33. But alas, how soon were his unpractised Wings clipped, and he taken in the Snare of the Fowler! Honest Peter would not believe such Weakness in himself; and so unexperienced Christians can hardly believe themselves to be so weak as a Temptation showeth them to be; the more sincere their purpose is, the more confident they are in their own Strength, even when near a fearful fall: So a man of long standing being assured of Salvation, may grow negligent, and supposing he hath Grace, and is possessed of the Love of God, presumes that he needeth not such diligence as when he was doubtful of his State; and if he go round in a course of Duty, and avoid grosser sins, he may think 'tis enough, as if he were now past all danger, and so insensibly falleth asleep or into decay: Rev. 3.18. Because thou sayest that I am rich, and increased with goods, and have need of nothing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me Gold tried in the fire, that thou mayest be rich, and white Raiment that thou mayest be clothed, that the shame of thy nakedness do not appear, and Eyesalve that thou mayest see. 'Tis not spoken to the gross Carnal, or to beginners, or persons unacquainted with Christ; but to lukewarm Professors, after the first labours of Regeneration, and the difficulties of Reconciliation with God are passed over, and the terrors of the Law well vanquished, and some peace and confidence gotten; then we are in danger of security, by which means all may run to waste in the Soul, and sins break out and make our blindness and nakedness appear. The wise Virgins slept not till their main work was in some measure over: and therefore a strange security and sleepiness is incident to us, and may befall not only the wicked, who scarce ever think of the world to come, being blinded with present things; but those that are good, have their drowsy fits, by which they remit of their Zeal, and grow more dead, and are not so diligent in seeking occasions to do good.  
2. When we are in greatest danger, and matters most concerning us are in hand, and God calleth most for our Service, and so have most need to watch, then are we usually most secure; witness the Disciples upon Mount Olivet, after many warnings given them by Christ, Matth. 26.41, 42, 43, 44, 45. Till Christ telleth them, Sleep on now; that is, sleep if you can, it will not be long ere you are throughly awakened: so often are the Saints slumbering and sleeping, when most need to be awake; and misspend the time in sluggishness and carnal rest, which is granted them to prepare themselves for trial: So Jonah 1.5. when a Storm arises for his sake, though the Winds blow, and the Sea roar, and the Mariners at their wit's end, yet Jonah was fast asleep. Those most guilty, and those whom the correction pointed at, are most secure under it. And Samson is asleep when the Philistines are ready to come upon him. Now, if ever, should men be awake. Now we are awakened by God's providence, and the estate of the Christian World round about us; now we should exercise all the grace and skill we can.  
3. They may show their sleepiness in their public Relations; as while the envious man sowed Tares, the Husbandmen were asleep, Mat. 13.25. Many times Magistrates are asleep, when abuses creep in, and eat out the bowels of the Commonwealth; and Ministers are asleep while the Kingdom of Christ is undermined, Masters of Families asleep while disorders creep into their houses. Magistrates are watchers as well as private Christians, Rom. 13.6. who sleep, and neglect the care of souls. But especially Ministers are to watch over their people's souls; and should put forth their utmost care and diligence, Heb. 13.17.  
4. It may befall them after some solemn service, 2 Chron. 35.20. After this, when Josiah had prepared the Temple, than he falleth into that rash engagement against Pharaoh Necho, which cost him his life. Hezekiah after his Reformation, fell into pride and provocation of God, 2 Chron. 32. Many times when we have performed some good service to God, we take occasion to be more careless and secure: We think we are privileged by our former diligence. If the Righteous trust in his righteousness, and commit Iniquity, Ezek. 33.13. that is, upon the presumption that he laid in a Fore-merit. Our hearts will be seeking some unlawful liberty, and we intermit our watch upon such occasions.  
Secondly, Negatively. We must make the exceptions that are necessary.  
(1.) Though the wise Virgins may slumber and sleep, and there be an intermission of the acts of Grace, yet no intercision of the habits of Grace, or radical Inclination to God. Gradus remittitur, actus intermittitur, habitus non amittitur. Some degrees may be remitted, acts intermitted, but the habit not extinguished: still the seed of God remaineth in them. Love is the predominant habit. Sin doth not possess the heart instead of God, 1 Joh. 2.15. The habitual bent of the Soul is more for God, than for the flesh, or the world: however he fail in some individual actions, the scope and tenor of his life is for God, and sincere obedience. There is life and sap at the root, though in the Winter the trees be without leaves and blossoms. Cant. 5.2. I sleep, but my heart waketh. There is Faith, and Hope, and Love in their Hearts all this while. The Spirit of God abideth in them, and keepeth alive his work. 2 Tim. 1.14. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us. The Spirit remaineth in the Saints, to maintain the habits of Grace: Their choice of God for their portion remaineth unshaken. They have chosen the better part, adhere to it, and have a general purpose to please God in all things.  
(2.) An universal slumber is not usually incident to the Saints. 'Tis not the sleep of the whole man as to all goodness; 'tis not in all parts of the soul. If there be a remiss will, and dead affections, yet not a sleepy Conscience; something that taketh God's part, as appeareth, because they are unsatisfied with this dull and drowsy estate.  
(3.) They are more easily alarmed and roused up out of it, than others that sleep the sleep of death. Their Faith and Love is soon awake again, and easily set a work for God; there is somewhat to work upon. A true Christian riseth by unfeigned repentance, when his Conscience hath but leisure, and helps to deliberate, and bethinks what he hath done; and so much the better resolveth and bethinketh himself against his sin for the time to come.  
(4.) When they rise again, and repent, and do their first works, they are more earnest and fervent than they were before: As it were to make amends for their former languishing, and to redeem the time they have lost, they double their diligence.  
Thirdly, I come to the Reasons of this Sleepiness.  
1. There are two Principles in the Children of God; the Flesh inclining to sleep, and the Spirit to wake, Mat. 26.41. The Spirit indeed is willing, but the flesh is weak; and therefore the degree of Grace which the best attain unto in this life, is mixed with imperfection. The guiding and commanding faculties do but imperfectly direct, and the inferior faculties imperfectly obey. 'Tis the Office of the Understanding and the Will to command, of the inferior faculties to obey. There is weakness in all of them; therefore 'tis said, Jam. 3.2. In many things we offend all. The Understanding in many things is but a blind guide; the Will is but in part rectified, and so cannot exercise such a powerful command over our thoughts, passions and senses.  
2. Variety of outward Occurrences, working upon the diversity of Principles in us: As sometimes we are in a prosperous estate, sometimes in deep troubles; both may cause this deadness and drowsiness in us. Sometimes deep troubles make us weary of well-doing, 2 Thes. 3.13. so Heb. 12.3. Consider him that endured such contradiction of sinners, lest you be weary, and faint in your minds. Now as this weariness and heaviness causeth sleep in the body, so it doth in the soul. We are tired in God's service, and then our Wheels are clogged. A man may be secure in trouble, but usually he is so in time of peace. Peace, Wealth and Honour are often abused to spiritual drowsiness, and secure neglect of God: Ease slayeth the fool, Prov. 1.32. We had need watch when Delilah spreads her lap for us, and the Delights of the world open their bosom to us. Surfeiting with the abundance of worrldly prosperity, we neglect the Power of Religion, and please ourselves with the Form. David enjoying peace and plenty slew Vriah his Friend, who in his adversity spared Saul his Enemy; yea his heart smote him but for the cutting off the Lap of his Garment. In the abundance of outward comforts we sit loose from God; therefore we have those cautions, Deut. 8. from ver. 7 to ver. 14.  
3. Conversing with Spiritual Sluggards, that count it an high piece of wisdom not to be too forward. Irreligious Company and Example is a great matter; and hath a mighty force upon us: And though it doth not begin sin in the Soul, it doth increase it, Isa. 6.6. Sin is by propagation, not by Imitation; but yet the contagion of Example is a great advantage to Corruption. To be among warm, heavenly, mortified, selfdenying Christians, is a great advantage in the spiritual life: There is a notable provocation and excitement in their example. Saul among the Prophets had his Raptures, 1 Sam. 10.10. Heb. 10.24. Let us provoke one another to Love and good Works. This begets a holy Emulation who shall excel; but carnal Company is a deadning thing. We are more susceptible of evil than good; we catch a disease from one another, but we do not get health one from another. By touching the unclean, they became unclean; but he that was unclean, was not purified by touching the clean. The Conversations of the wicked have more power to corrupt, than the good to provoke and excite to virtue. A man that would keep himself awake unto God, and mind the saving of his Soul, must shake off evil Company, Psal. 119.115. Depart from me ye evil doers, for I will keep the Commandments of my God. And by evil Company I mean not only the Profane, who bespeak their own hatred and detestation by their apparent odiousness; but the loose and careless. As we are to take heed that we be not alured to that which is evil, so that we be not deadned to that which is good. Neglect of God will keep us out of Heaven as well as Profaneness. We easily leven one another with deadness and formality; frequent Society with dead hearted persons breedeth it; such whose conference is empty and unsavoury, and altogether of worldly things. Certainly our dulness and backwardness is such, that we need the most powerful helps.  
4. Another cause is a dead Worship: Missa non Mordet. Christ compareth spiritual Duties to new Wine, Mat. 9 but the Pharisaical Feasts to Taplash, or old unsavoury stuff that hath no Spirits: Old Bottles will endure that well enough. Nothing lulleth the Soul asleep so much as a perfunctory Worship, or sleepy Devotions. Christ's Ordinances are simple, but full of virtue; his Institutions conscientiously observed, will keep us awake: Psal. 119.93. I will never forget thy Precepts, for with them thou hast quickened me. Use them much in Faith and Obedience, and Graces will be preserved in us in a lively manner, and constant exercise. 1 Thes. 5.19, 20. Quench not the Spirit. Despise not Prophesying. If you would not quench the Spirit, you must not carelessly use the means of Grace. The words of the wise are as Goads to prick us forward (Eccl. 12.10.) in Heaven's way To stir us up to our Duty the Spirit of God sharpeneth and pointeth the Word, that it may be as Goads in our sides. When we are negligent, here is quickening. A dull Ministry as well as a dull Minister maketh us fall asleep.  
5. Slumber is the cause of Sleeping. Mark the order in the Text: They first slumbered, and afterwards slept. One degree of carelessness makes way for another; and usually there is a lesser degree at first. Take heed of the beginnings of declinations. If we would avoid sleep, we must avoid slumber. No man becometh stark naught at the first step. One careless Prayer maketh way for another. Give way to it now, and it will settle into an utter deadness at last. Men fear not the danger of little sins, and so are hardened under them, till they fall into greater. Small sins harden as well as great sins; 'tis hard to say which more. Indeed at first little sins seem to awaken Compunction. The prick of a Pin maketh a man start, but a heavy blow stunneth him. David when he cut off the Lap of Saul's Garment, his heart smote him; but when he fell into Adultery and Blood, he was like one in a swoon. This is true, but then on the other side, great Sins are more apparent and liable to the notice of Conscience, but we neglect small sins; and so inveterate Custom groweth upon us, and we are insensibly hardened by a carelessness and constant neglect of those kind of sins; yea, sometimes more than by gross falls. A surfeit or violent distemper maketh us run to a Physician; but when a disease groweth upon us by degrees, we have death in our bowels ere we know it. We take care to mend a great breach, but a leak unespyed drowneth the Ship. We have need always to stand upon our watch. Many great mischiefs would not ensue, if we took notice of the beginnings of those distempers which afterwards settle upon us.  
6. The Omission of holy Duties, and the want of a constant serious Exercise, induces a secure careless temper of Spirit. Solomon telleth us, Prov. 19.15. Sloathfulness casteth into a deep sleep, and the idle Soul shall suffer hunger. Labour dispelleth the vapours, and scattereth them; but sloth and idleness maketh way for sleep. 'Tis true in the Soul: The renewed part hath need of a great deal of spiritual Exercise to keep it awake; much Prayer, much hearing, much fasting. The Apostle saith, Rom. 12 11. Not slothful in business, fervent in spirit, serving the Lord. The way to be fervent in Duties, is to be frequent in them. Be much in action, and in the exercise of Grace, that you may be kept fresh and lively. Wells are the sweeter for draining; so is the Soul the more fresh and ready for every good work. In Gifts, we see, if they be not traded with, they rust and decay, and fail; so in Graces, to him that hath shall be given. He that uses his gifts well, shall find them increased. The right arm is bigger, and stronger, and fuller of spirits than the left, because more in use.  
7. Grieving the Spirit, causeth him to suspend his quickening influence; and then the Soul is in a dead and drowsy estate. Though the Children of God dare not quench the Spirit, yet they may grieve the Spirit, Eph. 4.30. The Conscience of a renewed man, after 'tis wounded by gross sins, may be a dead and stupefied Conscience for a long time: Witness David and Jonah.  
8. Immoderate Liberty in worldly things: as worldly cares, and fleshly delights. Sobriety is necessary, or a sparing meddling with those worldly Comforts that do mightily indispose us for the Christian Warfare, 1 Pet. 2.7. Luk. 21.34. Take heed your hearts be not overcharged with surfeiting and drunkenness. Look, as the multitude of gross vapours cast us into a sleep, so do these delights and cares stupefy the Soul. Psal. 119.37. Turn away mine eyes from beholding vanity, and quicken thou me in thy way. You will need quickening if you give way to vanity.  
USE, Oh take heed of this Evil. Mark 13.26. Watch, lest the Lord cometh suddenly, and he find you sleeping. Would you have Christ come and find you in this case?  
(1.) Some are wholly in a state of spiritual Sleep. To them the Lord speaketh, Eph. 5.14. Awake thou that sleepest, and arise from the dead; and Christ shall give thee light. And of such the Apostle speaks, 1 Cor. 15.3, 4. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. 'Tis all reason, and more than time, that you should thoroughly rouse up yourselves from the condition of sin wherein you have gone. 'Tis a shame such should be among Christians; such as snort still upon the bed of Security, when the light of the Gospel shineth round about them. Oh! when God calleth, Awake, and rise from the dead; if not, God may punish you by your own sin. One of his heaviest judgements is a Spirit of slumber, and deep sleep, Rom. 11.8. And then what will the end of it be? you may sleep, but your damnation sleepeth not, 2 Pet. 2.3. Certainly we should commiserate the case of such, especially if they be related to us; and seek to awaken them from the sleep of sin, that they may be brought home to Christ. Oh poor careless Creatures! they fear not God, nor think of his wrath, nor make preparation to stand before the Son of Man at his Coming.  
(2.) There are others apt to slumber now and then, though for the main they have chosen the better part. To these the Apostle speaks, 1 Thes. 5.6. Therefore let us not sleep as do others, but let us watch and be sober. There is great need; Our Adversary watcheth: The Devil is observing all our motions and Postures; if we fall asleep, we are exposed as a Prey to him. There are many that mind our spiritual harm. If we had no Enemy without, there is Hostis domesticus, a bosom Enemy; and we are prone as others to be hardened through the deceitfulness of sin. Therefore you may not sleep as do others. You have another Spirit in you, and if you are God's Children you have other obligations: Rom. 13.11. 'Tis high time to awake out of sleep; for your Salvation is nearer than when you first believed. When you first gave your names to Christ, you thought no labour too much, no pains too great: How vigilant and diligent then; and will you sleep now? Your course beginneth to draw to an end, and you are almost ready to set sail for the other World, that you may meet with Christ. Oh! now you have shaken off the sleep of sin, shake off the sleep of sloth too; shall we be drowsy and cold at last?  

1. I shall give you the Signs of this Sin.  
2. Motives against it.  
3. Directions to avoid it.   
First, The Signs.  
1. Senslesness, in not discerning and weighing the things that befall us, good or evil. An Instance of the one we have, Host 7.8. For she did not know that I gave her corn, and wine, and oil. The Lord is very liberal to us; yet little notice is taken of it. An Instance of the other we have, Isa. 42.25. Yet he laid it not to heart. In Mercies we neither consider their Author, nor their End, nor their Cause. Their Author; we are like Swine, that eat the Acorns, but never look up to the Oak from whence they fall. 'Tis said of the Church, she hath doves eyes; they peck and look upward. We should see God in every Mercy. A drowsy unattentive Soul heedeth it not, but is swallowed up in present delights and enjoyments, and looketh no further. 'Tis our Privilege above the Beasts to know the first Cause. Other creatures live upon God, but are not capable of knowing God. Idolatry and Profaneness had never crept into the world, if men had kept up the sense of God's bounty. Some never regard the End of Mercies, which is to draw in our hearts to God; therefore called the Cords of a man, Host 6.4. being so many bonds and ties upon us. What honour hath been done to God for this and that mercy? I allude to that in Hest. 6.3. See how David reasoneth, 2 Sam. 7.2. I dwell in an house of Cedar, but the Ark of God within Curtains. When the Heart is urging to Duty upon this score, God hath been good to me, given me food and raiment, and plentiful provision for the comfort of this life, what have I done for God? Not only the Impenitent abuse mercy, Rom. 2.4. but David lost his awe of God, because he had not a thankful sense of the mercies of God, 2 Sam. 12.7, 8. So for corrective Providences: The Body is a tender part with most men, though they are sensible of the smart of the lash, yet they do not consider the hand that striketh, nor the deserving procuring Cause; they do not look upward nor inward; they do not see the hand of God in it, Isa. 26.11. When his hand is lifted up they will not see: look▪ upon it as a chance, 1 Sam. 6.4. Job had explicit thoughts of God, Job. 1.23. The Lord hath given, and the Lord hath taken. Nor the Cause, Lam. 3.39. Wherefore doth a living man complain? a man for the punishment of his sins? If Sickness cometh, if a Relation be taken away, if an Estate blasted, a waking Conscience looketh to the Cause. For this cause many are sick, and many are fallen asleep, 1 Cor. 11. We should see the mind of God in his Rod. When the Israelites fled before the men of Ai, Joshua looketh out for the Troubler: So the Children of God search for the sin that is the cause of their trouble.  
2. Stupid Dulness, and cold Indifferency in heavenly things: Their want of Zeal and cheerfulness in holy Duties; they go about them heavily: Dull of hearing, Mat. 13.5. Cold in Prayer, when they should be fervent and effectual, Jam. 5.6. In all things we show forth an heartless formality. Grace is asleep in the Soul; and thence cometh a sleepy profession, a sleepy hearing, a sleepy praying, a sleepy receiving. The Word that was wont to be as burning Coals, leaveth no Impression, Luk. 24.32. Your whole Converse with the living God is cold and dead-hearted: In such a condition a man heareth as if he heard not, and prayeth as if he prayed not, receiveth as if he received not, and mourns for sin as if he mourned not, and rejoiceth in God as if he rejoiced not, looks after Heaven and heavenly things as if he sought them not; and so brings little honour to God, and little profit and comfort to his own soul.  
3. Tedious irksomeness in God's service: They grow weary of the ways of God. Mal. 1.13. Behold what a weariness is it? Amos 8.5. When will the new Moons be over, and the Sabbath past? Shall God do so great things for us in Christ, and shall any thing which God hath commanded be grievous to us? How unkind is this? neither have we an hard Master, nor hath he enjoined us tedious work; but all our duties have a sweetness in them: Micah 6.3. Do not my words do good? You carry it so as if God did not deal well with his people, or were not easy to be served. His Commands are not grievous, and his Yoke is easy; Trials sent by him not above measure, his Corrections not above our deserving; therefore why should we snuff at his service? Weariness and repining at God's service is an ill sign. God loveth and requireth a willing people. This weariness, though it doth not make us wholly abandon God's service, yet it makes us slight it, and mind it no more than how to get it over any way. Oh take heed then of growing weary of Religion, and attending on the duties thereof; to look upon these as distractions, or matters by the By, or interruptions of the work we would be upon. They are lead much by sense and carnality, that esteem nothing but what yieldeth a pleasure to sense, or gratifyeth the outward Man.  
4. Forgetfulness of Changes, and vain dreams of worldly happiness. When we have a carnal Pillow to rest upon, we fall asleep, Psal. 30.6, 7. A Christian should sit loose from all earthly things. There was Leven in the Thank-offering. We should be contented to dwell in Booths as the Israelites. Psal. 39.5. Surely every man in his best estate is vanity.  
5. Carnal Complacency. The peace and pleasure which you live upon, is fetched more from the world than from God, and Heaven; and you live in quietness of mind, not so much from the belief of the love of God in Christ, and the hope of Heaven, as because you feel yourselves well in your bodily estate, and live at ease and in prosperity in the world, and have something grateful to the flesh, Luk. 12.19, 20, 21. Oh! that soul is in a dangerous condition, when the World is so pleasing and lovely to it, that it can take contentment and delight in it without God, or apart from God. To many worldly prosperity is so sweet, that it can keep them quiet under the guilt of wilful sins. When you have your hearts desire for a while, you can forget Eternity, or bear those thoughts with security, which otherwise would amaze your Souls.  
Secondly, Motives.  
(1.) Your Enemy watcheth; The Devil is never asleep, 1 Pet. 5.8. he observeth you in all postures, and watcheth all possible advantages against the Children of God; and will not you stand upon your Guard, and look about you?  
(2.) If you sleep, you hazard yourselves to the Whip, or Gods severe Correction. Host 5.15. God findeth out many times a very smart Rod to whip lazy drowsy Saints to their duty. He will not suffer Grace to rust in his Children. Your awakening will be sad: God sent a Tempest after Jonah. Some sharp cross or other will fall upon us.  
(3.) The eyes of many are upon us, and shall we be slumbering and sleeping? 1 Cor. 4.9. W● are made a spectacle to the World, Angels, and Men. Miscarriages will tend to God's dishonour.  
(4.) When Grace is asleep, sin breaketh loose. There is no sin but a man is exposed to in a secure Estate: therefore the Devil laboureth as much as he can, to cast us into this temper. When David walked at ease on the top of his House, little did he know the evil of his own Heart, and the danger of the Temptation.  
(5.) Every lesser indisposition that hindereth any degree of Communion with God, should be grievous to the Children of God. If we do not take heed to the beginnings of sins, further Mischief will ensue when Temptations are near, importunate and constant. Little sticks set green ones on fire; when the thatch once taketh fire, 'tis hard to quench it, therefore we should not rest in such a temper.  
(6.) Consider, God's Eye is ever upon us, and beholdeth all our ways, Job 31.4. Doth not he see my ways, and count all my steps? shall we sleep when the great God looketh on us? How dreadful is his displeasure! there is no dallying with him.  
Thirdly, Means.  
1. Pray to God, for his quickening Spirit, that he would stir us up to watchfulness: David is ever and anon crying out for quickening Grace.  
2. We should stir up ourselves: Much of this temper cometh upon us, because of our own laziness, and ordinary indisposition, 2 Tim. 1.6. Stir up the gift of God that is in thee: Isa. 64.6. There is none that stirreth up himself to take hold of thee.  
3. We should maintain a lively sense of Christ's appearing: Luk. 12.35. This looking, and longing, and waiting keepeth the Soul alive and awake, Heb. 9 ult. To them that look for him: Phil. 3.20. Whence we look for a Saviour: Many may talk of that day, but do not look for it.  
4. Keep these four fundamental radical Graces lively and active in the Soul; Faith, Fear, Hope and Love. Faith presents things to us as they are, and puts them in being: Love constraineth us, 2 Cor. 5.14. Fear maketh God every where present: And Hope worketh in us a desirous expectation of Blessedness to come, and this keeps the Soul awake.  
5. Keep a sense of the Love of God upon your hearts; when your drowsy fits are coming on you, say as they in Jer. 35.6. I dare not, my Father hath commanded me the contrary: Hath not God forbidden this? how can I rest in such a temper of Soul?  
6. Improve the Death of Christ for the destroying this sleepy temper. The great design of Satan is to lull us asleep; now Christ came to destroy the works of the Devil, 1 Joh. 3.8. Now shall we tie those knots the faster that Christ came to unloose? and tear open those wounds that Christ came to bind up and heal? Therefore let this evil frame of Soul be far from you.   

SERMON V.  MATTH. XXV. v. 5, 6. 
While the Bridegroom tarried, etc.  
And at Midnight there was a Cry made, Behold the Bridegroom cometh, go ye out to meet him.  
THere is one Clause in the former Verse, that remaineth undiscussed, The Bridegroom tarried, which I shall speak to in this Verse.  
Where Observe, 

1. The Time, at Midnight.  
2. The Means of awakening the sleepy Virgins, There was a cry made.  
3. The Matter of the Cry, the unexpected coming of the Bridegroom, Behold, the Bridegroom cometh.  
4. An Excitement to their Duty, Go ye out to meet him: Still, the allusion is carried on to the matter from whence this Parable is taken: There were Virgins with the Bridegroom, and Virgins with the Bride; and that the Bridegroom might be received with esteem, and attended with all respect, some of them were to go before and raise the Cry in season, to bring the Virgins forth to meet him. So here, Christ sends a cry before him to admonish and exhort the Church to prepare and meet him.    
(1.) With respect to every particular Soul; this cry is to be referred to the Voice and Importunity of them that are the Children of the Bride-Chamber, or Friends of the Bridegroom, John 3.29. Who all tell us, that, The Lord is at hand, 1 Pet. 4.7. That he will shortly come, Heb. 10.37. And still the faithful Ministers of the Church do cry aloud, and call upon us to meet the Bridegroom.  
(2.) With respect to the general meeting of the Church in one great Rendezvous or Congregation, 'tis meant of the Trump of the Archangel, spoken of in many places, which I shall quote by and by, calling us to come to Judgement.  
Doctrine, The Bridegroom will certainly come, but at his own time; and then all shall be called upon to go forth to meet him.  
I shall handle this point with respect to the circumstances of this Parable.  
1. I shall prove the certainty of his coming.  
2. Speak of the tarrying of the Bridegroom, or the delay of his coming.  
3. His coming at Midnight, or the uncertainty of the Time when he will come.  
4. The Cry that is raised before his coming. Then I shall give every circumstance mentioned its due weight.  
First, Of the certainty of his coming: 'Tis needful to premise that, because the efficacy of the whole Discourse dependeth upon it. Reason saith he may come, but Faith saith he will come.  
First, Reason saith he may come: It argueth,  
1. From the Nature of God. There is a God, and this God is just: 'Tis agreeable to his general Justice, that it should be well with them that do well, and ill with them that do evil; these Principles are out of dispute, and supposed as the Foundations of all Religion: Now supposing these Principles, there must be a day or reckoning, for in the World the best go to the walls many times, and are exercised with Poverty, Disgrace and Scorn, when the wicked are full of Plenty, and live at ease, Luk. 16.25. 1 Cor. 15.19. Sure it is that there is a God, and sure it is that he taketh care of humane affairs, and will judge accordingly; what is the reason then of this disproportion? the wicked are reserved to future punishment, and the godly to future reward: Now the distinction that is put between men at death doth not suffice, for that is private, and doth not vindicate the Justice of God in the eyes of the world, and that is but upon a part: We read of the Spirits of just men made perfect, and the Spirits that are now in Prison, but nothing of a reward for the Body, or punishment for the Body; the bodies of men being Servants of Righteousness, or instruments of sin, surely aught to partake of weal or woe, of the curse or blessing that is due to the person: for the Body is (as Tertullian saith) the Souls sister and coheir, and is to share with it in its Estate; but at Death the Body is senseless, and mouldereth into dust, and till it be raised up again and joined to the Soul, it can neither partake of weal or woe; therefore there is a day when God will deal with the whole man: Otherwise how shall the Goodness of God (who is a liberal rewarder of Virtue) appear, unless he render to the Body a full recompense of the Service it hath done the Soul, in yielding up all its natural Appetites, Pleasures, Interests and Satisfactions to the conduct of Reason and Grace, for the practice of that which is good: Or the Justice of God, which is the avenger of sin, which would be too narrow and defective, unless it punish the Body with the Soul. Usually the affections of the Body debauch the Soul, and the pleasures of the senses blind and misguide our reason: Certainly the love of sin being rooted in bodily pleasures, 'tis fit it should be punished with pain, and such pain as is proportionable to the dignity of him against whom the offence is committed. Now God being of an infinite and unlimited Dignity and Authority, how could the punishment of the Body by Death, be proportionable to the offence committed against an infinite God? An outrage done to the supreme Majesty of Princes, is punished more than an Offence against an inferior person; therefore there must be a time when the Body shall be raised, to be capable of such a Punishment. Besides, how could the Soul be completely happy, since 'twas made for a Body, if it should always remain a Widow, and never meet with its old mate again?  
2. It argueth from the Providence of God: There are many Judgements that are Pledges, that God will at length judge the World for sin; as the Drowning of the old World, the Burning of Sodom, the Destruction of Jerusalem, these are a document and proof what God will do to the rest of ungodly ones, for they are set forth as an ensample, Judas v. 7. The force of the Argument lieth in this, that God is the same, still in one mind, who can turn him? he hateth the sin of one as well as the other; in all his dispensations he is always consonant, and like himself, Gal. 3.20. If he would not put up the sins of the old World, he will not put off the Iniquities of the new; if he punished Sodom, he will punish others that sin in like manner; for he is not grown more indulgent to sin than he was before: Therefore if it be not now, there will be a time when he will call them to an account and reckoning. When Man first sinned, God did not immediately execute the Sentence against him, but gave him time of Repentance till he died; and since he giveth every man time and space; he would not have all the World be born at once, and die at once, but to live in several successions of Ages, from Father to Son in divers Generations, till he cometh to the period which Providence hath fixed: Now as he reckoneth with every man particularly at Death, so with all the world at the end of time. Particular Judgements show that God is not asleep nor unmindful of humane affairs, but the general Judgement is referred till then.  
3. From the feelings of Conscience: After sin committed men tremble, though there be none to call them to an account, as when the sin is secret, and the person powerful: Conscience is under a dread of divine Justice, and the solemn Process and Triumph which one day it must have; hence Conscience is sensible, Rom. 2.8. Felix trembled when Paul reasoned of Judgement to come, Acts 24.25. There are hidden fears in the Conscience, which is soon revived and awakened by the thought of this day: Every guilty person is a Prisoner to Divine Justice, and being held in the invisible chains of Conscience, standeth in dread of a great and general Assize.  
4. The Conveniency of such a day.  
(1.) To vindicate Truth and Honesty from the false Judgement of the World: The best Cause is often oppressed; there needeth a review of things by an higher Court, that that which is good may be restored to its public Honour, and evil may receive its proper Shame; Christ will convince the World of his Love to the Saints, when he cometh to be admired in them, 2 Thes. 1.10. and when their Faith is found to Praise and Glory, 1 Pet. 1.7. Thus shall it be done to the men whom Christ will honour, proclaim their Pardon, adorn them with Grace, introduce them into their everlasting Habitations, and this in the eyes of the scorning wicked; as that Noble man, Thine eyes shall see it, but not taste of it; then for their everlasting Confusion, their Crimes shall be repeated in the ears of all the World, and their false appearances shall be refuted.  
(2.) That the Counsels and Courses of Gods manifold Wisdom and Justice may be solemnly applauded. We now view Providence by pieces; but then the whole Context and coherence of it shall be set together, and the full History of all the world produced before the Saints.  
(3.) Such a coming is necessary, that God may fit us with all kind of Arguments against sin, and so a restraint will be put upon the heart against it: many times sin and wickedness is acted in secret, Eccles. 12.14. God will bring every work into the Judgement, with every secret thought, whether it be good or evil: And 1 Cor. 4.5. Christ will bring to light the hidden things of darkness, and make manifest the Counsels of the Heart. Many make no Conscience of secret sins, and if they make Conscience of Acts, yet not of thoughts; yet according to Christ's Theology, Malice is Heart-murther, lustful inclinations Heart-adultery, Mind-imaginations are Heart-Idolatry: There may be a great deal of evil in a discontented thought against Providence, Psa. 73.22. He that sinneth secretly, is conscious to himself that he doth evil, and therefore seeketh a vail and covering: Men are unjust in secret, unclean in secret, envious in secret, declaim against God's Children in secret, neglect Duty in secret, sensual in secret, afraid that men should know it, yet not afraid of the great God: Man cannot damn us, man cannot fill our Consciences with everlasting burnings. Now that we may be ashamed to commit those sins before God, the day of Judgement is appointed to set these sins in order before us, Psa. 50.22. I will reprove thee, and set thy sins in order before thee.  
Secondly, If it be doubtful to Reason, 'tis sure to Faith. Faith showeth he will come. The light of Faith is more certain, and more distinct. More certain, because it buildeth upon a divine testimony, which is more infallible than the ghesses of Reason; and yields us a more compendious way to confute Atheism, than our arguings, by which we are often entangled. 'Tis so, for God hath said it. And 'tis more distinct. Nature could never find out the circumstances of that day: It only apprehendeth the coming of a Judge; but by whom this Judgement shall be managed, in what quality he shall come, as a Bridegroom, and Lord, and Husband of the Church, it knoweth nothing. In what manner he shall proceed, and with what Company and Attendance; all this we have from special Revelation. Faith argueth,  
[1.] From Christ's merit and purchase. Would he buy us at so dear a rate, and cast us off so lightly, as to come no more at us? surely he that came to Redeem us, will come to save us; if he came to suffer, he will come to triumph; Faith seeing Christ upon the Cross, determineth, I shall see him in the Clouds: Would he be at all this cost and preparation for nothing; and purchase what he never meant to possess? It cannot be, if he came from Heaven upon the one errand, will he not come upon the other. Surely Christ will not lose all this pains he hath taken to purchase to himself a People.  
[2.] Faith argueth from Christ's Affection to us, which is very great; Christ is not gone in anger, but about business, to set all things at rights for the great Espousals. He that wooeth a Virgin, if he went away from her in anger, she might well suspect he would never see her again. As Bridegrooms use to fetch their Brides, so will Christ; we should never come at him otherwise; his Love will not let him rest satisfied till we and he meet again to enjoy one another's Company: certainly he who delighted among the Sons of men, before the World was, Prov. 8.31. who delighted to converse with his people in humane shape before his Incarnation, who took pleasure to spend his time busily amongst them, and to dwell with them in the days of his flesh, Joh. 9.45. In short, he that had a mind of returning before he went away, certainly he will once more leave Heaven for their sakes. When he hath done his work there, he will return, and bring his people along with him to Glory, and the full fruition of the Promises. He will stay no longer than our affairs do require, Joh. 14.3.  
[3.] The Affections of his Saints to him, which Christ will satisfy. There are many that never saw him, and yet believed in him, and loved him heartily: 1 Pet. 1.8. In whom believing ye rejoice with joy unspeakable and full of Glory: And John 20.29. Because thou hast seen me, thou hast believed; blessed are they that have not seen me, and yet have believed. Their Faith is not misplaced, they shall find him such a one as was to be believed, loved and obeyed. Now to gratify their desires, Christ will appear and show himself. With these eyes shall I see my Redeemer! The Children of God cannot look to Heaven, but they remember they have a Saviour to come from thence: Phil. 3.20. For our Conversation is in Heaven; from whence also we look for the Saviour, the Lord Jesus Christ. Paul speaketh in his own name, and in the name of all those like himself. And Rev. 22.17. The Spirit and the Bride say, Come. The Holy Ghost breedeth the desire, and the Church answereth the motion. Nature saith not, Come, but Stay still. If it might go by voices, whether Christ should come or no, would carnal men give their votes this way? The voice of corrupt nature is, Depart, Job 22.14. Carnal men are of the mind of the Devil; Art thou come to torment us before our time? Mat. 8. But the Spirit in the Bride raiseth these desires. Now would Christ disappoint these desires which he hath raised in the Hearts of his Children, and set them a longing, and a looking, and a groaning for that which shall never be? It cannot be imagined.  
[4.] From the Constitution of the Church. He hath dispensed gifts and graces there, and left Ordinances there; and he will come, and require an account of things during his absence, how we have improved our Talents, Mat. 25.31. how things have been managed in his house, 1 Tim. 6.14. Keep my Commandments without rebuke, till the appearing of the Lord Jesus Christ. Christ is now removed from us, retired within the Curtains of the Heavens; but he will come again. 1 Cor 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha; that is, cursed till the Lord come.  
[5.] From his Promise. We have his Word in pawn. 'Tis an ancient Promise made long ago, Judas 15. Behold the Lord cometh; and hath been received in all ages by the Lords Messengers; Moses, and David, and Solomon, and Daniel, and Job, and Zechariah, and Malachi; and revived by Christ at his departure, Joh. 14.3. by the Angel, Act. 1.11. And the Apostles every where put us in mind of Christ's coming. Now we may reason thus; Fidelis Deus in omnibus, in ultimo non deficiet; God hath ever stood to his word, many intervenient Providences, yet Promises still accomplished: not one word of God hath failed. Every one that hath had experience of God, may make that acknowledgement that Joshua did, Jos. 23.14. Behold, this day I am going the way of all the Earth, and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spoke concerning you: As unlikely things have come to pass, that have been foretold in the Word. Were the old Believers deceived, that expected his coming in the flesh? Surely God never meant to deceive us. He will come again. If it were not so, I would have told you, Joh. 14.3. Christs-deed and performance never gave his word the lie.  
[6.] His Promise is solemnly confirmed.  
1. By an outward sign and memorial. 2 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do show forth the Lords death until he come. God knew he had to do with distrustful Creatures, therefore left a Monument to keep the promise afoot in the Church, and to revive our hopes. Would Christ institute an Ordinance for the solemn remembrance of his appearing, if he meant no more to come at us?  
2. By a Real Pledge, his Spirit dwelling in us. He is gone to Heaven, to prepare Heaven for us, and hath left his Spirit with us to prepare us for Heaven. He hath left his Spirit in the Church, and doth give out frequent Tokens of Love, to show that he doth not forget us. Christ and a Believer are not strange. There is a constant intercourse between them. We are absent from him in the body, but there are frequent messages of love. We hear from him in the Word, Prayer, Supper, and will he not come again that is so mindful of us at every turn? He did not forget us in his exaltation, as the Butler forgot Joseph; when preferred at Court, he did not remember Joseph in Prison. Now, in his Father's house, he is touched with the feeling of our infirmities; and will not always leave us liable to sinning and suffering. Surely he that quickeneth us by the influences of his Grace, and refresheth us with the tastes of his Love, he will come again. In short, What would our Faith be worth if Christ would not come again? Here we have but a slender enjoyment of Christ; our full Communion is, when he taketh us to himself.  
Secondly, I shall now speak of the Tarrying of the Bridegroom. While the Bridegroom tarried. What! Is Christ more backward than the Church that goeth forth to meet him? They are ready with their Lamps, but he delayeth his coming.  
Answ. 1. Some understand it of our opinion, not the reality of the thing. Though Christ come always with the soon, yet to us he seemeth to tarry. Why? Because earnest desires crave a present satisfaction, and hope deferred maketh the heart sick, Prov. 13.12. and Prov. 10.26. As vinegar to the teeth, and smoke to the eyes, so is the Sluggard to them that send him. Expectation is in itself tedious, especially when accompanied with difficulties. Certainly being accompanied with present troubles, 'tis more tedious. The flesh groweth impatient after its own ease; and in this sense, the Bridegroom is not slack, but we are hasty. I do observe it the rather, because the same happeneth when we expect Christ to help us in our particular distresses. Because of the impatiency of the flesh, and the levity of our minds, and the weariness of expectation, the time seemeth long. There is our time, and Christ's time. Our time is always with us, but his time is not come. Jer. 14.19. We looked for peace, and there is no good; for the time of healing, and behold trouble. In this sense Christ only seemeth to delay his coming. We are eager upon enjoyment, we would have it now.  
2. Really. He doth tarry, and suspends his coming. There is a great efflux of time between his Ascension and second Coming; and that for wise Reasons.  
(1.) That all this while there may be space for the World to repent. Mora Sponsi poenitentiae tempus est; saith Jerom. Rom. 2.4. Despisest thou the riches of his goodness, and forbearance, and long suffering: not knowing that the goodness of God leadeth▪ thee to repentance? There is finis operis & operantis. Whatever Gods intentions be, his dealings, his forbearance and long suffering should lead us to repentance. God useth great patience to the wicked: Rom. 9 22. Endureth with much long suffering the vessels of wrath fitted to destruction. So Rev. 2.21. I gave her space to repent, and she repented not. God giveth leave to repent, visible means to repent, and space to repent, even there where he giveth not effectual grace. Wicked men abuse his patience, take encouragement from thence to run into all extravagancy; but God's aim is to leave them without excuse.  
(2.) That all the Elect may be gathered. 2 Pet. 3.9. The Lord is not slack concerning his promise as some men count slackness, but is long suffering to us ward; not willing that any should perish, but that all should come to repentance. God would have the World filled with Mankind, and endure for many Generations; till it come to that period which his Providence hath appointed. And what is that period? Till all that belong to the Election of his Grace be brought in to him: For all things are for the Elects sake. Now when his number is full, he will come. These were not to be born all at once; and it requireth time and pains to work upon each Elect Soul after they are come into the World: Therefore he is not slack as men are slack. men's slowness in performing their Promises cometh from their unwillingness, or backwardness to do the thing; or from impotency and weakness, or want of foresight of all possible difficulties; or else from their forgetfulness. None of these are in God: Not forgetfulness; for he is mindful of his people, Psal. 41.5. He will not stay longer than the appointed time. Not backwardness; for he waiteth, as well as you wait, for the fittest time, Isa. 30.18. Not from weariness; for he can do whatever he will.  
(3.) To exercise our Patience to the full. Col. 1.24. Who now rejoice in my sufferings for you; that fill up that which is behind of the afflictions of Christ in the flesh, for his body's sake, which is his Church. Not as if Christ's personal Sufferings for the Redemption of Sinners were imperfect, and so to be supplied by the sufferings of others: No; 'tis meant of Christ mystical. So the sufferings are not perfect, or filled up, till every Member of his Body endure their allotted portion and share. This Cup goeth by course, and round: Christ first, we next. It goeth from hand to hand, while the World continueth. Jam. 1.4. Let patience have its perfect work. That cannot be, but under great and long troubles. And as it is for the exercise of our patience, so to awaken our desires. 2 Pet. 3.12. Looking for, and hastening to the coming of the day of God. Hasten it by your Prayers; and further the great works that are to be done before. God will not bestow Heaven upon us as we lay on gilding and fair colours on wood or stone, that have no sense of it, nor desire of it; but we must first groan, Rom. 8.23.  
Thirdly, His coming at Midnight. He tarried somewhat beyond the season, to show that he would come unlooked for. Jerom saith, It was an ancient Tradition, that Christ should come at midnight; and therefore in the Vigil, or watch before Easter, anciently they were not wont to be sent away till midnight. But of that day and hour knoweth no man. 'Tis put for an unexpected time: as Zech. 13.9. At evening it shall be light. Christ cometh when he is least expected, when the World groweth secure, and his own people weary with looking: His coming is often compared in Scripture to the coming of a Thief in the night. 1 Thes. 5.2. For ye yourselves know perfectly, that the day of the Lord cometh as a thief in the night: by way of surprise. The Thief doth not make appointment, nor forewarn the good man of the House. Luk. 12.46. The Lord of those servants shall come in a day that he looketh not for him. Now God hideth this day from us,  
1. To show his Sovereignty. Prov. 25.2. The glory of God is to conceal a thing: There are Arcana Imperii; and the time and season of his coming to Judgement is one of God's secrets.  
2. That we might always keep ready. Rev. 3.3. Remember therefore how thou hast received, and heard; and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a Thief; and thou shalt not know what hour I will come upon thee. And Rev. 16.15. Behold I come as a thief; blessed is he that watcheth. Caesar would never let his Soldiers know his resolution for Battle onset, or the removal of his Camp, Vt paratum & intentum momentis omnibus quo vellet statim educeret; That they might be always in a ready posture. So Christ's coming at the last day will be by way of surprisal, that he may have us always ready. Had it been expedient for us to know, he would have told us of it. Men will say, if they knew just the hour, and the day, they would be found praying. But you should always watch and be ready, because you know not the hour. Would our preparation be hastened think you? No; we should say as they, Isa. 22.13. And behold joy and gladness, slaying of Oxen, and killing of Sheep, eating flesh, and drinking wine. Let us eat and drink, for to morrow we shall die. And 1 Cor. 15.32. Let us eat and drink, for to morrow we shall die. Therefore Christ will choose his own time.  
Fourthly, I come to speak of the Cry made. The Cry is the means whereby God rouzeth them up out of this slumber. Christ sendeth his cry to awaken Souls before his coming. This Cry is twofold.  
(1.) The more remote Cry; which is for the rousing of particular persons in all Ages: And that is the voice of the Ministry of the Word. Thus Christ at his first coming had a Crier went before him to alarm the World, and prepare them for his reception; and that was John the Baptist; The voice of one crying in the wilderness. So still before his second coming he hath some to raise a cry. The cry of the Word is often spoken of in Scripture: Prov. 1.24. I cried to them, and they would not hear. So Isa. 58.1. Cry aloud, lift up thy voice like a trumpet. And 'tis the great means to awaken us out of our security. All Gods faithful Servants in all ages, have been crying, The Lord is at hand. Our work is to rouse up the hearts of men, that they may be prepared more and more for the joyful receiving of Christ at his coming. We should not keep silence, nor deal sleepily. 'Tis a convincing powerful word that is a cry: and it is your duty to be awakened by the cry. If this word be not entertained, he hath his Rod: Psal. 2.5. Then shall he speak to them in his wrath, and vex them in his sore displeasure. So Mic. 6.9. The voice of the Lord cryeth unto the City; and the man of wisdom shall see thy name. Hear ye the Rod, and him that hath appointed it. We shall hear the voice of the rough teacher. The Word cryeth: and if the Word be not heard, the Rod cryeth. We need all kind of excitations to rouse us out of our careless walking, and heartless praying, and negligent and sleepy thoughts; that we may think more seriously of the coming of the Bridegroom.  
(2.) There is a more immediate and general Cry, for rousing and raising up all at once; and that is the Trump of the Archangel, spoken of in many places. Joh. 5.28, 29. The dead in their graves shall hear his voice, and come ●orth, some to the resurrection of life, and some to the resurrection of damnation. The means employed in the Resurrection is the voice of Christ Jesus, who shall descend with a shout, 1 Thes. 4.16. and with the sound of a Trumpet sounded by Angels. Mat. 24.31. He shall send his Angels with a great sound of a Trumpet. So 1 Cor. 15.52. The Trumpet shall sound, and the dead shall be raised. Christ that had a Forerunner at his first coming, hath also at his second. This Trumpet soundeth to summon all to appear before Christ's Tribunal, to be judged. There was an audible Trumpet at the giving of the Law, Exod. 19.20. This sound shall be heard all the World over.  
USE 1. Let us improve this to the particular use of Christ's Coming, either in a way of Mercy to his People, or in a way of Judgement.  
First, In a way of Mercy. The Lord tarryeth sometimes when men think he should come sooner. Joh. 11.6. Jesus loved Lazarus; and he abode still two days in the same place that he was when he heard that he was sick. Let there be no misconstruction. 'Tis not want of love, nor want of power: He could raise him up when he was ready to stink. He may delay our help till a fit time come, wherein his glory may shine forth, and the mercy be more conspicuous. To come late is many times the best time. God keepeth back his best blessings for a while; and detaineth them long in his own hands before they come unto us. Therefore wait his leisure. Expectation is tedious, and reckoneth every minute. Strong desires are importunate; and usually we go by an ill count: not by Eternity, but time. The timing of all things is in God's hand; not left to our foolish fancies, but his wise ordering. The Dyal sometimes goeth before the Sun; so doth our time before God's time. We would make short work for Faith and Patience; and so our Graces would not be found to praise and honour. In all such cases let us remember,  
1. The Lord hath chosen the fittest time; Eccl. 3.11. 'twill not come one jot too soon, or too late: But the fittest time for him to give, and us to receive.  
2. God is very precise in keeping his time. Exod. 12.41, 42. And it came to pass at the end of the four hundred and thirty years, even the self same day it came to pass, that all the Host of the Lord went out from the land of Egypt. It is a night to be much observed unto the Lord, for bringing them out from the land of Egypt. This is that night of the Lord to be observed of all the Children of Israel in their Generations.  
3. God stayeth for us, rather than we for him. Christ will come before we are ready. The great let of mercy was, the people's Hearts were not prepared.  
4. Every delay will bring some advantage. There is somewhat more of ourselves, and somewhat more of God to be discovered: some intervening experience that is worth the having, before full and final deliverance cometh. Isa. 40. ult. Psal. 138.39.  
Secondly, In a way of Judgement. Sometimes Christ raiseth the Cry, and giveth notice of great Changes. It concerneth us to take notice of this voice, that we may not be taken unprovided: Amos 4.12. Thus will I do unto thee; Prepare to meet thy God O Israel. When God threateneth, we had need make serious preparation how we shall prevent or bear the stroke of an angry God. 'Tis good counsel, Luk. 14.31, 32. When a King goeth to war against another King, he sitteth down and considereth whether he be able with ten thousand to meet him that comeeths against him with twenty thousand. Or else while the other is yet a great way off, he sendeth an Ambassador, and desireth terms of peace. There needs in such cases serious preparation. The work will be the more difficult when the Storm is broken out upon you.  
II. We may improve this as to his coming to us by Death, or rather our coming to him. The end of time and all things in it, are near to every particular person; Christ and we are to meet shortly; it should be our care to meet him by true and serious Repentance, that we may meet him with Joy. We are frail Creatures, and within a very little while Death will summon us to appear be, fore the Lord, and when you die, you are speedily to come to your Trial: Now are all things ready?  
(1.) Is Christ your Bridegroom? was there ever a solemn Covenant struck between you and him, as Hosea 3.3. by renouncing all other Husbands, and giving up yourselves to do his will?  
(2.) Are your Lamps burning, your Graces kept in exercise, and shining forth to the Lords glory? Are you in a constant and continual readiness to have immediate Communion with Christ, or to set Sail into the World to come. It should be a cheerful thing to you to depart hence, Phil. 1.23.  
(3.) Have you Oil in your Vessels; such a deep and powerful work as will keep up this affection? Are these things in you, and abound in you, 2 Pet. 1.8, 9, 10, 11? What hast thou that others have not, that shall never see God's face? Can you say as Christ, Joh. 17.4. I have glorified thee upon Earth, I have finished the work thou hast given me to do? Have you been adding one Grace to another, so that now you have nothing to do, but to wait for the Crowning of all.  
III. We should Improve it as to Christ's general Coming. If it be so, that the Bridegroom will certainly come, but at his own time,  
1. Then be not of the Number of those Scoffers and Mockers that either deny or doubt of his coming. The most part of men expect no such matter; the Profane scoff at it, and would fain shake off this bridle and restraint upon their Lusts, 2 Pet. 3.3. Therefore take heed of the whispers of Atheism, which would tempt us to turn unto the World and present things, and give over our hopes. Most men's Faith about the eternal Recompenses is but pretended, at best but too cold and speculative; an Opinion rather than a sound Belief, as appeareth by the little fruit and effect it hath upon them; for if we had such a belief of them as we have of other things, we should be other manner of Persons, in all Holy Conversation and Godliness. Two things are to be wondered at, viz. That any man should doubt of the Christian Faith, that is acquainted with it; and that having embraced it, should live sinfully and carelessly. Therefore believe it as if you saw it, Rev. 20.12. I saw the dead, etc.  
2. Take heed of apprehending it as a thing afar off; look upon it as sure and near, to hasten your Preparation. It cannot be long to the end of Time: If we compare the remainder with what is past, and the whole with Eternity, Psa. 90.4. A thousand years in thy sight, are but as yesterday when 'tis past; alas, 'tis nothing to the true measure of things. He that shall come will come, and will not tarry: Therefore we should have more quick and lively thoughts and apprehensions about it, such as will awaken us out of our security.  
3. Take heed of a cold and ineffectual thinking of it. There is a certain time appointed, and when that appointed time is come, he will certainly appear, therefore look for it and long for it. The Saints are described by their looking for it, Titus 2.13. Looking for the blessed hope: Phil. 3.20. From whence we look for a Saviour: and Heb. 9.28. Actual expectation enliveneth all our actions. Rebecka espied Isaac a great way off. Faith and Hope standeth ready to embrace him. And also by their longing for it, 2 Tim. 4.8. Revel. 22.17. Come Lord Jesus, come quickly. Long for it for Christ's sake, and your own sakes: For Christ's sake, his Interest is concerned in it, that the glory of his Person may be cleared. His first coming was obscure; but now he will come in great splendour, accompanied with his holy Hosts, ten thousands of Saints and Angels, 1 Pet. 4.13. That when his glory shall be revealed, ye may be glad with exceeding joy. His Justice will then be demonstrated, Acts 17.31. He hath appointed a day in which he will Judge the World in Righteousness: And 2 Thes. 1.6, 7. 'Tis a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled, rest with us, when the Lord Jesus Christ shall be revealed with his mighty Angels. And long for it for your own sake; 'tis a day of the manifestation of the Sons of God, Rom. 8.19. Then you shall receive your reward to the full, 1 Pet. 1.13. Hope to the end, for the Grace that is to be brought to you at the Revelation of Jesus Christ. Then is the fullest manifestation of the Love of God: Now we are pressed with the remainders of Corruption within, and Temptations and Persecutions without: wait for his coming. The People tarried without for the High Priest, till he came forth to bless them: so must we look for his return, when he will come to bless us.   

SERMON VI.  MATTH. XXV. v. 7, 8. 
Then all those Virgins arose and trimmed their Lamps.  
And the foolish said unto the wise, Give us of your Oil, for our Lamps are gone out.  
THe meaning of this part of the Parable, is, that the Virgins being roused by the Cry made, went to trim their Lamps, and fit themselves for their March; while they were so doing, some of them had Oil left; but others had spent all their store, and their Lamps were going, or gone out. Three things are remarkable in these Parabolical Expressions.  
1. That which is common to them all: All those Virgins arose and trimmed their Lamps, which must be differently interpreted of the wise and the foolish: The arising and trimming their Lamps, noteth in the wise their actual preparation for the Lords coming; in the foolish it noteth the strength of their Confidence and Self-conceit: The foolish think they are as prepared and ready for Christ's coming as the wise; they arise and Address themselves to meet the Bridegroom.  
2. On the part of the foolish, they found their Oil spent.  
3. That they go to the wise for a supply; give us of your Oil.  
First, The Effect of the Cry that is common to them all, They arose and trimmed their Lamps: Which is first to be considered on the wise Virgin's part, and so it will teach us this Note:  
Doct: That the Faithful as often as they think of the coming of the Lord, should more rouse up themselves, and prepare themselves to meet him with joy and Comfort.  
For the trimming of the Lamps, on their part it noteth the rousing up of themselves out of their negligence and security, and a serious preparation for his coming. To evidence this to you, we shall consider,  
1. How the Scripture presseth this upon us.  
2. What reasons there are in the thing itself, to awaken us to this serious Preparation.  
First, How the Scripture presseth this upon us: In the Word of God we have not only the Doctrine of Christ's coming to Judgement, but the Uses and Inferences built thereupon; I shall instance in two places in one Chapter, 2 Pet. 3.11, and 14. v. 11. What manner of persons ought we to be in all holy Conversation and Godliness! Where Observe,  
1. That 'tis not enough to believe the Doctrine of Christ's coming, but we must improve it to the use of holy Living. The Improvement is pressed in Scripture, as well as the Doctrine is revealed. In Gods account no Faith will go for Faith, but the working Faith; all else is but Opinion and cold Speculation; whatever Truths we believe, we must bring forth to practice. Therefore if we believe steadfastly, we must live accordingly; live as men that look for such things. A bare apprehension or assent to the truth is nothing worth, unless it be accompanied with that care and diligence which belongeth to the truth so apprehended. The Christian Religion consisteth not in word, but in deed: And our belief of it is not tried by a speculative assent, especially in the absence of temptations; but by a constant and diligent practice of those duties whereunto this belief bindeth us. So that they do not truly and savingly believe such things, who are not seriously and constantly diligent in the spiritual life. I cannot say that an assent separate from practice is no Faith, but 'tis no saving Faith; 'tis such a Faith as the Devils may have, who know there is a God, and a Christ, and a World to come; they believe it and fear it; So may carnal men believe it so far as to stir up bondage and legal fears in their Hearts; but while they improve it not, and prepare not for their everlasting Estate, their Faith is ineffectual to Salvation. True Faith is tried rather by Living than by Talking: 1 John 2.4. He that saith I know him, and keepeth not his Commandments, is a Liar, and the truth is not in him: There is a difference between an Untruth and a Lie; now where the Actions do not correspond to the Profession, that Profession is not only an Untruth but a Lie: There is a denying in word as well as works, Titus 1.16. Many Profess and believe as Christians, but live as Atheists. 'tis not notions but affections, living rather than talking, that will demonstrate true Faith: Now the paucity of serious walkers, showeth the paucity of true Believers.  
2. In this Improvement there is an Appeal to Conscience; for here is a question put to our own Hearts, let Reason and Conscience speak: After the serious consideration of the glory and terror of Christ's second coming, what holiness and preparation is necessary on our part? Surely the holiest upon Earth, if they would put this question to their own hearts, they would not be satisfied with that holiness which they had, but would seek after more; their desires would be strengthened, their endeavours quickened, their diligence doubled: 'Tis for want of self-communing that we are so dull and sluggish: If men did oftener ask of themselves, Reason would tell them, that no slight thing will serve the turn. But Truths are not improved, First, For want of a sound Belief: Secondly, For want of a serious Consideration. Therefore, in Scripture when any notable Truth is propounded and improved, there are these Appeals to Conscience; Heb. 2.3. How shall we escape, if we neglect so great salvation? and Rom. 8.31. What shall we say to these things?  
3. In this Appeal the qualification of our persons is first regarded and looked after. For pray mark the question: 'tis not How holy ought our Conversations to be? but What manner of persons? The state of the person must be first regarded, and then the course of our actions and conversations. There are some persons at whose hands God will not accept a gift. God had respect first to Abel, and then to his Offering. The state of the person is to be judged of according to the two great privileges of Christianity, Justification and Sanctification.  
[1.] That we be justified, and reconciled to God through Christ; that we daily renew friendship by the exercise of a godly sorrow for sin, and a lively faith in Christ. 1 John 5.1. Whosoever believeth that Jesus is the Christ, is born of God. And 1 John 2.1. Little Children, these things I write unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous. Others are not accepted with God.  
[2.] That we be sanctified, or renewed by the Spirit, Tit. 3.5. and so fitted and framed by this general Holiness for the particular duties we are called to. A Bowl must be made round before it can run round: The Instrument must be framed, and strung, and put in tune, before it can make any melody: the Tree must first be made good, before we can expect any good fruit from it, Mat. 12.33. Actions are holy by their rule; a person is holy by his principle. Therefore till there be a principle of Grace wrought in our hearts, we are not such manner of persons as God will accept: Nor are we fitted to perform him any service, or to meet him at his coming.  
4. When our Persons are in frame, we must look to the course of our Actions or walking: For the tree is known by its fruit, and a man by the course of his actions. We do but imagine we have holiness within, unless we manifest it in our outward conversation; and will strive to show ourselves mindful and respectful of God's commands at every turn, Psal. 119.1. Blessed are the undefiled in the way, who walk in the law of the Lord: not only undefiled in the rule, but undefiled in the way. A sincere, constant, uniform obedience to God's Law, or a careful endeavour to approve ourselves to God in all our ways, is the mark of true blessedness. A man is judged by the tenor of his life, not by one action.  
5. This holiness must be in all the parts of our Conversation: In all holy conversation. In our outward carriage, and secret practice; common affairs, and religious duties; In the duties of Gods immediate Worship, and the duties of Relations, towards Superiors, Inferiors, and Equals, 1 Pet. 1.5. in every creek and turning of our lives; there is no part of a Christian conversation, but should savour of Holiness and Godliness: His common and civil actions, in adversity, prosperity, at home and abroad. So Tit. 2.12, 13. The grace of God which bringeth Salvation, hath appeared to all men; teaching us, that denying all ungodliness, we should live soberly, righteously, and godly in this present world. Soberly, as to ourselves: Righteously, as to our Neighbour: Godly, as to God. To rest in a partial practice of holiness, will not become the expectation of Christ's coming, who will examine us upon every point of duty.  
6. Godliness is added to Holiness, to increase the sense and signification. There is some formal difference between these two. Holiness signifieth the purity of our actions; and Godliness the respect they have to God; that He be eyed and aimed at in all that we do: That all things should be done in and to the Lord, or for his glory. This should be the supreme end of all our ways and actions. If we consider Grace as it provideth for the rectitude of our actions, positively it is called Holiness. If relatively, with respect to our dedication to God, 'tis called Godliness: Well then, we should be such manner of persons, not only in all holy conversation, but Godliness. We should stir up ourselves to do more for God in the World, and love him, and fear him, and honour him in all that we do.  
7. In both we should endeavour the highest pitch that possibly we can attain unto: For 'tis in the Original, all holy conversations and godlinesses: which doth not only imply the extension, (as we render it) in all holy conversation and godliness; but the intention and degree, as well as all the parts and points of Godliness. Those that have made most progress in Godliness, should still aspire after higher degrees: the more will our comfort be now, and the more our glory when Christ cometh. We cannot be over, 'tis easy to be short. The most serious, and the most painful do exceedingly lament their negligence when they come to die; but none ever begrudged their pains, or bewailed their diligence. There should be Holinesses and Godlinesses. Therefore we should not only keep what we have, but seek to get more. This is the Apostles use of the Resurrection of the dead, and so by consequence of Christ's second coming, 1 Cor. 15.18, 19 So Phil. 3.11.  
Secondly, The next place is ver. 14. Wherefore Beloved, seeing ye look for such things, be diligent, that you may be found of him in peace, without spot, and blameless. In which words observe,  
First, The Exhortation is generally propounded: Be diligent.  
Secondly, Particularly; In what this diligence is to be exercised, and laid out.  
(1.) With respect to the Means. That ye may be without spot, and blameless.  
(2.) With respect to the End. That ye may be found of him in peace. In the Original the posture of the words is thus: That ye being without spot, and blameless, may be found of him in peace. All these circumstances deserve to be considered by us.  
First, The General Exhortation: Be diligent. Rouse up yourselves, set speedily and earnestly about it. We are apt to delay, therefore make haste: we are too slight and sluggish; therefore be earnest, and zealous, and hard at work: Every slight endeavour will not serve the turn. The Wife that looketh for her Husbands coming home, will put all things in readiness: the Servant that expects his Masters coming will ply his work. Therefore let us not be remiss and negligent, but make serious preparation. A loitering Profession will fail us in our greatest need; and when the Bridegroom cometh, our Lamps will be gone out. The Devils Bondslaves spare no cost to serve their lusts; their faulty self-denial may put Christians to shame. Isa. 5.17. They draw on iniquity with Cart-ropes. The men of the World use all possible Diligence to obtain the good things of this life, Psal. 127.2. Rise early, and go to bed late; and shall we put our hand in our bosom, and think all will do well, though we mind our business only by the By? No. If your scope be to meet Christ with joy, Religion must be your work, and main employment.  
Secondly, Particularly, wherein you are to show your diligence. For we flatter ourselves with general notions.  
[1.] With respect to the Means. That ye be without spot; and blameless. The one word relateth to the Heart; That we may be without spot: And the other to our Conversation; blameless.  
(1.) The first thing wherein diligence is to be improved is, the washing away of our sinful spots; or the washing away of sin in the guilt and filth of it, or in a way of Justification and Sanctification, 1 Cor. 6.11. suing out our Pardon in the name of Christ; and by his Spirit using all holy means for the cleansing of our polluted natures. This is a work to be done not once, but often: For we are all washed but in part, Prov. 20.7. Who can say his heart is clean? And when we have once washed, we are inclined to defile ourselves again, Joh. 11.13. He that is washed, needeth not save to wash his feet. Every day we contract defilement by living in the World. Our final consummation is in Christ's day, when we shall be presented to God not having spot or wrinkle, or any such thing, Eph. 5.27. For the present, still we are cleansing, and making use of the Blood and Spirit of Christ for that end and purpose.  
(2.) Blameless: That relateth to our Carriage and Conversation, as 'tis said Luk. 1.6. that Zachary and Elizabeth walked in all the Commandments of God, blameless: So should we take care that we incur no just blame for all those things which Christ hath left in trust with us, as to the improvement of our Talents, keeping his Laws, observing his Ordinances, or carriage to his Servants and all men.  
[2.] As to the End: That we may be found of him in peace. The word found is often used with respect to Christ's second coming, 2 Cor. 5.3. If so be we shall not be found naked: Phil. 3.9. That I may be found in him. 'Tis used, because the last day is a day of exact search and trial; and because that day cometh upon the greatest part of the World by way of surprisal: we do not look for it, nor prepare for it, but it cometh unthought of, unexpected by the most: But the word found noteth either a state of Reconciliation with God, Rom. 5.1. or it noteth Comfort and Joy, 1 John 4.17. The wicked are then at their wit's end, Rev. 19.18. call for the Rocks and Mountains to fall upon them: But when you have made diligent preparation, You may have boldness in that day, and lift up your Heads, because your Redemption draweth near. A Peace that will hold out when Christ cometh, is a Peace indeed; otherwise what a terror will unpardoned guilt; and an unrenewed nature, a fruitless life, and a blemished Conversation breed in us? Thus you see how the Scripture presses this.  
Secondly, What Reasons there are in the thing itself, to awaken us to this serious Preparation.  
1. Because of the person coming, our Redeemer, the Bridegroom, the Lord himself; who is so great and holy: If we mean to do him honour, we must prepare to meet him in the best manner we can, as the Bride would provide her Ornaments against the Nuptial day. Oh what cleansing of Soul, what fruitfulness and exercise of Grace should there be, that we may not put our Redeemer to shame, when he cometh to be glorified in his Saints, and to show forth the fruits of his Death in us! I say, this preparation should be not only for our own honour, that the Bridegroom may not refuse us his Company and Approbation, 1 Pet. 1.7. but for the honour of Christ, that he may be glorified in the faithfulness and obedience of his Servants, when it shall be produced to the view of all the World, as the fruits of his Purchase and Spirit, Eph. 5.27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish: 'Tis begun here, and consummated there, Col. 1.22. and Judas 25.  
2. Because of the manner of his coming; In power and great Glory▪ Every coming of Christ should be entertained with great reverence. When our first Parents heard but the Voice of God walking in the Garden, in the cool of the day, they hid themselves from his presence among the Trees of the Garden: When he came to give the Law, Heb. 12. it was terrible, and made them quake and tremble; much more, now he cometh to Judge according to the Law; when Articles of Faith are to be made objects of Sense, and God is no longer in a way of trial with the World. Christ in the days of his Flesh, when he came not to Judge but to save, yet sometimes beamed out his Majesty, as in the miracle of the great draught of Fishes, Luk. 5.3. but especially when his Enemies fell backward with a look or word from his Mouth, John 18.6. His whipping the Buyers and Sellers out of the Temple, Math. 21.12. And at his Transfiguration, his Disciples were afraid, Mat. 17.6. If his Voice was so terrible in the days of his flesh, what will it be then? He came at first in the form of a Servant, Phil. 2.6, 7. Now he cometh as Lord and Heir of all things, Heb. 1.2. Then he came in the Similitude of sinful Flesh, Rom. 8.3. Now without sin, Heb. 9.28. Then he had a forerunner, John the Baptist, The voice of one crying in the Wilderness, Mat. 3.3. Now the Archangel, 1 Thes. 4.16. Then he had twelve Companions poor Fishermen; now with Saints and Angels his holy ten thousands, Judas 7. Then he raised some few to Life; now All shall hear the voice of the Son of God and live, John 5.28. Then he came riding upon an Ass; now he shall come in the Clouds of Heaven, and the Judge shall sit in the Throne of Majesty, summoning the World to appear before him: As this will be comfortable to the Godly, so terrible to the unprepared.  
3. Because of his work when he cometh; which is to Judge the World, and to make a strict enquiry into the ways of men; Revel. 20.12. And I saw the dead, small and great stand before God, and the books were opened, and another book was opened which is the book of Life, and the dead were judged out of the things that were written in the books, according to their works. All actions are set in order, Psa. 50.21. with such impartiality and strictness, that we should all tremble at the thought of it. Surely if we did believe these things, we would prepare ourselves accordingly; Acts 17.31. He hath appointed a day wherein he will Judge the world in righteousness. God governeth the world now in Righteousness, but the Justice of God hath not its full scope and measure; God useth patience to the wicked, and doth not give the godly their full reward. God is arbitrary in his Gifts, but not in his Judgements; all are under a Rule, either the law of Works, or the Gospel-law, Jam. 2.12, 13. So speak and so do, as those that are to be judged by the law of liberty.  
4. After Judgement, Sentence is passed never to be reversed again. Here there is a possibility of retrieving it by Repentance, for here 'tis Sententia legis, but there 'tis Sententia Judicis, there is no appeal from this Sentence: here sentence may be repealed, Ezek. 18.12. If the wicked shall turn from his sins that he hath committed, and keep my Statutes, and do that which is lawful and right, he shall surely live, he shall not die: Therefore we have need to provide for this day.  
5. Prepared or unprepared, we must all go forth to meet the Bridegroom: Therefore we had need to consider with ourselves whether we are in case to meet him or no. Others think we make too much ado about it, but this is the great thing that should take up our care and thoughts, whether we are upon a sure bottom for Eternity, Luk. 10.42. This is the one thing necessary: Alas! that we should make no greater matter of it, and set ourselves about it with no more care and seriousness, Psa. 27.4. 'Tis necessity, and our own necessity, and a necessity for so great an end; not to live honourably and comfortably in the world, but for ever with God. In reason necessary things should be preferred before superfluous: that which cannot be spared, should be first regarded.  
USE 1. Is to quicken you to rouse up yourselves: And, 2. To trim your Lamps. God's messengers in all Ages have raised the cry: Enoch long ago, Judas 14, 15. Behold the Lord cometh with ten thousands of his Saints: He speaks of it as a thing in being, and actually in view; so do we call upon men: If we had a deeper sense and more lively apprehensions of that day, surely we would more bestir ourselves.  
1. To rouse up ourselves: Shake off sloth and security, 2 Tim. 1.6. Stir up the gift that is in thee: Isa. 64.7. There is none that stirreth up himself to take hold of thee. There is need of awakening ourselves yet more and more. Conscience is too sleepy, the Will too remiss, the Affections are dead and earthly, and are not so active and powerful upon our Hearts as they were wont to be: Oh do not rest in a lukewarm drowsy Profession, but seriously bestir yourselves.  
2. Trim up your Lamps: That is, let your Practice and Profession of Godliness be more lively and powerful, and Grace kept in constant exercise: Having your loins girt, and your lamps burning, Luk. 12.35. Oh 'tis a blessed thing to be found so doing. You will never do so, 

(1.) While you content yourselves with a little Religiousness by the By, and do not make Godliness your main work and business: Work out your Salvation with fear and trembling.  
(2.) While you content yourselves with doubtful questionable Grace, and do not put it out of all doubt, 1 Pet. 1.10, 11. Give all diligence to make your calling and election sure, that so an abundant entrance may be ministered unto you.  
(3.) You will never do so while you content yourselves with a little general Religion, without looking into every part and point of Duty; 1 Pet. 1.15. Be ye holy in all manner of Conversation: Wherein you are to exercise your Obedience to God, Acts 26.7, 8. Unto which promise our twelve Tribes instantly serving God night and day hope to come.  
(4.) You will never do so, till your minds be taken off from the present World, and more deeply fixed upon the World to come, Matth. 6.21. Till that be your treasure, Col. 3.1. Set your affections upon things above. Our Affections often cool, being scattered too much upon present things; we have little or no thoughts of our spiritual Journey, 1 Pet. 1.13. Gird up the loins of your minds, be sober, and hope to the end, for the Grace that is to be brought to you at the revelation of Jesus Christ: 'Tis meant of the Affections. 'Tis the lively expectation of blessedness to come, that keepeth us in life and exercise.    
Secondly, We now come to the consideration of it as to the foolish Virgins, they all arose and trimmed their Lamps: The foolish Virgins made a fair flourish; on their part it noteth their vain Confidence, as if they were as ready to meet the Bridegroom as the wise, though the event showeth the contrary: So that on their part it doth not note so much their serious Preparation, as their foolish Presumption.  
Doct. 2. Many think they have Grace enough to meet Christ at his coming, when the event showeth no such matter. Or,  
Many have great Confidence of the goodness of their Condition, that will be found foolish Virgins at last: As in the Text, the foolish Virgins; and in the 7th. of Matth. The foolish Builder.  
There are four Reasons of this.  
1. Self-love: Which blindeth a man in Judging of his State and actions, Pro. 16.2. All the ways of a man are right in his own eyes: 'Tis natural to a man to have a good conceit of his own ways; so Pro. 30.12. There is a Generation of men pure in their own eyes, yet not washed from their filthiness: A man will favour himself, be a Parasite to himself. A self-suspecting Heart is very rare, John. 13.23, 24. and 2 Sam. 12.7.  
2. An Overly sense of their Duty, and belief of the World to come. Temporaries have but a taste of heavenly Doctrine, Heb. 6.4. a light tincture; the act of their Faith is not so intense and serious as to set them a work with all life and diligence, or to enable them to Judge impartially, whether they are able to bear the coming of Christ yea or no. Presumption is the Child of Ignorance and Incogitancy: they do not consider of the strictness of the Gospel-law, or the Impartiality of the last day's Account; there is but a notional, sleight, superficial, uneffectual apprehension of these things. An Ignorant person is foolhardy, he doth not weigh the danger: 'Tis not the greatness of our Confidence, but the acuteness of our Sense.  
3. Want of searching, or taking the course whereby we may be undeceived: Jer. 8.6. No man repent of his wickedness, saying, What have I done? Yea when searched, and their natural face showed them, Jam. 1.23, 24; they will not search and try their ways. A Temporary is seldom discovered to himself, till it be too late; but you may find him by these notes, usually he is slothful, he is not a laborious Christian; sound exercise maketh us feel our Condition; he is not self-searching, he doth not look into himself, he smothereth those misgivings of Heart which he hath, and will not consider the Case, or return upon himself. If they do not search, they cannot know themselves, if they should search, they do not like themselves; they choose the latter.  
4. Building upon false Evidences, or upon sandy foundations. A formal Professor may go very far towards Salvation. Temporaries may have awakening Grace, much trouble about their Condition; as Ahab and Judas: So many are full of doubts and stinging fears, and make their case known, would fain be eased of their smart: They may have enlightening Grace, Heb. 6.7. more than many true Christians have; Rom. 2.18. have an approbation of the things that are excellent, being instructed out of the Law; 2 Tim. 3.5. having a form of Godliness: Grammatically and Logically have a clearer understanding of the sense of words, the contexture and dependence of Truths; be able to defend any sacred Verity, and express their minds about it; yea some sense of Christ, and Heaven, and Glory: yea, they may have affecting grace, be wonderfully taken with the glad tidings of the Gospel; may have some taste of the Grapes of the good Land, may desire to die the death of the Righteous, Numb. 23.10. desire the bread of life, Joh. 6.34. they may delight in holy things, Isa. 58.2. as Herod heard the Word which John preached gladly: and Mark 6.20. the stony ground heard the Word with joy. But, they have not renewing Grace, heart-transforming Grace, sin-mortifying Grace, nor world-conquering Grace; yet something like these they may have, something like transforming grace; a Change wrought in them, though not such as puts Grace in Sovereignty and Dominion: As to Sin-mortifying grace, there are some Conflicts with sin, and they may sacrifice some of their weaker Lusts, yet the Flesh is not crucified: As to World conquering grace, they may profess long, hold out against a Persecution: 1 Cor. 13.1. If I should give my body to be burnt, and have not Charity, it profiteth not. Compare Acts 19.33. with 2 Tim. 2.10. and 2 Tim. 4.14. Yea they may keep some Profession till death, have a good esteem among the People of God; and yet the Heart never be throughly subdued to God.  
1 USE. Oh then, let us not be highminded, but fear, Rom. 11.20. And let all this that hath been spoken, tend to weaken the security of the Flesh, but not the Joy of Faith: Let it batter down all your false confidence, and carnal security, by which you are apt to deceive your own Souls, and make you build more surely for Heaven. Consider, 

(1.) God may see that which yourselves or men do not: For he seeth not as man seeth. Others look upon appearance, you yourselves may be blinded with your own self-love, but God knoweth all things, seeth all things; therefore, though thou hast a Name, yet perhaps art dead, Rev. 3.1. And though we know nothing by ourselves, yet we are not thereby justified, 2 Cor. 4.4.  
(2.) How dreadful it is to know our Error by the Event, rather than by a Search! The foolish Virgins said to the wise, Give us of your Oil, for our Lamps are gone out. They began to see their defect, when it was too late. The foolish Builder, that built his House upon the sand, his Building made as fair a show as any; but it fell, and great was the fall of it. So is the Hope of the Hypocrite when God cometh to take away his Soul: then they will see and bewail their deceits of Heart, but have no time to remedy them. Many think they have Godliness enough while they live, but when they come to die, they will find it little enough, and all their false hopes will leave them ashamed.  
(3.) We have need, again and again to bring the grounds of our Confidence into the sight and view of Conscience, that we may be sure they will hold weight: Psal. 44.18 Our heart is not turned back, neither have our steps declined thy way. 2 Cor. 1.12. This is our rejoicing, the testimony of our Conscience. At least, when you suspect yourselves, how do you make a shift to quiet your Consciences? Is it upon solid grounds, and such as will bear weight in the day of Christ? Many are strongly conceited of themselves, when there is little ground for it. Luke 13.24. Many shall seek to enter, but shall not be able. Rev. 3.17. Thou thoughtest that thou wert rich, and increased with goods, when thou art poor, and wretched, and blind, and naked: In a poor case to meet the Bridegroom, but they thought themselves in a happy Condition.    
2 USE, To excite you to this Duty: Take these Considerations.  
First, Your Cure is not fully wrought, you are not yet brought home to God. 1 Pet. 3.18. Christ also suffered for sin, the just for the unjust, that he might bring us to God.  
Secondly, To keep to your first beginnings, after a long time of growth, is to be Babes still, Heb. 5.12, 13, 14. When for the time ye ought to be teachers, ye have need to be taught the first Principles of the Oracles of God, and are become such as have need of Milk, and not of strong Meat; for every one that useth Milk, is unskilful in the word of Righteousness, for he is a Babe; but strong Meat belongeth unto them that are of full Age, even those who by reason of use, have their senses exercised to discern good and evil. A Child, if he should continue a Child and an Infant still, is a Monster.  
Thirdly, The same reasons that invited you to begin with Christ, should invite you to go on with his Service. If a little Grace is desirable, surely more is desirable, because 'tis the adorning of the Soul; excellency in Grace is a great means to convince and Convert the World, Mat. 5.16. Let your light so shine before men, that others seeing your good works, may glorify your Father which is in Heaven: and Joh. 15.6. Hereby is my Father glorified, that ye bring forth much fruit. Deprive not God of the Honour you owe him, nor the World of such a powerful help; we put forth our utmost endeavours to get excellent things here on Earth, and shall Eternal Glory be only coldly thought of, and carelessly sought after?  
Fourthly, The more serviceable you are for Christ here, the more Glory you shall receive in Heaven: We believe there are degrees of Glory, we read of being Ruler of many Cities, and sitting at Christ's right hand and left, Mat. 20.13. The Mother of Zebedee's Children, when she asked Christ that her Sons might sit one at his right hand and the other at his left; Christ doth not deny the thing, that there were degrees of Glory, but it was to be given them for whom it was prepared of his Father.  
The next thing observable in the Parable, is the going out of their Lamps; Our Lamps are going, or gone out; what is the meaning of that? sometimes the Phrase is used in Scripture, for the failing and ceasing of the wickeds happiness, or the Splendour and Glory wherein they lived in the World, as Job 19.6. The light shall be dark in his Tabernakle, and his lamp shall be put out with him: and Job 21.17. How often is the Candle of the wicked put out: But here it must be interpreted with respect to the scope of this Parable, and so by the Lamps two things are intended.  

1. The glorious Profession that they make of Religion.  
2. The Hope and Comfort that is built thereupon.   
Doct. 3. Their Lamps will go out, who have not a stock of Grace to feed and maintain them.  
Let us explain this:  
First, What is this going out of their Lamps?  
Secondly, When is this verified?  
(1.) What is this going out of their Lamps?  
1. It may note an extinction of their Profession, and so Profession where it hath not a bottom of Grace, will fail, Pro. 26.26. His wickedness shall be showed before all the Congregation. God loveth to uncase Hypocrites: in the course of his Providence one occasion or other falleth out to make them stumble and break the neck of all their respects to the ways of God, John 15.6. If a man abide not in me, he is cast forth as a branch that is withered: Christ drieth up their Gifts and seeming Graces, their Duties; they are given up headlong to their own Apostate courses.  
2. It may be meant of the extinction of their vain Hopes and foolish Confidence, and false Peace, which is grounded upon their outward Profession and formal Practice of external Duties; thus we read that the hope of the wicked shall be as the spider's web, Job 8.14. curiously woven, but gone with the turn of the Bosom: so Job 11.20. The hope of the wicked shall be as the giving up of the Ghost: No more hope of them than of a man's Life that is giving up the Ghost; or with pains and gripes; which is not only to be meant of the hope, or the continuance of their prosperous Condition in the World, but of heavenly happiness; there is a groundless expectation of that, the Apostles expression intimateth it, Rom. 5.5. And hope that maketh not ashamed: The Hope of Temporaries will at length deceive them in their greatest need, and leave them ashamed. As Absaloms' Mule left his Master hanging on an Oak; so will their Hopes fail them, and their pretences vanish.  
(2.) When is this verified, and upon what occasions?  
First, Sometimes in Life: They took Offence at Christ, his Doctrine, or something that did accompany it, John 6.66. At that time many of his Disciples went back, and walked no more with him; some one prejudice or other took them off.  
Secondly, Sometimes at Death: If their Profession and Hope thereupon tarry so long, Job 27.8. What Hope hath the Hypocrite, when God cometh to take away his Soul. A man may live by a form, but he cannot die by a form with Comfort; men are more serious in the confines of Eternity, when present Enjoyments cease, and we have nothing left to Comfort us, but the expectation of the World to come: then we shall repent that we have been no more provident for Eternity; if God would spare them a little longer, they would get Oil then: when they come to die, Oh that they could live over their Life again; men that have neglected their time of present profiting, then see their folly, then how serious, anxious and solicitous are they!  
Thirdly, 'Tis possible men may go down with a careless Profession, and a blind Confidence to the Grave, but in God's Judgement it will not hold out: For the day of Revelation and Manifestation is hereafter, and every one is not in a safe Condition that dyeth in Peace, or without actual horror and trouble. Usually indeed, 1 Cor. 15.56. The Sting of Death is sin: But 'tis possible Hypocrites may die with stupid and benumbed Consciences, and therefore Christ maketh their vain Conceits to be blown away in the day of accounts, Matth. 7.22. Many will say to me in that day, Lord, Lord! That is, till the day of Doom may think their Plea sufficient.  
Reason's why this Profession is apt to fail; for there is a distinct consideration of these things.  
1. Because they have a Principle of Apostasy in their Hearts still: The Love of some Created thing is Predominant, as it is in all Temporaries; either Honour, Riches, or Pleasure, which when it cometh to be touched or entrenched upon, Religion must give way: Christ's first Lesson is Self-denial. Till there be an universal Sovereignty of Grace over all our desires and inclinations, so as they shall all give way to the Love of God, something is left that will tempt us to leave our Profession of Godliness, though unwillingly; as the young man went away sad, Mark. 10.22. And that which is lame, is soon turned out of the way, Heb. 12. and therefore we can have no satisfaction and security while any one Lust remaineth unmortified, if you are not fallen, you are falling.  
2. Because they do not improve what they have received. The great want of Temporaries is the want of a constant, serious, lively diligence; now when men have made a good Progress in Religion, and stop there, they lose what they have, Luk. 8.18. From him that hath not, shall be taken what he seemeth to have; to him that employeth his stock, more shall be given; but the other is on the losing hand.  
Secondly, As to the Hope and Comfort that followeth this Profession: An Inclination to that which is good: I suppose without that, there can be no true Comfort, till we should submit to the Conditions of the Gospel-law, Matth. 5.28, 29, 30. There Temporaries are defective, all therefore see it and know it when they are serious and considerative, and their mistakes and misconceits are blown away by Death and Judgement; now the conditions are Believing, Repenting and Gospel-walking: Now their Faith will not yield Comfort, Gal. 5.6. Neither Circumcision nor Uncircumcision availeth any thing, but Faith that worketh by love: Not their Repenting, not a little sorrow for sin past, till carnal Distempers are mortified, 2 Cor. 7.10. So for Gospel-walking, not a loose owning of Christ, Mat. 7.21. till there be a full Obedience to his Law, putting it in practice with an upright Heart, which is not consistent with allowed failings: A man may profess himself a Christian, yet if he do not his Father's Will, he may come short.  
USE, Oh then let us take heed we be not of the number of those whose Lamps are gone out: The Lamps of the Sanctuary were never to go out, but to burn always, Exod. 17.20. To this end,  
1. Apply yourselves to Christ in the use of his appointed means, for the renewing your Natures: That his Spirit may give you a new Understanding and a new Heart: God hath made the offer, Ezek. 36.26. and it is only made good to those that diligently attend upon the appointed Means.  
2. Improve what you receive in that way: 1 Thess. 5.14. Quench not the Spirit. Fire may be quenched by pouring on water, or withdrawing the Fuel: Quench not the Spirit, by fleshly delights, nor by a careless Conversation.  
3. They ask the wise: Give us of your Oil. First, This demand was unseasonable; to be getting Oil when they should use it; to have their Oil to buy when their Lamps should have been burning: There is a time of getting, if we lose that, our opportunity is gone, Luke 14.32. Isa. 55.2. John 9.4. While you have the day work, for the night cometh in which no man can work. Secondly, It was extorted by mere necessity: In a time of straits and distresses men will call upon the People of God to help them, as Pharaoh called for Moses and Aaron, when God's Judgements were upon him.   

SERMON VII.  MATTH. XXV. v. 9 
But the wise answered, saying, Not so, lest there be not enough for us and you; but go ye rather to them that sell, and buy for yourselves.  
IN the words we have, 1. A Denial. 2. The Reason of the Denial. 3. Their advice and Counsel to the foolish.  
First, The Denial [not so]; 'tis not a churlish and envious Denial, but such an Answer as the nature of the thing would bear: If they should be so kind, they would deprive themselves, and not leave sufficient for them both; therefore they were better take the usual way of supply. Three points are in this Verse.  
1 Doct. Every one must get Oil into his own Lamp, or get Grace of his own, or else in the day of his Accounts, the Grace of others will do him no good.  
Secondly, From the Reason, lest there be not enough for us and you,  
2 Doct. They that have most grace, have none to spare.  
3 Doct. If we would get Grace, we must have recourse to the Ordinances.  
For the first Point, That every man must get Grace of his own.  
(1.) I do not hereby exclude the Righteousness of Christ, or his communicating his Spirit to us. There is a great deal of difference between Christ and the Saints in point of Sufficiency, Power and Authority.  
First, They have not a Sufficiency for themselves and us too: Christ hath a fullness out of which you may receive enough, John 1.16. Of his fullness we receive grace for grace. There is plenitudo Fontis, & plenitudo Vasis; The Fullness of a Fountain, and the Fullness of a Vessel: The fullness of a Vessel is lessened and abated the more you take out of it: the Creature is wasted by giving, but a fountain is ever flowing, and overflowing, it keepeth its fullness still, though it affordeth to others. God saith to Moses, Numb. 11.12. I will take of the Spirit that is upon thee, and put it upon them. The words seem principally to intend as if his own Gifts and Abilities were given to them, to help bear a part in the burden of the Government.  
Secondly, In point of Power; they have no power to transfuse and put over their Righteousness to another: As a man cannot divide and part his Life between him and another. But Christ who liveth in us, and is spiritually united to us, he can impart his Grace and Righteousness. 2 Cor. 5.21. He was made sin for us, who knew no sin, that we might be made the righteousness of God in him. Gal. 2.20. The life that I live in the flesh, I live by the Faith of the Son of God.  
Thirdly, If they could do so, they have no Authority and Commission to do it, as God hath given to Christ; Joh. 3.34, 35. For he whom God hath sent, speaketh the words of God; for God giveth not the Spirit by measure unto him. The Father loveth the Son, and hath given all things into his hand. And Joh. 17.2. As thou hast given him power over all flesh, that he should give Eternal Life to as many as thou hast given him. Such a difference there is between the Lord Jesus Christ and the Saints: He can give us of his Oil, and will do it, will not deny those that seek it humbly and seasonably, and have enough himself; as the precious Ointment upon Aaron's head and beard, ran down to the skirts of his Garments, Psal. 133.2. so doth Christ the Head communicate his Gifts and Graces to all his Members.  
(2.) I do not hereby exclude the Benefit which we have by the Communion of the Saints in the Mystical Body of Christ here in this World. The Members are mutually useful to one another; as 'tis said Col. 2.19.— From which all the Body by joints and hands, having nourishment ministered, and knit together, increaseth with the increase of God. 'Tis from the Head, but knit together by Nerves, Veins and Arteries: The Apostle saith, that every joint supplieth something, Eph. 4.16. we communicate to one another that strength and nourishment which all receive by the Head. There is no Member but is of use, we have benefit from one another's Gifts and Graces, or else we could not be serviceable in the Body: But the Case in the Text is different, these foolish Virgins had their former advantages, which they should have improved▪ to have supplied them in the day of their Account. Now the wise could not help the foolish, nor the foolish the wise: But every man shall be judged according to what is within him.  
(3.) As to the keeping off of temporal Judgements, the very Society and Neighbourhood of the Godly may be a Means to respite the wicked. Jer. 5.1. Run to and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof, if you can find a man that executeth judgement, that seeketh the truth, and I will pardon it. If they are not pardoned, they may be respited for a time: So the sentence against Sodom, we read that if ten righteous persons had been found therein, Gen. 18.32. God would have spared it. And God gave Paul the Lives of all them that sailed in the Ship with him, for his sake: As to temporal things, God may stay the Judgement upon others for the Godlies' sake, though not always; for 'tis said Ezek. 14.14. Though Noah, Daniel, and Job stood before me, they should deliver but their own Souls by their own righteousness. When the Decree was irrevocably passed, and their provocations grown to an insufferable height: So 'tis said in the Jewish Proverb, That two dry sticks may set a green one on fire: To which Christ is supposed to allude, when he saith, If this be done to the green Tree, what shall be done to the dry? Well, but bating these Cases, we shall not be the better for others Righteousness, and this is often pressed in Scripture: Hab. 2.4. The just shall live by his Faith; by his own, not by another man's. Ezek. 18.20. The Soul that sinneth it shall die; the Son shall not bear the iniquity of the Father, nor shall the Father bear the iniquity of the Son: The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. That is, as to eternal Rewards and Punishments, every one is to be considered according to their own personal Estate: Every Tub shall stand upon its own bottom, and every Soul shall be dealt with according to its own capacity. So Rom. 14.12. Every one of us shall give an account of himself to God. We shall give an account of our own thoughts, words and actions; not shuffled together by the lump, and in gross, but every one severally: One shall not appear for another, as here we may appear by Proctor or Attorney; nor the whole Party and Profession for single persons: But every one is to give an account of himself apart, man by man. So Gal. 6.4, 5. Let every man approve his own work, and then shall he have rejoicing in himself alone, and not in another, for every man shall bear his own burden: We should every one look to his own actions, and our own spiritual Estate, and frame of Heart: To fetch the grounds of our rejoicing from abroad, will not be so comfortable and safe to us. We are to look to our own selves.  
1. USE, Is to disprove the Conceit of works of Supererogation, or doing more than is required of us, to increase the Stock of good Works, to be put into the Treasury of the Church, as if others should far the better for their Over-godlying it.  
2. To disprove the vain and foolish Confidence by which men please themselves in the Goodness of others about them, their Relations, and Societies in which they live. They have friendship with such good People, are in relation to such eminent and pious Persons; a godly Wife, or Husband, or Father: Matth. 3.9. And think not to say within yourselves, we have Abraham to our Father. No, they cannot give us of their Oil: Men will catch at any thing rather than a right Ground of Confidence.  
2. USE, Is to Exhort us to work out our Salvation with fear and trembling, Phil. 2.12. or to be more careful of our own personal Qualification, if we would be saved in the day of the Lord.  
1. 'Tis not enough that Christ engaged for us as the public Surety of the Church; Heb. 7.22. He did some things for us, and in our Names, that we might take a Bond upon ourselves, that we may enter ourselves Heirs to the Benefits of his Undertaking. You must give up yourselves to the Lord: 2 Cor. 8.5. All that are brought home to God, do personally Covenant for themselves. Ezek. 20.37. I will cause you to pass under the rod, and I will bring you into the bond of the Covenant one by one. God would not trust the Jews with their own choice, but would take the tenth that came out of the Fold by course. God will not covenant with us in the Lump and mass, but man by man.  
2. 'Tis not enough that the Church as a visible political Body, professing Faith in Christ, doth engage for us, Ezek. 16.7. I entered into Covenant with thee, and thou becamest mine. There is a visible Church-covenanting, which is made between God and whole Societies, as they do profess submission to Christ's Gospel. Alas! in these Societies, there may be many persons, whose Souls have not particularly and personally each one for himself, entered into Covenant with God; therefore we cannot satisfy ourselves with this, but every one of us must engage himself to the Lord.  
3. 'Tis not enough that our Parents did engage for us, and dedicate us to God in Baptism, as they did in their own names, and in the names of their little ones, Deut. 29.10, 11, 12. as we devote, and dedicate, and engage our Children to God in Baptism; but this is a work and business that no man can savingly transact for another. The engaging of a Soul to Christ, is a thing that a man cannot do by Proxy or Assignee, we must personally enter into Covenant with God for ourselves, or else our Parent's Dedication will not profit us; we shall be Children of Ethiopians to God, though Children of the Covenant, Amos 9.7.  
4. 'Tis not enough that we belong to strict and reformed Societies, unless we come visibly to ratify the Covenant in our own Persons, by that which the Apostle calleth a professed Subjection to the Gospel of Christ, 2 Cor. 13.9. Unless there be an hearty and real subjection, as well as a public professed subjection, our company will not save us, nor our Church save us. Many fall asleep in Christ's own Lap, that shall awake in flames. He looketh to single Persons, knoweth his Sheep by Name, and whether they obey and follow him, yea or no. He considereth the frame of their Hearts, and how they stand affected to him: My Son give me thy heart, Prov. 23.26. 'Tis the Heart he seeketh for. Jer. 30.21. Who is he that hath engaged his Heart to approach unto me, saith the Lord.  
Lastly, Consider the distinction Christ will make at the last day, between Persons of the same Vicinity, Family, Religion: The one is taken, the other left.  
Now to excite you to get Grace into your own hearts, consider,  
(1.) None is more near to you than yourselves: God hath made you Guardians of your own Souls. We read Eph. 5.20. that no man ever yet hated his own flesh, but nourisheth and cherisheth it. Oh that we could say so in this case! that no man ever hated his own Soul. 'Tis no less monstrous and unnatural not to take care of our Souls, than not to take care of our Bodies. The Soul is the man, the nobler and better part, that should be first cared for; therefore if you love yourselves, you should look after your personal Interest in Christ.  
(2.) Your Happiness is left merely as on your own Consent: God offereth his Grace to you as well as to others, Isa. 55.1. Ho every one that thirsteth! come to the waters and drink: Revel. 20.22. Whosoever will, etc. If you refuse it, you wrong your own Souls, Pro. 8.36. forsake your own Mercies, Jonah 2.8. And if you miss of Christ, and be shut out of Heaven, 'tis by your own default. You have none to blame but yourselves, if you do not enter into Covenant with God, and so qualify yourselves for the great blessings and favours thereof.  
(3.) Consider how much others have done for you in a way of Means, though they can do nothing in a way of merit. You have received as much benefit by others, as can rationally be expected; you were born of Christian Parents, by them dedicated to God, and trained up in his fear; and now, after all this, when you come to stand upon your own bottom, you wrest yourselves out of the arms of Grace: your obstinate refusing seriously and heartily to enter into personal Covenant with God, will exclude you out out of Heaven: You are not moved by the examples of the word, and selfdenying Christians. If you never try to bring your Heart to consent to the Lords terms, you will find your Oil to seek when you should use it, at the Bridegrooms coming.  
Secondly, I now come to the Reason alleged, lest there be not enough for us and you.  
2 Doct. They that have most Grace, have none to spare.  
1. With respect to our great hopes, all our endeavours are little enough for Heaven; we cannot be at more cost and pains than our blessed hope is worth, Phil. 2.12. Work out your own Salvation with fear and trembling. Work, because 'tis for Salvation, 2 Thes. 2.12. Walk worthy of God, who hath called us to his Kingdom and Glory: That is the worthiness of Condecency; walk suitable to your high and holy Calling; walk as those that expect such a Kingdom and Glory, walk as those that are contented with a little here, Heb. 13.5. A little here should serve our turn, but in heavenly things 'tis otherwise; there should be an holy covetousness, and an insatiableness of desiring more, and a suitableness in our walking to that State of Life which we expect: But alas 'tis otherwise with most, for the Comforts of this Life, which are but as a vapour, they are insatiable as the Grave; but in Grace, every little, yea a bare nothing is thought sufficient; surely these men have not a true sense of God's Punishments and Rewards, nor what preparation is necessary for that heavenly Happiness they expect.  
2. With respect to our great Temptations, not a jot of Grace can be spared. We are told that the righteous are scarcely saved, 1 Pet. 4.18. There are so many trials by the way, and our folly and weakness is so great, that 'tis no easy matter to get safe to Heaven. If we have strength to carry us through our present Condition, yet we know not what we may meet with before our service be over; a day may come when all the Grace we have may be thought little enough, and too little for the Trials we may be put upon: Little Grace is as no Grace when a Temptation cometh, Luk. 8.25. Where is your Faith? But Mark 4.4. How is it that ye have no Faith? And Matth. 8.26. 'tis said, Why are ye fearful, O ye of little Faith? Little Faith in some cases, is as if they had no Faith: Faith in the Habit they had, but they could not put it into Act, in that sudden and great Trial: Eph. 6.10. Be ye strong in the Lord, and the power of his might.  
3. With respect to our Comfort, a large Measure of Grace is necessary: we are bidden to give all diligence, that we may enter abundantly, 2 Pet. 1.11. Not only make a hard shift to get to Heaven, but to get thither with full Sails of Comfort; now this will never be, unless we have much Grace, and that kept in lively action; for otherwise it will not come into the view and notice of Conscience, to make up an Evidence there.  
(1.) I do suppose that Conscience hath a Vote in the matters of our Peace, Rom. 8.16. In the matters of our sense, Rom. 9.1. The bosom witness is Conscience: the knowledge of our Estate is not intuitive, but discursive.  
(2.) That small things are inconspicuous, and not easily to be discerned, especially by weak eyes; therefore 'tis an hard matter for Conscience to discern a little Grace in a great heap of Corruption. Man's Heart is not watchful, nor so tender, nor are things in such order there, as that every lesser thing should be taken notice of; though Conscience be a secret spy, yet small things escape its view and notice, both in a way of Sin and Grace; in a drowsy and unattentive Soul, it cannot be imagined: therefore there must be a great deal of Grace before it can be seen, and distinguished from a common work; for the Heart of man is deceitful: The Woman was forced to light a Candle, and search diligently, before she could find her lost groat: so hard will it be to discover that in the Soul which is small and little.  
(3.) The Testimony of the Spirit is usually given in upon the greatest exercise and abounding of Grace: for the Oil of Gladness followeth the Oil of Grace, and Comfort is dispensed according to the rate of Obedience, Joh. 15.10. If ye keep my Commandments, ye shall abide in my love: and Joh. 14.21. He that hath my Commandments and keepeth them, he it is that loveth me, and is loved of my Father, and I will love him, and manifest myself unto him. Therefore out of all this it followeth, that if we would maintain any comfortable and delightful sense of our Interest in Christ, and the glory of the World to come, we should not be contented with a little Grace.  
4. With respect to the nature of Grace: 'Tis a sign we have no Grace, when we think we have enough and to spare; surely they that have tasted that the Lord is gracious, 1 Pet. 3.2. they are not cloyed, but will long for more; that man that doth not desire to be better, was never good. As the little seed works through the hard and dry Clods, that it may grow up to stalk and flower; so is Grace, it is working and increasing to perfection: therefore 'tis an ill sign, to be satisfied with small measures of Grace, to say I have enough; every degree of Grace is as desirable as that we have attained to; and those whose Hearts God hath touched, they earnestly desire more.  
5. All is too little to stand before the Lord, and therefore none have any surplusage of Grace, or more than will serve their own turn: As in the gathering of Manna, he that had much, had nothing over: If we consider the glorious and holy Presence of Christ, we have all little enough, Psa. 143.2. Enter not into Judgement with thy Servant; Non dicit cum hostibus tuis, sed cum servo tuo: He doth not say, O Lord enter not into Judgement with thine Enemies, but enter not into Judgement with thy Servant.  
6. Every one is to be considered according to his advantages, and opportunities of growth and improvement; less may be sufficient to Salvation, but not to them to whom more is given: as they distinguish of a fundamental in se and quo ad nos; God may accept of an implicit Faith in some, but not in others; so 'tis true of Grace, that rule Luk. 12.48. He that knew not, and did things worthy of stripes, shall be beaten with few stripes. God may accept that from others, which he will not from us, and we are to be answerable for our means of growth; we expect he should come sooner that rideth on horseback, than he that traveleth on foot; and therefore we must not be contented with a bare competency, but labour for abundance.  
7. The greatest Graces have many times the greatest Corruptions and Temptations to wrestle with. God doth not call every one to such a trial as he called Abraham; but as Jacob drove as the little ones were able to bear, so doth God proportion Temptations according to the measure of Grace and strength that every one hath; and therefore he that hath most Grace, hath but enough for that condition of life wherein God will exercise and try him.  
8. You may easily have too little, you cannot have too much: There are many come short, none over; you never read of any that had too much Faith, too much of the Love of God, and the fear of God. In the Internals and Essentials of Religion, there is no nimium: a man may spend too much time in Praying and Hearing, when it incroacheth upon other Duties; but he cannot fear God too much with a filial fear, or love God too much; many love him too little, and therefore are kept so doubtful all their days, that they cannot tell whether they love God at all or no.  
9 Because of that Conformity that should be between us and Christ, who is our glorious Head; and all the Heirs of Glory are destinated to be conformed to the Firstborn, Rom. 8.24. chiefly in Grace, Purity and Holiness: indeed this cannot so full and exactly be, till we see him as he is, but the present sight that we have of him by Grace, should make some change in us, 2 Cor. 3.18. In Heaven we shall be holy, harmless, undefiled, separate from sinners, as he, Heb. 7.26. above the reach of Temptations, as he, Joh. 10.30. Our vile Bodies shall be changed, Phil. 3.21. and both Soul and Body conformed to that glorious Estate, as he, Rom. 6.9. but it must be begun here; the very hopes of it should put us upon purifying ourselves, 1 Joh. 3.3. He that hath this hope in him, purifieth himself as Christ is pure: You are to do so, that there may be some proportion between Head and Members.  
10. Because a little Grace is not so honourable to God, John 15.8. Herein is my Father glorified, in that ye bring forth much fruit: and Phil. 1.11. Being filled with the fruits of Righteousness, which are by Jesus Christ unto the glory and praise of God: 2 Pet. 1.8. If these things be in you and abound, you shall not be barren or unfruitful in the Knowledge of Chris. 'Tis not a naked and empty Profession, 'tis not sleepy habits, or a little Grace, but when Grace hath a deep power and sovereignty over our Hearts and Lives, that bringeth God into request, and commendeth him to the Consciences of men. The Knowledge of Christ is reproached as a low Institution by carnal men; but to the truly wise, no such excellent and noble Spirits, as they that are bred up under him.  
1 USE, Of Reproof, to those that think we make more ado than needeth. When we press men to a constant watchfulness, and serious diligence in the spiritual Life, no wonder that every sleight thing seemeth enough: so the foolish Virgins, Give us of your Oil; the wise Virgins are more cautious, their saying is, Not so, lest there be not enough for us and you. What thoughts have you of Christ, when you think every sleight Preparation enough for him? what sense of the world to come, when you do so little in order to it? what is it that you call Grace, that you do so easily come by it, and maintain it upon such cheap terms? Surely men have no sense of the End, or else mistake the Way, that think so little will serve the turn. Indeed a little in the world will serve the turn, if men had sober and moderate desires, and did not increase their necessities by the largeness of their affections. A man may have Estate enough for ten men, yea twenty men, and yet not be satisfied, but the best hath scarce Grace enough for one; but alas, how soon are men satisfied (such is their indifferency) about spiritual things! instead of hungering and thirsting after Righteousness, a little or none contents them; here only they are for Sobriety and Moderation, all is too much, and too easily passed over that seemeth to awaken them to a lively sense of that Religion they do profess. Christ saith, Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, you cannot enter into the Kingdom of Heaven, Matth. 5.20. What do ye more than they? And Luk. 11.24. Strive to enter in at the straight gate: They cannot endure that Christ's Authority should be urged upon the Conscience; can you hope to be saved upon easier terms without all this ado? a little time will determine whose word shall stand, Gods or yours; you cannot do too much as long as you do but what God bids you: Certainly if you judge by that Rule which God hath given to try by, no man on earth is as good as he should be, and he that is best is too bad, and he that doth most, cometh unspeakably short of what he should do. All the holy ones of God complain of their naughty Hearts, that they cannot do the things that they would; they groan under the Body of Death, and cry out, Oh wretched man that I am! who shall deliver me from this Body of Death? And will they then obtrude this sorry perfunctory Obedience upon God, as a full satisfaction of his Gospel-law?  
2. It is to Reprove those that think they have Grace enough to bring them to Heaven: Now they may go rest, and trouble themselves no further. Alas they know not what belongeth to the spiritual Life; for if they had true Grace, they would see a need to keep it lively and growing; they would find they could not keep what they had, unless they did increase it; the daily lapses make breaches upon it, and Conscience would tell them how easily they lose many degrees, and a sense of it, and that every day they need serious humiliation; and 'tis a naughty Heart that can satisfy itself with the minimum quod sit, a bare Competency, without seeking after greater measures. When men do things against their will, they do not more than needs; but Love hath an amplitude and largeness in it, it thinks it can never do enough.  
2 USE, Is to excite us; Phil. 2.13, 14. Forgetting those things that are behind, and reaching to the things that are before: I press towards the mark of the high prize of God, in Christ Jesus: You have not answered your holy rule, nor done things worthy of your blessed hope, nor answerable to the great obligations laid upon you, nor becoming the glorious Salvation which you expect: if these things were well thought of, you would see a need of making a speedy addition to your stock every day: Oh then as to the internal habits of Grace, we beseech you let your Love abound more and more, Phil. 1.9. and as to the external acts of Obedience, 1 Thes. 4.1. As ye have received of us how to walk, and how to please God, so you would abound more and more: Let your Vessel be fuller, and your Lamps burn brighter; you owe God a thousand times more than ever yet you have paid him, he hath both deserved and required more at your hand; you cannot make out your Gospel qualification of sincerity, unless there be a lamenting of defects, and a striving after perfection.  
Thirdly, We come to the Advice and Counsel, But go ye rather to them that sell, and buy for yourselves: Go to them that sell, that is, go where it may be had; for selling and buying are put improperly for getting into our hand: Emptum cedit in jus emptoris; things are said to be bought when they are made ours, as if we had paid a just price for them, as Prov. 23.23. Buy the Truth, and sell it not: That is, keep it, and do not part with it: so Isa. 55.1. Buy Wine and Milk: and Revel. 3.18. I Counsel thee to buy of me Gold: Calvin is of Opinion, Non admonitio est, sed exprobratio; and Austin before, Non consulentium, sed irridentium est ista Responsio; 'tis a Check and Rebuke to their negligence; as if it were said, Go buy now if you can, heretofore you had a time of buying, which you neglected, the Shops were open, but now the opportunity is lost; and so think it not a Counsel but a Rebuke, You should have bought for yourselves: I rather think 'tis an Advice, directing them to the Remedy, or the true Course that must be taken if we would get Oil, as appeareth by the practice of the foolish Virgins in the next Verse; and if they used this Remedy too late, it was their own folly.  
3 Doct. Those that would have Grace, must have recourse to the Ordinances.  
(1.) Mark 4.24. Take heed how you hear, for with what measure ye meet, it shall be measured to you again: And you that attend upon hearing, more shall be given to you; with what measure ye meet, that is a proper rule for Commerce between man and man, and our Saviour urgeth it, Math. 7.12. But 'tis true also in Commerce between God and Man; if you take heed how you hear, and do what you hear, that is, seriously weigh that Divine and Heavenly Doctrine in your deep and ponderous thoughts; if they would use such conscionable care to profit as was fit, the Lord would recompense their diligence with an answerable blessing on the Soul. Another place is 1 Thes. 5.19, 20. Quench not the Spirit, despise not Prophesying: If you would not Quench the Spirit, his Convictions, Excitations, and Counsels, you must use the means, they are instituted to this end, and God instituteth nothing in vain; they have a tendency to that end, the formality of the Institution is a word of Command and a word of Promise.  
(2.) Christ hath sanctified Ordinances to this end, Eph. 5.26, 27. and John 17.8. Sanctify them by thy Truth, thy word is Truth.  
3 USE, If we would have the Graces of the Spirit begotten, strengthened and increased in us, let us use the Means, Acts 17.11. Let us use them more conscionably, and see that by every Converse with God we may get some new blessing from him.   

SERMON VIII.  MATTH. XXV. v. 10. 
And while they went to buy, the Bridegroom came, and they that were ready, went in with him to the Marriage, and the Door was shut.  
THree things are here remarkable: 

1. The coming of the Bridegroom, while they went to buy.  
2. The Entering in, or admission of those that were ready, into the Marriage Chamber.  
3. The shutting of the Door, to exclude the rest.    
For the First of these, their going to buy must be interpreted according to the scope of the Parable; and so it signifieth their unreadiness and unpreparedness for Christ's coming; they were to seek of Grace, when they had most need to use it: In Parables things are said to be done in the day of Judgement, which are done in order to, or with respect unto that day; not that men do go and buy Oil then, etc. I might observe from hence,  
(1.) The certainty of Christ's coming: We heard before of a great expectation of his tarrying, of the Cry raised, now of his coming, he really came at last; but of that point before.  
(2.) Of the suddenness of His coming, by way of surprise on the carnal World: When the careless were little ready for him, he came; when they went to buy, but of that in Verse the 13 th'.  
(3.) I shall choose to speak now of the Quality in which he cometh, he cometh as a Bridegroom.  
1 Doct. That the Lord jesus Christ shall come to his People as a Bridegroom, at his second coming.  
Revel. 19.7, 9 Let us be glad and rejoice, and give honour to him, for the Marriage of the Lamb is come, and his Wife hath made herself ready: And he saith unto me, write, Blessed are they that are called to the Marriage Supper of the Lamb.  
To evidence this unto you, consider these Propositions:  
1. That between Christ and Believers there is a mutual Tie, consent and obligation each to other; which may be notably represented by the Marriage Covenant, Psa. 45. and Isa. 45.5. and elsewhere: There is a living Relation between Christ and them, beyond what is between him and others; a relation not only notional and imaginary, but is really transacted between them, as between two parties in the Marriage Covenant: so Cant. 2.16. My Beloved is mine, and I am his: Both the parties are mutually, explicitly, and formally engaged, and contracted to one another; Christ to us as Head, we to him as Members of his Mystical Body; as 'tis real, so 'tis near, they twain shall be one flesh, we one Spirit, 1 Cor. 6.17. He that is joined to the Lord, is one Spirit: Whole Christ is ours, we are or should be altogether his, as full of Kindness and Love, Eph. 5.25, 26, 27. Zeph. 3.17. And 'tis indissoluble, the Marriage knot remaineth inviolable for ever. I will betrothe thee to me for ever, Host 2.19.  
2. This Marriage may be considered in four respects.  

(1.) With respect to the ground and foundation of it.  
(2.) With respect to our first Entrance into this Relation.  
(3.) With respect to the State of it in this world.  
(4.) With respect to its perfect Consummation.   
First, With respect to the Ground and Foundation that was laid for it in Christ's Incarnation, or at his first coming. Marriage is between parties of the same kind, as in the first Marriage Adam called Eve, Bone of his Bone, and Flesh of his Flesh, Gen. 2.20. So Christ came to fit himself for that relation of Husband to his Church, by taking our nature upon him, and therefore the Apostle when he speaketh of the Marriage between Christ and his Church, useth the same name which Adam had used, Eph. 5.30. For we are members of his Body, of his Flesh, and of his Bone. When Christ was in the world, he made a way for the Marriage: He parted from us 'tis true, but there was an interchange of tokens, he took our Flesh, and left with us his Spirit.  
Secondly, With respect to our first Entrance into this relation, when first converted to God, or upon our thankful, brokenhearted, willing acceptance of Christ for Lord and Husband. All Marriage is utered into by a consent; Christ giveth his Consent in the Promises, and we by Faith, which is a brokenhearted, willing and thankful acceptance of the Lord Jesus Christ, to the ends for which God offereth him. Where note, that Faith is an Acceptance of Christ, John 1.12. To as many as received him: Next for the mode and manner of this Acceptance, 'tis brokenhearted, because we are undeserving and ill deserving Creatures, altogether unworthy to be taken into such a near relation to Christ; as Abigail when David sent to her to make her his Wife, debased herself, 1 Sam. 25.40, 41. Let thine handmaid wash the feet of thy Servants. Alas, who are we? A poor trembling Soul is afraid of being too bold, but Gods offer encourageth it. And as 'tis a brokenhearted, so 'tis a Willing acceptance of Christ; for Christ will not draw us into this Relation by force, or bestow the Privileges of it without or against our consent, Rev. 22.17. Whosoever will, let him take of the water of Life freely: If the will be to Christ, the great difficulty is over. Christianity is but an hearty consent to accept of Christ and his Benefits; but the Creatures Will is not soon gained, Math. 23.37. I would, but ye would not; he inviteth and clucketh by the renewed messages of his Grace, but we will not be gathered; Isa. 65.2. I have spread out my hands all the day long to a rebellious People. The ungodly careless world knoweth not the worth of God's greatest Mercies, and therefore despise them, yea take them for intolerable Injuries and Troubles, because they are against their fleshly Appetites; but when the will is once thoroughly gained to God, the great work of Conversion is drawing to a happy Period; the consent of the Will is the closing act: When we yield ourselves to the Lord, resolving to become his, and to be disposed, ordered and governed by him at his own pleasure; I entered into Covenant with thee, and thou becamest mine, Ezek. 16.8. And as 'tis a willing acceptance, so 'tis a thankful acceptance of Christ; because 'tis a great favour and honour done to us, considering the infinite distance between the parties to be joined in the Marriage-covenant, God over all blessed for ever, and we poor wretched Creatures. There may be among us great distance between the persons that enter into the Marriage-covenant, but all that distance is but finite, for it is but such as can be between Creature and Creature, which are equal in their being, notwithstanding the inequality of many extrinsical respects; but in this distance between Christ and his People, the distance is between the Creator and the Creature, the Potter and the Clay; the thing form, and him that form it; betwixt the most lovely person, and the most loathsome; between the Heir of all things, and the Children of Wrath; the King immortal, and a poor Vassal to Sin and Satan: And consider also the many benefits we enjoy by it, we have the Communion of his Righteousness, Spirit and Graces, 2 Cor. 5.21. He was made sin for us, that we might be made the Righteousness of God in him. There are two Maxims in the Civil Law, Vxor fulget radiis mariti, the Wife participateth in the Honour of the Husband; so we have the Communion of Christ's Righteousness; and Vxori lis non intenditur, the Husband is answerable for the Wife, the Pleas must be brought against him: So Jesus Christ hath paid our Debts, and representeth the merit of his Sacrifice; he is responsible for the Debts we owe to Divine Justice. Participation is another Benefit, Eph. 5.26. Husband's love your Wives, as Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it by the washing of Water. Christ upon the Cross had merit enough to purchase, and love enough to intend, and Wisdom enough to choose the greatest benefit for us; and what did he purchase, intent, and choose, but to sanctify and cleanse us by the washing of water through the Word? And lastly, we must receive him to the Ends for which God offereth him; that is, to be Lord and Husband; which importeth a forsaking all others, and a devoting and giving up ourselves to Christ, to live in his Love and Obedience.  
1. Before there can be a Receiving, there must be a Renouncing of all other Loves. Christ will be entertained alone. The Husband cannot endure a Corrival and Competitor. And the Marriage consent implieth an Election and Choice, which is a renouncing all others, and a preferring him alone. So the Marriage Covenant runneth, Host 3.3. Thou shalt not be for another, but shalt be for me. So Psal. 45.10, 11. Harken, O Daughter, and consider; incline thine ear: Forget also thine own people, and thy Father's House. So shall the King greatly desire thy Beauty: for he is thy Lord, and worship thou him. All that do consider what is offered in Christ's name, and consent to the motion, they must forsake all their old ways, their old Corruptions, and old Passions, and old Affections; and seriously think of leaving all their worldly Pleasures and Vanities; they must not stick at their choicest Interests, most pleasing Lusts, and dearest Sins, though it be a right Hand, and a right Eye, Mat. 5.29. If we consent to take Christ, and retain our old Loves still, we shall be little the better for being Christians.  
2. You must give yourselves up to him, to live in his Love and Obedience. There are two Grand Duties we must resolve upon, if we enter into this Relation: Conjugal Love, and Conjugal Obedience.  
(1.) Conjugal Love. There is no want of love on Christ's part, Isa. 62.5. As a Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee. Now this Love must be mutual; as he in us, so we in him. Now Conjugal Love is such a Love as is greater to the Yoke-fellow than to any other. So our Love to Christ is a Superlative Love. We must not only love him, not less than other things, nor equal with other things, but above them; cleaving to him alone. Some love Christ less than other things; they love him a little, but love the World better; Honour and Greatness better, Joh. 12.42. How can you believe that seek honour one of another? Pleasure, 2 Tim. 3.4. Lovers of pleasure, more than lovers of God. Profit, 2 Tim. 4.10. Demas hath forsaken us, and embraced the present World. Some love Christ, but love other things equal with him. They are divided: 'tis a nice case; hard to say which hath the Mastery: they make a pother with Religion, but never feel the true force of it. But the true Conjugal Affection is superlative, Psal. 73.25. Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee. Phil. 3.8, 9, 10. I count all things but dung and dross, for the excellency of the knowledge of Jesus Christ my Lord. They prefer Jesus Christ before all things in the World. Besides, as an Husband, he must have this Love.  
(2.) This is a Lord that must have Conjugal Obedience, Eph. 3.23, 24. The Husband is the head of the Wife, as Christ is the Head of the Church, and the Saviour of the Body. Therefore as the Church is subject to Christ, so let Wives be to their own Husbands in every thing. I urge it, as Wives are subject to their Husbands in every thing, so let the Church and each believing Soul be to Christ. Surely if you consent to marry to Christ, you must reckon upon it, that you are no longer your own to dispose of, and therefore henceforth you must no more live to yourselves. Christ is accepted and received for Lord, Col. 2.6. and as such you must consent to serve and obey him. Psal. 45.12. He is thy Lord, worship thou him. You must take him so as never to be ashamed to own him; take him for better, for worse, take him and his Cross, Mat. 16.24. take him and his yoke, Mat. 11.29. take him and his Spiritual Laws, Joh. 14.21. You are to be obedient to Christ in all things. You are no more to do what you will, but what will please the Lord, 1 Cor. 7.30. In short, you must obey him, if you will have benefit by him, Heb. 5.9.  
Thirdly, 'Tis spoken of with respect to its Present State in this World. The Relation is begun, but 'tis not publicly Solemnised. 2 Cor. 11.2. I have Espoused you to one Husband, that I may present you as a chaste Virgin to Christ: The Church is Sponsa, not Vxo●: here by the offers of the Gospel, we are Espoused, and by Faith engaged to him: 'Tis called a betrothing to him, Hosea 2.19, 20. I will betrothe thee to me for ever: Yea, I will betrothe thee to me in Righteousness, and in Judgement, and in Lovingkindness, and Mercy: I will betrothe thee to me in Faithfulness: The word is not taken generally for Marriage, but strictly, and hath a special Emphasis in that place; and so noteth either the goodness of God, he would not receive Israel as an unchaste Prostitute, that had broken Covenant with him, but as a Virgin, as if never any breach of Contract before; or rather noteth the present state of the Church, she is betrothed to Christ, but the Marriage is not consummate. The day of Espousals and public Solemnities are deferred till the Resurrection, when Christ will come as a Bridegroom, to conduct his Spouse into his Father's House, for ever to remain with him.  
Fourthly, With respect to its Consummation; 'tis perfected at his second coming: and 'tis properly called a Marriage, 'twas but a wooing or betrothing before then, when the Queen is brought to the King, and abides with him for ever: Psal. 45.15. With Joy and Gladness shall she be brought, they shall enter into the King's Palace.  
Now there are many Reasons why this second coming of Christ is called a Consummation of the Marriage; and Christ may then be said to come as a Bridegroom.  
1. Because there is a Personal Meeting and interview between his Spouse and himself: Now he employeth Spokesmen; 2 Cor. 5.19, 20. Now we are Ambassadors for Christ, as though God did beseech you by us: We pray you in Christ's stead to be reconciled to God: As Eliezer Abraham's Servant went to get a match for his Master's Son, so the Ministers of the Gospel: 2 Cor. 11.2. I have espoused you to one Husband, that I may present you a chaste Virgin to Christ. He sends Tokens, and Spiritual Refresh; John 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me; and shall be loved of my Father, and I will love him, and manifest myself to him. Then he cometh himself, we meet him in Person: here we meet him in Ordinances, Isa. 64.5. Present in Spirit, 2 Cor. 5. At Death our Souls meet him: Eccles. 12.7. But then our whole man shall meet him, Job. 14.26. with these Arms embrace him: We are indeed brought near to him by Faith, and have some fellowship and Communion with him; but we do not see him as he is, nor see him face to face, as afterwards.  
2. For the Public Solemnisation of the Marriage, the Bridegroom and the Bride do both deck and adorn themselves: The Bridegroom cometh in the glory of his Father, with great abundance of the Holy Angels; Revel. 19.7. Let us be glad, and give Honour to him; for the Marriage of the Lamb is come, and his Wife hath made herself ready. Common Garments are not for that Wedding: we must be active in the Purifying ourselves, but the Grace is given by God, Verse 8. And to her was granted, that she might be clothed in white linen; the fine linen is the Righteousness of the Saints. As Esther was supplied out of the King's Wardrobe, these Ornaments, and Garments of Salvation, are purchased and bestowed freely upon us; by Jesus Christ all is given: we are here but renewed in part, and cleansed in part; all our filthy Garments are not yet put off: but then we shall not have the least Remainder of Sin and Misery; if we should meet Christ with our Deformities, we should meet him with shame, and Discomfort; it would be a Dishonour to our Bridegroom, to come into his presence with our filthy Rags: therefore we come to present his Bride with Glory.  
3. Then there is an open Manifestation of his Dearest Love; before the last day the Match is concluded between the Parties, there is love expressed, but 'tis secret and hidden; Our Life is hid with Christ in God: But then he will own Believers man by man, Luk. 12.8. invite them into his bosom in the sight of the World, Mat. 25.34. pronounce their Pardon on the Throne, Acts 3.19. set them at his Right-hand, as Judging the World together with himself: 2 Cor. 6.2. Alas! now all is under a Veil, the World sees us not: 1 John 3.1. Now we ourselves question whether he loves us or no; question it often: If the Lord be with us, why are these things befallen us? But then, all is open and clear, when the Clouds vanish about Christ's Person, so about us also: 'Tis called, the day of the manifestation of the Sons of God, Rom. 8.19.  
4. Then we are brought home to his House, conducted in State to Heaven; John 14.3. Then the day is come when you shall have all that you have hoped, desired, looked for; Oh what an happy day will that be! When the great Shepherd of the Sheep shall lead his Flock into their everlasting Fold, and the Husband of the Church carry her with him into his Father's House: John 17.24. Father, I will that those whom thou hast given me, may be where I am, and behold my Glory. And his Will and Testament is made good, now we are in the outer Court; if one day in the House of God, be better than a Thousand elsewhere, Oh what is it to be brought home to God In these blessed Mansions there we shall abide for ever, and never to part more.  
5. Everlasting Cohabitation, and living with him: We shall be ever with the Lord, 1 Thes. 4.17. not get a Glimpse and away, but for ever to enjoy his presence. Christ's Presence for a time upon Earth, was very sweet to his Disciples; 'twas bitter to them to think of his going from them, though it were Expedient for them; but now remain in an everlasting State of Intimacy, and Familiarity with him. Now we have a taste of Christ, but then our Communion shall be without Intermission, or Interruption; we shall be out of the Crowd and press of Troubles, and Temptations, and Sins, and study Divinity in the Lamb's Face, and he will communicate himself to us according to the vastest Extent of our Capacity.  
USE, Oh then be Espoused to Christ! Otherwise he will not come as a Bridegroom, but as a Judge. For Motives,  
1. Consider your Necessity; there is a deep necessity lieth upon you, you are undone for ever if you are not married to Christ: The Apostle saith, 1 Cor. 7. if a Woman can live without an Husband, she doth well, if she marryeth not; But now you are undone for ever, if you have him not; you are liable to the Wrath of the Eternal God. The Apostle saith, Rom. 7.4. That all those are dead to the Law, who are married to Christ: that must be done necessarily.  
First now, What is it to be dead to the Law, but to see ourselves miserable, and undone for ever, and Impotent, and no way able to help ourselves? The Law which is written upon every man's Conscience, is there represented as an hard and cruel Husband, that requireth an hard task to do, but affordeth no strength at all to do it: Therefore it bindeth us over to Death and the Curse. The Sense of the Law being inbred in the Conscience, and Natural to us, cannot be extinguished; but will return with the more Violence: Well than the Law suggesteth what we should do, threateneth us if we do it not; and Conscience telling us we have not done it, this is a continual Grief and Vexation to us, and a man is kept under fear of Death and Hell all his days.  
2. Consider the Excellency of Christ, who is altogether Lovely, as to his Person and Offices, and every way suited to your necessities: As to his Person, he is God-man, able and willing to do you good; for what cannot God do? and surely he will not be strange to his own flesh: You are condemned by the Law, he is a Priest to make Atonement for you: You are ignorant of the way to true Happiness, he is a Prophet to teach and guide you; you have many Enemies and Difficulties to overcome in that way, he points it out to you; and your own flesh is weak, but he is a King to vanquish your Enemies, and to assist you with the Powerful Succours of his Spirit; he will help you to perform your Duty, in the midst of all Temptations to the contrary; For we are to serve him in Newness of Spirit, Rom. 7.5, 6.  
3. Consider the Utility, and Profit of it. 1 Cor. 3.22, 23. All things are yours, and you are Christ's, and Christ is Gods. If you could as heartily devote yourselves to the Service of Christ, as Christ as Mediator did to the work of Redemption, nothing would be wanting to you, to promote your present Holiness and future Happiness.  
4. 'Tis no Presumption to aspire to this Marriage, for God maketh the first Motion; God hath made Love to you, and Wooed you by all manner of engaging Expressions, that he may win your Hearts, and engage your consent: Oh do not refuse the Lords kindness, or neglect to bestow your Hearts upon him, or to give up yourselves to him. Christ hath employed Spokesmen, sends his tokens, as presents of Love; Mat. 23.37. I would, but you would not. All Marriages are brought about by earnest Suit on the one side, and Consent on the other: so it is here. Oh therefore consider, and say as Rebecka, I can say no more, nor no less, the thing is the Lords.  
5. Consider how ill Christ will take it, to be refused; Prov. 1.29, 30. They would none of my Counsel, and despised all my Reproofs: And Psal. 81.11. But my People would not hearken to my Voice; Israel would none of me: Despising of kindness is very provoking. Oh then give Christ a free, and a full, and firm consent, and all is ended.  
First, A free Consent, not Extorted. When men are a little frighted into a good Conscience, Christ seemeth to be welcome to them; but as their Trouble weareth off, so doth their Resolution to take Christ for their Lord and Saviour; Psal. 78.34, 35. When he slew them, than they sought him; and returned and enquired early after God, and they remembered that God was their Rock, and the most High their Redeemer. In such cases men put a force upon themselves, and their Heart is not inclined, but compelled, as those that marry against their wills. 'Tis only in a pang, and fit of Conscience, that they like Christ; when some great distress forceth them to resolve for him, and their fears drive them to Christ, rather than his excellencies draw them to him. That which is forced is not sincere. Many own Christ in their sickness and distress, that never care for him when they are well at ease: then they forget all, live as they did before, when their turn is served. There is a difference between a Woman's coming to a Physician for cure, and her coming to a Husband to dwell with him. True Conversion doth begin in fear, but it doth not end there: it endeth in a change of Heart, and a settled love to God and Holiness, and an hatred of Sin. This is not only seen in men when the fear of Death affrights them; but in their whole lives. Others under some Conviction they would have Christ for their Consciences, and the World for their Hearts.  
Secondly, It must be a full and unbounded Consent to all the terms and demands of the Gospel; to be what he would have you to be, and to do what he would have you to do: Mat. 13.44. The man sold all to buy the Pearl of great price. You must not stick at any thing: Though you are unwilling to let the match go, yet it is no full consent: Christ will be taken for better for worse; you must renounce your dearest Lusts, devote and resign your choicest Interests, or else you are unworthy of him. The bargain is not made, till all your Interests be laid at his feet, Luk. 14.26.33. So for Lusts; Mat. 5.29.30. Here men usually stick, and had rather undergo any cost and pains, than undergo the mortification of Sin, as you may see in Mica. 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the most high God? shall I come before him with Burnt Offerings, and Calves of a year old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my Firstborn for my Transgression, and the Fruit of my Body for the Sin of my Soul? Now before it comes to this, man hath many debates of Soul: They are convinced that Sin is evil, contrary to God, and hurtful to themselves; and have some mind to let it go: But in fine, their Hearts are more for it than against it, and so do not come up to a saving consent to take Christ for their Lord and Husband. The pleasures of sin are so bewitching, that they cannot come up roundly to Christ's terms, or to the whole business of Christianity.  
Thirdly, It must be a firm and habitual Consent, and such as is not retracted in our after Conversation. Weak and wavering purposes soon come to nothing; but when this is your ordinary frame, and the new Nature, and the inclination of your Souls is this way; when there is a new bent put upon your Spirits; than it will hold out: Psal. 119.112. I have inclined my heart to perform thy Statutes always to the end.  
The Second thing remarkable in the Text is the Entrance of those that were ready in to the Nuptial Feast: And, (1.) Who are the Persons? They that are inwardly renewed, and endowed with the saving Graces of the Spirit.  
(2.) What's their Privilege? They went in to the Marriage, to the Festivities of the Marriage Chamber, or place of Nuptial Entertainment. Marriage Feasts are often spoken of in Scripture, Judg. 14.10. And Samson made a feast, for so used the young men to do. And Gen. 29.22. And Laban gathered all the young men of the place, and made a feast. This figureth the joys of Eternal Life, and that full and sweet Communion we shall have with Christ in Heaven.  
Doct. Those only who are ready and prepared for Christ, shall enter into eternal joys, when others are excluded.  
Luk. 12.37. Blessed are those Servants, whom when the Lord cometh, he shall find watching. So Mat. 24.44. Therefore be ye also ready.  
1. I shall inquire, What it is to be ready?  
2. Show you, why they only shall have eternal and immediate Communion with Christ.  
1. What it is to be ready. There is a Twofold Readiness.  

(1.) An Habitual and Constant Readiness.  
(2.) An Actual Readiness; when you specially compose yourselves to meet with Christ.   
(1.) Of the Habitual and Constant Readiness, that concerneth the state of the Person, the frame of the Heart, and the course of our Conversations; as represented by Oil in the Vessel, and the Lamps kept burning.  
[1.] The State of the Person. He must be one reconciled, and one at peace with God. There are two Expressions in Scripture that speak of the state that we must be found in when Christ cometh; 2 Pet. 3.14. That we may be found of him in peace: The other is, 2 Cor. 5.3. That we may not be found naked. And both do principally relate to Justification. Our Peace depends upon our Reconciliation with God, Rom. 5.1. And till your Pardon be sued out in an humble and brokenhearted manner, how will you be able to stand before the Lord? till you be rectus in Curia, and have a discharge of Sin and the Curse, and be not found in a natural and unconverted Estate? The other Expression is, That we may not be found naked: 'Tis sad to appear before God with no other covering but our own Skins; No; there is no getting the Blessing but in the Garment of our Elder Brother. Therefore we are so often bidden to put on the Lord Jesus, Rom. 13.14. and Gal. 3.27. and that you buy of Him white Raiment to cover your nakedness, Rev. 3.17, 18. These places are principally to be interpreted of Justification, though it will not exclude Sanctification: For that is a Garment of Salvation to cover our loathsome nakedness from the sight of the Lord.  
[2.] As to the frame of the Heart; that it be renewed, and Sanctified. Habitual Grace is Oil in the Vessel, that there may be a Spring or Fountain of Grace in the Heart, Joh. 7.38. but that I spoke of before. The Graces of the Spirit are the Bride's Jewels, and Ornaments are the things which the Bridegroom delights in, Isa. 61.10. I will greatly rejoice in the Lord, my Soul shall be joyful in my God. For he hath clothed me with the Garments of Salvation, he hath covered me with the Robes of his Righteousness,: As a Bridegroom decketh himself with Garments, and as a Bride adorneth herself with Jewels, etc. The more these things are in us, and abound in us, the more lovely in Christ's eyes.  
[3.] Something as to the course of our Conversation. 'Tis not enough to have Oil in the Vessel, but the Lamp must be kept burning, our Graces in actual and continual exercise; and we must always make it our study to please the Lord. This is part of our Preparation: For men are judged according to their works; therefore what manner of persons ought we to be, in all holy conversation and Godliness? 2 Pet. 3.10. The life of Grace is seen in the fruits of it; for that end was it given us; not to lie idle in the Heart, but to discover its influence and efficacy in every part of our Conversation; 2 Pet. 1.8. If these things be in you and abound, they make you that you shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ: That will make a Christian busy and active in God's Service. Well then, by this you know who are prepared and who unprepared.  
(2.) There is an Actual Preparation, which is like the trimming the Lamps, when they heard the Cry; and that noteth our actual fitting ourselves for Death and Judgement. Besides our general habitual Preparation, there needeth actual Preparation. When Pharaoh sent for Joseph, he washed himself. 'Tis no slight thing to appear before Christ. Our general work should often be reviewed, that we may get Promises ready, Evidences ready, Experiences ready; that we may have nothing to do but to wait the good hour, and give welcome to the Lord Jesus Christ, as old Simeon, Luk. 2.29. Lord, now lettest thou thy Servant depart in peace; for mine eyes have seen thy Salvation. You should be so settled in Conscience, weaned in Heart, purified in Spirit, that you do with comfort wait for the Salvation of God; and not only wait for it, but long for it, love his appearing, especially after a long Profession of the Name of Christ so it should be.  
Now this actual Preparation should be made, either,  
1. Daily, and when you are in the greatest health and strength: We should think of our great change, Job 14.14. for Death doth not always give warning; and to be provided doth no hurt. It enliveneth our General Preparation, and maketh us the more serious: 'Tis like poising our confidence, and weighing the strength and temper of it, to see if it can encounter the thoughts of Death and Judgement to come. A runaway cowardly Faith, that cannot endure the serious thoughts and supposition of these things, will do us no good: Presumption is a Coward. Besides, it riddeth off the present work with more success, when we live every day as if it were our last; and do all things as if presently to give an account to Christ of the doing of them. Once more, to familiarize the thoughts of Christ's coming to us, it allayeth so much of the dread and terror of it as belongeth to bondage, and keepeth up so much as belongs to Reverence, and serious and awful walking with God.  
2. When God summons us by his Providence to make up our Account. Luk. 16.2. Give an account of thy Stewardship, for thou mayest be no longer Steward. Many are about to go into the other World, but they do not think of making ready for it. The Wrath of God is even at the door, and they are stupid and careless: Surely such a frame of Heart should be far from the Children of God. They have a tender Conscience, and a deep sense of the World to come; therefore in probality, when they have but a short time wherein to prepare, their preparation should be the more serious. So when we are to partake of the Lords Supper, a man would go aside, and renew his Evidences for Heaven, and awaken his spiritual desire. So for hearing the Word, a man would compose his Heart to receive the Word with Meekness: And should we not set our Hearts in frame when we are to meet with Christ, not only in the Ordinances, but in Person.  
Secondly, Why those only that are Ready and Prepared, are to enter into the Nuptial Chamber.  
[1.] Those are only meet for heavenly Happiness. 'Tis most suitable to them, as having that life begun in their Hearts, which shall be perfected there, Col. 1.12. What should poor sensual sinful Creatures do with Heaven? Heaven is prepared for us, and we for Heaven, Rom. 6.23. When we are put into an Heavenly frame and temper, Heaven Gates stand open for us. 'Tis the wisdom of God to put all things in their proper place; heavy and light Bodies in their proper places: So here the Apostle saith, 2 Cor. 5.5. He that wrought us for this very thing, is God. Excellent Vessels are not thrown about the House, but put into a place suitable. The purging and purifying of our Souls, is a kind of spiritualizing of our Bodies: And so we are fitted both in Body and Soul.  
[2.] These only have a lively sense of the Coming of the Lord. Temporaries are a sort of Hypocrites; their work is real, though but a common work; not because they purposely and intendedly dissemble, but because they have not answerable impressions to the things which they profess to believe; and their Affections and Preparations are not answerable to what they know; and so 'tis a kind of mocking of God. They profess and believe God Omniscient, yet fear not to sin in his presence; to believe Eternity, yet Temporal things have the greatest power and influence upon them: They look for the coming of Christ in great Majesty and Glory, but do not make suitable Provision. If we had high thoughts of Christ, and a great respect to him, we would prepare accordingly: But surely we have lessening thoughts of Christ, and his glorious Coming, if we do not make ready for him, how high soever our notions be about it.  
USE, Are we ready? I must direct the edge of this Use to four sorts of People.  
1. Some care not whether they be ready or no: They do but dally with Eternity and things of Religion: Their Hearts are not moved with joy, or grief, or hope, or fear at the Remembrance of this day. Surely they have no Faith, at least not a lively, but dead Faith; and therefore are so dead-hearted; and besides they care for none of these things, they mind Earthly things. If they can live comfortably here, be well at ease here, they never take care to live eternally. Now to these I shall only say, Live in no state or frame of Heart, but what you would die in. Alas, in your serious moods you cannot but say, I would not die for all the World: But what if God should arrest thee before thou thinkest of it? What would become of thee? On the other side consider, when our work is done, and our Ornaments put on, than it will be pleasant to us to think of the coming of Christ. Now Lord lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation, Luk. 2.29.  
2. Some think themselves ready when they are not. Rev. 3.17. Thou thoughtest thou wast rich, and increased with goods; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. I trust in God's mercy, and hope I shall go to Christ: 'Tis easy to say this, but do you know what 'tis to meet with Christ, what honour he expecteth from you at the last day, and how little a naked trust, and a dead and empty Faith will do to your acceptance with him? I confess we have all from Christ, and all the honour we can do him results from his own Grace: But yet 'tis said, Rev. 19.5. The Bride hath made herself ready. There is work required of us, and such as may be answerable to the dignity of so great a Lord and Husband.  
3. Others think an habitual Readiness will serve the turn. They mind present duties, but do not enliven them by the remembrance of the coming of the Lord; or they have not done their main work, and therefore take more liberty about the World than others, and a greater liberty in the delights of sense; and therefore we have that caution, Luk. 21.24. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life; and so that day come upon you unawares. That will make you whither, and contract deadness and drowsiness hinder your comfort and peace, and that cheerful testimony you may give for God to others; as Peter's question, Lord, speakest thou to us, or to all? Luk. 12.41.  
4. Many are ready, but think themselves unready: It concerneth them to study Gospel Grounds of Comfort and Peace; if they can endure the Touchstone, though not the Balance. Where there is a sincere bent of heart to please him, there is a Law of Liberty, Jam. 2.12. a Law of Liberty, not for the carnal, but the sincere; not a Law of Trial, but of Gospel liberty.  
We now come to the Third thing in the Text: And the Door was shut. The shutting the door noteth the Impossibility of getting our Condition altered, when the day of Grace and Trial is once over. There is a twofold Door.  
1. Janua Misericordiae ad Ignoscendum, the door of Christ's Pity and Mercy to returning sinners, Mat. 7.7. Ask, and it shall be given you, seek and ye shall find, knock and it shall be opened unto you. And Joh. 6.37. Him that cometh unto me I will in no wise cast off. But then this Door is shut.  
2. Janua Gratiae ad Convertendum; there is the Door of Repentance and Conversion; but there is no Repentance when we are in termino. They may have a sense of their misery, but their habitual hatred to God remaineth; they that have wittingly and wilfully rejected his Counsel, remain so still. The fire of Hell doth not soften but harden them; their Self-love may make them sensible of their pain.  
Reasons.  
First, His Love to his People: Though Christ waiteth long for the Preparation of the Wicked, yet he will not always delay the desire of the Godly.  
Secondly, His Justice. 'Tis fit that they that live so long in their Unbelief, and disobedience of the Counsels and Precepts of the Gospel, should at length find this dispensation continued, who grow unteachable and hardened in their negligences, Psal. 95.7, 8. To day if you will hear his voice, harden not your hearts.  
USE, Is to press us to begin with God betimes. You that are young, take warning this day; do not think there is time enough hereafter. You that are old, do not think it is too late; nor be ashamed to begin now. (1.) The present time is the only opportunity of Salvation, or embracing the offer of God's Grace, Heb. 3.7. Psal. 95.7. Oh do not reject his Counsel. (2.) Love is impatient of delay; if we could Hope to prevail with you that way. (3.) When the Angels sinned, the Lord immediately shut the door against them; to us he hath given leave, Acts 11.13, 14. and space to Repent, Rev. 2.21. Let us not receive the Grace of God in vain, 2 Cor. 6.1.   

SERMON IX.  MATTH. XXV. v. 11, 12. 
Afterwards came also the other Virgins, saying, Lord, Lord, open to us.  
But he answered, and said, Verily I say unto you, I know you not.  
IN these Words we have two Branches.  

(1.) The Supplication of the Foolish Virgins, vers. 11.  
(2.) The Answer of the Bridegroom, vers. 12.   
In the First consider, the time when it was: These Foolish Virgins came [afterwards,] when the Door was shut.  
Secondly, The Blandishment and Compellation here used, Lord, Lord.  
First, For the Time when it was. These Virgins came [afterwards,] when it was too late: They should have knocked, and cried for mercy before the door was shut: Isa. 55.6. Seek the Lord while he may be found, call upon him while he is near. Otherwise our Cries are but howl; the fruit of our discontent, rather than our own choice. Heb. 11.5. 'Tis said of Enoch, that he pleased God. If we would live with God in a blessed Estate hereafter, we must please God ere we depart hence. This is the time of Grace, or God's Patience, Luk. 2.14. Peace upon Earth, good will to men▪ and 2 Cor. 6.1, 2. This is the time of labour and service, Eccl. 9.10. Judgement findeth us as Death leaveth us, Eccl. 11.3. Then we are in termino. When this life is ended, all opportunities of doing good end with it. Corn doth not grow in the Barn, but in the Field: therefore we had need to work now, seek Grace now, be instant with God now; Joh. 9.4. I must work the work of him that sent me, while it is day; the night cometh wherein no man can work. And now, that is, not only while life lasteth, but instantly.  
Secondly, Here is the Blandishment and Compellation used, Lord, Lord! So Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven. And ver. 22. Many will say to me in that day, Lord, Lord.  
(1.) Here is a Title of honour given to Christ by Hypocrites; and 'tis ingeminated. The Title of honour given to Christ, is due to him, Joh. 13.13. Ye call me Master and Lord, and you say well, for so I am. But the Title must be verified by suitable practice. Men may delight to be flattered with the Title of Lord, Lord, by those that inwardly bear them no reverence; but Christ who knoweth the Heart, will not be pleased with those glorious Titles, when your Hearts give your Tongues the lie. Luk. 6.46. Why call you me Lord, Lord, and do not the things that I say? As they cried, Hail King of the Jews, when the Soldiers mocked him. Many often entitle Christ to their party, take upon them to be his Disciples in words; but the Kingdom of God standeth not in word, but in power. But these served their Master more with Mouth than with Heart; therefore Christ doth not accept of them, nor approve of them for his Servants. They call Christ Lord, but obey the Devil, are lead and governed by the flesh, disobedient to Christ's Counsels and Precepts. I hear Lord, Lord, but what means the bleating of the Sheep, and the lowing of the Oxen? Therefore 'tis in vain to use this honourable Title to move pity in the Judge.  
(2.) They ingemminate it, to show the Ardency of their desires, and earnestness to have Christ for their Lord. Now first or last every knee shall bow to Christ; they are forced to fly to him now in their extremity and pressures of misery. Though men will not come to Christ for Grace, yet they will come to him for Glory. Now they cannot come because busied about something else, Luk. 14.18, 19, 20. indeed will not come, Joh. 5.40. And ye will not come to me, that ye may have life: But then 'tis all Lord, Lord. Oh how fain would they own Christ, and be owned by him: But alas their Repentance cometh too late, their desires too late, their tears too late; 'tis all forced by their extremity, Job 27.9. Will God hear his cry when trouble cometh upon him? An Hypocrite would not much care if he were heard in the times of peace, and the affluence of outward enjoyments; but then when he would fain flatter God into an hearing, God rejecteth him. In extremity they prise mercy above a thousand Worlds; but all will not do, the Door is shut.  
(3.) The Matter of the Petition: Open to us. That is, the Door of the Nuptial Chamber. None but desire Happiness. This Petition as set here, noteth two things.  
1. The innate desire of Happiness that is in Man. All desire to enter, and to be saved at length, however they neglect the Means for the present, to get Oil in their Vessels, or to keep in their Lamps.  
2. How deeply leavened with self-confidence and self-conceit the Hearts of men are, so that they are not easily dispossessed of it. When the door is shut, the foolish Virgins make full account to enter. The most sottish think they shall do well enough, Deut. 29.19. I shall have peace, though I walk in the Imagination of my own heart, and add drunkenness to thirst; Especially the Temporary, who is the refined Hypocrite. Many shall say to me in that day, Lord, Lord, we have prophesied in thy name, etc. make full account to go to Heaven, that shall never come there. They trust to false Evidences, use negligent endeavours, please themselves with uncertain and deceitful hopes: But all vain and false pretences shall then be confuted, and those that have an high and false opinion of their interest in Christ, shall then be disproved by him.  
Secondly, I now come to the Bridegrooms Reply. Where note,  
1. The Vehemency and Asseveration: Verily I say unto you. To cut off all further hope, his Answer is peremptory and decisive.  
2. The Reply itself: I know you not. There is a twofold knowledge; Intuitive, and Approbative. (1.) By an Intuitive Knowledge, known unto the Lord from the beginning are all his Works, Act. 15.18. God had an Idea of all things in himself before he gave them actual Being: He knoweth all whom he conserveses by his Providence. Every wise man knoweth what he hath. Christ knew that virtue went from him in the throng. (2.) But this Knowledge is here meant of the knowledge of Approbation, as we find it often in Scripture. Now Christ's knowledge of his own people is threefold.  
First, As they fall under the purposes of his Grace. So 'tis said, 2 Tim. 2.12. The Lord knoweth them that are his. This is also in Scripture called his Foreknowledge, Rom. 8.29. Whom he did foreknow, them he did predestinate to be conformed to the Image of his Son. 1 Pet. 1.2. Elect according to the foreknowledge of God the Father. God the Father having all persons that ever should be in the World under his allseeing eye, he did out of his free love single and choose out some to be the Objects of his Grace, designing them by the Redemption of Christ, and the Sanctification of the Spirit to come unto Glory. He particularly treated with Christ about them, Joh. 17.6. put them into his hands, to be justified, sanctified, and finally saved. This is the foundation of the Lord that standeth sure.  
Secondly, As they are under the care of his Special Providence, when they are in actual being, to supply them with all things necessary and good for them: So 'tis said, Psal. 1.6. The Lord knoweth the way of the righteous, but the way of the wicked shall perish. Joh. 10.14. I am the good Shepherd, and know my Sheep, and am known of mine. Christ knoweth them man by man, person by person; and all their safety cometh from his particular care over them; Gal. 4.9. But now after that ye have known God, or rather are known of God. He assigneth the work of Conversion to Gods preventing Grace. Sinners in an unconverted Estate, are such of whom God taketh no notice and knowledge, so as to be familiar with them, and to communicate his special and saving blessings to them.  
Thirdly, 'Tis put for his Rewarding Grace; and so he is said to know, or not to know. To know his People, 1 Cor. 8.3. If any man love God, the same is known of him. Those that choose God for their portion, and cleave to him, and serve him faithfully, Christ will own them or confess them before his Father in Heaven, Luk. 12.8. but others he will not own. See Mat. 7.21. And then will I profess unto them, I never knew you: He will not own them in judgement that will not own and obey him now. So Luk. 13.25.26.27. When once the master of the house is risen up, and hath shut the door; and ye begin to stand without, and knock at the door, saying, Lord, Lord, open to us; and he shall answer and say unto you, I know you not, whence you are: Then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell ye, I know you not. Here is no entertainment for such as you, who have by your sloth, negligence and improvidence forfeited the advantages offered you; I never approved you for my Disciples and Servants. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. saith Chrisostome; These words are more cutting and grievous than Hell itself, I know you not. Well, these three sorts of knowing must be distinguished.  
The first is this: That Christ hath a particular and exact knowledge of all the Elect, and who they are that shall be saved; wherein he will not be disappointed, Joh. 13.18. I know whom I have chosen.  
The second is the ground of our present comfort and support: He hath a special affection to them, taketh special notice and care of them, and will bring them to know, love, and acknowledge him, as he doth also them: He beareth a suitable Impression thereto.  
The third is matter of our hope, and will be our honour at the last day, that Christ will come to us, and own us, and reward us for all that we have done or suffered for him here. When others have the entertainment of Strangers, and are rejected as no true Believers and Professors of the Gospel, then shall we be owned and admitted into Heaven by him.  
Here is a large Field of Matter. I shall single out those things that are most obvious, and worthy of our remark and Observation.  
First, That they came afterwards; I shall take occasion to show the Necessity of hastening our Preparation for the day of our Accounts.  
Secondly, From their passionate desire to have the door opened to them; here is a strong insinuation, and vehement desire, Lord, Lord! that even in Reprobates and Castaways there may be a desire of entering into the joys of everlasting Life.  
Thirdly, From Christ's Reply, I shall show you the dreadful Misery, and direful effect of being disowned by Christ at his Coming.  
For the First, Since the Foolish Virgins came too late, We should all take care to begin with God betimes; the sooner the better.  
1. Because you make a necessary work sure, and put it out of doubt and hazard. The time of life is the time of Grace, Luk. 2.14. 2 Cor. 6.2. Now the time of life is uncertain, Jam. 4.14. Whereas ye know not what shall be on the morrow. For what is your life? it is but a vapour that appeareth for a little time, and then vanisheth away. And a work of necessity should not be left on peradventures: Therefore we ought to bestir ourselves without delay or foreslowing. We know not how soon opportunity will be over. It cannot be done too soon, it may be done too late: and therefore 'tis good to be on the surest side. Ludovicus Capellus telleth us, out of Rabbi Jonah's Book of the Mystery of Repentance, that when a Disciple came to his Teacher to know what was the fittest time to repent in, he answered, One day before his death, meaning presently; for we have not assurance of another day: Prov. 27.1. Thou knowest not what to morrow may bring forth. Our greatest works and of most absolute necessity should be done first, and have the quickest dispatch, lest it be too late before we go about them. Oh woe to us if God should call us off before we have minded coming to him, and walking with him.  
2. In point of Obedience; God presseth to Now. God doth not only command us to please him, but to do it presently, Heb. 3.7, 8. Now, while it is called to day, harden not your hearts. Pompilius the Roman Ambassador, when he made delays and excuses, the Emperor drew a Circle on the ground, saying, Intra hunc, Answer me before thou stirrest from this place. God standeth upon his Authority, and will have a present answer: if he say to day, 'tis flat disobedience for you to say to morrow. Now is the time of Salvation, at this instant, 2 Cor. 6.2. You are charged in his name, as you will answer the contrary: You say, No, I will please the flesh a little longer: It may be just with God, if you refuse him, never to call you more.  
3. In point of Ingenuity: We receive a plenteous recompense for a small service. When a man thinketh what God hath provided for them that love him, and serve him, he should be ashamed that he receives so much, and does so little; and therefore he should redeem all the time that he can, that he may answer his expectations from God. Shall we adjourn and put off God to our decrepit time, when he hath provided for us eternal happiness? Can a man that hath any ingenuity in his breast, be content to dishonour God longer, grieve his Spirit longer, provided that at length he may be saved? Those that have any due sense of God's kindness, or their own duty, will think God hath too long been kept out of his right, and that all the time that remaineth is too little to express our love and thankfulness to him, 1 Pet. 4.3. Men that do delay, do in effect say, Let me despise thy Commands, and abuse thy Mercy a little longer; but then when my Lusts are satisfied, and youthful heats are spent, I will see what I can do to be saved. What baseness of Spirit is this!  
4. 'Tis our advantage to begin betimes, both here and hereafter.  
(1. Here. The sooner you begin to please God, the sooner you have an evidence of your interest in his favour, more experience of his Love, more hopes of living with him in Heaven. Oh these things are not slight things! When once you come to taste the comfort of them, you will be sorry that you had begun no sooner; as Paul complaineth that he was born out of due time, 1 Cor. 15.8. because he lost the advantage of seeing Christ in the flesh, and so of many sweet conferences, and many sweet visits of Love, and experiences of Grace, that otherwise might fail to his share, Rom. 16.7. They were in Christ before me. An early Acquaintance with Christ bringeth many benefits with it, as peace, and comfort, and joy, and hope, which others that set forth later want. The Consolations of God should not be vile and cheap with us: If you were acquainted with them, you would leave your husks for bread in your Father's house.  
(2.) The sooner you begin with God, the greater will your glory be Hereafter. For the more we improve our Talents here, the greater will our reward be in Heaven, Luk. 19.16, 17, 18, 19 And he said unto him, Well, thou good Servant; because thou hast been faithful, in a little, have thou authority over ten Cities. And the second came, and said, Lord, thy pound hath gained five pounds: And he said likewise to him, Be thou also over five Cities. And when the Mother of Zebedee's Children came to Christ, and desired that her two Sons might sit one at his right hand, and the other at his left, Mat. 20.23. Christ doth not deny the thing, that there are degrees of Glory, set forth by sitting on the right hand, and on the left; but telleth her, that it shall be given to them for whom it is prepared of his Father: As in Hell there is an hotter and cooler judgement. Certainly then they that have long pleased God, and made it the whole business of their lives, shall have larger measures of happiness.  
USE, Is to reprove those that adjourn and put off the work of Religion from time to time, till they have lost all time. 'Tis Satan's Artifice to cheat men of the present opportunity, by promises of a future Obedience. Oh consider the work is much, and life is short: If we did live as many years as days, all would be little enough; therefore let us begin betimes. There are three Arguments to press this. If this work must be once done, why not Now? your Hearts will not be better, nor the Terms less.  
1. Your Hearts are not like to be better: For the longer we continue in sin, the heart is the more hardened: as the Highway by continual treading groweth the harder, and the Anvil by continual smiting is hardened the more; so long use in sin obdureth the Heart, and long resistance grieveth the Spirit, and carnal affections grow upon us, Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his Spots? then may ye also do good that are accustomed to do evil. 'Tis hard to transplant an old Tree. The Affections are now more settled in a course of sin.  
2. The Terms of the Gospel will not be more easy, and we better able to obey them hereafter than now we are. The Laws of Christianity are always the same. The pleasures of sin must one day be renounced, or we are for ever miserable; and why not now? Sin will be as sweet hereafter as now it is; and Salvation dispensed upon the same terms. You cannot be saved hereafter with less ado, or bring down Christ or Heaven to a lower rate. If this be a reason, it will ever be as a reason against Christ and Religion, because you are loath to part with this or that pleasing lust; and so it will never be.  
3. The Suspicion that is upon a late Repentance: 'Tis seldom sound, and therefore always questionable. That is no true Repentance which ariseth merely from horror, and the sense of Hell. This sensible work that men have upon them, may be but the beginning of everlasting despair. All men seek the Lord at length, but the wise seek him in time. This was the great difference between the wise and foolish Virgins; one sought him in time, the other out of time: They would covet his favour at last. Upon a Deathbed the most profane would have God for their portion: When they can sin no more, and enjoy the World no longer, than they cry and howl for mercy and comfort, and a little well grounded hope of Heaven or eternal life: But who can tell whether this sensible work that is upon them, be not merely an act of self-love, and the fruit of those natural desires which all the Creatures have after their own happiness; or a mere retreat others have when they can hold the World no longer. We cannot say this Repentance is true, nor affirm the contrary, that 'tis false; but 'tis doubtful. There is but that one instance of the Thief on the Cross, that truly repent when he came to die. The Scriptures contain an History of four thousand years, or thereabouts; and yet all that while we have but this one instance of a true Repentance just at death; and in that Instance there is an extraordinary Conjunction of Circumstances, which cannot reasonably be expected again. Christ was now at his right hand, in the height of his love drawing sinners to God: Never such a season as then, and 'tis more than probable, he had never a call before then. Well then, let us put this necessary work of Preparation for God out of doubt betimes; yea let the Children of God, if they have not yet prevailed against such a Lust, or lived in the neglect of such a Duty, could not bring their hearts to it hitherto, make speed, left they be surprised, and this defect in their preparation make their death uncomfortable. A good Christian is always converting, yet not fully converted: The first work is often gone over, and he is still getting nearer to God by a more affectionate compliance with his whole will.  
Doct. 2. That those that are finally refused by the Lord, may yet have a desire of the joys of Heaven.  
(1.) Consider them in this World, and in the World to come. These two respects are different: For though Self-love be the common cause of their desiring Heaven both now, and then; yet there is a difference: 'Tis more commendable to desire it now, than to desire it then; though neither be an argument of any gracious Constitution of Soul. 'Tis more commendable to desire it now, when 'tis a matter of Faith to believe the World to come, than when 'tis a matter of Sense; as when all Shadows are chased away, then 'tis no hard matter to convince men of things that lie within the Veil; that is, of the truth and worth of Heavenly things: And yet if they should be convinced of this, we cannot say they are gracious, however they are better than mere Infidels; for carnal men may desire a share in the state of the Blessed, as Numb. 23.10. Oh that I might die the death of the Righteous! Balaam had his wishes. And those that did not like Christ's Doctrine, but departed from him, said, Joh. 6.34. Lord, evermore give us of this bread of life. They would fain be happy: When this happiness was represented unto them, it may and doth stir up strange motions in the Hearts of those that are unrenewed and unchanged.  
(2.) There is a difference in the End and Use of this desire of Happiness. Now and then God leaveth these Velleities and Inclinations as a Stock upon which to graft Grace; as a Spinster leaveth a lock of Wool to fasten the next thread; as Nebuchadnezzar's shape remained when he was turned a grazing among the Beasts; and as Job's Messengers, I alone am escaped to tell thee. There are these Inclinations to happiness, that are escaped out of the ruins of the Fall. God by our self-love, would draw us to love himself: Man will not be dealt with else. It leaveth men capable of Heaven the Doctrine of Life represented to them, they are without excuse, if they refuse it. This is the use of it now; but then when we are in termino, it hath another use. This love of their own happiness, and desire to be saved, serveth for this very use, to make them sensible of their loss, the grief of their Condemnation and lost estate is increased thereby. Now this is little thought of by carnal men, because they have Oblectamenta sensus, the entertainments of sense to divert their minds; but when separate and set apart from all these, then, if they have no other punishment, this is enough. Surely their understanding remaineth, having nothing to comfort them, and allay the bitter sense of their loss. But now let us see, 

1. How far carnal and unregenerate men desire Happiness.  
2. Why this is so little improved, and they make so little use of it.    
First, How far a carnal and unregenerate man may desire Happiness.  
(1.) They may desire good confuse, non indefinitè; Happiness in the General; but this desire cometh under no deliberation and choice: The happiness that is offered by Christ, or that Life and Immortality that he bringeth to light, cometh under another consideration. Good, Good, is the cry of the World: Certainly no man would be miserable, but all would be happy, and live at ease. Christians, Pagans, all good men, bad men, they that seldom agree in any thing, do all agree in this, they would have good. To ask men whether they would be happy or no, is to ask men whether they love themselves yea or no.  
(2.) They would not only have good in the General, but some eternal good: And because this is not so evident by nature, they grope and feel about for it, Act. 17.26. There is an unsatisfiedness in present things, and therefore they are scrambling, and feeling about for some better thing. As Solomon tried all experiments, so do men go about seeking for good, Eccl. 7.29. Since we lost the straight line of God's direction, we seek it sometimes in one thing, sometimes in another; and Christ saith, Mat. 13.45, 46. That the Kingdom of Heaven is like unto a Merchant man seeking goodly pearls. And when he had found one pearl of good price, he went and sold all that he had, and bought it. Man would have something contentful, that may be an everlasting ground of rejoicing to him.  
(3.) As to true happiness and eternal good, when it is discovered to us, our Inclinations to it are but weak and ineffectual: Without grace we discern it but weakly; for there is a great mist upon Eternity, and the light of Nature being dim, cannot pierce through it, 2 Pet. 1.9. As a Spire at a distance, men see it so that they cannot know whether they see it yea or no; or as the blind man when his eyes were first touched by Christ, he saw men walking like Trees. Again we consider it but weakly, the mind being diverted by other objects: As when we see a man in a crowd, we can hardly take notice of him; so men seldom retire to consider what God offereth them in Christ. When God promised Abraham the Land of Canaan, he biddeth him go and view the length and the breadth of it, Gen. 13.14, 15, 16, 17. So when he promiseth the Kingdom of Heaven, he doth in effect speak the same to us: For certain no man shall enter into that land of promise, but he that hath considered it, and well viewed it, and can lay aside his earthly distractions sometimes, to take a turn in the land of Promise: But few do this; few send their thoughts before them as Spies into that blessed Land, and therefore it worketh so little upon them. And we desire it but weakly, the Affections being prepossessed and preingaged by things that come next to hand, we conceive only a wish or a velleity for this happy Estate, not a serious volition, or a firm bent of heart; and therefore we pursue it but weakly, as Children desire a thing passionately, but are soon put out of the humour: They do not pursue it with that earnestness, exactness, and uniformity, which is requisite. The Soul of the Sluggard desireth, and hath nothing, Prov. 13.4. because his hands refuse to labour, Prov. 21.25. So that this inclination to happiness is neither serious, nor constant, nor laborious: These desires are but desires.  
(4.) If they like the End, they dislike the Means. Our Souls are more averse from the Means than from the End. All agree in opinions and wishes about a supreme and immortal Happiness; yet there is a great discord in the way that leadeth to it, not so much in opinion as practice. Men like not Gods terms: Esau would have the Blessing, yet sold the Birthright, Heb. 12.16, 17. Indeed in things natural we do not expect the End without the Means; but in things supernatural we do, and so by refusing the Means, we do separate the End, Psal. 106.24. Heaven is a good place, but 'tis an hard matter to get thither; so loath are we to be at the cost and pains: We desire happiness, not holiness. God doth promote those things we naturally desire; but still that we submit to those things we are naturally against. Whatsoever maketh for ourselves we are naturally more willing of, than what maketh for the Honour of God: Now if we will not submit to the one, we shall not have the other. We would all be pardoned, and freed from the Curse of the Law, and the Damnation of Hell; but we are unwilling to let go the profit and pleasure that we fancy in Sin.  
Secondly, Why this is no more improved, and why we make no better use of it? There are four Causes of it. (1.) Ignorance. To many the Object is not represented; as to Heathens, and to sottish Christians. (2.) Inconsideration. Spiritual Objects must not only be represented, but enforced upon the Will by the efficacy and weight of Meditation, Psal. 1.3. (3.) Unbelief. They have not a sound persuasion of these Truths, Heb. 11.13. They were persuaded of them, and embraced them: They had not a Guess, but a sound Belief. (4.) Vnsubjection of will, Rom. 8.7. Because the carnal mind is enmity against God: For it is not subject to the law of God, neither indeed can be. 'Tis easier to cure their Errors, than to mortify their Affections.  
USE, Oh do not rest in desiring to be happy; there is no great matter in that; the Damned would have the Door opened to them: But desire Grace, Psal. 119.5. Rom. 7.23. desire it prevalently, so as not to be put out of the humour; as Children would fain have something when they are in pain, but are pleased with Rattles or any Toy. If your vain Delights abate not, this desire will do you no good. Desire it so as to labour for it, yea, so as to make it your main business, Psal. 27.4. yea, to part with all for it, Mat. 13.46. This is the way to be happy indeed.  
Doct. 3. That 'tis a dreadful misery to be disowned by Christ at his Coming. I know you not.  
1. Consider who may be disowned. Many that profess respect to Christ, and may be well esteemed of in the Visible Church; many that cry Lord, Lord; many that have eat and drunk in his presence. There is a great deal of difference between the Esteem of God, and the Judgement of the World. Many whom we take to be forward Professors, yea, many that have great gifts and employments in the Ministry, and with great success, Mat. 7.22. If only Pagans, or only profane Persons were damned, or the opposite party to Christ, it were another matter; there were not such cause of fear: But those of Christ's Faction, many that profess to know him, but were never subdued by the power of his Grace, Joh. 11.2, 3, 4. Christ doth not know, because he doth not love them.  
2. The misery of being disowned. (1.) This disowning is the Act and Sentence of a Judge. If it were the frown of a bare Friend in our misery, it even cuts the Heart in sunder; but when a neglected Saviour shall become an angry Judge, when his favour hath been slighted long, than he will stir up all his wrath: When 'tis kindled but a little, blessed are all they that put their trust in him, Psal. 2.12. (2.) 'Tis the disappointment of an Hope. They supposed he meant to own them, and therefore put in their Plea. There is an hope that will leave ashamed, Rom. 5.5. (3.) 'Tis the Cause of all other Misery: Poena damni maketh way for poena sensus. Here we care not for him, so long as we can be well without him. It may be now you esteem it nothing to have a frown from Christ in the day of his patience; but then, Depart ye cursed.  
USE, Oh let this make your more serious for the time to come. Do not grieve the Spirit any longer, Eph. 4.30. Do you receive and own Christ when others refuse him, and you will be owned by Christ, Luk. 12.8, 9 And I say unto you, whosoever shall confess me before men, him shall the Son of man also confess before the Angels of God. But he that denyeth me before men, shall be denied before the Angels of God.   

SERMON X.  MATTH. XXV. v. 13. 
Watch therefore; for ye know neither the day nor the hour wherein the Son of Man cometh.  
HEre is the Conclusion of the whole Parable, as the illative Particle [Therefore] showeth. Every passage in it will infer this Conclusion.  
First, The Suddenness and unexpectedness of his Coming. Watch therefore.  
Secondly, Only those that are ready shall enter into the Marriage-Chamber. Watch therefore, that ye may be always ready.  
Thirdly, The Shutting the Door, and Exclusion of the Unprepared. Watch therefore..  
Fourthly, The Door is shut, as never to be opened again. When they beg Entrance they are refused and disowned by Christ, as having not his mark upon them. Watch therefore; for ye know not the day, neither the hour, etc.  
In the Words we have, (1.) A Duty. (2.) The Reason of it. The one will explain the other.  
(1.) For the Duty: What is meant by Watching? Because we are pressed to it upon the account of the uncertain time of Christ's Coming, here it meaneth, a care to get and keep ourselves always ready, and in a posture to receive him for our Lord, as himself explaineth it, Mat. 24.42. Watch therefore; for ye know not what hour your Lord doth come.  
(2.) The Reason. For ye know neither the day nor the hour wherein the Son of Man cometh. Mat. 24.42. For in such an hour you think not of, the Son of Man cometh.  
Doct. The great Duty that lieth upon them that believe, and look for Christ's coming, is Watching.  
My business will be to show you what Watching is in the general notion of it. As 'tis taken Spiritually and Metaphorically, it implieth a diligent care and heed to the great affairs of our Souls: For 'tis a mixed thing, made up of Prudence and Diligence. It implieth a prudent foresight of the Souls danger, with a diligent care to avoid it. It is pressed in Scripture to a double end; Partly, that we may maintain the present state, and partly that we may prepare for the future: The one quickeneth the other. And though the latter be of chief consideration in this place, yet it will not be amiss to consider both: For there is no hope to stand before Christ at his Coming, unless we be careful to get and keep Grace for the present. And on the other side, the Argument to quicken us to present care and diligence, is the blessedness we shall have at Christ's Coming, and the danger of being disallowed at last.  
1. Watching with respect to our present Preservation is pressed, Mat. 26.41. Watch and pray, that ye enter not into temptation. And 1 Cor. 16.13. Watch ye, stand fast in the faith.  
2 Watching with respect to future Acceptation. That is pressed in other places, Mat. 24.42. Watch ye, for ye know not in what hour the Lord cometh. The particular time of Christ's coming is kept secret, that we may be moved at all times to prepare for it. The Lord foresaw that we would be prone to negligence and carnal security, and that the knowledge of the express time of his coming would be hurtful to us; therefore 'tis inter Arcana Imperii, among the Secrets kept in the Father's bosom, that we might be always ready: So Luk. 21.36. Watch ye therefore, and pray always, that ye may be accounted worthy to stand before the Son of Man: The meaning is, that we may escape the Judgements then to be poured out upon the wicked and the careless; that we may not causa cadere, that we may have a Sentence of Approbation passed in our favour. These are the two sorts of Watching pressed upon us in Scripture, the one to avoid the Snares of the Devil; the other that we may be ready for the coming of the Lord.  
First, Watching with respect to our present State and Safety. This again is twofold: A watching to avoid evil, and a watching for the careful performance of that which is good: The Scripture speaketh of both, and both are enforced by their own proper Reasons.  
(1.) For the avoiding of Evil: There is in us all a sinful proneness to evil, which we must seek to cure and prevent. Prov. 4.23. Keep thy Heart with all diligence, for out of it are the issues of life. The Heart is terminus actionum ad intra, & fons actionum ad extra; 'tis the Heart that God aimeth at in all that he doth upon us, and 'tis the Heart that is the Ground of all our Actions. The Fountain must be kept pure from pollutions, that the streams may be the more limpid and clear. Every man hath a little Garrison to keep, and he himself is the Watchman of it; his Conscience is to sit Porter at the Door, and to examine whatever cometh out and entereth in, as a Watchman doth at the Gates of a City: All the thoughts, affections, words, actions, are to be examined, what they are, whither they go, whence they come, whither they tend, lest a Temptation be let in, or a Corruption be let out; otherwise the Heart cannot be kept pure and loyal to God. Solomon telleth us, Prov. 25.28. He that hath no Rule over his own Spirit, is like a City that is without walls. A Town without walls lieth open to every comer: Sin and danger, and all kind of evil motions go to and fro, without any kind of check and control: Things will past out which should be suppressed and kept in; and Temptations will enter which should be kept out. Now this Caution is no more than needeth, if we consider the Enemies of our Salvation, the Devil, the World, and the Flesh.  
First, The Malice of Satan. Our Adversary is very watchful, and getteth advantage by nothing so much, as our security. Vigilat hostis, & dormis? 'Twas an old word; The Devil is neither dead nor asleep, and shall not we stand upon our guard? 1 Pet. 5.8. Be sober and watchful, for your adversary the Devil goeth about like a roaring Lion, seeking whom he may devour. Satan is a restless Adversary, full of Malice and Craft, his end is to destroy and devour Souls, and his diligence is answerable to his malice. Night and day we are in danger every one of us. There were but two adam's, and they were both tempted, though the one was made after God's Image, and the other had the fullness of the Godhead dwelling in him bodily. Adam in Innocency, and Christ in humane nature were tempted, and can we hope to escape? Neglect your Watch, and you become a ready prey to the Devil: When the Servants slept, the Enemy sowed Tares, Math. 13.25. He observeth all our drowsy fits, and is waiting for some Advantage, or at least some Occasion. Sometimes we give him an Advantage by our folly and indiscretion: 2 Cor. 2.11.— lest Satan should get an advantage against us: Or if not, he taketh Occasion, as he tempted Christ when he was an hungry, Matth. 4.2. and 2 Cor. 7.5.— that Satan tempt you not. He can interpret the silent language of a blush, a smile, a frown, a look, the glance of a lustful eye, the most secret discovery of wrath, and discontent, and suiteth his Temptations to all the postures of spirit we are in.  
Secondly, There is besides this, Hostis domesticus, the bosom Enemy, the Flesh, or the inbred Corruption of our Nature, that is ready to betray us to the basest Temptations, and to open the Gates to the Enemy without. Man needeth no Devil to tempt him, we have enough in our own bosoms to prompt and urge us to sin. Jam. 1.5. The Spirit in us lusteth to envy. Gen. 6.5. The thoughts and imaginations of our hearts are evil continually: 'Tis easy to set Tinder, Gunpowder, or Flax on fire, and therefore they had need to be kept asunder: We cannot be too careful, the best of us have a good self and a bad self; the one must watch over the other, or all will come to ruin, and Grace will be ready to die. Rev. 2.2. Be watchful and strengthen the things that remain, that are ready to die. From whence cometh the vanity of our Minds, our proneness to break the bounds of due liberty in all our Comforts; our readiness to err in Speech, our frequent Miscarriages in Conversation, our frequent unfitness for holy Duties, our unfruitfulness in our Conversing with others, our unsettledness in our Consciences, our immoderate cares and fears; whence I say, cometh all this, but from our want of Watching against this inward Enemy our Flesh? Especially when temptations are near, importunate and constant. We proceed every step to Heaven by Conflict, and Contest, because Sin is always at hand, ready to assault us, and taint us: So that a serious Christian cannot but take himself to be still in danger.  
Thirdly, The World:" We walk in the midst of Snares and Temptations, saith Austin; and Bernard saith," That our Life is a continual Temptation. We are in the midst of tempting Objects, that are comfortable to our Senses, necessary to our Uses, and present to our Embraces; that we can hardly distinguish between what Necessity craveth, and Lust desireth; and so we are strangely gained upon. 1 Joh. 2.16. For all that is in the World, is the lust of the Flesh, the lust of the Eye, and pride of Life. He doth not say, Whatsoever is in our corrupt Hearts, but he describeth the Objects by the Lusts, because they are readily excited by them: All that is in the World; there are Baits for every Temper; Honour for the ambitious, Wealth for the covetous, Pleasure for the sensual: Now every distemper loveth the Diet that feedeth it; Lust in the Soul, or unmortified corruption maketh our abode in the World dangerous. 2 Pet. 1.4. That having escaped the corruption that is in the world through lust. Here, one plungeth himself over head and ears in the World, another is intemperate in the delights of the Flesh, and the Entertainments of Sense; another is aspiring after Honour, great Places, and Pomp of living, or Esteem in the World; or at least we give ourselves too great a liberty and freedom in these things: Therefore you see what need there is of watching, when alluring Objects lay such close siege to the Appetite and Senses.  
(2.) There is a Watching unto Good, or for the Performance of our Duties; that we go about them in an holy, serious, conscionable Manner, observing the best Opportunities, and taking heed there be no secret Leaven of Hypocrisy in them. Of all holy Duties the Scripture applieth it to Prayer, which of all other holy Services is the commonest, and the chiefest; and Watching therein is a great help, though by Analogy it holdeth good in other duties, as we shall see in a few places. Col. 4.2. Continue in Prayer, and watch in the same, with thanksgiving: So 1 Pet. 4.7. Be sober, and watch unto Prayer. So Eph. 6.18.— watching therein with all perseverance. Satan is a great Enemy to this duty, and our Hearts are averse, and hardly brought and kept to it: Unless it be well performed, our Communion with God is interrupted, and at a stand. Out of all these places we may well collect, That there is, First, A watching unto Prayer, or before Prayer: Secondly, A watching in Prayer, or in the Duty: Thirdly, A watching after Prayer, or when the Duty is over.  
1. The Watching unto Prayer, or before the Duty, is mainly to keep up a Praying frame, that we may be ready upon all occasions to call upon God. The praying frame lieth partly in Brokenness of heart, or a due sense of our Necessities; and partly in an earnest Bend of heart towards God, and holy and heavenly things; and partly in an holy Liberty, and Childlike confidence: If either of these be lost, how slack and backward shall we be in God's Worship, or slight in the performance of it, whether in Closet, or Family, or public Assemblies, and slubber it over in any fashion! But when this frame of spirit is kept up, the Soul is mightily actuated and enlarged in the Duty. As when there is brokenness of heart, or a due sense of our Necessities, which is the occasion of Prayer; or an earnest desire of Grace, which is the Soul of Prayer; or our Liberty and Confidence is not broken, which is the great Encouragement of Prayer; then we are like light and airy Bodies, whose natural motion is upwards; so are we carried out towards God, and Prayer is our Element, in which we live and breathe. Indeed the whole spiritual Life is but a watching unto Prayer, that we may have always a readiness for Communion with God, 1 Pet. 3.7.  
2. There is a Watching in Prayer, that the Duty be performed with that seriousness, attention and affection that the Nature of it doth require. This Watching is necessary, because of the slipperiness of our Hearts, which easily go off from the work in hand: We often mingle Sulphur with our Incense, interline our Prayers with carnal distractions, suffer our Hearts to be stolen away from under Christ's own arm; therefore we had need to watch, Eccl. 5.1, 2,  
3. There is a Watching after Prayer: Partly, that we may observe Gods dealing with us; whether our Souls have been streightened, or whether he hath given liberty; hidden his face, or showed himself gracious. Here we may gather some matter of Comfort to ourselves, and Thanksgiving to God, Col. 6.2. We must not throw away our Prayers, as Children shoot away their Arrows, and never look after them, Hab. 2.1. I will pray and look up, to spy the Blessing a coming. We should have many an Argument against Atheism, great helps to Faith, and encouragements to love God, and many a sure ground of comfort in ourselves, if we did look after the answer of our Prayers. And partly, that we lose not that affection which we have professed and expressed before God. We seemed to express a great desire of glorifying his Name, and doing his Will, and being sanctified, pardoned, and strengthened against Temptations. Now 'tis but the personating and acting a part before God, if we be not such in some measure, as we professed ourselves to be in Prayer; if we be not careful to glorify his Name, zealous to promote his Kingdom, ready to do his Will, earnest for pardoning Grace, watchful against Temptations. A Christians life is a Comment upon his Prayers; and his Prayers do interpret his life; We understand the one by the other. Our endeavours, and diligent use of means do show what we really desire: For, what we pray to God for, we bind ourselves to seek after.  
Secondly, There is a Watching with respect to our future Estate, that we may be ready to meet Christ at his Coming. Now this consisteth,  
(1.) In a deep and lively sense of Christ's Appearing, and the whole state of the World to come. We look for nothing but what we believe. Faith is a realizing sight of things not yet in being; and maketh them in some measure to work as if they were at hand, and ready to be enjoyed. Now the more lively sense we have of the concernments of the other World, the more diligent and serious shall we be in our preparation; when we have a deep sense of these things, as if presently to be Arraigned; and walk as before the Judge to whom we are to give an account of all our actions. Most men live as if there were no day of reckoning, no God to see and punish, no Books to be opened; the careless spending their time showeth they have no deep sense of these things, no sound belief of them: But Faith looketh upon these things as great, sure, and near; and so keepeth the Soul awake, and alive. It greateneth our Apprehensions of these things: For 'tis no slight matter for the Creature to meet with his Creator, the Sinner with his Judge, from whom he must now receive his final doom. Faith doth speak aloud to a sluggish Soul, Thou must be judged, Rom. 14.12, So then every one of us must give an account of himself to God. And as 'tis sure, so 'tis near, The Judge is at the door, Phil. 4.5. You must hear of what you now speak and do, another day, Mat. 12.36. For, every idle word that a man shall speak, he shall give an account of at the day of Judgement. It suppresseth sin, and quickeneth and awakeneth to Duty, 2 Pet. 3.11, 12. Without Faith we have no sensible, awakening, practical knowledge of these things. The sight of Faith differeth from the sight of Sense. Sense can discern little more than we see, taste, smell, hear, and feel. We are affected with these things; so are the Beasts, who only see things before their eyes by the eye of sense. We see nothing but what Dogs may see, and Beasts may see; that 'tis comfortable to eat well, and drink well, and sleep well, and be well clothed, and walk up and down at pleasure, and pursue the advantages of the Animal life. There is a mist upon Eternity: How acute soever men be in worldly things, they are blind here, 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off. Sharp-sighted in things that concern the back and belly, and this present World; but know nothing of the hazard of perishing for ever, or the worth of Salvation, their need of Christ, and making serious preparation for their great account. Faith is a Perspective, by which we look into the other World. None have such a sharp sight as Believers have; for they can see beyond the limits of time, the corruption and changes of all things that are in the World, even to that blessedness which God hath reserved for them that love him. And the light of Faith differeth from Reason: That can only see things by guess, or see things in their Causes, and that as probable; but Faith can look through the mists and Clouds of intervening Ages; Heb. 11.13. Having seen them afar off, embraced them; and with certainty, and such a sure persuasion, as if the things we are persuaded of were in hand, and actually enjoyed. Reason corrects Sense. A Star to the eye of Sense looks to be no bigger than a Spangle, but Reason showeth it must be of a vast bigness, because of its distance from us. But Faith is an higher light; and compare it with the light of Prophecy, Rev. 20.12. they agree in the common Object, divine Revelation: They agree in their common Nature, that they are both for things future, and things future to us; but they differ, that Faith depends upon the common Revelation which God hath made to all the ●aints; whereas Prophecy hath more of Ecstasy and Rapture in it; and the light is like the lumen Gloriae, the beatifical Vision in some measure and degree. We do not see him face to face, but are desirous of this blessed Estate, and persuaded of it, and are affected with it as if we saw it. The sight of Faith is not a full enjoyment, but as sure; and so proportionably affects the Heart. Nay this lumen Fide● is somewhat like the sight God hath of things: God seeth all things in his own design; and Faith seeth them so far as they are manifested in the Promises of the Gospel. There is no hope to get rid of our dead-heartedness and security, till we have this reallizing light of Faith.  
(2.) This Watching consisteth in Preparation. If we expect a thing to come, and do not prepare accordingly, we do not watch for it, but neglect it. Now this Preparation must be speedy, thorough, and constant.  
1. Watching implieth a speedy Preparation. That we may be in a fit capacity to receive Christ at his Coming, we must take the next advantage, lest we be surprised and called home before we are ready. This is not a work to be put off to Age or Sickness: Why should we provide a burden for that time when we are weakest, and least able to bear it? And therefore now we should begin it. Every day brings burden enough for itself. He is an unthrifty Tenant that suffers the Rent of one year to run into another: How shall that Crop discharge two years' Rent, that cannot pay one? If it be tedious now to turn to God, it will be more tedious when thou art hardened in sin; and thy neglects of God and Christ will provoke him to deny his Grace: And what assurance have we of another year? we have this by the favour of Providence. Our life was forfeited and lost in Law the first moment; and therefore we have but a Reprieve during pleasure. What warrant have I to expect another day, but my own hope and fancy? He that is Security for himself to himself, is no whit the better secured; he doth but take the word of a Spendthrift. If we had a Lease of our Lives, yet what hope of Grace? when we have resisted the Spirit of God all our lives, what hope that he should assist us at death? we do but provide matter of Despair to ourselves: Every day will prove worse and worse. A Traveller may easily pass over the Head of a Brook, but when he goeth down, thinking to find it narrower, 'tis so broad that he cannot pass at all. Every delay brings on a new degree of hardness of Heart on our part, and a new desertion on God's part: Now how wilt thou untwist the former Web which thou hast been so long a weaving? That Soul must needs be in perplexity at the hour of Death, that seeth the day spent, and the business appointed to him not yet begun, and a Disease disabling him for any serious reflections. As if a Traveller seeth the Sun setting when he is entering upon his Journey, the Evening of the day, and the Morning of the task do not well agree together. All the time that remaineth is too short to lament the lost time already past: Therefore if Watching inferreth Preparation, it inferreth speedy Preparation; and a man is not in a good condition to live, that is not fit to die.  
2. It must be a serious and thorough Preparation, such as will serve the turn, and be accepted by Christ at his Coming. The whole design of this Parable is to caution us against the shallowness and slightness of the work of Grace upon our Hearts. Heathens have a Conscience, (as Felix trembled) much more Christians. Men may see and have a taste of sins bitterness, and have a longing mind after Christ, but the life of Grace is not begun in them; they do not awake to righteousness, 1 Cor. 15.34. We should often think what is required in order to that day, and what the Scripture maketh our readiness to consist in. Repentance and actual conversion to God, this is pressed upon us, Act. 3.19. Repent, that your sins may be blotted out, when the times of refreshment shall come from the presence of the Lord. Repentance is the Souls Return to God in Love: And, Act. 17.30, 31. Now he commandeth all men to repent, because he hath appointed a day in which he will judge the World in righteousness. That day is kept off that we might have time to repent, 2 Pet. 3.9. So Faith in Christ, that will unite us to him, or an hearty taking him for our Lord and Saviour, Rom. 8.1. There is no condemnation to them that are in Christ. Phil. 3.9.— found in him. 1 John 2.28. And now little Children, abide in him; that when he shall appear, you may have confidence, and not be ashamed before him at his coming. We must be in Christ, and abide in Christ. To abide in Christ, is to persevere in our adhering to him as our Lord and Saviour, in the profession of his Name, observation of his Precepts, recumbency on his Merits, imitation of his Graces, Communion with his Person. Certainly he will not cast off those who are Members of his Mystical Body, and abide in him by Faith; nor condemn those whom he hath redeemed, and washed in his Blood, and sanctified by his Spirit. This is our Preparation; yea, the Scripture doth not only look to our Hearts, but to our Lives, Jam. 2.1, 2.  
3. It must be a constant and daily Preparation. You must not only get ready, but keep ready. Besides Habitual Preparation, there must be Actual Preparation. We must every day be more in a readiness. The Centinel is to watch all hours; 'tis death to be taken sleeping, though he hath watched all the night before. We know neither the day nor the hour; 'Tis in the Text, implying, there must be no intermission of our care. What if my Master should come and find me idle, said Calvin to his Friends, that demanded of him why he wasted his body in such constant labours. Few are like-minded, that put this question to their Souls, Am I as I would meet with Christ? We should always stand with our Lamps burning, and our Loins girt, Luk. 12.35. A Christian should be always as a Ship that hath taken in its Lading, and is prepared and furnished with all manner of Tackling, ready to set Sail, only expecting the good wind to carry him out of the Haven. So should we be ready to set Sail for Eternity, stand at Heaven Gates, be in a perpetual exercise of Faith and Love, and be fittingly prepared to meet our Saviour. O what a happiness is it to live so, that we care not when death cometh upon us; and so live every day, as if we were presently to be summoned before the Tribunal of Christ. The World thinketh this a foolish strictness, because many days go over our heads, and it proveth not so: But let them mock on; when they come to Hell they will find this to be the greatest wisdom. A Christian will count every day his last: Not only his own necessity, but his love, and earnest desire of Christ's Coming, maketh him look out.  
(3.) The last thing in this Watching is, Earnest expectation of Christ's last Appearance, and the Grace he will bring along with him; 1 Pet. 1.15. Gird up the loins of your minds, and be sober, and hope to the end, for the Grace that is to be brought unto you at the revelation of Jesus Christ. Our Hearts and Minds should be more taken up with the thoughts of his Coming, and the Privileges we shall have by him: 'Tis expressed by looking, longing, waiting; and Christians are often described by these acts, Tit. 3.13. Looking for the blessed hope. Phil. 3.20, 21. From whence we look for a Saviour, Heb. 10.27. We should stir up our minds to look for his Coming; and not only stir up our hopes, but our desires, 2 Tim. 4.8. To them that love his appearing; 'tis a sign and Token that he cometh with a Blessing to us: To them he cometh with a Crown of Righteousness. So for waiting, 1 Cor. 1.7. Ye come behind in no gift, waiting for the coming of our Lord Jesus Christ. We were converted for this end, to wait for his coming from Heaven, 1 Thes. 1.10.  
Now I come to show you the Reasons why this Watching is required of us, or to move us to it.  
First, Consider who it is that biddeth you watch. Christ himself, whom you call Lord and Master, who knows the worth and danger of Souls, and hath a tender esteem and value for them. If we did impose so strict a Duty upon you, you might take or leave it as it shall be for your conveniency. In the first of Proverbs, Solomon bringeth in Wisdom lifting up her voice, and crying, Prov. 1.20. What to do? to accept of the Grace offered. The most then will miss the season; they shall never receive advantage by the cry if they neglect it, vers. 26. and vers. 28. They shall call upon me, but I will not answer. Many Clauses in these Verses do fitly agree with the passages of the Parable: It agreeth with the foolish Virgins, who lost their opportunity of getting Oil; and with the wise, who in a time of plenty provided against a Famine; as Joseph advised the Egyptians: A greater than Joseph is here. Now in the times of Grace watch.  
Secondly, Consider whom it is he inviteth. Do not put it off to others, Mar. 13.37. What I say unto you, I say unto all, watch. Some Persons are especially deputed to watch over others, as Magistrates, Rom. 13.6. Ministers, Heb. 13.12. But every man is made a Guardian over his own Soul; rich and poor, they are both to watch: The meanest people are then taken notice of, and that exactly, Mat. 24.40, 41. Two Women grinding at the mill; one shall be taken, and the other left: Two in the field, one taken, and the other left. Those of the meanest degree. All that live in all Ages, in all times, to them he said, Watch: Do not put it off to them that live in the Age on which the Ends of the World are come. You will be found at that day as Death leaveth you. None of all degrees of Grace are past this care: If there be any difference between Christian and Christian, one is more watchful than another; if of never so long standing and experience, yet if not watchful, soon surprised. God's best Servants have been surprised for want of watching: Noah was overtaken in Drunkenness, Let that was chaste in Sodom, committed Incest in the Mountains, where were none but his own Family. And do but compare David and Joseph; you find David tempting, Joseph tempted; David was a King, Joseph a Slave; David an Old Man of much experience, Joseph a Young Man; David a married Man, and Joseph a single Man; David was fain to plot and contrive to make way for his sin, but Joseph had the advantage of secrecy; but the one stood, and the other fell: David left his Senses at random, but Joseph kept himself in an awful watchful posture, Gen. 39.9. How shall I do this great wickedness and sin against God?  
Thirdly, Consider when, and how long we are to watch. The time is kept from our knowledge for this very end, that we may always be watching, Mat. 21.36. Watch and pray always. 2 Tim. 4.5. But watch thou in all things. There must be a constant and continual watch. When we are secure, we lose our actual fitness, and our common Enemy breaks in upon us. There is a working, warring Principle in our Hearts.  
Fourthly, There is a Blessing promised to those that watch, Rev. 16.15. Blessed is he that watcheth. And Luk. 12.37. Blessed are those Servants whom their Lord when he cometh shall find watching. What do we lose by watching, but a few trifling Pleasures, which are abundantly recompensed here and hereafter by solid rejoicing in Christ? 'Tis irksome to the flesh, but the Reward sweeteneth it.  
Fifthly, The Hazard and Danger of not watching. 'Tis notably represented in this Parable: Only the Ready enter. Take heed therefore the like do not happen to you as to the foolish Virgins: They are excluded, and that irrevocably; If they would never so fain enter, Christ will not hearken unto them, Rev. 3.3. If therefore thou shalt not watch, I will come upon thee like a Thief in the night. 1 Thes. 5.3. Woeful is their condition that are secure and unprovided.  
Sixthly, Consider what men would do to avoid temporal Inconveniency: Mat. 24.43. If the good man of the house had known when the Thief would come, he would have watched; much more should Christ's Disciples to avoid eternal destruction. 'Tis an advantage to put the case in outward things, Mal. 1.8. it showeth the disproportion of our respects to Temporals and Spirituals. If we are so careful in looking to our Bodies and Goods, we are or should be more careful in watching over our Souls, where the danger is greater. The World's diligence and double-diligence in earthly things will condemn our neglect in spiritual things.  
1. USE, I may from hence take occasion to bewail the neglect of this Duty: Oh how much is watching laid aside! thence cometh our decay of Grace. The Church of Sardis was even dead for want of it, Rev. 3.2. Thence comes our want of Comfort, and of assurance of God's love. Our peace of Conscience is gotten by diligence, and kept with watchfulness. Thence comes our loathness to die, and our coldness to everlasting Life. We do not gird up the loins of our minds, and watch: Thence come all our afflictions. God is fain to use dreadful means to awaken his Servants out of their drowsiness. We are apt to be drowsy and sleepy; God useth sharp discipline to awaken us; some smart Cross or Sickness to bring us to ourselves again. We should bewail the neglect of watching in two things.  
(1.) Our not watching for the Coming of the Lord. Some can live merrily and quietly in a careless unprepared estate; but do these men consider what it is to meet with their Redeemer, before they have gotten any benefit by his Blood? We cannot draw nigh to him with any Comfort, till we feel the Benefit of his Death, Heb. 10.22. His business is to present his People faultless to God, Judas 24. These men do not consider what 'tis to meet with the Judge, 1 Pet. 4.5. There is no Plea but Innocency and Pardon in Christ, Rom. 8.1. 1 Joh. 3.8. These do not consider how they shall look Christ in the face, when so unlike him, 1 Joh. 3.1, 2. and 1 Joh. 4.17. These do not consider what it is to meet the Bridegroom when their filthy Garments are yet on.  
(2.) Bewail the neglect of Watching against present evils, with care and Circumspection. What is the matter? is Satan less busy to tempt, or is the Heart of Man and humane Nature grown better, and Sin less dangerous? Is our weakness and inability so far strengthened and cured, that we are out of danger of falling? Were the Servants of God such weaklings, that prayed, as David, Psal. 39.1. Put a watch upon the door of my lips; and Job, that made a Covenant with his eyes? Job 31.1. But rather are not we more fool hardy, and negligent, do not mind our business, and consider not the inconveniency of not watching.  
2 USE, To press us to this Duty, there is a God that watcheth, and Enemies that watch, and Conscience watcheth, and will do its Office first or last; a Day of Judgement, when you are to answer for all that you have done; and will not you watch? When you consider how much you are in danger of Sin, and in danger by Sin, can you be negligent and secure? Oh watch your Hearts, Prov. 4.23. watch your Tongue, Psal. 39.1. watch your Senses, Job 31.1. gratify them and you wound your Hearts: Watch your ways, Prov. 4.24. But above all watch your State; let us examine well our Case, that we may be found in Christ, and have the Seal of his Spirit, Eph. 1.13. that is your warrant.  
For Means to help us in this Duty of Watchfulness:  
1. Sobriety, or Moderation in the use of all outward things: 1 Thess. 5.6. Therefore let us not sleep, as do others, but watch and be sober, 1 Pet. 1.13. Chap. 4.7.  
2. Go to God in Prayer. Watching and Prayer are often joined together. We are best kept, when recommended into God's hand. Psal. 141.3. Set a watch, O Lord, before my mouth, keep the door of my lips. I do observe there, First, That unadvised and passionate Speeches do easily drop from us in our Troubles, especially in our Persecution. Secondly, That a godly conscientious Man is very tender of these, as of all evil. He that would live in Communion with God for the present, and hope to appear with comfort before him hereafter, is sensible of the least thing that tends to God's displeasure, and God's dishonour: This is the true spirit of one that will be owned by Christ at the last day. Thirdly, There is no way to prevent being provoked to Impatience and rashness of Speech, or any evil, but by keeping a Watch, and renewing our Obligations to God. Fourthly, Whoever would keep a Watch, must call in the aid and assistance of God's Grace: Lord, set a Watch upon the door of my lips.   

SERMON XI.  MATTH. XXV. v. 14, 15. 
For the Kingdom of Heaven is as a Man travelling into a far Country, who called his own Servants, and delivered to them his Goods.  
And unto one he gave five Talents, to another two, to another one; to every one according to his several ability.  
THE particle [for] showeth that this Parable hath some connection with the former. We have but two great Affairs in the World; the one to promote God's glory, the other to save our own Souls: Or in other words, To be faithful to God and wise for ourselves. This latter was taught us in the former Parable; the wise and provident Virgins made sufficient preparation for their reception into the Nuptial Feast: The other, faithfulness to God, in employing our Gifts, Talents and Opportunities for his glory, is taught in this Parable. Therefore the drift of it is, to set us all awork in our Places and Callings for the Glory of God, that we may look Christ in the Face at his Coming. For the Kingdom of Heaven, etc.  
In which words we have,  
First, The Person trusting, A Man: Who is here represented, 

(1.) As a great Lord and Master, that hath Servants of his own, and several Gifts to bestow upon them at his pleasure. In Luke 'tis, A certain Nobleman, who went into a far Country, to receive for himself a Kingdom, Luk. 19.12. In Mark, Chap. 13.34. A great Master of an house, who entrusts his Servants with his goods till his return.  
(2.) He is here considered as travelling into a far Country. Christ's ascending into Heaven is thereby intended; for Gifts are the fruits of his Ascension.    
Secondly, The Persons entrusted; He called his own Servants, and delivered to them: Not only Ministers and Officers of the Church are meant, though they especially; but all Christians, who are Christ's Servants, employed by him in one state of life or other.  
Thirdly, The things entrusted, his Goods; they are bona, things good in their nature; and they are dona, gifts freely given, and delivered to us; and not merely given; They are Talenta, Talents, not things merely given, as we give Money to a Beggar; but as we give an Estate to a Factor. As they are bona, they must not be despised; as dona, Gifts, they call for Thankfulness; as Talents for Faithfulness. The Jewish Talon was an hundred Eighty one pound ten shillings. Now these Talents are Ordinances, Opportunities, Estates, Gifts, Graces, all that we have received from God: Either dona Administrantia, or Sanctificantia: Helps, and Means, and Opportunities to glorify him, which are the Occasions; or the Graces of the Spirit, which are the Dispositions to make us so to do.  
Fourthly, The Variety observed in the Distribution: To one five, to another two, to another one. Which difference expresseth the divers kinds of Gifts, and the measure and the degree in which they are bestowed. Though all have not equal measure, yet every one hath some Gift, and some measure, something that is peculiar to himself, whereby he may be useful.  
Fifthly, The Rule which is observed in the Distribution, to every one according to his ability. As in the Parable the wise Master knoweth every Servant, according to his prudence and skill, so in the Explication of the Parable every man is gifted and employed by Christ according to his natural Receptivity. The Eye hath its office as an Eye, and the Hand as an Hand, and the Foot as a Foot.  
I shall not pursue every minute Circumstance, but only touch upon those things which are most remarkable.  
First, Observe then,  
Doct. 1. That Christ jesus is the great Lord and Owner.  
He is so represented here with respect to Persons and Things. Persons: Those that received the Talents, are called his own Servants; and the several Gifts and good things bestowed upon them are called his Goods; and these dispensed according to his sovereign will and pleasure; to one more, to another less.  
Concerning Christ's being a Lord and Owner, let me give you these Observations.  
First, The Power of Christ as an Owner and free Lord, is to be distinguished from his power as a Governor and Ruler. As a free Lord, he hath mercy on whom he will have mercy: As a Governor and Ruler, so he judgeth the World in righteousness, or according to the Law or stated Rule which he hath given of his Will. With respect to the one, 'tis not in him that willeth, or in him that runneth, but in God that showeth mercy. But with respect to the other, so run that you may obtain. Compare Rom. 9.16. with 1 Cor. 9.24. for God that is arbitrary in his Gifts, is not arbitrary in his Judgements. His Law and the Precepts of it is the Rule of our Duty; but in the Sanction of it 'tis the Rule of God's Process. But as an Owner he discovereth his Sovereignty and Dominion; as a Ruler or Judge, his Justice or Righteousness: All acts and matters of free favour are dispensed by him as a Lord, but matters of right and wrong come before him as a Judge. The Good man of the House pleaded ill, I may do with my own as it pleaseth me, Mat. 20.15. that belongeth to a Supreme Owner. Besides, his being an Owner goeth before his being a Ruler, and is the foundation of it: For his absolute Propriety in us, giveth him a legislative power over us, to dispose of us or command us according to his own will. He may give his Creatures what Rules he pleaseth, and order them to what ends he thinketh good, and bind them to observe his Order upon what terms he will. I am the Lord, Leu. 18.1, 2, 3, 4, 5, 6. Therefore before the course of Government established between him and the World, he is first considered as an Owner.  
Secondly, This Power and Ownership accrueth to Christ by a double Title; jure Creationis, & Redemptionis.  
(1.) By right of Creation; Ezek. 18.4. Behold, all Souls are mine: He hath a right to dispose of Man, and all the rest of his Creatures, as being all of them the works of his hands. He that gave them their Being's when they were not, and still supporteth them now they are, hath an undoubted just right to order them according to his own will. We have nothing but what we had from him; and we have nothing that we ourselves can keep a moment; and we have it upon these terms, to use it for his glory.  
(2.) By right of Redemption. Rom. 14.9. For to this end Christ both died and rose again, that he might be Lord of dead and living. And 1 Cor. 6.20. Ye are bought with a price, therefore glorify God in your Bodies and Souls which are his. This giveth him a new Title to us, though the former ceased not, but will continue. Whilst Man receiveth his Being from God by Creation, and the continuance of his Being by Preservation; 'tis a power commutative, not destructive; 'tis superadded to the former, and is more comfortable and beneficial to us, as well as it bindeth us more firmly to God, wholly to be disposed, guided and ordered by him at his will.  
Thirdly, This power as Owner is entire and absolute, Rom. 11.36. For of him, and through him, and to him are all things. We receiving our whole Being from God, 'tis all at his dispose: All humane propriety is derived, limited, and respective, because we in being and operation depend upon another; and therefore Man cannot be sui juris, at his own dispose, and Lord of his own actions. He hath Principium & Finem, a Principle upon which he dependeth, and an End to which he is appointed: Now 'tis no more lawful to abstain from respecting and seeking his End, than 'tis possible not to depend upon his Principle. He hath a Superior, to whom he must give an account, seeing he wholly dependeth upon him, and is wholly subject to him. But this property is originally and primarily in God as a Fountain, not subordinate, or dependant upon any higher. If this be not so intelligible, let me speak more plainly: There is Dominium Jurisdictionis, & Dominium Proprietatis; such as a Prince hath over his Goods and Lands: His Dominion is more absolute over his Goods and Lands, than over his Subjects; that's bounded by Laws. God hath the most absolute Title over us, and all that we possess; 'tis so great that it cannot be greater.  
Fourthly, God cannot be divested of this Power and interest in us.  
(1.) 'Tis so absolutely inherent in him, that it cannot be communicated to another; that is, we cannot alienate and make void this right by our sins: Though we sold ourselves for nought, Isa. 52.3. it was to our loss, not to Gods: He hath a full right to command us to keep his Law, whether men be faulty or innocent. A drunken Servant is a Servant, though he be disabled to do his Master's work. No man's right can be vacated without his consent. Creatures are Creatures still, obnoxious to the Law of the Creator, or his punishment for the breach of it. In that interest we have in things, the default of another doth not make void our right, especially if it be Inferiors; as the Rebellion of the Subject doth not exempt him from the power of his Prince.  
(2.) Neither doth God give it away by bestowing Gifts upon the Creature: For he hath given us only Dispensationem, the employment of these things, not Dominium, the Sovereign power over them. Man hath nothing that is his own. As to Life, it is clear Man is not Dominus vitae, but Custos; which is true, not only of our Life, but of our Time, Wealth, Strength Parts, yea of all that we have: Still we are subject to an higher Lord, who hath an absolute uncontrollable right. All our owning is but a Stewardship, Luk. 16.2. We have a right to prevent the encroachment of our fellow Creatures: We have a right by way of charge and trust, as a Steward to things committed to him, or as a Workman hath a right to his Tools or Instruments to do his work, or a Factor in the Estates committed to him; but an absolute independent Right we have not: They are not ours to use as we think meet. They were Rebels that said, Our tongues are our own, Psal. 12.4. Well then, when God dispersed his Gifts, he did not dispossess himself: As the Husbandman doth not intend to throw away his seed, when he scattereth it in the Furrows, but soweth it to receive it again with increase; so God.  
(3.) I will add this, That God cannot give this absolute right to another that is not God, no more than he can cut off the Creature from depending upon himself. In our way of owning our petty Interests it may be permitted, as a Lord may make his Vassal and Slave free, or a Prince his Subjects; as Saul proclaimed, that whosoever should overcome Goliath, he would make his house free in Israel; that is, free from Taxes, Imposts, Service in War, 1 Sam. 17.25. But now no Creature can be exempted from duty to God; for dependence upon God, and subjection to him are so twisted together, that the one cannot be without the other: We wholly depend upon him for Being, and all things else, and therefore must be wholly subject to him. We still continue in our Being; now the continuance of our very Duty and Being doth still depend upon God.  
Fifthly, God's Sovereign Dominion over us, and interest in us, may be set forth by these three things, at least to our present purpose.  
1. A Right of making or framing any thing as he willeth, in any manner as it pleaseth him. As the Potter hath power over his own clay to form what vessel he pleaseth, either of honour or dishonour, Rom. 9.21. and Jer. 8.16. As clay in the hand of the Potter, so are ye in my hand, saith the Lord of Hosts. Nothing before it had a Being had a right to dispose of itself, neither did God make it what is was by necessity of nature, nor by the command, counsel, or will of any Superior, or the direction of any Coadjutor; neither is there any to whom he should render an account of his work; but merely produced all things by the act of his own Will, as an absolute Owner, and sovereign Lord of all his actions: Eph. 1.11. He worketh all things according to the counsel of his will. And Rev. 4.11. Thou hast created all things, and for thy pleasure they are and were created: Such was Gods absolute power. This should be thought of by us, because whatever was given us in Creation is not a matter of right, but the mere effect of God's good will and good pleasure. He might have made us Stocks and Stones, and not living Creatures, or among living Creatures Plants only, with a life of vegetation and growth; or if a sensitive life, in the lowest rank, Toads and Vipers, or at best, but as Horse or Mule, without understanding, and not Men. Among men all the Blessings and Privileges we were born to, might have been withheld without any injustice: The various Constitutions and Complexions of men, all their gifts and natural capacities are the fruits of his Sovereign Will.  
2. A Right of having and possessing all things so made and framed by him. Amongst men, whosoever maketh any thing by his own proper Art and labour, and of his own stuff, must needs have a full right to it, and a full power to dispose of it; yet no Workman ever made any thing without some matter; but God made all things without matter praeexisting; and therefore surely his right is greater: Wherefore God is called not only the Maker of Heaven and Earth, but the Possessor, Gen. 14.19. God is the great Proprietor, and in a sense the only Proprietor that hath dominium propriè dictum: Gold and Silver are mine, Hag. 2.8. And Host 2.9. I will return, and take away my Corn, and my Wine in the season thereof. Psal. 50.10. His are the Cattle upon a thousand Hills: yea, The whole Earth is the Lords, and the fullness thereof, Psal▪ 29.1.16. All is Gods, in whatsoever hands it be; the Lord hath need of him, is Argument enough. Now this doth mightily increase our confidence, check our usurpations, quicken us to faithfulness, that the great Owner may not be deprived of his right.  
3. He hath a Right of using and disposing all things thus in his possession, according to his own pleasure. Reason will tell us, that the use, benefit and utility of any thing belongeth to him whose it is; so God is the sole disposer of all things: As he made them for himself, so he governeth them ultimately and terminatively for himself; some things immediately, all things ultimately; By whom and for whom all things were made, Prov. 16.4. All the conditions of men, Riches, Poverty, Health, Sickness, Ease, Pain, Life, Death: Now this Right of disposing of us, is of great use to keep us in a quiet subjection to God's Laws and Providence, without murmuring or repining: We cannot say to him, What makest thou? or Why dost thou thus? Isa. 45.9. 'Tis enough God did it. But to apply the whole.  
1 USE, It serveth to check many sins. All mischief and disorder cometh from looking upon ourselves as Proprietaries and Owners, and not considering who hath the great Interest in us: Surely were these Truths well digested and thought of by us, 'twould work a great cure upon Mankind.  
(1.) That nothing we have is our own.  
(2.) That whatsoever is given us by God, is given us for his service, to be done to him.  
(3.) That to this Lord of ours we must be answerable, who will one day call us to an account. Or will you take one of them, if all be too many to be remembered by you; and that one implieth all the rest: Ye are not your own, but are bought with a price. If a man did think of this, My heart is not my own, 'tis God's, and he must have it; he would not fill it with the dross of evil thoughts: My time is not my own, my Tongue, my Wit, my Language; 'tis not my own. Would the Prodigal waste his Estate so vainly? reprove him, and he will tell you, I spend but my own. The Covetous man saith, Shall I take my bread, and my water, and my flesh, and give it to men that I know not? 1 Sam. 25.11. How easily might you persuade him to Charity, could you convince him 'tis another's Goods, and to be laid out when the Lord hath need of it. It would check our pride to consider who made us to differ, 1 Cor. 4.7. Alas Master, 'twas borrowed, as Elisha's Servant told his Master. A Groom is proud of his Master's Horse: They are proud of that which is none of theirs, that are proud of their Parts, and proud of their Estates. Yea, it would check our spirtual pride, when we have done any thing for God, or suffered any thing for God, or given any thing for God's sake, 1 Chron. 29.12, 13, 14. Of thine own have we given thee, for all is thine.  
2 USE, Is to press us to more faithfulness in God's service; to serve him more with our Parts, Time, Strength, Wit, Wealth, Power and Interest. All the good things that God hath given us, are God's still: Now you should give unto God the things that are Gods. You are Robbers if you lay not out all that you have according to his will, and for his Glory: But, First, Give yourselves to the Lord, 2 Cor. 8.5. and then other things will come in the more easily. You are his already; you cannot add to Gods Right; yet it may add to the Obligation, bind you more strongly to subjection and obedience. Oh then in the first place become his Servants and Vassals, avouch God to be your God, Deut. 26.17. Thou hast avouched this day the Lord to be thy God. Wicked men give up themselves to the Lord, but 'tis by constraint; All that the Lord hath spoken we will do: But, Oh that they had an Heart, Deut. 5.28, 29. Secondly, Having given yourselves to the Lord, give other things to him. A Christian lays himself, and all his Interests and Capacities at Jesus Christ's feet, that he may make an advantage of every thing for God: Zech. 14.20. In that day there shall be upon the b●lls of the horses, Holiness unto the Lord. Yea every Pot in Jerusalem and 〈◊〉 shall be Holiness unto the Lord. We have received nothing from ourselves, and herefore we should improve all we are and have for God. Thirdly, The 〈◊〉 of our dedication will be known by our use, if hard at work for God, and 〈◊〉 be the business of our lives: Phil. 1.21. To me to live is Chris. 'Tis not enough negatively that our Gifts be not employed against Christ, as weapons of unrighteousness, but positively for God, that he gets something by every Relation and Acquaintance; Neh. 1.11. Prosper I praey thee thy Servant this day, and give him mercy in th● sight of this man; for I was the King's Cupbearer. He improved his place for God when he was in it. God hath made many great and rich, but what doth the Lord get by them? are they more useful? Some have wit, but do not consecrate it to Jesus Christ; have power, interest, and great place, but they do not honour God thereby: Though they profess to give up themselves to God, yet in the use of themselves there appeareth no such matter: They use their Tongues as their own, Hearts as their own, Wealth, Strength, and Interests as their own. Therefore you should keep a constant reckoning how you lay out yourselves selves for God: Undertake nothing but what will bear this Inscription upon it, Holiness to the Lord. Put this Question to yourselves, Can I dedicate this to the Lord? Eccl. 2.2.— What doth it?  
Secondly, In the Parable, this man, the Owner, is represented as travelling into a far Country, and undertakes there to receive a Kingdom, and disposing of all his Interests till his return. This noteth Christ's Ascension into Heaven; and the Point will be,  
Doct. II. That Christ at his departure appointed every man his Work; and at his Ascension gave Gifts unto men, to be employed for his Glory till he come again.  
There are two Things offered in the Parable, and in the Point.  
1. His Appointing every man his Work; as the man disposed of all his matters till his return. Christ hath given order how every man according to his Ability and Calling should employ himself till he come again. We read, Act. 1.3. how Christ before his Ascension instructed his Disciples in all things pertaining to the Kingdom of Heaven; that is, in all the Duties of Rulers and Ruled, Teachers and Taught; the Ordinances, Laws, and Institutions of his Kingdom, the Duties and Privileges of the Subjects thereof; what Immunities they enjoy, what Obedience they must perform: This was his last charge before his departure; now we are to keep his Charge as we will answer it to him at his Coming: 1 Tim. 6.13, 14. I charge thee in the sight of God who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good Confession; that thou keep this Commandment without spot, unrebukeable, until the appearance of our Lord Jesus Chris. 'Twas needful that Christ should go from us for a while; for he would not govern the World by Sense, but by Faith: Now he will make trial of our faithfulness and diligence during his absence; and therefore having appointed us our work, he withdraweth: He will come again to take notice not only of the malice of his Enemies against his People and Interest, but also of the coldness and negligence of his own Servants and Domestics; 2 Thes. 1.8. He shall come in flaming fire, rendering vengeance upon them that know not God, and obey not the Gospel; nay if not flatly disobedient, yet if evil slothful Servants.  
2. His giving Gifts. Gifts were given at Christ's Ascension; when he took his Journey, than he bestowed his Goods to his Servants. As Elijah let fall his Mantle, when he was translated; so did Christ bestow his Gifts and the Graces of his Spirit. Eph. 4.8. He ascended up on high, and gave gifts to men. There is a threefold reason of this:  
First, The bestowing of the Spirit was necessary, to supply the want of his bodily presence. John 16.7. Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. While Christ was with them, the Spirit was not given; but when his bodily presence was removed, then cometh the Comforter: God will not withhold what is useful. If he take away outward Comforts, he will give us the Spirit.  
Secondly, 'Twas fit he should Enter upon his Kingdom, before his Members participate so largely of his Fullness: John 7.38. Before his Incarnation Grace was given upon trust, therefore more sparingly; afterwards coming in the flesh, the Disciples were dull in comparison of what they were when the price was paid: He was entered into possession of his Dignity, had taken actual possession of his Kingdom; then he poureth out the Gifts and Graces of the Spirit, that the Glorious Estate of his Church and Subjects, might not go before, but come after the Glorious Estate of their King and Head.  
Thirdly, To show that in his Exaltation, he is still mindful of his Servants. As soon as warm in the Mediatorial Throne, he sendeth down Gifts and Graces. Act. 2.33. Being at the right hand of the Father exalted, he hath shed forth this which ye now see and hear. Presently he beginneth to show for what reason he is gone to Heaven, powerfully to apply the work of Redemption.  
1 USE. Hath Christ appointed to men their Work? it should quicken us to keep the Charge of the Lord. Gen. 50.16. Thy Father did command before he died. If we have any respect to the memory of our Lord departed from us, any Expectation of his coming again, so let us be faithful in the work appointed us to do: He instructed his Apostles in all the Duties and Privileges of the Kingdom of God; and they have instructed us, and you must answer it to Christ at his coming, therefore be diligent in glorifying God in your places.  
2. As he gave Gifts: Look upon Christ as Exalted at the right hand of God to dispense the Gifts and Graces of the Spirit, for the bringing about the Salvation of all that come to God by him. It's said 2 Kings 2.9, 10. That if Elisha should see his Master ascending, he should have his Spirit doubled upon him: 'Tis true here, if by Faith we look to Christ ascended, his Spirit in some measure will come upon us, we have free Liberty and Access to him, to enjoy him for ever.  
3. The Master in the Parable giveth not the same Measure of Talents to each Servant: Christ giveth not a like measure of Grace to every one; but to some more, to some less; as he thinketh Expedient: here are five Talents, and two Talents, and one Talon, given to each Servant, as there was a different measure given to Timothy and Demas.  
Doct. III. That it pleaseth the Lord to dispense his Gifts variously among his People; to some more, to some fewer Talents.  
See this is often inculcated in the Scripture. Rom. 12.6. Having then Gifts, differing according to the Grace given to us; 1 Cor. 7.7. Every man hath his proper Gift, one after this manner, another after that. God giveth to every one in the Church a measure, and Portion of Gifts as it pleaseth him. So 1 Cor. 12.11. All these things worketh one and the same Spirit, which is the proper Seat of this Doctrine. So Eph. 4.7. To every one of us is given Grace, according to the Measure of the Gift of Christ. So 1 Pet. 4.10. As every one hath received the Gift, so minister the same one to another, as good Stewards of the Grace of God. I have brought all these Scriptures to show you that this is a thing worthy to be taken Notice of, and seriously improved by us.  
I shall give you some Observations concerning this Diversity and Variety.  
1. That every one hath some Talon or other to improve for God. He that had least, had one; and the least gift is compared to a Talon: there is none of God's People but they have received some Gift from him, which being rightly employed, may make them useful for the Glory of God, and the good of others, if not in the higher and more public Office, yet as Wives, Children, Servants. Titus 2.10. Every one hath his Service and Opportunity to do something for God; all offered to the Tabernacle, Gold, or Silver, or Brass, or Chittim-wood, or Goatshair, or Badgers-skins. So, as Christ went to Jerusalem, some strewed the way with garments, others cut down branches, some cried Hosanna, that was all they could do.  
2. That there is a great Diversity in the Talents which we have. The Lord doth not give all to one, nor to all alike.  
(1) There is a diversity of Employments and Offices. The Apostle telleth us Rom. 12.4. All Members have not the same Office; some an Eye, some a Hand, some a Head, some a Foot. Magistracy, Ministry, are distinct offices in the Church, which ought not to be confounded or invaded, Eph. 4.11, 12. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers: For the perfecting of the Saints, for the work of the Ministry, for the edifying the Body of Christ: And Isa. 54.11. I will lay thy Foundations with Saphires, and thy Windows of Agates, and thy Gates of Carbuncles, and all thy Borders of pleasant Stones. Here are variety of Employments, Foundations, Windows, Gates, Borders, to hold forth the variety of the gifts and graces of the Members of the Church.  
(2.) There is a Diversity in the Kind of gifts: in the general, some are common, some saving, Heb. 6.5.9. Carnal men have great Abilities for the good of others, the stamp may be Iron and Brass, though the Impress be on Gold and Silver; some bodily, some spiritual: some are called to glorify God with their Honour and Estates; so Luk. 9.11. Others with the gifts of the mind. The gifts of the Mind are common, or saving: Among the common gifts, One hath the word of Wisdom, another the word of Knowledge, 1 Cor. 12.8, 9, 10. Some are able to lay down the Truth sound; others able to apply it forceably▪ Some have the gift of Prayer and Utterance, others are able to inform the Judgement or convince Gainsayers; some to clear up Doctrines, others to stir Affections: As the three Ministers of Geneva, Vireto nemo docuit dulcius, Farello nemo tonuit fortius, nemo doctius locutus est Calvino: Among hearers, some have more wisdom, some more knowledge, some more affection: amongst the Penmen of Scripture, there is a great variety; John is sublime and Seraphical; Paul spiritual and argumentative; Peter in an easy, fluent and mild way; Isaiah more Court like and lofty; Jeremiah more Priestlike and grave. Among the saving gifts, there is a diversity of Graces, though all have all in some measure: The new Creature is not maimed, yet some are more eminent, some for one Grace, some for another; Abraham, for Faith; Job, for Patience; Moses, for Meekness; Timothy, for Temperance; Every Grace working according to the Diversity of tempers; some are modest and mild, others bold and Zealous; some are Mourning for Sin, others raised in the Admiration of the Grace of God in Christ; others exemplary for Strictness, and weanedness from the delights of the Animal Life.  
(3.) There is a Diversity as to the Measure and Degrees. Every Bark that saileth to Heaven, doth not draw a like depth: There is the Measure of the gift of Christ, Eph. 4.7. and the Measure of every part, verse 16. to some it may be said, Great is thy Faith; too others, Oh ye of little Faith! Some are Fathers, some Young men, some Babes in Christ, 1 John 2.13, 14. and in Heaven there are degrees of Glory suitable.  
(4.) That this Diversity cometh from the same free Love of God, and therefore not to be used contrary to the mind of the giver. This is the free gift of God, flowing from his undeserved Grace, there being nothing foreseen in any, that can merit the least good at God's hand: 1 Cor. 4.7. Who made thee to differ? Rom. 12.35. For of him, and through him, and to him are all things. The Sun oweth nothing to the Stars, nor the Fountain to the Streams.  
(5.) Our Account must be answerable to our Receipts; there is a proportion of return expected: Hezekiah rendered not according to what he received. They that have received much, shall account for much; and they that have received little, shall account for little; he that received five Talents, must look to reckon for five: As he comforted his Friend that had but one Eye, that he should account but for the Sins of one Eye.  
Now for the Reasons of this Diversity.  
1. To show the Liberty of his Counsels: Christ may do with his own as he pleaseth; he will be known to be the Sovereign Lord in the distribution of his Gifts, and giving out his Grace to his Creatures as he shall see good: Matth. 11.26. Even so, Father, for so it seemeth good in thy Sight. 1 Cor. 12.11. For all these worketh that one and the selfsame Spirit, distributing to every man severally as he will. Not as you will, but as he will: The Spirit is compared to wind, not only for its force, but its liberty: John 3.8. when, and how he pleaseth: to some he giveth Riches, to some Gifts, common Knowledge and Utterance, some have this Gift, some that; some in a lower Measure, some in a higher; some have a peculiar Excellency in Gifts, and Graces, others only the common Sincerity.  
2. That all may know, that all Fullness is only in Himself, Col. 1.19. The greatest degree of Gifts and Graces that God bestoweth upon any, is far below that fullness that is in Christ; they have a measure, but Christ without measure, John 3.34. He giveth to none so much, but there is always something wanting; and they that have received most, are capable of receiving more.  
3. God will have this Difference for the Beauty and Order of the whole: Variety is more grateful. Hills and Valleys make the World Beautiful; so do distinct Orders, Ranks and Degrees of men; all Eye, or all Belly, is monstrous: difference with Proportion, maketh Beauty: therefore one excelleth another, and several gifts and ranks there are for the service of the whole.  
4. That every one in the Sight of his own Wants may be kept Humble. When we are singular for any Excellency, we are apt to grow proud, and unsociable; the Eye is apt to say to the Hand or Foot, I have no need of thee, 1 Cor. 12.21. Every man hath something to commend him to the respects of others; therefore God hath so scattered his gifts, that every one should need another, that we may have the use of that Gift which we have not the possession of.  
(1.) To maintain Love and mutual respect, and that there might be no Schism in the Body: The Apostle saith, Eph. 4.16. The whole Body compacted and joined together, by that which every part supplieth.  
(2.) Diversity of Gifts was most intended, not to dissolve the bonds of Union, but to Strengthen them rather; and therefore the Apostle when he had reckoned up the bonds of Union, he presently addeth, But unto every one of us is given Grace according to the measure of the gift of Christ: Eph. 4.7. First he speaketh of what is one in all, and then of those things which are not one in all, but divers in every one: Every one hath his distinct Excellency, to endear him to the respects of others: Diversity of Gifts are an ordinary occasion of Division and Strife; Contempt, Envy, Pride, Discouragement ariseth from hence, but in its self one of the strongest bonds of Union: Whilst all in their way contribute to the good of the whole, and make use of that Excellency in another which themselves want; and we mutually communicate to one another our benefits: As divers Countries have divers Commodities, and one needeth another; one aboundeth with Wines, some have Spices, others have Skins, and Commodities in other kinds, that by Commerce and Traffic there might be Society maintained among Mankind: So God in his Church hath given to one Gifts, to another Grace, to maintain an holy Society and spiritual Commerce among themselves.  
1. USE, Is to persuade us to employ our several Talents for God, be they more or less, none are to be idle; 2 Tim. 2.6. Stir up the Gift that is in thee.  
First, If we have but one Talon, God expects the improvement of it: Adam in Innocency had his work appointed him by God.  
Secondly, Those that have the greatest Gifts, should not contemn those that have few or less; and those that have few, not envy others that have more; but be mutually helpful one to another, acknowledging the Wisdom and Goodness of God in all that we have. 'Tis a base Spirit that would shine alone, or set up one Gift to the prejudice of another; Let no man glory, for all things are yours, 1 Cor. 3.21. He that laid the World in Hills and Valleys, would not have all Champion and smooth ground, Prov. 17.15.  
2. USE, Give yourselves, and all that is yours to God. Nothing is more reasonable than that every one should have his own; therefore let us consent to God's propriety, and absolutely resign ourselves to the will, dispose and use of our Creator: but first ourselves, and then what is ours.   

SERMON XII.  MATTH. XXV. v. 16, 17, 18. 
Then he that had received the five Talents, went and traded with the same, and made them other five Talents.  
Likewise he that had received two, he also gained other two.  
But he that had received one, went and digged in the Earth, and hid his Lord's Money.  
THis is the second part of the Parable. We have heard of the Masters Distribution, now we shall hear of the Servants Negotiation; how they employed the Talents received. There was a disparity and inequality in the Distribution, so in the Negotiation: Two of the Servants used their Talents well, the third traded not at all, but went and digged in the Earth, and hid his Lord's Money. Among them that used their Talents well, there was a difference, but still with proportion to what they had received. He that had received five Talents, made them other five: And he also that had received two, gained other two.  
Doct. I. That those that have received Talents, must trade with them for God's Glory, and the Salvation of their own Souls, and the good of others.  
Doct. II. In Trading, our Returns must carry proportion with our Receipts.  
Doct. III. Among those that have received Talents, all are not faithful; for one hid his Lord's Money.  
For the first Point,  
Doct. I. That those that have received Talents must trade with them for God's glory, and the Salvation of their own Souls, and the good of others.  
I shall first explain the Point, and then prove it.  
First, For the Explication or Illustration, I will inquire, 

1. What things are to be be accounted Talents?  
2. What it is to trade with them?  
3. To whom the gain and Increase redoundeth?    
First, What are these Talents? In the general, all the things God hath entrusted us with, or any thing that may help to promote the glory of God; Reason, Health, Strength, Time, Parts, Interests, Power, Authority, Wealth, the Mercies of his Providence, Afflictions, Ordinances, Means of Grace; yea Grace itself. All these are vouchsafed to us freely by God, and may be improved for his glory. There is none of us but have had many advantages and opportunities put into our hands, of glorifying God, and promoting our own and others Salvation. Of all it may be said, Prov. 17.16. Wherefore is there a price in the hand of a fool to get wisdom, seeing he hath no heart to use it. Reason and Parts are a Price put into your hands, so is Time and Strength, so are Riches and Power, so are Ordinances and Providences, and indeed all the Blessings of this life. God must be gainer, and also yourselves. In a spiritual sense he must have a share in your Time, Strength, Wealth and Power; and you must gain by every Ordinance and every Providence something whereby you may be more fitted to glorify his name, and to do good in your generation. But more particularly, Talents may be referred to two Heads, dona sanctificantia, and administrantia; Graces, helps, and saving Gifts.  
(1.) Dona sanctificantia, Sanctifying Gifts, or the Graces of the Spirit; these are highest, and are called the true Riches, Luk. 16.11. If therefore ye have not been faithful in the unrighteous Mammon, who shall commit to your trust the true riches? To be trusted with an Estate is not so great a trust as to be trusted with Grace: This is a Gift more precious, and should not lie idle. God trusts ordinary men with common Gifts, before he trusts them with Grace. When we suspect that a Vessel is leaky, we try it first with Water, before we fill it with Wine. God expecteth more honour from New Creatures, than he doth from all the World besides; that they should do more good in their places: Partly, because they have new obligations by Redemption, 1 Cor. 6.20. You are bought with a price, therefore glorify God in your Bodies and Souls which are Gods. You are twice bound, and a double Obligation will infer a double Condemnation, if we answer it not. And Partly, because by Regeneration they have new dispositions, they are more fitted to glorify God, and do good to others, Eph. 1.12. That we should be to the praise of his Glory. Their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their New-being fitteth them to honour God. They serve mainly for this very use, and therefore this Duty of trading for God, lieth first and most upon them: Wherefore hath God created them anew in Christ Jesus, but to glorify his name, and admire his Grace, and live answerable to his Love, and to bring him into request among all about them? Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. They that are eminent for the profession of Godliness, and are set as lights in the World, or a City upon an Hill, these should bring much Honour to God, and provoke others to do so; as the Stars which are the shining part of Heaven, draw eyes after them, if they should be eclipsed, they set the World a wondering: so should they shine as lights in the midst of a crooked, Generation, Phil. 2.15. or as the Star that shined at Christ's Birth conducted the Wise men to him; so should they by their Profession and practice lead others to Christ.  
(2.) Dona Administrantia, Subservient Helps: Now these are of several sorts.  
First, Either Gifts of Nature, both of the Mind, and of the Body. Of the Mind, as promptness of Wit, clearness of the Understanding, soundness of Judgement, or solid Wisdom; all these were given you of God, and he expects an Improvement of these for his Glory; that every man should be what he is for his Creator. 'Twas a good saying of Epictetus in Arrian; Si essem Lucinia, etc. If I were a Nightingale, I would sing as a Nightingale: Si essem Alauda, etc. If I were a Lark, I would pier as a Lark; but now I am a Man I will glorify God as a Man: But alas how often do men of the best endowments miscarry? Isa. 47.10. For thou hast trusted in thy wickedness, thou hast said, None seeth me. Thy wisdom and thy knowledge it hath perverted thee; and thou hast said in thine Heart, I am, and none besides me. Satan made use of the Serpent, who was the subtlest of Beasts of the Field, Gen. 3.1. The Devil loveth to go to work with the sharpest Tools. God hath given great Abilities to some above others, to enable them for his Service: Now the Devil to despite God the more, turneth his own Weapons against himself. But it should not be so: We should remember that we have nothing but what we have received, and who maketh us to differ? 1 Cor. 4.7. So of the Body, as Health and Strength. Surely these Bona Corporis are Talents. God fitteth every man for the work wherein he will be honoured by him, Gal. 1.15. Separated from his Mother's Womb, with a Body fit to endure travel and hardship. Strength 'tis not to be wasted in sin and vanity, but employed for God: It is better it should be worn out with labours, than eaten out with rust.  
Secondly, Outward Interests, such as Wealth, Honour and Power; these are comfortable to the Animal life, and lay an Obligation upon us, and also they give us many advantages of doing good, which should always be taken hold of, and used by us; as the greater Veins abound with blood to supply the less. Prov. 3.9. Honour the Lord with thy substance, and the first-fruits of all thy increase. Though many never forget God more than when he hath blessed them; it is their duty to make some improvement of this Talon also, Eccl. 7.11. Wisdom with an Inheritance is good: 'Tis good of itself alone, but 'tis better, more useful and beneficial to ourselves and others, when God giveth us with the blessings of this life, Wisdom. Wealth is an excellent instrument whereby a man is enabled to do much good, and is an help to Piety and Charity: Poor men are not heeded and regarded. So Honour and great Place is an opportunity whereby Grace may put forth itself with greater advantage, Neh. 1.11. The Lord show me favour in the sight of this man: For I was the King's Cupbearer. He mentions his Relation, as having made an advantage of it.  
Thirdly, The Providences we are exercised withal, whether Mercies or Afflictions, we are to give an account of them. Mercies and Comforts vouchsafed to us by God. 'Tis a naughty heart that would enjoy any thing apart from God, and looketh to his own personal contentment more than God's Glory, Joel 2.14. In a great famine they desire plenty, that there may be a Meat-offering and a Drink-offering for the Lord. So for Afflictions; God expecteth some improvement of them. There is mercy in it, that God will put us under his Discipline, Job 7.18. What is man that thou shouldest visit him every morning, and try him every moment? and we must account for our afflictions: Amos 4.2, 3. God reckoneth up our Chastisements.  
Fourthly, Ordinances and instituted helps; they come under a fourfold Notion: Duties, Privileges, Means, Talents. As Duties enjoined. so they are part of our homage due to God: 'Tis not a matter arbitrary; there is a tie upon our Consciences to keep us to the due observance of them: As Privileges, Host 8.12. I have written to them the great things of my Law. This keepeth us from weariness, that we may not consider them as a burdensome task: They are a great Privilege, dearly bought: 'Tis by the blood of Jesus that we draw near to God. As Means, for our growth and improvement; that notion is necessary, that we may not rest in the work wrought, but look after the Grace dispensed thereby. There is much difference in doing things as a Task, and using them as a Means; Means are for some end. As Talents, for which we must give an account, which will quicken us to more earnest diligence in the improvement of them. Some do not look upon them as Duties, and so neglect them; others not as Privileges, and so are not so cheerful in the use of them; others not as Means, and so rest in the work wrought; others not as Talents, and so are indifferent whether they get good by them yea or no.  
Secondly, What is it to trade with them? It implieth, 

1. A Conscionable use of all our Gifts.  
2. A Diligent Improvement of them to the ends for which they were intended.    
(1.) That we should use them well and holily; our Graces well, our Parts well, our Estates well: Our Gifts and Graces are not for Pride and Ostentation. Open my lips that my mouth may show forth thy praise, not my own, saith holy David. The Service of Hell must not be maintained with the Contributions of Heaven; neither must we seek God's approbation to the setting up of our own glory, Phil. 1.15. Some preached the Gospel out of strife and envy. Unmortified Corruption will make a man's most excellent Gifts subservient to his basest Lusts, though exercised in the choicest Duties of Prayer and Preaching. Applause, Vainglory, and such like carnal motions and ends, may set some men on work, and make them prostitute the service of Christ to their own Lusts. This is not to trade as Factours for God, but to set up for ourselves. So for Estate; to spend it in pomp and vanity. 'tis sowing to the flesh, Gal. 6.8. To spend our Wit, Time and Strength upon the service of our fleshly Lusts, or to make our Body a Strainer for meat and drink, or a Channel for Lust to run through; to be all for present profit, pleasure and Preferment; this is instead of trading with Talents, to use them to God's dishonour.  
(2.) That we should be laborious according to our Gifts and opportunities. As a Servant is sent abroad to spy all advantages of gain for his Master, so we are sent into the World to take all occasions of doing good, 1 Cor. 15.58. Always abounding in the work of the Lord. Ministers are to watch for Souls, and Magistrates are to watch for good, and private Christians to be careful to maintain good Works. To do a little good by the buy, will not be accepted; we must be hard at work for God.  
Thirdly, To whom the Gain and Increase redoundeth? In a Moral consideration there are three Being's, God, Neighbour, and Self: Accordingly we are appointed to work for three Ends, the Glory of God, the Salvation of our own Souls, and the good of others: And as we promote either of these Ends, we are said to gain and increase our Talents.  
1. The glory of God must be regarded in the first place, or, which is always concerned with it, the Advancement of the Kingdom of Christ, and his Interest in the world. For all the Gifts that we have received, are for the Master's use: Though God cannot be enriched by any thing that we can do, yet he counteth it an Increase, if we study to bring him into request, or to advance the Kingdom of his Son. Therefore this must be our supreme End in all things; 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the glory of God: If in eating and drinking, and the use of our ordinary Comforts, much more in the supreme and Important Actions of our Lives, such as we would make a Business of: God must be specially eyed there. God only is independent, and self-sufficient, of himself and from himself: but selfseeking is monstrous and unnatural in the Creature; they are of him, and by him, and for him. Rom. 11.36. Of him, and through him, and to him are all things. The motion of the Creatures is circular, they end where they begun, Man especially. Other Creatures glorify God necessarily, we voluntarily and by choice; they passively, as they minister matter to the Beholders to glorify God; we actively, as we are to intend and seek his glory in all things: They are made for God ultimately, but mediately for man; but we are made for his immediate service, and should glorify him in all.  
2. The saving of our own Souls, that must be regarded next to the glory of God. For next to the love of God, man is to love himself, and in himself first his better part: The great Errors of the World come from mistaking self, and misplacing self: They misplace self, when they set it above God, and prefer their Interests before the Conscience of their duty to him; then they mistake self, thinking themselves more concerned as a Body than a Soul; and prefer the Satisfactions of the carnal Life, before the Happiness of the spiritual. We never truly love ourselves, but when we love our Souls, and seek their good. God ordereth all his Providences for his own glory, and the good of his People. Rom. 8.28. All things shall work together for good to them that love God. So should we order all our actions: All things are sanctified to them that are sanctified to God. As Helps and Means, and something to bring us to him, so should we use all Gifts, Ordinances and Providences. We distinguished before of dona sanctificantia, & administrantia; this is the difference between them: The graces of Sanctification, though profitable for others, yet are chiefly intended for the good of him that hath them: Gifts of Edification, though profitable for the Owner, yet are principally intended for the good of others. A man that hath sanctifying Grace, he doth good to others with it, that is but utilitas emergens, not finis proprius; 'tis not the proper and chief end for which those Graces were chiefly given: But other subservient gifts are for the good of the Body, not for the worth of the Person that hath them: 1 Cor. 12.7. The manifestation of the Spirit is given to every man to profit withal: That was the main and proper End.  
3. For the good of others, their Edification and Benefit; as the Sun doth not shine for himself, nor the Fountains flow for themselves. We drive a joynt-trade for Heaven, and God hath scattered his gifts, that every part may supply somewhat for the good of the whole; as every Member in the Body hath its proper station, and several use, by which the whole Body receiveth Benefit. Rom. 12.4. For as we have many Members in one body, and all Members have not the same Office. 1 Cor. 12.14. For the Body is not one Member, but many. A man hath not Wealth for himself, nor Parts for himself; not Ministerial gifts for himself, to promote his own ends, but to bring in Souls to God; not for pomp but for use: All have their proper and distinct Offices, some to serve, others to rule; some to counsel, others to execute: Every one hath their proper and distinct use, for God maketh nothing in vain; nor was the world appointed to be an Hive for Drones and idle ones: Therefore we should all in our places be doing good to others, helping them by our counsel, or by our Estate, and Interest, or by our Service; but especially should we do good to their Souls: for we are to love our Neighbour as ourselves, that is, by a regular Love. Therefore first seek their spiritual good, as we would do our own, gaining upon them by assiduous Counsels, provoking them by our example: Otherwise we hide what we have in a Napkin; and what profit hath the World by hidden Wisdom, more than by hidden Treasure?  
Secondly, The Reasons, or the Confirmation of this Point.  
(1.) They that have received Talents, must trade with them, because they are not only a Gift, but a Trust, given us to employ. As a Gift they call for our Thankfulness; as a Trust, for our Faithfulness. He▪ that hath an Estate made over to him in trust, and for certain uses expressed in the Conveyance, hath indeed no Estate therein at all, but only with respect to those uses. The right of a Feoffee in trust, is Fidei Commissarius, is quite distinct from that of an Owner and Possessor: Just so 'tis here; and Oh that we could make you sensible, that all that you have is for such uses, whereby you may bring some glory to God, and some good to others; and so save your own Souls by the discharge of your trust. Surely then men would use their Gifts more industriously, spend their Estates better, their Time better; and be more profitable in all their Relations.  
(2.) This Trust is committed to Servants, not to Strangers or Freemen who are at their own dispose; so that from the quality of the Persons receiving, there is an Argument and obligation upon them. I may desire another to take a trust, who may refuse me; but those under command must do as their Lord would have them. Now thus are we to Christ, who hath an absolute right in us, and both made us, and bought us.  
(3.) The Argument is still more binding, if there be a formal Covenant and Promise on their part, that they will faithfully perform this trust. Now there is a Covenant between God and us: I will be your God, and you shall be my people. In that Covenant we bind ourselves to seek his glory, and to do his people good. As we take God, whole God to be ours, so we give up ourselves, and all that is ours to him, to be for his use and Service. In this Covenant the altera pars paciscens is an inferior. Though there be a mutual interest, yet there cannot be such an Interest in God, as God hath in us: God hath not only an interest in us, but a dominion over us, which an Inferior cannot have over a Superior; so that we are Gods more fully than he can be ours. Now a trust accepted and broken afterwards, involveth us in the greater Crime. I am Gods, and will be Gods, and would I could do more for his glory; as a Christian in general, as a Husband, or Wife, or Father, or Child, or Servant, I will more honour God in my place.  
(4.) The Fruit, Comfort, and Excellency of the thing trusted is most seen in the use. 'Tis true of all sorts of Talents; take the lowest outward subservient helps, Wealth, Power and Honour. A man doth not see the comfort and use of Wealth so much in any thing, as when he doth employ it for God. If he hoard it up he hath it only for show, if he layeth it out to clothe his back, or to feed his belly, he doth but make himself a more honourable sort of bruit Beast, all the while he is sowing to the flesh, or Sacrificing to his God, the Belly, or offering up a Meat-offering or a Drink-offering to Appetite: But how sweet is it when we have opportunities of doing more for God than he seeth the use of Wealth indeed; it giveth him advantages of service, and a more diffusive Charity. Ordinances, the worth of them is most known in the use and improvement; not when we resort to them out of custom and fashions sake, but use them as means to do our Souls good. So for Gifts; as Wells are the sweeter for draining, so gifts are improved by using: So Graces of the Spirit; Gods most precious gifts should not lie idle, 2 Cor. 6.1. We beseech you receive not the Grace of God in vain. In short, you do not taste the true sweetness of Wealth, when gorgeously attired, your Tables plentifully furnished, and you glut yourselves with all manner of fleshly delights; but in feeding the hungry, clothing the naked, that satisfieth the Mind and Conscience of them that do it; as you do not reap the increase of Corn by scattering it in the Sand, but casting it into a fruitful Soil.  
USE 1. To press us to this Negotiation: For if these things be so, we should all rouse up ourselves, and say, What honour hath God by my Wealth, my Parts, my Honour and greatness, my Place and Office? what protection to his cause, what Relief and Comfort to his People?  
(1.) Consider, 'Tis our business in the World: Now every one should ask for what end he was born, and continued in the World so long. Our Lord Jesus, Joh. 18.37. saith, To this end was I born, and for this cause came I into the World, that I should bear witness unto the truth. Every one is sent into the world for some end; for surely God would not make a Creature in vain: We did not come into the World merely to fill up the number of things, as Stones and Rubbish, nor to grow in bulk and stature as the Plants, nor to enjoy pleasure without remorse as the Beasts: God would never then have given us those higher faculties of Reason and Conscience. For what end did I come into the World, but to glorify God in my place? to act that part in the World which the great master of the Scenes appointed to me: Why do I live here? What have I done in pursuance of my great end? Most men live as Beasts, eat, and drink, and sleep, and die; and there's an end of them; they never asked in good earnest, for what purpose they came hither.  
(2.) Every one is trading for some body, the Devil or the Flesh, regarding his Maker's glory, or his own Satisfaction. There is no medium: now which are you doing; trading for Heaven or Hell?  
(3.) Consider how much you are entrusted with. Look within you, without you, round about you, and see how much you have to account for; the faculties of the Mind, the Members of the Body, your Time, Health, Honour, Estate, lifted up to Heaven in Ordinances, Mat. 11.23. Much given, Mat. 12.48. and Neh. 1.11. Now improve all for God.  
(4.) Talents are increased the more employed: We double our gifts by the faithful use of them. He that had five Talents, gained other five; and he that had two, other two: The more Grace here, the more Glory hereafter. If they be not employed they are lost. How many poor, blasted, withered Christians may we find, by slacking their Zeal, and for want of diligent exercise? But on the contrary, as the Widow's Oil increased in the spending, and the Loaves multiplied in the breaking, in Christ's Miracle, and the right Arm is bigger and fuller of Spirits than the left; So Grace that decayeth by difuse, groweth by exercise. The Corn sown bringeth in the increase.  
(5.) We must give an account at last to God: Luk. 19.23. He will demand his own with usury. What honour hath God had by us as Ministers; Magistrates, Masters of Families, Husbands and Wives, Parents and Children, Masters and Servants? Beasts are not called to an account, for they have no Reason and Conscience as Man hath. What will you say when God shall reckon with you, what you have done with your Time, Strength, and Estates? If an Ambassador that is sent abroad to serve his King and Country, should return no other account of his negotiation, than, I was busy at Cards and Dice, and could not mind the Employment I was sent about; or a Factor, I spent roiotously that which I should have spent in the Mart or Fair; will this pass for an excuse?  
(6.) What a sad thing is it to have Gifts for this end, to leave us without excuse, as the Gentiles have the light of Nature, Rom. 1.20. and Christians the light of the Gospel: Joh. 15.22. If I had not come, and spoken to them, they had not had sin, but now they have no cloak for their sin. Others have the Word preached to them, Mat. 24.14. And the Gospel of the Kingdom shall be preached in all the World for a witness to all Nations: compared with Mat. 13.9.— know that a Prophet hath been among them; have advantages and opportunities, but no heart to use them; only that God may be clear when he judgeth.  
(7.) We improve the Stock of Corruption left us by Adam, why not the Gifts given us by Jesus Christ? This fire needeth no blowing; of itself it breaketh out into a flame, and shall not we stir up ourselves, that we may be more useful? In employing our Gifts, three things are necessary, Prudence, Fidelity, and Industry.  
1. Prudence. This is necessary for a Steward or Factor, Luk. 12.42. Who then is a wise and faithful Steward, whom the Lord shall make Steward over his household? Now there is a twofold Wisdom, a Wisdom that is not from above, and a Wisdom that is from above, Jam. 3.16, 17. The first is earthly, sensual, devilish; it either serveth for earthly profits, or to give content to the flesh, or to affect dominion and greatness: He that hath this wisdom, sets up for himself, and will never be a Steward and Factor for God. And this is to be wise for the present. But the wisdom we speak of, is, to be wise for the future, that it may be well with us to all eternity; and that is the Wisdom that is pure and peaceable, and full of good fruits; for that is the truest wisdom, it serveth all turns, and provideth for God and self too: That's an holy selfseeking, to seek self in God: It hath what the other affecteth in a more sincere way of enjoyment, Honour with God, Rom. 2.7. Pleasures with God, Psal. 16.11. Rich towards God, Luk, 12.20. 1 Tim. 6.18. Rich in good works, that they may lay hold of eternal life. This Prudence would serve the turn, and make a man take all advantages of doing good.  
2. Faithful. 1 Cor. 4.2. Moreover it is required of a Steward, that a man be found faithful: That he sincerely seek the Glory of God, and watch all advantages to promote his Lord's Interest, and carry himself well in his trust.  
3. Industry, that he stir up himself, 2 Tim. 1.6. 2 Tim. 4.14. Neglect not the gift that is in thee. Oh let us not be idle, but hunt out occasions of doing good.  
Doct. II. In trading, our Returns must carry proportion with our Receipts.  
He that had five Talents, gained other five, and he that had two, gained other two. God will not accept of every man's rendering, for the mercies of common Providence, Deliverances; 2. Chron. 32.25. Hezekiah rendered something, but not according to the benefit received: Nor for the mercies of his Covenant, Justification, or pardoning mercy, Luk. 7.47. Her sins which are many, are forgiven; for she loved much: But to whom little is forgiven, the same loveth little. All Love requireth Love, and an answerable degree. So for Sanctification: He expecteth more from them to whom he hath given more Grace, 1 Cor. 15.10. But by the Grace of God I am what I am, and his Grace which was bestowed upon me, was not in vain: But I laboured more abundantly than they all: Yet not I, but the Grace of God that was with me. And in general, of all Talents, Ordinances, he expecteth improvement suitable, clear Knowledge, strong Faith, more ready obedience, Luk. 12.47, 48. And the Servant that knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes: For unto whomsoever much is given, of him much shall be required. Otherwise his Judgements will make it evident; Amos 3.2. The Valley of Visions had the heaviest burden. So for Gifts of the Mind, God expecteth Service according to their measure, Eph. 4.16. That which every joint supplieth, according to the effectual working in the measure of every part; according to that place they hold in the body. No Member is either dead, or idle, or living, and working only to itself; but every one is to contribute for the good of others according to its measure. So for Estate: God looks for more from them whose superfluities are larger than others enjoy, that they should be rich in good works, 1 Tim. 6.18. God accepteth the Widows two Mites, that was more than the abundance of the Rich; for she cast in all that she had, Luk. 21. Still the Rule holdeth.  
The Account riseth with the Gifts: And God will accept that at one man's hands, that he will not accept of another, whose capacities and opportunities are greater, who have more time to spend in his immediate service, more wealth to bestow, more advantages of acquainting themselves with God. Only let me give you two Cautions in judging of our Returns.  
First, That in Gifts either of Mind, or of the Body, our Faithfulness is measured by our endeavour, and not by our success: Dominus non considerate (saith Jerome,) lucri magnitudinem, sed studii voluntatem. The Crown of Faithfulness, and the Crown of Fruitfulness, do both adorn the person that wears them: Though they be not gathered, yet our work is with God: Isa. 49.4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain: Yet surely my judgement is with the Lord, and my work is with God. Though little fruit and effect on men, yet not the less regarded and rewarded by God.  
Secondly, That in the laying out of our Gifts, God doth not measure them by the Quantity and Value of what is given, but by the Affection and Heart of the Giver. Affectus pretium rebus imponit, saith Ambrose; which is a Comfort to the poorer sort, who have but little to give and contribute to good uses: 1 Cor. 8.11. If there be first a willing mind, a man is accepted according to what he hath, not according to what he hath not. So in other things, the smallness and meanness of the Benefit, doth not diminish God's estimation of man's love and affection: On the other side, 'tis 〈…〉 to the great and Rich: All those pompous Services, if not a real mind, are not accepted, 1 Cor. 13.1. God loveth non copiosum, sed hi●arem Datorem, not a large, but a cheerful Giver.  
Thirdly, Where the matter will afford it, a Liberal and open Heart will not be defective in Quantity; they think nothing too much for God, and therefore will do all that they can, all seemeth too little; 1 Chron. 22.14. And now behold, in my Trouble, (Heb or Poverty,) I have prepared for the House of the Lord, an hundred thousand Talents of Gold, and a thousand thousand Talents of Silver, and Brass and Iron without weight. Look, as there may be a Winter's day in Summer, and a Summer's day in Winter, for the Proportion; so much may be little, and little much, according to the Mind and Love of the Giver; the Widow gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some do twice as much good with a little, as others with a great deal. Love will not be backward.  
Reasons of the Point.  
Because Righteousness doth consist in a Proportion; and so it holdeth good both for our Duty, and God's Judgement.  
First, For our Duty; that we should be fruitful according to our Means, Opportunities, and Helps, for every one of these increase our Obligation.  
Secondly, For God's Judgement. God is not a Pharaoh, to require the full tale of Brick, where he doth not afford stubble: In all his Proceedings there is great Equity; he considereth men according to their Advantages. Rom. 2.9. Tribulation and anguish upon every Soul of man that doth evil, of the Jew first, and also of the Gentile.  
1 USE, Let this assuage the Envy and Trouble of the Meanest: If thy Gifts be mean, thy Account will be so much the easier: Merchants that have the greatest Dealing, are not ever the safest men. Eccles. 1.18. He that increaseth Knowledge, increaseth Sorrow. None so miserable as they that have received much, and returned little; which should prevail with us to an Acqu●efcency in God's Providence, though our Talents be not so large.  
2. Let it quicken those that have received greater Gifts than others, to do so much the more good with them: you are more bound, and that which God will accept from others, he will not from you. If you have many Ordinances and means of Improvement, you should get the more Grace. Heb. 6.6, 7. and Mat. 11.22, 23, 24. You are deeper in the State of Condemnation, if you do not bring forth Fruit proportionable to the means of Salvation: if greater Abilities; you must give God the more Glory; if a greater Estate, you must be richer in good Works. 1 Tim. 6.7, 8. For you to shut up your Bowels, 1 John 3.17. How dwelleth the Love of God in you? Potentes potenter cruciabuntur: Mighty shall be the Destruction of the Mighty: if we have greater Mercies, there is greater Duties; and greater Duties, greater Sins; and greater Sins, greater Judgements: Surely if men had any Sense of their Accounts, those that have much to answer for, would have more Trouble.  
Doct. III. Among those that have received Talents, all are not alike Fruitful.  
I shall handle the Point with respect to the Context we have in hand.  
1. Though but one be mentioned, yet the Number of Unfaithful ones is very great: In Parables the Scope must be regarded. Now the general Scope is to show, that as the Virgins are not all admitted, so all the Servants of the House not accepted in the Parable. Indeed two of the Servants are Faithful, one unfaithful: We cannot conclude thence, that the Number of those that used their Talents well, should be greater than of those that hid them, or neglected the Improvement of them; as in the former Parable, that the Number of the Foolish shall be just equal with the Number of the Wise; or in the Parable of the Wedding Garment, that but one shall come to the Gospel-feast unprepared: No, the Ornament of that Scheme and Figure which Christ would make use of, to signify his mind, required it should be so expressed. For since our Lord, to avoid Perplexity and Confusion, would mention but three Servants, 'twas fit that one should be an instance of eminent Faithfulness and Service, another of Service in a lower degree, that the meanest may not be discouraged; and the other should represent the unfruitful ones. Now Experience showeth they are more than one to two; yea more than ten to one, much the far greater Number. Oh how few are there even of those that hold much from God, that return him aught of Love and Service! The Idle and Unprofitable ones are found every where, in all Ranks and Conditions of men.  
2. Observe, He that had but one Talon, is represented as the Unfaithful One, and that with good Advice: If the Example of Reprobation and Punishment had been put in the Servant that had five Talents, or two Talents, we might have thought that men of eminent Gifts, Rank, Quality and Employment in the Church, shall be called to an Account, and punished for their Neglect: No, but as our Lord hath laid it, it reacheth his full Scope and Purpose. For in the instance of the Servant that had but one Talon, those that had five and two, may easily know how much sorer Punishment shall light upon them, if he that had least be called to such a strict Reckoning for his Non-improvement. However, this we may observe, That he that had the least Gift, was Unfaithful: to be sure, those that have most Spiritual gifts, do usually improve them, and the rest are left without Excuse.  
3. Observe, His Crime is, he went and digged in the Earth, and hid his Lord's Money. Men dig in the Earth to find Metals and Talents, not to hide them there. Mark, 'tis not said he did imbezzle his Talon, as many waste their Substance in riotous Living, quench brave parts in excess, sin away many precious Advantages of Ordinances and Education, and powerful Convictions: No, he did not imbezzle his Talon, but hid it. Mark again, he did not Misimploy his Talon, as some do their Wealth, others their Wit, to scoff at Religion, or to put a Varnish on the Devils Cause; their Power, to Oppress and crush the good: The precious Gifts that many have, are like a Sword in a madman's hand, they use them to hurt and mischief: No, no such thing is charged upon this evil and naughty Servant. 'Tis Fault enough to hide our Talents, though we do not abuse them. That you may conceive of this, I shall show you, 

1. His Sin, in hiding his Lord's Money.  
2. What may be the Cause of it, in those that imitate him.    
First, 'Twas a Sin; Partly because 'twas against the command of his Master. In Luke 19.13. He gave them a Charge, Occupy till I come: Partly, because 'twas against the end of the Distribution of the Talents: to keep Money unprofitably by us, is a loss; 'twas made for Commerce, so were Gifts given us to profit withal; scattered into several hands, to bring in some increase to the Lord and Owner: Partly because 'twas against the Example of his Fellow-Servants, who were industrious and careful to comply with their Charge. 2 Cor. 9.2. Your Zeal hath provoked very many: And partly, as his Obedience and Account would have been easier; as 'tis more easy to give an Account of a small Sum, than a greater; as there is less Trouble, less Danger, so his Refusal is less excusable: And partly, as 'twas an Abuse of his Master's Patience, 'twas long e'er he called him to a Reckoning. God will bear long with us in Infancy, Childhood, and Youth, but he will not bear always; if we do not bethink ourselves at last, our Account is hastened, and God will suffer idle Servants no longer to have an Opportunity of Promoting his Glory, the good of others, and their own Salvation.  
Secondly, What may be the Causes of such like Unfaithfulness? Men are taken off from Improving their Talents,  
First, Sometimes by a slothful Laziness, and should that hinder us, especially us that are Servants to God? what man can endure an idle Servant? though he should not whore and steal, yet if he do not his work, you put him away. Every thing in the World costs Diligence, and shall not we be diligent in our Master's Work? How will men labour for a small Reward in the World, and is not Heaven worth our most industrious Care? shall not we be hard at work? 1 Cor. 15.58. The Reward is still propounded to the diligent. 1 Cor. 3.8. Every man shall receive his Reward according to his own Labour: 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly. Idleness is its own Punishment. An idle man is a Burden to himself, like a man buried alive: When 'tis Morning, would God it were Evening. He Contracts Distempers; a Key seldom turned, rusts in the Lock; standing Pools are apt to putrify. David when he was idle, fell into those foul Faults: An idle man can think of nothing but the Delights of the Flesh, and so becometh a ready Prey to Satan.  
Oh then shake off Laziness, and the ease of the Flesh! God is at work, John 5.17. the Creatures are at work, the Sun is always going up and down.  
Secondly, Another Cause is a Foolish Modesty and Pusillanimity. Oh this should not be; We should not, like Saul, hide among the Stuff when God calleth us forth to some Employment for his Glory, 1 Sam. 10.22. or with Moses draw back, when Opportunity is offered us to be useful in our Generation, Exod. 4.20. God can help the stammering Tongue, and will bless mean Gifts, when you sincerely obey his Call.  
Thirdly, Self-love. Phil. 2.21. All men seek their own things, not the things of Jesus Christ. Many care not how it goeth with Chrsts Matters, if their particular go right; they serve their own worldly Ease, Profit, Credit, Pleasure.  
Fourthly, Distracting Businesses, or love to the World; this is digging in the Earth, and hiding our Talon indeed. 2 Tim. 4.10. Demas hath forsaken me, and embraced the present World.  
Fifthly, Fear of Danger, if publicly Active for God: some are so Cowardly, that they are Browbeaten with a frown; cannot venture a lesser Interest, cannot bear a Scoff or a disgraceful Word; therefore sneak, loath to own what they are, or to do for Christ and his despised Cause; this is not a Christian Frame: Phil. 1.28. In nothing terrified by your Adversaries, which to them is a Token of Perdition, but to you of Salvation, and that of God. It looketh like Christ's Business, he speaketh of Endeavours to propagate the Faith of Christ, and to gain men to embrace the Gospel.  
USE, Let us see if we be found in the Number of the Faithful or Unfaithful. A negligent Ministry, a Gallio, a careless Magistrate, an idle Master of a Family, a slothful Christian is like the Servant in the Text: You have your use whether you be in a public or private Station, let us be faithful; if but one Talon, the smallest gifts must not lie idle, but be seriously exercised for God's glory; if but one, your Temptations are the less. Private men are not exposed to such Dangers as public Persons. It will Aggravate your Negligence if when less is required you are found idle: Oh therefore shake off the ease of the Flesh, that loathness to be troubled with the faithful Discharge of your Duty.   

SERMON XIII.  MATTH. XXV. v. 19, 20, 21, 22, 23. 
After a long time the Lord of those Servants cometh, and reckoneth with them.  
And so he that had received five Talents, came and brought other five Talents; saying, Lord, thou delivered'st me five Talents, behold, I have gained besides them five Talents more.  
His Lord said unto him, Well done, thou good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things: Enter thou into the joy of thy Lord.  
He also that had received two Talents, came and said, Lord, thou delivered●st unto me two Talents; behold, I have gained other two besides them.  
His Lord said unto them, Well done, thou good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things: Enter thou into the joy of thy Lord.  
WE now come to the Third part of the Parable.  
The 

1. We called the Distribution.  
2. The Negotiation.  
3. The Account.    
This Account is, First, Spoken in the General, vers. 19  
Secondly, More Particularly described and set forth. There we shall take notice,  
First, Of the Reckoning with the good Servants.  
Secondly, With the bad one. In the Passages that concern the good Servants, you may take notice of the Servants Account, and the Master's Approbation. The account of the first Servant is in vers. 20. of the second in vers. 22. the Master's Approbation in vers. 21, & 23. He entertaineth both the Servants with the same countenance, and the same words.  
(1.) I begin with the general intimation of the Account, ver. 19 Where the Time, 

1. When he cometh; After a long time.  
2. His Work; what he will do when he cometh: He reckoneth with his Servants. First, For the Time.    
I. Doct. There is a good space of time between Christ's Ascension and second coming.  
Q. But why is this last reckoning so long delayed?  
A. Not from any unreadiness in Christ; he is ready to judge, if we be ready to be judged, 1 Pet. 4.5.  
But, (1.) There is a Reason on the part of the good; and that is, that the Number of the Elect may be gathered, who live in several Ages and places; and it requireth some time and pains to work upon each Soul of them; for not one of those must perish, 2 Pet. 3.9. And after they are converted, there must be some time allowed to exercise their diligence: They must have a day to work in, John 9.4. and to try their Faith and Patience in: Rev. 6.11. They should rest yet for a little season, until their fellow-servants and their Brethren that should be killed as they were, should be fulfilled. A certain number are enroled for Sufferings, as well as for Heaven; many of which had not obtained their Crown; as the Highpriest tarried within the Veil till his Ministration ended. As long as there is need of Christ's Intercession, he deferrs his second coming.  
(2.) On the wickeds part; 'tis necessary they should have a time of Improvement, that they may be left without excuse; Rom. 9.22. What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction. 'Tis for the glory of God, that he should take them when ripe: Then the Angel thrusts in his sickle, Rev. 14.15. Therefore they have longer time of prospering in their sinful ways.  
1. Let us not make an ill use of this, either to deny, or doubt of his Coming, as those, 2 Pet. 3.3. or of slackening, or putting off your Preparation, as the naughty Servant, Mat. 24.48, 49. But let us wait with patience, and hold out to the very last. Saul held out till Samuel was even ready to come, and so forced himself to offer Sacrifice, whereby he lost his Kingdom; 1 Sam. 13.8, 9 If he had stayed a little longer, Samuel had come: So many grow weary of doing and suffering, and miscarry in the very Haven. We wait in ordinary things, Jam. 5.7, 8. Be patient therefore, Brethren, unto the coming of the Lord. Behold the Husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; establish your hearts, for the coming of the Lord draweth nigh: His hastiness cannot alter the seasons; so we in improving our Interests, and employing our Talents, should not faint: Gal. 6.4. And be not weary in well doing, for in due season we shall reap if we faint not.  
2. Let us shame ourselves, that having so much time, we have done so little work. Our Master hath tarried long, and given us a large space of time wherein to employ ourselves; but what have we done for his glory? Alas! either we do nihil agere, or male agere, or aliud agere; either we do nothing, or nothing to the purpose, or that which is worse than nothing; which will undo us for ever. Oh what thoughts will we have of a careless and misspent life, when we come to die! Many do not think of the end of their Lives, till their lives be ended; and then they moan and bewail themselves when they lie a dying. Oh rather think of your last end, and great account betimes: 'Tis lamentable to begin to live when we must die: Quidam tunc incipiat vivere cum desinendum est; they end their lives before they begin to live. Therefore if hitherto you have been pleasing the flesh, idling and wantoning away your precious time, say, 1 Pet. 4.3. Let the time passed suffice. I have been long enough dishonouring God, and destroying my own soul; hath my Master tarried so long, and shall I still abuse his patience? This is an holy and right use of this delay.  
Secondly, His Work, what he will do when he cometh: He reckoneth with his Servants.  
Doct. II. Those that have Talents, must look to reckon for them.  
For though he be long first, yet at length the Lord cometh.  
(1.) Consider the certainty of this Account; his Wisdom, Justice, Goodness and Truth require it. His Wisdom requireth it: for no wise man would put hi● Goods to trust, and never look after them more; and shall we imagine that the wise God would send reasonable Creatures into the World, and furnish them with excellent Gifts and Endowments, and never consider how they employ themselves? Is man God's Servant? then certainly he is liable to an account: You had never come into the World, but for this business, to serve and please God. For God maketh nothing in vain, but all things for himself, Prov. 16.4. And do you think that after you are made for this end, you may live as you lift, and never be called to a reckoning? So absurd a thought cannot enter into the heart of a reasonable man. Eccl. 11.9. Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes: But know thou, for all these things God will bring thee to judgement. Man would be but a sort of Beast, if he had no other end of his Actions, but to eat, and drink, and sleep; and no other account to give; surely the most wise God would not have given us such excellent faculties in vain. He fitteth all Creatures for their use: Every Workman fitteth his work for the end for which it serveth; so God hath made Man for some end and use. And God's Justice requireth it, that it should be well with them that do well, and ill with them that do ill. In the World it is not so: his Servants are very often abused while doing their work most faithfully; the World thinks them mad, hateth them. They that neglect their own work, beat their Fellow-servants, therefore the honour of his Justice requireth they should be called to an account; 1 Pet. 4.5. Who must give an account to him who is ready to judge the quick and the dead. There is not a thought in wicked men's Hearts, nor a word in their Mouths contrary to God, and his People, but he taketh notice of it, and will exact an account thereof; a strict and impartial account of all their hard speeches. And the Goodness of God requireth it. His goodness to the World in general: the World would be a Wilderness, and Men like ravenous Beasts, if there were not some Bridle and awe of a World to come upon them; but every one that had power, would pray upon others, but that there is an higher Judge. God hath appointed a supreme Tribunal, where Causes are judged over again; otherwise those that have power enough to do mischief, would be under no restraint. But 'tis goodness to his people whom he hath set a work, and therefore hath appointed a day when he will give them their wages; his goodness will not permit that they should be any losers by God, their love and obedience to him, that deny themselves, their own affections and interest for his sake: Therefore certainly the great God of Recompenses will come, and call the World to an account, that the faithfulness of his Servants may appear with praise and honour. This is a supreme Truth, Heb. 11.6. That he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. And his Truth requireth it, 'tis laid at pledge in the Word; that's the proper ground for Faith to build upon: Now there we have not only God's Word, but God's Oath, Rom. 14.10, 11. For we must all stand before the judgement seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. There we have plentiful evidence.  
(2.) 'Tis a personal Account: Rom. 14.12. So then every one of us shall give an account of himself to God. We should not look to others, what they be, and do: As to ourselves, we must give an account of ourselves, our life, our heart, our own thoughts, words and actions. 'Tis personal, partly, because every one must give his Account apart; not every one shuffled together, and in gross; but every Servant apart and severally; first he that had five Talents, than two, than one: And partly, because every one unavoidably must answer for himself. Here we may have our Attorney or Advocate to appear for us in Court; but there every one for himself, every man must in person give an Account of his own fidelity.  
(3.) 'Tis an Impartial Account, every one without exception, Revel. 20.12. I saw the Dead, both small and great stand before God: Small and great, King and Peasant; they shall all one day be called to an Account whether Faithful or no. None so high as to be exempted from this Account; none so mean as to be neglected in it: he that received five Talents, and he that received one, both gave an Account. The poor Beggar is not left out, nor the King excused.  
(4.) 'Tis a particular Account. God will not take our Accounts by the heap, and lump, but there is a narrow search into all our Hearts and Ways; the the great thing is, What we have done in that place and Relation where God hath set us our Stewardship? Luke 16.2. But that's not all, we are to give an Account of every Action, Eccles. 12.14. For God shall bring every work into Judgement. Every idle Word must be Accounted for: Mat. 12.36. All the time we have spent, degrees of Grace we received, what we have done, proportionable to our Trust, five for five, two for two.  
(5.) 'Tis an exact Account, that nothing is lost; Rev. 20.12. The Books were produced, the Book of Conscience, and the Book of God's Remembrance: one of these is in the Sinners keeping, and yet it cannot be blotted out nor defaced: but at the day of Judgement, Conscience shall be extended to the Recognition of all our Ways. Now these Books of Account that are kept between God and the Creature, are somewhat like the Books of Merchants, of Debtor and Creditor, what returned, and what received. God's Mercies to us are Booked, so are our Returns: That God's Mercies are put upon the Book and Register, appeareth by the Expostulations used in Scripture, when God proceedeth to any particular Judgement: As for instance, Opportunities of Grace, and instructions of the Word; the Word Preached, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 24.14. And the Gospel of the Kingdom shall be preached in all the World, for a Witness unto all Nations, and then shall the End come. God keepeth exact Account: Behold these three years came I seeking Fruit, Luke 13.7. This second Epistle write I unto you, 2 Pet. 3.1. He taketh notice of a former. God remembreth the Prophet's words, when the Prophets are dead and gone: Every pressing Sermon, every Notable Help. This second Miracle did Jesus 〈◊〉 Cana of Galilee, Joh. 4.54. Christ's special Works and Manifestations of himself ought to be marked, and kept in memory: God doth so for Deliverances from Danger: Isa. 11.11. The Lord shall arise the second time for the Deliverance of his People: He taketh notice that he has been once at it, and would be again. So what Talents and Gifts we have had, whether five, two or one. Secondly, On the other side, all the good that we do; therefore the Apostle speaketh of Fruit abounding to his Account, Phil. 4.17. The Lord taketh notice of our Faithfulness in evil times. Mal. 3.15, 16. And now we call the Proud happy, yea they that work Wickedness are set up, yea they that tempt God are even delivered. Then they that feared the Lord, spoke often one to another, and a Book of Remembrance was written before him for them that feared the Lord, and thought upon his Name. 1 Kings 19.18. Acts 17. ult. Kindness to his Servants, Mat. 10.42. And whosoever shall give to drink unto one of these little ones, a Cup of cold Water only, in the Name of a Disciple, he shall not lose his Reward. Eccles. 11.1. Cast thy bread upon the Waters, and thou shalt find it after many days; 'tis not lost. On the other side, Injuries done to his People; he hath a bottle for their Tears, and a Book for their Sorrows, Psal. 56.8. All the Snares contrived. Deut. 32.34. Is not this laid up in store with me, and sealed up among my Treasures? Job 13.27. Thou lookest narrowly to all my Paths, thou settest a Print upon the Heels of my Feet. Every Action leaveth a Track, every Word, Mat. 12.36. every Thought, 1 Cor. 4.5.  
USE, Is our Account ready against that great day of Audit. Most neglect it, put off the thoughts of it. Take occasion hence to reckon with yourselves aforehand, and see what an Account you can give to Conscience; we should prepare more for this Solemn day of Reckoning, and therefore should take notice of what we do, and what we receive; we had need keep a Register of every days Work, and every days Mercies. There are three Questions in Scripture, often put them to your Hearts. Deut. 32.6. Do ye thus requite the Lord, O foolish People and unwise? is not he thy Father that hath bought thee? hath he not made thee and established thee? Heb. 2.3. How shall we escape if we neglect so great Salvation? Isa. 5.4. What could I have done more for my Vineyard that I have not done in it? Wherefore when I looked for Grapes, behold it brought forth wild Grapes? The Profit of daily arraigning Conscience is great.  
1. It keepeth us sensible of our Duty, maketh us often have recourse to Grace, when we continually observe our Sins, Duties, Afflictions, Mercies, Comforts, Opportunities of receiving Grace, and do but intermingle this thought, that one day for all these I must give an Account.  
2. It presseth us to be more earnest for pardoning Mercy, and every day to make even. This is the great Folly of men, that they put off Sin when God doth not put it away: There is an Expression often used in Scripture, Their Iniquities shall find them out; this Notion of Accounts will help us to understand it. 'Twas committed many years ago, never heard of it since, but at length they shall hear of it: God reckoneth with them. If men escape and prosper a Month, or a Year, or two, they think all is forgotten, but at length it findeth them out. Sins are called Debts, and all Debts lie upon Account against us, till they be canceled. Augustus' bought his Quilt of one who slept securely, when he Owed an hundred Thousand Sesterces. We may wonder at the Security of Sinners, who sleep when their Damnation sleepeth not: They run upon the score, and never think of a Reckoning. Solomon adviseth a man in debt, not to sleep till he be delivered like a Roe from the Hunter. Prov. 6.4, 5. 'Tis good Advice to us, to get our spiritual debts discharged. Psal. 51.1. Blot out my Transgressions. Christ hath taught us to pray for daily Pardon, as well as daily Bread. The thought of these Records that are kept, and the Account we must make, should quicken us to it: Oh what a Clamour will our Sins make, when God sets them all in Order before us. Psal. 50.21. Thousands of vain Thoughts, light Words, and Sinful Actions, much mispense of time, Abuse of Mercies; we know not how soon God will put the Bond in Suit: other Debts have a day of Payment fixed, but this God hath reserved in his own Breast, when he will call us to an Account.  
3. It Presseth us to live always as those that are to give an Account. Paul quickened himself to diligence upon this Consideration, 2 Cor. 5.9, 10. If we were never to be called to an Account, we should do God all the Service that possibly we can, we are so much Obliged to him; but he hath set a day, wherein he will reckon with us: Oh what Watchfulness, what Diligence and Faithfulness should this produce in us! Jam. 2.12. So speak, and so do, as those that shall be judged by the Law of Liberty. We read in the Story of Albigenses, when the Precedent of St. Juliers coming to Angrogne would have forced a man to Re-baptize his Child in the Popish way, he prayed the Precedent that he would give it in Writing, and sign it with his own hand, that he would discharge him before God, and take the Peril upon himself: This made him relent and Profess his Trouble. Conscience is startled at God's Records: if a man should do nothing, and speak nothing but what is to be registered and proclaimed at the Market-Cross, how watchful would he be! All is Recorded, the Books will be opened, therefore when we are about to do any thing unworthy, say as he, Acts 19.40. We are in danger to be called to an Account for this day uproar, there being no Cause whereby we may give an Account of this Concourse; so should you. We that are to give an Account, how careful should we be how we use our Time, Health, Strength, Understanding, Authority, Wealth and other Blessings of God: The commonness of these Notions maketh them to lose their Life and Influence. Therefore we should especially act Faith in Believing, and urging the Soul with this Account.  
Secondly, 'Tis particularly described; and there 

1. Of the Servants Allegation.  
2. The Master's Approbation.    
(1.) The Servants Allegation, vers. 20, and 22. The two first Servants came cheerfully to their Account, as having discharged their Duty faithfully, and with all diligence improved the Talents received: Not that in the day of Judgement good men shall make any Narrations of what they have done; they need not, for Christ shall do it for them; they rather wonder that any thing that they have done is taken notice of, as in the 37 th' verse of this Chapter, but all this is spoken after the manner of men, and to keep up the Decorum of the Parable: if it signifieth any thing, it signifieth the Confidence of a good Conscience, and what Comfort and boldness it breedeth in the day of our Accounts.  
Doct. That a faithful Discharge of our Duty, will give us Comfort and Boldness when our Lord cometh to reckon with us.  
1. There is a Confidence and Comfort that ariseth from a good. Conscience, or from Sanctification as well as Justification: In the inward Court, Conscience is one of the Witnesses, as well as the Spirit of God, Rom. 8.16. and much Comfort ariseth from its Testimony. 2 Cor. 1.12. This is our rejoicing, the Testimony of our Conscience. A Carnal man is ashamed of the Grounds of his rejoicing, and what it is that keepeth his Heart merry; but a Godly man can own the Causes of his joy, which are in the first place, the Blood of Christ, Rom. 5.11. We joy in God, through our Lord Jesus Christ, by whom we have received the Atonement: next, the Testimony of his Conscience concerning his sincere walking: But if a man can live with these Comforts, can he die with them?  
2. The Review of a well-spent life is a great Comfort in Death: Our Lord Jesus at the end of his days, when he was to go out of the World, John 17.4. saith, I have glorified thee upon Earth, and finished the Work thou gavest me to do. Hezekiah, when that sad Message was brought to him, that he must die, and not live, Isa. 38.4 that comforted him upon his Deathbed; Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done what is good in thy sight. So the Apostle Paul, when he drew nigh his end, 2 Tim. 4.7, 8. saith, I have fought a good fight, I have finished my Course, I have kept the Faith. Henceforth there is laid up for me a Crown of righteousness, which the Lord the righteous Judge shall give me at that day. Oh 'tis a blessed thing if we can have this Comfort, when Conscience puts off all Disguises, and the everlasting Estate is at hand, and we are immediately to appear before the Lord, to remember then that we have been careful to please and honour God, and done his work, how sweet is it!  
3. In the Day of Judgement; their works follow them into the other World: Rev. 14.13. Their Wealth doth not follow them, but the Conscience of having done well abideth with them: Conscience is Heaven or Hell to us; in Hell it maketh up a part of the Worm that never dyeth; so in Heaven, it giveth us Confidence; 1 John 2.28. and 1 John 4.17. That we may have boldness in the day of Judgement. Works are not Meritorious, and have no causal influence upon our Salvation, yet they have the full place of an Evidence, and so may wonderfully Comfort and embolden our Hearts.  
USE, Let us labour to get this Evidence. The time of Death, is a time that will rifle all our false Hopes. You are in your Health and Strength now, but how soon you may shoot the Gulf, you know not; we are hastening into the other World apace. When you are immediately to appear before God, you will have other thoughts of the World to come, and the necessity of Preparation for it than you have now; that which will comfort you now, will not comfort you then; you must look that the Devil will then be most busy to tempt and trouble you, and as now he prejudiceth you against the Precepts of the Gospel, so then against the Promises of it: all your worldly Comfort then will fail, and have spent their Allowance, and become to you as unsavoury as the white of an Egg. Will this Comfort you, that you have sported and gamed away your precious time? that you have fared of the best, and lived in Pomp and Honour? Oh no; But this will comfort you, I have made it my business to glorify God, I have been Faithful in my place, have gotten some Evidence of the Love of God: It is not Riches or Greatness, or any Earthly Advantage will do you good.  
Oh 'tis a Cutting Thought to the Careless and Negligent; Now I must give an Account of every day and hour I have spent in this World: The Improvement of every Opportunity will be called for. Then all your Vanities and carnal Pleasures will be smart upon you, and vex your Souls with the grievous Remembrance of them. Well then, can you in any measure look back upon the Discharge of your Duty? There are two Extremes:  
First, Some are Presumptuous and Confident, because they are not gross Sinners; but what have they done for God? The sluggish and unprofitable Servant was cast into utter Darkness; he did not misspend his Talon, but yet he did not improve it. The Tree that bringeth forth no Fruit is hewn down, though it did not bring forth bad Fruit. 'Tis not a Negative Religion will comfort thee, but a Positive and a Fruitful one: You are no Drunkard, no Adulterer, no Profane Person; but have you been at work for God?  
Secondly, Others are Pusillanimous and Diffident, because they do not arrive at the Eminency and Perfection of the highest. David had other Worthies besides the first three. There were two faithful Servants, one brought five Talents, the other two. Now the middle is of those that can see in themselves more Zeal than Formality, more Grace than Corruption; that for the main, have made it their business to Honour God, though conscious to many Weaknesses and Defects, yet throughout Grace gets the upper hand; according to the degrees of Grace, received they are faithful with God.  
(2.) The Master's Approbation; Well done thou good and faithful Servant. The Faithful Servants are well accepted by Christ. First, He entertaineth them with Praise, Verse 21.23. Secondly, With Preferment and Advancement, Thou hast been faithful over a few things, I will make thee Ruler over many. Thirdly, With Joy, Enter into the Joy of thy Lord.  
Doct. That at Christ's appearing, faithful Servants shall not only be commended, but gloriously Rewarded.  
1 Pet. 1.7. That your Faith may be found unto Praise, Honour and Glory, at the appearing of Christ.  
1. There is not only verbal Commendation, but real Remuneration: Glory and Honour put upon them, as well as Praise ascribed to them; (1.) Praise, because he shall then commend their Faith before men and Angels. Revel. 3.5. I will confess his Name before my Father and his Angels. (2.) There will be a solemn Owning and honouring of them, when all the Holy Angels shall be present. Oh what a Favour is it to be commended of God 2 Cor. 10.18. For not he that commendeth himself is approved; but whom the Lord commendeth. When they had finished the Tabernacle, all was viewed and approved by Moses, Moses blessed them. Oh what is it to be blessed and commended by the Son of God, in that great Assembly of the whole world.  
2. Here is Preferment and Advancement to a higher place in the Family. Christ will prefer them as men do their Servants, Mat. 24.47. Make him Ruler over all his Goods: These Expressions are taken from the greatest Honours a man can do his faithful Servants in the world; 1 Kings 12.20. As Jereboam was made Ruler over all the charge of the House of Joseph, so will Christ advance his Servants to high Dignity, sometimes expressed by setting them upon Thrones, Revel. 3.21. giving them Crowns, 1 Pet. 4.13. 2 Tim. 4.8. That Antithesis is to be regarded, few things, and many things. All things are few in comparison of Heaven, our works, our Gifts, our Sufferings; the Reward is far above all these: Rom. 8.18. For I reckon that the Sufferings of the present time, are not worthy to be compared with the Glory that shall be revealed in us. 2 Cor. 4. ●7. For our light Afflictions that are but for a moment, work for us a far more exceeding and eternal weight of Glory. 'Tis all little that we do or suffer; 'tis little that God hath done for us in this world, in comparison of what he will do for us there. Here is the Earnest, that is but a small part of the whole sum.  
3. The next Expression is, Enter into the Joy of thy Lord. Here Christ slideth into the thing signified by the Parable, as afterward in assigning Punishment unto the unfaithful Servant: Verse 30. Cast him into outer Darkness, where shall be Weeping and Gnashing of Teeth. Here is Joy, and the Joy of the Lord, and faithful Servants are said to enter into it.  
First, The Estate of the blessed, is a State of Joy; which ariseth, partly, from the Beatifical Vision; partly, from their own Blessedness; and also the blessed Company.  
(1.) The Beatifical Vision, or the Vision of God. Psal. 16.11. In thy presence is fullness of joy, and at thy right-hand Pleasures for evermore: There is a mighty complacency that we take now, in seeing, knowing, loving, and being beloved of God. What can be found in the Creature, is but a drop to the Ocean, in comparison of that a Believer findeth in God himself: God is to them an overflowing Fountain of all Felicity. But there is Gaudium Viae, and Gaudium Patriae: Here it admits of increase and decrease; but there the Soul is so filled, that it cannot receive any more; Psal. 17.15. As for me, I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. God maketh out himself in the utmost latitude. As to the wicked, he stirreth up all his wrath: Here he punisheth by the Creature, and so doth not put forth all his power; as a Giant striking with a straw, cannot put forth his strength. In Heaven the Soul shall be filled with unspeakable joy and delight: What Delight is to the Sense, that Joy is to the Mind. Three things are necessary to Delight. A Faculty, or Power of the Soul capable of pleasure, and then the thing itself; which being brought to the Mind, doth stir up delight. As in bodily things, Colours, Fruits, Tastes, pleasure consists in the near Union, and Conjunction of these things. The more noble the Faculty, the more excellent the Object; the nearer the Conjunction, the greater the Delight and Pleasure. Now in Heaven our Faculties are perfected; God is the Subject, and there is a near Conjunction: Oh what embraces between him and the Soul!  
(2.) In their own glorified Estate, 1 Pet. 4.13. Rejoice, in as much as ye are partakers of Christ's Sufferings; that when his Glory shall be revealed, ye may be glad also with exceeding joy. So Judas: Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy.— The fullness of our joy is suspended till then, that we may long much for that day: 'Twill be a glad day to all Faithful ones. Joy, 'tis quies animi in bono adepto; there is an aggregation of all good for Soul and Body: If the hope of this blessed Estate breedeth joy, what will enjoyment, what will Fruition do? if a glimpse or taste be so sweet, what will the full enjoyment be? Rom. 5.2. In deep troubles, yet we rejoice in hope of the glory of God. 1 Pet. 1.8. Whom having not seen ye love: in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. Their Hearts are now and then filled with such a joy as they can hardly contain and keep within doors, when they have but a well-grounded hope, or assurance of the full possession of it.  
(3.) In the Company of the Blessed. 'Tis comfortable to meet with the Saints of God now, though it be but in a Mourning Duty; but the Communion of Saints there, is quite another thing; they are our everlasting Companions; they are free from all sin and weakness, Heb. 12.23. Especially 'twill be a delight to them whom we have been a means to bring home to God; 1 Thes. 2.19, 20. For what is our hope, or joy, or crown of rejoicing? are not even ye, in the presence of the Lord Jesus Christ at his coming? for ye are our glory and joy. And Phil. 2.16. That I may rejoice in the day of Christ, that I have not laboured in vain, nor run in vain. The Glory that shall be put upon gracious Souls at the day of Judgement, will add to the Glory and joy of those faithful Ministers, by whose labours they have been gained to God.  
Secondly, 'Tis called the joy of the Lord: That is, either provided by him, called my joy, by Christ, Joh. 15.11. This by way of Purchase, Allowance and Gift, dignified as one of those whom the Lord delighteth to honour, Esth. 6.6. or such as he himself possesseth. Jesus Christ himself had his joy set before him, Heb. 2.2. that happy and glorious Estate that happened upon his Sufferings; to this he inviteth us, into his own joy: Men are not wont to treat their Servants so, as to let them enter into their joy: Luk. 17.7. Which of you having a Servant ploughing, or feeding Cattle, will say unto him by and by, when he is come from the Field, Go, and sit down to meat? No, but Make ready: But Christ, Luk. 12.37. will make them sit down to meat, and he will come forth and serve them. In the Civil Law, Accubitus Servi à Domino invitati; 'twas a Token of Manumission: Now Christ will bring us into his joy, Luk. 22.30. That ye may eat and drink at my Table, in my Kingdom, and sit on Thrones judging the twelve Tribes of Israel. Joh. 17.24. Father, I will, that those whom thou hast given me, may be where I am, and behold my Glory. Rom. 8.17. If we suffer with him, we may also be glorified together. 2 Tim. 2.12. If we suffer with him, we shall reign with him. We are sharers in all the happiness that he enjoyeth, and are partakers of the same Glory, and the same Kingdom, and the same Joy.  
Thirdly, We enter into it. 'Tis an Hebraism, such as that, Psal. 69.27. Let them not come into thy Righteousness: that is, be partakers of it. So Psal. 59.11.— not enter into my rest; that is, partake of it: So the Servant entereth into his Lord's joy; ut Possessor sit gaudii, non tantum Spectator. However, it noteth the highest and fullest participation; they enter into the blessed state of eternal joy, and it abideth for ever with them, in a full, constant, uninterrupted joy. We shall have as much as we can hold, and we shall hold more than now we do.  
1. USE, It informeth us, that 'tis good to be Christ's Servants, and to be faithful in his work. See how ready the Lord is to reward our little sorry service: Come and receive the fruit of my bounty, and the reward of your fidelity. Who would not serve such a Master?  
2. Consider it: This doth make up all the shame and disgrace that can be in our Trials: We have enough in hand for all the pains and shame that we suffer for his service; the inward peace that we have, and the sense of his Approbation: But our great Reward when we and he meet together, should strike all discouragements dead, and be enough to allay all the sorrows of this life, and the censures of men.  
3. To quicken us to Diligence, let us often think of this. When God intended to give Canaan to Abraham, he biddeth him walk through the Land, and view it, Gen. 13.17. He hath promised to give the joys of Heaven to us; we should often consider it: Then encouragement is no encouragement if it be not regarded.  
Lastly, The same words are used to both alike; the second Servant is approved, his Faithfulness commended and rewarded as well as the first Servant.  
Doct. Whether our Talents be few or many, yet if we be but sincere, we shall be put into everlasting Happiness.  
The Essential Happiness of the Saints is the same, though the Degrees differ; ten Cities, and five Cities, in Luke.  
(1.) They may be alike in Fidelity, though a difference in opportunity. Their Industry will be alike: Though their Gifts and opportunities be not alike, their Zeal to God, and Love to Souls will be alike.  
(2.) The Grounds of Essential Happiness are the same to all.  
1. They have the same Redeemer and Mediator, Exod. 30.15. If they had a better Christ, another Mediator to ransom their Souls, they might expect another Happiness; but all is brought about by the same Redeemer, Jesus Christ, theirs and ours, 1 Cor. 1.2. by his Mediation, Sacrifice, and meritorious Righteousness.  
2. The same Covenant, which is the Common Charter of the Saints: Act. 2.39. The Promise is to you, and to your Chilaren, even as many as the Lord our God shall call. A Covenant which offereth the same Benefits, and requireth the same Duties: The same Benefits; Pardon and Life. Pardon; Rom. 4.23, 24. Now it was not written for his sake alone, that it was imputed to him; but for us also to whom it shall be imputed; if we believe on him that raised up Jesus Christ from the dead. Life is the common portion of all the Saints; 1 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness; and not for me only, but for all those that love his appearing. It requireth the same Duties of all the Saints, and they have the same Rule to walk by: Gal. 6.16. This same Gospel is the power of God unto the Salvation of every one that believeth, Rom. 1.16. Well then, if all have no other Charter from God, to show for Pardon and Life, and all are bound to the same Duties, surely all shall have the same Happiness.  
3. The same Spirit to be Christ's Agent, to sanctify, and to prepare them for this Glory: He is at work in all the Saints; 1 Cor. 12.4 There are diversities of gifts, but the same Spirit. 2 Cor. 4.13. We having the same Spirit of faith. This is considerable, because the Spirit doth form us for this very thing; that is, prepare us for this very Estate: If all have the same Heavenly Principle, all shall have the same Heavenly Happiness. We have the same almighty power within to destroy sin, to raise our dead and earthly Hearts to God, to keep in us the same love to him, and prepare us for this blessed Estate.  
4. The same Mercy of the same God, distributeth the Reward. The main grounds of the expectation of the best, are the Mercy of God, and the Merits of Christ; and we have the same mercy to trust unto; Rom. 10.12. For the same Lord over all is rich unto all that call upon him: As rich in mercy to you, as to others; to pardon your failings, to wash off your stains, and finally, to receive you into his blessed presence: They look for Mercy, and we look for the same Mercy: Judas. 21. All that keep themselves in the love of God, may do so.  
(3.) The things which are absolutely requisite to this Essential Happiness, are the same. As, the Vision and fruition of the same God, 1 Cor. 13.12. with Joh. 17.24. All that believe in me through their word; they have the same Place, Heaven; the same State, the same Company, they all make one Family, Eph. 3.15. Now some are in Heaven, and some on Earth, but then they shall all make one heavenly Society, called the City of God: Heb. 12.22, 23. They shall all sit down with Abraham, Isaac and Jacob: They have the same work, which is, to love and laud God for evermore.  
1. USE, To persuade us to be contented with the meanest Estate, till God's Providence call us to an higher. Every one must glorify God in the place where he hath set him: As in a Choir of Voices, 'tis not who sings the Base, or who the Treble; but who well discharges his own part, Base or Treble: So in our account, 'tis not what part we have acted, so much as how we have acted it; whether glorified God in the work which he hath given us to do, Joh. 17.4. If thou hast doubled thy Talents, though but two, Christ will welcome thee into the joy of thy Lord. 'Tis not who hath undergone the greatest bodily labour in Religion, or passed the severest Sufferings, or gone through the eminentest Offices, and Employments, but who hath most honoured God in his place, got most holiness in his Heart, been most humble and contented with his Condition.  
USE 2. Is for the Encouragement of poor weak Christians, who have the Essentials of Godliness, tho' they be weak, and have not attained to the Eminency of many others: These should not be dismayed; there are persons of all sizes, and several degrees in Heaven, and they are all possessed with the same common happiness; 2 Pet. 1.2. To them that have obtained like precious faith with us. Mean Believers in some sense have like precious faith with an Apostle, as to the great ends of the Covenant; the same Jewel: complectitur & Puerulus, complectitur & Gigas; one holds with a strong, the other with a trembling hand; the Jewel is of the same value: The same Sacrifice for sin, we all depend upon the infinite mercies of the same God; the same Physician of Souls hath us in cure, who hath cured all others; the same Captain that hath saved others who are more eminent, is conducting us to Salvation, and is preparing us for the same Estate which they hope to enjoy. They have no greater, nor better Highpriest and Mediator with God, than we have, they are going to the same place that we are, and we that they are; only they have gotten the start a great way before us: But whilst we strive to overtake them, and make as much haste as we can, though we bewail our imperfections, yet we should not lose the comfort of our sincerity.  
Doct. II. Though the essential Happiness of the Saints be the same, yet there are degrees in Glory.  
Luk. 19.16, 17, 18, 19 We read there of having authority over ten Cities, and five Cities: More is required of the first Servant, and more is given him; and more is required of the first Servant than the second; as we expect an Horseman should come sooner than a Footman. But more particularly to prove that there are degrees of Glory: First, From Scripture. 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly; and he that soweth bountifully, shall reap bountifully. As there is a difference in the kind of the Crop, according to the kind of the seed, Gal. 6.6, 7. so according to the degree; some do well, others do better; so some fare well, others fare better, are more bountifully rewarded: For God will deal more liberally with them who shall accordingly with greater fidelity acquit themselves in well-doing. There is a Proportion observed. Again, the common happiness of the Saints, is, To shine as the Stars, Mat. 13. and Dan. 12.3. yet the Apostle telleth us, that one star differeth from another in glory; so shall it be in the resurrection from the dead, 1 Cor. 15.41. namely, that their Glory shall be according to their inequality in Zeal, Service, and Faithfulness to God. Another place shall be that, 1 Cor. 3.8. Every man shall receive his own reward, according to his own labour; that is, according to the degree; for he speaketh there of degrees of serviceableness in the Church. Every man hath a labour of his own, that is, such a measure and degree of service appropriately his; and so by consequence, hath his own reward, somewhat which doth exactly answer his labour. Some have thought no: That the Saints in Heaven, their Reward is exactly equal: It's true, all shall have enough, but some more than others: So Eph. 6.8. Whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free; that is, shall be punctually and particularly considered by God for it; he shall receive the same, not for kind, but quantity and proportion: They shall have in their Reward a particular and appropriate consideration; a Bondman a Bondman's Reward, a Freeman a Freeman's Reward; every degree of goodness shall be considered by God: so there seemeth to be a distinction between a Prophet's Reward, and a righteous man's Reward, and a Disciples Reward, Mat. 10.41, 42. Add that concerning Zebedee's Children, Mat. 20.21, 22. she cometh to Christ, and prayeth, that her two Sons might sit one at his right hand and the other at his left, in his Kingdom. Christ doth not deny but that something there is which may be signified by his right hand and his left, yea rather asserts it; for he saith, It shall be given to those for whom it is prepared of my Father. There are some chiefest and highest places of Glory and Preferment in his Kingdom, and he hath prepared these places for persons of the greatest worth and eminency in his service; for these the greatest Honours of the World to come are reserved.  
Reasons of the Point.  
(1.) From the Nature of that Glory and Blessedness we expect. It standeth in Communion with God, and Conformity to him, or the Vision and full fruition of God, Psal. 17.15. 1 Joh. 3.2. Now the more holy, the more suited to this happiness, and therefore have larger measures of it; Mat. 5.8. Blessed are the pure in heart, for they shall see God. Heb. 12.14. Without holiness no man shall see the Lord. We behold his face in righteousness. Now we are more capacitated, Vessels of a larger bore: 'Tis unreasonable to imagine that clarified Souls have no more fruition of God than those that only have Grace enough to make an hard shift to get to Heaven: Sicut se habet simpliciter ad simpliciter, ita magis ad magis. Holiness singly fits to see God, and without it we cannot see him: So a little Holiness fits us to take in a little of God; the more Holiness, the more of God.  
(2.) From the pleasure God taketh in his own Image: So much of the Image of God as his Creature hath, so far more amiable in the sight of God: The Lord delighteth in the Upright, Prov. 11.20. If God delighteth in them, he delighteth more in one that is more holy and upright. Thus from God Holiness we may argue, he doth not delight in the impure, Psal. 5.4. Thou art not a God that hast pleasure in wickedness. He cannot so fully delight in the less pure; Psal. 18.25, 26. With the upright man thou wilt show thyself upright, with the pure thou wilt show thyself pure.  
(3.) From the Justice of God, and the Quality of that Happiness which we expect: Though it be an act of free Grace and bounty in God to bestow it on us, yet 'tis a Reward; and Reward is considerable with respect to the work: The Reward is not of Merit, but Grace; but yet Gods merciful Justice respecteth the degree of our Service; Heb. 6.10. God is not unrighteous to forget your work of Faith, and labour of Love. 'Tis an act of remunerative Justice, according to the New-Covenant: The higher Service hath an ordinability to the greatest Reward.  
(4.) God doth in this world give the greatest Blessings to those that do most eminently glorify him; therefore signal Faithfulness is eminently rewarded in the World to come; as God promiseth to make a Covenant with Phineas, because he was zealous for God, to make an atonement for the People, Numb. 25.13. This the rather holdeth good, because the Rewards of the Old Testament were a kind of Figure of Eternity.  
(5.) In the Punishment the●e are degrees, therefore in the Reward God will punish men differently, more or less according to the rate of their sins: we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more tolerable: So he will reward men more or less according to the different degrees of their faithfulness: So Mat. 11.21, 22. It shall be more tolerable for Tire and Sidon in the day of Judgement, than for you. So Luk. 12.47, 48. we read of many Stripes, and few Stripes. 'Tis true, the Reward is not of debt; yet there is an Equity observed in his Bounty.  
(6.) The Glorified State of the Saints in all probability suiteth with all the rest of the Creation. There is a difference and disparity in every thing else: Among men in the World, in Wisdom, and Rank, and Quality, and Riches; In the Church, some have meaner, some larger Gifts. There are degrees among the Devils; we read of Beelzebub the Prince of the Devils: Among Angels, there are Arch-Angels, Principalities, Powers, Thrones, Dominions. So 'tis likely among the Saints.  
(7.) The Profit: It encourageth to Godliness: This inequality of Rewards, giving greater things to those that do more, and be more faithful, than to imagine that they who sow more sparingly, shall reap as plentifully as those that sow liberally. It is a great damp to all worthy dealing, and signal excellency, that all shall far alike; but it quickeneth us to our utmost activity, to remember that as our work is, our Reward will be.  
USE, Is to quicken us to be more faithful to God, for these Considerations.  
1. Heaven being the perfection of Holiness, if you do not desire more degrees of Holiness, you do not desire Heaven itself; 1 Joh. 3.2, 3. Behold now ye are the sons of God, and it doth not appear what we shall be: But we know, that when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him, purifieth himself as he is pure.  
2. 'Tis gross Self-love, to go as near the brink of Hell and Destruction without falling into it, and to beat down the price of Salvation as low as we can; and he that will do nothing more than what is simply necessary to Salvation, will never be faithful with God. To save the stake of their Souls, they will serve God as little as they can.   

SERMON XIV.  MATTH. XXV. v. 24, 25. 
Then he which had received the one Talon, came and said, Lord, I knew thee, that thou art an hard man, reaping where thou hast not sowed; and gathering where thou hast not strawed.  
And I was afraid, and went and hid thy Talon in the Earth: Lo, there thou hast that is thine.  
WE have seen the Account and reception of the faithful Servants. We now come to the Master's Reckoning with the unfaithful one. The Order is observable: First, He rewardeth the faithful Servants, and then punisheth the careless and negligent. His own Nature inclines him to Reward, he doth good, and showeth Mercy out of his own Self-inclination; but our Sins force him to punish. And mark, he that had received one Talon, is called to an account as well he that had received more; That no man may think to be excused for the meanness of his Gifts and place: 'Tis true, he giveth an account for no more than he hath, but for so much as he hath he must give Account. Christians that have five or two Talents, must give an Account for five or two: But Heathens that have but one Talon, the light of Nature, give an account for one. The Apostle telleth us, That as many as have sinned without the Law, shall perish without the Law, but as many as have sinned in the Law, shall be judged by the Law, Rom. 2.12. Every one according to the Dispensation they have lived under. The Apostle intimateth a distinction of two sorts that are to be judged: 2 Thes. 1.8. In flaming fire, taking Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Those that have great parts, and great opportunities, will not be accepted with the same Improvement that others are that have fewer; neither from the same person will God accept a like Service when sick, as when well; but according to their abilities and opportunities he doth expect. Well, but let us see what Account he bringeth that had but one Talon. The Parable offereth, 

First, The Servants Allegation or Excuse.  
Secondly, The Master's Answer or Reply.    
We are now upon the former, and there, 

1. The remote Cause of his neglect; his prejudice against his Master. Lord, I knew thou art an hard man, reaping where thou hast not sowed; and gathering where thou hast not strawed.  
2. The Effect of this Prejudice, and so the next and immediate cause of this neglect, I was afraid.  
3. His Negligence and unfaithfulness itself, in bringing his Talon without Improvement; I went and hid thy Talon in the Earth: and lo, there thou hast what is thine.    
(1.) In the Prejudice: Christ impersonateth our natural thoughts and the secret workings of our minds; we dare not say so, but many think so: as if God were an hard and morose Master, whom 'tis impossible to please. The Servant in the Parable had as little cause for his pretence, as we have for our hard thoughts of God: He knew the contrary; if he would consult his own experience, he might have found his Master to be good and kind, who had taken him into his Family, entrusted him with a Talon, waited long for his Improvement: But this is the nature of man, Self-love will rather blame God, than acknowledge our own Fault, and Sin; tax his Severity, than confess its own Negligence.  
(2.) In the Servants being afraid, Christ would teach us, that ill Opinions of God beget Pusillanimity and slavish fear. And  
Lastly, In his Non-improvement, but rendering the Talon as he received it, That Pusillanimity or slavish fear and sloth, go together; or those that are afraid of God will never do him Hearty service.  
I cannot handle all the Points that will arise from this Paragraph, yet I shall discuss one, that will take in the Substance and Effect of all. And that is,  
Doct. That slavish Fear is a great hindrance to the faithful discharge of our Duty to God.  
First, Let me observe to you, that there is a twofold fear; Filial and Servile: Childlike and Slavish. The one is a lawful and necessary fear, such as quickeneth us to Duty; Phil. 2.12. And is either the fear of Reverence, or the fear of Caution. The fear of Reverence is nothing else but that awe we are to have of the divine Majesty as Creatures, or our humble sense of the condition, place and duty of a Creature towards its Creator. The fear of Caution, is a due sense of the Importance, and Validity of the business we are engaged in, in order to Salvation: certainly, none can consider the danger we are to escape, and the blessedness we aim at, but will see a need to be serious. And therefore this fear is good and holy.  
(1.) But there is besides this, a slavish fear, which doth not further, but extremely hinder our work. For though we are to fear God, yet we are not to be afraid of God; This is that which the Apostle calleth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opposite to the Spirit of Adoption, Rom. 8.15. and a cowardly fearful Spirit, opposite to that Spirit of Power and Love, and of a sound Mind, which is the principle of all faithful Service to God. They that are under the Spirit of bondage, serve not God as Children serve a Father, but as Slaves serve an hard and cruel Master. Fear is the inseparable Companion of this Spirit, which must needs be a great hindrance to our Duty; because it begets hatred to God, and the torment it bringeth to ourselves: As it breedeth Hatred to God; Oderunt quem metuunt, quem odimus periisse cupimus; when we only dread God for his Vengeance, we keep off from him, as a dissolute servant hateth that Master who would scourge him for his Debaucheries: The Nature of this fear is to drive us from God. Gen. 3.7, 10. I was afraid. So because of the Torment it bringeth to us. Eph. 4.18. For the legal Spirit, 'tis called a Spirit of bondage, Rom. 8.15. It hath fear and torment in it, and is an Enemy to us, for it banisheth all those sweet Principles which should enliven our Service; as Love to God, and Delight in our work; which doth enliven and inspire every thing that we do with an earnest Spirit; But where Love is wanting, and all the Comfort that should accompany our duties, 'tis lost; either a man doth nothing, or all that he doth, is in a compulsory manner, by mere force; and so our hands must needs be weakened in God's Service, if we be not totally discouraged: For often it endeth in a Despair of pleasing, or being accepted with God. There is a lazy sottish Despair, as well as a raging tormenting Despair: Jer. 18.12. There is no hope, we will walk in the Imagination of our own Hearts; Cast off all care of the Souls Welfare. This was the fear of the slothful Servant in the Text, and such a fear have many others in the bosom of their hearts, by which they can never do any thing effectually in the business of Religion, by reason of their-strong Prejudices, occasioned by their own tormenting fear.  
(2.) That this fear is begotten in us by a false opinion of God, that rendereth him dreadful, rigorous, and terrible to the Soul. The Servant in the Text doth not only say, I was afraid, but giveth a reason of it: I knew that thou wert an hard man, reaping where thou hast not sowed, and gathering where thou hast not strawed. A parabolical speech, to set forth a cruel Tyrant, that doth exact upon those that are under him without Mercy and Reason. Our Affections follow our Apprehensions, and we either love or fear according to the inward notions that we have of God in our minds. They that know thy name will trust in thee, Psal. 9.10. If we had righter notions of God, we would love him more, and trust him more: But when we conceive amiss of him, accordingly we are affected to him: And therefore we should take heed what Picture we draw of God in our minds; for if we have only such apprehensions as render him grievous and burdensome to us, these thoughts will leven our Hearts, and make us either neglect his Service, or do it by constraint, in a very awkward and uncomfortable manner. If the Devil can bring you to have a base opinion of God, as cruel and tyrannical, and once possess you with sour thoughts, and fretful Jealousies, or harsh surmises of his Government, it will turn all your love and obedience into hatred and slavish fear. Therefore those that consider, that Love is the great principle of Obedience, should also consider that there is nothing so necessary to breed love, as good thoughts of God, and a due sense of his goodness in Christ; come to this once, and then all that he requireth and doth, will be acceptable to us: His Laws will not be grievous, nor his Providences seem burdensome to you, nor his Judgements intolerable. How can you love him, till you represent him as an Object of Love; one upon whom you may cheerfully depend for Life and Defence; and from whom you may comfortably expect the Rewards of Obedience? Therefore take heed of painting out God in your thoughts as an hard Master. The Apostle telleth us, Heb. 11.6. He that cometh to God must believe that he is, and that he is a Rewarder of them that diligently seek him. As soon as we apprehend his Being, we should also pitch upon his Bounty and Goodness. First, That he is, and then, That he is a Rewarder. There is in all men some Impression of a Godhead, which is clearly understood and seen by the things that are made, Rom. 1.20. This Apprehension of God calleth for Worship: for next that God is, we must believe he must be Worshipped, Joh. 4.24. These two notions live and die together; they are clear and blotted out together. As the apprehension of God is clear, and more deeply engraven upon the Soul, so is this notion of man's Duty of Worshipping God clear, and imprinted upon the Soul also. The one Impression cannot be worn out without the other. But now, want of a true Knowledge of God breedeth slavish fear, fearing God in excess, rather than loving him in any tolerable measure; because a man naturally looketh upon God with the same eye, that a Malefactor doth upon his Judge. Fear is more natural to carnal men, because a bad Conscience is very suspicious, and our sense of God's Benefits is not so great, as the sense of our bad deservings is quick and lively. Therefore naturally we have no other notions of God, than as a rigid Lawgiver and severe Avenger. The Heathens, who in all their Worship discovered the natural Sentiments of Religion that are in the Hearts of men, observed this in the Straits, Vt prius placarent iratos Deos, etc. Wrath and Anger were the first thoughts they had of a Divine Power; and 'tis as true among Christians. Guilty Nature is more presagious of evil than of good, when it is serious. 'Tis true, wicked men cry out, God is merciful, and that is generally the cause of their Laziness and sleightness in Religion; but it is when they do not mind what they say; these are but sugared words in their Tongues, when they are serious they have other thoughts. Bondage is more natural than Liberty, Fear than Hope; because of the Covenant we are under, which is a Covenant of works, a Ministry of Death and Condemnation, and so begetteth fear, and representeth God as terrible: yea, 'tis found in those that are more serious, and have some beginnings of a good work upon their Hearts; they are too apt to entertain ill thoughts of God, and looking upon him in the glass of their guilty fears, represent him as harsh and inexorable. All their terrors and troubles are raised by false Apprehensions of God; and therefore the course of their Obedience groweth the more uncomfortable: This is a truth, that the Law and Grace contendeth for the mastery in every Heart, that entertains thoughts of Religion; not only Corruption and Grace, but the Law and Grace: And as their Law-notions prevail, so their slavish fear increaseth; but as the Gospel Apprehensions prevail, so their Love of God increaseth, and their comfortableness in Religion. Therefore still the Caution is bound upon us, to take heed what Notions we have of God, and that we have not any diminishing, extenuating thoughts of his goodness and mercifulness; that we do not look upon him as one that lieth upon the catch, to spy out Advantages against us; for that thought will mightily weaken our hands in the Lords work. Do not think of him as one that delights in the Creatures misery: No, rather in showing Mercy and Goodness, and as ready to give out Grace to the humble that lie at his Feet, however he dealeth with the stubborn and obstinate Refusers of his Grace. And therefore, if I may digress into Application, while I am yet in some doctrinal Considerations; I would advise,  
First, That to preserve the Sense of Religion in the general, men would consider how much God standeth upon the Credit of his Goodness, and that he giveth them no cause of discouragement, as from him; Mich. 6.3. O my People, what have I done unto you, wherein have I wearied you? That his Commands are not grievous, Mat. 11.29. 1 John 3.5. That the Trials sent by him are not above measure, 1 Cor. 10.13. nor his Punishments above deservings, Neh. 11.9, 13. That he is not hard to be pleased, nor inexorable upon our infirmities, Mal. 3.17. These things should be constantly in our minds, for the Vindication and Justification of God from our natural Jealousies and evil Surmises, that we have of his Conduct and Government.  
Secondly, I would advise poor trembling Souls, that are alarmed by their own fears, which represent God as an Enemy, and standing at a distance from them; that they would study the Name of God: For surely things are known by their Names, and poor disconsolate Souls are bidden, Isa. 50.10. To trust in the Name of the Lord, etc. Now what is the Name of God? Even that which he proclaimed, Exod. 34.5, 6, 7. I am the Lord God, merciful and gracious, long-suffering and abundant in Goodness and Truth; keeping Mercy for thousands, forgiving iniquity, transgression and sin. Therefore take all his Name, and meditate upon it. Satan laboureth to represent God by halfs, only as a consuming Fire, as clothed with Justice and Vengeance. Oh no! 'tis true, he will not suffer his Mercy to be abused by contemptuous Sinners, he will not clear the guilty, though he waiteth long on them before he destroyeth them; but the main of his Name, is his Mercy and Goodness. Take it as God proclaimeth it, and see if you have any reason to have hard thoughts of God; you will find, that though he be an high and holy one, yet he is willing to be treated with: That he is great, but yet good, ready to receive returning Sinners: if thou hast sin and misery, Christ hath Compassion and Pity, he is the Father of Mercies, 2 Cor. 1.3. Misericors est, cui alterius miseria cordi est: Mercy hath its name from Misery, and is no other thing than laying another's misery to heart, not to despise it, nor to add to it, but to help it: And therefore if thou be miserable, and knowest it indeed, his Nature giveth a strong inclination to succour the miserable. ay, but saith the convinced Soul, there is nothing in me to be regarded; the Lord telleth, I am gracious; and Grace doth all freely, and from a self-inclination; it giveth all the Qualifications he requireth; but I have been long a presumptuous Sinner. Why, God telleth you, his Name is long-suffering: He that gave not the Angels one hours' space for Repentance, hath long delayed the Execution of our Sentence, and calleth us to himself, that we may escape the Condemnation of Angels. But I am exceeding perverse and wicked: The Lord telleth you, He is abundant in Goodness. I am full of fears and doubtings: Still he is abundant in goodness and Truth. I have abused much Mercy, and can Mercy pity me? The Lord telleth you, He keepeth Mercy for thousands, and can forgive Iniquity, Transgression and Sin. His Treasure of Mercy is not soon spent and exhausted: no sin can exclude a willing Soul; Mercy will pardon thy abuse of Mercy, if thou repentest of it.  
Thirdly, To the People of God, who having a clearer sense of their Duty, and a larger Heart towards God than others have, and so are the more troubled for the Poverty of their Graces, and weakness and Imperfection of their Services than others are, which may breed Bondage and uncomfortableness; I would have them consider, that Humility and Meekness doth still become them, but not Dejection and Despondency of mind, that they should ever be complaining, fearful, and disconsolate. We have not an hard Master, he hath made Joy a part of our work: Phil. 4.4. He gave his Son, Luk. 1.74, 75. That being delivered from our Enemies, we might serve him without fear, in Holiness and Righteousness. We should consider, that he is ready to bear with failings where there is an upright heart: That God accepteth what we can through Grace well and comfortably perform. 'Tis a general Maxim of the Gospel, though spoken upon a particular occasion, 2 Cor. 8.12. That if there be a willing mind, it is accepted according to what a man hath, not according to that he hath not. That the God whom they serve in the Spirit, can put a finger on the scar. Ye have heard of the Patience of Job, Jam. 5.11. Ay, and we have heard of his Impatience too, his cursing the day of his Birth, and his bold Expostulations with God. But this is passed over in silence, and his Patience commended. Nothing should be a discouragement from serving cheerfully so good and Gracious a God, who is so ready to accept and assist us, 1 Pet. 3.6. compared with Gen. 18.12. He will own a Pearl on a Dunghill, the least Act of sincere Obedience though there be many failings. But I must return.  
(3.) The usual ill thoughts of God, are these three.  
1. That He is rigorous in his Commands: 2. Niggardly and tenacious in his Gifts and helps of Grace: 3. And as to Acceptance, that he is hard to please, and easy to offend. All these may be gathered out of the words of the unfaithful Servant, and all these lie deep in the Hearts of men against God's Sovereignty.  
(1.) Hyppocrites accuse God of Tyranny in his Laws, as if he dealt hardly with his Creatures, to leave them with such affections in the midst of the Snares and Temptations of the present Life, and requiring such Duty from them. Certainly, all that God hath required of us, is holy, just, and good, conducing not only to his Glory, but to the Rectitude and Perfection of our Natures; man would not be man, if such things were not required of him; so that if we were in our right wits, and were left to our own Option and Choice, we would prefer Subjection to such Laws, before Exemption and freedom. Micah. 6.8. Are Justice, Temperance, Chastity, Piety, Patience, giveth and Fetters to Humane Nature? We cannot be without these, and preserve the Nobleness of our being, and the good of humane Societies. 'Tis true, this lower World furnisheth us with many Temptations to the contrary, but these Temptations work not by constraining Efficacy, but only by enticing Persuasion, and have we not more earnest Persuasions to love God, and please God? Are not God, and Christ, and Heaven, more lovely Objects, than all the Pleasures and Profits and Honours of the World? These things do not force the will, but draw your consent; and surely God hath propounded more lovely things in his Covenant, to draw this consent from them: The great fault is in our Lust, 2 Pet. 1.4. As the Poison is not in the Flower, but in the Spider.  
(2.) He accuseth God as backward to give Grace, and help our Impotency; and as if he did require more than he giveth. This is obvious and express in the words of the naughty Servant; Reaping where thou hast not sown, and gathering where thou hast not strawed. But this also is an unjust charge; for God requireth nothing but according to the Talents received. Now he needeth not take any thing from the Creatures, for he giveth all; he had one Talon, and God expected the Improvement but of one: Let men try to the utmost and see if they have cause to make this Complaint; they will find, that the way of the Lord is strength to the upright, Prov. 10.29. and that all these jealousies are but a slander against God's Government: Why do you complain that he would reap where he hath not sown? Is it because you would have God force you to be good whether you would or no, and by an absolute constraining Power drive you out of your flesh-pleasing course? Consider how unbeseeming it is the Wisdom of God, that men should be holy and good by Necessity, and not by Choice: Virtue would then be no virtue, not a moral but a natural Property; as burning is to Fire: And it were no more praiseworthy to mind Heavenly things, than it is for a Stone to move downward. 'Tis true, God must make make us willing, but willing we must be: now there is no such thing on your parts, when you wilfully refuse the hopes God offereth, Acts 13.46. Since ye put away the Word of God from you, and judge yourselves unworthy of eternal life; lo, we turn to the Gentiles. At least you do not apply your hearts to work with God, or frame your doings to turn to him, as 'tis in the Prophet; you do not improve Means; and Mercies, and Providences, and Helps vouchsafed: And will you after all this think God a Pharaoh, that requireth Brick, and giveth no Straw. Here 'tis verified, Prov. 17.3. The foolishness of man perverteth his way, and his heart fretteth against the Lord. We usually ruin ourselves, and then complain that God giveth no more Grace. But do not we justify this conceit of wicked men, when we say, God requireth Duty of the fallen Creatures, who have no power to perform it?  
I answer, 1. We must so maintain God's Goodness, as still to keep up his Sovereignty, and right of Dominion. Man had power, which was lost by his own default; but God doth not lose his Right, though Man hath lost his Power: Their Impotency doth not dissolve their Obligation. A Drunken Servant is bound to the Duty of a Servant still: 'Tis against all reason, the Master should lose his right to command, by the Servants default. A prodigal Debtor that hath nothing to pay, yet is liable to be sued for the debt without injustice. God contracted with us in Adam, and his obedience was not only due by Covenant, but by Law, and immutable right; not by positive Law only, or Contract. And therefore he hath a right to demand Obedience, as the fruit of Original Righteousness.  
2. 'Tis harsh, men think, to answer for Adam's fault, to which they were not conscious and consenting▪ But every man will find an Adam in his own heart; the Old Man is there wasting away the relics of natural light and strength; and shall not God challenge the debt of Obedience from a proud, prodigal Debtor? We are found naked, yet we think ourselves clothed; poor, yet we think our serlves rich, and to have need of nothing: Therefore God may admonish us of our Duty, demand his right to convince us of our Impotency, and that we may not pretend we were not called upon for what we owe him. Man is prodigal; we spend what is left, lose those relics of Conscience and moral Inclinations which escaped out of the ruins of the fall.  
3. God requireth it, that we may acknowledge the Debt, and confess our Impotency, being practically convinced thereof, and so humbly implore his Grace.  
4. God is still offering recovering Mercy, and never forsaketh any, but those that forsake him first; 1 Chron. 18.9. If thou forsake him, he will cast thee off for ever. 2 Chron. 5.2. If you forsake him, he will forsake you: Did you improve yourselves, and beg God's Grace, and carry on the Common work as far as you can, than 'twere another matter. He that useth God's means as well as he can, he lieth nearer to the blessing of them, than the wilful despiser and Neglecter of them. Unsanctified men may do less evil, and more good than they do: Therefore if they neglect the means, they are left inexcusable; not only as originally disabled, but as wilfully graceless: So that no such prejudice can lie against God; he offereth grace, and power, and men will not have it.  
(3.) The third Prejudice is, That he is hard to please, and easily offended: As if he did watch advantages to ruin and destroy the Creature. Oh! No, This cannot be thought of God: He that rewarded the Picture and shadow of duty, as in Ahab, 1 Kings 21.29. the first offers of it in his Servants, Isa. 32.5. that regarded the returning Prodigal, Luke 15.20. Isa. 65.24. whose Bowels relent presently; who hath promised to reward a Cup of cold Water given for Christ's sake, Mat. 10.42. and that our slender Services should receive so great a Reward, that beareth with his people's weakness, that spareth them as a man spareth his only Son; by their failing, surely he is not harsh and severe.  
(4.) These Prejudices are very Natural to us; and therefore should be regarded by all. This appeareth partly by the first Fall of Man. Prejudice against God was the fiery dart that wounded our first Parents to death: The first Battery that Satan made, was against the persuasion of God's goodness and kindness to man; he endeavoured to make them doubt of it, by casting jealousies into their minds, as if God were harsh, severe, and envious in restraining them from the Tree of Knowledge, and the fruit that was so fair to see to, Gen. 3. If once he could bring them to question God's goodness, he knew other things would succeed more easily; for the sense of the Creator's goodness was the strongest bond, by which the Heart was kept to God. And partly, because still the Devil seeketh to possess us with this conceit, that God is harsh and severe, and delighteth in our ruin, and casteth jealousies into our heads; as if God did infringe our just Liberties by the restraints of his Law: And we have the same impatiency of restraints, which they had; and the Flesh being importunate to be pleased, we are apt to find out excuses: And as the naughty Servant condemneth his Master, when he should beg pardon; so such is the perverse disposition of Man, when we should confess our fault, we will abuse God himself; as Adam, Gen. 3.12. The Woman thou gavest me, gave me, and I did eat. This monstrous conceit of God we further by observing his injuries, (as we count them) rather than his benefits: We take notice of Afflictions, but not of daily Mercies. David had much ado to hold his Principle; Psal. 73.1, 2. Truly God is good to Israel, even to such as are of a clean Heart: But as for me, my feet were almost gone, my steps had well nigh slipped. These thoughts are very incident to us.  
USE. Oh then! when we set our Hearts to Religion, let us take heed of slavish fear: And if so, take heed with what thoughts of God you are leavened; and that you do not draw a monstrous and horrid Picture of him in your minds: Oh look upon him as full of Grace and Mercy; ten thousand tim● more inclined to do good, than any Friend you have in the World. The Devil governeth the dark parts of the World by slavish Fear; but God governeth by Love. To this end consider,  
(1.) That in his Word God representeth himself by Mercy and Goodness, rather than any other Attribute: Mercy is natural to him; he is the Father of Mercies, 2 Cor. 1.3. God is not merciful by accident, but by Nature: The Sun doth not more naturally shine, nor the Fire more naturally burn, or Water more naturally flow, than God doth naturally show mercy: 'Tis pleasing to him, Micah. 7.18. Jam. 2.13. Mercy rejoiceth over Judgement. Punitive acts are forced from him, but gracious acts drop from him of their own accord, like Life-honey. Nay God is Mercy itself: 1 Joh. 4.8. God is Love. It cannot be said of a man, that he is Learning and Wisdom, though learned and wise. But God is not only loving, but Love; and infinite Sea of Love without Banks and Bounds. It was well observed of Oecolampadius, That men were taught amiss to know the Nature of God by vulgar Pictures and Representations: (For their fashion was then to picture God in some fair and beautiful form, and the Devil in some foul ugly shape.) Puerorum major pars nescit quid sit Deus, quid sit Satan. But he adviseth Parents, if they would teach their Children to know what God is, they would first teach them to know what Goodness is, and Justice is, what Mercy is, what Bounty and Lovingkindness is; per illas enim propriè quid Deus sit discimus. Again, If they would know what kind of Creature the Devil is, they should first know what Malice is, and Filthiness, and what Villainy and Treachery is; for Satan is a Compound of all these. The best Picture that could be taken of the Devil, would be by the Characters of Malice, Falsehood and Envy: But God is Justice itself, Goodness itself, Mercy itself, as it is expressed in Scripture.  
(2.) In Christ, who is the express Image of his Person, Heb. 1.3. Now Christ disdained not the Company of Sinners, went about healing Sicknesses and Diseases, and doing good. His Miracles were acts of Relief, not done for Pomp and Ostentation.  
(3.) In his Providence. Act. 14.17. He left not himself without witness, in that he did good, and gave us Rain from Heaven, and fruitful seasons, filling our hearts with food and gladness.   

SERMON XV.  MATTH. XXV. v. 26, 27. 
His Lord said unto him, Thou wicked and slothful Servant! thou knewest that I reaped where I sowed not, and gathered where I have not strawed;  
Thou oughtest therefore to have put my Money to the Exchangers, and then at my coming I should have received mine own with Usury.  
HEre is the Masters Reply to the Servants Allegation: In the words we have two things.  

1. An Exprobration of his Naughtiness and Sloth.  
2. A Retortion of his vain Excuse upon his own head, If thou knewest, etc. Not as if the Lord did grant it to be true, that the slothful Servant had alleged, but his own Opinions and Conceits were enough to convince him.   
(1.) Here is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Concession; For Dispute sake, be it as thou hast said.  
(2.) The Inference, Thou oughtest therefore to have put my Money to the Exchangers, that at my coming I might have received my own with Usury. The Argument is returned upon himself; The Bankers and Usury here mentioned are only by way of comparison, and can no more be urged to justify the putting Money to use, than, Behold I come as a Thief, can justify Theft; or that Parable Luke 16. should justify Fraud and Injustice; the unjust Steward did wisely, Non servi fraudem, sed prudentiam, etc. Parables are not taken from those things that the jure aught to be done, but de facto are done: Therefore I shall not interpose any Judgement of mine upon this occasion, as to that case, whether any putting Money to use by lawful, yea or no: only observe, That Christ will have his own with Usury, some improvement he expects when he cometh.  
First, I begin with the Exprobration: 'Twas a sharp but well deserved Reproof; if the bad Servant had feared this aforehand, it might have been better with him; shame is the fear of a just Reproof. Mark the different entertainment of the good and bad Servant: there 'tis, Good and faithful Servant; here, Thou wicked and slothful Servant: Christ will upbraid the unfaithful at the day of Judgement. He is called a wicked, evil Servant, because unfaithful; Slothful, because negligent.  
1 Doct. A Slothful Servant is a wicked Servant.  
These two Terms are here coupled: There is a twofold Sloath.  
First, Common: In the ordinary affairs of this Life, 2 Thes. 3.10. We commanded you, that if any would not work, neither should they eat: 1 Tim. 5.8, 13. He that provideth not for his own, is worse than an Infidel: v. 13. And withal, they learn to be idle.  
Secondly, Spiritual, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Torpor spiritualis, one of the seven deadly sins among the Papists, a remiss will in divine and heavenly matters, or a negligence in the duties of Holiness, because of the labour and trouble that accompanieth them: Rom. 12.11. Not slothful in Business, fervent in Spirit, serving the lord Heb. 6.12. That ye be not slothful; but Followers of them, who through Faith and Patience have inherited the Promises. There are in these Scriptures two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Dull, Stupid, Backward. They are both bad; but this latter is worst, because of the Matter about which 'tis conversant. The one in our Particular, the other in our General Calling. To be negligent in our ordinary Callings is bad; but much more in the great Affairs of our Souls: 'Tis not only an evil Thing, but an evil Sin. Of this principally.  
(1.) Because total Omissions, against Knowledge and Conscience, especially of necessary Duties, are very great Sins. That Omissions are Sins as well as Sins of Commission, appeareth from the Nature of the Law; which consists of a Precept, and Prohibition: It enforceth Good, as well as forbiddeth what is Evil. Psal. 34.14. Depart from Evil, and do Good. In the Government of Man, the Law useth both these; the Bridle, and the Spur; inciting him to that which is Good, and restraining him from that which is Evil. You deny God his due, when you withhold from Him that Service, Love and Worship which He requireth: Which is a great Evil in his Creatures, which are made by Him, and fed and maintained by Him. You wrong Him, when you deprive Him of your Service, for whose Use you were made. Therefore, Sins of Omission are Sins. Now, of all Omissions, Omissions of the most necessary Duties are most culpable; want of Love to God, Fear of God, Faith in God, are greater Evils, than not Praying at such a time, Hearing of the Word, or Labouring in our Callings at such a time. The Life of Religion lieth in the one, more than in the other; and they are more indispensibly required. The Scripture pronounceth an heavy Doom upon these kind of Defects: 1 Cor. 16.22. If any Man love not the Lord Jesus Christ, let him be accursed. Among these, Sins contra Remedium, are more baneful than Peccata contra Officium. Heb. 2.3. How shall we escape, if we neglect so great Salvation? Especially, when Total. To omit an Act of Love to God, or to fail in Point of Faith, in a particular Case or Exigence, is a great Evil; but to be wholly careless and mindless of the Favour of God, or to seek after it in a very overly slight manner, is worst of all. Rom. 3.11. There is none that understandeth, that seeketh after God. They do not make it their Business to remember God, or their Duty to Him; or their Study to please Him: They think of Him seldom, or very neglectfully worship Him, or make mention of Him very coldly, serve Him carelessly, or by the buy. This showeth, that Men are naughty, wicked, and in a cursed Estate: Especially, when they are convinced of better; that God deserveth more serious Regard at their hands, and Christ to be more dear and precious to them, and their Converses with Him more delightful: The Religion they profess, doth plainly call for more at their hands; and their Consciences are clamorous, and the Spirit of God importunate with them. To omit a Duty against Knowledge, is as great a Sin, as to commit Evil against Knowledge. Jam. 4.17. Therefore, to him that knoweth to do Good, and doth it not; to him it is Sin. The closer the Application by serious Convictions, strong Motions and Impulses to do better, the greater their Sin: For this argueth a flat Disobedience and Contempt of God, and a Grieving of his Spirit, Ephes. 4.30. To give Him the Repulse, when He would fain enter, and take Possession of our Hearts!  
Now, put all these things together, and you will soon find, that a Slothful Servant is a very wicked, naughty Servant. Satis est Mali ipsum nihil fecisse Boni.  
They are not only evil Servants, that teach Falsities; but they also, that do not promote the Kingdom of Christ to their Power: Not only they that do no Hurt, but they that do no Good. Matth. 3.20. Every Tree that bringeth not forth good Fruit, is hewn down, and cast into the Fire. Not only the Poisonous, but the Barren Tree.  
(2.) The Motives that draw us to this Idleness and Sloth, are paltry, base, and such as offer great Wrong to God. Alas! what have we to hinder us in God's Service, but a little worldly Profit, Pleasure, or Honour? Now, what a gross Sin is it, to love the World above God; or to neglect Christ, that died for thee, merely to please the Flesh, and to seek its Ease and Contentment! Probatio unius sine contumelia alterius procedere non potest. Heb. 12.15. Lest any Root of Bitterness springing up, trouble you; and thereby many be defiled. If there were some better or more considerable thing in the Case, the Fault were the less, and our Negligence might the more be excused: But this is a gross Sin, to despise God for poor contemptible Vanities. The World counts Profaneness by another Measure than the Scripture: You count Adulterers, and Drunkards, and Swearers profane; but the Scripture counteth them profane, that have not an esteem of spiritual Privileges. There are peccata majoris infamiae, and peccata majoris reatus: Some sins in the eye of the world, have more filthiness and turpitude in them; and some sins in the eye of God have more guilt; as when we despise the favour of God, and do not think it worthy our most serious and lively diligence; the smallness of the temptation aggravateth the negligence. The Service of God is of everlasting consequence, but the things of the World are of short continuance; all this dust is gone with the spurn of a foot, one turn of the hand of God separateth thy neglected Soul from thy pampered Body, and then whose are all these things? 2 Cor. 4. ult.  
(3.) Negligent Unfruitfulness is a breach of Trust, to which we are bound by Covenant, and so a disappointment of God's expectation. To fortify this Consideration, I need not repeat, that all God's Gifts to us imply a Trust; the very scope of this Parable showeth it, and it may be further confirmed by Isa. 43.21, 22, 23, 24. This People I have form for myself, they shall show forth my praise. But thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel: Thou hast not brought me the small cattle of thy Burnt-Offerings, neither haste thou honoured me with thy Sacrifices. I have not caused thee to serve with an Offering, nor wearied thee with Incense: Thou hast bought me no Sweet-cane with Money, neither haste thou filled me with the Fat of thy Sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities. That where God hath given a People advantages, he expecteth answerable service and Improvement; and that we are bound to this by the Covenant of Grace, wherein we give up ourselves to the Lord, for his use and service: and that God reckoneth upon this. Gen. 18.19. I know my servant Abraham, that he will command his Children and his Household after him,— And Luke 13.7. Then said he to the dresser of the Vineyard; Behold, these three years have I come, seeking fruit on this Figtree: and Isa. 63.8. For he said, Surely they are my People, Children that will not lie. Only now I pres●● that Unfruitfulness and breach of Trust is a great Crime, and a disappointing the righteous expectation of God, a very provoking thing; and therefore the slothful Servant that doth not answer the Ends of his trust, nor fulfil his Covenant Vow, must needs be highly culpable, though he should not break out into acts of gross excess, and apparent enmity against God.  
(4.) He that ceaseth to do Good, Evil must needs ensue; and the unprofitable Servant hath his blots and blemishes, which render him odious unto God. Homines nihil agendo, malè agere discunt, saith Cato. Standing Pools are apt to putrify; and the Psalmist saith, Psal. 14.2. They are all become filthy and abominable, for there is none that seeketh God. When the Gardener holdeth his hand, the ground is soon overgrown with Weeds: Sins of Omission will make way for Sins of Commission; and those that neglect Improvement, lose all reverence and awe of God every day more and more, and so are given up to an hatred of his People, and many brutish Lusts: As a Carcase not embalmed is more noisome every day. Job 15.4. Thou castest off Fear, and restrainest Prayer before God.  
1 USE, Let us all be ashamed of our Sloath. There is more evil in it than we are aware of.  
1. Consider the Necessity of Diligence. There is nothing in Religion can be gotten, kept, increased or maintained, without great Diligence: No Comfort without it. 2 Pet. 1.10. Wherefore the rather, Brethren, give all diligence to make your Calling and Election sure. 2 Pet. 3.14. Wherefore, beloved, seeing that ye look for such things, be diligent that you may be found of him in peace. No Grace without it. 2 Pet. 1.5. And besides this, give all diligence io add to your faith virtue, and to virtue knowledge. No hope of coming to Heaven without it. Heb. 6.11. And we desire that every one of you do show the same diligence to the full assurance of hope to the end. Illi falsi sunt (saith Sallust) qui diversissimas res expectant, ignaviae voluptatem, & proemia virtutis. 'Tis in vain to think that a loitering Profession will ever bring any glory to God, Comfort or increase of Grace to ourselves, or breed in us any comfortable Hope and expectation of Blessedness to come. All excellent things are hard to come by; 'tis true in Earthly matters, 'tis much more true in Spiritual.  
2. Consider the evil of Sloath. A slothful man and a profane man differ very little. Prov. 18.9. He that is slothful in work, is brother to him that is a great waster: the one getteth nothing, and the other spendeth all. Thou wilt say, thou art no Drunkard, no Whoremonger: But thou art idle and negligent, so that you and they are Brothers; all the difference is, as between a Consumption and an Apoplexy; the one destroyeth in an instant, the other consumeth by degrees; the one is like splitting a Ship, that goes down to the bottom presently, the other like a leaky Ship that sinketh by degrees. Though you do not run into the same excess of riot with others, yet you are idle in the Lords work; it cometh much to the same effect, the Heart groweth poorer and poorer till at length it ends in final hardness. Nay in some sense Negligence is worse than gross Profaneness: Many from great Sinners have turned great Saints, but few from a lukewarm careless Profession have come to any thing. Therefore these are spewed out of God's mouth, Rev. 3.16. There is more hope of a Sinner, than of a lukewarm careless person; for he doth not think himself evil, and so is more liable to Security. God may give Grace to the one, but taketh away the Talon from the other.  
3. Consider the Rewards of Diligence. This labour will turn to a good effect. 1 Cor. 15.58. Your labour shall not be in vain in the Lord. If there were nothing in chase, or not so great a Reward, we had more Excuse, but when the Reward is so full, and so sure, shall not we labour for it? We labour and toil, and use all diligence to obtain the things of this world; and shall we think to go to Heaven with our hands in our bosom, or lying upon a Bed of ease? To see men under the power of a Lust, may shame us; Psal. 127.2. Men rise early and go to Bed late to gain the world; men labour, sweat, and travel, and spare not cost to go to Hell: The Devil gets more Servants than God with all his Promises, threatenings and Mercies; shall they be so diligent that have such bad work, worse wages, and the worst Master? and shall not we bestir ourselves?  
4. The whole course of Nature inviteth us to Labour and Diligence, in order to our future Estate. The Sun is unwearied in his motion, that he may go up and down, Preaching God to the world: Prov. 6.6. Go to the Aunt thou sluggard, consider her ways and be wise: There is a great deal of morality hidden in the bosom of Nature, if we had the skill to find it out; What can the Aunt do? She provideth her meat in Summer, and gathereth her food in the Harvest: These little Creatures are not able to endure the cold of Winter, therefore work themselves deep into the earth, but they carry their food along with them; and should not we have as great a sense of futurity? We cannot endure the day of the Lord unless we make provision, Pro. 10.5. He that gathereth in Summer is a wise Son, but he that sleepeth in Harvest, is a Son that causeth shame: Now is our season to work, that in the day of our Accounts we may not be unprovided.  
The Means against Sloth are Faith, Patience and Love: Faith and Patience we have in one place, Heb. 6.12. That ye be not slothful, but followers of them who through Faith and Patience inherit the Promises: They inherited the Promises, that is, the things Promised. If we propound to ourselves such a divine and noble end as those great and glorious things that are offered in the Promises, we must use the means; they had Faith, so must we have; they had Patience, and we must be Patient.  
First, By Faith we are not to understand, Confidence and reliance upon God's Promises, a probable humane Faith and Hope will not be sufficient, but a firm adherence to God's Word; whatever falleth out we are sure to have enough in the Promise: We must have Faith, because the things Promised are invisible, rare and excellent, far above the power of the Creature to give: The Promise is a firm and immutable foundation of our Hope, we should rejoice in it, as much as if the thing Promised were in hand; In God I will rejoice, in the Lord I will praise his Word; or praise his Word till the thing Promised cometh to be enjoyed; Faith, 'tis the substance of things hoped for.  
Secondly, For Patience, Heb. 10.36. For ye have need of Patience, that after ye have done the will of God, ye might receive the Promise: And we must have Patience, because the things hoped for are to come, and at a great distance, Rom. 8.25. But if we hope for that we see not, then do we with patience wait for it: Besides, we shall meet with many Difficulties, Oppositions and Trials, all which must be overcome; many things must be done, many things must be suffered, and we must make our way through the midst of dreadful Enemies, before we can attain our End. Further, our Desires are vehement, and we long for enjoyment, which is yet to come, therefore we must be patient, that we may quietly wait God's leisure, Rom. 2.7. To them who by patient continuing in well doing, seek for glory, honour and immortality, eternal life.  
Thirdly, The next Grace is Love: Where there is Love, there will be Labour, Heb. 6.10. For God is not Unrighteous, to forget your work and labour of Love: 1 Thes. 1.3. Remembering without ceasing your work of Faith, and labour of Love, and patience of Hope: Revel. 2.3, 4. And hast born, and hast patience, and for my name's sake hast laboured and hast not fainted: Nevertheless I have somewhat against thee, because thou hast left thy first Love: And Love is said to endure all things, 1 Cor. 13.7. 'Twas Love made Christ to suffer Hunger and Weariness, and to forbear to refresh himself for the good of Souls; 'twas Love made him endure the bitter Agonies of the Cross: Love puts strength and life into the Soul, addeth wings and feet to the Body, spareth no pains nor cost. Keep up this Grace, and you have an overruling bent upon your hearts.  
2. USE, If spiritual Sloth be so great an evil, let the Children of God take heed of it, when first it beginneth to creep upon their Spirits: As when they begin to Pray without Affection or fervour of Spirit, to Meditate of divine things without any sense, affection or fruit; when they find it difficult to withdraw from carnal Company, or vain Discourse, and are hardly persuaded to return unto themselves, and to consider their ways, and can freely let lose their thoughts and words to all manner of vanity, and their Comfort is rather sought in the Creature than in God; they can rarely speak of others, but 'tis in reflecting upon them rather than themselves; when Reproofs grow burdensome, and are not entertained as an help, but as an injury; when they give up themselves to carnal Sports, and take a licence for vain Recreations, and so fly from the labours that are profitable and necessary for their Soul's health; their Zeal languisheth, their Duties are not so frequent, nor the means of Grace used with life, vigour and affection, but they are more coldly affected towards them; a satiety and fullness creepeth upon them; they do not so solicitously avoid the causes of sin, begin to indulge the Body, or the bodily life, to have more admiring thoughts of the Honours, and Pleasures, and Profits of the World, either neglect or quench the motions of the Spirit: All these are the effects of a remiss Will, or a fainting Heart, that beginneth to tyre in the ways of God.  
3. USE, It serves to justify God in his Judgements upon the careless and negligent, though they be not grossly Dissolute and Profane: There is more Contempt of God in neglecters than you can at first be sensible of. Hypocrites complain of the severity of God, the rigour of his Law, the grievousness of his Judgements, they should rather complain of the naughtiness of their own Hearts; they are convinced of more Duty than they are willing to perform, and they are not willing, because they follow after a few paltry Vanities, which is a great dishonour to God. 'Twas not the austerity and rigidness of the Master in requiring Improvement, that hindered the increase of his Talon, but his own baseness, being wedded to sensual delights: They say, The ways of the Lord are not equal; but their hearts are not right with God.  
Secondly, I come now to the Retortion of his vain Excuse upon himself: The damned can have no just Complaint against God, they are apt to murmur, and lay their defects upon the rigidness of God's Government, or God's Providence; but in the issue the blame will light upon themselves, even the things they allege make against them: He was convinced the Master expected Increase, therefore he should have done what he could, Luk. 19.22. Out of thy own Mouth I will condemn thee: So 'tis here, men's Consciences convince them they ought not to live in Idleness, and if they have a Master, the thought of their Account should enforce them, if not their own Inclination, especially if a severe Master: Grand the Sinners supposition, it bindeth the Duty upon him, and so he cuts his Throat with his own Sword; as they said of Job, Chap. 15.6. Thine own Mouth condemneth thee, thine own lips testify against thee.  
Doct. No excuse shall serve the unfaithful and slothful Servant at the day of judgement.  
Let a Man deceive himself now, and please himself with these Pretences, as he will; all his Excuses shall be retorted upon him, and made matter of his Condemnation. For the Judge is Impartial, and Omniscient; his Eyes cannot be blinded: nay, he can open your own Consciences; and so overwhelm you with the Evidence and Conviction of your Sins, that you shall have nothing to say. As in the 22 th'. of Matthew, The Man was speechless when arraigned. But because the excusing Humour is very rife, and many things serve the turn now, which will not bear weight then; I shall a little handle this Matter of Excusing. In the general, an Excuse is an Apology, or vain Defence; whereby the Sinner seeketh to palliate his Negligence in God's Service. To undeceive you,  
First, Take these general Considerations.  
(1.) That Carnal Men are ill versed in the Art of excusing Evil, when they have a right Principle to go upon; and that which they think maketh for them, usually maketh against them. Solomon telleth us, Prov. 26.9. That a Parable in a Fool's Mouth is like a Thorn in the Hand of a Drunkard. The Thorn was their Instrument of Sewing, as the Needle with us: Now, a Drunkard woundeth and goreth himself, because of his uneven Touch, when his Spirits are disturbed with excess of Drink. Do but observe, how contrarily and perversely wicked Men will reason, and what Inferences and Conclusions they will draw from those very Principles the Godly make a good use of? As in 1 Cor. 15.32. Let us eat and drink; for to Morrow we shall die: Now, compare this with 1 Cor. 7.29, 30. But this I say, Brethren, the Time is short; it remaineth, that both they that have Wives, be as though they had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; and they that use the World, as not abusing it: For the Fashion of this World passeth away. 2 Kings 6.33. And while he yet talked with them, behold the Messenger came down unto him; and he said, Behold, this Evil is of the Lord; why should I wait for the Lord any longer? Compare this with 1 Sam. 3.18. And Samuel told him every whit, and hid nothing from him; and he said, It is the Lord, let him do what seemeth him good. So Haggai 1.2. Thus speaketh the Lord of Hosts; The People say, the Time is not come, the Time that the Lord's House should be built. Compare this Scripture with 2 Sam. 7.2. And the King said unto Nathan the Prophet, See now, I dwell in an House of Cedar; but the Ark of God dwelleth within Curtains. When David dwelled in a stately House, his Heart was set upon building an House for the Lord. So Rom. 2.4. Or despisest thou the Riches of his Goodness, and Forbearance, and Long-suffering; not knowing that the Goodness of God leadeth thee to Repentance; with Titus 2.11, 12. For the Grace of God, that bringeth Salvation, hath appeared to all Men; teaching us, that denying Ungodliness, and worldly Lusts, we should live Soberly, Righteously and Godly in this present World. Judas 4. ungodly Men, turning the Grace of God into Lasciviousness.  
(2.) Sometimes Carnal Men pretend certain Causes and Excuses, when their Conscience knoweth 'tis otherwise; and then the things alleged, are not the real Opinions, and inward Sentiments of their own Minds; but something said, or taken up to justify their Sloath. 1 Cor. 6.9. Know ye not, that the Unrighteous shall not inherit the Kingdom of God? Be not deceived, neither Fornicators, nor Idolators, nor Adulterers, nor Esseminate, nor Abusers of themselves with Mankind, etc. As Hopes of Impunity, though they live a Godless and sinful Course of Life; If they were serious Conscience would tell them, Men may be deceived with these things, but God cannot: Ye may stifle Conscience for a while, with these Allegations; but it will speak, and then these sorry Fig-leaves will not serve the turn to hide your Nakedness.  
(3.) Sometimes these Excuses are the Fruit of Blindness, Sottishness, Ignorance, and Infatuation; and the Sluggard hath an high Conceit of his own Allegations. Prov. 26.16. The Sluggard is wiser in his own Conceit, than seven Men that can render a Reason. He thinketh others are mopish, giddy, and crack-brained People, that make more ado with Religion than needeth, are too nice and scrupulous; take it to be good Prudence, to keep out of harms way: His very foolish Thoughts he thinketh are wise Reasons; that Religion is a merry thing. Prov. 15.19. The way of a slothful Man is a Hedge of Thorns, but the way of the righteous Man is made plain. He imagineth Difficulties, and intolerable Hardships in a course of Goodliness. 'Tis our Cowardice and Pusillanimous Ignorance maketh the Ways of God seem hard. All things are comfortable, plain and easy to the pure and upright Heart. Thus he bloweth hot and cold; speaketh contrary things, according as he looketh upon them with a sleight or pusillanimous Heart.  
(4.) Excuses argue an ill Spirit, and an unwilling Heart. When they should do something for God, there is something still in the way, some Danger, or some Difficulty, which they are loath to encounter withal. Prov. 26.13. The slothful Man saith, There is a Lion in the way. They are fruits of the Quarrel between Conviction and Corruption; and are usually found in us when we first begin to understand the way of the Lord, but are loath to come up to the Terms. Certainly, 'tis better be doing, than excusing: Doing is safe, but Excuses are but a Patch upon a sore Place. If we have done a Fault, 'tis better confess, and seek a Pardon, than to excuse and extenuate.  
(5.) Consider the Invalidity of all things, that are usually alleged by Sinners: And to help you, consider,  
1. Nothing can be pleaded as Reason, which God's Word disproveth. The Scriptures were purposely penned, to refute the vain Sophisms that are in the Hearts of Men. H●b. 4.12. To divide between Soul and Spirit, Joints and Marrow; and to discern the Thoughts and Intents of the Heart: To discover the Affections of a sensual Heart, how ever pailiated with the Pretences of a crafty Understanding, to hide the Evil from themselves and others. You must not lift up your private Conceits against the Wisdom of God.  
2. Nothing can be pleaded as Reason, which your Consciences are not satisfied with as Reason. That is the Reason there are so many Appeals to Conscience in Scripture: Do not your Consciences tell you, you ought to be better, to mind God more? That if these things be true, 2 Pet. 3.11. That all these things shall be dissolved, what manner of Persons ought we to be in all holy Conversation and Godliness?  
3. Nothing can be pleaded by way of Excuse, which reflects upon God, as if he had made an hard Law. We are apt to plead so: The way of the Lord is not equal. The Woman thou gavest me, she gave me, and I did eat. Will you excuse your Idleness, and sin, by the Severity of your Master, and cast your Brat at his Doors?  
4. There can be no Excuse for a total Omission of necessary Duties. In a partial Omission, the Law itself alloweth a Dispensation; as in case of Sickness, we are taken off from some Work, which God requireth at other times. But some things are indispensibly required. John 3.5. Except a Man be born of Water, and the Spirit he cannot enter into the Kingdom of God. Heb. 12.14. Without Holiness no Man shall see the Lord. Here is Necessitas precepti & medii.  
5. You should harden yourselves with no Excuse, or Reason, but what you dare plead, when you stand before the Bar of Christ: For then will the weight of all Pleas be considered. Now, God hath left all Creatures without Excuse, Rom. 1.20. There is some Witness of God to them, that convinceth them of more Duty than they are willing to perform.  
Secondly, And more particularly, The usual Excuses are these:  
1. Object. I have no time to mind Soul-Affairs; my Distractions in the World are so great, and my course of Life is such, I have no leisure.  
Answ. 1. Whatever your Business be, you have a time to eat, and drink, and sleep; and have you no time to be saved? Better encroach upon other things, than that Religion should be cast to the Walls, or justled out of your Thoughts. David was a King, and he had more distracting Affairs than most of us have, or can have; yet, Psal. 119.147, 148. he saith, I prevented the Dawning of the Morning, and cried: And, Mine Eyes prevent the Night-Watches, that I might meditate on thy Word.  
2. Do you spend no time in Idleness, vain Talking, or carnal Sports? And might not this be better employed about Heavenly things? Ephes. 5.16. Redeeming the Time, because the Days are evil.  
3. Much of Religion is transacted in the Mind. A Christian is always serving God; his Second Table Duties are First Table Duties. As carnal Men go about Heavenly things with a carnal Mind; so the Christian goeth about Carnal things with an Heavenly Mind.  
4. God would be sure to have a Portion of time; therefore the Lord's Day was appointed. Isa. 58.13. If thou turn away thy Foot from the Sabbath, from doing thy Pleasure on my Holy Day, and call the Sabbath a Delight, the Holy of the Lord, Honourable; and shalt honour him, not doing thine own Ways, nor finding thine own Pleasure, nor speaking thine own Words, etc. That it may be dear to us in the Flesh, and in the Lord, when we have God's Command, and the Laws of the Land too.  
5. All your Time is lost, that is not spent in God's Service.  
2. Object. But I have no Power, nor Strength to do Good; and what will you have us do?  
Answ. You can do more than you do, but you will not make trial. God may be more ready with the Assistances of his Grace, than you can imagine. The Tired may complain of the Length of the Way, but not the Lazy, that will not stir a Foot. If you did make trial, you would not complain of God, but yourselves; and beg Grace more feelingly. You are not able, because you are not willing. Your Impotency is contracted by evil Habits, and long Custom in Sin; that's an Aggravation of your Sin.  
3. Object. 'Tis dangerous and troublesome to own God, and Religion heartily.  
Answ. Did not you resolve to serve God, whatever it cost you? And is God harsh and severe, because he trieth whether you will be as good as your word; and will not let you go to Heaven with a vain Complaint in your Mouths? Will this comfort you in Hell, and for the Loss of Everlasting Happiness? In Hell will you say, I came hither to save myself a Labour, and to be exempt from the diligence of the Holy Life, and Sufferings incident to it? Will you stop a Journey for your Lives, because the Wind bloweth on you, and there is Dirt in the way? Nothing can take off a Minister from seeking the Conversion and Salvation of Souls. Act. 20.23, 24. And can any thing be an Excuse to you? Should your Souls be dearer to us, than you? 'Tis necessary for our Trial, that we should meet with Scorns and Oppositions: Should a weak Blast drive us from God? Rev. 2.13, 14. I know thy Works, and where thou dwellest, even where Satan's Seat is; and thou holdest fast my Name, and h●st not denied my Faith; even in those Days wherein Antipas was my faithful Martyr, who was slain among you, where Satan dwelleth. 'Tis exceeding commendable, to be zealous in such a Place, or in such a Time, when Religion is hazardous and dangerous. Christ suffered more for you, than you can for him; and God hath greater Terrors, than Man can present.  
4. Object. I am of a slow Wit, have a weak Understanding, know not to which Party I should cleave, and join myself.  
Answ. Certainly, not to that which is most pleasing to corrupt Affections: But Divisions in the Church are to try the Approved; who is Chaff, and who is good Grain. 1 Cor. 11.19. For there must be also Heresies among you; that they which are approved may be made manifest among you. The Scripture is not dark; but we want Eyes. You may know the Mind of God: Psal. 119.18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. And Joh. 17.17. Sanctify them by thy Truth; thy Word is Truth.  
5. Object. I have so many Temptations and Enticements, I hope, God will consider my Weakness.  
Answ. You are as earnestly persuaded upon better Motives, if Persuasion will do it: What is a little worldly Glory to Eternal Glory, brutish Pleasures to pure Delights?  
1. USE. Since Sloth is so great an Evil, let the Children of God take heed of it. And so,  
First, Of Sloth and Idleness in their particular Calling. This was one of Sodom's Sins: Ezek. 16.49. Pride, and fullness of Bread, and abundance of Idleness. This is Sensuality, as well other Sins, that are more noted in the World; as being an Indulgence to the Flesh, as well as other things; which are commonly decried, because they betray us to more Shame in the World.  
1. Every Creature is God's Servant, and hath his Work to do, wherein to glorify God; some in one Calling, some in another; Neither Rich nor Poor are exempted; for a lawful Calling is not a matter of Necessity, but Duty, enforced by a Commandment. What our Callings should be, is determined by Providence, giving Gifts, and Education, and obtruding us upon such a course of Life: But 'tis a mistake to think, that bare Necessity maketh a Calling; no, 'tis Obedience: And if we be without such Necessity, we may live idly, without any Calling: No; every Man and Woman hath their Labour and Service; for God made no Man or Woman in vain. Would the Wise and Almighty God make so noble a thing, as a Rational Humane Creature, only to eat, and drink, and sleep, and rise and dress themselves, that they may show themselves to Company, and impertinently chat away their Hours, and precious Time? No; he hath ordained them for some Service, which at length they are to give an Account of; as the Mediator did of his Work: Joh. 17.4. I have glorified thee on Earth, and have finished the Work thou gavest me to do.  
2. This Work is not of one sort. Some are called to an higher, some to a lower Employment, some Noble, some Citizens, some Fathers of Families, others Matrons or Mothers of Families, some are Magistrates, some Ministers; but every one must do their Duty in their Place. Christianity falleth in with Natural Relations. 1 Cor. 7.20. Let every Man abide in the same Calling, wherein he was called. God gives every Man his Work: Mark 13.34. The Son of Man is like a Man taking a far Journey, who left his House, and gave Authority to his Servants, and to every Man his Work.  
3. The Work of our Callings must be constantly and diligently attended upon. A Rich Man cannot say, I have no need; therefore, I will attend upon my Calling at my Pleasure: You must not consider your present Need, but your future Account. The Baseness of a Man's Calling must not be a Discouragement to a poor Man; seeing God counteth himself honoured in the lowest Service, as well as in the highest; and hath promised the Reward of the Inheritance to Servants, as well as Nobles, Luk. 3.23. Knowing that ye shall receive the Reward of the Inheritance; for ye serve the Lord Christ.  
4. Every one that feeleth any Tediousness growing upon him in his Work, should often rouse up himself, by considering, 

(1.) The active Nature of Man was never made to be idle; and shall we cross the Law of our Creation? When the Beasts lie down in their Dens, Man goeth forth to his Labour and Work till the Evening, Psal. 104.23.  
(2.) The Preciousness of Time, which is too good to be loitered away upon mere nothing: We should buy it at any Price, not waste it. Ephes. 5.16. Redeem the Time. We shall wish we had done so, when 'tis too late.  
(3.) The Eye of God, who observeth every Man in his Station, how he acquitteth himself with good Fidelity. Eye Service, with respect to Man, maketh us unfaithful, Ephes. 6.6. but Eye Service, with respect to God, is the great ground of Diligence; Col. 3.22, 23.  
(4.) The near Approach of Death. Would we be found eating, drinking, playing, sporting away our precious Time; or diligently employing ourselves in our Callings, at that Day? Luk. 12.43. Blessed is that Servant, whom when his Lord cometh, he shall find so doing.  
(5.) Our Accounts, which mainly concerneth, 1. Our particular Calling, and that course of Living wherein we were set to glorify God. The unprofitable Servant will be cast into utter Darkness, Matth. 25.30. God will judge all according to what they have done in their Places; and then what will become of the Idle, and the Slothful? 2. In our general Calling, as Christians. Take heed of being naughty and slothful Servants.    
First, Let us inquire who may be characterized with this Brand?  
1. Who? Those who complain for want of Strength; yet do not diligently use the Means, whereby they may be quickened and strengthened: they are idle, and lie upon the Bed of Ease, and complain that God doth not give Grace: Languish for Comfort, rather than set about the Work of Obedience. Christ telleth his Disciples, Joh. 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father; and I will love him, and manifest myself to him.  
2. That content themselves with a loitering Profession, when their Hearts swarm with noisome Lusts; and are unfurnished of Faith, and Love, and other necessary Graces; and yet think a lazy Profession will serve the turn. Matth. 7.22. Many shall say to me in that day, Lord, Lord, we have prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful Works: And then will I profess, I never knew them. Because they pray, and hear, and Receive Sacraments, they think all is well, and they have no more to care for. Is this Working out our Salvation with Fear and Trembling? Phil. 2.12. Serving God instantly, Day and Night? Act. 26.7. Labouring for the Meat that perisheth not? Joh. 6.27. Denying ourselves? Luk. 14.26.  
3. That snuff at a little Mock-service, as if an intolerable Burden. Mal. 1.13. What a weariness is it?  
4. The Children of God may feel this Temper coming upon them, when though they do not cast off Prayer altogether; yet they cut off, or abate and diminish their Prayers, either in Fervour, or Frequency, or Continuance and Perseverance in Prayer; pray without Sense, Affection or Life; or do not pray so often, or do not continue instant in Prayer.  
This cutting short of Duties, in time tendeth to a quitting of them altogether. Man is ready to cast off what he thinketh to be a Burden: So when they are backward to Meditation, or to withdraw from the Delights of the Flesh, and the Distraction of ordinary Employments. In all such Cases we should rouse up ourselves. Time is short; our Account sure and near; we are labouring for Heaven and Salvation: Shall we tyre and faint? Be not weary of well-doing; 'tis spoken with respect to the Duties of Piety, Heb. 12.12. Duties of Mercy, Gal. 6.9. Duties of our Calling, 2 Thess. 3.13. Oh then, let us rouse up ourselves!   

SERMON XVI.  MATTH. XXV. v. 28, 29. 
Take therefore the Talon from him, and give it to him which hath ten Talents.  
For unto every one that hath, shall be given, and he shall have abundance; but from him that hath not, shall be taken away, even that which he hath.  
WE have seen the Arraignment of the evil Servant; now followeth the Sentence, which intimateth a double Punishment; Privative, and Positive; Loss and Pain. The former is in these two Verses; wherein you may observe three things: 

1. The taking the Talon from the evil Servant.  
2. The Disposition of the Talon so taken from him.  
3. The Reason of both.    
Let me explain these Branches, and then draw one Point from the whole.  
First, The taking the Talon from the evil Servant; Take therefore the Talon from him. Naughty Servants either lose the Gifts themselves, or the Benefit, Comfort and Reward of them: Here, in time, they lose their Gifts; when Time is no more (which is the Case in our Parable) they lose their Reward.  
Secondly, The Disposition of the Talon so taken from him; And give it to him that hath ten Talents; that is, five by Trust, and five more by Gain and Improvement. The giving of the Talon to the first Servant, was thought unequal by some, because he had such Plenty already; as appeareth, Luk. 19.25. They say unto him, Lord, he hath ten Pounds: But the Lord adhereth to his Sentence: For I say unto you, Unto every one that hath shall be given, etc. He giveth most to those that have done him most diligent and faithful Service, and delighteth to enrich them more and more with the Rewards of Grace.  
Object. But how can we receive other men's Talents? Shall the Elect receive Benefit from the Reprobate; and their Loss be our Gain?  
Answ. 1. 'Tis spoken after the manner of Men: Nothing more usual among Men, than to take that from the Unfaithful, which was committed to them, and to give it to the Faithful. 'Tis such another Expression as Apoc. 3.11. Hold fast that thou hast, that no Man take thy Crown; as if that Crown which we had lost, were taken and worn by others. So Numb. 11.17, 25. God took of the Spirit that was upon Moses, and gave it to the Seventy Elders: As if what were given to his Assistance, were taken from him, and his Abilities were lessened with his Work; whereas 'tis only meant of the Communication of the same Graces.  
2. The Meaning is, He that useth his Gifts well, shall be amply rewarded; so amply, as if the Happiness which others expect, should accrue to them, and be put on their Account.  
Thirdly, The Reason of both in the 29 th'. Verse; For unto every one that hath, shall be given. That these Expressions are proverbial, is out of question with the Learned: Habenti dabitur, is an Expression verified in all Ages, and in all Countries: The Rich have many Friends; and he that hath much shall have more; every one will be presenting them: and they have great Advantages of laying out themselves, and improving themselves more than others have: So on the contrary side, by the neglect of others, and their own incapacity to improve themselves, poor Men commonly grow poorer. Upon this occasion were the words first used, which our Saviour is pleased to translate, and apply to his own purpose. The Sense of the Words, as they lie here, will be known by taking this copulate Axiom and Proposition apart: The first Branch speaketh of Gain, the second of Loss.  
1. Branch. Unto every one that hath shall be given, and he shall have abundance. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signify the Possession of a thing, but the Use, which is the end of Possession: and so, he that hath, is he that hath to purpose, that occupieth and trafficketh with his Grace or Gift received, with that care and diligence that belongeth to so great a Treasure and Trust: To him shall be given; he shall increase his Stock, and accordingly the Comfort, Benefit and Reward that belongeth to it: Yea, it follows, He shall have abundance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a single Abundance, but a continual Increase, even unto Perfection; an Increase of Gifts, Graces and Rewards. The sum is, To him that useth and improveth God's Grace, shall by degrees be given so much, as that at last he shall have all abundance.  
2. Branch of this copulate Axiom, is, From him that hath not, shall be taken away, even that which he hath. As he that had one Talon, but had it not for his Master's Use, is counted and reckoned as though he had none. We have not what we have, if we use it not well; as we say of a covetous Man, Avaro tam deest quod habet, quam quod non habet. 'Tis as if we had it not: idle Gifts and Habits lie dead and useless. In Luke 'tis, Chap. 8.18. And from whomsoever hath not, shall be taken that which he seemeth to have. He maketh no use of his Gifts, but lets them lie idle, as if he had not had them. Of Grace and Righteousness the Proposition holdeth most true; of Reprobates their Grace and Righteousness is but a Pretention: of other Gifts which they have, they have them not for use, for the Lord's Service; and so, in effect, they have them not: Therefore, they shall be taken from them; that is, they lose their Reward. Ezek. 33.13. If he trust in his Righteousness, and commit Iniquity, all his Righteousness shall not be remembered. 2 John 8. Look to yourselves, that we lose not those things which we have wrought; but that we receive a full Reward. Gal. 3.4. Have you suffered so many things in vain? If it be yet in vain. Men may suffer many things for the Truth, who afterward make foul Defection from it; but all is vain, lost, and to no purpose, as to any thing that can be expected from God. The Nazarite was to begin again, if he had defiled himself in the days of his Separation, Numb. 6.12. Thus for their putative Righteousness, for other common Gifts which they really have, they shall be deprived of all the real Benefit, which otherwise they might have had, if they had laid them out for the Glory of God, their own Salvation, and the good of their Neighbours.  
Doct. That all the good Gifts which God hath bestowed upon men, increase by good use, but whither and are lost by Negligence.  
For this is the sum of Christ's Sentence and Reason.  
Now that I may speak distinctly of the point, I must say something as to the Increase, and something as to the Loss.  
(1.) For the Increase, To him that hath shall be given, and he shall have more abundantly: I shall deliver my sense of it in these Propositions.  
First, That diligence is the means, and God's Blessing is the cause of all increase, and both must be regarded, or else we profit nothing; we cannot expect God's Blessing, while we sit idle; and 'tis a wrong to Grace to trust merely to endeavours, or without looking up to God. 'Tis said in Pro. 10.4. He becometh poor that dealeth with a slack hand; but the diligent hand maketh rich: That is, that's the Means; for Verse 22. 'tis said, The Blessing of the Lord maketh rich: That is, the Blessing of the Lord upon the use of Means. God hath ordered it so in his Providence, that diligence should be always fruitful and profitable, both in a way of Nature and Grace: That the Joy of the Harvest should recompense the Pains and Patience of the diligent Husbandman; and that the Field of the Sluggard should be overgrown with Thorns. Iron by handling weareth brighter and brighter, but by standing still, or being let alone, it contracteth rust, by which 'tis darkened and eaten out. Take away Use and Exercise, and Wisdom turneth into Folly, and Learning into Ignorance, Health into Sickness, Riches into Poverty: Strength of Body and Mind are both gotten by Use; he that useth his Talon with fidelity and sedulity, shall increase in it, but such as are idle and negligent shall grow worse and worse; God doth plentifully recompenese the diligence and fidelity of his Servants, he that maketh use of any degree of Grace and Knowledge, shall have more given him; by exercising what he hath, he doth still increase it: Whereas on the contrary, remiss acts weaken habits, as well as contrary acts; this is a common truth, evident by daily Experience, but than God's Blessing must not be excluded: God would have us labour, rather to keep us doing, than that he needeth our help. He that made the world without us, can preserve it without us, as he that planted the Garden of Eden could have preserved it without man's dressing, yet we read that when he had furnished the Garden of Eden with all delights, God took the man and put him into it, to dress it and to keep it, Gen. 2.15. that is, to use Husbandry about it, that by sowing, setting, pruning and watering, he might preserve those Fruits wherewith God had furnished that pleasant Garden, and to bestow his pains upon that whereof he was to receive the benefit; and that by busying himself about the Creatures, he might the better observe God in his various works in and by them. And indeed nothing was such a means to convince him of his dependence upon God, as this labour of dressing and keeping the Garden which God put him into; for he could produce no new Plant, but only manure and cherish those which God had planted there already, and all his keeping and planting was nothing without Dews, and Showers, and Influence from Heaven, and the continual interposing of God's Providence: And still in every Calling he that is sedulous in it, seeth more need of God's concurrence, than those that are idle; for those that have done their utmost, by experience find, that the success of all their endeavours dependeth upon His Power and Goodness, or the effect followeth not. I am sure it holdeth good in the work of Grace, none are so practically convinced of the necessity of Divine Assistance, as they that do their utmost; for they see plainly all will not do if God withhold his Blessing, and their often disappointments when they lean upon their own strength, teacheth them this lesson, that all is of God.  
Secondly, That this Increase must be understood of the same Talon, not in another kind: It holdeth not, that he that useth the Talon in one kind, shall thrive in another, for what a man soweth that shall he reap: No, the meaning is, the thing used is still increased: 'Tis not intended, that by employing his Talon in Riches he should increase in Learning, that by improving his Learning he should grow in strength and beauty of Body; no, it holdeth good in eodem genere, in the same kind: Use common helps well, and you increase as far as common helps will carry you; use Moral Virtue well, and you increase in moral virtue; use that measure of saving Grace you have well, and you shall have a great measure given you by God; set awork thy Knowledge, Faith, Zeal and Love, and all these graces will increase in you; Wait on the Lord, and be of good courage, and he shall strengthen thy heart, Psal. 46.14. and Psal. 31.24. and Isa. 58.13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words, then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the Earth, and feed thee with the heritage of Jacob thy Fathers, for the mouth of the Lord hath spoken it: So Psal. 91.1. He that dwelleth in the secret places of the most high, shall abide under the shadow of the Almighty: God that Punisheth sin with sin, doth reward Grace with Grace; they that abuse the light of Nature, are given up to a reprobate sense; they that improve the Grace they have, shall have more, every act maketh an increase of the habit, and whosoever employeth that spiritual Wealth that he hath, shall have an addition from God; be more strong in Faith and Love, and more rich in Knowledge.  
Object. But may not we enlarge this a little further? Arminius gathereth from hence, that the works of the unregenerate, done by the mere strength of nature, are so accepted with God, that by them he is moved and induced to give them supernatural Grace: And many others that will not speak so grossly, think that if we improve the gifts of Nature, we shall have common Grace, and if we improve common Grace, we shall have special and saving Grace: And ought we not, and can we not use these common Gifts and Graces to this end and purpose, that we may obtain Conversion and Faith in Christ; such as the use of Reason, the freeing of the mind from brutish Passions and Affections, good Education, the Examples of others, the powerful Preaching of the Gospel, and common Illumination, and the Knowledge of the Truth gained thereby?  
Answ. 1. Those that have Common Grace ought and are bound to use it for the obtaining of more Grace; there is no doubt of that, for therefore they are accused, that They have ears and hear not, eyes and see not; and God findeth fault with his People, That they will not frame their doings to turn to the Lord, Hosea 5.4. So much as put themselves in a posture; they are threatened, That it shall be more tolerable for Sodom and Gomorrah than for them: And that the Ninevites shall rise in Judgement against them, and Condemn them: They are reproved for Being idle and slothful Servants, and hiding their Talents in a Napkin: Certainly they that are lifted up to Heaven in Ordinances, that receive so much Grace from God, and yet turn it into Wantonness, and do not Know, nor Worship, nor Seek after God, they aggravate their own Condemnation; their destruction is of themselves, they shut themselves out of the Kingdom of God, reject the Counsels of God against themselves: In short, they put away the Word of God from them, and judge themselves unworthy of Eternal Life: The Scripture every where speaketh at this rate, concerning the Folly and Negligence of men.  
2. But if it be asked, Whether they that have received Common Grace, not only aught, but also can use it for the acquiring and getting the special Grace of Conversion? This Question concerneth the manner how the Will of God and the will of man meet together in the work of Conversion. And here we must use great care in Answering, to avoid Inconveniencies on all hands; certainly merit they cannot, neither de congruo, nor de condigno, nor by any Covenant oblige God to give them the Grace of Regeneration, neither can Christ be said to have acquired and purchased this Grace for them, to whom he is not given as a Mediator; nor by any Promise is God bound to give us Grace for the good use of our natural abilities: No, the distribution of Converting Grace is not Promised or bound to any works of Righteousness that we have or can do, but is reserved and referred to the free disposition, good will and Pleasure of God, Rom. 9.16. Not of him that willeth, nor of him that runneth, but of God that showeth mercy: So Tit. 3.5. Not by works of Righteousness which we have done, but according to his mercy he saved us: The first Grace is given by God as a sovereign Lord, according to the Counsel of his own Will. But since the Question is propounded, Whether a man can by common Grace obtain special? The Answer must be prudent and cautelous, that of the one side we may not prejudice the Truth, nor of the other side give Scandal and Offence to the weak. For,  
(1.) If you answer, That an unregenerate man may by the use of common Grace acquire and obtain the special Grace of Regeneration, and that the whole business lies in the good use of his Will, you seem to dash upon the eternal Purpose and Decrees of God, by which he hath determined, not to give all men, but only the Elect this special Grace; and upon the intention of Christ's dying, which was not to sanctify himself for all, but for those whom the Father had given to him; and you seem to put the whole business upon Man, as if he did make himself to differ, and that the good use of common Grace doth all; and then the Pelagian Axiom will be true, facienti quod in se est, That he that doth what he can, God is bound to give him what he cannot; which will run little lower than the Merit of Congruity. Then we cannot say, God hath made himself a Debtor; some would seem to have given him first. All which are against the Scripture; and therefore we are justly afraid to enlarge and extend the Liberty and Power of Man in this Business.  
2. If you answer, That a Man cannot use that Common Grace which he hath received, so as to obtain the Grace of Regeneration, and that the thing dependeth no way upon his Will and Choice; or that there is no hope or possibility of doing otherwise than they do; or that do their Duty, or do it not, still Condemnation rests upon them; then no less Difficulties will offer themselves: Flesh and Blood will then complain, that God is harsh and austere, Reaping where he hath not sowed, and gathering where he hath not strewed; and that he requireth what we cannot do; and when we do it not, doth severely punish us. What shall we answer to the Question, Whether it be in the Power of the Creature, to acquire the special Grace of Regeneration by the good use of common Grace? The best Answer that we can give, is, That the Question is curious, and needeth no Answer: The business is not, Whether God will or not? but, What I am bound to do? The great Rule in all such Cases is, God may do what he pleaseth; but I must do what he commandeth. He that is deadly sick doth not refuse Physic, till he be made certain, that it will recover him; but useth it, and committteth the Event to God. He that is to Blow, and commit his precious Seed to the Ground, doth not stand to have Assurance, that the next Year will prove fruitful, and the Seasons kindly; but ventures, because usually God's Blessing concurreth with Man's Industry: So in the business of Salvation, we should not dispute of our Power, nor the Event of our Endeavours: 'Tis enough to acknowledge the Debt of Obedience, to try our Power, to endeavour to do what we ought to do; and then leave the Event to God. There is no need to dispute of our Power; 'tis much safer to confess our Impotency, to humble ourselves before God, and to seek his Blessing and Grace in the Means he hath instituted to that end; but not at all to doubt the Counsel and Will of God: And the Intention of Christ, whatever it be, will be no Impediment to us in doing our Duty. And 'tis as certain, that no Man doth all that he can, but by divers Offences, and abuse of the Gifts received, giveth God just cause to be angry, and withdraw his help. And 'tis also out of doubt, that 'tis not for want of God's help, but for their own folly and negligence that they perish: Therefore let us do what we are commanded to do, and leave the Event to God; confessing, when we have done all that we can, that God is not our Debtor; but that we remain Debtors to God, guilty of eternal Condemnation, as long as we are not Partakers of Regeneration, and Justification by Christ. If we could learn to suppress our Cavils and Curiosity by this humble Submission, the business of our Salvation would soon come to an Issue; and we should find God better to us than we could imagine.  
3. The next Consideration is, That this Increase is given in by Degrees: We have not all at first, nor all at once; but as our Capacities are enlarged, so is God's Hand. Psal. 81.10. Open thy Mouth wide, and I will fill it. The more we improve the Grace received, the more are we strengthened of God's Service; and our Desires and Expectations, which are as the Mouth of the Soul, are more raised. It is Exercise maketh us see the necessity and worth of Grace; and so desire more as necessary to bear our Burdens, perform our Duties, and resist Temptations: And the more Grace we have, and the more we are acquainted with God, the more Hopes have we towards him. By Hope and Desire the Soul is more widened, and fitted to receive: As Moses, Tell me thy Name; and then, Show me thy Glory. None see the want of Learning so much, as they that have most of it: So for Grace, the Desire and Sense of Want increaseth with Enjoyment; so doth God's Bounty to us. The Desires and Endeavours of Believers after Grace, are not easily satisfied.  
4. This gradual Increase is continued, till at length all be full and perfect. The Apostle prayeth for the Saints, Ephes. 4.19. That they might be filled with all the Fullness of God. God keepeth filling still, till Grace, begun here, be fully completed in Glory hereafter: and in Heaven they are filled up with God, as far as finite Creatures are capable of enjoying that which is Infinite. The reason is, Because the Riches of God's Goodness are inexhaustible: God is never weary of well-doing; where he hath given, he will give; and delighteth to crown his own Gifts. Some Gifts of God leave some Obligation upon him to give more. Deus donando debet. Christ's Reasoning implieth so much, Matth. 6.25. Is not Life more than Mea●, and the Body than Raiment? That is an Argument, as long as God will use us for his Glory, he will provide for us. Zech. 3.2. Is not this a Brand plucked out of the Fire? The Argument is from a Brand almost consumed. Would God so eminently appear for them, not to destroy them? Certainly, he will still take care of them. This holdeth universally true in point of Grace; for 'tis given as an Earnest, not as Donum, a Gift, as Men give a Shilling to a Beggar; nor as Pignus, a Pledge, to be taken away; but as Arrha, an Earnest of a greater sum, of which that is a part. So that he that hath, shall have more, and so abundance in all Perfection in Heaven.  
(2.) Now I must speak to the Loss. Talents may be said to be lost, or taken away, two ways; in this World, or in the next. These proverbial Speeches are made use of by Christ, upon a twofold occasion; after the Parable of the Sour, Matth. 13.12. and here after the Parable of the Talents; the one relateth to losing in this World, and the other in the World to come. They that rejected the Gospel, and would not hear, or heard it carelessly, or would not come under the Power and Obedience of it; all their external Privileges, glittering Profession, common Gifts of Illumination, Fasts, partial Practice, all will be lost: Only the good and honest Heart, that receiveth the good Seed, so as to keep it, so as to be a Principle of Life to them; to these shall be given. And then here is the other occasion, when Christ speaks this: The taking away of the Talents, is after the Lord had been reckoning with his Servants, after he had been a long time absent, and in a far Country: Therefore, this taking away the Talon is not meant of the Gift its self, as of the Comfort, Benefit and Reward of it: For all trading then is at an end; that's the time of Recompense, and the Talon is lost. it will do us no good to have had Estates, and to have lived in Pomp and Splendour in the World, if we have not made use of it for God. Our Fall will be the greater, because of our height. 'Twill do us no good to have born Office in the Church, if we have not been faithful; Matth. 7.22. Many shall say unto me in that day, Lord, Lord, we have prophesied in thy Name. Such as have taken up Office and Employment in the Church, and made no Conscience of doing the Duty that belongeth thereto; these will not have, but lose their Reward: These are idle Shepherds, Zech. 11.17. Their Unfaithfulness and Idleness in their Trust, will cost them dear: So for the Orninances, and Means of Grace; Luk. 13.26. Then shall they begin to say, We have eat and drank in thy Presence. 'Twill be no Plea, That you have been at God's Board; nay, you will have the greater Judgement: Matth. 11.23. And thou, Capernaum, which are exalted to Heaven, shalt be brought down to Hell. A Place that enjoyeth the Gospel, is near Heaven; 'tis the Suburbs of Heaven: but where not improved, these Privileges plunge a Man deeper in the State of Condemnation. Sins against the Law, do not weigh so deep in his Balance, as slighting and neglecting the Gospel, that brings on heavy Wrath: So for common Gifts, good Affections, partial Reformation; 'tis all lost, as to any Reward; Ezek. 33.13. Yea, 'tis worse: 2 Pet. 2.20, 21. For if after they have escaped the Pollutions of the World, through the Knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome; the latter End is worse with them, than the Beginning: For it had been better for them not to have known the way of Righteousness, than after they have known it, to turn from the Holy Commandment. The Wrath against them that return back to their Sins, is much greater than if they had never been so enlightened, and reform. Those that have had more Light, and some taste of the Sweetness of Heaven's way; If they fall away, 'tis hard to renew them to Repentance. This is the principal Sense intended in this Place; yet because the Words are so contrived, that they comprehend also the Loss we may sustain in this World, while we are trading for God; I shall show you, how God punisheth naughty and slothful Servants in this World, with the Loss of their Talents:  
1. Sometimes God taketh from them Opportunities, and Liberty of doing Good. Nothing is so soon lost, as this. Gal. 6.10. As we have therefore Opportunity, let us do Good to all Men. There are some fit Opportunities offered us by the Providence of God, for doing our Duty in this kind, as are soon gone; and being past and gone, 'tis hard to say, whether ever we may enjoy the like. As when we are specially fitted, and there is a concurring Harmony of all Circumstances: Therefore, we should take hold of them, without Delay or Foreslowing. Opportunities are not always as long as Life: Eccles. 11.1, 2. Cast thy Bread upon the Waters; and give a Portion to seven, and to eight; for thou knowest not what Evil there may be upon Earth. Embrace the present Opportunity; thou canst not foresee how soon thou may'st be deprived of it: Thou may'st die, and leave thy Wealth to those that will shut up their Bowels. Thou may'st be in want; God may disable thee: therefore, make use of the Season for Liberality, for doing Good, while you have it. So Office, Authority, Respect in the Church, is an Opportunity. God may cast us out of the Vineyard by the Malice of Men, or as unsavoury Salt, Matth. 13. Mal. 2.9. Therefore, I have made you contemptible and base before the People: Though all that are cast out are not so; Matth. 21.35. the Husbandman took his Servants, and beat one, and killed another. However, it will be a discomfort if we have been negligent.  
2. Ordinances, Means of Improvement may be lost. Gen. 6.3. My Spirit shall not always strive with Man; that is, by the Ministry of Noah. And God threateneth to take away the Hedge of his Vineyard, when all his Cost is lost. Isa. 5.5, 6. What could I have done more for my Vineyard? So Luk. 13.7. And he said to the Dresser of the Vineyard, Lo, these three Years came I, seeking Fruit on his Figtree, and I find none; Cut it down, why cumbreth it the Ground?  
3. Common Gifts; God justly taketh them away from those that abuse, or make no good use of them. Many that excelled in Gifts, that seemed to have great Parts, are pitifully blasted afterwards. 'Tis no hard matter to discern a Maim and Decay of Gifts in them that use them not, as if the Spirit were departed from them. Zech. 11.17. The Idol-shepherd's Arm shall be dried up, and his Eye darkened: That is, his Gifts shall be taken away, at least, the Power and Life of them. Many lose the Freshness of their Gifts of Prayer, the Liveliness of their Knowledge.  
4. Initial Grace, Heb. 6. Saving Gifts and Graces are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Repentance, Rom. 11.29. Where there is Life begun, 'tis not quenched: But where there are some hopeful Inclinations, they begin to draw off their Hearts from the World to God; though they had escaped the Pollutions of the World, their latter End may be worse than their Beginning, 2 Pet. 2.20.  
5. Dona Sanctificantia ought still to be improved, that the Grace of God be not received in vain, 1 Cor. 15.10. Grace in some measure may suffer Loss by our Negligence: 1 Thess. 5.19. Quench not the Spirit, despise not Prophesying. Fire is quenched by pouring on Water, or withdrawing Fuel: So the Spirit is quenched, by living in Sin, which is like pouring on Water; or not improving our Gifts and Grace, which is like withdrawing the Fuel: Gradus remitritur, actus intermittitur, habitus non amittitur; Though the Habit be secured by God's Covenant; yet such Portions and Degrees of Grace may be lost, as may not easily be recovered again.  
USE, Is to commend to us Diligence and Industry, especially in the Work of our Heavenly Calling. A Man's Life is divided between Waking and Sleeping; so is his Waking time divided between Labour and Rest: For Humane Nature cannot endure continual Exercise, without Intermission. Therefore, a spiritual wise Man should so govern his Life, that his Labour may answer his great Work and Trust, and his Rest may not infringe his Labour, but help it. Our first Care should be of Labour; for Man in this World is born to labour: Here is not the Place of his Rest and Recompense, but of his Exercise and Trial. Rest is but for Labour; therefore doth he rest, that he may be refreshed for his Labour. Six days are given in the Law to labour; but One to rest; and that Rest is not Carnal, but Holy, and to be improved for our main Duties. Adam in Innocency was not made for Idleness: Moses telleth us, That God put him into the Garden, to dress it: That Happiness we partook of then, was consistent enough with our Work. He that looketh upon the Beauty of the Sun, may easily collect, that God lighted not such a bright Torch for Man to sleep by, or to pass over his days in Ease and Idleness. The Law that was given Man to labour, remained after Sin; yea, Sin brought Grievousness and Burden to it: So what was a Law before, is turned into a Punishment now: For God told Adam, That in the Sweat of his Brow he should eat his Bread. In the whole course of Nature, nothing is idle; the Sun and Stars do perpetually move and roll up and down; the Earth bringeth forth Fruit; the Seas have their Ebb and Flow; and the Rivers their Courses; the Angels are described with Wings, as ready to fulfil God's Commandment, and run to do his Pleasure. 'Twere an unworthy thing, among so many Examples, and Patterns of Diligence, for Man alone to be idle. In the least Creatures, God hath taught us; as by the Ant or Pismire: Prov. 6.6. Go to the Ant, thou Sluggard. Now, as all Men must labour, so chiefly a Christian. The Scripture compareth our Life to a Journey; which is a constant Motion, till it be accomplished; to Threshing, which is the painfullest Part of Husbandry; yea, to a Warfare, when the Enemy is at Hand, ready to fight. We are always to Watch and Pray: If our Enemy did not alarm us, yet our Master will call us to an Account for what we have done.  
And consider the danger of Negligence. It befalleth to the Idle and Negligent, as those that came after the Camp in the Wilderness. Amaleck smote the Weak, and the Feeble in the Rear: Yea, God himself will be angry with us. The idle and slothful Servant is cast into utter Darkness; the Foolish Virgins are shut out. If God, by his Prophets, curseth them whom he employeth to execute his Judgements; Cursed is he that doth the Work of the Lord negligently; what will become of them that are negligent in working out their own Salvation? Horses grow resty if they be not used, and impatient of a Burden: So all goes to wrack in the Soul, if we are idle. We should profit, when we look on the Field of the Sluggard, Prov. 23.30, 31, 34. So will my Soul be, if I let it alone. Oh then, shake off your Sloth; be not always resolving, never beginning the Heavenly Course. Nothing can be gotten, nothing kept, nothing to be enjoyed, without Industry. The Saints in Heaven are not idle; but are always lauding, and praising, and glorifying of God for evermore.   

SERMON XVII.  MATTH. XXV. v. 30. 
And cast ye the unprofitable Servant into utter Darkness; there shall be weeping, and gnashing of Teeth.  
IN these words is the positive Part of the Sentence; the Master doth not only take away the Talon, but condemneth him to Eternal Torments. In them take notice, 1. Of the Reason of the Punishment; and then, 2. The Punishment itself.  
(1.) The Reason of the Punishment is represented in the Notion and Character by which the Party sentenced is expressed, The unprofitable Servant. The word Unprofitable is sometimes used in a larger, and sometimes in a stricter Sense: In a larger Sense 'tis used for him that deserveth no Reward; so 'tis said, Luk. 17.10. We are unprofitable Servants. Sometimes more strictly and properly, for the Idle, and the Negligent; for them that do not their Duty, and make no Improvement of their Gifts: So 'tis taken here, and in many other Places; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Cast ye the unprofitable Servant.  
(2.) The Punishment its self is represented by two Notions: 

First, 'Tis dismal; Cast him into utter Darkness.  
Secondly, 'Tis doleful; There shall be weeping, and gnashing of Teeth.    
1. Dismal; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. 'Tis Doleful; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sometimes Hell is expressed by one of these Notions, as Matth. 13.42. He will cast the Tares into a Furnace of Fire; there shall be weeping, and gnashing of Teeth: So Matth. 24.51. He shall cut him asunder, and appoint him his Portion with Hypocrites; where shall be weeping, and gnashing of Teeth. 'Tis notable, that is the Punishment of the Luxurious Servant, that did eat and drink with the Drunken, and beat his Fellow-Servants; and here the Unprofitable Servant is threatened with the same, though he was not riotous, but negligent. Sometimes by both together, as Matth. 8.11, 12. The Children of the Kingdom shall be cast into utter Darkness; there shall be weeping, and gnashing of Teeth: And Matth. 22.13. Take him away, and cast him into utter Darkness; there shall be weeping, and gnashing of Teeth.  
Now, let us First consider the Punishment, as 'tis dismal; Cast him into utter Darkness. There are two Terms to be explained; Darkness, and Utter Darkness.  
1. Darkness. Heaven is set forth by Light, and Hell by Darkness. The Inheritance of the Saints is called an Inheritance in Light, Col. 1.12. because that is an Estate full of Knowledge; for there we see God face to face, 1 Cor. 13.12. an Estate full of Joy and Comfort, Psal. 16.11. an Estate full of Brightness and Glory: Dan. 12.3. They shall shine as the Brightness of the Firmament, and as the Stars for ever and ever. Matth. 13.43. The Righteous shall shine as the Sun in the Kingdom of Heaven. How base soever the Children of God appear in this World, in the World to come they shall be wonderful Glorious. Now the opposite State of this, is set forth by Darkness; as the fallen Angels are said to be held in Chains of Darkness, 2 Pet. 2.4. or as Judas hath it, in Chains under Darkness, Judas 6. Hell is compared to a Prison, or Dungeon, 1 Pet. 3.19. So Christ speaketh of Hell, as the Prison wherein damned Spirits are held, in a wretched and comfortless Estate, in a State most remote from Joy and Blessedness.  
2. 'Tis called utter Darkness; either because their Prisons or Dungeons were out of the City, as appeareth, Act. 12.10. or because they shall be shut from the Feast, or Rooms of Entertainment: Their Feasts were usually kept by Night, Suppers, and not Dinners; and then celebrated with a great many Lamps, and Candles or Torches. Now, those that were not only shut out from those Rooms of Entertainment, but cast into Dungeons, were left in a comfortless Condition. That 'tis opposite to the Feast, these two Places (Matth. 8.12. and Matth. 22.13.) show. And here, when the good Servants enter into the Master's Joy, or sit down and feast with him, then is the naughty Servant cast into utter Darkness; that is, shut out of the Communion of the blessed Spirits, (who in the Place of Happiness have Eternal Joy) and cast into the Dungeon of Hell.  
Secondly, Let us consider it as 'tis doleful; Where shall be weeping, and gnashing of Teeth: Their Estate shall be sad, and they shall have a bitter Apprehension of it. Their Apprehension is expressed by two things; their Sorrow, and Indignation.  
(1.) Their desperate tormenting Sorrow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Weeping. This Dolour shall arise from the inexplicable Torments of Body and Soul.  
(2.) Their Indignation or Vexation, Gnashing of Teeth: 'Tis a Token of Indignation and Impatience; as Act. 7.54. When they heard these things, they were cut at the Heart, and gnashed on him with their Teeth. I shall explain it more by and by. Two Points will arise hence:  
1. Doct. That Hell is a Place and State of unexpressible Torments.  
2. Doct. That unprofitableness is a damning Sin.  
The Unprofitable Servant is condemned, though he did not waste his Master's Goods, yet because he did not increase them. There is no Treachery laid to his Charge, no Riot and wasteful Profusion, no Opposition to his Fellow Servants, to vex or hinder them in their Work: We hear nothing of this laid to his Charge; but he neglected to do that which is good.  
For the first Point;  
That Hell is a Place and State of unexpressible Torment.  
The Argument may seem harsh and ingrate; but this is part of the Doctrine that we must unfold. See the Commission of the Ministers of the Gospel; Mark 16.16. He that believeth, shall be saved; and he that believeth not, shall be damned. 'Tis Gospel-Preaching to warn Men of Damnation; we must curse, as well as bless: And this Part of Doctrine hath its Profit, as well as the more comfortable.  
(1.) To those that are Carnal, to rouse them out of their Security. If Men did believe the Torments of Hell, they would not sin as they do. Sermons of Hell may keep many out of Hell. Ne fugiamus Sermones de Gehenna, ut Gehennam fugiamus. John startled many by pressing them to flee from Wrath to come: And 'tis God's usual course, to bring to Heaven by the Gates of Hell.  
(2.) To God's Children; Partly that they may know what they have escaped, to be the more thankful to their Redeemer. We were all involved in this Condemnation; and 'tis the Lord's Mercy, that we are as Brands plucked out of the burning, Zech. 3.2. A Child of God is a Firebrand of Hell quenched, Ephes. 2.3. 'Twas the Pity of our Lord Jesus to rescue us, 1 Thess. 1.10. 'Tis a Part of a Christians Heaven to think of Hell: The Miseries of this Life commend Heaven to us; much more the Torments of Hell. We know Good the better by the opposite Evil: As the Israelites, when they looked back, and saw the Egyptians tumbling in the Waters, it heightened the Deliverance, and made them the more sensible of their own Safety. And partly to warn them, and quicken them to their Duty: This Motive alone would beget slavish Fear, and compulsory Obedience; but mixed with others, it doth Good. We need this Discipline, as long as we are in the World: We are Flesh as well as Spirit. Adam in Innocency needed to be threatened, and told of Death. Paul saith, 1 Cor. 9.27. I keep under my Body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a Castaway. If so sanctified a Man as Paul, much more we: And, Rom. 8.13. If ye live after the Flesh, ye shall die; but ye through the Spirit do mortify the Deeds of the Body, ye shall live. 'Tis one of the Saints Motives. And partly because they that cannot endure to hear of such Discourses, discover much of the Gild and Security of their own Hearts: As Ahab said of Michaiah, He prophesieth nothing but Evil: So Men say of many of the Preachers of the Gospel, (that yet speak with Tenderness and Compassion) He preacheth nothing but Hell and Damnation. Presumption is a Coward, and a Runaway; but Faith meeteth its Enemy in open Field: Psal. 13.4. Though I walk through the Valley of the Shadow of Death, yet I will fear no Evil. It supposeth the worst; it can encounter the greatest Terrors: but a false unsound Peace is a tender thing; loath to be touched, cannot endure a few sad and sober Thoughts of the World to come; as sore Eyes cannot endure the Light. I shall only speak of this dreadful Place and Estate, as it cometh under the View of this Text, leaving a more full Discussion of this Point to the 41. Verse of this Chapter.  
First, That there is an Hell, or Everlasting Torments prepared for the Wicked: 'Tis good to prove an hated Truth strongly. Now, 'tis so, that there is an Hell, if God, or Man, or Devils be competent Witnesses in the Case. God hath ever told the World of it, and his Witness is true: In the Old Testament but sparingly; because the State of the World to come was reserved as a Discovery fit for the Times of the Gospel, 2 Tim. 1.10. yet there God speaketh, Deut. 32.22. of a Fire kindled in his Ange●, that shall burn to the lowest Hell. God's Wrath is represented by Fire, which is an active Instrument of Destruction; and the Seat and Residence of it is in the lowest Hell: So Psal. 11.6. Upon the Wicked shall he rain Snares, Fire and Brimstone: See more, Verse 41.  
Secondly, Let us see it described here.  
I. As a dismal State, Cast them out into utter Darkness: That is, (1.) Shut them out of the Feast: And, (2.) Cast them into the Dungeon of Hell: There they shall be deprived of all Consolation, and Joy, and Happiness. As,  
(1.) Of the Sight of God, the Company of the good Angels, and Blessed Spirits: To which Loss there is added the most inexplicable Torments of Body and Soul; which is exceeding great. And 'tis a dreadful thing to be deprived of the Light of God's Countenance, to be banished out of his Presence. The Disciples wept when Paul said, Ye shall see my Face no more, Act. 20.38. What will the Damned do, when he shall say, Depart ye cursed; as 'tis in the 41. Verse? Here in the Loss all are equal, but not in the Pain; all alike depart from God; they all lose Heavens Joys, the favourable Presence of God, and the Sight of Christ, the Company of the Blessed, and their Abode in those happy Mansions in Christ's Father's House. Hell is a deep Dungeon, where the Sun shine of God's Presence never cometh. God is summum Bonum, the chiefest Good; and in the other World, omne Bonum, All in All: All things there are immediately from God; Rewards and Punishments: Better lose all things than God: Exod. 33.15. If thy Presence go not with us, carry us not up hence.  
Object. But is it any grief to the Wicked to want God, from whom they have such an extreme Averseness and Hatred?  
Answ. They are sensible of the Loss of Happiness; their Judgement is changed, though not renewed: Fogs of Error, Atheism and Unbelief, then vanish; they are confuted by Experience. There are no Atheists in Hell; they know there is a God, and that all Happiness consists in the full Enjoyment of him; which Happiness they have lost by their own Folly, as by their bitter Experience they can find, being in a Place most remote from him: Therefore, as rational Creatures, they cannot but be sensible of their Loss; and that Sense must needs breed Sadness and Dejection of Spirit; being they look not upon God as lovely in himself, but as one that might be profitable to them: Oculos quos occlusit culpa, apertat poena. It would lessen their Torments, if their Understandings might be taken away: They know what it is to want God, though their Hatred of him still remaineth.  
(2.) The Sight of Christ: They had a Glimpse before they went into Hell, by the Glory of his Presence. 2 Thess. 1.9. They shall be punished with everlasting Destruction from the Presence of the Lord. That short Experience of Christ's Appearing, will remain in their Minds to all Eternity; 'twill stick by them. How are they thrust out! Christ himself, who hath the Keys of Death and Hell, shall bid them go; as if he had said, I cannot endure your Presence!  
(3.) From the Company of the Blessed. Luk. 13.28. There shall be weeping, and gnashing of Teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out. Envy is a great part of their Punishment, as well as Horror: Luk. 16.27. And being in Torments, he lift up his Eyes, and saw Abraham afar off, and Lazarus in his Bosom. 'Tis a torment to think, that others of the same Nature, Interests, Instruction, do enjoy what they have forfeited.  
(4.) From an Abode in the Palace of Heaven. Revel. 22.15. Without shall be Dogs and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a Lie. If the Pavement of Heaven is glorious, what will the Place itself be? And from this glorious Place they are banished.  
Secondly, This utter Darkness implieth positively a State of Woe and Misery, most remote from this Blessedness: For as they are shut out of the Palace of Heaven, so they are cast into the Prison of Hell, where all is dark, without hope of ever coming out more. 2 Pet. 2.17. To whom the Mist of Darkness is reserved for ever. Hell is a Region upon which the Sun shall never shine: They know they shall never be reconciled to God, nor their Punishment ended, or lessened: Their Worm shall never die, their Fire shall never be quenched, Mark 9.44. They can never hope to be admitted into God's Presence more. There are many Ups and Downs in a Christians Experience: God hideth his Face sometimes, that he may show it afterwards the more gloriously. The Church prayeth, Psal. 80.19. Turn again, and cause the Light of thy Countenance to shine upon us, and we shall be saved. But this is an everlasting Darkness. God doth, as it were, by Chains hold them under everlasting Torments. 'Tis a Curse that shall never be reversed; a comfortless Life that shall never have an end. Men might lose the Face of God, if they were annihilated; but the Souls of Men and Women do not go to nothing, or die as their Bodies; but subsist in a dolesom miserable State of Darkness, and in the Place of everlasting Imprisonment; where the Devils, and damned Spirits torment one another. All here are kept safe, without any possibility of escaping; here God holdeth them in everlasting Chains.  
Now, this is just, they that rejected the Light, are thrust into utter Darkness; they reject the Light of the Gospel: Joh. 3.19. Men love Darkness more than Light. They despise the Light of Glory, in comparison of worldly Things, and present Satisfactions: Psal. 106.24. They despised the good Land. They forsake God and their own Happiness: That which is now their Sin, is then their Misery: They first Excommunicated God, Job 22.17. and that for a trifle: They think his Presence a Torment; Matth. 8.20. What have we to do with thee? Art thou come to torment us before the time? Rom. 1.28. They did not like to retain God in their Knowledge. They could not endure to think of God, and abhorred their own Thoughts of God, that they were their Burden.  
II. 'Tis a doleful Place and State. Here are two Notions; the one expressing their Grief and Sorrow, The other their Vexation and Indignation.  
(1.) Their Grief and Sorrow. In Hell there is nothing but Sorrow and Fear; overwhelming Sorrow, and despairing Fear; 'tis an helpless and hopeless Grief. Carnal Men are prejudiced against Godly Sorrow; but that is useful and profitable, 2 Cor. 7.10. These Sorrows would prevent those that the damned suffer in Hell. The Sorrows of Repentance are Joys in comparison of these Sorrows; the Sorrows of Repentance are full of Hope; God will afford Comforts to his Mourners: but the Sorrows of the Damned are heightened by their own Desparations; 'tis for ever and ever: These are small, those swallow us up; these are curing, those tormenting: Here 'tis like pricking a Vein for Health, hereafter wounds to the Heart. These are mixed with Love; Luk. 7. She that loved much, wept much. The Cup of Wrath is unmixed, confounding and overwelming us with continual Amazement: These are short, those endless.  
(2.) Their Vexation and Indignation. The grinding, and the gnashing of the Teeth, is usually in Pain or Rage; in pain of Body and Soul. But of that afterwards, when I come to speak of Hell under the Notion of Everlasting Fire. Now, as 'tis a Token and Effect of Rage: Now the Damned are represented as full of Rage, Blasphemy and Indignation against God, against the Saints, and against Themselves.  
First, Against God; they have despised his Favour, and now feel the Power of his Justice, and Displeasure against them; and have still an implacable Hatred against him. We see in Revel. Chap. 16.9. when they were scorched with great Heat, they blasphemed the Name of God, which had power over these Plagues; and repented not, to give Glory to God: They blasphemed the God of Heaven, because of their Pains and Sores, and repented not of their Deeds. I know that this Prophecy doth not concern the State of the Wicked in Hell; but their Plagues and Disappointments in this World. However the Fashion and Guise of the Reprobate is to be observed here, when they will not repent, so there when they cannot repent. Like Men distracted and mad, they gnaw their Tongues, and gnash their Teeth; like mad Dogs, that by't their Chains, or Wild Bulls in a Net or Toil, that roar and foam. They will curse God that created, and sentenced them to this Death; his Power, by which they are continually tormented; his Wisdom, by which he governeth the World; his Goodness, that to them is turned into Fury; his Son's Death and Blood, which hath profited so many, and they have no Benefit by it.  
Secondly, Against the Saints. They hated them, and have an Envy at all the Felicity that betideth them in this World: Psal. 37.12. The Wicked plotteth against the Just, and gnasheth at him with his Teeth: So Psal. 112.10. The Horn of the Righteous shall be exalted with Honour: The Wicked shall see it, and be grieved; he shall gnash with his Teeth, and melt away. The Godly are their opposite Party; then their Blessedness shall be so great, that they shall envy their Happiness, when they see the Godly in good Case, and themselves miserable. At the great Day the Wicked shall see the Believers Joy, to the Increase of their own Sorrow.  
Thirdly, Against Themselves: Their own Hearts shall reproach them. Host 13.9. Thou hast destroyed thyself. They shall rave and vex at their own past Folly, past Neglects, and past abuse of Grace, and past refusal of that Happiness which others enjoy, when they find their own Delights salted with the present Curse: Little Comfort and Satisfaction shall they have, when they remember they came thither to avoid the Tediousness of a few blessed Duties.  
USE, Is to shame us, that we make no more Preparation to escape this dreadful Estate; or, in the Language of the Holy Ghost, that we do not Flee from Wrath to come: No Motion can be earnest and speedy enough. There are two things that are very great Wonders.  
(1.) That any Man should reject the Christian Faith, so clearly promised in the Predictions of the Prophets, before it was revealed, and confirmed with such a number of Miracles, when it was first set a foot, received among the Nations by so universal a Consent, in the learned Part of the World, notwithstanding the Meanness of the Instruments employed in it; and perpetuated to us throughout so many Successions of Ages, who have had experience of the Truth of it: And yet still we have cause to complain; Isa. 53.1. Lord, who hath believed our Report? Some cannot outsee Time, and look beyond the Grave: 1 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off: And 2 Pet. 3.3. There shall come in the latter times Scoffers, and Mockers, walking after their own Lusts: Many dare not question the Precepts of Christianity, because of their usefulness to humane Society and reasonable Nature; they doubt of the Recompenses, and yet have a secret fear of them, and seek to smother it by their Incredulity and unbelief: But alas! 'twill not do: They scoff at others as simple and credulous; none so credulous as the Atheist, there is a thousand to one against him: At least, if it prove true, in what a case are they? 'Twill do them no hurt to venture upon probabilities, till further assurance: What assurance would you have? Luk. 16.30, 31. You have Moses and the Prophets, if you believe not them, neither will you be persuaded if one came from the dead. Will you give Laws to Heaven? God is not bound to make a Sun for them to see, that wilfully shut their eyes: Yet that way, what assurance would you have, to prove this is no Phantasm? Doth God need a Lie to persuade you to your Duty? But,  
(2.) The greater Miracle is, that any should embrace the Christian Faith, and yet live sinfully and carelessly; that they should believe as Christians, and yet live as Atheists: You cannot drive a dull Ass into the fire that is kindled before him, Prov. 1.17. Surely in vain is the net spread in the sight of any Bird: How can men believe eternal Torments, and yet with so much boldness and easiness run into the sins that do deserve them? Many times not compelled by any terror, nor asked or invited by any Temptation, but of their own accord tempt themselves, and seek out occasions of sinning. On the other side, can a man believe Heaven, and do nothing for it? if we know that it will not be lost labour, there is all the reason we should not grudge at it: 1 Cor. 15.58. Be steadfast and unmoveable, always abounding in the work of the Lord, for as much as ye know that your labour shall not be in vain in the Lord: Now there are three Causes of this.  

1. Unbelief.  
2. Inconsideration.  
3. Want of close Application.   
(1.) Want of a sound Belief: Most men's Faith is but pretended, as appeareth by the Effects.  
1. By our proneness to Sin: If God did govern the world by Sense, and not by Faith, we should be other manner of persons than we are, in all Holiness and Godliness of Conversation. If we were sure and certain that for every Law we break, or for every one whom we deceive and slander, we should hold our hands in scalding Lead for half an hour, how afraid would men be to commit any Offence? Who would taste meat, if he knew there were present Death in it? yea, that it would cost him bitter gripes and torments? How cautious are men of their Diet, that are prone to the Stone, or Gout, or Colic, where 'tis but probable the things we take will do us any hurt? We know certainly that The wages of sin is Death, yet how little are we concerned at sin?  
2. By our backwardness to good Works: Sins of Omission will damn as well as sins of Commission, small as well as great: It is not said, Ye have robbed, but Ye have not fed, Ye have not clothed; not, Ye have Blasphemed, but Ye have not invoked the Name of God; not done hurt, but done no good: And cast the unprofitable Servant, etc.  
3. By our weakness in Temptations and Conflicts: We cannot deny a carnal Pleasure, yet we are told, Rom. 8.13. If ye live after the flesh, ye shall die: Nor withstand a carnal Fear, yet we are told, Matth. 10.28. Fear not him that can kill the Body, but fear him that can cast both Body and Soul into Hell. But shrink at the least pains of Duty, when we are told on the one hand, 1 Cor. 15.58. That our labour shall not be in vain in the Lord: On the other side, Rev. 21.8. That the fearful and unbelieving shall have their part in the Lake which burneth with Fire and Brimstone, which is the second death: On the other side, that 'tis the most irrational thing to go to Hell, to save ourselves the labour of Obedience: The whole world promised for a reward, cannot induce us to enter into a fiery Furnace for half an hour. If one much desiring sleep, (which is Chrysostome's supposition) should be told that if he once nodded, he should endure ten years' torment, would he venture?  
4. By our carelessness in the matters of our Peace: If we were in danger of Death every moment, we would not be quiet till we got a Pardon. All men by nature are Children of Wrath, liable to this horrible Estate that hath been described to you; but yet few run for Refuge, Heb. 6.18, 19 Nor flee from wrath to come, Math. 3.7. Seek Peace upon earth, Luk. 2.14. Labour to be found of him in Peace, 2 Pet. 2.14. How can a man be at rest, till he be secured, and can bless God for an escape?  
(2.) Want of serious Consideration: The Scripture calleth for it every where, Psal. 50.22. Consider this, ye that forget God: And Isa. 1.3. My people will not consider: Many that have Faith, do not act it, and set it a work by lively thoughts: When Faith and Knowledge are asleep, it differeth little from Ignorance or Oblivion, till Consideration awaken it; carnal Sensualists put off that they cannot put away, Amos 6.3. Many that know themselves wretched Creatures, are not troubled at it, because they cast these things out of their thoughts, and so they sleep; but their Damnation sleepeth not, it lieth watching to take hold of them, they are not at leisure to think of Eternity.  
(3.) Want of Close Application: Rom. 8.31. What shall we then say to these things? Job 5.27. Know this for thy good: Whether Promise or Threatening, we must urge and prick our hearts with it: Self-love maketh us fancy an unreasonable Indulgence in God, and that we shall do well enough, how slightly and carelessly soever we mind Religion; we do not lay the point and edge of truths to our own hearts, and say, Heb. 2.3. How shall we escape if we neglect so great Salvation? These are the Causes; now there is no way to remedy this, but to get a sound Belief of the World to come, and often to Meditate on it, and urge our own hearts with it.  
2 Doct. That unprofitableness is a damning sin.  
If there were no more, this were enough to ruin us: By Unprofitableness I do not mean want of success; to the best, Gifts may be unprofitable, Isa. 49.4. I have laboured in vain, saith the Prophet Isaiah; but want of endeavour, omitting to do our Duty. The scope of the Parable is to awaken us from our negligence and sloth, that we may not prefer a soft, and easy, lazy Life, before the Service of God, and doing good in our Generation. Now because we think Omissions are no sins, or light sins, I shall take this occasion to show the heinousness of them: And here I shall show two things.  
First, That there are sins of Omission: Sins are usually distinguished into sins of Omission and Commission; a sin of Commission is, when we do that which we ought not; a sin of Omission, when we leave that undone which we ought to do: But when we look more narrowly into these things, we shall find both in every actual sin: for in that we commit any thing against the Law, we Omit our Duty, and the omitting our Duty can hardly or never fall out, but that something is preferred before the Love of God, and that is a Commission. But yet there is ground for the distinction, because when any thing is formally and directly committed against the negative Precept and Prohibition, that is a sin of Commission, but when we directly sin against an affirmative Precept, that is an Omission. We have an instance of both in Eli and his Sons; Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation, 1 Sam. 2.22. Eli sinned in that he restrained them not, 1 Sam. 3.13. His was an Omission, theirs a Commission.  
Secondly, That sins of Omission may be great sins, appeareth,  
1. Partly by the nature of them: There is in them the general nature of all evil, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgression of a Law, 1 Joh. 3.4. a disobedience and breach of a Precept, and so by consequence a contempt of God's Authority: We cry out upon Pharaoh, when we hear him speaking, Exod. 5.2. Who is the Lord, that I should obey his voice? By Interpretation we all say so; this language is couched in every Sin that we commit, and every Duty we omit. Our negligence is not simple negligence, but downright disobedience; because 'tis a breach of a Precept, and the offence is the more, because our nature doth more easily close with Precepts than Prohibitions. Duties enjoined are perfective, but Prohibitions are as so many yokes upon us; we take it more grievously for God to say, Thou shalt not Covet, than for God to say, Thou shalt love me, fear me, and serve me: We are contented to do much which the Law requireth, but to be limited and barred of our delights, this is distasteful: To meet with man's Corruptions indeed, the Decalogue consists more of Prohibitions than Precepts; eight Negatives, the fourth and fifth Commandments only positive. To be restrained, is as distasteful to us, as for men in a Fever to be forbidden drink; Nature is more prone to sin. But to return, there is much Disobedience in a sin of Omission: when Saul had not done what God bid him to do, he telleth him, Rebellion is as the sin of Witchcraft, and Stubborness as Iniquity and Idolatry, 1 Sam. 15.11. Implying that Omission is Rebellion, and Stubbornness parallel to Idolatry and Witchcraft.  
2. Partly by the Causes of them: The general cause is corrupt nature. They are all become unprofitable, Rom. 3.12. compared with Psal. 14.3. They are altogether become filthy: There is in all by nature a proneness to evil, and a backwardness to good: Onesimus before Conversion was unprofitable, good for nothing, Philem. v. 11. But Grace made a change, made him useful in all his Relations: the particular causes are, (1.) Idleness and Security: They are loath to be held at work, Isa. 64.7. None stirreth up himself to lay hold on thee: They forget his Commandments, Jer. 2.31, 32. (2.) Want of Love to God: Isa. 43.22. Thou hast been weary of me, O Israel: and Rev. 2.4. Nevertheless I have something against thee, because thou hast left thy first Love. And, (3.) Want of Zeal for God's glory: Not slothful in business, fervent in Spirit, serving the Lord, Rom. 12.11. Where there is a fervour, we cannot be idle and neglectful of our Duty. There is an Aversion from God, before there is an express Disobedience to him.  
3. Partly by the Effects, Internal, External, Eternal.  
(1.) Internal; Gifts and Graces languish for want of Employment, 1 Thes. 5.19. Quench not the Spirit: Thomas his Omission made way for his Unbelief, Joh. 20.24.  
(2.) External; it bringeth on many Temporal Judgements: God put by Saul from being King for an Omission, 1 Sam. 15.11. It repenteth me for setting up Saul to be King, for he hath not done the thing that I commanded him: forbearing to destroy all of Amalek: For this he put by Eli's house from the Priesthood, 1 Sam. 3.13. Eli's Omission is punished as well as his Son's Commission, yet 'twas not a total Omission: compare 1 Sam. 2.23, 24, 25. And he said unto them, why do ye such things? for I hear of your evil dealings by all this People; nay my Sons, for it is no good report that I hear of you, ye make the Lords People to transgress: If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? notwithstanding they harkened not to the voice of their Father: His Admonition was grave and serious, yet 'twas not enough. All Israel knew their sin before; Eli took upon him to reprove them secretly, whereas the fact was open, and he should have put them to open shame; and then his Rebukes were mild and soft, he should have frowned upon them, punished them, but his fondness would not permit that.  
(3.) Eternal, here in the Text: Cast the unprofitable Servant, etc. These sins Christ will mainly inquire after at the day of Judgement; and vers. 42.43. of this Chapter, and Math. 7.19. Every tree that bringeth not forth good fruit, is hewn down and cast into the fire; though not bad or poisonous fruit: By all these Arguments it appeareth that sins of Omission may be great sins.  
Thirdly, That some sins of Omission are greater than others: All are not alike, as the more necessary the Duties, the more faulty the Omission, Heb. 2.3. How shall we escape if we neglect so great Salvation? 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha: not if a man hate, but if he love not, etc. These are peccata contra remedium, as others contra officium: By other sins we make the Wound, by these we refuse the Plaster. Again, If the Omission be total, ●er. 10.25.— Call not on the Name of the Lord: Psal. 14.3. None seeketh after God. Again, When seasonable Duties are neglected, Math. 25.44. When I was an hungered ye fed me not: 1 Joh. 3.17. He that hath this world's goods, and seeth his Brother in need: Prov. 17.16. Why is there a price put into the hand of a Fool? And then when 'tis easy, this is to stand with God for a trifle, Luk. 16.24. Desideravit guttam, qui non dedit micam: Amos. 2.6. They sold the poor for a pair of shoes: And when convinced of the duty, James 4.17. To him that knoweth to do good, and doth it not, to him it is sin.  
Fourthly, In many cases sins of Omission may be more heinous and more damning than sins of Commission. (1.) They are the ruin of most part of the carnal world: Carnal men are often described by their Omissions, to be without God, Eph. 3.12. Psal. 10.3, 4. The wicked through the pride of their heart will not seek after God; God is not in all their thoughts: Jer. 2.32. None stirreth up himself to seek after God: And, (2.) Partly because these are most apt to harden us more: Foul sins scourge the Conscience with remorse and shame, but these bring on insensibly sleightness and hardness of heart; and therefore Christ saith, Publicans and Harlots shall enter into the Kingdom of God before Pharisees that rested in a superficial Righteousness, but neglected Faith, Love and Judgement, Math. 21.31. And, (3.) Partly because Omissions make way for Commission of evil, Psal. 14.4. They that called not upon God, eat up his People like Bread: They lie open to gross sins, that do not keep the heart tender by a daily attendance upon God. If a man do not that which is good, he will soon do that which is evil, Joh. 2.13. Oh then let us bewail our unprofitableness, that we do no more good, that we do so much neglect God, and no more edify our neighbour, so that God's best gifts lie idle upon our hands.  
Fifthly, The first and main evil of sin was in the Omission: Jer. 2.13. My people have forsaken me the Fountain of living waters: Jam. 1.14. Every man is tempted, when he is drawn away by his own lust, and enticed. First enticed from God, and then drawn away to sin, therefore the work of Grace is to teach us to deny ungodliness and worldly lusts, Tit. 2.12. By Ungodliness is meant, not denying God, but neglecting God; there our chief mischief began: for when we do not look upon God as our chief good, than we seek Happiness in the Creature.  
1 USE. To show that if the unprofitable Servant be cast into Hell, what will become of them that live in open sins, that bid defiance to God?  
2. To condemn the unprofitable lives of many; they live as if they had only their Souls for Salt to keep their Bodies from stinking; Cumber the ground, Luk. 13.7. Do not good in their Relations, are neither comfortable to the Bodies nor Souls of others: Certainly how mean and low soever you be in the world, you may be useful; Dorcas made Coats for the poor: Servants may adorn the Gospel, Tit. 2.10.  
3. If sins of Omission be so dangerous, we may cry out with David, Psal. 19 Who can understand his Errors? The Children of God offend in these kind of sins, oftener than in the other kind; they are not guilty of Drunkenness, or Uncleanness, but of Omission of good Duties, or slight performance of them: Paul complaineth, Rom. 7.18, 19 For I know that in me, that is, in my flesh there dwelleth no good thing; for to will is present with me, but how to perform that which is good, I find not; for the good that I would, I do not: And should not you complain likewise? A Child is not counted dutiful because he doth not wrong and beat his Father, he must also give him that Reverence that is due to him. Alas, how many Duties are required of us to God and Men, the neglect of which we should humble ourselves before God for?   

SERMON XVIII.  MATTH. XXV. v. 31, 32, 33. 
When the Son of Man shall come in his Glory, and all the Holy Angels with him, then shall he sit upon the Throne of his Glory.  
And before him shall be gathered all Nations; and he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats.  
And he shall set the Sheep on his Right Hand, but the Goats on the Left.  
THIS latter Paragraph I cannot call a Parable, but a Scheme, and Draught, or a Delineation of the last Judgement, intermingled with many Passages that are plainly Parabolical: as, That Christ setteth forth himself as a King, sitting upon the Throne of his Glory; and as a Shepherd, dividing his Flock: That he compareth the Godly to Sheep, and the Wicked to Goats. Those Allegations and Dialogues between Christ, and the Righteous; Christ, and the Wicked; When saw we thee an hungry, etc. have much of the Nature of a Parable in them. In these Three Verses we have described,  
1. The Appearance, or sitting down of the Judge.  
2. The Presenting the Parties to be judged. The former is in Vers. 31. the latter in Vers. 32, 33. In Vers. 31. we have,  
(1.) The Person who shall be the Judge; The Son of Man.  
(2.) The Manner of his Coming: It shall be August and Glorious. Where note,  
1. His Personal Glory: He shall come in his Glory.  
2. His Royal Attendance: And all the Holy Angels with him.  
3. His Seat and Throne: Then shall he sit upon the Throne of his Glory.  
First, the Person is designed by this Character and Appellation, The Son of Man. He is called so, to show that he is True Man, and descended of the present Race of Men: He might have been True Man, if God had framed his Substance out of nothing; as he did Adam out of the Dust of the Ground. And this Title is given him here, (as in many other Places) when the last Judgement is spoken of, (as I shall show you by and by;)  
(1.) Partly to Recompense his foregoing Humiliation, or despicable Appearance at his First Coming.  
(2.) Partly because of his Second Coming: He shall appear visibly in that Nature, as he went from us; Act. 1.11. In like manner, etc. Christ shall come in the Form of a Man, but not in the same humble and mean Appearance, as now when he spoke these things to them: For 'tis added for the manner:  
1. For his Personal Glory: He shall come in his Glory: Not in the Form of a Servant, but becoming his present State. All Infirmities shall be removed from his Soul and Body. 'Tis not a borrowed Glory; but he shall come in his own Glory. 'Tis said, Matth. 16.27. The Son of Man shall come in the Glory of his Father: Here, in his own Glory. The Son of Man, and the Son of God, is only one Person; and his Glory as God, and his Father's Glory, is the same. So that, He shall come in his Glory, noteth either,  
(1.) His Divine Power and Majesty, which shall then conspicuously shine forth: Or,  
(2.) The Glory put upon the Humane Nature; and so it will note his plenary Absolution, as our Surety. The Father sendeth him from Heaven, in Power and great Glory: He appeareth without Sin, Heb. 9.28. He doth not say, They that look for him shall be without Sin; but, He shall appear the second time without Sin unto Salvation: That is, fully discharged of our Debt. First, He came in carnem; He showed himself in the Nature of Man, to be judged: Then, in carne; He shall show himself in the Nature of Man to judge the World. At his First Coming he was holy, yet in the Garb of a Sinner; we judged him as one forsaken of God: His Second Coming shall make it evident, that he is discharged of the Debt he took upon himself.  
2. His Royal Attendance. The Angels shall attend him both to honour him, and to be employed by him.  
3. His Royal Posture. He shall sit upon the Throne of his Glory. A glorious Throne, beseeming the Son of God, and the Judge of the Quick and the Dead, shall be erected for him in the Clouds: Such as none can imagine how glorious it shall be, till they see it.  
Secondly, The next thing that is offered in these words, is, The presenting the Parties to be judged: And there you may take notice,  
(1.) Of their Congregation. And before him shall be gathered all Nations.  
(2.) Their Segregation. And he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats. In the Segregation we have,  
1. The ordering them into two several Ranks and Companies; Sheep, and Goats, Vers. 32.  
2. As to Posture and Place; Vers. 33. And he shall set his Sheep on the Right Hand, and the Goats on his Left. Not only a Separation as to Crhist's Knowledge, and discerning them, but a Separation in Place.  
I begin with the first Branch, The Appearance and sitting down of the Judge.  
Two Points I shall observe:  
1. Doct. That the judge of this World is jesus Christ.  
2. Doct. That Christ's Appearance for the judgement of the World, shall be Glorious, and full of Majesty.  
For the first Point;  
That jesus Christ is the World's judge.  
(1.) Here I shall inquire, why he is Judge?  
(2.) In what nature he doct act, or exercise this Judgement; whether as God, or Man, or both.  
First, Let us inquire, how Christ cometh to be the World's Judge? and with what Conveniency and Agreeableness to Reason this Honour is put upon him. To a Judge there belongeth these four things: 

1. Wisdom,  
2. Justice,  
3. Power, and  
4. Authority.    
(1.) Wisdom and Understanding, by which he is able to judge all Persons and Causes that come before him, according to the Rules and Laws by which that Judgement is to proceed: For no Man can give Sentence in a Cause wherein he hath not Skill, both as to matter of Right and Wrong; and sufficient Evidence and Knowledge as to matter of Fact. Therefore, in ordinary Judicatures, a prudent and discerning Person is chosen.  
(2.) Justice is required, or a constant and unbiased Will to determine and pass Sentence, ex aequo, & bono; as Right and Truth shall require. He that giveth wrong Judgement, because he doth not accurately understand a thing, is imprudent, which in this business is a great Fault: But he that doth rightly understand a Matter, and yet is biased by perverse Affections and Aims, and giveth wrong Judgement in the Cause brought before him; that is highly impious and flagitious: Therefore, the Judge must be Just and incorrupt.  
(3.) Power is necessary, that he may compel the Parties judged to stand to his Judgement, and the Offenders may receive their due Punishment: For otherwise, all is but precarious and arbitrary; and the Judgement given will be but a vain and solemn Pageantry.  
(4.) There is required Authority: For otherwise, if a Man should obtrude himself of his own accord, they may say to him, Who made thee a Judge over us? Or if he by mere force should assume this Power to himself, the Parties impleaded have a pretence of Right to decline his Tribunal, and appeal from him. Certainly, he that rewards must be Superior; and much more he that punisheth: For he that punisheth another, bringeth some notable Evil and Damage upon him; but for one to bring Evil upon another, unless he hath right to do it, is unjust. Therefore, good Authority is required in him that acts the Part of a Judge. These things, as they stand upon evident Reason, and are necessary in all Judicial Proceedings between Man and Man, so much more in this great and solemn Transaction of the Last Judgement. For this will be the greatest Court that ever was kept; both in respect of the Persons to be judged, which shall be all Men, and evil Angels; high and low, small and great, rich and poor, Princes and Subjects; and in respect of the Causes that shall be produced, the whole Business of the World for six thousand Years, or thereabouts; or the Retributions made, which shall be Punishments and Rewards of the highest Nature and Degree, because Everlasting. And therefore, there must be a Judge sought out, that is exactly knowing not only of Laws, but of all Persons and Causes: That all things shall be naked, and open to him with whom we have to do, Heb. 4.12, 13. and 1 Joh. 3.20. Again, exceeding Just, without the least spot and blemish of wrong Dealing: Gen. 18.25. Shall not the Judge of all the Earth do right? And, Rom. 3.5, 6. Is God unrighteous, that taketh Vengeance? God forbid: For then how shall God judge the World? It cannot be, that the universal and final Judgement of all the World should be committed to him, that hath or can do any thing wrongful and amiss. And then, that Power is necessary both to summon Offenders, and make them appear, and stand to the Judgement which he shall award, without any hope of escaping or resisting; will as easily appear: Because the Offenders are many, and they would fain hide their guilty Heads, and shun this Tribunal, if it were possible. Rev. 6.16. Say to the Mountains and Rocks, fall on us, and hide us from the Face of him that sitteth upon the Throne, and from the Wrath of the Lamb: But that must not, cannot be: Psal. 90.11. Who knoweth the Power of thine Anger? According to thy Fear, so is thy Wrath. Authority is necessary also, or a Right to Govern, and to dispose of the Persons judged into their Everlasting Estate; which being all the World, belongeth only to the Universal King, who hath made all things, and preserveth all things, and governeth and disposeth all things for his own Glory. Legislation and Execution both belong to the same Power: Judgement is a part of Government: Laws are but Shadows, if no Execution follow. Now let us particularly see how all this belongeth to Christ.  
(1.) For Wisdom and Understanding. 'Tis in Christ twofold, Divine and Humane; for each Nature hath its particular and proper Wisdom belonging to it. As God, 'tis Infinite: Psal. 147.15. His Understanding is Infinite. And so by one Infinite View, or by one Act of Understanding, he knoweth all things that are, have been, or shall be, yea or may be, by his Divine Power and All-sufficiency. They are all before his Eyes, as if naked and cut down by the Chine-bone. We know things successively; as a Man readeth a Book, line after line, and Page after Page; but God at one View. Now his Humane Wisdom cannot be equal to this: A Finite Nature cannot be capable of an Infinite Understanding; but yet it is such as it doth far exceed the Knowledge of all Men, and all Angels. When Christ was upon Earth, though the Forms of things could not but successively come into his Mind or Understanding, because of the limited Nature of that Mind and Understanding; yet than he could know whatever he would; and to whatsoever thing he would apply his Mind, he did presently understand it; and in a moment, by the Light of the Divinity, all things were presented to him; so that he accurately knew the Nature of whatever he had a mind to know. And therefore, than he was not ignorant of those things that were in the Hearts of Men, and were done so secretly, as they were thought only to be known to God himself. Thus he knew the secret Touch of the Woman, when the Multitude thronged upon him, Luk. 8.45, 46. So Matth. 9.3, 4. When certain of the Scribes said within themselves, This Man blasphemeth: Jesus knowing their Thoughts, said, Why think ye evil in your Hearts. He discerneth the inward Thoughts, and turneth out the Inside of the Scribes minds: So Matth. 12.24, 25. Jesus knew their Thoughts, when they imagined that by Beelzebub the Prince of the Devils he cast out Devils. But most fully, see Joh. 2.24, 25. He committed not himself to them, because he knew all Men, and needed not that any should testify of Man; for he knew what was in Man: It may be, they knew not themselves; but he knew what kind of Belief it was, such as would not hold out in time of Temptation. We cannot infallibly discern Professors, before they discover themselves: Yet all Hypocrites are seen and known of him even long before they show their Hypocrisy, not by a conjectural, but a certain Knowledge, as being from, and by himself, as God. He doth infallibly know what is most secret and hidden in Man. Now, if he were endowed with such an admirable Understanding even in the Days of his Flesh, while he grew in Wisdom and Stature, Luk. 2. and his Humane Capacity enlarged by Degrees; what shall we think of him in that State in which he is now Glorious in Heaven? Therefore, to exercise this Judgement, he shall bring incomparable Knowledge, so far exceeding the manner and measure of all Creatures, even as he is Man; but his Infinite Knowledge as God, shall chiefly shine forth in this Work. Therefore, he is a fit Judge, able to bring forth the secret things of Darkness, and Counsels of the Heart, into open and manifest Light, 1 Cor. 4.5. and disprove Sinners in their Pretences and Excuses, and pluck off their Disguises from them.  
(2.) For Justice and Righteousness. An incorrupt Judge, that neither doth nor can err in Judgement, must be our Judge. As there is a double Knowledge in Christ, so there is a double Righteousness; one that belongeth to him as God, the other as Man; and both are exact, and immutably perfect: His Divine Nature is Holiness its self. In him is Light, and no Darkness at all. The least Shadow of Injustice cannot be imagined there. All Virtues in God are his Being, not superadded Qualities. God's Holiness may be resembled to a Vessel of pure Gold, where the Substance and Lustre is the same: But ours is like a Vessel of Wood or Earth gilded, where the Substance and Gilding is not the same. Our Holiness is superadded Quality: We cannot call a wise Man, Wisdom; or a righteous Man, Righteousness. We use the Concrete of Man, but the Abstract of God. He is Love, He is Light, He is Holiness its self; which noteth the Inseparability of the Attribute from God. 'Tis Himself; God cannot deny Himself: His Act is his Rule. Take Peter Martyr's Similitude: A Carpenter chopping a piece of Wood by a Line or Square, may sometimes chop right, and sometimes wrong; he cannot carry his Hand so evenly: But if we could suppose that a Carpenter's Hand were his Rule, he could not chop amiss. Christ's Humane Nature was so sanctified, that upon Earth he could not sin, much more now Glorified in Heaven. And there will be use of both Righteousnesses in the last Judgement; but chiefly of the Righteousness that belongeth to the Divine Nature: For all the Operations of Christ are Theandrical; neither Nature ceaseth to work in them. As in all the Works of Men, the Body and the Soul do both conspire and concur in that way which is proper to either: Only, as in the Works of his Humiliation his Humane Nature did more appear; so in the Works that belong to his Exaltation, and glorified Estate, his Divine Nature appeareth most; especially in this solemn Action, wherein Christ is to discover himself to the World with the greatest Majesty and Glory!  
(3.) For Power. A Divine Power is plainly necessary, that none may withdraw themselves from this Judgement, or resist or hinder the Execution of this Sentence; for otherwise it would be passed in vain: Titus 2.13. Looking for the blessed Hope, and glorious Appearing of the great God, and our Saviour Jesus Christ. Christ is then to show himself the Great and Powerful God: His Power is seen in Raising the Dead, in bringing them together in one Place, in opening their Consciences, in casting them into Hell! Matth. 24.30. The Son of Man shall come from Heaven with Power, and great Glory.  
(4.) For Authority. I shall the longer insist on This, because the main Hinge of all lieth here; and this doth bring the Ma●ter home: That Jesus Christ, and none but Jesus Christ, shall be the World's Judge. By the Law of Nature, the wronged Party, and the Supreme Power hath Right to require Satisfaction for the Wrong done. Where no Power is publicly constituted, possibly the wronged Party hath Power to require it; but where things are better constituted, lest the wronged Party should inindulge his Revenge and Passion too far, it rests in the Supreme Power, and those appointed by it, to judge the Matter; and to make amends to those that are wronged in their Body, Goods, or Good Name. Now, to God both these things concur.  
1. He is the wronged Party, and offended with the Sins of Men: Not that we can lessen his Happiness by any thing that we can do; for our Good and Evil reacheth not unto him; his Essential Glory is still the same, whether we obey or disobey, please or displease, honour or dishonour him: That which is Eternal and Immutable, neither is lessened nor increased by any thing that we can do. He is out of the reach of all the Darts that we can cast at him: Hurt us they may, but reach him they cannot. But Sin; 'tis a wrong to his Declarative Glory, as Sovereign Lord and Lawgiver; as 'tis a Breach of his Law. There was Hurt done to Bathsheba and Vriah, Psa. 51.4. but the Sin and Obliquity of the Action was against God, and his Sovereign Authority. If the Injury done to the Creature could be severed from the Offence done to God, it were not so great. God is the Author of the Light of Nature; and that Order which begetteth a Sense of Good and Evil in our Hearts. God is the Author of the Law given by Moses, and the Gospel revealed by his Son. Therefore, whatever things are committed against the Law of Nature, or the Law of Moses, or the Gospel, certainly 'tis a wrong to the Justice of God, as being a Breach of that Order which he hath Established. 1 Joh. 3.4. He that committeth Sin, transgresseth also the Law; for Sin is a Transgression of the Law. Laws cannot be despised, but the Majesty of the Lawgiver is contemned, disparaged and slighted. Therefore, upon this Right God might come in as a very proper Judge: But indeed God doth not punish merely as offended, or as a private Man revengeth himself, where there is no Power publicly constituted to do him right; but he properly Judgeth.  
2. A Supreme and Sovereign Lord, and Governor of the World, to whom it belongeth for the common Good; to see that it be well with them that do well, and ill with them that do evil; and that no Compassion be showed, but where the Case is Compassionable, according to that Declaration he hath made of himself to the Creatures. To declare this more plainly, we shall see how this Right accrueth to God: It may be supposed to accrue to him two ways; either because of the Excellency of his Being, or because of his Benefits which he hath bestowed upon Mankind.  
(1.) The Excellency of his Being. This is according to the Light of Nature, that those that excel should be above others: As 'tis clear in Man, who is above the Brute Creatures, he is made to have Dominion over them, because he hath a more excellent Nature than they. And when God said, Let us make Man after our own Image, he presently upon that Account gave him Dominion over the Beasts of the Field, and Fowls of the Air, and Fishes of the Sea: So God being Infinite, and far above all Finite things, hath a Power over the Creatures, Angels or Men, who are as nothing to him; and therefore to be governed by him. But chiefly,  
(2.) By virtue of the Benefits bestowed by him. For great Benefits received from another, do necessarily beget a Power over him that receiveth them. As Parents have a Power and Authority over their Children, who are a means under God to give them Life and Education; the most barbarous People would acknowledge this: How much greater than is the Right of God, who hath given us Life, and Breath, and Being, and Wellbeing, and all things? He created us out of nothing; and being created, he preserveth us, and giveth us all the good things which we enjoy. And therefore, we are obliged to be subject to him, and to obey his Holy Laws, and to be accountable to him for the Breach of them. Therefore, let us slate it thus: As the Excellency of his Nature giveth him a Fitness, and a Sufficiency for the Government of Mankind; his Creation, Preservation, and other Benefits give him a full Right to make what Laws he pleaseth, and to call Man to an Account whether he hath kept them, yea or no. His Right is greater than Parents can have over their Children; for in Natural Generation they are but Instruments of his Providence, acting only the Power which God giveth them; and the Parents propagate nothing to the Children, but the Body, and those things that belong to the Body; called therefore, The Fathers of our Flesh, Heb. 12.9. Yea, in framing the Body God hath a greater Hand than they; for they cannot tell whether the Child will be Male or Female, Beautiful or Deformed: They know not the number and posture of the Bones, and Veins, and Arteries, and Sinews: But God doth not only concur to all these things, but form the Spirit of Man in him, Zech. 12.1. And all the Care and Providence of our Parents cometh to nothing, unless the Lord directeth it, and secondeth it with his Blessing. Therefore, God naturally is the Governor and Judge of all Creatures, visible and invisible: So that, from his Empire and Jurisdiction, they neither can nor aught to exempt themselves. So that, to be God, and Judge of the World, is one and the same thing expressed in divers terms.  
Well then, you will ask, Why is Christ the Judge of the World, rather than the Father, and the Spirit, who made us, and gave the Law to us?  
1. I Answer, That we have gone a good Step to prove, that it is the peculiar Right of God, common to the Three Persons, Father, Son and Holy Ghost; for these Three are One, 1 Joh. 5.7. They have one common Nature, and the Operations that are with the Divine Essence, are common to them All: So that, as the Creation of all things is equally attributed to All, so also the Right of this Act of Judging the World, doth alike agree to All. So that, as yet the thing is not explained enough, unless we should grant, that it shall be exercised by All; or can prove out of the Scriptures, that One Person of these Three is ordained, and by mutual Consent chosen out by the rest, to exercise it for himself, and for the other. Indeed, at the first, when the Doctrine of the Trinity was not as yet openly revealed, 'twas not needful to inquire more diligently after it: But this general Truth sufficed, That God is the Judge of the World. As when Enoch said, Judas 14. Behold, the Lord cometh with ten thousands of his Saints; and as David, Psal. 64.2. Lift up thyself, thou Judge of the Earth; and Psal. 50.6. God is Judge himself; and in many other Places. 'Twas enough to understand it of one only, and true God, without Distinction of the Persons: But when that Mystery was clearly manifested, than the Question was necessary, which of the Persons should be Judge of the World?  
2. As there is an Order among the Persons of the Blessed Trinity, in the manner of Subsisting; so there is also a certain Order and Oeconomy, according to which all their Operations are produced, and brought forth to the Creature; according to which Order, their Power of Judging fell partly to the Father, and partly to the Son.  
(1.) In the Business of Redemption: The Act of Judging, which was to be exercised upon our Surety, who was substituted in our Room and Place, and offered himself not only for our Good, in bono nostrum, but loco, & vice nostri, to bear our Punishment, and to procure Favour to us; there the Act of Judging belongeth to the Father, to whom the Satisfaction is tendered. 1 Joh. 2.1. the Advocate is to plead before the Judge. But,  
(2.) As to the Judgement to be exercised upon us, who either partake of that Salvation which was purchased by that Surety, or have lost it by our Negligence, and Unbelief; there the Son, or Second Person, is our Judge: In the former, the Son could not be Judge, because in a Sense he made himself a Party for our Good, and in our Room and Place; and the same Person cannot be both Judge, and Party too: Give, and take the Satisfaction both, that cannot be. Well then, in this other Judgement the Holy Ghost cannot be conveniently the Judge; for in this Mystery he hath another Part, Function, and Office prepared; and being the Third Person in the order of Subsisting, the Son was not to be passed over, but it fell to him.  
(3.) In the Son there is a double Relation, or Consideration; one as he is God, the other as he is Mediator; the one Natural and Eternal, and shall endure for ever; the other of Mediator, which as he took upon himself in Time, so in the Consummation of Time he shall at length lay aside. In this latter respect, as Mediator, he is Judge by Deputation. The Primitive Sovereign and Judge is God; and the King and Judge by derivation, is Jesus Christ the Mediator, in his Manhood, united to the Second Person in the Godhead; and so the Judgement of the World is put upon him: In regard of the Creatures, his Authority is absolute and supreme; for there can be no Appeal from his Judgement: but in regard of God, 'tis deputed. He is ordained; so 'tis said, Joh. 5.27. The Father hath given him Authority also, to exercise Judgement, because he is the Son of Man. He hath the Power of Life and Death, to Condemn, and to Absolve: So Act. 10.42. He is ordained of God to be the Judge of the Quick and the Dead; and Act. 17.31. He hath appointed a Day, in which he will judge the World in Righteousness, by that Man whom he hath ordained: In all which he acts as the Father's Vicegerent; and after he hath judged, He shall deliver up the Kingdom to God, even the Father, 1 Cor. 15.24. So that the Right of Christ as Mediator, is not that which befalleth him immediately from the Right of Creation; but is derivative, and subordinate to that Kingdom which is Essential to him, common to the Father, Son, and Spirit.  
(4.) This Power which belongeth to Christ as Mediator, is given to him, partly as a Recompense of his Humiliation; of which I shall speak in the second Point. But chiefly,  
1. Because it belongeth to the Fullness of his Mediatory Office: And therefore, being appointed King by the Father, his last Function as a King, was to Judge the World. The Mediator was not only to pay a Price to Divine Justice, and to separate the Redeemed from the World, by his Spirit converting them to God; but also to Judge the Devil, and all those Enemies out of whose Hands he had freed the Church. He was to fight against the blind World, and Triumph over them; and when the World is ended, to Judge them, and cast them into Eternal Torments.  
2. His Office is not full, till this be done: 'Tis a part of his Administration, as Mediator. The last Act of Conquest, is overcoming his Enemies, and Glorifying, and redressing Injuries and Wrongs of his Saints.  
Secondly, In what Nature he doth act and exercise the Judgement, as God, or Man, or both.  
I Answer, In both: Christ is the Person, as God-Man; yet the Judgement is acted visibly by him in the Humane Nature, sitting upon a visible Throne, that he may be seen of all, and heard. Therefore, Christ is so often designed by this Expression, Son of Man; as in the Text, and Matth. 16.27. and Act. 17.31. and Matth. 26.64. Ye shall see the Son of Man coming in the Clouds, with Power and great Glory, Joh. 5.27. The Son of Man is the visible Actor and Judge; because the Judgement must be visible, therefore the Judge must be such as may be seen with Bodily Eyes. The Godhead puts forth its self by the Humane Nature, in which all these great Works are acted.  
USE. You see what need there is to get in with Christ: Rom. 8.1. There is therefore now no Condemnation to them that are in Christ. 1 Joh. 2.28. And now little Children, abide in him; that when he shall appear we may have Confidence, and not be ashamed before him at his Coming. Oh, what a Comfort will it be, to have our Redeemer in our Nature, to be our Judge! Then we shall see our Goel, our Kinsman whom we have heard so much of, whom we have loved, and longed for: But the Contemners of his Mercy will find the Lamb's Face terrible. Revel. 6.16. And said to the Mountains and Rocks, Fall upon us, and hide us from the Face of him that sitteth upon the Throne, and from the Wrath of the Lamb. But Believers will find their Advocate their Judge, to reward those that trust in him, Psal. 2.12. He that hath so often pleaded with God for us, he is to pass Sentence upon us. Would a Man be afraid to be Judged by his dearest Friend? or think his Sentence would be terrible? If the Devil were our Judge, or wicked Men, we might be sad: But 'tis your dear Lord Jesus! Therefore, let us comfort ourselves with the Thoughts of it. David's Followers were afraid; but when he came to be Crowned at Hebron, than he dignified and rewarded them. Christ's Followers are now despised; but when he shall come in his Glory, they shall be invited into his Kingdom; Come ye Blessed of my Father.   

SERMON XIX.  MATTH. XXV. v. 31. 
When the Son of Man shall come in his Glory, and all the Holy Angels with him, then shall he sit upon the Throne of his Glory.  
I Come now to the Second Point:  
Doct. 2. That Christ's Appearance for the judgement of the World, shall be Glorious, and full of Majesty.  
I shall prove it by opening the Circumstances of the Text. Three things are offered here: 

1. His Personal Glory.  
2. His Royal Attendance.  
3. His Glorious Seat and Throne.    
First, His Personal Glory: Let us see what it is, and why he will come in such an Appearance.  
First, What it will be, we cannot fully know till we see it; but certain we are, this Glory must be exceeding great: If we consider,  
(1.) The Dignity of his Person; he is God-Man: And now that Mystery is to be discovered to the utmost; therefore he must needs have such a Glory, as never Creature was capable of, nor can be; but at that Day the Creatures are capable of great Glory: For 'tis said, Matth. 13.43. The Righteous shall shine as the Sun in the Kingdom of the Father. And if it be thus with the Saints, how shall it be with Christ? The Saints are but Creatures; they are not Deified, when they are Glorified: But He is God-Man in one Person. The Saints are but Members of the Mystical Body; but Christ is the Head: and therefore, he must needs far excel the Glory of all the Creatures. Ours is but a derived Ray; the Body of Light is in himself. We read, 2 Thess. 1.10. that he will be admired in the Saints: That is, in the Glory he puts upon them. All the Spectators shall stand admiring at the Honour he puts upon them, that are but newly crept out of Dust and Rottenness: But how much more may He be admired for his own Personal Glory!  
(2.) The Quality of his Office: He is the Judge of the World, who now cometh to appear upon the Throne, to be seen of all: Therefore, there must be a Glory suitable. We read, Acts 25.23. that Agrippa and Bernice came to the Judgment-Seat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a great deal of Pomp and State. And we see in Earthly Judicatures, when great Malefactors are to be tried, the whole Majesty, and Glory of a Nation is brought forth: The Judge in gorgeous Apparel, accompanied with Nobles, and Gentry, and Officers, and a great Conflux of People, to make it more Magnificent and Terrible. So here is a Conflux of the whole World, Angels, Devils, Men, from all Corners of the Earth; all the Men that ever were, and ever shall be: And Christ cometh forth in his greatest Glory.  
(3.) Consider the Greatness of his Work, and that will show that his Glory must needs be discovered. His Work is, on the one side, to gather together, to convince, to Judge, and punish Creatures opposite and Rebellious; and to honour, and reward his Servants, on the other. There is not such an Union and Confederation of Miracles in any one Point, and Article of Faith, so much as there is in this of the general Judgement. The mighty Power and Dominion of God is seen in dissolving the Elements, in raising the dead Bodies, and giving every Dust it's own Flesh, and bringing them together that they may be Arraigned, and Judged: And then in separating them into their several Ranks, in which his Omnisciency and Wisdom is seen, that not one of the Reprobate shall lie hid among the Elect. In Judging them his Justice cannot be eluded; he that seeth all things in the Light of the Godhead, cannot want Evidence. Then one of the Books that is opened, is in the Parties Custody; and yet they cannot deface it, or blot it out. And then for Execution, the Majesty of his Person and Presence will be enough to confound a wicked Man. How will the Wolves tremble at the sight of the pure and unspotted Lamb! Revel. 6.16. Oh! 'twill be a piercing Sight to them, to see him whom they have despised, upon the Throne! That Jesus whose Word they have scorned, whose Ordinances they have neglected or corrupted, whose Servants they have molested! When Joseph, who was so great and high in Egypt, discovered himself to his Brethren, I am Joseph, they were abashed, and confounded, because of the Injury they had done him: Much more shall Sinners be confounded, when he shall tell them, I am Jesus; and that he is come on purpose to be Revenged on all the Abusers, and Despisers of his Grace, and the Troublers of his People. How can they then look him in the Face? We read, that when they came to attack Christ, Joh. 18.6. as soon as he had told them, I am he, they went backward, and fell to the ground. He would convince his Enemies in the midst of his greatest Abasement, how full of Majesty and Terror his Presence is, if he should let out the Glory of it upon them. If the Lamb's Voice be so terrible, how dreadful will he be when he roareth as a Lion? And if then, when he was taken and led to be Judged, you may guests how glorious his Presence will be, when he cometh in all his Glory to Judge others: And by this you may understand the Apostles Expression, 2 Thess. 1.9. That the Wicked shall be punished with everlasting Destruction from the Presence of the Lord, and from the Glory of his Power. From there is as much as By; it doth not signify there, the kind of the Punishment, the poeni damni, but the Cause. The Majesty of Christ is the Cause of their Torments; and his Look and Face will be Terror enough to Sinners. And as he cometh in Glory, to shame and punish those that despised him; so to comfort and reward his People, who have trusted in him, and served him, and suffered for him: He shall come from Heaven in State, to lead them into those blessed Mansions with Honour. 1 Pet. 4.13. Rejoice, in as much as ye are Partakers of Christ's Sufferings; that when his Glory shall be revealed, ye may be glad also with exceeding Joy. They have seen him in his worst, and now in his best also. The Glory of Christ's Appearing is sometimes expressed by Fire, and sometimes by Light: To the Saints 'tis as Light, and as a comfortable Sunshine; but to the Wicked 'tis a dreadful Fire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Thess. 2.8. And then shall that Wicked be revealed, whom the Lord shall consume with the Spirit of his Mouth, and shall destroy them with the Brightness of his Coming.  
(4.) If you consider some foregoing Appearances of Christ. As for instance: At the giving of the Law, 'twas the Second Person that managed that Appearance: For 'tis said, Acts 7.38. that it was an Angel that appeared in Mount Sinai, and spoke to our Fathers. That is, the Angel of the Covenant, Jesus Christ: For 'tis clearly said▪ Heb. 12.26. That the Voice of Christ then shook the Earth. Now, what a dreadful Appearance was that! The Earth shook, the Mountain trembled; and out of the midst of the Thunderings, and Lightnings, and a thick Cloud, was the Sound of the Trumpet heard; so that the People trembled; yea, Moses himself, a meek Man, that had done great Service in the Church, did exceedingly quake and tremble; Heb. 12. from 18. to 21. When he gave the Law, he is represented as a terrible Judge, ready to overcome his Adversaries with the Tempest of his Wrath; much more when he cometh to execute the Sentence of the Law; as Execution is always more terrible than Promulgation: Or you may guests at it by Prophet Isaiah's Terror, when he saw God in Vision, Isa. 6.5. Into what an Agony it drove that Holy Prophet? Woe is me, for I am undone; because I am a Man of unclean Lips, and I dwell in the midst of a People of unclean Lips: For mine Eyes have seen the King, the Lord of Hosts. Adam fled from the Presence of God walking in the Garden, though God came to him in no terrible Appearance; and though he had sinned, yet was not cut off from all Hope of Reconciliation. How will wicked Men abide the Presence of Christ, when he cometh to show forth his Glory, and they are excluded by his final Sentence from all Hope of Pardon? Or you may set it forth by the Glory of Christ's Transfiguration; the Glory that was seen then: For that was a Glimpse of this Glory of the Father, in which he shall appear at that Day. Matth. 17.2. And he was Transfigured before them, and his Face did shine as the Sun, and his Raiment was white as the Light. And then arose a bright Cloud, and a Voice out of the bright Cloud: And when the Disciples heard it, they were sore afraid. There was a glorious shining Brightness, breaking through Skin and Garment; overwhelming the Disciples, that they were not able to stand before his Majesty, though it were in Mercy revealed to them. Or by that Appearance of the Angel, described Matth. 28.3, 4. His Countenance was like Lightning, and his Raiment as white as Snow; and for fear of him the Keepers did shake, and became as dead Men. Or by the Appearance of Christ to Paul, Act. 9 when he was blind for seven Days, when the Lord Jesus showed himself to him from Heaven. These Instances will give us a Guess, a Taste of it. But,  
Secondly, Why he will come in this great Glory?  
I Answer,  
1. To take off the Scandal and Ignominy of the Cross, and to recompense him for his Humiliation; He that was once despised in the World for his outward and despicable Estate, will then be Glorious; when he shall declare his Power, in Raising the Dead by his Voice, and all the Elements burning about him, and all the Saints and Angels attending him, every one as bright as the Sun! A glorious high Throne set in the Air for him; and all the Creatures presented before him, and bowing to him! Ransacking the Consciences of Sinners, and bringing forth the Story of all his Administrations in the World! Then there will be a full Recompense for all his Sufferings. To make this evident, let us compare the Two Comings of Christ: Christ's First Coming was so obscure, that it was scarce observed and understood by the World. The Second will be so conspicuous and glorious, as to be seen of All. In the former he came in the Form of a Servant, and the contemptible Appearance of a mean Man: In the second he cometh as the Lord, and Heir of all things, clothed with Splendour, and Glory, as with a Garment. At his First Coming he had a Forerunner, The Voice of one crying in the Wilderness: In the Second he hath a Forerunner also. There the Baptist: Here an Archangel with his Trumpet, 1 Thess. 4. 10. In his First Coming he was accompanied with a few poor Fishermen, Twelve Disciples, Persons of mean Condition and Rank in the World: Now with Legions of Angels, and with his Holy ten thousands of his Saints, Judas 14. Heretofore he Raised Three to Life: Now all the Dead. Then he was scorned, buffeted, spit upon: Now crowned with Glory and Honour. In the former he was to act the Part of a Minister of the Circumcision, to Preach the Gospel to the People of Israel: In the latter he shall act as the Judge of all the World. In the former he invited Men to Repentance, and offered Remission to Sins to those that received him as a Redeemer: But in the latter he shall cut off all Hope of Pardon for evermore, from them that Received him not, and neglected their Day of Grace. At first he came to bear the Sins of many: But now He shall come without Sin, Heb. 9.28. not bearing a Burden, but bringing a Discharge; not as a Surety, but as a Pay master; not as a Sufferer, but as a Conqueror; triumphing over Death, and Hell, and the Devil: He cometh no more to go from us, but to take us from all Misery unto himself. In the former State he was God-Man; but he did as it were hide his Godhead under the Infirmities of his Flesh: Sometimes it peeped out through the Veil in a Miracle, but yet mostly obscuring himself: But in the latter he shall discover himself with an unspeakable Brightness and Majesty; and there will be no need of Miracles to prove the Divinity of his Person and Office: For than it shall be a matter of Sense; all shall see it, and feel it; some with Joy, others with Trembling. In the former State he presented himself to suffer Death: But then he shall tread Death under his Feet. In the former he was Judged, and Condemned by Men to an Ignominious Death, the Death of the Cross: But in the latter he will Judge, and with his own Mouth pronounce Sentence upon all Men; on all Kings, Emperors and Judges, as well as poor Peasants; sitting upon a Glorious Throne and Tribunal. Then he Judged no man, John 3.17. For God sent not his Son to Condemn the world, but that the world through him might be saved: His work then was to hold out the way of life, or to open the way of Salvation to lost man, as a meek Saviour and Mediator: So John 12.47. If any man hear my words, and believe them not, I Judge him not, for I came not to Judge the world, but to save the world; I Judge not, that is as yet: He laid aside the person of a Judge then, and took on him the Office of a Saviour, to offer and purchase Mercy; that was his proper Errand when he came first into the world: So Luk. 9.56. The Son of man is not come to destroy men's lives, but to save them: And to comply with that end, he cast a veil upon his Glory, and endured the enmity and contradiction of the world; but now 'tis otherwise; so that the scandal of his first estate is fully taken off.  
2. He appeareth in this great Glory to beget a greater Reverence and Fear in the hearts of all those that shall be Judged by him: He telleth them aforehand, That the Son of man will come in great Glory and Majesty: To daunt and quell the haughty minds and proud conceits of the Potentates, Oppressors, and great ones of the Earth, who often abuse their Power to wrong and violence, Eccles. 5.8. If thou seest the Oppression of the poor, and the violent perverting of Judgement and Justice in a Province, marvel not at the matter, for he that is higher than the highest regardeth, and there be higher than they: Here is swaying and swaggering, and bearing high upon the thought of their Title and greatness; but there they and all their greatness and power shall meet with a Judge that is able by the breath of his mouth to consume them. What meaneth the Insolency of the Mighty, the Pride of the great Heroes of the Earth, that swell and grow haughty with their greatness, to look and speak so big? Nothing is so profitable to allay the excesses of Power, or to fortify us against the fears of it, as the consideration of this mighty Judge, who will review all matters, and cause the great men of the Earth to tremble. Power is an unwieldy thing, apt to degenerate, and to put men upon unwarrantable practices; therefore, it needeth to be allayed and balanced with the consideration of a greater power: Alas! all the Power and Glory of the world is but a Fancy, a vain Pageantry, if compared to Christ's Power and Glory; what is their Authority to his? their Splendour to his? their Guard to his? Nothing can excuse them, this Judgement must and shall pass upon them.  
3. For the Comfort of his People, for Christ is a pledge and pattern of what shall be done in them; in all things he must first it; Rom. 8.29. And we are made conformable to his Image and likeness: All Privileges come to us, not only from Christ, but through Christ; He as Mediator is the first Possessor: Are we Elected? he was Elected first, My Elect Servant, Isa. 42.1. Are we Justified? so was he as our Surety, 1 Tim. 3.16. Justified in the Spirit: Are we Sanctified? First he received the Spirit of Holiness; are we Glorified? so was he, Col. 3.4. When Christ who is our life shall appear, we shall appear with him in Glory: 1 Joh. 3.2. We shall be like him, for we shall see him as he is. There will be a manifestation of the Sons of God, Rom. 8.19. First, the firstborn, than all the rest of the Brethren; yea, we participate of his Judicial Power: The Saints shall not only be judged, but be Judges, 1 Cor. 6.2, 3. The evil Spirits a long time ago had their Punishment, but then their solemn Doom: The Saints shall sit down with him as Justices upon the Bench; here the Saints judge the World by their Doctrine and Conversation, there by their Vote and Suffrage: There is the Relation between Christ and the Church of Wife and Husband; Vxor fulget Radiis Mariti; as the Husband riseth in honour, so doth the Wife: Of Head and Members, when the Head is Crowned, all the Members are clothed with Honour: His Mystical Body shares with him, that there may be a proportion in the Body; He is the Captain of our Salvation, and he will dignify and reward his Soldiers, Heb. 2.10. David when he was Crowned at Hebron, his followers were made Captains of thousands, Captains of hundreds, and Captains of fifties: Masters and Servants, my Servant shall be where I am, he will put marks of Honour and Favour upon all his Servants: here they were disgraced with him, suffered with him, slighted with him; then they shall be glorified with him, for still there is a likeness; we must be contented to lie hid, till he be publicly manifested to the world, for we have all our Blessings at second hand. So much for the first thing, His Personal Glory.  
Secondly, His Royal Attendance: And all the holy Angels with him: Chrysostom saith, The whole Court of Heaven removeth with him; surely there are many of them, Judas 14. The Lord cometh with ten thousand of his Saints to execute Judgement on all, to convince all that are ungodly: 'Tis likely these Angels will put on some visible shape, for the greater Glory and Majesty of Christ's appearing: For as he will appear in a Body upon his glorious Throne, so will his Legions round about him; whose Order, Power and formidable Hosts, must some way or other be seen of the wicked, for their greater terror: Their attendance upon Christ, seemeth to be for these Reasons.  
(1.) Partly for a Train, to make his Appearance the more full of Majesty: We find Angels waiting upon Christ at his Ascension, and so at his return to Judgement: Public Ministers of Justice are made formidable by their attendance, and Christ will come as a Royal King in the midst of his Nobles. And,  
(2.) Partly that by their Ministry, the work of the day may be the more speedily and powerfully dispatched: They are to gather the Elect from the four winds, Math. 24.31. The Angels that carried their Souls to Heaven, shall be employed in bringing their bodies out of the Graves, Luk. 16.22. Carried by Angels into Abraham's bosom: They are still serviceable about the Saints, this is the last Office they perform to them; they are as it were under Christ, Guardians of their Bones and Dust: Now to the wicked, they are to bind the Tares in bundles, Math. 13.41. that they may be burnt in the fire: They force and present wicked men before the Judge, be they never so obstinate; they are witnesses, they attend upon Congregations, 1 Cor. 11.10. In Assemblies there is more Company meets than is visible, Devils and Angels meet there; the Devils to divert your minds as soon as they begin to be serious, to catch the good word out of your Heart: and Angels observing you; here should be no indecency; so in your ordinary Conversations, they are conversant about you: and then for Execution, no sooner is Sentence pronounced but executed: As Haman's face was covered, and he led away to Execution as soon as the King had but said the word. Thus the Scripture in a condescension to our Capacity, representeth to us the Ministry of Angels in that great and terrible day: We can better understand the Operations of Angels than of God himself, they being nearer to us in Being, and of an Essence finite and limited, their acts are more comprehensible.  
(3.) There may be a third Reason imagined why the Angels should come to this Judgement, which will give us an occasion for handling A Question, Whether they shall be judged yea or no?  
I answer: For the good Angels, I think not. For the bad, the Scripture is express and plain.  
1. For the good Angels, 'tis clear by what hath been said already, that they shall be present at this action, not to be judged, but to bring others to Judgement; as Officers, not as Parties. I suppose this, if men had continued in their Innocency, and Integrity of their Creation, such a day of universal Judgement had been needless, for then there had been none to be Condemned, because none had sinned; the Covenant of God would have been enough to have secured their Happiness: so the good Angels continuing in that state wherein they were Created, there is nothing doubtful about them, that needeth any judiciary Debate and discussion: and being already confirmed in the full fruition of God and Happiness, as to their whole nature, their estate is not to be put to any trial: whereas good men, though their Souls be in Heaven, yet their Bodies are not admitted there, some part of them as yet lieth under the effects of sin, and their glorification is private, and God's goodness as yet hath not been manifested to them in the eyes of all the world, nor their uprightness sufficiently vindicated; therefore a Judgement needeth for them, but not for the Angels, who were never as yet censured and traduced in the world; and they in their whole nature and person enjoy most absolute felicity in Gods heavenly Sanctuary: No such great change will happen to them after the Judgement, as happeneth to the Saints when their whole persons are taken into glory. 'Tis true, they have a Charge and Ministry about the Saints, Heb. 1.14. But of that Ministry and Charge they give an account daily in the sight of God, to whom they do approve themselves in it: So that there is no cause for further inquisition concerning that thing, there being no necessity of Judgement concerning them; I think they shall not be Judged.  
2. For the evil Angels, the Scripture is express, 1 Cor. 6.3. Know ye not that we shall Judge Angels: That is, as evil Men, so evil Angels: So 2 Pet. 2.4. Go● spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved to the Judgement of the great Day. Though they are imprisoned in the Pit of Hell, yet reserved for further Judgements. God's irresistible Power, and terrible Justice over-ruleth, tormenteth and restraineth them for the present: These are the Chains of Darkness; yet there is a more high measure of Wrath, that shall light upon them at the Day of Judgement. Where any Accession, or considerable Increase shall be made, either to the Happiness or Punishment of any Creature, there that Creature shall be judged. Now, there is no such considerable Alteration, or increase of Happiness to good Angels, as to Men: And, on the other side, there is a considerable Alteration as to wicked Angels; Matth. 8.20. Art thou come to torment us before the time? They know there is a Time coming, when they shall be tormented more than they are yet: And besides, God's Justice was never publicly manifested, and by any solemn Act glorified, as to the Punishment of the evil Angels for their Rebellion against him; but was reserved for this Time. Besides, as God would now receive into Glory the Good and Holy among Men, and therefore would first begin with their Head, which is Christ, sending him in Power and great Glory; so on the other side, when God would punish the Disobedient, he would begin with condemning their Head, who is the Devil; and is first cast into Hell, as a Pledge of what should light upon all those that follow him, and are seduced by him. I could say more, but I forbear.  
Thirdly, There remaineth one Circumstance in the Text; and that is, Christ's Throne of Glory; which because it is wholly to come, and not elsewhere explained in Scripture, we must rest in the general Expression. The Cloud in which he cometh, possibly shall be his Throne: Or, if you will have it further explained, you may take that of the Prophecy of Daniel, Chap. 7.9, 10. I beheld all the Thrones were cast down, and the Ancient of Days did sit; whose Raiment was white as Snow, and the Hair of his Head like the pure Wool: His Throne was like the fiery Flame, and his Wheels as burning Fire. A ●iery Stream issued, and came forth from him: Thousands ministered unto him, and ten thousand times ten thousand stood before him: The Judgement was set, and the Books were opened. I cannot say, this Prophecy is intended of the Day of Judgement; but as they said of the Blind Man, Joh. 9.9. Either 'tis he, or it is very like him; so this is it, or very like it. And in the General you see, it describeth that which is very Glorious: Or you may conceive of it by the Description of Solomon's Throne: 1 King. 10.18, 19, 20. Moreover, the King made a great Throne of Ivory, and over-laid it with the best Gold: The Throne had six Steps, and the Top of the Throne was round behind; and there were Stays on either side of the Place of the Seat, and two Lions stood behind the Sta●es: And twelve Lions stood on the one side, and on the other, upon the six Steps: There was not the like made in any Kingdom. It was high and dreadful; but not worthy to be a Footstool to this Tribunal.  
The USE of all is Exhortation: To press you to propound this Truth, 

1. To your Faith,  
2. To your Fear and Caution,  
3. To your Love,  
4. To your Patience,  
5. To your Hope;    
That all these Graces may be the more exercised upon this occasion, that you may believe it, and consider it.  
(1.) Propound it to your Faith; be persuaded of it. We are so occupied in present things, that we forget, or do not mind the future: And Men that are in love with their Lusts and Errors, love to be ignorant of those Truths, the Knowledge whereof might disquiet them in following those Lusts: 2 Pet. 3.5. This they are willingly Ignorant of. But we had need to call upon you again and again, to believe these things; that the Lord Jesus shall come in his Glory, with his Angels. They that are Slaves to their Lusts, strongly desire an Eternal Enjoyment of the present World, and labour to banish out of their Hearts the Thoughts of the Day of Judgement: The sound Belief of it is not so much encountered with Doubts of the Understanding, as the Lusts and Inclinations of their carnal and perverse Hearts. But Beloved, I hope it will not be tedious to you to tell you again and again of these things; and to press you to rest your Hearts upon them: To you that have set your Hearts to love Christ, and to wait for his Coming: To you that know there is no such powerful Help to the Mortification of your Lusts, as to consider the Day of Judgement; no such special Encouragement in your Difficulties, as the Comfort, Glory and Sweetness of it. Oh therefore! press your Hearts with this Truth: Hath not the Month of Truth averred it? Would Jesus Christ assure us of that which shall never be? He that hath been so punctual on his Word in lesser Truths, would he deceive us in this main Article? Sure it should be no hard thing to persuade you that are assured of his Fidelity and Love, that what he hath spoken will come to pass. If it were not so, he would never have told you so. You will find no less than he hath promised. If we did deceive you with sugared and golden Words, it were another matter. Expect not that I should bring Arguments from Nature, to prove it to you: God's Word is sufficient. Faith is built upon God's Testimony, and nothing else. Though other Arguments have their Use, and at other times I have produced them; now I shall forbear: Only, because there are Godless Mockers, who suspect all, and do not so much reason against this Article of our Christian Faith, as scoff at it, and you may meet with some of those; I think it not amiss to answer their Cavils. A Carnal and Devilish Wit will find out so many Reasons, plausible to themselves, and others like themselves; otherwise it were enough to reject them as Blasphemies, with detestation: But because they please themselves in their Atheistical Conceits, you shall see they make rather against them, that for them.  
1. If they should urge that Reason in the Apostles Days, when Blasphemy was not grown so bold and witty; 2 Pet. 3.3, 4. All things continue as they were from the Beginning of the Creation; we might answer as the Apostle did, That 'tis fit that things should keep one constant Course, in the Day of the Lord's Patience and Mercy: But the Day of the Lord will come as a Thief. Shall there never be a Change, because the Preparations are not presently visible? This is a manifest Lie. Particular Judgements on some wicked Men, do prove that there shall be a general Judgement on All; for seeing some are justly punished, and others deserving no less, are spared, he who is immutably Good, and impartially Just, must have a Day for punishing these afterwards: And God hath Fire in store, as well as Water, to burn up, as well as to drown the Object of their Lusts and Pleasure.  
2. Their great Argument is the blemish of Providence in their Eyes: The seeming Neglect of the Good, and Evil done amongst Men. I Answer, That will prove it, which they bring to disprove it: For the Apostle telleth us, This is a manifest Token of the Righteous Judgement of God, 2 Thess. 1.5. What? Even the Calamity of good Men. Solomon made another, the quite contrary Use of it; Eccles. 3.16, 17. Moreover, I saw the Place of Judgement, that Wickedness was there; and the Place of Righteousness, that Iniquity was there: I said in my Heart, God shall judge the Righteous, and the Wicked; for there is a Time for every Purpose, and for every Work. The Wicked prosper, and destroy the Just. You make it an Argument for your Infidelity: But 'tis an Argument against it. Stay till the Assizes come. It followeth not there is no Government, because the Thief and Murderer is not hanged as soon as he hath done the Fact. God's Day will come, and then they go to Prison. When you see Malefactors drinking, dancing, frolicking in Prison, will you say, I see there is no Government in this Kingdom?  
3. Many think this is a State-Engine, to keep the World in better Order and Government. But I—  
Answer, Needs there a Lie to establish so great a Benefit to Mankind? It cannot be. Doth Interest or Virtue govern the World? If mere interest, what a Confusion would there be of all things? Then Men might commit all Villainy, take away men's Lives and Goods at pleasure, when 'tis their Interest, when they could do it safely and secretly: Then Servants might poison their Masters, if they could do it without discovery: And we might pray one upon another, if it were in the power of our Hands; and so live like wild and ravenous Beasts: And by this Rule, catch he that catch can here, would be the best, and Vice and Impiety would be the greatest Wisdom. But if Virtue govern the World, 'tis a clear case, Virtue cannot be supported without Thoughts of the World to come: And can we imagine, that God, would make a World that cannot be governed but by Falsehood and Deceit, as you suppose the Opinion of Judgement of come is?  
(2.) Propound it to your Fear and Caution. Great Ones, that are most powerful and unruly▪ there is a Power above them: Jer. 5.5. I went to the great Ones, that had altogether broken the Yoke. They should tremble now at this Glorious Coming, to prevent trembling then, Psal. 2.10, 11, 12. 'Tis your Wisdom to observe the Son; not to oppress his Truth, Interest and People. Take heed of living in opposition to Christ: He will come in great Power and great Glory. If you neglect, if you stumble upon the Rock you should build upon, and reject your own Mercies, perish for want of a little Care; you shall see the Excellency of Christ, but have no Benefit by it: See the Happiness of the Saints with your Eyes, but shall not taste thereof, 2 King. 7.19. As Haman was forced to be Mordecai's Lackey, and cry before him, Thus shall it be done to the Man whom the King will honour.  
(3.) Propound it to your Love; that you may long for it. The Saints are described to be those that love his Appearing, 2 Tim. 4.8. And the Apostle biddeth them hasten to the Coming of the Day of the Lord, 2 Pet. 3.12. These will be Days of refreshing to the Saints: Send forth your Wishes after it. The Spirit in the Bride saith, Come, Revel. 22.17. Nature saith not, Come, but, Tarry still. If it might go by Voices, whether Christ should come, yea or no, would carnal Men give their Voice this way? No: The Voice of corrupt Nature is, Depart, Job 22.14. They are of the Devil's Mind; cannot endure to hear of it, Matth. 8.24. If Malefactors were to choose whether there should be Assizes, yea or no; there would never be none. But you, my Beloved, should desire to see Him whom you have heard so much of. When Christ took his Leave of us, his Heart was upon Meeting and Fellowship again, Joh. 14.2. So should we be affected towards his Appearing.  
(4.) Propound it to your Patience, Fortitude and Self-denial. Have no cause to think shame of Christ's Service, though you suffer Disgrace for it; he will appear worthy of all the Respect you show to his Person and Ways. He is disgraced indeed, that is refused by Christ when he cometh in great Glory. The Judgement of the blind World is not to be regarded: The Lord will show who are his Condemned in the World, on purpose to try you: Though now you are accounted the Scurff and Off-scouring of all things. I know 'tis a great Temptation to Persons of Honour and Quality; but Christ suffered greater Indignities: Therefore, let us resolve to be more vile for the Lord. Chiefly, consider the Glory reserved for us in the Life to come, 1 Joh. 3.2. Then is the Day of the Manifestation of the Sons of God. Christ is contented for a while to lie hid, and will not show himself in his full Glory, till the End of the World. In the Days of his Flesh his Person was trampled upon by wicked Men; and now he is in Heaven he is despised in his Cause, and Servants: His Person is above Abuse and Contempt, but not his Members. Christ came in disguise to try the World. Satan would not have had the boldness to encounter him, the Jews to reject him, carnal Christians to neglect him, nor the Faith of the Elect found to such Praise and Honour, if all were honourable, glorious, and safe here in the World. But the Day of Manifestation is hereafter: Let us be patient therefore, and bear all the harsh Usage we meet with. There will be Honour: When Christ, who is our Life, shall appear, we shall meet with him in Glory.  
(5.) Propound it to your Hope, and stand ready to meet with him, and wait for him; and comfort yourselves with the hopeful Expectation this will be when all things are ready: And you should look every Day, and long every Day for his Appearing. I have a Saviour in Heaven, that will come again, with all his Saints with him: Even so come, Lord Jesus, come quickly.   

SERMON XX.  MATTH. XXV. v. 32, 33. 
And before him shall be gathered all Nations; and he shall separate them one from another, as a Shepherd divideth his Sheep from the Goats.  
And he shall set the Sheep on his Right Hand, but the Goats on the Left.  
WE now come to the second General, the presenting the parties to be Judged; and there we have, 

1. The Congregation, And all Nations shall be gathered before him.  
2. A Segregation: 

(1.) As to Company; He shall separate them one from another, as a Shepherd divideth his Sheep from the Goats.  
(2.) As to place and posture; And he shall set the Sheep on the right hand, and the Goats on the left.      
First, The Congregation: All the Dead shall rise, and being risen, shall be gathered together into one place, or great rendezvous. According to the Analogy of Faith, we may gather this point:  
Doctrine, That in the general judgement, all that have lived from the beginning of the world, unto that day, shall without exception from the least to the greatest, appear before the Tribunal of Christ.  
This Point will be best Illustrated and set forth to you, by considering the several distinctions of Mankind.  
(1.) The most obvious distinction of Mankind, is of grown Persons and Infants: And if all these are presented to the Judgement, it will go far in the decision of the point that we have in hand; grown Persons are those whose Life is continued to that Age wherein they come to the full use of reason; Infants are those that die before they are in an ordinary way capable of the Doctrine of Life: Now for grown Persons, the Scripture is written purposely for them; and showeth that they shall be Judged according to the dispensation they are under: as to Infants or lesser Children, the Case is more difficult and obscure. 'Tis likely that all shall rise in the Stature and Condition of grown persons, that is to say, in such a State of Body and Mind, as they may see, and hear, and understand the Judge: When they were born, they were born with a rational Soul, which though according to ordinary course lieth Idle for a while, and doth not discover its self in any humane and rational actions, till the Organs be fitted and matured; yet that it should be still buried in the Body, and perpetually sleep, as being hindered by its Organs, or Instruments of operation, Reason will not permit us to conceive; because, 'tis contrary to its natural aptness and disposition, as also the end of its Creation. We cannot conceive that God should form the Spirit in Man which is Immortal, in a Body, in vain, and to no purpose; therefore Children shall rise again: we know God hath made a difference between Infants: The Scripture seemeth to extend the merit of Christ's death to his Church, Eph. 5.26, 27. And that Infants of Believers, are born Members of the Church, is out of question: To be sure, the Covenant taketh in our Children together with us. Gen. 22.7. I am thy God, and the God of thy seed. And those that never lived to disinherit themselves of that blessing, we have no Reason to trouble ourselves about them: God is their God, and knoweth how to instate them in the Privileges of the Covenant. Look, as we judge of the Slip, according to the Stock upon which it groweth, till it live to bring forth Fruit of its own; so we judge of Children, according to the Parents Covenant, till they come to Years of Discretion to choose their own way, and declare what have been God's Counsels concerning them. The Parents sprinkling the Blood on the Door-posts, saved the whole Family. 'Tis very reasonable therefore to think, that Infants, born in the Church, dying Infants, obtain Remission of original Sin by Christ, whatever become of others: For what Reason have we to judge them that are without? 1 Cor. 5.12. And if God vouchsafe some the Remission of that Sin which they have, out of his Mercy and Grace in Christ, they must in the Resurrection be in that State, that they may enjoy Eternal Felicity. The Sum of the whole Matter is, That in this great Congregation Children shall appear as well as Parents: But Children, dying Children, are reckoned to their Parents as a Part of them, or as an Appendage and Accession to them, whose Condition is likely to be the same with theirs, as to Glorification, and Acceptance to Life: And with the Condition of others we meddle not, but leave them to God. The Scripture is sparing of speaking of them, to whom it speaketh not. God speaketh more fully to grown Persons, as those with whom he dealeth and treateth in the Gospel: He is not bound to give us an Account, how he will proceed with others; yet for Godly Parents Comfort, he hath more fully revealed his Mind concerning their Children, than the Children of Infidels, or wicked and open Enemies to his Truth. What he may do to them as to their Original Sin, we cannot easily pronounce as to their Condemnation or Absolution. Many allege indeed, that they have an evil Heart, and a Nature that they would despise the Gospel, if they had lived to receive the Offer of it. I Answer, 'Tis true, they are by Nature Children of Wrath, as all are, Ephes. 2.3. and the Gospel telleth us, who are the Serpentine Brood of a transgressing Stock; but how far God may show Grace to them, we know not: But for what they would do afterwards, that can make no Argument in this Case. For God being a most just, and most equal Judge, doth not judge his Creature for what is possible, and future; but only for things that are past, and actually committed. He punisheth nothing but Sins; but things that are not, cannot be Sins. We crush Serpents for their venomous Nature, before they have actually done us any Harm: So may God destroy Children; but that he doth not always do it, plain Experience manifesteth.  
(2.) The next Distinction is of those, whom Christ shall find dead or alive at his Coming. Those that are dead, shall be raised out of their Graves, and have the Spirit of Life restored to them, that they may come to Judgement: Those that are alive, shall undergo a Change like Death: 1 Cor. 15.51. We shall not all sleep, but we shall all be changed. These Bodies, as thus qualified, cannot brook the State of the other World. Now, there will be found both Good and Bad alive, at Christ's Coming: If all the Faithful were dead before, there would be some Time when God would have no Church upon Earth. Now, 'tis foretold in the Scriptures, that the Kingdom of Christ, which consists in the Church, shall endure for ever; and that of his Government there shall be no end: As no Intermission, so no Interruption. That therefore it may not be interrupted, some Believers there must be, even in the very last Times, by whom the Kingdom of Christ may be continued in this World; and come to join with the other Part of Christ's Kingdom, that is in the other World. Therefore, the Apostle telleth us, Thess. 4.16, 17. The Dead in Christ shall rise first, and then we which are alive and remain, shall be caught up together with them in the Clouds, and meet the Lord in the Air; and so for ever be with the Lord. On the other side, all the Wicked shall not die; for the Man of Sin is to be consumed with the Brightness of his Coming: Now, how shall the Brightness of his Coming comsume him, if he were already abolished, with all his Adherents and Followers?  
(3.) The third Distinction is of Good and Bad: Both sorts shall come to receive their Sentence; only the one come to the judgement of Condemnation, the other to the judgement of Absolution. Joh. 5.28, 29. They which are in the Grave shall hear his voice, and shall come forth, they that have done good unto the Resurrection of Life, and they that have done evil to the Resurrection of Condemnation. The Word is clear in this Point, That both the Godly and Wicked shall live again, that they may receive a full Recompense according to their ways. None of the Godly will be lost, but shall all meet in that general Assembly; nor shall any of the Wicked shift or shun this day of appearance, but both shall at the Call of Christ be brought before his Judgement Seat: The godly rejoicing to meet their Redeemer, and the wicked forced into the presence of their Judge! who could otherwise wish, that Hills and Mountains might cover them. So Acts 24.15. I believe the Resurrection of the just and unjust; not aequabiliter boni: For Matth. 5.45. For he maketh his Sun to rise on the evil and on the good, and sendeth his rain upon the just and unjust. Let us answer some places for the good. Joh. 3.18. He that believeth in him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— is not judged: That is, with the Judgement of Condemnation, so we render it; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Joh. 5.24. He that believeth on him shall not come into condemnation: Yet for Absolution they come. On the other side, some of the Ancients denied the wicked's entering into Judgement, Psal. 1.5. The ungodly shall not stand in judgement, (the latter clause expounds it) nor Sinners in the Congregation of the righteous. This is the great Birdle upon the wicked, when they are serious: They fear more the Resurrection from the Dead, than Death itself.  
(4.) The next Distinction of men whom Christ shall judge, are Believers and unbelievers. To Believers we reckon all those that lived not only in the clear Sunshine of the Gospel, but those also to whom the Object of Faith was but more obscurely propounded: To those that lived before the Flood and after the Flood, as well as those that lived in Christ's time, and after the pouring out of the Spirit. Abel, and Enoch, and Noah, are mentioned in the Chronicle and History of Faith, Heb. 11. as well as Abraham, Isaac and Jacob, and Believers of a latter Stamp and Edition. And among Unbelievers are reckoned, all those that through their own obstinate Incredulity rejected the divine Revelation made to them; as well those that neglected the great Salvation spoken by the Lord himself, as the World of ungodly in Noah's time. 1 Pet. 3.20. who were disobedient when Noah preached Righteousness to them, or laid open the way of Life and Salvation to them. Indeed it concerneth most those that have the Gospel clearly preached to them, but others are not excused. In short, this Distinction will bring in several ranks of men.  
1. Some that have heard of Christ, and of the Grace of God dispensed by him: These shall be judged by the Gospel tenor and Dispensation, which clearly sets forth all men to be Sinners, and therefore to have deserved Eternal death; and that there is no Name under Heaven whereby men can be saved, but by the Name of Jesus, Acts 4.12. And the great Question propounded to them, is, Whether they have believed in Christ, yea or no: Mark 16.16. They that believe not, shall be damned. They are condemned upon a double account; partly by the Law, and partly by the Gospel. Partly by the Law, because they being under the Wrath and Curse of God, would not embrace the Remedy: Besides, the Sentence of the Law standeth in full force against a man, if he cometh not to Christ to get it repealed. Joh. 3.18. He that believeth not, is condemned already; and the Sentence is ratified in the Gospel: Joh. 3.36. He that believeth not the Son, shall not see Life, but the Wrath of God abideth on him. To their other Sins they added Unbelief, which is an heinous Crime; yea, the great damning Sin, 1 Joh. 5.10. Those that say they Believe, are to prove the truth of their Faith, by the Power it hath upon their Hearts and Practice: Jam. 2.6, 7, 8. Rev. 20.21. If that hath drawn off their Hearts from worldly Vanities, and fleshly Lusts, and engaged them to live unto God, in the new and heavenly Life.  
2. All that have heard of Christ, have not the Gospel alike clearly made known unto them: To some he is preached clearly, and purely, and without any mixture of Errors, that have any considerable Influence upon the main of Religion: Others are in that Communion in which those Doctrines are as yet taught, that are indeed necessary to Salvation; but many things are added, which are indeed pernicious and dangerous in their own nature: So that if a Man should possibly be saved in that Profession, he is saved as by Fire, 1 Cor. 3.13. And 'tis a strange escape; as if one had Poison mingled among his Meat, the goodness of his Digestion, and strength of Nature might work it out, but the Man runneth a great hazard. As the Papists acknowledge Christ for the Redeemer, and Mediator between God and Men: They own his two Natures and Satisfaction; though they mingle Doctrines, that strangely weaken these Foundations. The Turks deny not Christ to be a great Prophet; but they deny him to be the Son of God, and the Saviour of the World, and the Redeemer of Mankind; and wickedly prefer their false Prophet before him. The Jews confess there was a I●sus, the Son of Mary; that gave out himself in their Country of Judea, to be the Messiah, and gathered Disciples; who from him, are called Christians: But they call him an Impostor, question all the Miracles done by him, as done by the Power of the Devil. Now, all these shall be judged by the Gospel, which is so proudly and obstinately rejected by them. The Spirit shall convince the World of Sin, because they believe not in me, Joh. 16.9. he hath so proved himself to be the Christ, the Son of God, the great Prophet, and true Messiah; that their rejecting, and not believing in him, and his Testimony, will be found to be a great and damning Sin, both in its self, and as it bindeth their other Sins upon them; however their Judgement shall be lighter or heavier, according to the diversity of their Offence, and the invincible Prejudices they lie under. The Corrupters of the Christian Religion, because they have perverted the Truth of the Gospel to serve their Interests, (Ambition, Avarice, or any Humane Passion) their Doom will be exceeding great. 2 Thess. 2.10, 11, 12. And with all Deceivableness of unrighteousness in them that perish; because they received not the Love of the Truth, that they might be saved. And for this cause God shall send them strong Delusions, that they should believe a Lie: That thy all might be damned, who believed not the Truth, but had pleasure in unrighteousness. To poison Fountains was the highest way of Murder, to roil the Waters of the Sanctuary, to mangle Christ's Ordinances, is a Crime of a high Nature. The Jews that rejected Christ in so clear Light of Miracles, Joh. 8.24. Christ saith, If you believe not that I am he, ye shall die in your Sins; it maketh the Judgement the more heavy upon them. Others to whom Christ is less perspicuously revealed, shall have a more tolerable Judgement: For the clearer the Revelation of the Truth is, the more culpable is the Rejection or Contempt of it. For there is no Man that heareth of Christ's Coming into the World, suffering for Sinners, and Rising again from the Dead, and Ascending into Heaven; but is bound more diligently to inquire into it, and to receive and embrace this Truth. Carnal Christians, their Profession condemneth them: They are inexcusable; they deny in Works, what in Word they seem to acknowledge.  
3. Some lived under the Legal Administration of the Covenant of Grace: To whom two things are propounded; 

1. The Duty of the Law.  
2. Some Scriptures and obscure Beginnings of the Gospel.   They shall be judged according to that Administration they are under; either for violating the Law, or neglecting the Gospel, or those first Dawnings of Grace which God offered to their View and Study. Indeed the Law was more manifest; but the Gospel was not so obscure, but they might have understood it. Therefore, God will call them to an Account about keeping his Law; by which who can be Justified? Or whether by true Repentance they have fled to the Mercy of God, which by divers ways was then revealed to them; and have owned the Messiah in his Types? Psal. 145.2. Enter not into Judgement with thy Servant; for in thy Sight shall no Man living be Justified. Psal. 130.3, 4. If thou shouldst mark Iniquities, O Lord, who shall stand? But there is Forgiveness with thee, that thou mayest be feared. Which if not clear; they shall be condemned not only for not keeping the Law, but also for neglect of Grace. Though their Unbelief and Impenitency be not so odious as theirs is that lived under a clearer Revelation; yet a grievous Sin it was, which will bring Judgement upon them.  
4. There are some that have no other Discovery of God, but what they could make from the Courses of Nature, and some Instincts of Conscience; as mere Pagans. The Apostle having told us of the Righteous Judgement of God, Rom. 2.5. and how managed, Vers. 6, 7, 8. and how aggravated, the Jew first, and then the Gentile; he than concludeth, Vers. 12. For as many as have sinned without the Law, shall perish without the Law; but as many as have sinned in the Law, shall be judged by the Law: That is, the Jews; as the other is to be understood of the Gentiles: To whose notice no Fame of Christ, or the Law of Moses could possibly come. To perish without the Law, is to be punished; and Punishment followeth upon Condemnation, and Condemnation is in this Judgement. Therefore, Pagans and Heathens, that lived most remote from the Tidings of the Gospel, and Divine Revelation, must appear before Christ's Tribunal, to be judged. But by what Rule? He telleth us, Vers. 14, 15. For wh●n the Gentiles, which have not the Law, do by Nature the things contained in the Law; these having not a Law, are a Law to themselves: Which show the Work of the Law written upon their Hearts; their Conscience also bearing Witness, and their Thoughts th●m an while accusing or excusing one another. They knew themselves to have sinned by that Rule; by the natural Knowledge of God, and some sense of their Duty impressed upon their Hearts: Nature itself told them what was well or ill done. The Law of Nature taught them their Duty, and had some Affinity with the Law of M●ses: And the Course of God's Providence taught, that God was placable; which hath some Affinity with these Gospel Rudiments, and first Strictures. Therefore, the Goodness and Long-suffering of God should lead them to Repentance, Rom. 2.4. Surely then, the Impenitency of the Jews will meet with an heavy Condemnation, according to the Proportion of Clearness in their Revelation.  
5. Men of all Conditions; high and low, rich and poor, mighty and powerful, or weak and oppressed, Kings, Subjects; Revel. 20.12. I saw the Dead, both small and great, stand before God. No Rank or Degree in the World, can exempt us. These Distinctions do not outlive Time; they cease at the Graves Mouth: there all stand upon the same Level, and are of the same Mould. To bridle the Excesses of Power, the Scripture often telleth us of the Day of Judgement; how the great Men of the Earth shall tremble, and the Hearts of the Powerful then be appalled! Revel. 6.15, 16, 17. They shall then understand the distance between God, and the Creature, when his Wrath and Terror is in its Perfection: Who can stand, when he is angry? Psal. 76.7. 'Tis a wonder, Men will live in a way Controversy with him, and are so little moved at it! No Wrath so considerable, as the Wrath of the Lamb! When their Mediator is their Enemy, none in Heaven or Earth can befriend them: Those that, in the Thoughts of Men, are most secure, Ringleaders to others in Sin, that swear and swagger, and bear down all before them, and persist in their Opposition to Christ with the greatest Confidence; will be found the greatest and most desperate Cowards then! Now these Gallants ruffle it, as if they would bid defiance to Christ, and his Ways: Oh! how pusillanimous and fearful then? Appear they must, though they cannot abide it: What Torture do they endure between these two, The necessity of Appearing, and The impossibility of Enduring! Oh! the Great Ones then would gladly change Power with the meanest Saint. Then they know what an excellent thing it is to have the Favour of God, and of what worth and value Godliness is; and how much a good Conscience exceedeth all the Glory of the World; and what an Advantage it is to have Peace made with God.  
6. Not only some of all sorts, or of all Nations, but every individual Person. In one Place the Apostle saith, All of us, collectiuè, 2 Cor. 5.10. in another Place, distributiuè, Every one of us, Rom. 14.12. Not only all, but every one: Not all, shuffled together in gross; but every one, severally and apart, is to give an Account of his Ways and Actions to God.  
USE. If these things be so, That all Places shall give up their Dead, and all those Nations that differ so much one from another in Tongues, Rights, and Customs of Living, and distance of Habitation, shall be gathered together into one Place, and not left scattered up and down the World; there are many ways to shift men's Courts and Tribunals, (they may fly the Country, or bribe the Judge) but there is no shunning the Bar of Christ: Oh then! let the Thought of this make us more watchful and serious!  

1. In this Judgement there is no Exemption: For all summoned, small and great; and whether they will or no, they shall be gathered together: The Faithful shall willingly come, as to Absolution; the Wicked shall be violently halled, as to Condemnation.  
2. There is no Appearing by a Proctor, or Attorney; but every one, in his own Person, must give an account of himself to God.  
3. No Denying: For the Books shall be opened, Revel. 20.12.  
4. No excusing or extenuating: For Christ will judge the World in Righteousness, Act. 17.31. according to terms of strict Justice.  
5. No Appealing: For this is the last Judgement. No suing out of Pardon, or no Time of showing Favour: For this is too late; the Day of Grace is past; Sinners are in termino: Their Work is over, and now come to receive their Wages. Oh then! Now let us take care, that this day may be comfortable to us: God's Children have more cause to look, and long for it, than to dread it.   
Secondly, We now come to the Segregation; and there, First, As to Company: He shall separate them one from another, as the Shepherd divideth between the Sheep and the Goats. In these Words there is, 

(1.) A Point intimated and employed: That Christ is represented as a Shepherd, and the Godly as Sheep; but the Wicked as Goats.  
(2.) There is a second Point expressed: That though there be a Confusion of the Godly and Wicked now; yet at the Day of Judgement, there will be a perfect Separation.    
For the First of these: That Christ is represented to us under the Notion of a Shepherd.  
So he is called, Zech. 13.7. Awake, O Sword, against my Shepherd: I will smite the Shepherd, and the Sheep shall be scattered. And 1 Pet. 2.25. But are now returned to the Shepherd, and Bishop of your Souls.  
First, A Shepherd among Men is one that is not Lord of the Flock, but a Servant to take care of them, and charge of them. This holdeth good of Christ, as Mediator; for he is God's Elect Servant, the Servant of his Decrees: The Flock are his, not in point of Dominion, Right, and original Interest; but in point of Trust and Charge: So Christ is Lord of the Faithful as God; but as Mediator he hath an Office and Service about them, and is to give an Account of them to God, when he bringeth them home, and leadeth them into their Everlasting Fold. Joh. 6.37. to 40. with 1 Cor. 15.24, 25. Heb. 2.13. Behold I, and the Children, which God hath given me. Judas 24. Now unto him that is able to keep you from falling, and to present you faultless before the Presence of his Glory. And Col. 1.22. To present you holy, and unblameable, and unreprovable in his sight.  
Secondly, The Work of the Shepherd is to keep the Flock from straying, to choose fit Pasture, and good Laire for them; yea, not only to fodder the Sheep, but to drive away the Wolf. To defend the Flock, is a part of his Office; as David fought with the Lion, and the Bear, and slew them for the Flock's sake. All these concur in Christ, as you may see, Psal. 23.1, 2, 3, 4. The Lord is my Shepherd, I shall not want. He maketh me to lie down in green Pastures; He leadeth me besides the still Waters. Thy Rod and thy Staff they comfort me. There is guarding, and feeding, and defending: So Joh. 10. there is Leading, Vers. 3, 4. then there is Feeding them, Vers. 9 and Defending them, Vers. 12, 27, 28, 29.  
Thirdly, Christ is not an ordinary Shepherd: He is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The good Shepherd, Joh. 10.11. And, Heb. 13.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The great Shepherd of the Sheep. And, 1 Pet. 5.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The chief Shepherd: When the chief Shepherd shall appear, etc.  
(1.) He is the good Shepherd: Other Shepherds are said to be good, when they perform their Office well, or quit themselves faithfully in the discharge of their Trust. But besides the resemblance in these Qualities, there are certain Singularities in Christ's Office, that denominate him the good Shepherd.  
1. A good Shepherd is known by his Care and Vigilancy: If he know the State of his Flock, Prov. 27.23. This Resemblance holdeth good in Christ: He hath a particular Care and Inspection of every Soul that belongeth to his Flock; Calleth his Sheep by Name, Joh. 10.3. He hath a particular exact Knowledge of every one of them, their Persons, their State, their Condition, their Place, their Country, their Conflicts, Temptations and Diseases: 2 Tim. 2.19. The Lord knoweth who are his. Joh. 13.18. I know whom I have chosen. Though there be so many thousands of them scattered up and down in the World; yet he is acquainted with every individual Person, every single Believer, and all their Necessities; John, James, Thomas. As the Highpriest carried the Name of the Tribes upon his Bosom; so hath Christ the Names of every one that belongeth to God's Flock, engraven upon his Heart; though they may be despicable in the World, mean Servants, employed in the lower Offices of the Family: Psal. 34.6. This poor Man cried unto the Lord. Poor Soul! he lieth under such Temptations, encumbered with such Troubles, employed in such an hard Task and Service; my Father gave me a charge of him; I must look to him. Luk. 15. we read, that when one was missing, he left all to look after the stray Lamb. His Knowledge is Infinite.  
2. The goodness of a Shepherd lieth in his Pity and Wisdom, to deal tenderly with the Flock, as their State doth require: so is Christ a good Shepherd by reason of his tender respect, and gentle Conduct. Isa. 40.11. He shall feed his Flock like a Shepherd; he shall gather the Lambs with his Arm, and carry them in his Bosom; and shall gently lead those that are with young. He guideth his People with Dispensations suitable to them: In his Life-time he taught them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He spoke the Word unto them, as they were able to hear it, Mark 4.33. As Jacob drove as the little ones and cattle were able to bear, Gen. 33.14. He calleth to work and suffering, according as he giveth Grace and Strength, 1 Cor. 10.13. Proportioneth their Temptations according to their Growth and Experience. He sendeth great Trials after large Assurances, Heb. 10.32. As Castles are victualled before they are suffered to be Besieged: There is a sweet Condescension in all his Dispensations, to every one's State and Condition.  
3. The goodness of a Shepherd lieth in a constant performing all Parts of a Shepherd to them: Ezek. 34, 15, 16. I will seek that which was lost, bring back that which was driven away, bind up that which was broken, strengthen that which was sick: But I will destroy the Fat, and the Strong, and feed them with Judgement. There is all necessary Attendance and Accommadation conducing to the Safety and Welfare of the Flock; to protect them from Violence from without, to prevent Diseases within, to keep them from straying by the Inspirations of his Spirit, and the Fence of his Providence; (Blessed be God, that sent thee to meet me this Day, saith holy David,) and to reclaim and reduce them when strayed. It were endless to instance in all.  
4. There is this Particularity in this good Shepherd, of which there is no resemblance found in others: Joh. 10.11. I am the good Shepherd, that giveth my Life for the Sheep. He doth not only give Life to them, but his own Life for them, by way of Ransom. This is a Flock purchased by the Blood of God, Act. 20 28. He came from Heaven to find out lost Sheep; left a Palace for the Wilderness, and the Throne for the Fold. David was called from the Sheephook to the Sceptre; but Christ from the Sceptre to the Sheephook! Lost Man had never been found, if Christ had not come from Heaven to seek him: We were forfeited, and therefore to be ransomed; and no Price would serve, but Christ's own Blood.  
5. There is this peculiar in this good Shepherd, that he maketh us become the Flock of his Pasture, and Sheep of his Fold, Psal. 100.3. When other Shepherds have the Sheep delivered into their Hands, he searcheth up and down for them in the Woods and Deserts: wherever they are scattered abroad, a Lamb here, and a Lamb there; Free Grace findeth them out. Ezek. 34.4. I will search out my Sheep, and seek them out. Z●ph. 3.10. I will look after my Dispersed from beyond the River of Aethiopia. In the farthermost and unknown Countries in every Land, Christ knoweth where his Work lieth, though it may be but One in a Village, in the midst of Wolves and Swine. He maketh them to be what they are not by Nature; turneth and changeth Swine into Sheep, and Wolves into Lambs.  
(2.) He is the Great Shepherd. 1. Great in his Person, the Son of God; Dominu● exercitum, fit Pastor Ovium, saith Bernard; The Lord of Hosts is become the Shepherd of the Flock: He needed us not, if he had delighted in multitudes of Flocks and Herds, there are ten thousand times ten thousand Angels that stand about the Throne; He needed not leave his Throne and die for Angels, as for us: And, 2. He is Great in regard of the excellency of his Gifts and Qualifications: He is King, Priest and Prophet; in the Pastoral relation he manifesteth all his Offices; he feedeth them as a Prophet, dyeth for them as a Priest, defendeth them as a King; never Sheep had better Shepherd; Redimet preciosè, Pascit cautè, Ducit solicitè, Collegat securè: Jacob was very careful, yet some of his Flock were lost, or torn, or stolen, or driven away; but it cannot be so with Christ's Flock, we are safe as long as he is upon the Throne. 3. Great, in regard of his Flock; He is the Shepherd of Souls, millions of them are committed to his charge, and one Soul is more worth than all the world.  
(3.) He is the Chief Shepherd: Though he doth employ the Ministry of men to feed his Flock under him, yet doth he keep the place and state of Arch-shepherd, and Prince of Pastors, as the chief Ruler and feeder of his Flock, from whom all the under Shepherds have their Charge and Commission, Math. 28.19, 20. their Furniture and Gifts, Eph. 4.8, 11. Upon whose concurrence dependeth the Efficacy and Blessing of the Ordinances dispensed by them, 1 Cor. 3.6, 7. And to Him they give an Account, Heb. 13.17. as he doth to God. Now, this is a great Comfort, that Christ taketh the prime Charge of the Flock. Some thrust in themselves, but he will require his Flock at their Hands.  
USE. Let all this encourage you, to look for your Supplies by Christ: He professeth, by special Office, to take charge of you; and you may be confident of his Care and Fidelity. Besides his Love to the Flock, he is bound as God's Shepherd: B● Distrust you carry it so, as if Christ were unfaithful in his Charge and Office. When you come to the Ordinances, you do directly cast yourselves upon Christ's Pastoral Care, to feed you to Everlasting Life; and he will give you Strength and Refreshing: Only be not lean in Christ's Pasture; nor faint, as Hagar near a Fountain.  
Secondly, The Godly are as Sheep.  
(1.) Sheep are Animalia gregalia; such kind of Creatures, as naturally gather themselves together, and unite themselves in a Flock. Other Creatures we know, especially Beasts of Prey, lively singly and apart; but Sheep are never well, but when they come together, and live in a Flock. Such are Christians, and such as are Partakers of an Heavenly Calling. 'Tis unnatural for them to live alone: They feed in Flocks, Heb. 10.25. Man by Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he hath a Nature, that is apt to make him gather into a Community and Society. We are social, not only upon Interest, as weak without others; but upon natural Inclination: We have a desire to dwell and live together, Eccles. 4.10. The Voice of Nature saith, 'Tis not good to be alone: So 'tis true of the new Nature; there is a Spirit of Communion, that inclineth them to some other, and to join with them.  
(2.) Sheep, they are innocent and harmless Creatures: They that belong to Christ, are not Bears, and Tigers, and Wolves, but Sheep; that often receive Harm, but do none. Christ was holy and harmless, Phil. 2.9. and so are they.  
(3.) Sheep and obedient to the Shepherd: The meek and obedient Followers of Christ, are like Sheep in this, who are docile and sequacious. Joh. 10.4. He goeth before them, and they know his Voice. And, Vers. 16. Other Sheep must I bring in also; and they shall hear my Voice. And, Vers. 27. My Sheep hear my Voice; I know them, and they follow me. All Christ's Comforts, in all Places, and all Ages, have the same Properties, and the same Impression.  
(4.) They are poor dependant Creatures: They are ever attendant on the Shepherd, or the Shepherd on them.  
1. Because of their erring Property. They are Creatures plient to stray; but being straved, do not easily return. Swine will run about all Day, and find their way home at Night. Domine, errare per me potui, redire non potuissem, saith Austin. Christ bringeth home the stray Lamb upon his own Shoulders, Luk. 15. And Psal. 119.176. All we, like Sheep, have gone astray. If God leave us to ourselves, we still shall do so.  
2. Because of their Weakness: They are weak, and shiftless Creatures; unable to make Resistance. Other Creatures are armed with Policy, Skill, or Courage, to safeguard themselves; but Sheep are able to do little for themselves: They are wholly kept in dependence upon their Shepherd, for Protection and Provision. All their Happiness lieth in the good Wisdom, Care and Power of the Shepherd. Wolves, Lions and Leopards need none to watch over them. Briars and Thorns grow alone: But the noble Vine is a tender thing, and must be supported, pruned and dressed. The higher the Being, the more necessitous, and the more kept in dependence. There needs more care to preserve a Plant, than a Stone; a Stone can easily aggregate, and gather Moss to its self. There needeth more Supplies for a Beast, than a Plant; and more Supplies to a Man, than to a Beast.  
Thirdly, The Wicked are as Goats.  
They are as Goats both for their unruliness and Uncleanness: Unruliness; th●● have not the Meekness of Sheep, are ready to break through all Fence and 〈◊〉 So a wicked Man is yokeless. They are also wanton and loathsome; 'tis a 〈◊〉 sort of Animal, than the Sheep: Therefore chosen to set forth a wicked and ungodly Man.  
The Second Point expressed, is this: That though now there is a Confusion of Godly, and Wicked, as of Goats and 〈◊〉 in the same Field; yet then there shall be a perfect Separation.  
There will not then be one of one sort, in company with the other: Psal. 50 5. He will gather his Saints together. And Ezek. 34.17. I will judge between 〈◊〉 and cattle, the Sheep, and the Goats. Psal. 1.5. The ungodly shall not stand in the Judgement, nor Sinners in the Congregation of the Righteous. When the Saints meet in a general Assembly, not one bad shall be found among them. 〈…〉 together in the same Kingdom, in the same Village, in the same visible Church, in 〈◊〉 same Family; yet than a perfect Separation.  
The Reasons are briefly these two: 

(1.) The Judge's Wisdom and Perspecuity.  
(2.) His Justice.    
They that will not endure them now, shall not then abide with them in the same Fellowship.  
1. USE. Here is Comfort to them that mourn under the degenerate and corrupted State of Christianity. The Good and the Bad are mixed together; many times they live in the same Herd and Flock: 'Tis a trouble to the Godly, that all are not as they are: And we feel the Inconveniency; for the Carnal Seed will malign the Spiritual, Gal. 4.29. But God will distinguish between cattle and cattle. Discipline indeed is required in the Church, to keep the Sound from being infected; and the Neglect of it, is matter of Grief. But the Work is never perfectly done, till then: Then there is a perfect Separation, and a perpetual Separation, never to mix more.  
2. USE. This may serve to alarm Hypocrites. Many hide the Matter from the World, and themselves; but Christ shall perfectly discover them, and bring them to Light, and show themselves to themselves, and all the World. All their shifts will not serve the turn. Here are mixed together the Sheep and the Goats, the Chaff and the solid Grain, Tares and Wheat, Thorns and Roses, Vessels of Honour and Dishonour. Many do halt between God and Baal. A Man cannot say, They are Sheep or Goats; neither do they themselves know it. Therefore, it calleth upon us to make our Estate more explicit: Yea, many that seemed Sheep, shall be found Goats. Then 'twill appear, whether they are Regenerated to the Image of Christ, or destitute of the Spirit of Sanctification, yea or no: Whether they loved God above all, or continued serving the Flesh, making it their End and Scope.  
3. USE. Are we Sheep or Goats? There is no neutral or middle Estate. Is there a sensible Distinction between us, and others? then we shall have the Fruit and Comfort of it at that Day. 1 Pet. 2.25. Ye were as Sheep going astray; but now are returned to the Bishop and Shepherd of your Souls. We all should look back upon our former Courses, betaking ourselves to Jesus Christ, seeking to enjoy his Favour and Fellowship; submitting to him as our Ruler and Guide; resigning up ourselves to be at his Disposal, both for condition of Life, and choice of Way and Course. I say, when by his powerful Grace we are thus brought back from our sinful Way and Course, and made to follow him as our Lord, we are his Flock, and he will mind us. Time was, when you did run wild, according to your former Fancies, and the bent of your unruly Hearts; and were wholly Strangers to God; and could spend Days, Nights, and Weeks, and Months, and yet never mind Communion with him: But now the Business of your Souls, is to give up yourselves to him, to take the Way which he hath prescribed to Everlasting Glory. Resolve no longer to live to yourselves, but to be under his Discipline.  
Secondly, As to Place: He shall set the Sheep upon the Right Hand, and the Goats upon the Left.  
In the Right Hand there is greater Strength, and Ability, and fitness for all kind of Operations; therefore that Place is counted more honourable. So Christ himself is said to sit down at the Right Hand of God the Father: That is to say, hath obtained the highest Place of Dignity and Power, above all Angels and Men, in Bliss, Honour and Dominion.  
Doctrine, The Godly shall be placed honourably at the Day of judgement, when the Wicked shall have the Place of least respect.  
A Type and Figure of this we have in Moses his Division of the Tribes; some were to stand on Mount Gerizim to bless the People, some on Mount Ebal to curse: Those born of Jacob's Wives put upon Mount Gerizim, those of his Servants on Mount Ebal; Reuben excepted, who went into his Father's Bed. The Saints, in their Measure, enjoy all the Privileges that Christ doth. Now the Father saith to the Son, Psal. 110.1. Sat thou at my Right Hand: So they have chosen the best Blessings: 'tis said, Psal. 16.11. At thy Right Hand are Pleasures for evermore. And Prov. 3.16. Length of Days is in her Right Hand. They love God, and are beloved of Him: They honour God in the World. 1 Sam. 2.30. They that honour me, I will honour.  
USE. Let us then encourage ourselves, when we are counted the Scurff, and Off-scouring of all things: We shall not always be in this Condition, but Christ will put Honour upon us in sight of all the World.   

SERMON XXI.  MATTH. XXV. v. 34. 
Then shall the King say unto them on his Right Hand, Come ye Blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.  
WE have considered in the former Verses, (1.) The Sitting down of the Judge. (2.) The Presenting the Parties to be judged. Now, (3.) The Sentence.  
First, Of Absolution, in these blessed Words which I have now read to you. Observe in them, 

1. The Preface.  
2. The Sentence itself.    
(1.) The Preface showeth the Person by whom the Sentence is pronounced: Then shall the King say.  
(2.) The Parties whom it concerneth: To them on the Right Hand.  
Secondly, The Form and Tenor of the Sentence itself; 'tis very comfortable and ravishing. Take notice, 

1. Of a Compellation used: Ye Blessed of my Father.  

2. An Invitation, expressed in two Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Come, and Inherit.  
The First giveth Warrant for Entering: The Second, for possessing of this Blessed Estate; and that by a sure Tenure.   
3. The Happiness unto which we are invited; and there the Notion by which 'tis expressed: The Kingdom. The Adjunct: A Kingdom prepared. The Application of it to the Parties concerned: For You. The Ancientness of it: From the Foundation of the World. An Estate excellent in its self, and made sure for us.    
Doctrine, That jesus Christ, at his Coming, will adjudge his People unto a State of Everlasting Happiness, by a favourable and comfortable Sentence passed in their behalf.  
First, Observe the Order, [Then.] The Godly are first Absolved, before the Wicked are Condemned: Why? Because, 

(1.) 'Tis more natural to God to reward, than to punish; to save, than to condemn. The one is called, Al●enum opus, His strange Work, Isa. 28.21. His Self-Inclination bendeth him to the one, more than to the other. The Absolution of the Good, maketh for the Manifestation of his Mercy; the Attribute wherein God delighteth, Mica 7.18. But his Justice, as to the Punitive Part of it, 'tis last: God doth Good of his own Accord; but Punishment is extorted, and forced from him.  
(2.) 'Tis suitable to Christ's Love, to begin with the Saints: He is so prone inclined to them, that he taketh their Cause first in Hand. He parted from them, with Thoughts of returning to them again.  
(3.) For the Godlies' sake; that they be not for any while terrified with that dreadful Doom, which shall pass on the Reprobate; and that afterwards become Judges of the Wicked, by their Vote and Suffrage, when absolved themselves, 1 Cor. 6.3.  
(4.) For the Wicked; that they may understand, and be affected with their Loss, and so be made more sensible of their own Folly. Christ will, in their sight, put Glory and Honour upon his good Servants, that they may have a stinging and vexatious Sense of that Happiness which they have forsaken. Whether it be for this, or that Reason, let us the better bear it here. When Judgement beginneth at the House of God, as it often doth, 1 Pet. 4.17. there Absolution beginneth, at the House of God: And if upon us God first show his displeasure against Sin, 'tis for the bettering of the Saints, and reforming the World. First Christ will take in hand our Absolution and Coronation, before he passeth Sentence against the Wicked.    
Secondly, The next thing observable, is, the Title given to Christ: [Then shall the King say.] Christ first calleth himself, The Son of Man, Vers. 31. because in Humane Nature he administereth this Judgement: Afterward sets forth himself by the Notion of a Shepherd, Vers. 32. because of his Office and Charge about the Flock; and then to show it in the exact Discrimination he shall make between cattle and cattle. But now the Notion is varied; The King shall say: Partly because it belongeth to his Kingly Office, to pass Sentence, and prefer his faithful Subjects to Dignity and Honour; as also, to punish the Disobedient: Partly because in that Day he shall discover himself in all his Royal Magnificence, and call the Godly to him; and solemnly put them in possession of the promised Glory. The King shall Crown and Absolve us: It shall be a Tribunal Act; and therefore valid, and authentic. When the Redeemer of the World, as King, shall then sit in Judgement in all his Royalty, he shall then put this Honour upon the Saints.  
Thirdly, The next thing is,  
I. The Compellation used, [Come ye blessed of my Father.]  
(1.) Observe in the general, 'tis a Friendly Compellation, used to such as were thought to be in savour with God: Witness Laban's Words to Abraham's Servant; Gen. 24.31. Come in thou Blessed of the Lord. And Judg. 17.2. Blessed be thou of the Lord. Those that were counted dear, and beloved of the Lord, were thus treated, and spoken to: And because of the high Favour vouchsafed to the Virgin Mary, in being the Mother of the Son of God, 'tis said, All Generations shall call thee Blessed, Luk. 1.28.42.48. But what an Honour is this, when Christ shall pronounce us to be so with his own Mouth; Come ye Blessed of my Father!  
(2.) More particularly, two Terms must be explained: 

1. Blessed.  
2. Of my Father.    
First, Blessed. This Term is,  
(1.) Opposed to the World's Judgement of them: The World despiseth them, and counteth them execrable, vile and cursed. Therefore, 'tis said, Matth. 5.44. Bless them that curse you; and Matth. 5.11. Blessed are ye, when Men shall say all manner of Evil of you for my Names sake. He is blessed, whom Christ blesseth: The World rails at us as cursed Miscreants, unfit to live in Humane Societies. The World saith, Abite Maledicti, Away ye Cursed; 'tis not fit for such an one to live: But Christ saith, Venite Benedicti, Come ye Blessed. We should set one against the other. The least thing intended in this Compellation, is an Absolution from the Reproaches of the World, and their Censures; whether rashly vented, or pronounced under a colour of Law, and Church-Power. They are not so ready to curse and fulminate dreadful Censures on the true Worshippers of Christ, as he is to acquit and absolve them. Their Redeemer in Judgement will call them Blessed, and publish on the World, that all the Censures of wicked Men were preposterous, and perverse.  
(2.) The Term is opposed to the Sentence of the Law. The World's Obloquy is the less to be stood upon, as being the Product of Wrath, Bitterness and Hatred. But the Law of God, that containeth in it the highest Reason in the World, pronounceth them accursed: Gal. 3.10. Cursed is every one that continueth not in all that is written in the Law, to do them. And to this Sentence we were once subject, and were so to look upon ourselves, Ephes. 2.3. Whatever we were in the Purpose of God, our Duty is to look upon what we are in the Sentence of the Law of God; and so we were all of us condemned to a Curse: And the Wicked that never changed Copy and Tenure, lie still under that Curse; as Christ himself showeth in his Sentence on them, Vers. 41. Depart ye Cursed. The Curse of the Law taketh them by the Throat, and casteth them into eternal torments: The Devil would have that Sentence executed upon us now, according to our deserts; but the Judge on the Throne pronounceth us Blessed, as having taken hold of the Privilege of the new Covenant, and so escaped the Curse of the Law. In this term our Justification is Employed, Act. 3.19. Christ doth in effect say, These my Friends and Servants, deserved in themselves to be accursed and miserable for ever, but I have made satisfaction to God for them, and pronounce them blessed, and free from all sin and misery.  
(3.) The term is opposed to their own fears: Not only doth the world condemn us, and Satan urge the Curse of the Law against us, as having transgressed the bonds and Rules of our duty in many cases, but our own trembling hearts are ever and anon casting up many a fearful thought; What shall become of us to all eternity? This fear is so strong, and rooted in the hearts of the godly, that 'tis a long time ere the Promises of the Gospel can vanquish and quell it; though the Messengers of Christ come and tell them of the tender Mercies of God, that there is enough in the Merits of Christ; of the Privileges and Immunities offered by the new Covenant, and beseech them that they would not obstinately lift up their fears against the whole design of Christ in the Gospel, yet all will not do: if they can get a little peace and rest from accusations of Conscience, 'tis almost all they can attain unto in the world; Perfect love casteth out fear, 1 Joh. 4.10. But then the supreme Judge before whom all must stand or fall, will assure them with his own Mouth, that they are Blessed; and therefore they shall ●ully get rid of all disquieting and tormenting fears: He shall say, Tremble no more, Come ye blessed of my Father.  
(4.) It noteth what God hath done for them, to bring them to this estate of Blessedness, Eph. 1.3. Blessed be God and the Father of our Lord Jesus Christ, who hath blessed us with spiritual Blessings in heavenly places in Christ: He hath loved them, and enriched them with Grace, heaped many spiritual favours upon them, which now they are to receive the consummation and accomplishment of; Dei benedicere est benefacere, when we bless God, we declare him blessed; when God blesseth us, he maketh us blessed, his saying is doing: Since ye are Elected, Called, Justified, Sanctified, at the will of my Father, come and freely possess yourselves of all that you have hoped, longed and waited for.  
Secondly, [Of my Father:]  
1. In this expression he pointeth at the fountain cause of all our Happiness; the beginning of our Salvation was from an higher cause than our own holiness, yea than Christ's Merit, from the Favour and Blessing of God the Father: He was the principal efficient cause and ultimate end of the work of our Redemption, and the Saints Blessedness: Christ as Mediator is but the way to the Father, John 14.6. It is the Father appointed Christ, gave him to us, Joh. 3.16. gave them to Christ, Joh. 17.6. and in time brought them to close with his Grace, Joh. 6.44. It is the Father that prepared this Kingdom for them, before the Foundation of the world; they are the Fathers chosen ones, those whom the Father loveth.  
2. This expression shows how the divine Persons glorify one another: As the Spirit glorifieth the Son, Joh. 16.14. so here the Son glorifieth the Father, and referreth all to him; he doth not say, My redeemed ones, but Ye blessed of my Father; they are not less beloved and blessed by the Father, than by the Son who redeemed them; Blessed in the Father's love who elected them, gave them to Christ, sent Christ and accepted his Ransom, declared his will in willing their glorification.  
II. The Invitation in two words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both have their emphasis and proper signification; the one signifieth our Entrance upon the glorified estate, the other our everlasting Possession of it.  
(1.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Come; to the wicked he saith Depart, but to the Saints Come: As the quintessence of all Misery lieth in the one, so the Consummation of all Blessedness in the other: He had said before, Math. 11.28. Come to me all ye that are weary and heavy laden, and I will give you rest: But that was but an Acquaintance at a distance, and some remote service we were called unto; but now Come into my Heart, my Bosom, my Glory. Our nearest Communion with Christ, is not till we be translated into Heaven. Come, draw near to me, be not afraid of my Majesty; this was it the Saints longed for, and now they enjoy it: When shall I come, and appear before God saith Holy David, Psal. 42.2. You that had an Heart upon my first Invitation to come to me, and seek after me in the Kingdom of Grace; come near to me now in the Kingdom of Glory. The Godly do not so much desire to come near to Christ, as Christ desireth to come near to them. Where have you been all this while? Come, come, I am ready to receive you; you are welcome Guests to me: We have been too long asunder. Oh! How ravishing will this be to every gracious Heart, that loved and longed for this Day!  
(2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Inherit. Our happy and blessed Estate we have, and hold by Inheritance: 1 Pet. 3.9. Ye are called to Inherit a Blessing. That noteth a Tenure free, full, and sure. This Heritage,  
1. Is Free. We do not possess it as Bondmen, or Servants only; we do not come to this Happiness by our own Earning, and Purchase; but as Heirs of Christ. Adam's Tenure was that of a Servant; the Blessings he expected from God were mere Wages. We hold Promises in another manner: Our Title is by Adoption, which we have immediately upon closing with Christ, Joh. 1.12. by virtue of our Sonship, Rom. 8.17. Not by Merit, but free Gift, Rom. 6.23.  
2. A full Tenure. As Children under Age differ but little from a Servant; but we come then as Heirs to our full Right. A Child, though he be an Heir, and owner of all his Father's Inheritance, in hope; yet as long as he is a Minor, or under Age, he differeth little or nothing from a Servant, in point of Subjection, and as to free Government, and Enjoyment of his Rights and Goods: But now, to this Inheritance we come as meet Heirs. They distinguish of Jus Hereditarium, and Jus Aptitudinale; an Hereditary Right, and an Aptitudinal Right. Now, when we have believed, suffered, and been exercised enough, we shall receive our full Inheritance; being made meet for it, Col. 1.12.  
3. A sure Title: It was given us by the Father, and purchased by the Son; and we hold it by this Te●ure for ever. God the Father gave it: Luk. 12.32. Fear not, little Flock. 'tis your Father's Pleasure to give you a Kingdom. And Christ hath purchased it, Heb. 9.15. It is left us as a Legacy by him, Joh. 17.24. And he liveth for ever to be the Executor of his own Testament, Heb. 7.25. So that now we are passed all Danger, when once admitted into Possession.  
III. Here is the Description of that Happy Estate we are invited unto. Where observe,  
First, The Notion by which 'tis expressed; 'tis [a Kingdom▪] What can be thought of more Magnificent and Glorious, than a Kingdom? 'Tis called a Kingdom,  
(1.) Partly with respect to Christ, who is our Head and Chief; in whose Glory we shall all participate and share, in our Places and Capacities. Jesus Christ is King of Kings, and Lord of Lords; and we shall Reign with him as Kings: For he hath made us a Royal Priesthood, 1 Pet. 2.9. And Revel. 1.6. He hath washed us in his own Blood, and made us Kings and Priests unto God: And Revel. 5.10. And hath made us unto our God Kings and Priests, and we shall Reign with him. 'Tis begun on Earth spiritually, but 'tis perfected in Heaven gloriously; where the Saints shall be as so many Crowned Kings.  
(2.) And partly with respect to the very thing itself: Our Blessed Estate shall be an Estate of the highest Dignity and Dominion; of the fullest Joy and Content, that Heart can wish for. We have no higher Notions, whereby to express a Blessed, and happy Estate: And therefore, our Eternal Glory, whereof we are Partakers, is thus set forth; especially to counterbalance our mean and low Estate in the World. Jam. 2.5. God hath chosen the Poor of the World to be rich in Faith, and Heirs of a Kingdom. The Saints shall have Dominion in the Morning, Psal. 43.14. They shall sit with Christ as Kings upon the Throne, to execute the Judgement written. Oh! How should this warm our Hearts with the Thoughts of these things!  
(3.) Partly with respect to our Loss by the Fall. In the Creation God put Man in Dominion; but by subjecting ourselves to the Creature, who was made to be under our Feet, we lost our Kingdom, and are become Slaves under the power of Brutish Lusts; and till our Blessed Estate, we never fully recover it again; but then we are absolutely free, and at liberty to love and serve God.  
Well then, 'tis no mean thing Christ inviteth us unto; but unto a Kingdom, which we shall all jointly and severally possess. There are two quarrelous Pronouns, Meum and Tuum, Mine and Thine, which are the occasion of all the Strifes in the World. These shall be excluded out of Heaven, as the common Barrettors and Make-bates: There is no Envy, no Uncharitableness: There one cannot say to another, This Part of this Glorious Kingdom is mine, That is yours: For every Heir of this Kingdom shall be as much an Heir, as if he were sole. Heir. Here we straighten others, as much as we are enlarged ourselves: But there each one hath his full Proportion in that Blessed Estate; each hath the whole, and the rest never the less: As the same Speech may be heard entirely by me and all; as the Light of the Sun serveth all the World: Another hath not the less, because I enjoy the whole of it.  
Secondly, The Adjunct of this Kingdom, is, [That it was prepared for us.] The word signifieth made ready: God made ready this State of Happiness, long ere we were ready for the Possession of it. Eternal Love laid the Foundation of it; Merit of infinite Value carried on the Building; and powerful and effectual Grace still pursueth the Work in our Hearts: For we must be prepared for the Kingdom, as well as this Kingdom prepared for us. So that, in short, this Kingdom was prepared for us,  
1. By the Father's Love: 'Twas his own Love, and most free Goodness, that inwardly moved him to do all this for us; Luk. 12.32. 'Tis your Father's good Pleasure.  
2. By the Son's Merit and Mediation; who died, that we should live together with him, 1 Thess. 5.10.  
3. By the Sanctification of the Spirit, by which we are fitted for this Estate, 2 Cor. 5.5.  
(1.) The Father's Love. The Preparation is abscribed unto God; 1 Cor. 2.9. The things which God hath prepared for them that love him. And Heb. 11.16. For God hath prepared for them a City. Particularly, by God the Father: So Matth. 20.23. It is not mine to give; but to them for whom it was prepared of my Father. The Father's Act may be thus conceived: God loved us so much, as he decreed to give Christ for us; that by his precious Blood he might purchase and acquire for us a Blessedness in Heaven: and in the Fullness of Time, accordingly sent him into the World for that end; and bound himself by Eternal Paction and Covenant, that all that believe in his Name, should have this Kingdom. This was the Preparation of his Decree.  
(2.) Jesus Christ by way of Execution of this Decree, maketh a further Preparation; when by his Death he purchased it, and by his Ascension went to seize upon it in our Name: Joh. 14.2. I go to prepare a Place for you. As Christ by his Death did purchase a Right and Title to Heaven; so by his Ascension he prosecuteth, and applieth that Right: He is gone, as our Harbinger, to take up Rooms for us. As the Highpriest entered into the most Holy Place, with the Names of the Children of Israel upon his Breast and Shoulders, and with the Blood of the Sacrifices: So he hath entered Heaven with our Names, to present the Merit of his Blood continually, and to pour out the Spirit to fit us for Glory. This is his Errand and Business in Heaven, and he is not unmindful of it.  
(3.) The Spirit prepareth us; without which, all the rest would come to no effect: For it is the Wisdom of God, to dispose all things into their apt and proper Places. Therefore, the Persons are prepared, as well as the Place; Rom. 9.23. Vessels of Mercy, which he hath aforehand prepared unto Glory. He worketh Faith in their Hearts, giveth them a Title; and by sanctifying, prepareth them for the Possession, and Enjoyment of it: He that worketh us for this selfsame thing, is God, 2 Cor. 5.5.  
Thirdly, The Application, or Appropriation of this Preparation to the Persons that shall now enjoy it; [For You:] Which respects not only the Qualification, but the Persons.  
1. Not only for such as you, but for you particularly. In the general, Heaven was prepared for Believers; God never intended Unbelievers should have such a Glorious Estate: Such as love the world, do not prise nor long for this Happiness, and therefore 'tis fit they should never enjoy it; for though the preparation be a work of abundant Mercy, yet that mercy is so tempered and limited by his Wisdom and Justice, that it will not permit him to give such holy things to Dogs, or cast Pearl before Swine; No, 'twas prepared to be enjoyed only by Believers and holy ones.  
2. For you personally and determinatively: This is most agreeable to Christ's scope and sense, for all the Conditions were also prepared for them: God did elect us to Faith and Holiness, as well as to eternal Life: Faith is the fruit of Election, not a cause; he did not choose us because we were holy, or because he did foresee that we would be holy, but that we might be holy, Eph. 1.4. That being sanctified and renewed by the Spirit, we might be placed in the new Jerusalem: For you in Person, that is Christ's meaning.  
Fourthly, The Antiquity or ancientness of this preparation, From the foundation of the world; that is, from all Eternity; for the Scripture goeth to the highest point of time unto which we can ascend in our thoughts; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: As 'tis expressly said, Eph. 1.4. Before the foundation of the world: The Phrase is ordinary in Scripture, and is as much as to say, From all Eternity, or before any time was; for God's purposes are as he is, eternal, and without beginning; therefore if we speak of God's intention and purpose, it was before all worlds. Those that understand this, [For you] that is, for persons so qualified, will deny the meaning of the Phrase to be, That the dignities of the Kingdom of Heaven were designed to be the reward of all the faithful Servants of Jesus Christ before all worlds; and they that know the Scriptures, cannot but conclude that from all Eternity he made choice of us to be justified, sanctified and glorified. The Elective Love of God is of an ancient standing, even from all Eternity, and therefore most free, there being nothing in the Elect, before they had a being, to move his Love towards them, and this will be the glory of his Grace at that day, that we are invited into that Estate that was prepared for us long before; and who are we, that the thoughts of God should be taken up about us so long since? Tit. 3.2. Which God that cannot lie promised before the world began: So 2 Tim. 1.9. Who saved us, and called us with an holy Calling, according to his purpose and Grace which was given to us in Christ before the world began: He Indented then with Christ, to bring us to what we shall at last enjoy; but if any morosely insist upon the Phrase, because it doth not necessarily signify Eternity, we must then understand, that though the Purpose of God were from everlasting, yet the things designed and acted by him, they take their beginning in time, or with time, and so the words must be understood, (1.) Of preparing the place, which shall be the state of the Blessed: The third Heaven is the dwelling place of the Saints, which was framed about the beginning of the Creation; so good and gracious was our God, that he did not make Man or Angel, till he prepared a place convenient for them: Or, (2.) To the Promise presently made upon Adam's fall; but the former Exposition is more simple.  
Well then, you have heard what Entertainment the faithful shall have from Christ at his Coming, so far as our dull Minds can conceive of it, and with weak and Imperfect words can express it to you: Now let us see what Use we may make of all this.  
USE 1. Let us be convinced that there is such an Estate, and will be such a Time, and that there is no true Blessedness, but this enjoyment of God in the Kingdom of Heaven, that we shall then have. The World hath been much puzzled about disputes of Happiness, and the way to it: The Philosophers, some placed it in Knowledge, some in that Virtue which they knew, some in Pleasure; some in this, some in that. Austin out of Varro reckoneth up two hundred eighty six Opinions about the chief good: They erred thus, because they sought it in so many things, whereas it consists in one, The enjoyment of God; and because they sought it in this World, where all things are mortal and frail, and we can find not one thing that can make us completely happy: This discovery was left for the Scriptures, which teach us, that our Happiness lieth in God alone, and that our perfect enjoyment of him, in Body and Soul, is reserved for Christ's coming, when there is a perfect Conformity to God, and Communion with him. 1 Joh. 3.2. Beloved, we are now the Children of God, but it doth not appear what we shall be, but we know when he shall appear we shall be like him, for we shall see him as he is. The Lord revealeth his Truth to us in the Word, but before we can be convinced of it, we must be enlightened by the Spirit; for spiritual things can only be spirtually discerned, 1 Cor. 2.14. We may talk of these things by rote one to another, and have an assent to them, which is called a Noncontradiction, though not a positive understanding and Conviction of the truth of them: Believest thou this? Joh. 11.26.  
2. When we believe it, let us look for it, and long for it, and live in the hopeful expectation of this blessed time, when all these things shall be accomplished. Therefore, if we believe such a thing, we must long for it, and live in the hope of it. Titus 2.13. Looking for the blessed hope: Hope showeth its self,  
(1.) Partly by frequent and serious thoughts and delightful Meditations of the thing hoped for. Thoughts are the Spies and Messengers of Hope, it sendeth them into the Land of Promise, to bring the Soul tidings thence: 'Tis impossible a man can hope for any thing, but he will be thinking of it; for 'tis the nature of this Affection to set the Mind awork, and to preoccupy and forestall the Contentments we expect, before they come, by serious Contemplations; and feasts the Soul with Images and Suppositions of things to come, as if they were already present. So should we demean ourselves, as if the Judgement were set, and the Judge upon his white Throne, and we heard him Blessing, and Cursing, Absolving, and Condemning: The Heart will be where the Treasure is, Math. 6.18. As if we saw Christ with his faithful ones about him: If a Beggar were adopted to the Succession of a Crown, he would please himself in thinking of the Happiness, Honour and Pleasure of the Kingly Estate. If you did hope to be Coheirs with Christ, or to inherit the Kingdom prepared for you, you would think of it more than you do. Our muse discover the temper of our Hearts: A carnal Heart is always thinking of building Barns, advancing the Family higher, our worldly Increase. Luke 12.18. I will pull down my Barns, and build bigger, and bestow my fruits. And those in James, ch. 4.13. To morrow we will go to such a City, and continue there a year, and buy and sell and get gain. 'Tis usual with men to feed themselves with the pleasure of their Hope: As young Heirs spend upon their Estate before they possess it.  
(2.) By hearty Groans, Sighs and Longings: Rom. 8.23. We groan in ourselves. They have had a taste of the Clusters of Canaan in private Justification: They can never be soon enough with Christ; when shall it once be? They are still looking out, and the nearer to enjoyment, the more impatient of the want: The earnest expectation of the Creature, Rom. 8.19. Stretching out the head to see if they can spy a thing a great way off: As Judg. 5. She looked through the Lettuce, Why is his Chariot so long a coming? They would have a fuller draught of Consolation, more access to him, and Communion with him.  
(3.) By lively Tastes and Feelings: 'Tis called a Lively hope, 1 Pet. 1.3. not a living hope only, but lively; because it quickens the Heart, and filleth it with a solid Joy, Rom. 5.2. 1 Pet. 1.8. Where we have such a fruition, the very looking and longing giveth us a taste.  
3. This hope should put us upon serious diligence and earnest pursuit after this blessedness, 1 Pet. 1.13. Partly as it purgeth the heart from Lusts, 1 Joh. 3.3. He that hath this hope in him, purifieth himself as Christ is pure: These are the Months of our Purification, wherein we are made meet to be partakers of the Saints in light; we are a preparing for Heaven, as that is prepared for us, and 'tis a lively expectation which produceth this: That puts us upon Mortification and diligence in cleansing the Soul, that we may be counted worthy to stand before the Son of God. Partly as it withdraweth our hearts from present things, and minding earthly things. But our Conversation is in Heaven, Phil. 3.18, 19, 20, 21. A man that is always looking and longing for the world to come, the present world is nullified to him, and he hath a mean esteem of all secular Interests and contentments, in comparison of those other which his Soul looketh after: As a man looking upon the Sun, cannot see an object less glorious; on the contrary, our overprizing secular Contentments, necessarily breedeth an undervaluing of matters heavenly; and those that have so great a relish for the world, and the delights of the flesh, they know not what Eternal life meaneth: The Israelites longed for the fleshpots of Egypt, before they tasted the clusters of Canaan; by Faith Moses refused the Honours and Pleasures of Pharaoh's Court: We cannot value real Happiness, till we are brought to contemn earthly Happiness. Partly as it urgeth to care and diligence, and constancy in Obedience: This is the Spring that sets all the wheels a going, Phil. 3.13. I press towards the mark, because of the high prize of our calling: What is the reason Christians are so earnest and serious? there is an excellent Glory set before them, the Race is not for trifles; we want vigour, and find such a tediousness in the Lords work, because we do not think of the Kingdom of Heaven prepared for us, 2 Cor. 8.8, 9 1 Cor. 15.53. We are confident and willing rather to be absent from the body, and present with the Lord: Wherefore we labour that whether we are present or absent, we may be accepted of him: If it be tedious to us to be at work for God, this tediousness will not consist with the cheerful remembrace of that great Blessedness which he hath prepared for us: How eminent should we be in the labours of Holiness, to whom this Estate was so peculiarly designed? Partly in Self-denial; men venture all in this vessel of Hope: Self-denial is seen in refusing and resisting temptations of honour and profit; sin maketh many Promises, and so prevaileth by a carnal Hope; Balaam was enticed by proffers of riches to Curse God's People: Babylon's Fornications are presented in a Golden Cup; now Faith and Hope sets Promise against Promise, Heaven against Earth, the Pleasures at Gods right hand against carnal delights; as the Kingdoms of the world are nothing to this glorious Kingdom. Partly in Charity; laying up treasure in Heaven, Luk. 12.33. Being rich in good works, 1 Tim. 6.18. I call this Self-denial, because 'tis a loss for the present, Eccl. 2. So in hazarding Interests: Christians Blessings are future, their Crosses are present, Rom. 8.18. 2 Cor. 4.12.  
Thus you see there are some who are carried on by the hopes of Heaven, to make serious preparation; others are wholly wedded and addicted to present things. The World morally and spiritually considered, is divided into two ranks; the one of the Devil, the other of God: Some seek their rest and happiness on earth, others eternal Felicity in Heaven; by nature all are of this earthly Society, in the Kingdom of darkness, and strangers to the Commonwealth and City of God; but when Grace hath wrought in them the belief of this coming of Christ, and the hope of this blessed Estate is rooted in us, we are always purging out of fleshly lusts, and weaning our hearts from the world, exercising ourselves to Godliness, and denying our worldly Interests.  
4. This Hope must moderate our Fears, Sorrows and Cares, so as no temporal thing should unreasonably affect us, Luk. 12.32. Fear not little flock: The Fear is allayed, the World cannot take away any thing from us so good as Christ will give unto us; if our earthly Estate be sequestered, or any way taken from us, we have a better Estate in Heaven, Heb. 10.34. If we be reproached and disgraced in this world, yet we shall be Kings and Priests, and for ever be honoured in Heaven; if banished and driven from place to place, so that we can find no rest nor safety, but are wearied out with our removals; let us consider we have a place of eternal abode in Heaven, a Kingdom that cannot be shaken, of which none can dispossess us; our Sufferings may be many, long and grievous, but then all will be at an end, when Christ shall place us at his right hand, Heb. 6.19. Which Hope have we as an Anchor of the Soul, both sure and steadfast, and which entereth into that within the veil: We have a sure Anchor in the stormy gusts of Temptations; 1 Thes. 5.8. Let us put on the Breastplate of Faith and Love, and for an Helmet the hope of Salvation: and Eph. 6.17. And take the Helmet of Salvation: Hope is our Helmet in the dreadful day of Battle: As long as we can lift up our heads and look to Heaven, we should patiently bear all Calamities: We shall at last hear this Blessed Voice, Come ye blessed of my Father, inherit the Kingdom prepared for you, from the Foundation of the World.   

SERMON XXII.  MATTH. XXV. v. 35, 36. 
For I was an Hungered, and ye gave me Meat; I was Thirsty, and ye gave me Drink; I was a Stranger, and ye took me in;  
Naked, and ye Clothed me; I was Sick, and ye visited me; I was in Prison, and ye came unto me.  
WE have seen the Sentence, now the Reason of the Sentence: [For] The Illative Particle showeth, that many like the Sentence, would be glad to be entertained with a Come ye blessed of my Father: But turn back upon the Reason, to Visit, Feed and Cloth they have no mind, or to any other serious Duties and Acts of Faith and Self-denial, but we must regard both; and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation. I shall first Vindicate the words, and then give you some Observations from them.  
First, Vindicate them, and assert their proper sense and intendment; for upon the Reading, four Doubts may arise in your minds.  

1. That good Works are the reason of this Sentence.  
2. That the good Works of the Faithful are only mentioned, and not the evil they have committed.  
3. That only works of Mercy, or the fruits of Love are specified.  
4. All cannot express their Love and Self-denial this way.   
Let me clear these things, and our way will be the more easy and smooth afterward.  
I. For the first Doubt, That works are assigned as the reason of the Sentence of Absolution: For the Papists thence infer their Merit and causal influence upon Eternal Life.  
I Answer.  
(1.) 'Tis one thing to give a Reason of the Sentence, another to express the Cause of the Benefit received and adjudged to us by that Sentence. A Charter may be given to a sort of People out of mere grace, and Privileges promised to all such as are under such a qualification, though that qualification no way m●riteth those Privileges, and that Grace promised: As if a King should offer Pardon and Preferment to Rebels, that lay down their Arms, and return to their Duty and Allegiance, and live in such bounds; their returning to their Duty, doth not merit this Pardon: for it was a mere act of Grace in the Prince, much less doth their return to their Duty, and living peaceably within their ancient bounds, merit the Honours and Advancement promised; yet this is pleadable in Court, and the Judge that taketh knowledge of the Cause, taketh the Reason of his Sentence from their peaceable Living within their bounds, whereby he Judgeth them capable of the Honours promised and expected: So here, God of his mere Grace promiseth the Pardon of our Sins, and to bestow upon us Eternal life, if we Believe, and Repent, and return to the Duty we owed him by our Creation: Our Obedience is not the Cause of our Pardon, or of our right to Glory, but his free Promise; but yet this qualification must be taken notice of by our Judge in the great day, as the Reason of his Sentence. The sprinkling of the Door-posts with Blood, was not a proper cause to move the destroying Angel to pass over, but according to that Rule he must proceed; the admitting all that have a Ticket to any Solemnity, is not the Cause why they are worthy to be received. This is clear, that a Person is justified, in some other way than a Sentence is justified: These works are produced, to justify the Righteousness of his Sentence before the whole World. A Sinner is justified by Faith; Christ's Sentence by the Believers Obedience.  
(2.) That Works merit not the Blessings promised, and adjudged to us, is evident: For they are due, Luke 17.10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable Servants; ne have done that which was our Duty to do. And they are imperfect, Phil. 3.12. Not as though I had already attained, or were already perfect. And they are Gifts of God, for which we ought to give him thanks, 2 Cor. 8.1. A Grace of God bestowed on us; and Gifts have no Equality with the Reward, Rom. 8.18. And they are done by Servants redeemed by an Infinite Price, 1 Pet. 1.19. With the Precious Blood of Christ, as of a Lamb without blemish, and without spot; being already appointed Heirs of Eternal Life, Rom. 8.17. Deserving eternal Death, Rom. 6.17. and that need continually implore the Mercy of God for the Pardon of Sin: So much as you ascribe to man's Merit, so much you detract from the Grace of God: And the more sin is acknowledged, the more Illustrious is Grace, Rom. 5.20. Where sin abounded, Grace did much more abound. You cross the Counsel of God, all glorying in himself; 1 Cor. 1.29. That no flesh should glory in his presence: And Deut. 9.4, 5, 6. Speak not thou in thy Heart, after that the Lord thy God hath cast them out from before thee, saying, For my Righteousness the Lord, hath brought me in to possess this Land: but for the wickedness of these Nations, the Lord doth drive them out from before thee. Not for thy Righteousness, or for the uprightness of thine heart, dost thou go to possess their Land: But for the wickedness of these Nations, the Lord thy God doth drive them out from before thee, and that he may perform the word which the Lord swore unto thy Fathers, Abraham, Isaac and Jacob. Understand therefore, that the Lord thy God giveth thee not this good land to possess it, for thy Righteousness, for thou art a stiffnecked People.  
(3.) That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith: Justification is opposed to Accusation before God's Tribunal. A double Accusation may be brought against us: That we are Sinners, or guilty of the breach of the first Covenant: And that we are no sound Believers, having not fulfilled the Conditions of the Second: From the first Accusation we are justified by Faith: From the latter we are justified by Works; and that not only in this World, but in the day of Judgement. Christ's Commission and Charge is to give Eternal Life to true Believers, and the Mark of true Believers is Holiness: Therefore if his Judgement be right, by producing this Fruit and Effect it must be justified. A Judge is to proceed, Secundum regulas Juris, & allegata & probata, as to the parties judged: And because in the day of Judgement, the Covenant of Grace hath the force of a Law, therefore it belongeth to Christ as a Judge, to see we have fulfilled the Condition of it, which is Faith: And that our Faith is true, is proved by Works. When we are first pressed with Sin, because the Promise of Justification, or Remission of Sin, requireth Faith; it must be embraced by Faith, and taken hold of by Faith; our Faith must pitch upon it, draw Comfort from it, even before good Works are done by us: But because the next Accusation will presently arise, as if our Faith were not true; we must be justified from this Accusation by good Works: Not be contented with one or two good Works, but abounding in all; that thus we may be justified more and more, and approved by our Judge.  
(4.) That Faith is employed in all the Works mentioned, is evident, (1.) From Christ's scope: The Manner of judging those in the Visible Church, is intended: And, (2.) The Expression showeth it; for 'tis Christ they respected in his Members: Now it requireth Faith to see Christ in a poor Beggar, or Prisoner; to love Christ in them, above our worldly Goods, and Actually to part with them for Christ's sake. Self-denial is the Fruit of Faith: 'Tis not merely the Relieving of the Poor, but the doing of it as in and to Christ. (3.) There is a near link between Faith and Works: Faith is not sound and perfect unless it produce these Works, and these Works are not acceptable, unless they were the Works of Faith, and done in Faith.  
II. The Second Doubt is, Whether the good Works of the Faithful shall be only mentioned, and not the Evil? I Answer:  
So some would collect from this Scheme and Draught set down by Christ: 'Tis a Problem, disputed with Probabilities on both sides, by good Men. Some reason from the terms by which Pardon is expressed: As by the Blotting out of Sin: Remembering Transgressions no more: Cast into the depths of the Sea. 'Tis like God will cover them, because repent of, and forgiven in the World. On the other side, they urge; The exact Reckoning, Rev. 20.11. The general Particles, 2 Cor. 5.10. and ●ccles. 12.13. And that for every Idle word that men shall speak, they shall give an Account thereof in the day of Judgement, Matth. 12.36. I would not interpose, I cannot say absolutely, that their Sins shall not be mentioned at all; for Acts 3.19. 'tis said, Repent ●e therefore and be converted, that your sins may be blotted out, when the times of Refreshing shall come from the presence of the Lord. Certainly, not to their Trouble and Confusion: Possibly not particularly: These Scriptures are not cogent to prove they shall. For it may be meant distributively; All the Evil of the Wicked, and the Good of the Godly. Howevever, these Scriptures should breed an Awe in our Hearts.  
III. A Third Doubt is, That only Works of Mercy and Charity, rather than Piety, are mentioned by our Lord and Saviour.  
I Answer,  
(1.) 'Tis clear, that the Special is put for the General, and an Act of Selfdenying Obea●nce is put for all the rest. In other Places a more general Expression is put; as, Matth. 16.27. For the Son of Man shall come in the Glory of his Father, with his Angels; and th●n h● shall re●ard every Man according to his Works: And 2 Cor. 5.10. For we must all appear before the Judgment-Seat of Christ; that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad. And Rev. 20.12. And I say the Dead, small and great, stand before God; and the Books ●ere op●ned: and another Book was opened, which is the Book of Life: And the Dead were judged out of those things which were written in the Books, according to their Works. And therefore, Acts of Mercy are not intended to be cried up alone, as separate from all other Acts of Piety and Charity to God and Men; yea, all Acts of Charity▪ for which we are accountable unto God, are not mentioned: Comforting the Afflicted, Reproving the Faulty, Instructing the Weak, Counselling the Erring, Praying for others. Therefore, under these Works of Charity, all the Fruits of Faith are understood, and the real gracious Constitution of the Heart that must produce them: 1 Cor. 13.3. And though I bestow all my Goods to feed the Poor, and though I give my Body to be burned, and have not Charity, it profiteth me not; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Christ doth not express that so plainly, because he would show, that this Judgement shall proceed according to what is visible, and sensible.  
(2.) Christ singled out Works of Mercy for the Evidence; because the Jews had been more exact and diligent in the observing the Ceremonies of External Worship, but negligent of these things: Therefore, doth God so often, by the Prophets, tell them of Mercy above Sacrifices. Hosea 6.6. For I desired Mercy, and not Sacrifice; and the Knowledge of God, more than burnt Offerings: And Mercy above Fasting, Isa. 58, 6, 7. These are Duties never out of Season, and including a real Benefit to Mankind: God preferreth them before External Rites of Worship.  
(3.) These are most evident and sensible Discoveries, and so fitted to be produced as Fruits of Faith. There is a Demonstration of the Soundness of it: A signis notioribus. These are most conspicuous, and so fittest to justify Believers before all the World; who reckon Good and Evil most by the Bodily Life. Therefore doth Christ instance in Acts of Bodily, rather than Spiritual Charity: Not in Reproving, Converting, Counselling; but in Feeding and Clothing.  
(4.) These are Acts, wherein we do exercise Faith and Self-denial. In imparting Spiritual Gifts to others, we lose nothing ourselves; as our Candle loseth nothing by communicating Light to another. Christ would have us venture something on our Heavenly Hopes; and not please ourselves with a Religion that costs us nothing, and puts us to no Charges. Alms is an expensive Duty; here is something parted with, and that upon Reasons of Faith: Eccles. 11.1. Cast thy Bread upon the Waters; for thou shalt find it after many Days. Prov. 19.17. He that hath pity upon the Poor, dareth unto the Lord; and that which he giveth them, will he pay it again.  
(5.) Christ would hereby represent the Excellency of Charity, and commend it to the Covetous, niggardly World. 'Tis the Duty, wherein we do very much resemble God and Christ: And all his Followers should be like him. These are all Works of God: To Feed the Hungry, Cloth the Naked, Visit the Sick; we imitate him in this; are Instruments of his Providence. Mercy is a very lovely thing, an imitation of the Divine Nature. Our Lord told us, Act. 20.35. 'tis a more blessed thing to give, than to receive. It cometh nearest the Nature of God: So Christ himself went about doing Good, and healing all that were oppressed. And by Helpfulness to others, we do very much resemble Christ. I cannot exclude this, since Mercy is mentioned only.  
IV. A Fourth Doubt is this, That all cannot express their Love and Self-denial this way; some are so very poor and miserable.  
I Answer,  
1. All must have that Faith, which will work by Love: Gal. 5.6. For in Jesus Christ neither Circumcision availeth any thing, nor Uncircumcision; but Faith, which worketh by Love: And Self-denial, which some way or other must be expressed; Matth. 16.24. Then said Jesus unto his Disciples, If any Man will come after me, let him deny himself, and take up his Cross, and follow me: By denying the Ease of the Flesh, if not the Interests of it; to be serviceable in their Place, whatsoever it be.  
2. Though some be so needy themselves, that they cannot clothe the Naked, or feed the Hungry; yet they may visit the Sick, resort to such as are in Prison. Every one, in some kind or other, may be the Object of his Neighbour's Charity; so may every one be either the Instrument, or Agent in the doing of it: The Rich may stand in need of the Help, or Prayers of the Poor; and the Poor of the Bounty of the Rich. If we have an Heart to part with all for Christ, we have that Faith which will carry away the Price of Gospel-Priviledges. All must have such a Value for Christ, see such an Excellency in the World to come, that they have an Heart and Disposition to part with all, rather than quit the Profession of the Gospel, or neglect the Duties thereof, Matth. 13.44, 45.  
These things premised; I come now to observe these Points:  
First, That at the General judgement all Men shall receive their Doom, or judgement shall be pronounced according to their Works.  
For Christ produceth Works both in the Sentence of Absolution and Condemnation.  
Secondly, That Christ hath so ordered his Providence about his Members, that some of them are exposed to Necessities and Wants; others in a Capacity to relieve them.  
Thirdly, That Works of Charity done out of Faith, and Love to Christ, are of greater weight and consequence, than the World usually taketh them to be.  
Other Points may be raised, but to these Three all the rest may be reduced.  
1. That at the general judgement, all Men shall receive their Doom, or judgement shall be pronounced according to their Works.  
Of the Wicked there is no doubt, but that they shall receive according to their Works; they stand on their own Bottom; their Works deserve Punishment; their Doom and Sentence is justified by their Works. But for the Godly, 'tis also true, that Life Everlasting shall be awarded, Secundum opera, non propter Opera. Not that this Kingdom is by Right due to us for our Works; but the Righteousness of the Sentence is manifested by producing our Works. This will appear, if we consider, 

1. The Business, Scope, or End of the Day of Judgement.  
2. The Respect of Good Works, and how far they are considered.    
First, The Business of that Day is not only to glorify God's free Love and Mercy, but also his Holiness; rewarding Justice and Truth: Then God will not only glorify the Riches of his Glorious Grace, in the Electing of his People out of his Love and Favour to them, without any thing considered in them; (Come ye Blessed of my Father! The first Cause of our Salvation, is made the Blessing of the Father:) But also his Remunerating Justice, Veracity or Truth. This maketh for our purpose now.  
(1.) His Holiness. The Holy God delighteth in Holiness. He will now manifest it in the Sun, the Estimation he hath of the Holiness of his People. The Veil is taken away: Now 'tis made matter of Sense. 'Tis a Delight to him. Christ mentions their Graces and Services, as things which are pleasing and acceptable to him: Psal. 5.4. Thou art not a God that hast pleasure in Wickedness. But he hath pleasure in the Holiness of his People. The Upright are his Delight; and, as such, will he speak of them, and commend them, and represent them to the World.  
(2.) His Remunerating Justice. The Justice of God requireth that there should be different Proceeding with them that differ among themselves; that it should be well with them that do well, and ill with them that do evil: That every Man should reap according to what he hath sown, whether he hath sown according to the Flesh, or the Spirit; and the Fruit of his Doings be given into his Bosom. Therefore, those whom Christ will receive into Everlasting Life, must appear Faithful and Obedient: For then Christ will Judge the World in Righteousness, Act. 17.31.  
(3.) That he may show his Veracity and Faithfulness. The Faithful God will make good his Promises, and reward all the Labours, and Patience, and Faithfulness of his Servants, according to his Promises to them. If his Promises take notice of Works, his Justice will. God is not unfaithful, or unrighteous, to forget your Work, and Labour of Love, which you have showed to his Name, Heb. 6.10.  
Secondly, The respect of Good Works, and how far they are considered.  
1. They are Perfectional Accomplishments: Those that have done them, are lovely Objects in his Sight, as being conformed to his Nature and Pattern. Can we imagine, that God should bid the Saints love one another for their Holiness, and count them the Excellent Ones of the Earth, Psal. 16.3. how poor and despicable soever they be as to their outward Condition, and that he himself should not love them the more? We that have but a drop of the Divine Nature, hate impure Sinners; Lot's righteous Soul was vexed with the filthy Conversation of the Wicked, 2 Pet. 2.8. And we find a Complacency and Delight in the Good. And can we imagine, without a manifest Reproach to him, that God should be so indifferent to Good and Evil; and that the Saints should not be more lovely in his Sight for their Holiness? Therefore, the more lovely, the more endeared Objects to their Redeemer.  
2. They are Qualifications to make them capable of his Remunerating Justice. There is in God a threefold Justice: 

First, His strict Justice,  
Secondly, His Justice of Bounty, or free Beneficence; and,  
Thirdly, As Judging according to his Gospel-Law of Promise.    
(1.) He may be said to be strictly Just, when he rewardeth Man according to his perfect Obedience; yet no Obedience, though never so perfect, can bind him to reward Man or Angel.  
(2.) He is Just by way of Bounty, when he rewardeth a Man capable of Reward; though not in respect of his perfect Righteousness in himself, yet because he is some way righteous in respect of others that are unrighteous: So 'tis said, 2 Thess. 1.6, 7. 'Tis a righteous thing with God to recompense Tribulation to them that trouble his Saints: And to them that are troubled, rest, etc. This with respect to Christ's Merit, and the Qualification of the Parties.  
(3.) The Third Righteousness, is in Performance of his Promises: For though his Promise be free; yet if it be once made, Justice doth require it; and God is not free, but bound to perform it. Now, in these two latter Respects, are they capable.  
3. They are Signs and Tokens of their being approved, and accepted with God, according to the Gospel-Covenant. Christ, as God's Steward, cometh to distribute the appointed Reward to the Heirs of Glory: This is the Evidence he is to proceed by. When the destroying Angel was sent to destroy the Firstborn of the Egyptians, he was to take notice of the Sign of Sprinkling of Blood on the Door-Posts, Exod. 12. Not that that Blood deserved; but it signified, that there dwelled Israelites.  
4. They are Measures; according to the Degrees of Grace, and our abounding in the Work of the Lord: 2 Cor. 9.6. He that soweth sparingly, shall reap sparingly; and he that soweth bountifully, shall reap also bountifully. The Reward is more full or sparing, according to what we have done or suffered for God.  
USE. To set us right in the Doctrine of Grace and Works, we have to do with three Parties; 

1. The Pharisaical Legalist,  
2. The Carnal-Gospeller; and,  
3. The brokenhearted and serious Christian.    
(1.) The Legalist; that trusts in himself that he is Righteous, and hopeth to be accepted with God for his Works sake. Trusting in Works is very natural, and very dangerous: 'Tis very Natural, because of the Law written upon our Hearts; We all come into the World with a sense of a Duty-Covenant; and, because every one would be sufficient to his own Happiness, an unhumbled Soul is apt to give more to Duty, and Personal Righteousness, than to Christ, Rom. 10.3. For, they being ignorant of God's Righteousness, and going about to establish their own Righteousness, have not submitted themselves unto the Righteousness of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A russet, ragged Coat of his own, pleaseth a Proud Man better than a silken Coat that is borrowed. 'Tis dangerous; for 'tis contrary to all the Declarations of God, Eph. 2.9. By Grace ye are saved; not of Works, lest any man should boast. The whole Progress of Salvation, from its first Step in Regeneration, till its final and last Period in Glorification, doth entirely flow from God's Grace, and not from our Works. The securing the Interest of free Grace in our Salvation, is a thing the Spirit of God is very careful of in the Scriptures, the Glory of Grace being that which God mainly aimeth at, Eph. 1.6. and a thing which we do naturally incline to entrench upon, and to rob him of, in whole, or in part: It crosseth the great End which God aimed at in contriving of Man's Salvation; which was, that all ground of glorying should be taken away from Man, as being in the meanest or least respect a Saviour to himself; and that all the Glory might be ascribed completely to God in Christ: 1 Cor. 1.29, 30, 31. Christ spoke a Parable against those that trusted in themselves that they were righteous, Luk. 18.9. Two men went up into the Temple to pray, the one a Pharisee, the other a Publican: The one cometh Appealing to Justice; The Pharisee stood, and prayed thus with himself; God, I thank thee that I am not as other men are, Extortioners, unjust, etc.— I fast twice in the Week, I give Tithes of all that I possess. The other cometh crying out, Grace: The Publican standing a far off▪ ●ould not lift up so much as his eyes unto Heaven, but smote upon his Breast, saying, God be merciful to me a Sinner: The Sinner is justified, not the Worker. In short, to prevent all Mistakes,  
First, Our Works, whatever they are, either Works of Love to God or Man, and the good use of External Means, or Common Grace, are not the moving Cause, or Inducement to incline God to give us Christ, or the Grace of Faith, or Work of Conversion before others; but this is the mere work of Grace, or the Mercy and good Pleasure of God: Tit. 3.5, 6. Not by works of Righteousness which we have done, but according to his Mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly, through Jesus Christ our Saviour.  
Secondly, Works, both before and after Conversion, are not that Righteousness, nor any part of that Righteousness by which Sin is expiated, or the Wrath of God appeased; or whereby we are reconciled to God, and do originally obtain a Right to Eternal Life: This is only ascribed to the Merit of Christ, Rom. 3.24, 25. Being justified freely by his Grace, through the Redemption that is in Jesus Christ, whom God hath set forth to be a Propitiation, through faith in his Blood, to declare his Righteousness for the Remission of Sins that are passed through the forbearance of God. The Merit is in Christ's Blood, Christ's Obedience, his Ransom and meritorious Price.  
3. Our Works, or what we do to fulfil the Law of God, are not that Instrument by virtue of which we apply the Merits of Christ to ourselves; or receive that Righteousness by virtue of which we are reconciled to God: Our Interest in the Merits of Christ, our Right to Pardon of Sin, and Grace, doth not arise from Works, but merely Faith, Rom. 3.22. So that in the Plea of Justification, or our Suit for the Pardon of Sin, we must renounce all our good Works, and wholly rely on the Merits of Christ, giving up ourselves to do the Will of God: ' Bate this, and then Works indeed come in as the fruits of Faith, as Evidences of Eternal Life, and the way to Glory.  
(2.) The Carnal-Gospeller is the other person we have to do with: And to him we say,  
1. That no man can maintain his Comfort, and faithfully rely upon Christ's Merits, but he that is faithful in doing his Father's will: No other Faith is allowed by the Scriptures for sound, in the Judgement of our Consciences, but such a Faith, Gal. 5.6. For in Christ Jesus neither Circumcision availeth any thing, nor Uncircumcision, but Faith which worketh by love: No other Faith will be approved by Christ for sound at the last day, Mat. 7.21. Not every one that saith unto me Lord, Lord, shall enter into the Kingdom of Heaven; but he that doth the will of my Father which is in Heaven.  
2. That the doing of some good Works, cannot excuse men for the Omission of others which be as necessary; we must not do one act of Charity only, but all: Many acts are reckoned up of one kind, to imply all the rest; not only fed, but clothed; not only clothed, but visited: Therefore, besides the goodness of the work which we are bound to do, there must be an Uniformity in them. There are good Works of divers kinds, many Works of the same kind: To Prophesy in Christ's Name is a good work, to cast out Devils would seem to us more excellent than these mentioned; as the Workers of Iniquity, Mat. 7.22. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful works? Ver. 23. Then will I profess unto them, I never knew you; depart from me ye that work Iniquity. Then there are many works of the same kind; we must not only visit, but cloth; not once, but often: The same Faith which inclineth our Hearts to works of one kind, will incline them to every kind; for they all stand by the same Authority, and 'tis not agreeable with Sincerity to balk any of them.  
3. These Works must be done so heartily, as that it may appear we have denied all for Christ, and love him above all; or that it may appear they are fruits of Faith and Love. The parting with worldly Goods implieth, our Hearts must be loosened from the love of temporal things: And the Visiting of Christ in Prison, which may be for Righteousness sake, implieth our Victory over our fear of Danger; otherwise it argueth our Faith is weak, and our Love is cold; and so not sincere, not prevailing over us in such a degree as will argue Sincerity. There is Faith unfeigned, 2 Tim. 1.5. and Loving in deed and truth, 1 Joh. 3.18. Faith Unfeigned; as when Temporal things seem nothing to us, and are easily parted with; and Love in Deed, and in Truth, is to relieve our Brethren with our Goods, yea, to give our lives for them, if need be, as appear ver. 16, 17. But alas! Love in most Christians is cold; it will neither take pains, nor be at charge, much less lay down Life for them, as Christ did for us; do little to maintain, comfort or support Christ's Servants in distress.  
(3.) The brokenhearted, Serious Christian, that thinketh Works can never have enough of his care, or too little of his trust; that is always hard at work for God, and yet seeth God must do all at last: He is persuaded that Grace doth not weaken his Duty, but enforce it; yet, when he hath done all, counteth himself but an Unprofitable Servant, and is still approving himself unto God more and more; and yet the more he doth, the more daily need he seeth of Christ: No man liveth under a greater dread of the Holiness and Justice of God, yet flieth oftener to his Mercy: We must comfort these.  
1. Consider, God observeth all the Good that we do, and pondereth every Action, of what kind soever it be; whether giving Food, or Clothing, or Harbour, or Entertainment, or Visiting, or Comforting; 'twill all be fruit abounding to your account, Phil. 4.17. The more you abound in Acts of Communion with God, or Relief towards such as are in Misery, the greater will your Reward be in the last Day. There is Fruit for our Account, and Abounding for our Account.  
2. The least Actions done for Christ's sake, shall be rewarded by Him; for some of the Actions are more inconsiderable than the other; yet, if done for Christ's sake, a Meals Meat, a little Harbour, yea a Visit is taken notice of by him: He doth not say, Ye feasted me, ye made me sumptuous Entertainment; But, Ye gave me food, ye clothed me, ye visited, etc. The least Action done for Christ's sake, shall not go unrewarded, Mat. 10.42. Whosoever shall give to drink unto one of these little ones, a Cup of cold water only, in the name of a Disciple, Verily I say unto you, he shall in no wise lose his Reward.  
3. God will pardon all their Failings. Here is no mention of the evil, but the good they had done: An honest upright Heart is dispensed with as to many Weaknesses, Mal. 3.17. I will spare them, as a man spareth his own Son that serveth him.  
I come now to the Second Point:  
II. Doct. That Christ ordereth his Dispensations so, that some of his People are exposed to necessity, others in a capacity to relieve them.  
The Privileges and Promises of the Gospel do not exempt the one from Distress, nor do the Duties and Rules of the Gospel make the possession of Riches to the other unlawful: In the one sort of good men Christ is hungry and a-thirst, in the other sort of good men he feedeth and clotheth them: Christ is in the Giver and Receiver: These want, that they may have matter of Patience; those abound, that they may have matter of Bounty: Abraham was Rich, Lazarus that slept in his bosom was poor: 'Tis so, 

1. That he may show himself to be the Governor and disposer of all things here in the world, and that he giveth Honour and Riches to whomsoever he will, Dan. 4.17. If these things were at the Devil's disposal, God's friends should never have them.  
2. To show that the bare Possession is not unlawful; that 'tis not the having, but the ill use that bringeth so much mischief.  
3. That the world may know somewhat of his Favour to his People, and what Prosperity he can bestow upon all if it were expedient: some Diseases require Cordials, others sharp and bitter Potions.  
4. That in the time of our Exercise we may have a Pledge what he will do for us hereafter, and give us in Heaven.  
5. That they may be Instruments of his Providence, to supply others that want House and Harbour, and all necessaries; as the great veins receive blood to convey it to the lesser: some are kept under Affliction. We sail more safely to the Haven of Salvation, with an adverse wind than a prosperous.    
USE, If it fall to your lot to Give, rather than to Receive, bless God in that behalf, and neglect not your Duty: God could levelly all to an Equality, but he will not, that you may be Instruments of his Providence to cherish them: you should be a Fountain, not to keep the water to yourselves, but to overflow for the necessity of others.  
I come now to the Third Point.  
III. Doct. That works of Charity, done out of Faith and Love to God, are of greater weight and consequence, than the world taketh them to be.  
1. There is a Command of God requireth it: Next to the great duties of the Gospel, nothing more enforced; to relieve the necessities of the poor, is not Arbitrary, but a duty required of us according to our abilities; 'tis Charity to them, but a due Debt to God, and a part of our Righteousness: Stewards are to dispense the Estate by the Master's command.  
2. 'Tis the trial of our Love to Christ: He hath made the poor his Proxies and Deputies: we would cozen ourselves with an empty Faith, and a cheap Love, if God had not devolved his right upon our Brethren; 1 Joh. 3.17. But whoso hath this world's good, and seeth his Brother have need, and shutteth up his bowels of Compassion from him, how dwelleth the Love of God in him? If Christ were sick in a Bed, we would visit him, if in want, we would relieve him; Christ is so nearly conjoined with his Servants, that in their Afflictions he is afflicted, in their Comforts he is comforted, he looks upon it as done to him: The Godly of old time thought themselves much Honoured, if they could get a Prophet or an Apostle to their Houses: Heb. 13.1. Be not forgetful to entertain strangers, for thereby some have entertained Angels unawares: Here's Christ himself, will you refuse him who is Heir of all things?  
3. 'Tis the great Question Interrogated by him at the great day of Accounts: 'Tis not, Have you Herd? have you Prophesied? have you Eat and Drank in my Presence? But have you Fed? have you Clothed? have you Visited? We are one day to come to this Account, and what sorry Accounts shall we make? So much for Pleasure, for Riot, for Luxury, for Bravery in Apparel, and Pomp in Living, and little or nothing for God and his People: As if a Steward should bring in his Bill. So much spent in Feasts, in Rioting, in merry Company, when his Master's House lieth to ruin, the Children starved, and the Servants neglected: We are very liberal to our Lusts, but sparing to God: A man that expecteth to be posed, is preparing himself, and would fain know the Questions aforehand; Christ hath told us our Question.   

SERMON XXIII.  MATTH. XXV. v. 37, 38, 39, 40. 
Then shall the Righteous answer, and say, Lord, When saw we thee an Hungered, and fed thee? and Thirsty, and gave thee Drink?  
When saw we thee a Stranger, and took thee in? and Naked, and Clothed thee?  
Or when saw we thee Sick and in Prison, and came unto thee?  
And the King shall answer and say unto them, Verily I say unto you, In so much as you have done it unto one of the least of these my Brethren, ye have done it unto me.  
WE have handled the Sentence and the Reason: The Reason is amplified in some Parabolical passages, which contain a Dialogue or interchangeable Discourse between Christ the King, and his Elect Servants.  
In which you may observe, 

First, Their Question, verses 37, 38, 39  
Secondly, Christ's Reply and Answer, verse 40.    
Not that such formal words shall pass too and fro at the day of Judgement, between the Judge and the Judged; but only to represent the matter more sensibly, and in a more lively and impressive way to our minds.  
First, For their Question, certainly 'tis not moved, (1.) By way of Doubt or exception to the Reason alleged by the Judge in his Sentence, there being a perfect Agreement and harmony of mind and will between them. Neither, (2.) Out of Ignorance, as if they knew not that Christ was so much concerned in their works of Love, done to his Children for his sake; for this they knew aforehand, that what was done to Christians, is done to Christ, and upon that account they do it, as to Christ; and such Ignorance cannot be supposed to be found in the glorified Saints. (3.) Some say, the Question is put to express an holy wonder at what they hear and see; and no question Christ will then be admired in his Saints, 2 Thes. 1.10. And three Causes there may be of this wonder.  

(1.) Their humble sense of their own Nothingness, that their Services should be taken notice of, and rewarded; that he should have such a respect for their mean offices of Love, which they little esteemed of, and had no confidence in them.  
(2.) The greatness of Christ's Condescension, that he should have such a care of his mean Servants, who were so despicable in the world.  
(3.) The greatness of the Reward: Christ shall so incomparably, above all that they could ask or think, reward his People, that they shall wonder at it. This sense is pious, taken up by most Interpreters; I should acquiesce in it, but that I find the same question put by the Reprobates afterwards, vers. 42, 43, 44. they use the same words; therefore I think the words are barely Parabolical, brought in by Christ, that he might have occasion further to declare himself, how they fed him, and clothed him, and what esteem he will put upon works of Charity, and to impress this truth the more upon our minds, that what is done to his People, is accepted by him, as if it were done to his Person: However, because the former sense is useful, I shall a little insist upon it in this note.   
Doctrine, That when Christ shall come to Reward his People, they shall have great cause to wonder at all that they see, hear and enjoy.  
(1.) They shall wonder at the Reason alleged: They that are holy, ever think humbly of their own works, and therefore considering their no deservings, their ill-deserving, they cannot satisfy themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ; that he should take notice of any thing of theirs, and produce it into Judgement: see how they express themselves now, Psal. 143.2. Enter not into Judgement with thy Servant; Non dicit cum hostibus tuis: So Psal. 130.3. If thou shouldest mark Iniquity, O Lord, who shall stand? So 1 Cor. 4.4. For I know nothing by myself, yet am not I thereby Justified: Isa. 64.6. But we are as an unclean thing, and all our Righteousnesses are as filthy rags: This thought they have of all they do, and their minds are not altered then, for this is the Judgement of Truth, as well as of Humility, Luk. 17.10. When we have done all, we are unprofitable Servants: Their Lord hath taught them to say so, and think so; they did not this out of Compliment: And for their works of Mercy, they were not to let their left hand know what their right hand did, Math. 6.3. 'Tis a Proverb that teaches us, that we should not suffer ourselves to take notice of what we give in Alms, nor esteem much of it, as if there were any worth therein; and therefore when Christ maketh such reckoning of these things, their wonder will be raised, they will say, Lord, when saw we thee an hungry or athirst? Their true and sincere Humility will make them cast their Crowns before the Throne, saying, Thou art worthy, O Lord, to receive glory and honour; Lord, 'tis thy Goodness, what have we done? The Saints when they are highest, still show the lowest signs of Humility to their Redeemer, and confess that all the glory they have, they have it from him, and are contented to lay it down at his feet, as holding it by his Acceptance, and not their own Merit; they have all, and hold all by his Grace, and therefore would have him receive the Glory of all.  
(2.) They shall wonder at the greatness of Christ's Condescension, and hearty Love to his Servants, though poor and despicable: for in the day of Judgement, he doth not commemorate the Benefits done to him in Person, in the days of his Flesh, but to his Members in the time of his Exaltation: he doth not mention the Alabaster box of precious Ointment poured on his head, nor the Entertainments made him when he lived upon earth; but the feeding and clothing of his hungry and naked Servants: The greatest part of Christians never saw Christ in the Flesh; But the Poor they have always with them: Kindness to these, is Kindness to him. Again, Among these he doth not mention the most Eminent, the Prophets and Apostles, or the great Instruments of his Glory in the World; but the least of his Brethren; even those that are not only little and despicable in the esteem of the World, but those that are little and despicable in the Church, in respect of others that are of more eminent Use and Service. Again, The least Kindness shown unto them; Mat. 10.42. Whosoever shall give to drink, to one of these little ones, a Cup of cold water in the name of a Disciple; verily I say unto you, he shall in no wise lose his reward. He had spoken before of kindness to Prophets, and righteous Men, Men of Eminent Gifts and Graces; then ordinary Disciples; among these, the least and most contemptible, either as to outward Condition, or State of Life, or to Use and Service; and, it may be, inward Grace. Now all this showeth what value Christ sets upon the meanest Christians, and the smallest and meanest Respect that is showed them: The smallness and meanness of the Benefit, shall not diminish his Esteem of your Affection: any thing done to his People, as his People, will be owned and noted. When the Saints, that newly came from the Neglects and Scorns of an unbelieving World, shall see and hear all this, what cause will they have to wonder, and say, Lord, who hath owned thee in these? Alas, in the World all is quite contrary: Let a Man profess Christ, and resemble Christ in a lively manner, and own Christ thoroughly; presently he is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) set up for a Sign of Contradiction; and that, not only among Pagans, but Professing Christians; yea, by those that would seem to be of great note in the Church, as the Cornerstone was refused by the Builders, 1 Pet. 2.7. And therefore, when Christ taketh himself to be so concerned in their Benefits and Injuries, they have cause to wonder: Christ was in these, and the World knew it not.  
(3.) At the Greatness of the Reward: That he should not only take notice of these Acts of Kindness, but so amply remunerate them. In the Rewards of Grace God worketh beyond humane Imagination and Apprehension: 1 Cor. 2.9. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the things God hath prepared for them that love him. We cannot, by all that we see and hear in this World, which are the Senses of Learning, form a Conception large enough for the Blessedness of this Estate: Enjoyers and Beholders will wonder at the Grace, and Bounty, and power of their Redeemer: 'Tis transcendent, hyperbolical weight of Glory, 2 Cor. 4.17. Where is any thing that they can do or suffer, that is worthy to be mentioned, or compared with so great a Recompense? When these Bodies of Earth, and Bodies of Dust, shall shine like the Stars in Brightness; these sublime Souls of ours see God face to face; these wavering and inconstant Hearts of ours shall be immutably and indeclinably fastened, to love him, and serve him, and praise him; as without Defection, so without Intermission and Interruption; and our Ignominy turned into Honour, and our Misery into everlasting Happiness. Lord, what Work of ours can be produced, as to be rewarded with so great a Blessedness!  
USE. That which we learn from this Question of theirs, supposed to be conceived upon these Grounds, is,  
(1.) An humble Sense of all that we do for God. The Righteous remember not any thing that they did, worthy of Christ's Notice; and we should be like-minded: Nehem. 13.22. Remember me, O my God, concerning this also, and spare me according to the Greatness of thy Mercy. When we have done our best, we had need to be spared and forgiven, rather than rewarded. On the contrary, Luk. 18.11. The Pharisee stood and prayed thus to himself: God I thank thee, that I am not as other Men are, Extorioners, unjust, Adulterers, or even as this Publican. And those, Isa. 58.3. Wherefore have we fasted, say they, and thou seest not? wherefore have have afflicted our Souls, and thou takest no Knowledge. They challenge God for their Work. None more apt to rest in their own Righteousness, than they that have the least Cause. Formal Duties do not discover Weakness; and so Men are apt to be puffed up: they search little, and so rest in some outward things. 'Tis no great Charge to maintain painted Fire. The Substantial Duties of Christianity, such as Faith and Repentance, imply Self-humbling; but external things produce Self-exalting. They put the Soul to no stress. Loaden Boughs hang the Head most; so are holy Christians most humble: None labour so much as they do, in working out their Salvation; and none so sensible of their Weaknesses and Imperfections. Old Wine puts the Bottles in no danger; there is no Strength and Spirits left in it: So do formal Duties little put the Soul to it. On the other side, they are conscious to so many Weaknesses as serious Duties will bring into the View of Conscience, and have a deep Sense of their Obligations to the Love and Goodness of God, and a strong Persuasion of the Blessed Reward. None are so humble as they: They see so much Infirmity for the present, so much Obligation from what is past, and such sure Hope of what is to come, that they can scarce own a Duty as a Duty. None do Duties with more Care, and none are less mindful of what they have done; They discern little else in it, that they contribute any thing to a good Action, but the Sin of it. This is to do God's Work with an Evangelical Spirit; doing our utmost, and still ascribing all to our Mediator, and blessed Redeemer.  
(2.) What Value and Esteem we should have for Christ's Servants, and Faithful Worshippers. Christ treateth his Mystical Body with greater Indulgence, Love and Respect, than he did his Natural Body; for he doth not dispense his Judgement with respect to that, but these: He would not have us know him after the Flesh, 2 Cor. 5.16. Please ourselves with the Conceit of what we would do to him, if he were alive, and here upon Earth; but he will judge us according to the Respect or Disrespect we show to his Members, even to the meanest among them: To wrong them, is to wrong Christ; Zech. 2.8. He that toucheth you, toucheth the Apple of his Eye. The Churches Trouble goes near his Heart, which in due time will be manifested upon the Instruments thereof. To slight them is to sleight Christ: He that despiseth you, despiseth me. To grieve and offend them, is to grieve and offend Christ. Matth. 18.10. Take heed that ye despise not one of these little Ones; for I say unto you, That in Heaven their Angels do always behold the Face of my Father, which is in Heaven. Did we but consider the Value Christ puts upon the meanest Christian, we would be loath to offend them: What Comfort, Love, Kindness you show to them, 'tis reckoned by Christ as done to himself. If we would look upon things now, as they shall be looked upon at the Day of Judgement, we would find our Hands and Tongues tied and bridled from injuring Christ's faithful Servants; yea, we would show more of a Christian Spirit, in relieving their Bodily and Spiritual Necessities, and doing Good upon all occasions.  
(3.) It teacheth us to take off our Thoughts from things Temporal, to things Eternal; both in judging of ourselves, and others. The great Miscarriage of the World, is because they measure all things by Sense, and visible Appearance: Now we are the Sons of God; but it doth not appear what we shall be, 1 Joh. 3.2. Heirs in the World are bred up suitable to their Birth and Hopes; but God's Sons and Heirs make no fair Show in the Flesh.  
1. Do not judge amiss of others: God's People are a poor, despised, hated, scorned Company in the World, as to visible Appearance; and what Proof of Christ is there in them? Who can see Christ in an hungry Beggar? or the glorious Son of God in an imprisoned and scorned Believer? Or one beloved of God, in him that is mortified with continual Sicknesses and Diseases? Lord, when saw we thee an hungered, or sick, and in Prison! A Pearl, or a Jewel that is fallen into the Dirt, you cannot discern the worth of it, till you wash it, and see it sparkle. A Prince in disguise may be justled and affronted. To a common Eye things go better with the Wicked, than with the Children of God: They enjoy little of the Honour, and Pleasure, and Esteem of the World; and yet they are the Excellent Ones of the Earth, Psal. 16.3. If you can see any thing of Christ in them, of the Image of God in them, you will one day see them other manner of Persons, than now you see them, or they appear to be: These will be owned, when others are disclaimed; and glorified, when they are rejected, and banished out of Christ's Presence. And though your companying with them be a Disgrace to you now, 'twill then be your greatest Joy and Comfort.  
2. Do not judge amiss of yourselves. When the World doth not esteem of us, but is ready to put many Injuries upon us, and to follow us with Hatred, and sundry Persecutions, we are apt to judge ourselves forsaken of God; that we have no Room, or Place in his Heart, or else these things would not befall us. Oh, no! Christ may be imprisoned in his Members, banished in his Members, reduced to great straits, and Exigencies in his Members; yea by the Hand of God, you may be made poor, and hungry, and naked; but all this shall be recompensed to you. We must not walk by Sense, but by Faith, 2 Cor. 5.7. Time will come, when they that wonder at our Afflictions, shall wonder at us, for the Glory that Christ will put upon us; when you, and all the Saints about you, shall say, Little did I think, that a poor, base, laborious, miserable Life, should have such a glorious End and close. Christians, wait but a little time, and you will have more cause to wonder at the Glory that shall be revealed in you, than at the Afflictions you now endure.  
Secondly, We now come to Christ's Answer and Reply to this Question: Wherein, 

(1.) Take notice of the Note of Averment and Assurance; Verily, I say unto you. I do the rather observe it, because I find the like in a parallel Place; Matth. 10.42. Verily, I say unto you, he shall in no wise lose his Reward. This showeth, that 'tis hardly believed in the World; but yet 'tis a certain Truth.  
(2.) The Answer its self; wherein the former Passages are explained, of Christ's being hungry, thirsty, naked, exiled, imprisoned; the Riddle is opened: What is done to the Afflicted, Christ taketh it as if it were done to him in Person.    
In this Answer observe, 

1. The Title that is put upon Afflicted Christians; they are his Brethren.  
2. The Extent and Universality of this Title, the meanest are not excepted; The least of these my Brethren. The Meanest, as well as the most Excellent; the Poor, the Abject of the World, believing in Christ, are accounted his Brethren.  
3. The particular Application of this Title, to every one of them; To one of the least of my Brethren. We cannot do good to all; yet if we do good to one, or to as many as are within our reach, or the compass of our Ability, it shall not be unrewarded.  
4. The Interpretation of the Kindness showed to these Brethren; What you have done to the least of these my Brethren, you have done it unto me. 

(1.) I shall first consider the Force and Importance of these Expressions.  
(2.) Their Scope and Intendment here, which is to bind us to Acts of Charity, and Relief to Christ's poorest Servants.      
First, For the Force and Importance of these Expressions: And there, first, observe, That whoever believeth in Christ, are accounted as his Brethren and Sisters; and he will not be ashamed to own them as such at the last Day.  
Here I shall show you, 

1. Who are Brethren.  
2. What a Privilege this is.    
First, Who are Brethren? Some by Brethren understand Mankind: And so, What you have done to the least of my Brethren, in their Sense, is to the meanest Man alive, Partaker of that Humane Nature which I have honoured by assuming it: But that is Brethren in the largest Sense. No, that's not his meaning here. Upon what grounds Charity is to be expressed to them, I shall show you more fully by and by. To do good to a poor Man, as to a poor Man, is a Work of natural Mercy; but to do good to a poor Man, as he is one of Christ's Brethren, is a Work of Christian Charity; 2 Pet. 1.7. And to Brotherly kindness, Charity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is distinguished. There is a more kindly, and tender Affection, that we owe to those who are Children of the same Father, or are in Charity bound to judge so; by sympathising with them in Trouble, supplying their Necessities, every way studying to promote their Spiritual and Temporal Welfare: But a general Love to all we must thirst after, and endeavour the true Good of all, to whom we may be profitable. But the Title of Brethren to Christ, groweth from Faith, by which we are made the Children of God: Joh. 1.12. But as many as received him, to them gave he power to become the Sons of God: And therefore, Christ calleth them Brethren. And 'tis very notable to observe, Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them Brethren. Mark: The Kindred is only reckoned to the Sanctified. Though all Mankind have the same Nature, come of the same Stock; yet, He that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them Brethren. There the Relation holdeth of both sides. Christ is born of a Woman; and They are born of God, Joh. 1.13. and so he is a Kinsman doubly; Ratione Incarnationis suae, & Regenerationis nostrae, as Macarius. He taketh part of Flesh and Blood, partaketh of Humane Nature; and we are made Partakers of a Divine Nature, 2 Pet. 1.4. And Matth. 12.47, 48, 49, 50. Than one said unto him, Behold, thy Mother, and thy Brethren stand without, desiring to speak with thee; but he answered, 〈◊〉 said unto him that told him, Who is my Mother? and who are my Brethren? And he stretched forth his Hand towards his Disciples, and said, Behold, my Mother, and my Brethren: For whosoever shall do the Will of my Father which is in Heaven, the same is my Brother, and Sister, and Mother.  
Secondly, Now I shall show you, in the next place, what a Privilege this is. I shall show you,  
(1.) What Condescension there is in Christ's part, that he should count the least of his people, not only for his own, but for his Brethren. The Apostle saith, He is not ashamed, Heb. 2.11. We are said to be ashamed in two Cases.  
1. When we do any thing that is filthy. As long as we have the Heart of a Man, we cannot do any thing that hath filthiness in it without shame. Or,  
2. When we do any thing beneath that Dignity and Rank which we sustain in the World. The former Consideration is of no place here; the latter than must be considered. Those that bear any Rank and Port in the World, are ashamed to be too familiar with their Inferiors; yet, such is the love of Christ towards his People, that though he be infinitely greater and more worthy than us, yet he is not ashamed to call us Brethren. 'Tis said, Prov. 19.7. All the Brethren of the Poor do hate him. If a Man fall behind hand in the World, his Friends look askew upon him; but Jesus Christ, though he be the Eternal Son of God, by whom he made the World, the Splendour of his Father's Glory, and the Brightness of his Person, the King of Kings, and Lord of Lords; and we be poor, vile, and unworthy Creatures; yet he disdaineth not to call us Brethren, notwithstanding our Meanness and unworthiness, and his own Glory and Excellency. Divines observe, that Christ never gave his Disciples the Title of Brethren, but after his Resurrection; before, Servants, little Children, Friends, were their usual Designations; but then he expressly calleth them Brethren. Joh. 13.13, 14. Ye call me Lord and Master, for so I am. And Joh. 12.26. If any Man serve me, let him follow me; and where I am, there shall my Servant be. Friends, Joh. 15.15. I have called you Friends. But after the Resurrection the Style of Brethren is very frequent, Mat. 28.10. Go tell my Brethren, I go into Galilee. And Joh. 20.17. Go to my Brethren, and tell them, I go to my Father, and your Father. And at the last day he giveth this Title to all the Elect, that are put at his right Hand.  
Quest. But what is the Reason of this?  
Answ. Though the Ground were laid in the Incarnation, when Christ naturalised himself to us, and became one of our own Line; yet he doth expressly own it after his Resurrection, and will own it at his coming to Judgement, to show that his Glory and Exaltation doth nor diminish his Affections towards his People, but rather the Expressions thereof are enlarged: He still continueth our Brother, and will do so, as long as our Nature remaineth in the Unity of his Person, which will be to all Eternity.  
(2.) That it is a Real Privilege to us; 'tis a Title of great Dearness and Intimacy; 'tis not an idle Compliment, for there is cause and reason for it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All Mankind coming of one Father, and being made of one Blood, are Brethren; and Christ reckoneth himself among us, and assumeth the Relation proper to his Nature, especially when we get a new Kindred by Grace: 'Tis not an empty Title, but a great and Real Privilege; not a Nominal, Titular Relation, to put Honour upon us, but to give us Benefit, Rom. 8.17. and for the present assureth us of his tender Respect.  
USE I. It comforts us against the sense of our own Unworthiness. Though our Nature be removed so many degrees of distance from God, and at that time polluted with Sin, when Christ glorified it, and assumed it into his own Person; yet all this hindered him not from taking our Nature, and the Title depending thereupon: Therefore the sense of our Unworthiness, when 'tis seriously laid to Heart, should not hinder us from looking after the Benefits we need, and which are in his power to bestow upon us. This Term should revive us; Whatever serves to to our Comfort and Glory, Christ will think it no disgrace to do it for us. This may be one Reason why Christ biddeth them tell his Brethren, I am risen, Mat. 28.10. The poor Disciples were greatly dejected and confounded in themselves; they had all forsaken him, and fled from him; Peter had denied him, and forsworn him; what could they look for from him, but a sharp and harsh Exprobration of their Fear and Cowardice? But he comforts them with this Message; Go tell my Disciples, and Peter, that I am risen. The fallen Man is not forgotten; Peter was weeping bitterly for his fault, but Christ sends him a comfortable Message; Go tell Peter I am risen.  
Secondly, The next thing that I shall observe, is,  
Doct. That what is done to his People, to the least of them, Christ will esteem it as done to himself.  
1. It holdeth true in Injuries, Isa. 63.9. In all their Afflictions he was afflicted; and the Angel of his Presence saved them; in his Love and in his Pity he redeemed them. And Act. 9.4. And he fell to the Earth, and he heard a Voice saying unto him, Saul, Saul, why persecutest thou me? Christ was wronged when the Saints were wronged: He is above Passion, but not above Compassion. The Enemies of the Church have not Men for their Enemies, but Christ himself: When they are mocked and scorned, Christ is mocked and scorned.  
2. It holdeth also true of Benefits: The least Courtesy or Act of Kindness showed to them, is showed to Christ; that which is done in Christ's Name, and for Christ's sake, is done unto Christ: You do not consider the Man so much as Christ in him. The Apostle saith, they received him even as Christ Jesus, Gal. 9.14. that is, in his Name, and as his Messenger, 2 Cor. 5.10. and Luk. 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; as a King is resisted in a Constable armed with his Authority. As when we go to God in Christ's Name, whatever we obtain is put upon Christ's Account; ('tis not for our Merit, but Christ's,) so, whatsoever you do to any Person in Christ's Name, and for Christ's sake, is done to Christ: If you send another in your name, if he be denied, you take yourselves to be denied; if granted for your sake, you think it granted to you.  
I come now to consider,  
Secondly, The Scope. These things are parabolically represented, to increase our Faith concerning the Reward of Charity.  
The Doctrine is this:  
Doct. That one special End and Use unto which rich Men should employ their worldly Wealth, should be the help and relief of the Poor.  
Consider,  
(1.) In the General, 'tis not to the Rich, but to the Poor. Feasts and Entertainments are usually for the Rich, but Christ saith, Luk. 14.12, 13, 14. When thou makest a Dinner, or a Supper, call not thy Friends, thy Brethren, neither thy Kinsmen, nor thy Neighbour; lest they bid thee again, and a recompense be made thee. But when thou makest a Feast, call the Poor, the Maimed, the Blind, the Lame; and thou shalt be blessed, for they cannot recompense thee; for thou shalt be recompensed at the Resurrection of the Just. Many truck with their Kindness; they make Merchandise rather than impart their Charity: This is not Charity, but Merchandise.  
(2.) Of the Poor there are three sorts.  
1. Pauperes Diaboli, the Devils Poor; such as have riotously spent their Patrimonies, and reduced themselves to Rags and Beggary by their own Misgovernment: These are not wholly to be excluded when their necessity is extreme; you give it to the Man, not to the Sin: It may work upon them, especially when you join spiritual Alms with temporal.  
2. There are Pauperes Mundi, the World's Poor; such as come of poor Parents, and live in poor Estate, those are to be relieved: There is a common tye of Nature between us and them, Isa. 58.7. Thou shalt not hide thyself from thine own flesh.  
3. There are Pauperes Christi, Christ's Poor; such as have suffered loss of Goods for Christ's sake, or being otherwise poor, profess the Gospel; these especially should be relieved, Rom. 12.13. Distributing to the necessities of the Saints. And Gal. 6.10. Let us do good to all, especially to the Household of Faith. There is an Order; First, our own Families, our Parents, our Children or Kindred, 1 Tim. 5.8. then Strangers; and among them, those that profess the same Faith with us; and then them who do most evidence the reality of Faith by an holy Life; and then to all, as occasion is offered.  
Reasons of this Duty.  
(1.) The near Union that is between Christ and his People. Christ and Believers are one and the same Mystical Body with Christ their Head; 1 Cor. 12.12. For, as the Body is one, and hath many Members, and all the Members of that one Body being many, are one Body; so is Christ: Now that Union compriseth all. When one Member suffereth, all the Members suffer with it, ver. 26. There is a sympathy and fellow-feeling: When you tread upon the Toe, the Tongue will cry out, and say, You have hurt me. They cast themselves out of the Body, that have not common Joys, and common Sorrows with the rest of the Members.  
(2.) Christ hath commended them to us as his Proxies and Deputies: He himself receiveth nothing from us; he is above our kindness, being exalted into the Heavens; but in every Age he leaveth some, to try the Respects of the World: Oh, what men would do for Christ, if he were now in the flesh! 'Tis an usual deceit of Heart to betray our Duties by our wishes: Now Christ hath put some in his place; 1 Joh. 4.20. If any man say, I love God, and hateth his Brother, he is a Liar; for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? We would be as much prejudiced against Christ, as we are against the godly Poor. That which your Servant receiveth by your order, you receive it: He receiveth your Respects by the hands of the Poor; he hath devolved this right on the Poor, as his Deputies, Mat. 26.11. For ye have the Poor always with you, but Me ye have not always. We pretend much Love to Christ; if he were sick in a Bed, we would visit him; if in Prison, or in want, we would relieve him: What is done to one of these, is done to him.  
(3.) 'Tis a great Honour put upon us, to be Instruments of Divine Providence, and Preservation of others. You are God's Substitutes in giving, as the Poor in receiving: As Gods to them, we relieve and comfort them: He could give to them without thee, but God will put the honour of the work upon thee: This is the greatest Resemblance of God, Act. 20.35. 'Tis more blessed to give, than to receive: that is, more Godlike. 'Tis a great Mercy to be able and willing; Luk. 6.36. Be ye therefore merciful, as your Heavenly Father is merciful. The true advantage of Wealth is in relieving and supporting others; nothing showeth our Conformity to God, so much as this: Christ saith not, if ye fast, ye shall be like your heavenly Father, or if ye pray, or if ye prophesy, or if ye be learned; but if ye be merciful; as your Heavenly Father is merciful. Thou holdest the place of God, and art as it were a God to them.  
(4.) The Profit of this Duty. It seemeth a loss, but 'tis the most gainful Trade in the World: 'Tis the way to preserve your Estates, to increase them, to cleanse them, to provide for Eternal Comfort in them.  
1. To keep what you have. Your Goods are best secured to you, when they are deposited in God's hands; you provide bags that wax not old: Many an Estate hath been wasted for want of Charity, Jam. 5.2, 3.  
2. To increase it, as Seed in the Ground: The Husbandman getteth nothing by keeping the Corn by him: 2 Cor. 9.6. He which soweth sparingly, shall reap sparingly; and he which soweth bountifully, shall reap bountifully. Deut. 15.10. When thou givest to thy poor Brother, the Lord thy God shall bless thee in all thy works, and in all that thou puttest thy hand unto. All your works of Mercy and Liberality shall be abundantly repaid; Luk. 6.36. Give, and it shall be given to you, good measure, pressed down, shaken together and running over. But above all, Prov. 19.17. He that giveth to the Poor, dareth to the Lord; that which he hath given, he shall pay him again. If you would put out your Money to the best advantage, lend it to the Lord; the Interest shall be infinitely greater than the Principal: What better Security than God's? He is a sure Paymaster, and he will pay them to the full, great Increase for all that he borroweth; an hundred for one, which is an Usury not yet heard of in the World. You can expect nothing from the poor sort, they have nothing to give you; but God is their Surety, he that is the great Possessor of Heaven and Earth, that never broke his word: Nay, we have his Hand and Seal to show for it; his Bond is the Scriptures, his Seal the Sacraments; therefore he will pay you. But you will say, These are Words: Venture a little, and try; Mal. 3.10. Prove me now herewith, saith the Lord. Give, and it shall be given to you: Whereas, on the contrary, if you forbear to give, God will forbear to bless; as the Widow's Oil, the more it run, the more it increased; and the Loaves were multiplied by the Distribution. And then,  
3. It cleanseth your Estate; you will enjoy the Remainder more comfortably: Wells are the sweeter for draining; so are Riches, when used as the Fuel of Charity. There are terrible Passages against rich Men: How hard is it for a rich Man to enter into the Kingdom of H●●ven? There is no way to free ourselves from the Snare, but to be liberal and openhanded upon all occasions, Luk. 11.41. Give Alms, and all things shall be clean to you.  
4. You may possess an Estate with a good Conscience: 'Twill not easily prove a Snare. Nay, you shall have Comfort of it; for ever you shall have Treasure in Heaven: Luk. 12.13. Sell that you have, and give Alms; provide yourselves bags which wax not old, a Treasure in the Heavens that faileth not. Whatever shift you make, rather sell, than want to give out Disbursements in this Life, and your Payment shall be in the next.  
USE is REPROOF, Because there are so few true Christians in the World. Many Men have great Estates; but they have not an Heart to be helpful to their poor Brethren, and Neighbours: Are very backward and full of Repine, when they give any thing. They are liberal to their Lusts, Gaming, Drinking, Rioting, Luxury, in Lawsuits, and costly Apparel. Do these Men believe there is an Heaven, and Hell, and a Day of Judgement?  
For MOTIVES.  
1. Motive. Thou shalt have Treasure in Heaven. Thou shalt not part with thy Goods, so much as change them for those that are incomparably better. There is a Reward for the Liberal and openhanded. What is given to the Poor, is not cast away, but well bestowed. Now is the Seed time, the Harvest is hereafter. The Poor cannot requite thee; therefore God will. Luk. 12.14. A Cup of cold Water, given in Charity, shall not want its Reward: Matth. 10.  
2. This Reward is propounded to encourage us. Christ doth not only instruct us by Commands, but allure us by Promises. There is a Dispute, whether we may look to the Reward? I say, We not only may▪ but must. Did we oftener think of Treasure in Heaven, we would more easily forego present things.  
3. The Reward which we shall receive, not only answereth the Reward, but far exceeds it. 'Tis called a Treasure: The Riches of Glory, Ephes. 1.18. and so are far better, than these transitory Riches which we cannot long keep. Thou shalt have Eternal Riches, which shall never be lost: Our Treasure in Heaven is more precious, and more certain; Matth. 6.19, 20.  
4. This Reward is not in this Life, but in the Life to come: Treasure in Heaven. What is it to be rich in this World? They are but uncertain Riches: 1 Tim. 6.17. Charge them that are rich in this World, that they be not highminded, nor trust in uncertain riches; but in the living God, who giveth us richly all things to enjoy. Bracelets of Copper and Glass, and little Beads, and such like trifles, are valued by the rude Barbarians, that are contemptible with us. The Use and Valuation of earthly things, ceaseth in the World to come: It only holdeth on this side the Grave. What we now lend to the Lord, we must make it over, that we may receive it by Exchange there.  
5. 'tis a very pleasing thing to God, Act. 10.4. Thy Prayers, and thine Alms are come up for a Memorial before the Lord. They are a Delight to God; Heb. 13.16. For with such Sacrifices God is well pleased; as the sweet Incense that was offered with the Sacrifice: Not appeased, but well pleased; so, Phil. 4.18. An Odour of a sweet Smell, a Sacrifice acceptable, wellpleasing to God.   

SERMON XXIV.  MATTH. XXV. v. 41. 
Then shall he say also unto them on the Left Hand, Depart from me, ye Cursed, into everlasting Fire, prepared for the Devil, and his Angels.  
I Come now to speak of Hell: Startle not at the Argument; we must Curse, as well as Bless. See our Gospel-Commission, Mark 16. ver. 16.  
In this Verse you have, 

(1.) The Persons sentenced.  
(2.) The Sentence its self.    
First, The Persons sentenced; in that Title, or terrible Compellation, [Ye Cursed.]  
Secondly, The Sentence its self; where we have, 

1. Poena Damni, the Punishment of Loss; [Depart.] And,  
2. Poena Sensus, the Pains; into [Fire.]  
3. The Duration; [Everlasting.]  
4. The Company and Society; the [Devil, and his Angels.]    
I shall prosecute the Text in this Order: 

I. Show you, That there are Everlasting Torments in Hell, prepared for the Wicked.  
II. These Torments shall be full at the Day of Judgement.  
III. Concerning the Persons Sentenced; It shall light upon the Cursed.  
IV. The Nature of those Torments; The loss of Communion with God in Christ, and the horrible Pain of Fire; the Duration, Everlasting; and the Company, The Devil, and his Angels.    
First, That there is a Place of Everlasting Torments in Hell, prepared for the Wicked.  
This being a Truth hated by Flesh and Blood, ought the more strongly to be made evident to us. Now there is an Hell, if God, or Men, or Devils, may be judge.  
(1.) Let God be the Judge: He hath ever told the World of an Hell, in the Old-Testament, and the New.  
1. In the Old-Testament, but sparingly, because Immortality was referred as a glorious Discovery, fit for the Times of the Gospel: Deut. 32.22. God's Wrath is still represented by Fire, which is an active Instrument of Destruction; and the Seat, and Residence of it, is in the lowest Hell, in the other World: So Psal. 11.6. Upon the Wicked he shall rain Snares, and Fire, and Brimstone, and an horrible Tempest. First, Snares; and then Fire and Brimstone. Here they are held with the Cords of Vanity, and hereafter in Chains of Darkness: Here they have their Comforts, Crosses, Snares; then Hellfire for their Portion: So Isa. 30.33. For Tophet is ordained of old; yea, for the King it is prepared: He hath made it deep and large, the Pile thereof is Fire, and much Wood; the Breath of the Lord, like a Stream of Brimstone, doth kindle it. Tophet is the same Place, which is called the Valley of Hinn●m, and Gehenna, in the New-Testament: A filthy hateful Place, which the Jews defiled with dead men's Bones. 2 King. 23.10. And he defiled Tophet, which is in the Valley of the Children of Hinnom, that no Man might make his Son, or his Daughter pass through the Fire to Molech. And he broke in pieces the Image, and cut down the Groves, and defiled their Places with the bones of Men. Infants were burnt there, with horrible Cries, And Screeches, and sound of Drums, and Tabrets, and other Instruments, to drown the Noise: And those that were condemned, were burnt in that Valley; as also, the Bones of Malefactors. Now, to the Piles of Wood, and the Piles continually burning there, doth the Prophet allude. This was represented in Sodom's Burning, as a Type; as the Drowning of the World was a Figure of Christ's coming to Judgement: The Burning of the Sacrifice, which in the Interpretation of the Law, was the Sinner himself, was the Figure of it.  
2. Now come we to the New-Testament. There are Places without number: 'Tis sometimes represented by Fire; where we read of a Furnace of Fire, Matth. 13.42. God's Wrath is compared in the Old-Testament, to a fiery Oven, where the contracted Flame appeareth most dreadful: Sometimes to a Lake of Fire; Revel. 19.20. And the Beast was taken, and with him the false Prophet, that wrought Miracles before him, with which he deceived them that had received the Mark of the Beast, and them that worshipped his Image; both these were cast into a Lake of Fire, burning with Brimstone. At other times 'tis compared to a Prison▪ 1 Pet. 3.19. By which also be ●●nt and preached to the Spirits that are in Prison: Or to a Bottomless Pit; Revel. 9.11. And they had a King over them, which is the Angel of the Bottomless-Pit. There is Darkness, and Chains, and Gaoler, and Judge: The Chains of Invincible Providence, and their own horrible Despair. There is no making an Escape: But of this, more hereafter. So that, unless we will count God a Liar, there is such a Place of Torment provided.  
(2.) Ask Men. The blind Nations had a Sense of Eternity, and Fancies of an Heaven and Hell, Elysian Fields, and obscure Mansions, and Places of Torment. There are some Relics of his Truth in the corrupt Doctrine of the Gentiles. But we need not go so far back, as Tradition; look to Conscience: Wicked Men find in themselves an apprehension of Immortality, and Punishment after Death: R●●. 1.32. Who knowing the Judgement of God, that they which commit such things are worthy of Death. Reason showeth, that he that perfectly hateth sin, will perfectly punish it; not in this life, for abominable sinners are many times prosperous: here Justice is not discovered to the utmost, therefore guilty Conscience presageth there is more evil to come. There is much in these presages of Conscience, especially when we are more serious, however they dissemble the matter when well, Heb. 2.15. And deliver them from the fear of death, who all their life-time were subject to bondage: Yet, when they come to die, when they are entering upon the confines of Eternity, than they cannot hide their fears any longer: Oh! the horrors and terrors of wicked men when they lie a dying; if ever men may be believed, 'tis then.  
3. The Devils are Orthodox in this point, for Jyudges: There are no Atheists in Hell, Matth. 8.29. And behold they cried out, saying, What have we to do with thee, Jesus thou Son of God? art thou come to torment us before the time? They know there is a time when they shall be in greater torment than now they are; therefore if we will take God's Word, or Authentic Record for it, or Man's word when he is not in a case to Dissemble, or the Devil's word; there is a Hell, or everlasting Torments prepared for the wicked.  
Obj. 1. But is it not an everlasting abode under Death; and to make it the more terrible to vulgar capacities, expressed by Eternal Fire?  
I Answer: This were to make Christ a Deceiver indeed, and to publish his Doctrine with a lie, or an handsome fraud: But clearly,  
1. There is a state of Torment, as well as a state of Death: 'Tis true, 'tis called the Second Death, because deprived of Eternal Life, which is the only true Life; and because 'tis worse than the temporal Death; better never been born, Matth. 26.24. It had been good for that man, he had never been born: He doth not say, It had been good, but it had been good for that man: If only Death and Annihilation were in it, what sense would there be in this Speech? Therefore there is a lively and effectual sense of the Wrath of God.  
Besides, the Consciences of wicked men, feareth and presageth other kind of Punishment from God's Wrath, or else why are they most troubled when they come to die? why is it so dreadful a thing to fall into the hands of the Living God? Heb. 10.31. We are mortal Creatures, but God is a living God; why should the Eternity of God make his Wrath terrible, but that there is a fear of an eternal subsistence on our part also? we read of many and fewer stripes, Luk. 12.47, 48. Math. 11.22. It shall be more tolerable for Tyre and Sidon at the day of Judgement, than for you: If it be more tolerable for Tyre and Sidon than for you, torments are measured out by proportion, according to our sins, and means of Grace that we have enjoyed, but not improved.  
(2.) There is a place of Torment, a local Hell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 16.28.— This place of torment: And Judas went to his own place, Acts 1.25. As in all Commonwealths, the Prince hath not only his Palace but his Prison; it must be somewhere, for the wicked are somewhere; God keepeth it secret with wise Council, because he will exercise our Faith, and not our Sense, Job 38.17. Have the gates of Death been opened to th●e, or hast thou seen the doors of the shadow of Death? This is one of the secrets of Providence.  
Obj. 2. But how can it stand with God's Love and Mercy, to punish his Creature for ever: Our Bowels are troubled, if we should hear the howling of a Dog in a fiery Furnace, for a small space of time. Now God is Love its self, 1 Joh. 4.8. therefore, surely he will not damn his Creature to everlasting torments.  
I Answer: Man is not fit to fix the bounds of God's Mercy, but the Lord himself; therefore take these considerations.  
1. God's Punishments may stand with his Mercy: 'Tis very notable, in one place 'tis said, Heb. 10.31. 'Tis a fearful thing to fall into the hands of the living God: But in another place 'tis said, 2 Sam. 24.14. I am in a great strait, let us fall now into the hands of the Lord, for his Mercies are great: The one noteth God Angry, the other God Appeased. When God hath been long upon a treaty of Love, Patience abused is turned into Fury: The one showeth what God is in himself, Love, Sweetness, Mercy; the other, what he is when provoked: The Sea in its self is smooth and calm, but when the Winds and Tempests arise, how dreadfully it roareth: Gods Attributes must not be set a quarrelling: He is Love and Mercy, but he is also Just, and True, and Holy; if he were not angry for sin, he should not love his Justice, make good his Truth, manifest his Holiness, and so hate himself: If God should Pardon all sins, his abhorrency and hatred of sin could not be manifested, and so he would lose the honour of his infinite Holiness; therefore in Men and Ange●● he would declare his displeasure of it, and no less hatred of the Sinner: God 〈◊〉 it best for his own glory to suffer some to sin, and by sin to come to Punishment: Therefore do not wallow in thy filthiness, and think that God will be all Honey, that Mercy will bear thee out; he hath said, that Liars and Drunkards shall have their portion in the Lake that burneth with Fire and Brimstone: 〈◊〉 God is merciful, and yet did such things to Christ, certainly he may remain merciful much more, and yet punish thee.  
2. God doth it to show his Mercy to others; 'twas necessary for the whole world, that God should inflict so severe a Punishment; Punishments are not always for the emendation of the delinquent, but for the good of others: The howl and groan of the damned, maketh the harmony and music of Providence more entire, saith Gerson: 'Twas a necessary Provision for the good of the whole world, and meet for the beauty of Providence, that God should have a Prison as well as a Palace. Besides, for the restraint of sin, there is more Mercy in the restraint of sin, or the taking away of sin, than there would be in restraining the Punishment; this is the great means to lessen Corruption: Origen, that thought the Punishment of Hell should one day have an end, yet thought not good to suppress this Doctrine, lest men should take liberty to sin: So Epicurus, and Seneca, that looked upon it as a Poetical Fiction, thought it to be a fit Inventions A temporal Punishment would not have been enough to restrain men; men are obstinate in sin, and will endure any temporal inconveniencies, rather than part with their Lusts, Micah 6. Rivers of Oil, the Firstborn of their Bodies for the sin of their Souls; And Baal's Priests gashed themselves: 'Twas the Wisdom of God to find out such a Remedy, so that we may say, that God could not have been so merciful, if he had not appointed these everlasting Torments: It was necessary they should be, for they are a good help to Virtue; and to threaten, unle● they were, will not stand with truth: Now which is the greater Mercy? to take away Punishments or Sins; to lessen the Miseries of Mankind, or their Corruptions? Many have escaped Hell, by thinking of the Torments of it.  
3. The Damned in Hell cannot accuse God for want of Mercy; 'twill be a part of their torment in Hell to remember that God hath been gracious; Conscience will be forced to acknowledge it, and to acquit God: Though they hate God and Blaspheme him, yet they will remember the offers of Grace, riches of Goodness, and care of his Providence; They will not see, but shall see, Isa. 26.11. Oculos quos occlusit culpa, aperiet poena: As now when God bringeth carnal men under Mercies, 'tis one of the greatest aggravations.  
Obj. 3. How can it stand with his Justice to punish a temporary Act, with Eternal Torment or punishment?  
Answ. 1. We are finite Creatures, and so not fit Judges of the nature of an Offence against God; the Lawgiver best knoweth the merit of sin, which is the transgression of the Law: The Majesty against which they sin is infinite; the Authority of God is enough, and his will the highest Reason: A Jeweller best knoweth the Price of a Jewel; and an Artist in a Picture or Sculpture, can best Judge of the errors of it.  
2. With man, Offences of a quick Execution meet with a long Punishment, and the continuance of the Penalty in no case is to be measured with the continuance of the Act of sin; Scelus non temporis magnitudine, sed iniquitatis magnitudine mettendum est: Because man sinneth as long as he can, he sinneth in aeterno suo, (as Aquinas) therefore he is Punished in aeterno Dei; we would live for ever, to sin for ever, and because men despise an eternal Happiness, therefore do they justly suffer eternal Torment; and their Obligations to God being infinite, their Punishment ariseth according to the excess of their Obligations.  
1. USE. It informeth us of the Evil of Sin. God will never be reconciled to them that die in their Sins; but for ever, and for ever his Bowels are shrunk up; though God be Love its self, and delighteth in nothing so much, as in doing good to the Creature; yet he doth not only turn away his Face, but torment them for ever.  
2. USE. It reproveth and convinceth, 

1. The Atheist; And,  
2. The Carnal Sensualist.    
(1.) The Atheist. These Men are unbiased; they cannot outsee Time, and look beyond the Grave: There is an Hell; How will you escape it? Men think Incredulity, or Unbelief is the best Remedy against this Fear: Do but consider, there is ten thousand to one (at least) against you. None more credulous than the Atheist. If it prove true, in what a Case are you? As sure as God is, this is true. It will do you no hurt to venture the safest way, upon Probabilities, till we have further Assurance. Take heed of indenting with God upon your own terms: Luk. 16.31. They have Moses, and the Prophets; if they believe not them, neither will they be persuaded if one came from the Dead. We will give Laws to Heaven, have one come from the Dead: God is not bound to make them see, that wilfully shut their Eyes; nor to alter the Course of his Providence for our sake.  
(2.) The Carnal Sensualist; that is, the practical Atheist, that put it off, because they cannot put it away, Amos 6.3. Many that know themselves careless, wretched Creatures, yet are not at all troubled about things to come. A Star, that is bigger than the Earth, yet seemeth to us to be but a Spark, because of the great distance between them and us. The Sensual Man looketh upon all things of the other World to be at a distance; it may be nearer than they are aware of: Their Damnation sleepeth not; it lieth watching to take hold of them. God can easily put you into the Suburbs of Hell, as Belsbazzar, Dan. 8.5. if you be negligent, and slip your time: You should labour to be found of him in Peace. Now is the time of making Peace with God; if not, Depart ●e Cursed: So is every Man by Nature. And such who were never brought to a Sense of the Curse, and have not fled to Christ for Refuge, Heb. 6.18. and are not at leisure to think of Eternity, God's Curse cleaveth to them.  
3. USE. To chide us for our Unbelief. The Knowledge of these things swimmeth in the Brains; we are guilty of Incogitancy, at least. This appeareth, 

(1.) By our Drowsiness, and Weakness, and Carelessness about the things of Eternity: Did we believe, that for every Lie we told, or every one whom we deceived or slandered, we were forced to hold our Hands in scalding Lead for half an Hour, how afraid would Men be to commit an Offence? Temporal things affect us more than Eternal. Who would taste Meat, if he knew it were present Death, or that it would cost him bitter Gripes and Torments? How cautious are we in eating or drinking any thing in the Stone, or Colic, or Gout, where 'tis but probable it will do us hurt? We know certainly, that Sin hath Death in it: The Wages of Sin is Death, Rom. 6.23. yet we continue in Sin.  
(2.) By our backwardness to Good Works. Sins of Omission will damn a Man, as well as Sins of Commission; small, as well as great. Christ saith not, Ye have robbed; but, Not fed, not clothed: Not, blasphemed; but, not invoked the Name of God: Not, that you have done Hurt; but, that you have done no Good.  
3. By our Weakness in Tempatations and Conflicts. We cannot deny a Carnal Pleasure, nor withstand a Carnal Fear, Matth. 10.28. Shrink at the least Pains in Duty. The whole World promised for a Reward, cannot induce us to enter into a fiery Furnace for half an Hour; yet for a momentary Pleasure, we run the hazard of Eternal Torments.  
4. By our Carelessness in the matters of our Peace. If a Man were in danger of Death every moment, he would not be quiet till he had got a Pardon. How can a Man be quiet, till he hath secured his Soul in the Hands of Jesus Christ. He that believeth not in Christ, the Wrath of God abideth on him.     

SERMON XXV.  MATTH. XXV. v. 41. 
Then shall he say to them on the Left Hand, Depart, ye Cursed, into Everlasting Fire, prepared for the Devil and his Angels.  
I Come now to the Second Doctrine:  
II. Doct. That these Torments shall be full at the Day of judgement.  
Then shall he say, etc.  
First, There is something Presupposed, that they begin presently after Death: They are in Hell as soon as the Soul departeth out of the Body; that is, as to the Soul, as to the better half: Luk. 16.22, 23. And it came to pass, that the Beggar died, and was carried by Angels into Abraham's bosom: The rich Man also died, and was buried; and in Hell he lift up his eyes, being in Torments. 'Tis a Parable, but sure Christ spoke intelligibly, and according to the received Doctrine of the Church in those times. Mark how quick it followeth; Here he had his Pleasures: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Rich Man also died, (rich Men die as well as others,) and was buried; it may be, had a pompous and stately Funeral, when the Soul is in Hell: The Body is left in the hands of Death, but the Soul is in a living and suffering Condition. The Souls of good Men are in Heaven, Heb. 12.24. Spirits of Just Men made perfect. 'Twould be uncomfortable for the Saints to tarry out of the Arms of Christ so long as the last Judgement; to be in a drowsy Estate, wherein they neither enjoy God, nor glorify him: And so the Spirits of wicked Men, they are in Hell, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3.19. Who were sometimes disobedient, now in Prison. It would be some kind of comfort to the Wicked to be so long delayed. The time is long till the last Judgement, and we are not moved with things at a distance, what shall be thousands of years hence: It begetteth a greater awe when the danger is nigh. Oh, let this startle wicked Men! before night they may be in Hell, before the Body be committed to the Grave: the Soul slitteth hence as soon as it departeth out of the Body, to God that gave it, to receive Woe, or Weal. The hour of Death is sudden; many are surprised, and taken unawares: Your carnal Companions, (if God would use that Dispensation) that sometimes bowzed and caroused with you, and wallowed in filthy Excess, by this time know what 'tis to be in Torments; they would fain come and tell you, that you are as rotten Fruit, ready to tumble into the Pit of Darkness. Every wicked Man groweth upon the Banks of Eternity, and hangeth but by a slender String and Root; one touch of God's Providence, and they drop into Hell.  
Secondly, There is something Expressed: To wit,  
That these Torments shall receive their full and final Accomplishment at the last Day.  
That their Torments shall be increased, appeareth, 

(1.) By Comparison,  
(2.) By Scripture; And,  
(3.) By Reason.    
(1.) By Comparing them, 1. With the Devils: Judas 6. And the Angels which kept not their first Estate, but left their own Habitation, he hath reserved in everlasting Chains, under Darkness, unto the Judgement of the great day. As good men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so wicked men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Devils for the present are under the powerful Wrath of God, and horrible Despair. Though they have a Ministry and Service in the World, yet they carry their own Hell about with them; full of Fears and Tremble under the Wrath of God, but not in that extremity, discontented with their present Condition: Such a Fall is much to a proud Creature, and there is a despair of a better; Mat. 8.29. What have we to do with thee, Jesus, thou Son of God? art thou come to torment us before the time? There is a bitter expectation of Judgement to come: Now they have some delight in mischief, but at the last day their power shall be restrained, which is another Infelicity of their Nature. Their Ignominy shall be manifested before all the World; they shall be dragged before Christ's Tribunal, and judged by the Saints whom they hate, 1 Cor. 6.3. The good Angels shall come as Christ's Companions, the evil as his Prisoners. There are Sights that will work on their Envy, and thwart their Pride; to see the Glory of the Saints and Angels. Dolet Diabolus, quod ipsum & Angelos ejus Christi Servus, ille Peccator judicaturus est, saith Tertullian. Then they are confined to Hell, there to keep their residence, where they shall have a more active sense of their own Condition, and of the Wrath of God that is upon them. So 'tis with wicked Men; they have their Hell now, but at the last day they shall be brought forth as trembling Malefactors before the Bar of Christ, all their privy Wickedness shall be manifested before all the World, 2 Cor. 4.1, 2. However they may be honoured and esteemed now, either for their Power or Holiness, they shall then be put to public shame, driven out of his presence with Ignominy and Contempt, cast into Hell to keep company with the Devils, where their Torments shall be most exquisite and painful.  
2. Compare them with the Saints: Heavens Joys shall then be full, so Hell's Torments: The full Recompense of the Righteous, and the full Vengeance of the Wicked keep time and pace. Christ cometh to fetch the Saints to Heaven in Sat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Rom. 8.19. The earnest Expectation of the Creature waiteth for the Manifestation of the Sons of God. Then it shall be seen what God will do for his Children: They are clad in their best Robes to set off Christ's Triumph: So suitably the Wicked's Judgement is not yet full, upon the last day it shall be increased. Christ sets himself awork, to show the power of his Wrath, to clothe them with Shame and Contempt.  
(2.) Scripture. 2 Thess. 1.6, 7, 8, 9, 10. When the Lord Jesus shall be revealed from Heaven, with his mighty Angels, in flaming Fire, taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ: Who shall be punished with everlasting Destruction from the Presence of the Lord, and from the Glory of his Power. Heb. 10.27. There remaineth nothing but a certain fearful looking for of Judgement, and fiery Indignation, which shall devour the Adversary. And in many other places.  
(3.) Reason. The Body, which hath so long Respite, then hath its share of Misery; upon the Reunion of the Body and Soul they shall drink the dregs of God's Wrath: The Soul worketh on the Body, and the Body on the Soul. As an heavy sad Spirit weakens the Body, and drieth up the Marrow of the Bones, and a sickly Body maketh the Soul sad and mopish; so, when the Soul is filled with Anguish, and the Body with Pains, their Torment must needs be greater, because they have had a great sense of the Joys of the glorified Saints; as that Nobleman, Thine Eyes shall see it, but thou shalt not taste of it. It worketh upon their Envy to see them glorified, whom they have maligned and used despitefully; and it worketh upon their Conscience; this they have lost by their own folly: As a Prodigal that cometh by the Houses and Fields which he hath sold, and thinks, This was mine; 'tis a grating thought to think, This might have been mine. Partly, because of Judgement and Sentence: Then the Books are opened, and all their ways are discussed: They are ashamed, but God is cleared and vindicated. There is a Worm as well as a Fire. The Fire signifieth God's Wrath, the Worm the gnawing of their own Conscience: 'Tis hard to say which tormenteth them most, the Terribleness, or the Righteousness. To consider that God is righteous in all that we feel, and we ourselves have been the Causes of our own Ruin; this is a cutting thought to the Damned: It maketh them gnash their Teeth, and though they hate God, they can discharge the anger upon none but themselves. Besides, their Companions are gathered together, those that sinned by their Enticement or Example; which are as Fuel to kindle the Flames, bind them in Bundles, and set Fire on one another. Objects reviving Gild are very displeasing here, when Conscience flieth in the face, as when Amn●n hated Tamar: They cannot look upon the Devils, but they think of Temptations; upon the Damned, but either they read their own Gild by Reflection, (they are the same) or else it bringeth to mind their former Example, they brought them to this place. Again, Christ's final Sentence is past; and therefore Wrath, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such Wrath as they cannot have more; for he will no more deal with them.  
1. USE. Observe how a Sinner hasteneth to his own Misery by steps and degrees. In this life we are adding Sin to Sin, and in the next God will be adding Torment to Torment: Here God beginneth with us, Joh. 3.18. He that believeth not, is condemned already. Do not say, 'tis a long time till the last Judgement; the Halter is about thy Neck, and there needeth nothing but turning over the Ladder. Men are not sensible of it till they come to die, than there is an Hell in the Conscience, a Sip of the Cup of Wrath. The Honours of the dying Wicked are the Suburbs of Hell; than Yell and Howl begin. At Death the Bond of the old Covenant is put in Suit, and at the Separation the Gaoler carrieth us away to Prison; there the Soul is detained in Chains of Da●kness, in a fearful Expectation of more Judgement; I am horribly tormented in this Flame: But after Christ's coming to Judgement we are plunged into the depth of Hell, the whole Man is overwhelmed with Misery. Well then, if you add Drunkenness to Thirst, God will add to your Plagues, till Wrath come upon you to the uttermost.  
II. Observe the Patience of God; he doth not take a full Revenge of his Creatures till the last day: The most miserable Creatures are suffered to enjoy some degree of Happiness, or rather, do not feel the whole Misery at the first. In the most dreadful Executions of God's Justice you may read Patience: God is patient to the fallen Angels, though presently, upon their Sin, they were cast down into Hell, 2 Pet. 2.5. but much more to sinning Man: In the day that thou eatest thereof thou shalt 〈◊〉, was the Sentence; yet the Sentence is prorogued till the day of Judgement.  
To those whom he hath a mind to destroy he is patient. The old World he bore with, first an hundred and twenty Years, and then the Rain was forty days in coming; and Reprobates, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Rom. 9.22. He endureth them with much long-suffering; Intermission of Wrath in this life, and Respite to the Body till the great Day. How doth God bear with a company of Hellhounds? he suffereth them to stand by, as a Dog, while the Bread of Life is distributed to the Children▪ To bear with his Children is much, but to bear with his Enemies, who seek not his favour, and are the worse because forborn, and do provoke him daily, and do not relent, and acknowledge their Offence, is much more; yet all this while God holdeth his hands: Admire his Patience, but do not abuse it: We are apt so to do, Eccles. 8.11. Because Sentence against an evil Do●r is not speedily executed, therefore the Hearts of the Sons of Men are fully set in them to do evil. Reprobates fare well for a time, live in plenty and ease; and therefore think Hell but a Dream, and vain Scarecrow: But take heed, that which is kept off is not taken away: And when you see wicked men endured, and not presently ●ut off, be not offended, their day is coming, 1 Pet. 2.9. they are but reserved; Justice shall break forth, though the Cloud of Mercy long overshadow it: Their Doom was long since past, God might strike them dead in an instant.  
III. One Judgement maketh way for another. Our Anger is rash, and therefore cooleth by degrees; 'tis at the height at first: but it is not so with God; his heateth by degrees, and is worst at last. There is first, Snares, than Chains o● Darkness, than a most active sense of the wrath and displeasure of God: Let no man please himself in that he suffers affliction in this world; these may be the beginnings of sorrow, miserable here, and miserable hereafter: There are wicked Poor, and wicked Rich; some have a double Hell, here and hereafter too. Do not think Death will be an ease; Son in thy life-time thou receivedst thy good things. There are Lazarus' in Hell as well as in Abraham's bosom.  
IV. Origen's Charity was too large: Origen, and after him Gregory Nyssen and others, dreamt of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a flaming River through which the wicked pass, and so be happy, and that so all are saved, even the Devils themselves; abusing Rom. 5.18. and 1 Cor. 15.2. There is an increase of Torments, but no decay; then 'twill be said, Go ye Cursed into everlasting fire.  
Secondly, Let us now speak of the Persons Sentenced: Here is a double Description of them.  

1. From their Posture, On the left hand.  
2. Their Quality, in that Title and terrible Compellation, Ye Cursed.   
(1.) Their Posture, On the left hand: It noteth not only the more ignominious place, but hath respect to their Choice; the Right hand is more honourable among all Nations. The Innocent were to plead their cause on the right hand, the Guilty at the left: but it hath respect to their own Choice, they seek after lefthand Mercies, Psal. 16.11. At thy right hand are Pleasures for evermore: Eternity, that is at God's right hand: So Prov. 3.16. Length of days is in her right hand, and in her left hand riches and honour: At the last day wicked men have but their own choice: As Darius distinguished between his Followers; Some love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so in the World there is a distinction, some love the Gift better than the Giver; make a sinister 〈◊〉 choose greatness, honour, worldly pleasures: A man may know his future 〈◊〉, by his present choice: Wisdom standeth inviting with both her hands 〈◊〉 In her right hand is length of days, here is Eternity of pleasure; all the world runneth to the left hand, Riches and Honour look more lovely than length of days in a carnal eye; Which will you have? here in the Church you will say, Eternity by all means, but the course of your Lives saith, Riches and Honour, these take up your time, care and thoughts.  
(2.) Let us see the Title or terrible Compellation, [Ye Cursed,] not by Men, but by God: Many are Blessed of God, that are Cursed of men, Matth. 5.12. Blessed are ye when men shall Curse you for righteousness sake: 'Tis no boot to have the world's Blessings; yet observe the difference, vers. 34. he saith, Come ye blessed of my Father; but he doth not say, Cursed of my Father: Partly, because Cursing is al●●num opus, his strange work, it doth not come so freely and kindly as Mercy: The Blessing cometh of its own accord; without, and before the Merit of the Creature; but not the Curse, till we force it, and wrest it out of God's hands. Partly, because Christ would pass his Sentence in a convincing way; and therefore he doth not pitch Damnation upon the Decree and Council of God, as he doth Election: 'Tis Blessed of my Father, his Love is the only cause; but, Ye Cursed: 'Tis good to observe the tenderness of the Scripture, when it speaketh of the execution of the Decree of Reprobation, that they may not cast the blame upon God: Their Damnation is not cast upon his Decree, but their own deservings. You may see the like difference, Rom. 9.22. Endured with much long suffering the vessels of wrath fitted to Destruction: But then, vers. 23. The vessels of mercy which he hath aforehand prepared unto glory: He endureth the one, but he fitteth and prepareth the other; he created them, and permitted them to fall in Adam, justly hardeneth them for refusing his will, but themselves prepare their own Hell, by their natural corruption and voluntary depravation, following their Lusts with greediness: Speaking of the Elect, 'tis said, He hath prepared, but of the Reprobate, 'tis said he is fitted; the Reprobates bring something of their own to further their Destruction, pravity and naughtiness of their own; every man is the cause of the Curse and Eternal Misery to himself, but God is the cause and Author of the Blessing; Thy Destruction is of thyself, but in me is thy help found: The Elect have all from God, he prepareth them for Heaven, and Heaven for them, without any M●rit of theirs: The Reprobate is not Damned simply on God's Pleasure, ●ut their own desert: before he would execute his Decrees, there is an Interposition of 〈…〉 a●d Folly.  
Object. But 'tis said, Rom. 9.11. Before the Children had done either Good or Evil, 'twas said, Esau have I hated: So that, it seemeth, that they are cursed, and hated of God, before any Merit and Desert of theirs.  
I Answer;  
There is a twofold Hatred; (1.) Negative; Or, (2.) Positive.  
1. Negative Hatred is, Noluntas miserendi; a Purpose not to give Grace, a nilling to give Grace. And then,  
2. There is a Positive Hatred; which is, Voluntas puniendi, & condemnandi. In other terms, there is, Preterition, and Predamnation. For the former, God hateth them, as he will not give Grace; for he is not engaged: And 'tis a great Mercy, that when all are worthy of Punishment; yet that he will choose some to Life. And for the latter, Punish and Damn them, he doth not, till they deserve it by their own Sins: Therefore, it stoppeth the Mouths of them that blaspheme the Holy One of Israel, as if he did create Men for Death, and the Pains of Hell. Hosea 13.9. O Israel, thou hast destroyed thyself. They are compassed with a Fire of their own kindling, Isa. 50.11. But 'tis time to return. Wicked Men are cursed of God; and God's Curse is wont to take place: 'Tis no easy matter to get rid of it; the Curse of the Law sticketh to them at the last Day, and shall eternally. He doth not say, Be ye Cursed; but, Go ye Cursed. They were Cursed before they came to the Tribunal of Christ. Those that are condemned to Hell, are such as remain under the Curse of the Law: And who are they? Final Unbelievers.  
First, Every Man by Nature is under the Curse: For till we are in Christ, we are under Adam's Covenant; and Adam's Covenant can yield no Blessing to the fallen Creatures. Gal. 3.10. As many as are under the Works of the Law, are under the Curse; for 'tis written, Cursed is every one that continueth not in all things that are written in the Book of the Law, to do them. The Law requireth perfect, perpetual, and personal Obedience. God did disannul the Covenant made with Adam, presently upon the Fall; but the Curses stand in full force against those that have not changed State, but are only Children of Adam: And wicked Men will find it so at the Day of Judgement; for they shall have Judgement without Mercy; whereas others are judged by the Law of Liberty, Jam. 2.12, 13. 'Tis clear every where, there are but two States; either we are under the Law, or under Grace. Hear what the Law saith: An innocent Nature, that's pre-supposed; and the Person must continue in this perfect Obedience: But we have continued in the Violation of all things contained in the Law. No Action without a Stain: If God should call us to a punctual Account for the most inoffensive Day that ever we spent, who could stand before him? Better we had never been born, than to stand liable to that Judgement, as all natural Men do.  
Secondly, There is no way of Escape, but in closing with Christ by Faith. The Apostle supposeth the Objection, Gal. 3.13. The Curse of the Law cleaveth to all Adam's Posterity; therefore, we must have Interest in another, who keepeth up the Curse of the Law: Joh. 3.36. He that believeth not, the Wrath of God abideth on him. The Curse is not taken off; nay, when Christ is tendered, and finally refused, 'tis set on the closer: Then we are condemned by the Law, and condemned by the Gospel too. Joh. 3.18. Condmened already. Cast in Law: But what hath he done to the Remedy? Vers. 19 This is the Condemnation, that Light is come into the World, and Men love Darkness rather than Light. Not accepting Christ offered, is the great condemning Sin. There remaineth no more Sacrifice; we cannot expect another way for refusing that. Heb. 10.26. For if we sin wilfully after we have received the Knowledge of the Truth, there remaineth no more Sacrifice for Sins. The Condemnation of the Gospel can never be remitted. The Curses of the Law are ratified for our Abuse of Mercy: So that, in some sense, better we never had heard of Christ.  
1. USE, Is for Examination: How is it with you?  
(1.) Every Man by Nature is in a cursed condition, Ephes. 2.3. liable to Adam's Forfeiture and Breach. Were you ever changed? Till we change Copies, we are still miserable. And,  
(2.) There is no way to avoid this Curse, but in closing with Christ. In the Sense of it, sly to Christ for Refuge. There is the Law driving, and the Gospel drawing. Christ is the only Remedy the Gospel showeth▪ and so pulleth in the Heart to God; and we are undone without that. The Law showeth it; and so we are driven out of ourselves. Heb. 6.18. Who have fled for Refuge, to lay hold upon the hope set before us. Fly, as if the Avenger of Blood were at your Heels: Phil. 3.9. Do you labour to be found in Christ. When the Flood was upon Earth, none were saved but they that got into the Ark. So Cant. 2.3. I sat under his Shadow with great delight: It supposeth the Scorching of the Sun in those hot Countries. Canst thou find thy Heart driven? Thou art afraid thou shalt not get soon enough; that God will leave his Suit, or thou shalt be called out of the World, before the Match be made up. Dost thou find thine Heart fastening upon Christ? I will pitch here, as Joab took hold of the Horns of the Altar.  
(3.) Besides the Sense of the Benefit that we have by Christ, there must be an unfeigned Love to him, or else the Curse doth still remain: 1 Cor. 16.22. If any Man love not the Lord Jesus Christ, let him be Anathema Maranatha, accursed till the Lord come: And that's for ever and ever. Can a Man think he shall be the better for Christ, when he esteemeth him as Dung and Trash? hath no delight in him, no value for him? We esteem Men either as they are excellent in themselves, or as they are profitable to us: There is both in Christ. Therefore, if you love him not, 'tis a sign you have had no Benefit by him. Gospel-Love, 'tis a Love of Gratitude; it ariseth from Faith, Gal. 5.6.  
(4.) This Love must be expressed by a sincere Obedince: 1 Joh. 5.3. His Commandments are not grievous. 'Tis not grievous for Christ's sake. The Devil, though he be a proud Spirit, careth not for Dispraises; not Christ for empty Profession. Can any Man esteem Christ, that cannot forbear one Pleasure for God, one Vanity for his sake? By this you shall know, whether you shall do well or ill, yea, or no. Is it a pleasure to you to renounce your Interests, to deny Lusts, to perform Duties for Christ's sake?  
2. USE, Is to press us to come out of the Curse of Nature.  
First, Be sensible of it. Consider,  
(1.) God's Curse is very dreadful: Dei benedicere est benefacere. The Curse causeless shall not come; but God's Curse is sure to take place. Micah was afraid of his Mother's Curse, that he dareth not keep the Money; yet we will keep our Sins, Judg. 17.2. 'Twas Money, dedicated to make a Graven Image: A senseless Curse, that was pronounced at random: But he thought it a dreadful thing to lie under a Mother's Curse; and therefore, is not quiet till she had recalled it. Elisha cursed when he was mocked, and it took effect: 2 King. 2.24. And he turned back, and looked on them, and cursed them in the Name of the Lord; and there came two She-Bears out of the Wood, and tore forty two Children of them in pieces. A Prophet's Curse is a dreadful thing. And will God put up all the Affronts we put upon him, when we do despite to his Spirit, and scorn his Grace? This was but a Man, these but Children; yet when they scorned his Ministry, and Function, as being bred up in Idolatry, God will tore in pieces, and none to deliver. Take notice of God's Curse on Cain; Gen. 3.11. Now thou art cursed from the Earth. He was the First-Fruits of the Reprobate, the Patriarch of Unbelievers, as Tertullian calleth him; the first cursed Man in the World: And his Curse was, to be cast out of God's Presence, Vers. 14. a Figure of what shall be done at the last Day. It stuck close to him all his Life: Yea, cursed Cain was sensible of it: My Punishment is greater than I can bear. We are cursed again and again; Deut. 27. To every Curse of the Law, they were to say, Amen; to show the sure Accomplishment of it. So certainly it will be; 'tis just as certain: 'Tis a Subscription to the Justice of it, and a Profession of their Faith. Am I a cursed Creature by Nature? Are all his Curses Yea, an Amen, as well as his Promises? Oh! what will become of me, if I do not take hold of Christ? So the Curse on the Builder of Jericho, is remarkable: Josh. 10.6. Cursed be the Man before the Lord, that raiseth up, and buildeth this City; for he shall lay the Foundation of it in his Firstborn, and in his younger Son he shall build it up. And you shall see, 1 King. 16.34. some hundred of Years afterwards was this Curse executed; Cursed is every one! Yet the Sinner blesseth himself, and smileth in his Heart, and thinketh none of this shall come upon him; but after many Years it breaketh out.  
(2.) We know not how soon God may take the Advantage of this Curse, and cut us off from the Possibility of his Grace. Christ cometh as a Thief, and stealeth upon Men ere they are aware. We are indebted to God's Justice, and we know not how soon God may put the Bond in Suit. Other Debts have a Day set for Payment: God may demand it before to Morrow: Gen. 4.17. Sin lieth at the Door, like a Sergeant, to surprise us every Hour; and then we go to Prison, and remain there till we have paid every Farthing, Luk. 12. Solomon wisheth a Man to hasten out of Debt, as a Bird out of the Hand of the Fowler, Prov. 6.5. A condemned Malefactor, that is only reprieved during the Pleasure of the Prince, is in danger of Execution every hour. Wrath breaketh out of a sudden; what Provision have you made? How stand Matters between God and you? If a Man were informed, that his Servants had a Plot to take away his Life, to carry away his Treasure, which is speedily to be put in execution; he would not be quiet till he had rid his Hands of them: So is Sin.  
(3.) At the last Day this Christ's Sentence; Go ye Cursed; Depart ye cursed Creatures. When others are acquitted by Proclamation, as at the Day of Judgement we receive our solemn Discharge, Act. 3.19. than your curse is revived before all the World: And as cursed Creatures, you lose all Pity from God, Men and Angels: As Adam was driven out of Paradise, with a bitter Taunt, Gen. 3.22. so with a terrible Bann and Proscription, that shall never be reversed.  
(4.) It shall be presently executed: Esther 7.8. As soon as the Word went out of the King's Month, they covered Haman's Face. These are Considerations to beget a Feeling of Wrath.  
II. Flee from it to Christ. Poor Sinners, they stand in continual Fear of Execution: Oh, Fly to Christ, to get the Sentence reversed!  
For Motives to persuade us to come to Christ for Help:  
1. Consider how willing Mercy is to receive those that fly from the Curse. This was God's Design in shutting us up under the Curse, that there might be no other way of Escape: Rom. 3.19. That every Mouth might be stopped, and all the World may become guilty before God: That we may become obnoxious, that we may acknowledge ourselves to be quite undone. So Gal. 3.23. The Scripture hath concluded all under Sin; and Rom. 11.32. For God hath concluded them all in Unbelief. The Law, in the Name of God, arrests us, accuses us, convinceth us, leaving us dead, (all Preparations to Damnation,) that through the Prison-doors we may beg for Mercy: He alloweth an Appeal from Court to Court.  
2. With what Honour to himself God may show us Mercy. 'tis no wrong to appeal from the Law to the Gospel: Gal. 3.13. Christ hath redeemed us from the Curse of the Law, being made a Curse for us. Christ hath taken the Curse into his own Person; Psal. 69.4. I restored that which I took not away: That Honour to God, which he took not away.  
3. The great Offence in refusing Christ, Heb. 12.15. Esau was called a profane Person, because he sold his Birthright for a Mess of Pottage. He was no Drunkard, no Swearer. To refuse the Father's Riches of Wisdom and Grace, the Son's Self-denial and Sufferings, is the greatest Ingratitude that can be. When all the Labours and Woo of the Spirit are in vain, 'tis the greatest Spite we can do to God; 'tis the greatest Profaneness to set light by holy things, especially this great Mystery, when we do not think it worthy our Care and Thoughts, Matth. 22.5.   

SERMON XXVI.  MATTH. XXV. v. 41. 
— Depart from me, ye Cursed, into everlasting Fire, prepared for the Devil, and his Angels.  
NOW we come to the Sentence its self. There we shall, First, Take notice of the Poena Damni, the Loss, [Depart.]  
The Point is,  
Doctrine, This is the Hell of Hells, That the Reprobates must all depart, or lose the Fruition of God in Christ.  
But before I begin to set forth this Part of the Punishment, let me observe something:  
(1.) In this Part of the Torment all are equal: There are Degrees elsewhere; but here the Reprobates are all equally excluded. Christ will thus profess, Matth. 7.23. Depart from me, all ye Workers of Iniquity; I know you not.  
(2.) 'Tis the greatest part of the Punishment: The Punishment of Sense is finite in Nature, though Infinite in Duration: Though it be from the Wrath of God, 'tis still according to the Capacity of the Creature. But Poena Damni, is the Privation of an Infinite Good: 'Tis indeed a question, which is the greater Punishment, whether Everlasting Separation from God, or Everlasting Torment? Whether Depart, or Everlasting Fire? According to the present State, Pain is more sensible than Loss. In the Bodily State, we judge altogether by the Senses: But in the other World, when all Objects are taken away, and there is a ceasing of Temptations, and our Judgements are mostly Spiritual; there 'tis otherwise. The Greatness of the Punishment will appear,  
I. By the Loss: They shall lose all Heaven's Joys; the favourable Presence of God, the Sight of Christ, the Company of the Blessed, and their Abode in those happy Mansions which are in Christ's Father's House.  
(1.) The Favourable Presence of God. Hell is a deep Dungeon, where the Sunshine of God's Presence never cometh. God is summum Bonum, the Chiefest Good; and in the other World, omne Bonum, All in All. All things are immediate from God; Comforts, and Punishments: Psal. 16. Paul's Departure, how grievous was it, when he said, Ye shall see my Face no more! Act. 19.28. Better lose all things, than God; Exod. 33.15. If thy Presence go not up with us, carry us not hence. The Appearance of the Son of God to the Three Children cast into Nebuchadnezzar's fiery Furnace, how comfortable was it to them?  
Object. ay, but this is not to be presupposed of the Damned: Is it any Grief to the Wicked to want God, against whom they have such an extreme Averseness and Hatred?  
I Answer:  
They are sensible of the Loss of Happiness; their Judgements are changed, though not renewed. Fogs of Error, Atheism and Unbelief then vanish; and they are convinced by Experience. There are no Atheists in Hell; they learn to prise Happiness, by bitter Experience. As Rational Creatures, they cannot but be sensible of their Loss, that know the worth of what is lost; and so great a Blessedness lost, cannot but breed Sadness, and Dejection of Spirit. They look on God, not as lovely in Himself, but as one that might be profitable to them. Oculos quos occlusit culpa, aperiet poena.  
It would lessen their Torments, if their Understandings might be taken away. By sad Experience, they know what 'tis to want God, though still their Hatred of God remaineth. Heaven, that I am shut out of, is a Blessing which others enjoy; Lazarus is in Abraham's Bosom.  
(2.) The Sight of Christ. They had a Glimpse before they went into Hell, of the Glory of his Presence: 2 Thess. 1.9. They shall punished with Everlasting Destruction, from the Presence of the Lord. That short Experience of Christ's Appearing, will remain in their Minds; to all Eternity 'twill stick by them, how they are thrust out. Christ himself, that hath the Keys of Death and Hell, shall bid them go; as if he had said, I cannot endure your Presence any longer.  
(3.) From the Company of the Blessed: Luk. 13.28. Ye shall see Abraham, Isaac and Jacob, and all the Prophets, in the Kingdom of God, and yourselves shut out. Envy is a part of their Torment, as well as their Loss: Luk. 16.27. And in H●ll he lift up his Eyes, being in Torments, and saw Abraham as●r off, and Lazarus in Abraham's Bosom. 'Tis a Torment to think, that others of the same Nature and Interest, do enjoy what they have forfeited.  
(4.) Their Abode in those Happy Mansions, which are in Christ's Father's House: Rev. 22.14, 15. Blessed are they that do his Commandments, that they may have right to the Tree of Life, and may enter in through the Gates into the City: For without are Dogs, and Sorcerers, and Whoremongers, and Murderers, and Idolaters, and whosoever loveth and maketh a Lie.  
II. This Loss is the more bitter and grievous, because 'tis a Loss of their own procuring: Forsaking of God was their Sin, and now their Misery. They first Excommunicated God for a Trifle; Job. 22.7. Depart from us, we desire not the Knowledge of God. Man is like the Devil: Art thou come to torment us before our time? Rom. 1.28. They did not like to retain God in their Knowledge; therefore, God gave them over to a Reprobate Mind. They abhorred the Thoughts of God; 'twas their Burden: The Fool hath said in his Heart, There is no God. Now they are filled with their own Thoughts. Man was first a Fugitive; before he was an Exile.  
III. The Loss is irreparable. Despair is a constant Ingredient to their Sorrow: They cannot hope ever to be admitted into Goa's Presence any more. There are many Ups and Downs in a Christian's Experience. God hideth his Face, that he may show it afterwards the more gloriously. This is a Curse, that shall never be reversed. 'Twas the Church's Prayer, Return again, and cause the Light of thy Countenance to shine on us, and we shall be saved, Psal. 80.19. like the Sunshine after a cloudy Night. But here are Fogs of Darkness for evermore: The Sun is to shine no more on them, to all Eternity: 2 Pet. 2.17. To whom is reserved the Blackness of Darkness for ever. Hell is a Region, upon which the Sun shall never shine.  
1. USE. Lay to Heart your Distance from God by Nature: Let us not draw this great Judgement upon ourselves. Our Sin will be our Torment. We are estranged from the Womb, Isa. 58.3. As a Stream runneth away from the Fountain further and further; so are we absent from God, both in Heart and Affections, as well as in State: Ephes. 2.13. Ye were afar off: As the Prodigal went into a far Country. Thoughts of God are not only Strangers, but unwelcome Guests. The Devils believe, and tremble: So we. Gild will not suffer us to look God in the Face, Psal. 10.4.  
2. Be not quiet, till you come out of this Estate by Christ: He is the Bridge between Earth and Heaven, Joh. 14.6. There can be no Familiarity between us, and God, but through him, Luk. 16.26. Christ is the Ladder by which we ascend; the Means of Intercourse between God and us. When Man was driven out of Paradise, the Tree of Life was guarded by a Flaming Sword. There is no Coming to God, but by him; And he is able to save to the utmost, Heb. 7.25.  
3. Avoid Sin, that separateth between God and you, Isa. 59.1, 2. How will you pray, when you cannot look God in the Face? Fear followeth Gild. The Israelites, when they had sinned, worshipped at their Tent-Door. You cannot come to God with such Confidence.  
4. Let us often delight in Communion with God, and Acquaintance with him. 'Tis Heaven begun; Heaven is for God's Familiars: Strangers here will not be owned, and hereafter (Mat. 7.23.) Christ will say unto them, I know you not: But Christ will take notice of his old Friends. Oh then! love his presence, make him of your Council, your Bosom-friend.  
5. Live in an holy Sensibleness of his Accesses, and Recesses. For his Accesses, that you may be thankful; for his Recesses, to be humble: 'Tis a Question which is worst, not to take notice of his Accesses, or Recesses; not to mourn for his Absence, or rejoice in his Presence; both are bad. Not to mourn for his Absence, is the worst sin▪ because Absence is most sensible. In the present Life, when our enjoyment of him is lost, 'tis a temporary Hell; yet 'tis foul Ingratitude not to take notice of his Presence, when he counselleth you in Doubts, guideth you in Straits: God will have his Acts of Familiarity to be observed; 'tis his Complaint, Hosea 11.3. I taught Ephraim also to go, taking them by their Arms; but they knew not that I healed them. The one argueth little Feeling, the other little Gratitude; only want of feeling is the worse Sign, for that is a sign of Deadness.  
When God suspends all Acts of Familiarity, some are stupid and insensible; so they can take up with the comforts of the Creature, they never mind Spiritual Visits. Mi●ha mourned for his Gods. Love is discovered by Grief in Want, as well as Delight in Enjoyment: The main of Christianity lieth in observing how 'tis between us and God. When actual Influences are suspended, either of Grace or Comfort; when Prayer finds not such an Answer; and when we do not find such Excitation to holy Duties, and God hideth himself from our Prayers.  
We have handled the Loss: Now we come, Secondly, To speak of the Pain. There are sad Gripes at the parting of the Soul and Body, what then will there be at the parting of the Soul and Christ, when the terror of Christ's face shall banish them out of his Presence!  
Secondly, The Poena Sensus: Here I shall take notice of 

(1.) The Nature of the Torment, [Fire.]  
(2.) The Aggravation from the Duration, [Everlasting.]  
(3.) The Company and Society, [Prepared for the Devil and his Angels.]    
First, The Nature of the Torment, [Fire.] By Fire is not meant material or ordinary Fire, that cannot hurt Spirits. Now this is such a Fire as is prepared for the Devil and his Angels. All the other Expressions are Metaphorical; the Wood, the Brimtone, the Lake, the Smoke, the Worm, the Chains, and why not this? But observe, though it be not Fire, yet it noteth real and horrible Torments, such a● are more painful than Fire: 'Tis called Wrath to come, 1 Thess. 1.10. because there was never such Wrath before. The Holy Ghost useth such Expressions as we are acquainted with.  
1. The Extremity of these Pains cannot be told us: Fire is an active, furious Element; the Pain most searching, and no Fire more scalding than Brimstone; to Sense that's most grievous and bitter: But the Pains of Hell surpass all that is spoken. Look, as when Heaven is set out by Gold, and Pearls, and precious Stones, the Joys there are much above these shadows; so all Notions come short of Hell.  
2. The whole Man is under the Pains of it; both body and soul: Both are fellows in Sin, and both are punished. It appeareth partly from Scripture: Matth. 10.28. Fear not him that can kill the Body, but fear him that can destroy both Body and Soul in Hell. Mark, not only the Soul, but the Body: The Body is not only the Instrument, but the Occasion of many Sins; the Law in the Members, brutish motions of Lusts; the Eye is fed with Lust: Therefore the body hath its share.  
(1.) For the Body; what the Torment shall be we cannot tell, the Scripture is silent; only in the general, that it shall have its share of Punishment, is certain; and not only by the Grief and Anguish of the Soul, but by Pain residing in the Body. As the Saints have not only an Happiness for their Souls, but their Bodies; their vile Bodies shall be changed. At the day of Judgement, when their Bodies are united to their Souls, their Torments are increased: Here in the Text, 'tis said, Depart ye: the whole Man, no part free. There is a Place of Torment, as we proved before, as well as a State of Torment; therefore the Body hath its Inconveniences: their Eyes meet with nothing but affrighting Spectacles, the Devils and the Damned: Every time they look on their Tempter, it revives their Gild; as the Saints when they look on their Redeemer, it filleth their Hearts full of Love and Adoration. What see they but Devils to torture them, or other Damned tormented with them? Wives and Children through their negligence, or Neighbours by their cursed Example, brought into this place of torment: Their Ears are filled with nothing but Yell and Howl, and hideous Outcries. More particularly I shall not define.  
(2.) For the Soul: The Souls Evils arise from a lively and effectual Sense of the Wrath of God, and the gnawings of Conscience: There is a Fire, and a Worm, Mark 9.44. the Wrath of God, and the Horrors of Conscience: There is an Allusion to the Worms that breed in dead Bodies, and the Fire wherewith they were burned.  
I. Let us speak a little of the Worm that breedeth within; the Worm of Conscience consisteth in three things. There is, 

1. Memoria praeteritorum.  
2. Sensus praesentium.  
3. Metus futurorum.    
All the Periods and Distinctions of Time yield matter of Sorrow and Anguish to them, past, present, and to come.  
(1.) Conscience worketh on what is past, the remembrance of their former enjoyments: Miserum est dixisse, fuisse Beatos: 'Tis the miserablest thing that can be to outlive our Happiness; to think of what we once enjoyed, but now want, Luk. 16.25. Son, remember that thou in thy life time receivedst thy good things: Thy day is past, now no more Pleasures, now all thy Carnal Delights are spent: The Riches of God's goodness that I despised, I shall enjoy no more. The reflection on past Comforts; I was thus and thus, but where hath sin brought me? The very remembrance will aggravate their present Misery, especially when the memory shall be quickened by Conscience to consider their Ingratitude; their carnal Confidence, how they neglected God in the abundance of all things, and nothing remaineth, but the sin of their Comforts and the Curse: Where now are all your stately Houses, pleasant Gardens, costly Tables, furnished with delicious Meats? your gorgeous and pompous Apparel, your merry Meetings? These things I have enjoyed, but now they are come to their full and final Period.  
(2.) The Time wasted: this is a Commodity never valued till it be lost, and then it cannot be recovered; in Hell they see the folly of it, the mispence of time is a kill circumstance, experience maketh us value time: The horrors of the Damned may be guessed at by the Complaints of the dying: Oh! for a little time, if they had but one year, one month more: here men are Prodigal of nothing so much as time, as if they had more than they could tell what to do with; but when they come to die, Oh, if God would spare them a little longer!  
(3.) Especially Opportunities of Grace slighted: God reckoneth to a day, how long, how often he hath warned them, Luk. 13.7. These three years came I, seeking fruit from this Figtree, but behold I find none, cut it down: Here is Christ's righteous expectation, These three years came I seeking fruit; their ungrateful frustration, But I find none; and then his final denunciation, Cut it down: Whenever God reckoneth with a People, he reckoneth with them for time and opportunities of Grace; Did not I warn you? What means we have had, and offers of Grace, Gods drawing nigh to us in an acceptable time; every Sermon will sting our Conscience: There was a fair advantage; 'tis good to feel the Worm while it may be killed, to take notice of Checks of Conscience for the present, and the motions of God's Spirit: This is a spark that will not be quenched.  
(4.) The Folly of their own Choice: Men will not see now, but they shall see; Isa. 26.11. Lord, when thy hand is lifted up, they will not see; but they shall see, and be ashamed. Their Understandings are cleared to know the worth of things, and their Eyes opened when 'tis too late. Jer. 17.11.— At his latter end he shall be a Fool. He was a Fool all his Life-time to neglect God for a Trifle, but now he is a Fool in the Judgement of his own Heart: If I had been as active for God as for my Lusts, it would have been otherwise with me. Temptations are gone, Lusts are gone; the World passeth away, and the Lusts thereof: There is no relish of Pleasures in Hell, if they could have them; they have now the bitter experience of the cost they have been at, therefore sadly reflect upon their folly: Conviction heightens their torment. Jer. 2.17, 18, 19 Hast thou not procured this unto thyself, in that thou hast forsaken the Lord thy God, when he led thee by the way? And now what hast thou to do in the way of Egypt, to drink the Waters of Sihor? Or what hast thou to do in the way of Assyria, to drink the waters of the River? Thine own wickedness shall correct thee, and thy Backslidings shall reprove thee: Know therefore and see, that it is an evil thing and a bitter that thou hast forsaken the Lord thy God. This is your way in the Valley: As when Children burn, and feel the gripes of a Disease, we upbraid them, This is your eating of raw Fruit: Experience maketh them feel the smart of it.  
Secondly, There is the Sense of their present Pain: Here, when we are corrected we are senseless, like Stocks and Stones; but there, must needs be feeling, because there is nothing to mitigate their torment; no carnal Comforts wherein to steep Conscience, no carnal Companions that can be a Comfort to us: The more we look upon them, the more we see our own sorrow by reflection. There is nothing left, but Indignation and Impatience, and gnawing their Tongues because of their Anguish: Their discontent is part of their torment.  
Thirdly, For the future, their Condition is hopeless: If there could be Hope in Hell, the Punishment would be the better borne; but there remaineth nothing but a fearful looking for of the fiery Indignation of God, Heb. 10.27. And 'tis a living God, who liveth for ever and ever, that is their Enemy: Oh! who can think of it without Astonishment! When they have run through thousands of Years, they still expect more. 'Tis tedious to think of a short fit of Pain of the Stone, or Gout, but that is for ever. They endure all at once, by thinking of what is to come.  
II. There is the Fire, or an active Sense of the Wrath of God: Consider the Greatness of it in these Circumstances.  
(1.) God hath an Immediate hand in the Sufferings of the Wicked. Heb. 10.33. 'Tis a fearful thing to fall into the hands of the living God. The Wicked fall immediately into his hands, the Quarrel is his own, therefore he will take revenge by his immediate Power: No Creature is strong enough to convey all his wrath, as a Bucket cannot contain an Ocean. Man's Anger is like himself, weak and finite, but Gods is infinite, Psal. 90.11. Who knoweth the power of thine Anger? Surely we do not consider what it is to fall into God's hands.  
(2.) God sets himself awork to see what he can do, and what a Creature can bear. The Capacity of the Creature is enlarged to the utmost: Rom. 9.22. What if God willing to show his wrath, and make his Power known, endured with much long-suffering the Vessels of Wrath fitted to destruction. His Justice decreeth it, his Wisdom designeth it, and his Power executeth it. He falleth upon us as an Enemy to the utmost; with one hand he upholdeth the Creature, and with the other punisheth it. Here, he showeth what a Creature can do when armed by him, hereafter what he can do himself. Psal. 78.39. For he remembered they were but flesh: he did not stir up all his Wrath. It doth not break out in its full weight and force.  
(3.) Consider some Instances of God's Wrath: When his Anger is kindled but a little, blessed are all they that put their trust in him, Psal. 2.12. In Corrective Discipline, when God's Children fall into any Disease, the Burnings of a fever, the gripes of the Colic, the torment of the Stone; they cannot endure two or three day's pain, how wilt thou dwell with devouring Burnings? These are nothing to the sharp Punishments of Hell on the Body. Poor Creatures are at their Wits-end, when but a Spark or Flash of this Fire lighteth into the Conscience; Judas hanged himself, Job cursed the day of his Birth, yet this is but a drop; these come from Hell, they have been in the Suburbs of it. Dives wished that Lazarus might but dip the tip of his Finger in water to cool his Tongue: these are Warnings, they can tell you what a dreadful thing it is: The Lord Christ who was the Son of God, perfect in Faith and Patience, he wanted no Courage, he was under no Despair in the midst of his Agonies, yet he cried out, My God, my God, why hast thou forsaken me? Oh! what will become of them whose Portion it is? Thus for the Nature.  
Secondly, The Duration, Everlasting Fire. The Pains of Hell are Eternal.  
(1.) The Moral Reasons of it, are, 

1. Partly, because our Obligations to God are infinite: in a way of Love, God hath done as much as he could: We turn the back upon Eternal Happiness which was offered in the Gospel: They can never restore the Honour to God which they have deprived him of, therefore their Punishment is for evermore: the Justice of God can never be satisfied by a finite Creature. Believers do it in Christ, but the Wicked are in their final Estate.  
2. They still remain Impenitent: the Damned are not changed in Hell. Melted Metal groweth hard again: the bad Thief that had one foot in Hell, dieth blaspheming; their Judgements are changed, but not their Hearts. If one should come from the dead, he might speak to you of Eternity, and that in Hell they suffer Eternal punishments.    
(2.) The Natural Reasons, are, 

1. The Fire continueth for ever: Heb. 10.33. The Breath of the Lord still keepeth the Flame burning; the Fuel continueth for ever, and Wicked men continue for ever; they consume not, but are Immortal in Body and Soul: Oh think of this! there is no End, no Intermission. No End; the Fire on Sodom lasted but a day; but when the Wicked have lain in Hell a thousand years, 'tis but as the first day. When a Man is sick, he tumbleth and tosseth, and telleth the Hours of the Night, and wisheth it were Day. We are wont to think a Sermon long, a Prayer long, what will Hell be? Conscience will ever be talking to thee, repeating over the Story of thy Life, and putting thee in Remembrance of the Wrath of God, that endureth for ever. And,  
2. 'Tis without Intermission. Revel. 20.10. They shall be tormented day and night, for ever and ever. Not a drop to cool their Tongues: Here Sin is everlasting, all day it runneth in the Mind, and all night it playeth in the Fancy: Wicked men begin the Morning with it, and end the Day with it. Man is ever haunted with his own Horrors, and the Wrath of God inflicted upon him.    
Thirdly, The next Aggravation is, 'tis prepared for the Devil and his Angels, for them principally, and others to bear them company: Satan and all that are seduced by him, are tormented together. There is a Principality among the Devils, one that was chief, and Ringleader in the Rebellion against God, he and his Angels; and then Wicked men make up the Company in that Region of Darkness. 'Twas a sad Judgement on Nabuchadnezzar, when he was turned out among the Beasts; but the Cursed of the Lord, are turned out among Devils. If a Man knew a House were haunted, he would not lie in it for a Night: You must keep Company with Satan and his Angels for evermore. The Saints enjoy God, and have the Company of good Angels; but you must dwell with Devils. If the Devil should appear to thee in some terrible Shape, would not thy Heart fail thee? Thou canst not look upon any in Hell, but thou must remember Enemies to thy Soul, as well as to God.  
1. USE. This should make us consider the folly of Sinners, that will run this hazard for a little Temporal Satisfaction: For as he cried out, For how short a Pleasure have I lost a Kingdom! when he had parted with his Sovereignty for a Draught of Water; so you, out of a desire of present Contentment, forfeit Heaven, and run the hazard of Eternal Torments. When thou art about to Sin, think of this. We need all kind of Helps.  

(1.) To stir us up to Godliness. If Men were as they should be, sweet Arguments would be enough; but now we need the Scourge: 'Tis good to counterbalance any Temptation, when 'tis violent. My Heart will call me Fool to all Eternity. Can I dwell with Everlasting Burnings?  
(2.) To rouse us up to the Consideration of our natural Misery: 

1. Partly, that we may flee from the Wrath to come, Matth. 3.7. There is no way, but by Jesus Christ. We need every Day to look back. In their Flight to Zoar they were not to look back upon Sodom, lest there should be Relent kindled. But 'tis good to look back in this Sense; we shall see nothing but Fire and Brimstone behind us.  
2. That we may be thankful to Christ: 1 Thess. ●, 10. Even Jesus, which hath delivered us from Wrath to come. He was substituted in our Room and Place; he suffered a kind of Hell in his own Soul, or else this must have been our Portion.     
2. USE. Are we of the number. There is a Catalogue of the Damned Crew: Rev. 21.8. But the Fearful, and unbelieving, and Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters, and all Liars, have their part in the Lake that burneth with Fire and Brimstone. The Fearful: Such as for the Fear of Men, swerve from the Holy Profession, and Practice of Godliness. The unbelieving: All that remain in an impenitent Estate. Abominable, Murderers, Whoremongers: Impure Gnostics, such as Ranters: 1 Cor. 6.9. Be not deceived; neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Extortioners, shall inherit the Kingdom of God. Is there any likelihood of Deceit there. Corrupt Nature is always devising one Shift or another, wherein to harden Conscience. Idolatrous: 'Tis dangerous, not to be right in Worship. The Covetous cometh in, Gal. 5.5. Nor Covetous Man, who is an Idolater: Let no Man deceive you; for because of these things, the Wrath of God cometh upon the Children of Disobedience. We think it a small Matter. All Liars: Not only the gross Liar, but the Heretic; as Heresy is called a Lie: 'Tis good to keep to the Pattern of sound Words. The Hypocrites Hell is his Portion: Matth. 24.51. Appoint him his Portion with the Hypocrites: there shall be Weeping, and gnashing of Teeth. Hypocrisy, 'tis a practical Lie.   

SERMON XXVII.  MATTH. XXV. v. 46. 
And these shall go away into Everlasting Punishment; but the Righteous into Life Eternal.  
THE Words are a Conclusion of a notable Scheme and Draught, which Christ gives us of the last Judgement. In that Day there will be, 

1. A Congregation.  
2. A Segregation.  
3. A Discussion of the Cause.  
4. A Solemn Doom and Sentence both of Absolution and Condemnation.  
5. And lastly, Execution:    
Without which the whole Process of that Day would be but a solemn and useless Pageantry. The Execution is in the Text.  
Wherein observe, 

First, A Distinction of the Persons: These, and the Righteous. See the last Sermon on 2 Cor. 5.10. Page 103, etc.  
Secondly, As there are different Persons, so different Recompenses. See 2 Cor. 5.10. Page 104, etc.  
Thirdly, Observe, these different Recompenses are dispensed with respect to the different Qualifications, and State of the Persons judged; as their Case shall appear upon Trial; according to their Works. Some are Wicked, and others Righteous: God must needs deal differently with them;    
(1.) To show the Holiness of his Nature. The Holy God delighteth in Holiness, and Holy Persons; and hateth Sin, and the Workers of Iniquity: And therefore, will not deal with the one, as he dealeth with the other. Both Parts of his Holiness are spoken of in Scripture, his Delight in Holy Things, and Persons. See the Fourth Sermon on 2 Cor. 5.10. Page 97.  
(2.) The Righteousness of his Government requireth, that there should be a different Proceeding with the Godly, and the Wicked: That every Man should reap according to what he hath sown, whether he hath sown according to the Flesh, or the Spirit: That the Fruit of his Doings should be given into his Bosom. And this, though it be not evident in this Life, where Good and Evil is promiscuously dispensed; because now is the Time of God's Patience, and our Trial: Yet, in the Life to come, when God will Judge the World in Righteousness, Act. 17.31. it is necessary, that it should go well with the Good, and ill with the Bad; or, as the Apostle saith, 2 Thess. 1.6, 7. It is a righteous thing with God to recompense Tribulation to them that trouble you: And to you that are troubled, rest with us; when the Lord Jesus Christ shall be revealed from Heaven, with his mighty Angels. Mark: Both Parts of the Recompense belong to the Righteousness of his Government; to give Rest to the Troubled, as well as Tribulation to the Troublers. Indeed, with the one he dealeth in strict Justice; to the other he dispenseth a Reward of Grace: Yet that also belongeth to his Righteousness; that is, his New-Covenant Righteousness: For so 'tis said▪ Heb. 6.10. God is not unrighteous, to forget your Work and Labour of Love. As he hath bound himself by gracious Promise; to give Life and Glory to the Penitent, Obedient and Faithful.  
(3.) The Graciousness of his rewarding Mercy, and free Love to his faithful Servants. Though they were involved in the same Condemnation with others, as to their Original and first Estate, and the Merit of their evil Actions, and the constant Imperfection of their best Works; yet since it was the sincere Bend of their Hearts to serve and honour God, he will give them a Crown of Life. They might have perished everlastingly, as others do, if God should enter into a strict Judgement with them: But when others receive the Fruit of their Doings, he dealeth graciously with them, pardoning their Failings, and accepting them in the Beloved. God is not bound in Justice, from the Right and Merit of their Actions, to reward them that have done him most faithful Service; but merely of his Grace upon the Account of Christ. 1 Pet. 1.13. Hoping unto the End, for the Grace is, is to be brought unto you at the Revelation of our Lord Jesus Christ: And, Judas 2●0 Looking for the Mercy of our Lord Jesus Christ, unto Eternal Life: And, 2 Tim. 1.18. The Lord grant, that he may find Mercy of the Lord in that Day: Namely, when the Lord shall judge the Quick and the Dead, and shall distribute Punishments and Rewards. In some measure we see Grace here; but never so fully and perfectly, as then.  
1. Partly because now we have not so full a view of our unworthiness, as when our Actions are scanned, and all things are brought to Light, whether they be Good or Evil. And,  
2. Partly because there is not so full and large a Manifestation of God's Favour now, as there is in our full and final Reward. 'Tis Grace now, that he is pleased to pass by our Offences, and to take us into his Family, and give us some taste of his Love, and a right to his Heavenly Kingdom. But then, 'tis another manner of Grace and Favour, when our Pardon shall be pronounced by our Judges own Mouth; and he shall not only take us into his Family, but into his immediate presence, and Heavenly Palace: Not only give us a Right, but Possession; Come ye Blessed of my Father, Inherit the Kingdom prepared for you. And shall not only have some remote Service and Ministration; but be everlastingly employed in loving, and delighting in, and praising of God. This is Grace indeed! The Grace of God, or his free Favour to Sinners, is never seen in all its Glory, or Graciousness, till then. And 'tis the more amplified, when we see how God dealeth with others, who as to Natural Endowments, were every way as acceptable as ourselves; and as to Spirituals, Grace alone making the Difference.  
Fourthly, Observe, the Wicked are described by Sins of Omission; as Vers. 42, 43. Those that have not visited, not clothed, not fed, not harboured; These shall go into Everlasting Punishment. But the Righteous, by their Faithfulness in Good Works, or Acts of Self denying Obedience, shall go into Life Eternal.  
I. The Wicked by their Omission of necessary Duties. Because we think Omissions no Sins, or light Sins, I shall take this occasion to show the Heinousness of them. Sins are commonly distinguished into, 1. Sins of Omission; and, 2. Sins of Commission.  
(1.) A Sin of Commission, is when we do those things which we ought not to do.  
(2.) A Sin of Omission, is when we leave undone those things which we ought to do. But when we look more narrowly into these things, we shall find both in every actual Sin: For in that we commit any thing against the Law of God, we omit our Duty; and the omitting of our Duty can hardly fall out, but that something is preferred before the Love of God; and that is a Commission. But yet there is a ground for the Distinction: Because when any thing is directly and formally against the Negative Precept and Prohibition, that's a Sin of Commission: But when we directly sin against an Affirmative Precept, that's an Omission. An Instance we have in Eli, and his Sons: Eli's Sons defiled themselves with the Women that assembled at the Door of the Tabernacle of the Congregation, 1 Sam. 2.22. But Eli himself sinned, in that he restrained them not, 1 Sam. 3.13. His Sin was an Omission; their Sin was a Commission. Now, that Sins of Omission may be great Sins, appear,  
1. Partly, by the Nature of them: For there is in them the general Nature of all Sin. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Joh. 3.4. a Transgression of a Law, or a Disobedience to God; and so, by consequence, a Contempt of his Authority. We cry out upon Pharaoh, when we hear him saying, Exod. 5.2. Who is the Lord, that I should obey his Voice? And by Interpretation, we all say so: This Language is in every Sin we commit, and in every Duty we omit. Our Negligence is not simple Negligence, but downright Disobedience; because 'tis the Breach of an express Precept and Charge, which God hath given us. Now, when we make no reckoning of it, we do in effect say; Who is the Lord, that I should obey him? There may be much Disobedience in a bare Omission: When Saul had not done what God bade him to do, he telleth him; That Rebellion is as the Sin of Witchcraft, and Stubbornness as Iniquity and Idolatry, 1 Sam. 15.23. Implying that Omission to be Stubbornness and Rebellion, parallel to Idolat●● and Witchcraft.  
2. 〈◊〉 the Causes. In the General, Corrupt Nature: But the Particular Causes are, 

First, Idleness. They do not stir up themselves, Isa. 64.7.  
Secondly, Security; Jer. 2.31, 32.  
Thirdly, Want of Love to God; Isa. 43.22. But thou hast not called upon me, O Jacob; thou hast been weary of me, O Israel. Rev. 2.4. Nevertheless I have something against thee, because thou hast left thy First Love. And,  
Fourthly, Zeal for his Glory; Not slothful in business, but fervent in Spirit, serving the Lord, Rom. 12.11. Where there is a Fervour, we cannot be idle and neglectful of our Duty.    
3. By the Effects: And they are, 

(1.) Internal. There is a sad withering; 1 Thess. 5.19. Quench not the Spirit. Or,  
(2.) External. It bringeth on many Temporal Judgements. God puts by Saul from being King, for a Sin of Omission: 1 Sam. 15.11. It repenteth me for setting up Saul to be King; for he hath not done the thing which I commanded him. For this he puts by Eli's House from the Priesthood: 1 Sam. 3.13. I will judge his House for ever, for the Iniquity which he knoweth; because his Sons made themselves vile, and he restrained them not. That Omission was not total; for he reproved them, but did not punish them.  
(3.) Eternal: Matth. 25.30. Cast the unprofitable Servant into utter Darkness. So, Matth. 7.19. Every Tree that bringeth not forth good Fruit, is hewn down, and cast into the Fire. If it bringeth not forth Good Fruit, though not bad, or poisonous Fruit. For these Sins Christ condemneth the Wicked, in the Text. By all these Arguments it appeareth, that Sins of Omission may be great Sins. But,    
II. That some Sins of Omission are greater than others. All are not alike. As, 

1. The more necessary the Duties are: Heb. 2.3. How shall we escape, if we neglect so great Salvation, & c? 1 Cor. 16.22. If any Man love not the Lord Jesus Christ, let him be Anathema Maranatha. These are Peccata contra Remedium, as others are contra Officium. By other Sins we make the Wound, by these we refuse the Plaster.  
2. If the Omission be total: Jer. 10.25. Pour out thy Fury upon the Heathen that know thee not, and upon the Families that call not on thy Name; Psal. 14.2. None seeketh after God.  
3. If a Duty be seasonable; the feeding the Hungry, etc. as Vers. 44. When saw we thee an hungered, or a-thirst, or a Stranger, & c? And 1 Joh. 3.17. He that hath this World's Good, and seeth his Brother in need, and shutteth up his Bowels of Compassion from him; how dwelleth the Love of God in him?  
4. When 'tis easy. This is to stand with God for a Trifle: Luk. 16.24. And he cried and said, Father Abraham, have Mercy on me, and send Lazarus, that he may dip the tip of his Finger in Water, and cool my Tongue; for I am tormented in this Flame. Desideravit guttam, qui non dedit micam.  
5. When convinced: Jam. 4.17. Therefore to him that knoweth to do Good, and doth it not, to him it is Sin.    
III. In many Cases, Sins of Omission may be more heinous and damning, than Sins of Commission. They are the ruin of the most part of the Carnal World. They are described to be without God, Ephes. 2.12. Of the Wicked within the Pale, 'tis said, Psal. 10.3, 4. The Wicked, through the Pride of his Heart, will not seek after God; God is not in all his Thoughts. Of the careless Professor; Jer. 2.32. My People have forgotten me Days without number. Sins of Omission may be more heinous than Sins of Commission;  
(1.) Partly, because these harden more. Foul Sins scourge the Conscience with Remorse and Shame, but these bring on insensibly, Sleightness, and Hardness of Heart. And therefore, Christ saith, Publicans and Harlots should enter into the Kingdom of God, before Pharisees, that neglected Faith, Love and Judgement, Matth. 21.31.  
(2.) Partly, because Omissions make way for Commissions: Psal. 14.4. They that called not upon God, did eat up his People as Bread. They lie open to gross Sins, that do not keep the Heart tender, by a daily Attendance upon God. If a Man do not that which is Good, he will soon do that which is Evil. Oh then! let us bewail our Unprofitableness; that we do no more Good, that we do so much neglect God; that we do no more edify our Neighbour, so that God's best Gifts lie idle upon our hands: That Child is counted undutiful, that doth wrong and beat his Father; so also he that giveth him not due Reverence. How seldom do we think of God Every Relation puts new Duties upon us, but we little regard them; every Gift, every Talon.  
II. The Godly by their Fruitfulness in good Works, and Acts of Selfdenying Obedience: They fed, they refreshed, they harboured, they clothed, they visited, vers. 35, & 36. The question is not, Have you heard, prayed, preached? These are disclaimed. Matth. 7.22. Many will say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name have cast out Devils, and in thy Name have done many wonderful Works? And then will I profess unto them, I never knew you: depart from me, ye that work Iniquity. Luke 13.26. Then shall ye begin to say, We have eat and drunk in thy presence, and thou hast taught in our streets; but he shall say, I tell you, I know you not, depart from me all ye workers of Iniquity. Nay, nor have you Believed; Jam. 2.20. Wilt thou know, O vain man, that Faith without Works is dead? No, Christ telleth us of another Trial: Well then, a Religion that costs nothing, is worth nothing: A Notional Religion, a Word Religion, is not a Christianity of Christ's making. Surely Heaven is worth something; and it will cost us something, if we mean to get thither: There is more in these Works of costly Charity than we usually think of: 1 Tim. 6.18, 19 Luke 16.9. 1 Joh. 4.19. Hereby we knew that we are of the Truth, and shall assure our Hearts before him. Hereby, by what? If we love not in Word, and Tongue only, but in deed and in truth: Refresh the Bowels of the Poor, own Brethren though with danger of our Lives: Heaven is but a Fancy to them that will venture nothing for the Hopes of it. What have you done, to show your thankfulness for so great a Mercy tendered to you? A cold Belief and a fruitless Profession, will never yield you Comfort: Good words are not dear, and a little countenance given to Religion, costs no great matter; and therefore do not think that Religion lieth only in hearing Sermons, or a few cursory Prayers, and drowsy Devotions: We should mind those things about which we shall be questioned at the day of Judgement. Have you visited, fed, clothed, harboured, owned the Servants of God, when the World hath frowned on them? Comforted them in their distresses? Wherein really have you denied yourselves for the Hopes of Glory?  
Fifthly, Observe, The Notions whereby their different Estate in the other World is expressed, Punishment and Life. See Serm. last, on 2 Cor. 5.10. Page 104, 105.  
Sixthly, Observe, Eternity is affixed to both: Everlasting Punishment, and Eternal Life. See last Sermon on 2 Cor. 5.10. latter end of Page 105. and beginning of Page 106.  
Seventhly, Observe, These are spoken of not only as Threatened, but Executed: When the Cause hath been sufficiently tried and cleared, and Sentence passed, there will be Execution: The Execution is certain, speedy, and unavoidable. See last Sermon on 2 Cor. 5.10. Page 107.  
Eighthly, Observe, Sentence is Executed on the Wicked first: It beginneth with them, for 'tis said, These shall go away into everlasting Punishment, and the Righteous into Life Eternal. Now this is not merely because the Order of the Narration did so require it. See last Sermon on 2 Cor. 5.10. Page 108.  
The USE, Is to press us, 

1. To Believe these things.  
2. Seriously to consider of them.    
(1.) To Believe them: Most men's Faith about the Eternal Recompenses, is but pretended; at best, too cold and Speculative: An Opinion rather than a sound Belief, as appeareth by the little Fruit and Effect that it hath upon us; for if we had such a sight of them as we have of other things, we should be other manner of Persons than we are, in all holy Conversation and Godliness. We see how cautious man is in tasting Meat in which he doth suspect Harm, that it will breed in him the Pain and torments of the Stone, and Gout, or Colic; I say, though it be but probable the things will do us any Hurt. We know certainly that the wages of Sin is Death, yet we will be tasting forbidden Fruit. If a man did but suspect an House were falling, he would not stay in it an Hour: We know for certain, that continuance in a carnal Estate, will be our eternal ruin; yet who doth flee from Wrath to come? If we have but a little hope of Gain, we will take pains to obtain it: We know, that our Labour is not in vain in the Lord; Why do we not abound in his work? 1 Cor. 15.58. Surely we would do more to prevent this Misery, to obtain this Happiness, when we may do it upon such easy Terms, and have so fair an Opportunity in our hands; if we were not strangely stupefied, we would not go to Hell to save ourselves a labour. There are two things which are very wondrous:  
1. That any should suspect the Christian Faith, so clearly promised in the Predictions of the Prophets before it was set afoot, and confirmed with such a number of Miracles after it was set afoot: Received among the Nations, with so universal a consent in the Learned part of the World, notwithstanding the meanness of the Instruments first employed in it, and perpetuated to us throughout so many Successions of Ages, who have had experience of the Truth and Benefit of it. That now in the latter end of Time, any should suspect this Faith, and think it a fond Credulity, is a wonder indeed.  
2. But a greater Wonder by far is it, that any should embrace the Christian Faith, and yet live sinfully; That they should Believe as Christians, and yet Live as Atheists. You cannot drive a dull Ass into the Fire that is kindled before him: Surely in vain is the Net spread in the sight of any Bird. How can men believe Eternal Torments, and yet with so much boldness and easiness run into the sins that do deserve them? Many times they are not compelled by any Terror, nor asked by any Tempter, nor invited by any Temptation; but of their own accord seek out Occasions of their Ruin. On the other side, Can a Man believe Heaven, and do nothing for it? If we know that it will not be lost Labour, there is all the reason we should not grudge at it.  
(2.) Seriously consider of these things. The Scripture every where calleth for Consideration: Psal. 50.22. Consider this, ye that forget God. Isa. 1.3. My People will not consider. Many that have Faith, do not set it awork by lively Thoughts: Knowledge is asleep, and differeth little from Ignorance and Oblivion, till Consideration awaken it. If we were at leisure to think of Eternity, it would do us good to think of this double Motive: That every man must be judged to everlasting Joy, or everlasting Torment. These things are propounded for our Benefit and Instruction: We are guarded on both sides; We have the Bridle of Fear, and the Spur of Hope: If God had only terrified us from Sin, by mentioning unexpressible Pains and Horrors, we might be frighted, and stand at a distance from it: But when we have such Encouragements to good, and God propoundeth such unspeakable Joys, this should quicken our Diligence. If God had only promised Heaven, and threatened no Hell, wicked men would count it no great matter to lose Heaven, provided that they might be Annihilated; but seeing there is both, and both for ever, shall we be cold and dead? We are undone for ever, if wicked: Blessed for ever, if Godly. What should we not do, that we may be everlastingly Blessed, and avoid Everlasting Misery!  
Well then, let this be considered by us seriously and often, and deeply: That everlasting Woe and Weal is in the Case: Meat well chewed, nourisheth the more, but being swallowed whole, breedeth Crudities. So when we swallow Truths without rumination, or Consideration, we do not feel the Virtue of them: They do not excite our diligence, nor break the force of Temptations. O that they were wise, that they understood this, that they would consider their latter end. Deut. 32.29. I have read of a Prodigal Prince, that when he had given away a huge sum of Money, they laid all the Money into an heap before him, that he might see and consider what he had given away, to bring him to retract, or in part to lessen the grant. So it is good for us to consider what we lose in losing Eternity; what we part with for these vile and perishing things.   

A TABLE OF THE Principal Matters contained in the SERMONS on the 25th of MATTHEW.  

A.  
Absence's, or long tarrying of Christ a Reason of the World's security. Page Page 25  
Acceptance of Christ, what a kind of Acceptance is required. Page 57  
Account future, the Certainty of it. Page 99 

What a kinad of Account we must make. Page 102  
This Account must be personal, Page 102  
And particular, and exact. Page 102  
The Impartiality of this Account. Page 102  
We are always to live, as those that must give an Account. Page 102  
The Profit of calling ourselves to an Account every day. Page 103    
Accusation. justification opposed to Accusation. Page 170 

Twofold Accusation brought against us, and how we are justified from it. Page 175  
Angels, why they attend Christ at the day of judgement. Page 152  
Whether good Angels shall be judged. Page 152  
Evil Angels shall be judged. Page 152    
Ascension, Christ at Anscension gave Gifts to men, and why. Page 84, 85  
Assent of Faith, built on divine Testimony. Page 5 

The Adjuncts of it. Page 6    
Attendants of Christ at his second coming. Vid. Angels. Page 152  
Authority of Christ to judge the World. Page 145   

B.  
BEgin, we should begin with God betimes, and why. Page 67, 68 

The advantage of this. Page 68    
Blessed, this term being given to the Saints at judgment-day, what it signifies. Page 167  
Blessed of my Father, what it signifies. Page 168  
Brethren, who are Christ's Brethren. Page 186 

What a kind of Privilege this is. Page 187  
Christ calls not his Disciples Brethren, till after his Resurrection, and why. Page 187  
The Condescension of Christ in calling the meanest of his People his Brethren. 187     

C.  
CHarity, the advantage that comes by being charitable. Page 189 

Motives to exhort to Charity. Page 190  
Works of Charity done in Faith, are of great consequence. Page 181    
Christ, how said to live in us. Page 12  
Christian Faith, a wonder that any should reject it. Page 136, 214 

A wonder that any should embrace it, and live sinfully. Page 136, 214  
The Reasons of the latter. Page 137    
Come ye Blessed, what it signifies. Page 168  
Comfort cannot be maintained without good works. Page 180  
Coming second of Christ, his first coming and second coming compared. Page 150 

Not to be doubted. Page 39  
Faith saith, he will come, and whence Faith argueth. Page 34  
Reason saith, he may come, and whence Reason argueth. Page 32  
Why delayed so long▪ Page 36, 98  
The delay of Christ's coming should not make us deny or doubt it. Page 99  
The time of Christ's coming, at Midnight, what it signifies. Page 37  
Why the time of Christ's coming uncertain. Page 37  
What the Cry before Christ's coming was. Page 37  
The manner of Christ's coming. Page 44  
What Christ's coming in his Glory, and in the Glory of the Father signifies. Page 142  
Why Christ must come in his Glory. Page 146, 150  
Some foregoing appearances of Christ's coming; that give a taste of this Glory. Page 149  
The Attendants of Christ at his Coming. Page 152  
Christ's work at his Coming. Page 44, 149  
Why Christ's coming called a Consummation of the Marriage between him and Believers. Vid. Marriage-Union. Page 59  
Why Christ at his Second Coming is called the Son of Man. Page 141  
The Faithful prepare for Christ's Coming. Page 40  
Motives to prepare for it. Page 9  
How the Scripture presseth this Preparation in us. Page 40  
Christ's coming to be desired and longed for, and why. Page 39  
To be improved, and how. Page 38, 40    
Coming to Christ, Motives to come to Christ. Page 202  
Common work of Grace not to be rested in. Page 20 

May go far, as to Faith, Hope and Charity. Page 5  
Not likely to hold out, and why. Page 8  
Not enough to qualify for Heaven. Page 8  
They that have common Grace ought to use i● for the gaining more grace. Page 128  
Whether a man can by the use of common grace, obtain special grace. Page 128    
Communion of Saints, what they communicate one to another. Page 50  
Company evil, what company is evil. Page 27 

The danger of evil Company. Page 27  
What Company the damned in Hell have. Page 208    
Condescension of Christ in regarding his meanest Servants, and taking what is done to them, as done to himself. Page 183 

In accounting the meanest of his Servants his Brethren. Page 187    
Confidence false, Considerations to weaken it. Page 46 

Reason of the false Confidence of Professors. Page 45    
Consent to receive Christ, what a kind of consent it should be. Page 60  
Conversion, the power of man to convert himself is not to be disputed, but our duty to be regarded. Page 129  
Creature new, Vid. New Creature.  
Cry, what the Cry before Christ's coming was. Page 37  
Cursed. Who are they that are Cursed of God. Page 200 

Why it is not said, Cursed of my Father, as well as Blessed of my Father. Page 199  
All men by Nature under a Curse. Page 200  
No escaping this Curse, but by closing with Christ by Faith. Page 200  
Gods Curse very dreadful. Page 201  
We know not how soon God may take the advantage of this Curse. Page 201  
This Curse ratified at the day of judgement. Page 202  
Be sensible of this cursed estate. Page 201  
How we may get the Curse taken off. Page 200     

D.  
DAnger should not deter us from Duty. Page 123  
Darkness, Hell set forth by Darkness, and outer Darkness, and why. Page 133 

Outer Darkness in Hell, what it implies. Page 135  
The justice of this Punishment. Page 135    
Delay of giving forth Mercy, the Reasons of it. Page 38 

The danger of delaying turning to God. Page 76    
Desires of wicked men after Christ may be ardent. Page 66 

Wicked men may have Desires of Heaven. Page 69  
How far wicked men may desire this Happiness. Page 70  
They desire the End, not the Means. Page 70  
The difference between these desires in wicked men now and hereafter. Page 69  
Why these desires in wicked men are no more improved. Page 71    
Devils, the Torment of Devils not complete till the day of judgement. Page 197  
Diligence the Means, and God's Blessing the Cause of all increase. Page 127 

Exhorted to. Page 131    
Diligence Spiritual, the necessity of it. Page 118 

The Reward of it. Page 119  
Exhorted to. Page 131  
Motives to it. Page 119    
Disgrace, Consideration of future judgement should make us patient under disgraces. Page 154  
Disowned, who shall be disowned by Christ at the last day. Page 71 

The misery of being so disowned. Page 71    
Diversity, the great diversity of Talents given to us. Page 86, 89 

The Reasons of this Diversity. Page 87    
Dominion of God over us, wherein it consists. Page 82  
Door being shut, what it signifies. Page 64   

E.  
ESteem, what Esteem we should have of Christ's Servants. Page 185  
Eternity of Hell-Torments, Reasons of it. Page 208 

Consistent with God's justice. Page 194    
Excuse, carnal men ill versed in the art of Excusing evil. Page 121 

The invalidity of all such Excuses. Page 122  
Several Excuses of wicked men answered. Page 122, 123    
Execution of Sentence at the day of judgement. Page 210 

Why God dealeth differently with the righteous, and wicked then. Page 210     

F.  
FAith, what it is. Page 5 

An acceptance of Christ, and what kind of acceptance. Page 57  
Assent of Faith built on divine Testimony. Vid. Assent. Page 5  
Weak and dead Faith, what it is. Page 24  
What a kind of Faith Hypocrites may have. Page 5  
How it appears that most men's Faith is only pretended. Page 137  
The Light of Faith, how it differs from the Light of Sense, Reason and Prophecy. Page 75, 76    
Faith Historical, what it is. Page 6 

Why so called. Page 6    
Faith temporary, what it is. Page 6  
Faithfulness in discharge of our Duty matter of Comfort at Death and judgement. Page 102, 103 

Shall be commended and rewarded at the day of judgement. Page 104    
Far from Heaven, who are such. Page 8  
Fear, slavish and filial: of Reverence and Caution what. Page 110  
Fear slavish a great hindrance to Duty. Page 110 

Why we are naturally subject to this Fear. Page 111  
Begotten by a false Opinion of God. Page 110, 111  
How to avoid it. Page 115    
Fire of Hell, what is meant by it. Page 205   

G.  
GIfts, divers kind of Gifts given to men. Page 86, 89 

Those that have greatest Gifts ought not to condemn them that have less. Page 87  
Why Christ at his Ascension gave Gifts to men. Page 84, 85  
Common Gifts may be lost. Page 131  
They increase by using, and are lost by negligence. Page 126    
Glory of God, to be our ultimate End. Page 91  
Glory of Christ's Person, what it is. Page 148 

What Christ's coming in his Glory, and in the Glory of his Father, signifies. Page 142  
Why Christ must come in his Glory. Page 148, 150  
Some foregoing appearances of Christ, that give a taste of this Glory. Page 149    
Goats, the wicked Goats, and wherein. Page 164  
God, the Party wronged by sin, and the Supreme judge. Page 145  
Godliness and Holiness, the difference between them. Page 42  
Godly men described by their fruitfulness in good works. Page 213  
Good of others to be regarded by us. Page 91  
Goodness of God, God standeth on the credit of his Goodness. Page 112  
Good Works, vid. Works.  
Grace, the terms whereby 'tis expressed in Scripture. Page 12 

Saving work of Grace, how it differs from a common work. Page 12  
Whether a man may by the use of common Grace, obtain special Grace. Vid. Common Grace. Page 128  
State of Grace may be known. Page 12  
A little Grace is hardly discernible. Page 52  
The Effects of Grace. Page 14  
They that have true Grace desire more. Page 53  
Every one must have Grace of his own. Page 49  
They that have most Grace, have none to spare. Page 52  
None can have sufficient Grace for themselves and others too. Page 49  
Motives to excite us to get Grace into our Hearts. Page 51    
Those that think they have Grace enough to bring them to Heaven, and there rest, reproved. Page 54  
Those that would have more Grace, must have recourse to Ordinances. Page 55  
Grace initial may be lost. Page 131  
Sanctifying Grace in some measure may suffer loss. Page 131 

There is no intercision of the Habit of Grace, though there may be an intermission of the Acts of Grace. Page 26    
Graciousness of rewarding Mercy not fully seen till the last judgement. Page 211   

H.  
HAtred of Sin produced by Grace. Page 16 

Sin as Sin to be hated. Page 17    
Hatred of sin to be greater than former Love to it. Page 17  
Heaven set out by Light, and why. Page 133 

Why called a Kingdom. Page 169  
Joys of Heaven whence they arise. Page 104  
Why called the Joy of the Lord. Page 105  
The Essential Happiness of Heaven the same as to all the Saints. Page 106  
Yet there are degrees of Glory in Heaven. Page 107  
Reasons why there are degrees of Glory. Page 108    
Hell, that there is a Hell, proved. Page 192 

A Place of inexpressible Torment. Vid. Torments of Hell. Page 133  
A State of Torment as well as a state of Death. Page 193  
Set forth by Darkness, and outer Darkness, and why. Vid. Darkness. Page 133  
Indignation of the damned in Hell against God, the Saints and themselves. Page 136  
Sorrow of the damned in Hell. Page 136  
The wicked go to Hell at Death. Page 196  
They have not their full Torments till the day of judgement. Page 197  
Punishment of Hell may consist with Gods being merciful. Page 193  
Fire of Hell, vid. Fire.  
Punishment of Hell, v. Punishment of Loss, and Punishment of Sense.    
Hiding Talents a great sin, and why. Page 96 

He that hides his Talents faulty, as well as he that abuses them. Page 96  
What is the cause of this unfaithfulness in hiding Talents. Page 96    
Honour, the Honour that shall be put on the Saints at the day of judgement. Page 165  
Hope, what it is. Page 7 

Weak and groundless Hope of Heaven. Page 9  
Cold and careless Hope what. Page 24  
What kind of Hope may be in Hypocrites. Page 7  
Hope of wicked men will fail them, and when. Page 47, 48  
Hope of Heaven, how it showeth itself. Page 172  
How this Hope puts us on a diligent pursuit of this Blessedness. Page 172  
This Hope must moderate our Cares, Fears and Sorrows as to temporal things. Page 173    
Humility, Saints have a humble sense of their own good Works. Page 183, 184  
Hypocrites shall be discovered at the day of judgement. Page 164   

I.  
IDleness, the evil of it. Vid. Sloath. Page 96  
Impotency, why God requires Duty of fallen Creatures, that have no power to perform it. Page 114 

Natural Impotency no Excuse to the slothful. Page 123    
Inclination of heart towards good, how expressed in Scripture. Page 14  
Increase, Diligence the Means, and God's blessing the Cause of all increase. Page 127 

Our Increase should be of the same Talon that is given us. Page 127  
This Increase is given by degrees. Page 129  
And is to be continued till it be full and perfect. Page 129    
Indignation of the Damned in Hell against God, the Saints, and themselves. Page 136  
Infants, what to judge of Infants that die in Infancy. Page 157  
Inheritance of Heaven, the Properties of it. Page 169  
Joys of Heaven, whence they arise. Page 104 

Why called the Joy of the Lord. Page 105    
Judge, we are not to judge of others or ourselves by the outward esteem of others. Page 185  
Judge, the Qualifications of a Judge, Wisdom, justice, Power, Authority. Page 142 

These Qualifications found in Christ. Page 143  
Christ the Judge of the World. Page 142  
Why Christ Judge of the World rather than Father or Spirit. Page 146  
In what Nature Christ is Judge. Page 147  
Why Christ as Mediator is Judge of the World. Page 147  
Why Christ as Judge called King. Page 167    
Judgements temporal may be kept off from the wicked by the Society of the godly. Page 50 

One Judgement makes way for another. Page 198    
Judgment-day proved. Page 33, 34 

Cavils against it answered. Page 154  
The Conveniency of such a day. Page 34  
The business of that day shall be to glorify God's Holiness, rewarding justice, and Truth. Page 178  
All shall come to Judgement. Page 156 

Infants and Grown Persons. Page 156  
Dead and living. Page 157  
Good and Bad. Page 158  
Believers and unbelievers. Page 158  
High and low. Page 160    
At Judgment-day all shall be judged according to their works. Page 177  
Why works of Mercy and Charity rather than Piety are then mentioned. Page 176  
Whether the sins of the righteous shall then be mentioned. Page 176  
Who shall be judged by the Gospel. Page 158  
Whether Papists, Turks, jews (since Christ) shall be judged by the Gospel. Page 158  
By what rule Pagans shall be judgeth Page 159  
There shall be a separation of good and bad at the Judgment-day, and why. Page 164  
Hypocrites shall be discovered at the day of Judgement. Page 164  
The Honour that shall be put on the Saints at the day of Judgement. Page 165  
The godly shall be first absolved before the wicked are condemned, and why. Page 166  
Judgement-day should be believed, feared, loved, by the Saints, and hoped for. Page 154  
It should make us patient under disgraces. Page 154  
Thoughts of Judgement should make us, serious, and why. Page 160    
Justice and Righteousness of Christ explained. Page 144  
Justice of God, 3 *. Page 178  
Justification opposed to Accusation. Page 175 

How we are justified by Faith, and how by Works. Page 175     

K.  
KIng, why Christ as judge of the World, is called a King. Page 167  
Kingdom of Heaven, what it signifies. Page 3 

Why Heaven is called a Kingdom. Page 169    
Knowledge of Christ. How Christ knows his People. Page 66 

Christ knows all his Sheep. Page 162    
Knowledge of God intuitive and approbative. Page 66   

L.  
LAmps, going out of Lamps of foolish Virgins, what it signifies. Page 47 

When their Lamps shall go out. Page 48  
Trimming of Lamps, v. Trimming.    
Law and Grace strive for Victory in the hearts of those that have any sense of Religion. Page 111  
Laws of God, no Tyranny in them. Page 113  
Left hand, why Sinners are set on the left hand at the day of judgement. Page 169  
Loss, vide Punishment of Loss.  
Love to God, what it is. Page 7 

Feeble and sleepy Love, what. Page 24  
What a kind of Love is due to Christ. Page 58    
Lie, difference between a Lie and an Untruth. Page 41   

M.  
MArriage-Union between Christ and Believers, the foundation of it laid in Christ's Incarnation. Page 57 

Entered into at Conversion. Page 57  
The present state of it in this world. Page 58  
The Consummation of it in another world. Page 59  
Why the Second Coming of Christ is called a Consummation of this Marriage. Page 59  
The duties that result from this Marriage-Union. Page 58  
Motives to be espoused to Christ. Page 60     

N.  
NAme of God, what it is. Page 112 

Poor trembling Souls to study the Name of God. Page 112    
New-Creature, why God expects more honour from them than from the World. Page 89   

O.  
ODium Abominationis & odium Inimicitiae. Page 17  
Omissions, Sins of Omission, and Commission, what they are, and how distinguished. Page 138, 211 

Omissions Sins as well as Commissions. Page 117  
They are both in every actual sin. Page 138, 212  
The greatness of Sins of Omission. Page 138, 212  
Some Sins of Omission greater than others. Page 139, 212  
In many cases Sins of Omission are greater than Sins of Commission. Page 139, 213  
The Causes of them. Page 139, 212  
The Effects of them. Page 139, 212  
Omission of holy Duties, breeds Security. Page 28  
Omissions make way for Commissions. Page 140, 213    
Opportunities of doing good may be lost. Page 130  
Ordinances, considered as Duties, Privileges, Means, Talents. Page 90 

May be lost. Page 131    
Oil, not only to be had in Lamps, but in Vessels. Page 11 

Oil in Vessels, what it is. Page 12, 14  
To get Oil in Vessels is our true wisdom. Page 22  
Directions to get it. Page 21     

P.  
PArables, why Christ taught by Parables. Page 1 

The kinds of Parables, Argumentative, and Representative. Page 1    
Patience of God to Sinners. Page 198  
Prayer, what a Praying Frame is. Page 74 

Watching to Prayer, in Prayer, after Prayer, what it is. Page 75    
Poor, three sorts of Poor, Devil's Poor, Christ's Poor, the World's Poor. Page 189  
Power of Christ as Lord and Owner distinct from his Power as Governor and Ruler. Page 81 

The Right Christ hath to this Power. Page 81  
Christ cannot be divested of this Power. Page 82    
Power in Man to convert himself need not be dsputed, but our Duty to be regarded. Page 129  
Perseverance in Christ's Service, Motives to press it. Page 47  
Personal qualifications we are to be careful of, if we would be saved. Page 51  
Prejudices of carnal men against God. Page 113, 114 

They are very natural to us. Page 114    
Preparation for Christ's Second Coming, the faithful prepare for it. Page 40 

Reasons for it. Page 43  
How the Scripture presseth it on us. Page 40  
It must be speedy and constant. Page 77  
Preparation for Heaven, wherein it consists. Vid. Readiness for Heaven. Page 62  
When the actual Preparation for Heaven should be made. Page 62, 63  
Preparation of Heaven, how and by whom the Kingdom of Heaven is prepared for us. Page 170  
For whom it is prepared. Page 170  
When it was prepared. Page 171    
Principles, false Principles in doing good. Page 15 

A double Principle in Children of God, Flesh and Spirit. Page 27    
Profession twofold, Vocal and Real. Page 11 

Not to be neglected. Page 11  
Not to be rested in, and why. Page 11  
Profession of wicked men will fail them, and when. Page 47, 48  
Why the Profession of Wicked men will fail them. Page 48    
Punishment of Hell may stand with God's Mercy. Page 193  
Punishment of Loss greater than Punishment of Sense. Page 203 

What the Damned lose in Hell. Page 134, 203  
The loss of God's Sight in Hell, great grief to the wicked. Page 135, 204  
The greatness of the Loss the Damned have in Hell. Page 204    
Punishment of Sense, what it is. Page 205   

Q.  
QUalifications personal, we are to be careful of, if we would be saved. Page 51   

R.  
REadiness for Heaven, habitual and actual, what. Page 62 

Why those only that are ready, shall enter into Heaven. Page 63    
Receiving Christ, what is required to it. Page 58  
Religion, a little Religion reproved. Page 18 

Reasons of it. Page 18  
Negligence, Inconsideration, unmortified Lusts, and Unbelief, destructive to Religion. Page 18, 19    
Repentance late, seldom true. Page 69  
Reputation of being good people not to be rested in. Page 19  
Resurrection of the Body proved. Page 33 

Whether Infants shall rise Infants, or all in the state of grown persons. Page 156    
Reward, the greatness of the Reward of Heaven. Page 184  
Riches, why God sometimes giveth Riches to his People. Page 181 

Rich men should employ their Talents for the relief of the Poor. Page 188  
Reasons of it. Page 189    
Righteousness of Christ, and of the Saints, difference between them. Page 49  
Righteousness of God in the last Sentence. Page 210   

S.  
SAcrament, Preparation for it necessary. Page 21 

How we should come to the Sacrament. Page 22  
Whether those that doubt of the truth of their Grace, should come to the Sacrament. Page 23    
Salvation of our Souls to be regarded next to the Glory of God. Page 91  
Security. Vid. Slumbering and Sleeping.  
Self-denial, wherein it is seen. Page 173  
Senselesness of Mercies or Judgements, the evil of it. Page 29  
Separation, there shall be a Separation of good and bad at judgment-day, and why. Page 164  
Sheep, the godly are as Sheep, and wherein it appears. Page 163 

How to know whether we are Sheep or Goats. Page 164  
Christ tender of his Sheep. Page 162    
Shepherd, Christ represented as a Shepherd. Page 161 

Christ a good Shepherd, a Great Shepherd, and chief Shepherd. Page 162  
The Properties of a good Shepherd, and how applied to Christ. Page 161  
How Christ is a great Shepherd. Page 163    
Sin, a wrong to God. Page 145 

The Children of God apt to fall into Sin. Page 24  
Why we should watch to avoid Sin. Page 73  
Sins of Omission and Commission, what they are▪ Vid. Omissions.    
Sinners add sin to sin, and God in Hell adds wrath to wrath. Page 198  
Sleep moral, what it is. Page 23  
Sleep spiritual, what it is. Page 24 

Total and partial. Page 28, 29  
When and how far it may seize on Christians. Page 25, 26  
Whence it comes to pass. Page 27  
Slumber the cause of Sleeping. Page 28  
The Effects of it. Page 24  
The Signs of it. Page 29  
Motives against it. Page 30  
Directions to avoid it. Page 31    
Sloth in particular Callings, the evil of it. Page 123 

Arguments to rouse us out of it. Page 124    
Sloth spiritual, what it is. Page 116 

Who the spiritually Slothful are. Page 124  
The evil of spiritual Sloath. Page 117  
A slothful Servant a wicked Servant. Page 117  
Signs when it comes on us. Page 120  
Motives that draw us to it. Page 117  
Means against it. Page 119    
Slumbering and Sleeping, what it means: Vid. Sleep. Page 23 

Slumber the Cause of Sleeping. Page 28    
Son of Man, why Christ at his second Coming is called Son of Man. Page 141  
Sorrow of the Damned in Hell. Page 136  
Sovereignty of Christ in governing the World, whence it accrues. Page 145  
Spirit, how it dwells in Believers. Page 13 

The Testimony of the Spirit is usually given on the exercise and abounding of Grace. Page 53    
State of our Persons, how to judge of it. Page 41  
Sympathy, Christ takes what is done to his People, as to benefits and injuries, as done to himself. Page 188   

T.  
TAlents, what may be accounted Talents. Page 88 

The various kinds of Talents. Page 89  
The diversity of Talents given to us. Vid. Diversity. Page 26, 86, 89  
For all our Talents we must be responsible. Page 83, 93, 99  
All Talents are to be improved for God. Page 84, 87, 88  
Every one hath some Talon or other to improve for God. Page 85  
The Reasons why they are to be improved. Page 92  
The End wherefore Talents are to be improved. Page 91  
Motives to improve them. Page 93  
They are increased by being improved. Page 93  
Among those that improve Talents, all are not alike fruitful. Vide Hiding Talents. Page 95  
To whom the gain, and increase of our Talents is to be accountable. Page 91  
What it is to trade with Talents, Vid. Trading. Page 90  
In what sense they may be said to be lost. Page 130  
Talents not improved shall be lost. Page 130  
How these Talents are lost in this World. Page 130    
Temptations, great Temptations require great Grace. Page 52  
Tender, Christ tender of his Flock. Page 162  
Thoughts, the usual ill Thoughts that Hypocrites have of God. Page 113  
Time, want of Time no Excuse to slothful Servants. Page 122  
Titles of Honour given to Christ must be verified by suitable practice. Page 65  
Torments of Hell, to preach them profitable to good and bad. Page 134 

Hell a place of inexpressible Torments. Page 133  
Hell a state of Torment as well as a state of Death. Page 193  
Hell a State of Torment, and Place of Torment. Page 193  
The greatness of the Torments of the damned. Page 207  
Torments of the Body, what they shall be. Page 206  
Torments of the damned, why eternal. Page 208  
Eternity of Hell Torments consistent with Gods justice. Page 194  
Few believe the Torments of Hell. Page 195    
Trimming of Lamps, what it signifies in the Wise Virgins. Page 40 

What it signifies in the Foolish Virgins. Page 40  
Who do not trim their Lamps. Page 41    
Trade, what it is to trade with our Talents. Page 90 

In trading for God, our Returns must carry proportion to our Receipts. Page 94  
Reasons of it. Page 95  
Cautions in judging of our Returns in Trading. Page 94     

U.  
UNion of Believers with Christ represented by Marriage-Union. Vid. Marriage. Page 56 

The Benefits of Union with Christ. Page 57    
Virgins, Visible Professors why so called. Page 3  
Virgins foolish, why many have great confidence of their good Estate, that shall be found foolish Virgins at last. Page 45  
Visible Church, the State of it in this World. Page 4   

W.  
WAtching spiritual, what it is. Page 72 

Watching, as it respects our present state, to avoid sin, and do good, considered. Page 74, 75  
Reasons why we should watch to avoid sin. Page 73  
Watching unto Prayer, in Prayer, after Prayer, what. Page 75  
Watching as it respects the future State opened. Page 75  
Who are to watch. Page 78  
Reasons why we should watch. Page 77  
The Causes of it. Page 73  
How long we are to watch. Page 78  
The Blessing promised to watching. Page 78  
The danger of not watching. Page 78  
Means to help to Watchfulness. Page 79    
Wisdom of Christ, Divine and Humane, explained. Page 143 

Wisdom Spiritual wherein it lies. Page 22    
Wonder, a great Wonder that any should reject the Christian Faith. Page 136, 214 

And that any should embrace it, and live sinfully. Page 137, 214  
Three Causes of it. Page 137  
The Reward of the Righteous at the day of judgement shall be matter of wonder to them. Page 183  
The Reasons of this wonder. Page 183    
Work, Christ appointed every man his work at his departure. Page 84 

How good Works must be performed. Page 180  
The Godly described by their fruitfulness in good Works. Page 206  
Comfort to sincere Christians from their good Works. Page 180  
The doing some good Works cannot excuse men for the omission of others. Page 180  
The respect of good Works to the future sentence. Page 178  
Works assigned as a Reason of the Sentence of Absolution at the last day. Page 174  
Works at the last day produced as an Evidence of Faith. Page 175  
Trusting in Works very natural, but very dangerous. Page 179  
Works are not the moving Cause to incline God to give us Christ. Page 179  
Nor the Instrument of applying the Merits of Christ. Page 180  
Yet no man can maintain his Comfort without them. Page 182    
Worm that never dies, what it is. Page 206  
Wrath of God, the greatness of it. Page 207 

Some Instances of it. Page 208     
FINIS.   

A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on the 25th of MATTHEW.  
 Chap. Vers. Pag. EXodus 34 5, 6, 7. 112 Job 11 20. 47 Psalm 32 31. 13 141 3. 79 Proverbs 3 16. 199 19 15. 28 26 9 121 Ecclesiastes 10 2. 14 Isaiah 30 33. 192 Jeremiah 17 11. 207 Hosea 2 19, 20. 59 Zechariah 11 17. 131 Matthew 6 3. 183 11 23. 130 26 45. 26 28 10. 187, 188 Luke 13 7. 206 Acts 20 21. 14 24 10. 7 Romans 2 12. 159 9 11. 200  22. 199 1 Corinthians 3 8. 107 2 Corinth. 11 2. 3 Ephesians 2 10. 14 4 18. 12 6 8. 107 Colossians 1 24. 36 2 Thessalon. 1 9 149 2 Timothy 2 12. 66 Titus 1 16. 14 2 12, 13. 42 Hebrews 2 11. 187 6 12. 119 8 10. 13 10 22. 22 James 3 16, 17. 93 1 Peter 1 3. 172  7. 104 2 Peter 1 4. 12  7. 186 3 11. 40  14. 42 1 John 2 16. 74 Revelations 20 12. 102 21 8. 209   

ERRATA in the Sermons on the 25th Chap. of St. Matthew.  
The Reader is desired to Correct these following Errors, with some others less material, which have been occasioned by the faultiness and Imperfection of the transcribed Copy.  
PAge a. line 51. for thus read as, l. 52. for grew r. drew, l. 53. r. so he was, ib. for to r. from, p. 4. l. 39 r. meant of, p. 12. l. 51. deal of, p. 18. l. 8. for never r. neither, p. 21. l. 31. r. not to waste it, l. 49. for Transfiguration r. Presignation, p. 22. l. 43. for Wisdom is r. Rectum est, p. 47. l. 56. r. hope of, p. 48. l. 43. r. profession, and, l. 44. deal without that, l. 45. deal should, l. 46. r. Now these Temporaries, p. 51. l. 19 for that we might r. but we must, l. 36. r. in the names of their little ones avouch God to be their God, p. 55. l. 48. deal 3. p. 57 l. 9 for name r. terms, p. 59 l. 46. r. he comes, p. 63. l. 56. r. would not now die, p. 66. l. 13. r. if he were not heard, and l. 61. for assigneth r. ascribeth, p. 67. l. 25. for beareth r. leaveth, l. 26. for thereto r. on them. p. 69. l. 8. r. ever be, l. 34, 35. deal not fully, p. 70. l. 16. for indefinitè r. distinctè, p. 71. l. 3. for separate r. despise, l. 5, 6. for promote r. promise, p. 76. l. 8. r. they both see things future, and things future with clearness and certainty, l. 11. r. the light of Faith, l. 16. for design r. Decree, ib. for they are r. that Decree is, p. 79. l. 6. after Judge add before they are ready to be judged, p. 81. l. 50. for commutative r. cumulative, p. 82. l. 47. for Duty r. Entity, p. 84. l. 33. deal and undertakes, p. 92. l. 9 for is r. as, p. 94. l. 15. deal man's, l. 38. after holdeth add Crescentibus donis crescunt rationes donorum. Gregory. p. 97. l. 24. for Ministry r. Minister, p. 104. l. 53. for Fruits r. Smells, l. 53, 54. for Pleasure consists, r.: And lastly, p. 105. l. 17. r. delight to meet them, l. 25. for This r. His, p. 114. l. 47. deal by their failing, p. 117. l. 48. deal no, p. 121. l. 61. r. a sleight Eye, p. 124. l. 27. for Many r. Man, l. 41. deal First, l. 42. deal Who? p. 127. l. 4. deal or, p. 141. l. 35. for of r. at, ib. after coming deal: l. 40, 41. for Soul and Body r. humane Body, p. 146. l. 18. for with r. without, l. 39 r. bonum, p. 155. l. 26. r. You have no cause, l. 29. r.: The ways of God are condemned, p. 163. l. 28. for lively r. live, l. 44. for Comforts r. People, p. 172. l. 47. r. of the Inheritance of the Saints, p. 179. l. 20. for because r. besides, p. 184. l. 37. for sublime r. purblind, p. 185. l. 9 for little else r. little of self, p. 190. l. 27. deal 4. l. 28. r. Nay, (4. l. 50. r. answereth the Gift, p. 193. deal for Judges, p. 212. l. 32. r. Want of Zeal.    

SERMONS UPON THE Seventeenth Chapter OF S t. JOHN  

SERMON I  JOHN XVII. 1. 
These words spoke jesus, and lift up his Eyes to Heaven, and said, Father, the Hour is come, glorify thy Son, that thy Son also may glorify thee.  
I Shall, in the following Exercises, open to you Christ's solemn Prayer recorded in this Chapter; a Subject worthy of our Reverence, and serious Meditations. The Holy Ghost seemeth to put a Mark of Respect upon this Prayer, above other Prayers which Christ conceived in the Days of his Flesh. Elsewhere the Scripture telleth us, That Christ prayed; but the Form is not expressed, or else only brief Hints are delivered, but this is expressed at large. This was, as it were, his dying Blaze. Natural Motion is swifter and stronger in the end; so was Christ's Love hottest and strongest in the close of his Life; and here you have the Eruption and Flame of it: He would now open to us the bottom of his Heart, and give us a Copy of his continual Intercession. This Prayer is a standing Monument of Christ's Affection to the Church; it did not pass away with the external Sound, or as soon as Christ ascended into Heaven, and sat at the right Hand of the Father; it retaineth a perpetual Efficacy; the Virtue remaineth, though the words be over. As the Word of Creation hath retained its Vigour, these five or six thousand Years; Increase and Multiply, and let the Earth bring forth after its kind: So the Voice of this Turtle is ever heard, and Christ's Prayers retain their Vigour and Force, as if but newly spoken.  
In this Prayer, he mentions all Blessings and Privileges necessary for the Church: He prayeth for himself, for the Apostles, for all Believers. He beginneth with his own Glorification, as the Foundation; and goeth on to seek the Welfare of the Apostles, as the Means; and then the Comfort of Believers, as the Fruit of his Administrations in the World. Christ's Merit, the Apostles Word, the Believers Comfort, are three Things of the highest consideration in Religion. I shall open these in the Order and Method in which they are laid down.  
In the first Verse we have; 

1. The Preface to the whole Prayer; These things said Jesus, etc.  
2. Christ's free Request; Glorify thy Son. Which is backed with Reasons taken from; 

1. His special Relation, Father, and thy Son.  
2. His present Necessity; The Hour is come.  
3. The Aim of his Request; That thy Son also may glorify thee.      
I shall go over the Phrases, as they are offered in the Order of the words.  
[These things spoke Jesus.] That is, when he had spoken these things. This Clause serveth; 

1. To show the Order of the History; His Prayer followed his Farewel-Sermon.  
2. The suitableness of his Prayers to the Sermon. The Points there enforced, are here commended to God in Prayer. It were easy to suit the Requests, to the Consolations and Instructions of that Sermon. From hence,    
1. Observe, How fitly Christ dischargeth the Office of a Mediator. The Office of a Mediator, or Days-man, is, to lay his Hand upon both, Job 9.33. to treat and deal with both Parties. Hitherto Christ hath dealt with Men in the Name of God, opening his Counsel to us; now he dealeth with God in the name of Men, opening our Case to him. As Moses, the Typical Mediator, was to speak to God, Exod. 19.19. and from God, Exod. 20.19. So did our Lord speak from God, and to God. He still performeth the same Work and Office: He speaketh to us in the Word, and for us in Prayer. The Word never works, till we hear Christ speaking in it; 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me; and our Prayers are not accepted, but by virtue of Christ's Intercession: Those that made their Addresses to King Admetus, brought the Prince with them in their Arms; or, as Joseph charged his Brethren, that they should not see his Face, unless they brought Benjamin with them, their Brother. We cannot see God's Face, unless we bring our Elder Brother with us. Acts 12.26. When Herod was displeased with the Men of Tyre, they made Blastus the King's Chamberlain their Friend. It is good to have a Favourite in Heaven; Among all the Favourites, none so acceptable as Christ; get him to make Intercession for you. Out of the whole, learn to see Christ in the Word, to use Christ in Prayer; he is the golden Pipe by which our Prayers ascend, and the Influences of Heaven are conveyed to us: 1 Cor. 8.6. One Lord Jesus Christ, by whom are all things, and we by him. All things come from God to us through Christ.  
2. Observe, Christ's Order and Method. From Preaching, he descendeth to Prayer; the Word worketh not without the Divine Grace. We may open the Word, but God must open the Understanding. Luke 24.28. with 45. Christ himself, you see, sealeth his Doctrine with the Seal of Prayer. Moral Suasion, worketh not without a Divine and Real Efficacy. The Apostles said, Acts 6.4. We will give ourselves continually to Prayer, and the Ministry of the Word. When God hath spoken to us, we must speak to God again Prayer is the best Key to open the Heart, because it first openeth Heaven. Those that hear a Sermon, and do not pray for a Blessing, see nothing of God in his Ordinances, nothing but what is of Man's Oratory and Argument. Efficacy is quite another thing; and when God speaketh in his Word, with Samuel, they think it is Eli. It reproveth them, that when the Sermon is ended, go out, and turn their backs upon Prayer: This is to neglect Christ's Method. And it presseth you still to help on the Word by your Prayers. Rom. 15.30. I beseech you, Brethren, for the Lord Jesus Christ's sake, and for the Love of the Spirit, that ye strive together with me in your Prayers. If you would have Christ's Glory, and the Spirit's Efficacy promoted, you must take this course.  
3. Observe, The Industry and Diligence of the Lord Jesus in Holy Things. He letteth no time pass, without some saving Work: from Doctrine, he turneth himself to Prayer. He began with the Supper, and goeth on with Discourse, and finisheth all with Prayer. It upbraideth us that are soon weary of Holy Things. We are like foolish Birds, that leave the Nest, and are often straggling, and let the Eggs cool before they are hatched. Our Religion cometh by Flashes, which are never perfected and ripened. Now especially should we imitate Christ upon Solemn Days of Worship; as the Lord's Day, our whole Time should be parted into Meditation, and Prayer, and Conference. And yet more especially, after the Lord's▪ Supper, we should continue the Devotion, and make the whole Day a postcommunion: as Civet-Boxes retain their scent, when the Civet is taken out; and when the Act is over, our Thoughts, and Discourse, and Actions, should still savour of the Solemnity. Certainly, it is an Argument of much weakness, to be all for Flashes, and sudden Starts: If we would refresh ourselves with Change, it should be with change of Exercise, and not of Affection: If it seem irksome, consider, it is more easy to persevere in an Heavenly Frame, than to begin again; and when the Heart is warm, we should take heed we don't lose the present Advantage. A Bell is kept up with less difficulty than raised; and when an Horse is warm in his Jeers, he continues his Journey with more ease, than if he should stand still a while, and grow stiff. If we yield to weariness, how shall we hope to raise the Heart again, and to get it to this Advantage. Corruption doth but cheat thee, if thou thinkest to get a fresh start by intermission. As I said before, there is refreshment in Change of Exercise; and when one Teat is drawn dry, we may, as the Lamb, suck another that will yield new supply and sweetness.  
[And lift up his Eyes to Heaven.] The Scripture taketh notice of the Gesture. Christ's Gestures are notable, because real significations of the Motions of his Heart. In the Garden, when he began his Passion, he fell on his Face and prayed, Mat. 26.39. but here he lifted up his Eyes. When he traveled under the greatness of our Sins, his posture is humble; but now, when he is treating with God for our Mercies, he useth a Gesture, that implieth a more elevated and generous Confidence. Gestures, being Actions suited to the Affections, are significant, and imply the Dispositions of the Heart. Let us see what may be collected out of this Gesture, lifting the Eyes to Heaven.  
1. The raising of the Heart to God in Prayer. Prayer is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Ascension or Elevation of the Heart to God, the Motion of the Body suiting with that of the Soul; so David expresseth it, Psal. 25.1. I lift my Heart to thee. When you pray, know what is your Work: If you would converse with God; you need not change Place, but raise the Affection. God boweth the Heavens, and you lift up the Heart; it is not the lifting up the Voice, but of the Spirit: the lifting up of the Voice, or of the Eye, are good, as outward significations, but the chief Work is, to lift up the Heart; the Understanding, in raised Thoughts of God, the Affections, by strong Operations of Desire and Love. Usually our Hearts are heavy, and sink as Led within us; it is a Work of Difficulty to raise them: We must pull up the Weights, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continuing in Prayer, Acts 1.14. As Moses his Hands easily fell and sunk, so do our Hearts, Exod. 17. There are Plummets and Weights of Sin hang upon us, which must be cut off, if we intent to get up the Heart in Prayer.  
2. Spiritual Reverence of God. The Heavens are his Throne and Dwelling-place, Psal. 103.19. There his Majesty and Power shineth forth; there we behold his Majesty, in that sublime and stately Fabric. Earthly Kings, that their Majesty may appear the greater to their Subjects, have their Thrones exalted, and made of precious Matter, with cunning and curious Artifice: But what are these to that sublime and admirable Fabric of the Heavens? The very sight of the Heavens, show how excellent God is. So that looking up to Heaven, noteth, the raising the Heart, in the reverend consideration of God's Majesty and Excellency. We may come with Hope, we speak to our Father; but we must speak with Reverence, we speak to our Father in Heaven. When we lift up our Eyes, and look upon that stately Fabric, the Awe of God should fall upon us. We are poor Worms, crawling at God's Footstool; by looking up to Heaven, we do most seriously set God before us. So when Solomon speaketh against the slightness of our Addresses to God, he propoundeth this Remedy; Eccles. 5.2. Be not rash with thy Mouth, and let not thine Heart be hasty to utter any thing before God: for God is in Heaven, and thou upon Earth. There is a distance; there God appeareth in his Royalty. We tremble to come before the Thrones of Earthly Princes; they are but thy Fellow Clay: How far do the Stars of Heaven excel their richest Jewels! What is all their State to the pure Matter of the Heavens? to that blaze of Light wherewith he is clothed? Psal. 104.2. Who coverest thyself with Light, as with a Garment, who stretchest out the Heavens like a Curtain. What are the Coaches of Princes, to the Chariots of the Clouds, and Wings of the Wind, and that Majesty and State that God keepeth in the Heavens?  
3. It noteth Confidence in God, or a disclaiming of all sublunary Confidence. The Godly, in all their Prayers and Cries, look up unto the Heavens, to note their Confidence in God, and not in fleshly Aids; as Psal. 127.1. I will lift up mine Eyes unto the Hills, from whence cometh my Help; meaning, his Relief and Deliverance should come from God alone. A Christian looketh round about him, and seeth no ground of help, but in the tops of the Hills. So Psal. 123.1. Unto thee I lift up mine Eyes, O thou that dwellest in the Heavens. The Thrones of Princes, are Places slippery and unsafe; but our Supports are out of Gun-shot. Lam. 3.41. Let us lift up our Heart with our Hands, unto God in the Heavens: We must not rest upon any thing in the World. He that made the Heavens, can accomplish our Desires. The constant Course of the Heavens, noteth God's Faithfulness. A Man may foresee some natural Events some hundred Years before. The glorious Fabric of the Heavens, is a Monument of his Power.  
4. To show that their Hearts are taken off from the World, and from Carnal Desires. Christ's Eyes were to Heaven; there his Father was: and Christians lift up their Eyes to Heaven, because they mainly seek those things that are Above, where God's Throne is, and where Christ is now sitting at his right Hand, Col. 3.1. It is for Beasts to grovel, and look downward: Our Home is Above, in those upper Regions: there is our Christ, our pure and sweet Companions. Their Heart cannot be severed from their Head. When we expect one, we turn our Eyes that way; as the Wife looks towards the Seas, when she expects her Husband's return: It doth them good to look towards these visible Heavens, remembering, that one day they shall have a Place of Rest there. God hath fixed his Throne, and Christ hath removed his Body out of the World, that we may look upward. These things from the Gesture.  
[And said.] The word noteth a vocal expression of the Prayer. Moses cried, Exod. 14.15. which noteth an inward fervency. There are no words mentioned, but Christ said; that is, with an audible Voice.  
I shall from this word inquire: 

First, Why he prayed.  
Secondly, Why he pronounced his Prayers in the hearing of the Apostles.    
First, Why he prayed: For it seems strange that Christ should be brought upon his Knees; and that he, who was the express Image of his Father's Glory, should need the Comfort of Prayer; and that the Heir of Heaven, who hath the Key of David, and openeth, and no Man shutteth, should stand knocking at the Father's Door.  
I Answer.  
1. This was the Agreement between God and Him, that he was first to establish a Right, and then to sue it out in Court; Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Possession. This Prayer is nothing else, but Christ's presenting his Merits before the Tribunal of God. In the whole Transaction of Man's Salvation, God the Father would sustain the Person of the Ruler, and Governor of the World; and Christ was to come and make his Plea before him, to give an account of his Work, and to sue out his own Right, and the Right of his Members. O wonder at the Business of our Salvation! the Love of God the Condescension of Christ! when he took the Quality of our Surety upon him; he is to make a formal Process, to plead his own Merits and our Interest; for so he is less than the Father, as Mediator; My Father is greater than I Not only as Man, but as Mediator, Christ sustained a lesser Place.  
2. That we might have a Copy of his Intercession. Christ is good at interceding; he gave the World a taste in his last Prayer: It is a Pledge of those continual Groans, which, as Mediator of the Church, he putteth up for us in Heaven. We have an excellent Advocate; 1 Joh. 2.2. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. When thou art in danger of Temptation, he saith, They are in the World; keep them from the Evil of the World. When thou art practising Holiness, Christ speaketh a good word of thee behind thy back; Father, they keep thy Word. He is a good Shepherd, that knoweth the State of his Flock, and readily giveth an account to the Father.  
3. That these Prayers might be a constant Fountain and Foundation of Spiritual Blessings. Christ's Prayers are as good as so many Promises; for he is always heard, John 11.42. In this Prayer, Christ speaketh as God-Man. There is not any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I ask, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will. Vers. 24. Father, I will, that they also be with me where I am. A Word, not of Request, but Authority. The Divine Nature, giveth a Force and Efficacy to these Prayers. When he prayeth, whole Christ prayeth, God-Man: and as his Passion received efficacy from his Godhead, so did his Prayers: Acts 20.28. Feed the Church of God, which he hath purchased with his own Blood; as it was the Blood of God, so it is the Prayer of God. The Godhead is interested in all these Actions; it is the Prayer of the Son of God made Flesh. The things which he asketh, belong to the Humane Nature, yet he prayeth as God: He that heareth with the Father, will be heard by the Father. Christ's Prayer, is not like the Prayers of other Holy Men recorded in Scripture, for a Form and Pattern, but as a Fountain of Comfort and Blessing. This should beget a Confidence in the Accomplishment of all these Promises, the Safety of the Elect, the Success of the Word, the Unity of the Church, and the Possession of Glory.  
4. To commend the Duty of Prayer. He commanded it before, and commended it by Promise; John 14.13, 14. Whatsoever ye shall ask of the Father in my Name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my Name, I will do it. John 15.16. That whatsoever ye shall ask of the Father in my Name, he may give it you. Now, to Precept and Promise, he would add his own Example. Certainly, there are none above Ordinances, if Christ the Eternal Son of God was not. If Christ, who was of the same Majesty and Power with his Father, did pray so earnestly and seriously, when, in the Light of Omnisciency, he saw the Fruit of his Passion; How much more are Prayers necessary for us, under such infirmity of Flesh, to which we are subject, and such rage of Satan, and the World? In all Cases, we must use this Remedy. They that are above Prayer, are beyond Religion. In his greatest Works, Christ despised not this Remedy. Christ knew his own Deliverance, and was sure of it; yet he will not have it, but by Prayer. He had an eternal Right to Heaven and Glory, and a new Right by Purchase; yet he would have his Charter confirmed by Prayer. And so, though we have assurance of Mercy, we must take this course to get it accomplished: Though we have large Possessions, and a liberal supply, when it is at the Table, we must receive it as a Boon from Grace; Give us this day our daily Bread. If for no other Reason, Prayer is necessary for submission to God, and that we may renew the sense of that Tenure, by which we hold a Charter of Grace; that by ask, we may still take it out of Free-Grace's Hands. Christ had a Right, yet, because of that mixture of Grace with Justice, in all Divine Dispensations, he is to ask.  
5. That our Prayers might be effectual. Christ's Prayer is large and comprehensive: we can mention nothing, but he has begged it already, in terminis, or by consequence. The Prayers of the Saints have their Efficacy, but not from any virtue in them, but by Christ's Merit, by virtue of his Prayers. Now Christ hath consecrated the way, it is like to be successful, no Prayer can miscarry. God may cast out the Dross, but he will be sure to receive the Prayer. Now he doth not refuse your Money, but rubbeth off the filth of it. It is very notable, that Christ consecrated all Ordinances, and made them successful by his own Obedience. Baptism; he made the Waters of Baptism, salutary. Hearing; Christ was one of John's Auditors. Behold the Lamb of God, John 1.29. Singing, Prayer, receiving the Supper; he loveth the Society, ever since he himself was a Communicant. Matth. 26.29. I will not drink henceforth of the Fruit of this Vine, until the day when I drink it new with you in my Father's Kingdom. Christ doth but act over that Ordinance in Heaven. So for Prayer.  
Secondly, The next thing is, Why Christ spoke aloud in Prayer.  
I answer; He might have prayed in silence, but he would be our Advocate, but so, that he might be our Teacher. When he prayed for us, he prayed publicly, and with a loud Voice, for our Comfort and Instruction, and to give vent to the strength of his Affection, by leaving this Monument in the Church. Vers. 13. These things I speak in the World, that they may have my Joy fulfilled in themselves; that in all Trials and Afflictions, we might draw Consolation from the Matter of this Prayer. You may observe hence, That it is of advantage to use vocal Prayer; not only in Public, when we may quicken others; as one Bird, setting all the rest a chirping; and we profess we are not ashamed of God, or his Worship; but in private also. God made Body and Soul; and will be served by both. Words are as giving vent to, or as the broaching of a full Vessel. Strong Affections cannot be confined to Thoughts. Psal. 39.2, 3. My Heart was hot within me; while I was musing, the Fire burned, then spoke I with my Tongue. Musing, makes the Fire to burn. There is a continual Prayer, by Ejaculations and Thoughts; but words become solemn, and stated times of Duty. Words are a boundary to the Mind, and fix it more than Thoughts, which are usually light and skipping. The Mind may wander, but words are as a Trumpet, to summon them again into the presence of God. Our roving Madness, will be sooner discerned in Words than in Thoughts. When a Word is lost, or misplaced, we are more ashamed; and by Words, a dull sluggish Heart is sometimes quickened and awakened. It is good to use this Help.  
Now I come to the Prayer itself.  
[Father.] It is a Word of Confidence, and sweet Relation, in which there is much of Argument; in that Christ, as God's only Son, speaketh to his own Father: Father, glorify thy Son. A Father is wont to be delighted with the Glory and Honour of a Son; as the Mother of Zebedee's Children sought their Preferment, Matth. 20.20. It is good to observe, that Christ doth not say, our Father, as involving our Interest with his, because it is of a distinct Kind. Christ would observe the distinction between us and himself: he is a Son that is equal with the Father, eternal with his Father; but we are adopted Sons, made so. When he speaketh to his Disciples, he saith not, our Heavenly Father, but [your] Heavenly Father knoweth that ye have need of all these things, Mat. 6.32. And, John 20.17. I ascend unto my Father, and your Father, and to my God, and your God; clearly distinguishing his own Interest from ours. And mark, Christ useth the Argument of Son, and Father, to show that he was not therefore glorified, because a Son, but therefore a Son, because glorified. We may note hence;  
1. That it is very sweet and comfortable in Prayer, when we can come and call God, Father. It is a Word of Affection, Reverence, and Confidence; in all which the excellency of Prayer consisteth. So Christ in all his Addresses, Father, if it be possible, let this Cup pass from me, Mat. 26.39. So also all his Prayers are bottomed on this Relation; Vers. 5. And now, O Father, glorify thou me with thine own self. Mat. 11.25. I thank thee, O Father, Lord of Heaven and Earth, etc. He hath taught us the same, to pray, Our Father which art in Heaven, Mat. 6.9. The great Work of the Spirit, is to help us to speak thus to God; not with Lips that feign, but from our Hearts. Rom. 8.15. Ye have received the Spirit of Adoption, whereby we cry, Abba, Father. We confine the Spirit's Assistance to earnest Tendencies, and vigorous Motions; the main Work is, to help us to cry, Father, with a proper and genuine Confidence. Now all cannot do thus: a wicked Man cannot say safely to God, my Father. Whosoever claims Kindred of God, while he is unjust and filthy, it is not a Prayer, but a Contumely and Slander. He that sanctifieth, and those that are sanctified, are all of one: for which cause, he is not ashamed to call them Brethren, Heb. 2.11. Christ counteth none to be of his Kindred, but the Regenerate. Pagans are Strangers, and Carnal Men in the Church are Bastards; they had need study Holiness, that would claim Kindred of Christ. Consider then, What Claim and Interest have you in God? It is sad, if we can only come as Creatures, cry as Ravens for Food, out of a general Title to his Providence, or to cry, Father, and lie; to take his Name in vain. It is sweeter to speak to God as a Son, then as a Creature; Lord, Lord, is not half so sweet as, Our Father. This is a sweet invitation to Prayer. Mat. 7.9. What Man of you; who if his Son ask Bread, will he give him a Stone? Vers. 11. If ye then, that are Evil, know how to give good Gifts to your Children, how much more will your Heavenly Father give good things to them that ask him? It is a Consolation in Prayer. Gal. 4.6. Because ye are Sons, he hath sent forth the Spirit of his Son into your Hearts, crying, Abba, Father. It is a ground of Hope and Expectation after Prayer. Ye have received the Spirit of Adoption, to call God, Father.  
2. Christ was about to suffer bitter things from the Hand of God, and yet he calleth him Father. In Afflictions, we must still look upon God as a Father, and behave ourselves as Children. Christ felt him a Judge, yet counts him a Father. God as a Judge, was now about to lay on him the Sufferings of all the Elect, yet Christ calls him, Father, to declare his Obedience and Trust. The Hour was come, in which the whole weight of God's Displeasure was to be laid upon him; yet in this Relative Term, he acknowledgeth his Father's Love, and manifesteth his own Obedience. We should do so in all our Afflictions: 

1. Maintain the Comfort of Adoption.  
2. Behave ourselves as Children.    
1. Maintain the Comfort of Adoption. It is the folly of the Children of God, to question his Love, because of the greatness of their Afflictions, as if their Interest did change with their Condition, and God were not the God of the Valleys, as well as the God of the Hills. We have more cause to discern Love, than to question it. Bastards are left to a loser Discipline: Heb. 12.8. If ye are without chastisement, whereof all are partakers, then are ye Bastards, and not Sons. To be exempted from the Cross, is to be put out of the Roll of Children. The Bramble of the Wilderness is suffered to grow wild, but the Vine is pruned. The Stones that are designed for a noble Structure, or Building, are hewed and squared, when others lie by neglected.  
2. Behave ourselves as Children, with Patience and Hope.  
1. With a submissive Patience. Father, is a word that implieth Authority, and Love, and Care, all which are Arguments of Patience. Father's have a natural Right to Rule; we must take it quietly and patiently at their Hands. Isaac yielded to his Father, when he went to be sacrificed. It is said, Gen. 22.8. they both went together; which noteth his quiet submission. But Fatherly Acts are not only managed with Authority, but with Love and Care. Slaves may be corrected out of Cruelty and Hatred▪ by their Masters; but Fathers do not deal so with Children. Heb. 12.9, 10. Furthermore, we have had Fathers of our Flesh, which corrected us, and we gave them reverence; Shall we not much rather be in subjection to the Father of Spirits, and live? For they verily for a few days chastened us after their own Pleasure, but he for our Profit, that we might be partakers of his Holiness. The Apostle argueth, à minori ad majus. None can be such a Father as the Lord, so wise as he, so loving as he. God putteth on all Relations: He hath the Bowels of a Mother, the Wisdom of a Father. He is a Mother for tenderness of Love: Isa. 49.15. Can a Woman forget her sucking Child, that she should not have compassion on the Son of her Womb? Yea, they may forget; yet will I not forget thee. A Father for Wisdom and Care: Mat. 6.31, 32. Take no thought, saying, What shall we eat? etc. for your Heavenly Father knoweth that you have need of all these things. Earthly Parents sometimes chastise their Children out of mere Passion, at least there is some mixture of Corruption; but the Lord's Dispensations are managed with much Love and Judgement. Therefore say, as Christ, John 18.11. The Cup which my Father hath given me, shall I not drink of it? It is a bitter Cup, but it cometh from the Hand of a Father: our Father gave it us, and our Elder Brother began it to us: we should love the Cup the better, ever since Christ's Lips touched it.  
2. With Hope. When we are perplexed, we should not be in despair, but sustain ourselves under our great Hopes. 1 John 3.2. Now we are the Sons of God, but it doth not yet appear what we shall be. We have the Right of Children, though afflicted: our Estate and Patrimony is in the Heavens. An Heir in his Nonage is under Tutors and Governors: He is born to a great Possession, but kept under a severe Discipline.  
[The Hour is come.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That Hour.  
1. That Hour which was defined in God's Decrees, set down and appointed by the Council of the Trinity; not by Fate, or any Necessity of the Stars, but by God's wise Providence and Ordination. No Man could take Christ till his Hour was come; John 7.30. Then they sought to take him; but no Man laid hands on him, because his Hour was not yet come. But when this Hour was come, the Son of God was brought under the power of Men, and liable to the Assaults of Devils: Therefore he saith, Luke 22.53. This is your Hour, and the Power of Darkness. No Calamity can touch us, without God's Will. The Hour, the Measure, all the Circumstances of Sufferings, fall under the Ordination of God. It is not only a General Ordinance, that we shall suffer Affliction; the Apostle mentioneth that, 1 Thess. 3.3. Let no Man be moved by this Affliction; for yourselves know, that you were thereunto appointed: It is the Ordinance of God, that the Way to Heaven should lie through an howling Wilderness. All the Saints in Heaven knew no other Road: Afflictions seem one of the Way-marks. But we speak now of another Appointment, of determinating all the Circumstances of the Affliction; the Time, the Measure, the Instruments. It is the Comfort of a Christian, that nothing can befall him, but what his Father will. A Sparrow cannot fall to the Ground without our Heavenly Father, Mat. 10.29. The wise Lord hath brewed our Cup, and moulded and shaped every Cross. All the ounces of Gall and Wormwood are weighed out by a wise Decree, and our Cup is tempered by God's own Hand. We storm many times, because of such and such Accidents, and Circumstances of the Cross, as if we would have God ask our Vote and Advice, and as if our Opinion were a better Balance wherein to weigh things, than Divine Providence. Providence reacheth to every particular Accident. Your Doom was long since written: such a Vessel of Mercy, shall be thus and thus broached and pierced: every Wound and Sorrow is numbered.  
2. That Hour, which was determined and foretold in the Prophecies. God doth all things in fit Seasons; he hath his Days and Hours. Daniel understood by Books, the number of the Years, Dan. 9.2. Habak. 2.3. The Vision is for an appointed time. It easeth the Heart of much distraction, when we consider there is a Period fixed. There is a Clock with which Providence keepeth Time and Pace, and God himself setteth it. It is good for us to wait the Lord's Leisure. God himself waiteth as well as we; Isa. 30.18. He waiteth, that he may be gracious. He letteth the course of Causes run on, till the fit Hour and Moment of Execution be come, when he may discover himself with most advantage to his Glory, and the Comfort of his Servants; and God waiteth with as much earnestness as you do, (I speak after the manner of Men); Isa. 16. 14. But now hath the Lord spoken, saying, Within three Years, as the Years of an Hireling, and the Glory of Moab shall be contemned, etc. as the Hireling waiteth for the Time of his Freedom, and when he is to receive his Wages. Moab was a bitter Enemy. Therefore let us wait; John 8.7. Your Times are always ready, but my Time is not yet come. We draw Draughts of Providence with the Pencil of Fancy, and then confine God to the Circle of our own Thoughts, as if he must be always ready at our Hours.  
3. The Hour is come; the Sufferings of God's People are very short. To our Sense and Feeling, they seem long, because Carnal Affections are soon tired; but the Word doth not reckon by Centuries, and Years, but Moment's. Psal. 30.5. Weep may endure for a Night, but Joy cometh in the Morning. All Temporal Accidents are nothing, compared to Eternity. The Sorrows of our whole Life, are but one Night's Darkness. This light Affliction, that is but for a Moment, saith the Apostle, 2 Cor. 4.17. Set Time against Eternity, and we shall want words to declare the shortness of it. Our Hour will be soon ended. Wait a while, and we shall be beyond Fears. The Martyrs in Heaven do not think of Flames, and Wounds, and Saws; these were the Sufferings of a Moment. John 16.21. A Woman, when she is in Travail, hath sorrow, because her Hour is come: but as soon as she is delivered of the Child, she remembreth no more the Anguish, for joy that a Man is born into the World. John 16.16. A little while, and ye shall not see me: and again, a little while, and ye shall see me. To Faith, the time between Christ's departure, and his second coming, is but as the time between his Death and Resurrection; for of that Christ also speaketh, as is clear by the subsequent Context. We measure all by sense, and therefore cry, How long! how long! as Men in pain will count Minutes; but look to the endless Glory within the Veil, and it is nothing. We should especially take this Comfort to ourselves in Sickness and Death; it is but an Hour: Wink, and thou shalt be in Heaven, said a Martyr.  
4. The Hour is come, saith Christ, and therefore prayeth. When the sad Hour is come, the only Remedy is Prayer. We should not despond, but meet Sorrows with a generous Confidence: now the only way is to pray. If we cannot look for a Deliverance, we may pray for a Mitigation, for shortening Affliction. Mat. 24.20. Pray that your flight be not in the Winter, nor on the Sabbath Day, when it may be tedious to Body or Soul. Pray that you may glorify God in Sufferings, as Christ sueth out Support in this Request. Usually when Evils are unavoidable, we give over all Addresses; yet our Condition is capable of Mercy: if the Hour be come, beg that a Spirit of Glory may rest upon you.  
5. Christ knew his Hour. There was no Traitor by; Judas was not present; the Soldiers were not come to apprehend him: All was yet in the dark, and kept secret in the Bosom of the Priests and Elders. It confirmeth us in the belief of the Omnisciency of Christ: He knew the moment of his Suffering, before there was any appearance of it. All things are open and naked before him, with whom we have to do. And be seethe our Thoughts afar off.  
6. Christ knew the Hour was come, yet he seeketh not an hiding-place, or to avoid the Storm by flight. How many natural and supernatural Ways had Christ to escape? he could have smitten them with a Beam of Majesty. It noteth the willingness of Christ to suffer all this Trouble and Danger for our sakes, as our Conqueror. When Christ was to grapple with our Enemies, he did not decline the Battle, but with Courage, and Confidence, entered into the Lists with Death and Hell. As our Sacrifice, he went willingly to the Altar, not like a Swine, but like a Sheep; not with Howling and Reluctancy, but with a ready Patience.  
7. The Act of Christ's Death was quickly over; it was but a short space of time, he calleth it an Hour. Psal. 110.7. de Torrente bibet, He shall drink of the Brook in the way, a Draught of Death; He tasted Death for every one, Heb. 2.9. At one Draught he drunk Hell dry as to the Elect. Object. But we were to suffer eternally, and Christ was to bear our Sorrows. I Answer, Though Christ paid the same Debt, yet through the Excellency of his Person; it was done in a shorter time. A payment in Gold, is the same Sum with a payment in Silver, or Brass; only through the excellency of the Metal, it taketh up less room.  
8. The Hour is come. By way of Argument, he showeth the occasion of his Prayer, in this Hour of Sadness and Ignominy; I am to be betrayed, condemned, buffeted, crucified; my Majesty will be obscured, and my Death, like a Veil, drawn upon my Glory. Now, glorify me in this Hour. Indeed, thus it was in all Christ's weakness and abasement, there was some adjunct of Glory▪ In his Incarnation, he is thrust out into a Manger, a place for Horses; but there he is worshipped. A Star in Heaven, is hung up for a Sign of that Inn where Christ lay; a new Bonfire to welcome that great, but poor Prince, into the World. He is apprehended by the Soldiers; but they are driven back, and twice checked in their rude Attempt, by the Beams and Emissions of his Divine Glory. He is tempted by the Devil in the Wilderness, but Angels are sent to minister to him. He had not wherewith to pay tribute to Caesar, but the Sea payeth Tribute to him, and a Fish bringeth the Mony. When he was crucified and scoffed at; Heaven itself becometh a Mourner, and puts on a Veil of Darkness; the High Priest did not rend his clothes, but the Veil of the Temple was rend in twain, from the top to the bottom. One Thief scoffed him, but another proclaimed him King. When Man denied him, the Creatures preach up his Glory. Thus Christ, in the saddest Hour, is still glorified. And thus it is with the Children of God; Afflictions on wicked Men are evil, and all evil; but to the Saints, a mixed Dispensation: sweet Experiences they have in the midst of sad Calamities, and Mercy in the midst of Wrath.  
[Glorify thy Son.] This is the Request itself: What is the meaning of it? Origen understandeth it, of the very Ignominy of the Cross itself, which was to Christ a Glory; Gloria salvatoris, patibulum triumphantis. The Cross was not a Gibbet; but a Throne of Honour; and Calvary to Christ, was as glorious as Olivet: It is expressed by lifting up. But certainly this cannot be intended here, because it was the lowest Act of his Humiliation and Abasement. This is made the Motive and Reason of his Request; the Hour is come, by which (as we have seen) he intendeth that sad ignominious Hour. In short, it is meant either of God's glorifying him in his Sufferings, or God's glorifying him after his Sufferings; as will appear by the Sequel, and two parallel places.  
1. Glory in his Sufferings. It is said, John 13.31, 32. Therefore when he was gone out, Jesus said, Now is the Son of Man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. The meaning is, now he is to show himself a glorious Saviour, by which God shall also be glorified; for which he will uphold, and reward him. So, Glorify thy Son; He intendeth those Passages, by which his Glory is manifested to the World. And so he intends;  
(1.) Miracles; While Christ suffered, the Frame of Nature seemed to be out of Course. Mat. 27.51. The Veil of the Temple was rend in twain, from the top to the bottom; and the Earth did quake, and the Rocks rend. And vers. 54. When the Centurion, and they that were with him, saw these things, they feared greatly, saying, Truly this was the Son of God.  
(2.) Support and Strength. This was Christ's last Combat, and he was to discover the Strength, and the Power of the Godhead. Now he prayeth for those Tokens and Significations of the Divine Power in his Death, to undeceive the World; and that the Disciples might receive no Scandal by his Cross.  
2. Glory after Death; so it is said, John 7.39. That the Spirit was not yet given, because Christ was not yet glorified. Till his Resurrection and Ascension into Heaven, he was not inaugurated into the Headship of the Church, and gave not out those Royal Largesses and Gifts of the Spirit. So that by this Prayer Christ intendeth the Resurrection, and all the Consequents of it. His Resurrection, by which his Divinity was declared; Rom. 1.4. And declared to be the Son of God, with Power, according to the Spirit of Holiness, by the Resurrection from the Dead. His Ascension, and invisible Triumph, Col. 2.15. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it. Ephes. 4.8. When he ascended on High, he led Captivity captive, and gave Gifts unto Men. The Reception of his Humanity to Heaven, and his sitting down at the right Hand of God: Phil. 2.9, 10, 11. Wherefore God also hath highly exalted him, and given him a Name above every Name: That at the Name of Jesus every Knee should bow, of things in Heaven, and things in Earth, and things under the Earth: And that every Tongue should confess, that Jesus Christ is Lord, to the glory of God the Father. His Inauguration into the Throne, and Authority over all Things. The preaching of the Gospel in his Name, together with the success of it. Isa. 55.4, 5. Behold, I have given him for a Witness to the People, a Leader and Commander to the People. Behold, thou shalt call a Nation that thou knewest not; and Nations that know not thee, shall run unto thee; because of the Lord thy God, and for the Holy One of Israel; for he hath glorified thee. His Return at the Day of Judgement; with Power and great Glory. The Petition must be explained, according to the Event of all the Glory that God put upon Christ after his Passion. The meaning of the whole is, Hitherto I have laid aside my Glory, and now lay down my Life; sustain me by thine Arm, that I may overcome Death; and raise me again with Triumph and Honour, that I may go into Glory, leading Captivity captive, and receive the Principality; that by the Resurrection, publication of the Gospel, and last Judgement, the Glory of my Divinity may be known and acknowledged.  
But how doth Christ pray, Glorify me, when he saith elsewhere, John 8.5. I seek not my own Glory? I Answer, Christ speaketh there of himself, in the Judgement of his Adversaries, who thought him a mere Man, and sheweth that he came not as an Impostor, to seek himself: God would well enough provide for his Glory and Esteem. There he disclaimeth all particular, private Aims, Affections, and Attempts; here he sueth out his Right, according to his Father's Promise.  
Observe hence;  
1. Christ saith, The Hour is come; and then, Father glorify me. The true Remedy of Tribulation, is to look to the succeeding Glory, and to counterbalance future Dangers with present Hopes. In this prayer, Christ reviveth the Grounds of Confidence: One is, Father, glorify me: This was Comfort against the sad Hour; and so it must be our course, Not to look to things which are seen, but to things that are not seen, 2 Cor. 4.17. to defeat Sense by Faith. When the Mind is in Heaven, it is fortified against the Pains which the Body feeleth on Earth. Strong Affections give us a kind Dedolency; a Man will venture a knock, that is in reach of a Crown, 1 Tim. 4.8. It is the folly of Christians, to let Fancy work altogether upon present Discouragements. Faith should be fixed in the contemplation of future Hopes: It is a sad Hour, but there is Glory in the issue and close.  
2. Observe again; First, Christ had his Hour; then he saith, Glorify me. Luke 24. 26. Ought not Christ to suffer, and then to enter into his Glory? Shame, Sorrow, and Death, is the Roadway to Glory, Joy and Life; The Captain of our Salvation was thus made perfect, Heb. 2.10. and all the Followers of the Lamb are brought in by that Method. It is the folly of some, that think to be in Heaven, before they have done any thing for God's Glory upon Earth. You would invert the Method, and stated course of Heaven. None is crowned, except he strive lawfully, 2 Tim. 2.5, 6. and Vers. 11, 12. It is a faithful saying: for if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him. It hath the Seal of a constant Dispensation, it is a faithful Saying. All the Promises run, To him that overcometh. We must have Communion with Christ in all Estates. Rom. 8.17. If so be that ye suffer with him, that ye may be also glorified together. It is a necessary Condition: We are Heirs, if so be that we suffer with him, etc. We are too delicate, we would have our Path strewed with Roses, and do not like this Discipline. Abel signifies Mourning, and Stephen a Crown, they were the first Martyrs of either Testament. If you want Afflictions, you want one of the necessary way-marks to Heaven.  
3. Glorify me. Christ seeketh not the empty things of this World, but to be glorified with the Father. We want some Spiritual Ambition, and are too low and grovelling in our Desires and Hopes. If you be risen with Christ, seek those things that are above, where Christ sitteth at the right Hand of God, Col. 3.1. It is no Treason to aspire to the Heavenly Kingdom; Mat. 6.33. Seek first the Kingdom of God, and the Righteousness thereof; and to seek a place on Christ's own Throne. Neither is it any culpable selfseeking, to seek Self in God. John 5.44. How can ye believe, that receive Honour one of another, and seek not the Honour that cometh from God alone? Joh. 12.43. They loved the Praise of Men, more than the Praise of God. Here we may seek our own Honour and Glory without a Crime. O behold the liberality and indulgence of Grace! God hath set no stint to our Spiritual Desires; we may seek, not only Grace, but Glory.  
4. Christ himself prayeth to be glorified, it noteth the Truth of his Abasement. He is the Lord of Glory, 1 Cor. 2.8. and had a natural and eternal Right; he thought it no robbery to be equal with God, and yet Christ himself is now upon his Knees. If he had said, Let them be glorified, that had been much, that he would open his Mouth to plead for Sinners: But he saith, Glorify me, or, glorify thy Son; which is a strange Condescension, that he that had the Key of David, should now be knocking at the Father's Gate, and receive his own Heaven by Gift and Entreaty. He might take, without robbery, Glory as his due; yet, as our Mediator, he is to ask. When he took our Nature, he brought himself under the Engagement of our Duty.  
5. Christ asketh what he knew would be given: So, John 8.50. I seek not my own Glory; there is one that seeketh and judgeth. The Father was zealous for the Son's Glory: there was an Oracle from Heaven to assure him of it: John 12.28. Father, glorify thy Name. Then came there a Voice from Heaven, saying, I have both glorified it, and will glorify it again: meaning, by strengthening him in the Work of Redemption. And yet now again, Glorify thy Son, that he may glorify thee. Obs. Providence doth not take away Prayers. We are to ask, though our Heavenly Father knoweth we have need of these things, and we know God will give them to us: John 16.26, 27. At that day ye shall ask in my Name; I say not unto you, that I will pray the Father for you: for the Father himself loveth you: The meaning is, though there be need of my great Instance, and I need not tell you I will make Intercession; I pass by that now, I only tell you of that free Access you have to God, and his great Affection to you, yet still you must ask. Assurance is a ground of the more earnest Request. When Daniel understood by Books the number of the Years, than he was most earnest in Prayer; and when Elijah heard the sound of the Rain, he prayed. Prayer is to help on Providences, that are already in motion.  
[That thy Son also may glorify thee.] Here is another Argument: It is usual in Prayer, to speak of ourselves in a third Person; so doth Christ here, That thy Son may glorify thee. This may be understood many ways; partly, as the Glory of the Son, is the Glory of the Father; partly, by accomplishing God's Work; that I may destroy thy Enemies, and save thy Elect; partly, by the preaching of the Gospel in Christ's Name, to the Glory of God the Father. He doth, as it were, say, I desire it for no other end, but that I may bring Honour to thee.  
From this Clause,  
1. Observe; That God's Glory is much advanced in Jesus Christ. In the Scriptures there is a Draught of God; as Coin bears the Image of Caesar, but Caesar's Son is his lively Resemblance: Christ is the living Bible; we may read much of the Glory of God, in the Face of Jesus Christ. We shall study no other Book when we come to Heaven; for the present it is an advantage to study God in Jesus Christ. The Apostle hath an expression, 2 Cor. 4.4. Lest the Light of the Glorious Gospel of Christ, who is the Image of God, should shine unto them. Christ is the Image of God, and the Gospel is the Picture of Christ; the Picture which Christ himself hath presented to his Bride. There we see the Majesty and Excellency of his Person; and in Christ, of God. And, Vers. 6. the Apostle saith, To give the Light of the Excellency of the Knowledge of the Glory of God, in the Face of Jesus Christ. In Christ, we read God glorious: in his Word, Miracles, personal Excellencies, Transfiguration, Resurrection, we read much of God. There we read his Justice, that he would not forgive Sins without a plenary Satisfaction; If Christ himself be the Redeemer, Justice will not bate him one Farthing. His Mercy; he spared not his own Son. What scanty low Thoughts should we have of the Divine Mercy, if we had not this Instance of Christ? His Truth in fulfilling of Prophecies; Psal. 40.7, 8. Then said I, Lo, I come; in the volume of the Book it is written of me. I delight to do thy Will, O my God; yea, thy Law is within my Heart. This was most difficult for God to grant, for us to believe; yet rather than he would go back from his Word, he would send his own Son to suffer Death for a sinful World. All things were to be accomplished, though it cost Christ his precious Life. God had never a greater Gift, yet Christ came when he was promised: He will not stick at any thing, that gave us his own Son. His Wisdom, in the wonderful contrivance of our Salvation. When we look to God's Heaven, we see his Wisdom; but when we look on God's Son, we see the manifold Wisdom of God, Ephes. 3.10: The Angels wonder at these Dispensations to the Church. His Power, in delivering Christ from Death, and the glorious Effects of his Grace. His Majesty, in the Transfiguration and Ascension of Christ. O then, study Christ, that you may know God. There is the fairest Transcript of the Divine Perfections; the Father was never published to the World by any thing so much as by the Son.  
2. Observe; Our Respects to Christ must be so managed, that the Father also may be glorified: for upon these terms, and no other, will Christ be glorified; 2 Cor. 1.20. For all the Promises in him are Yea, and in him Amen, to the Glory of God by us. Phil. 2.10, 11. That at the Name of Jesus every Knee shall bow, and every Tongue shall confess, that Jesus Christ is Lord, to the Glory of God the Father. John 14.13. Whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. Look, as the Father will not be honoured without the Son; John 5.23. That all Men should honour the Son, even as they honour the Father; he that honoureth not the Son, honoureth not the Father that hath sent him; so neither will the Son be honoured without the Father. I condemneth them, who out of a fond respect to Christ, neglect the Father. As the former Age carried all respect in the Name of God Almighty, without any distinct reflection on God the Son: So many of late carry all things in the Name of God the Son, that the Adoration due to the other Persons, is forgotten. The Wind of Error, doth not always blow in one Corner. When the heat of such an Humour is spent, Christ will be as much vilified and debased. Our Hearts should not be frigidly and coldly affected to any of the Divine Persons.  
3. Observe; It is the proper Duty of Sons, to glorify their Father. Mal. 1.6. If I be a Father, where is mine Honour? Mat. 5.16. Let your Light so shine before Men, that others seeing your good Works, may glorify your Father which is in Heaven.  
How must this be done?  
1. By reverend Thoughts of his Excellency, especially in Worship; then we honour him, when we behave ourselves before him, as before a great God; this is to make him glorious in our own Hearts. When we conceive of him as more excellent than all things. Usually we have mean base thoughts, by which we straighten or pollute the Divine Excellency.  
2. By serious Acknowledgements, give him Glory. Rev. 4.11. Thou art worthy, O Lord, to receive Glory, and Honour, and Power; for thou hast created all things, and for thy Pleasure they are, and were created. Now this is not in naked ascriptions of Praise to him, prattling over words: but when we confess all the Glory we have above other Men, in Gifts or Dignity, is given us of God; this is to make him the Father of Glory. Ephes. 1.17. That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation, in the knowledge of him.  
3. When we make the advantage of his Kingdom, the end of all our Actions; 1 Cor. 10.31. Whether ye eat or drink, or whatever you do, do all to the Glory of God. Phil. 1.20. Christ shall be magnified in my Body, whether it be by Life or by Death. Christ had glorified him, yet he seeks now to do it more. Self will be mixing with our Ends, but it must be beaten back. We differ little from Beasts, if we mind only our own Conveniences.  
4. By making this the aim of our Prayers. We should desire Glory and Happiness upon no other terms. Ephes. 1.6. To the Praise of the Glory of his Grace, wherein he hath made us accepted in the Beloved. It is a mighty encouragement in Prayer, when we are sure to be heard. John 12.28. Father, glorify thy Name: then came there a Voice from Heaven, saying, I have both glorified it, and will glorify it again. He begs, that God would glorify his Name, in giving him the Victory in this last Combat. We ask of God, for God. These that honour me, I will honour them, 1 Sam. 2.30.  
5. When we are content to be put to shame, so God be honoured; to hazard all, so we may glorify his Name, though it be with the loss of Life itself. Josh. 7.19. My Son, give, I pray thee, Glory to the Lord God of Israel, and make confession unto him. Mal. 2.2. If ye will not hear, and if ye will not lay it to Heart, to give Glory unto my Name, (that is, by an ingenuous Confession) I will even send a Curse upon you.  
6. When you make others to glorify God. 2 Cor. 9.13. They glorify God, for your professed subjection unto the Gospel of Christ. Christians are to be Holy, for Christ's Honour lieth at stake.  
7. When we can rejoice in God's Glory, though advanced by others, be the Instruments who they will; as Paul did, Phil. 1.18. Notwithstanding every way, whether in Pretence, or in Truth, Christ is preached, and I herein do rejoice, yea, and will rejoice.  
8. When we are affected for God's dishonour, though done by others.   

SERMON II.  JOHN XVII. 2. 
As thou hast given him Power over all Flesh, that he should give Eternal Life to as many as thou hast given him.  
HEre is the next Reason of Christ's Request; the former was the Glory of God, and here is another, the Salvation of Men: Unless the Father glorified him, he could not accomplish the Ends of his Office, which was, to glorify the Father in the Salvation of Man; which could not be, unless he were sustained in Death, delivered out of Death, and received into Glory. If Christ be not risen, your Faith is vain, and ye are yet in your Sins, 1 Cor. 15.17. How should we know our discharge from Sin, if our Surety had not been let out of Prison? Where should we have gotten an Advocate to appear for us in the Heavens? or a King to pour out the Royal Largess of Gifts and Graces, to accompany the Gospel, that it might be successful for our Souls? From the Context, I shall observe two Points.  
1. Observe; That next to God's Glory, Christ's Aim was at our Salvation. Christ doth not mention his own Profit, but that thy Son may glorify thee, and that he may give eternal Life. These two were the scope of his Sufferings, and rising again to Glory.  
(1.) Of his Sufferings; Dan. 9.26. The Messias shall be cut off, but not for himself; not for his own Desert, nor his own Profit; for no Fault, no Benefit of his own. So, Rom. 15.3. Christ pleased not himself; as it is written, The Reproaches of them, that reproached thee, have fallen upon me. The meaning is, he suffered the outrages of the Wicked, to promote the Salvation of the Elect; or the burden of our Sins, by which God was dishonoured, fell on him. Christ sought not sweet things for himself; he had no respect to his own Ease, but our Happiness.  
(2.) In his rising to Glory, he still eyed us; when he went to Heaven, he went thither on our Errand; to seize upon it in our right, and to prepare it for our coming. John 14.3. I go to prepare a place for you: Not so much to be glorified himself, as to get us thither. Heb. 9.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There to appear in the presence of God for us. Christ went to Heaven, that we might have a Friend in Court: He is entered into the Heavens to appear for us; as if that were all the business of Christ in Heaven, to remain there as our Advocate.  
Use 1. To show us the great Love and Condescension of Christ. The Cross was sad Work; all the Wages, was the Salvation of our Souls. In the Eternal Covenant, he aimed at no other Bargain. Isa. 53.10. When thou shalt make his Soul an Offering for Sin, he shall see his Seed, he shall prolong his Days, and the Pleasure of the Lord shall prosper in his Hands; that he might be effectual to save Souls. They told David, 2 Sam. 18.3. Thou art worth ten thousand of us: if we flee away, they will not care for us; neither if half of us die, will they care for us. Public Relation makes Kings more valuable. Christ's Soul was worth millions of ours; and his Life was more valuable than the Life of Men and Angels; yet to save ours, Christ layeth down his own; and he pleased not himself, That the Pleasure of the Lord might prosper in our Salvation.  
Use 2. It teacheth us more self-denial. to do all for God's Glory, and the good of the Elect, both in Life and Death. Phil. 2.17. Yea, and if I be offered up on the Sacrifice and Service of your Faith, I joy and rejoice with you all. A Man that mindeth altogether his own things, liveth but a brutish Life, beneath Grace and Reason; Reason will tell us, that Man was made sociable, and not only born for himself; Grace raiseth Actions to the highest self-denial. To deny ourselves, is one of the first and most glorious Precepts of Christianity.  
2. Observe; That the Comfort, and Salvation of Man, doth much depend upon the Glorification of Christ. Glorify me, that I may give Eternal Life. The ends of his Office are much furthered.  
1. His Glorification is a Pledge of ours. God would do every thing first in Christ; elect him, adopt him, pour out the Spirit on him, raise him, glorify him; as the Scripture every where manifests. Our Nature is in Heaven, as an Earnest of our Persons being there. He is called our Forerunner, Heb. 6.20. being gone before into Heaven, as a Forerunner and Harbinger, to take up room; and the Captain of our Salvation, Heb. 2.11. When the Head is in Heaven, the Members will follow. Whole Christ must be there, he is not content with his Heaven without us. John 14.3. If I go and prepare a place for you, I will come again and receive▪ you unto myself, that where I am, there ye may be also. John 17.24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory that thou hast given me.  
2. His Glorification is a pledge of his Satisfaction. Our Surety is let out of Prison; and when the Surety is released, the Debt is paid; all the Work is accomplished and effected. John 16.10. He will convince the World of Righteousness, because I go to the Father. There is enough done to bring Souls to Glory, for Christ is received to Glory; I am satisfied, I have found a Ransom. So, John 17.4, 5. I have glorified thee on the Earth, I have finished the Work thou hast given me to do. And now, O Father, glorify thou me with thine own self. Christ had never come out of the Grave, never ascended, if any thing else had remained to be done.  
3. Christ glorified, is a clearer ground of Hope to the Creature. When Christ was in the Flesh, he was poor, despised, crucified; the Apostle calleth it, the Weakness of God. Many looked for a Kingdom from him; many believed in him when he was upon Earth; the Thief owned him upon his Cross; Remember me when thou comest to thy Kingdom. If the Thief could spy his Royalty, under the Ignominy of the Cross, what may we expect from Christ in his glorified Estate? When David was hunted as a Flea, or a Partridge upon the Mountains, there were six hundred clavae to him, and had great hopes of his future Exaltation; they might look for more from David on the Throne. Christ is now exalted, and hath a Name above all Names; he still retaineth our Nature, and that is an Argument of Love; we go to one that is Bone of our Bone, and he is glorified in our Nature; that is an Argument of his Power.  
4. Christ is really put into a greater capacity to do us good.  
1. He hath seized on Heaven in our right; John 14.3. I go to prepare a place for you. God the Father prepared it by his Decree; but Christ, by his Ascension, went to hold it in our Name; he took possession of it for Himself, and his People, and ever since Heaven-Door hath stood open.  
2. The advantage of his Intercession: 1 Joh. 2.1. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. Christ is our Advocate at God's right Hand; we have a Friend at Court. Offenders hope to be spared, if they have interest in any, that have the Prince's Ear. Jesus Christ is now in Heaven at God's right Hand, representing his Merits. How can our Prayers choose but be heard? The Spirit is our Notary to indite them, and Christ is our Advocate to present them in Court.  
3. The Mission of the Spirit. Christ carried up our Flesh, and sent down his own Spirit; as to fit Heaven for us, Mat. 25.34. so to fit us for Heaven. Rom. 9.23. Vessels fitted for Glory; Vessels of Glory seasoned with Grace. Now the Spirit is not given, but by Christ's Ascension. Ephes. 4.11, 12. When he ascended, he gave, first Apostles, than Prophets, than Evangelists, than Pastors and Teachers, for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the Body of Christ. This was his Royal Largess on the day of his Coronation▪  
4. By his Ascension, all Christ's Offices have a new Qualification, and are exercised in another manner. Christ hath been Mediator, King, Priest, and Prophet, from the beginning of the World; but the Administration is different before his Incarnation, in the days of his Flesh, and after his Ascension. Before his coming in the Flesh, Christ was the great Prophet of the Church, foreshowing what was to come; in his Incarnation, pointing at what he did; after his Glorification, working Faith, by representing what was passed. So a Priest; before his Incarnation, undertaking payment and satisfaction for our Debts; in the days of his Flesh, he made good his Engagement; after his Ascension, he representeth his Satisfaction made by his Intercession, he appeareth as a righteous Mediator, not by entreaty. Christ was a King by designation; before he was incarnate, the Old Church had a taste of his Kingly Power; when he lived upon Earth, he was as a King fight for the Crown, a King in Warfare; after the Resurrection, a King in triumph, solemnly inaugurated, he enters into his Throne: Christ cometh into the Father's Presence, royally attended: Dan. 7.13, 14. And I saw in the Night Visions, the Son of Man with the Clouds of Heaven; and he came to the Ancient of Days, and they brought him near before him; and there was given him Dominion, and Glory, and all People, Nations, and Languages, that should serve him; his Dominion is an Everlasting Dominion, that shall not pass away. After his Resurrection, Christ is brought into God's Presence, receiving all Power in Heaven and Earth. Christ had this Power from the beginning, but was not solemnly installed till then. As David had the Power given him when anointed by Samuel, yet he endured Banishment, and redious Conflicts, and showed not himself till after the death of Saul, and till chosen by the Tribes at Hebron: So Christ was a Prince and Saviour before his Ascension: But it is said, Acts 5.31. Him hath God exalted by his right Hand, to be a Prince and a Saviour. He was Prince by Eternal Right, and by Gift and Designation: In the midst of his Abasement, Christ acknowledged himself King, John 8.37. But after his Ascension, he solemnly exercised it, and administered it for the good of the Elect.  
Well then! let us meditate on these things, and draw Water out of the Wells of Salvation with Joy. It is better for us that Christ should be in Heaven, than with us upon Earth. A Woman had rather have her Husband live with her, than go to the Indies; but yieldeth to his Absence, when she considereth the Profit of that Traffic. We are all apt to wish for the Apostles Days, to enjoy Christ with us in Person; but when we consider the Fruit of his Negotiation in Heaven, we should be contented: It is better for us he should be there, to plead with the Father, and send his Spirit to us.  
I come to the words.  
[As.] Some take this Particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comparatively; others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, causally. Comparatively; Glorify me, i.e. as thou hast given me a Power over all Flesh, etc. give me a Glory suitable to the Authority; handle me according to the Power and Command which thou hast given me, as the Plenipotentiary of Heaven. But it is rather taken Causally, by way of Argument: It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be rendered, because. Now the Argument is double: (1.) it may be taken from a former grant of Power; As thou hast given, etc. Hitherto he had a right, now he pleadeth for Possession, and a more full exercise of it; and (2.) from the end which that Power is to be exercised for, the good of the Elect; that he may give eternal Life to as many as thou hast given him.  
1. I may observe something from that, As thou hast given him. The memory of former Benefits, is an encouragement to ask anew. Experience begetteth Confidence. The Heart is much confirmed, when Faith hath sense and experience on its side; and the belief of what is to come, is facilitated, by considering what is past. We should believe God upon his bare Word; yet it is an encouragement, to have Experience and Trial. By former Mercies, we have a double Experience; we know what he will, and can do for Creatures. Signal Mercies are standing Monuments of God's Power: Isa. 51.9. Awake, awake, put on strength, O Arm of the Lord; awake, as in the ancient Days, in the Generations of Old. Art not thou it that hath ●ut Rahab, and wounded the Dragon? Rahab is Egypt, the Dragon is Pharaoh; he that hath helped, can and will. We should not entertain Jealousies without a Cause. 1 Sam. 17.37. The Lord that delivered me out of the Paw of the Lion, and out of the Paw of the Bear, he will deliver me out of the Hand of this Philistine. Former Mercies, are Pledges of Future. Deus donando debet; God by giving, becometh our Debtor. Mat. 6.25. Is not the Life more than Meat, and the Body more than Raiment? He enticeth Hope by former Mercies. Judges 13.23. If the Lord were pleased to kill us, he would not have received a Burnt-Offering, and a Meat-Offering, at our hands; neither would he have showed us all these things. God would not weary us altogether with expectation; something we have in hand, and therefore may expect more. Well then! when your Hearts are apt to faint, take the Cordial of Experiences. Psal. 77.10. I said, this is mine Infirmity; but I will remember the Years of the right Hand of the Most High. We are apt to indulge the peevishness of distrust after many Deliverances. 1 Sam. 27.1. I shall one day perish by the Hand of Saul; Though God had put him twice into his Hands. Rom. 8.32. He that spared not his own Son, etc. how will be not with him also freely give us all things? In common Experiences, where we can have no absolute Assurance, let us not balk Duty for Danger: 2 Cor. 1.10. Who delivered us from so great a Death, and doth deliver, in whom we trust that he will yet deliver us. Paul would finish his Ministry, notwithstanding Danger.  
2. Observe again from this; As thou hast given; Daturum te promisisti; Thou hast promised to give; God had promised to make over to him the Plenary Possession and Administration of the Kingdom; Christ pleadeth the Grant and Promise. It is an excellent Encouragement in Prayer, when we can back our Requests with Promises. Psalm 119.49. Remember the Word unto thy Servant, upon which thou hast caused me to hope. It is a modest Challenge. God alloweth it, put me in remembrance, let us plead together, etc. Isa. 43.26. We may agrue and dispute with God upon his own Word: Chirographa iva injiciebat tibi, Domine: show him his own Hand: Lord, thou hast said this and that, let it be fulfilled.  
[Thou hast given him.] As he was Man and Mediator: for as he was God, he had an eternal Right, and an actual visible Right by Creation, and Providence; but Christ, as Mediator, was to receive a Crown. By Gift, Psal. 2.8. Ask of me, and I will give thee the Heathen for thy Inheritance.  
1. It noteth, That Christ hath his Kingdom by Right, not by mere Power. It is by the Father's Grant, he was solemnly invested, and set upon the Hill of Zion. They are Rebels to God, who do not acknowledge Christ to be King. There are several manners of Possession; Satan is Prince of the World; but he is a Robber, he holdeth it not by Grant from the Father, but by Power; he hath actual Possession of many Nations, but no Right.  
2. It noteth what kind of Right it is that Christ hath, it was by Grant and Donation. It is the great condescension of our Lord, that he would hold all things by our Tenure, by way of Gift and Grant from the Father. Free Grace is no dishonourable Tenure. Christ himself holdeth his Kingdom by it: Why should proud Creatures disdain this manner of holding? The Lordship of the World was Christ's natural Inheritance, yet he would hold all by Grace.  
[Power over all Flesh.] Flesh is chiefly put for Men, though all Creatures are under his Dominion. We are sometimes expressed by our better, and sometimes by our base Part: by our Better, every Soul, that is, every Man, Rom. 2.9. & 13.1. sometimes by the base Part, Isa. 40.6. All Flesh is Grass. Mat. 24.22. No Flesh would be saved; and elsewhere. Here [Flesh] is fitly used; it is put for the Nature of Man in common, in opposition to those who are peculiarly Christ's by Tradition and Purchase. And by Power over all Flesh, is meant, a judiciary Power to dispose of them according to pleasure; yea, of their everlasting Estate; Potestatem omnis hominis accepit, ut liberet quos voluerit, & damnet quos voluerit. John 5.27. He hath given him Authority to execute Judgement also, because he is the Son of Man. It is the stile of God himself, he is called, Numb. 16.22. The God of the Spirits of all Flesh: And more express to this purpose, Jer. 32.27. Behold, I am the Lord, the God of all Flesh: Is there any thing too hard for me? So that it noteth not a naked Authority, but an Authority armed with a Divine Power. Now because God will not give his Glory to another, we may hence observe;  
1. That Christ is true God; for otherwise he could not have such an Absolute Power. It is proper to his Divine Nature, though, as it is a Gift, his whole Person God-Man be invested with it. He is called the only God, not excluding the Father, who subsisteth with him in the same Essence, but including the Son. Isa. 45.22, 23. I am God, and there is none else: I have sworn by myself, the Word is gone out in Righteousness, and shall not return, that unto me every Knee shall bow, and every Tongue shall swear: which is applied to Christ, Rom. 14.11. and Phil. 2.9, 10, 11. He is called the great God; the Supper of the Lamb, is called, the Supper of the great God, Rev. 19.17. The true God, 1 John 5.20. It should fortify Christians against those abominable Opinions, wherein the Godhead of Christ is questioned.  
2. Observe, That Christ as Mediator, hath power over all Flesh. All Kings and Monarches have certain Bounds and Limits, by which their Empire is terminated; but God hath set Christ higher than the Kings of the Earth. He is the true Catholic King, his Government is unlimited. Psal. 89.27. Also I will make him, my First Born, higher than the Kings of the Earth. All Power is given unto me, both in Heaven and in Earth, Mat. 28.18. And, Dan. 7.14. There was given him Dominion, and Glory, and a Kingdom, that all People, Nations, and Languages should serve him: His Dominion is an everlasting Dominion, which shall not pass away; and his Kingdom, that which shall not be destroyed. There is some difference about the extent of Christ's Mediatory Kingdom.  
1. It is not only confined to the Elect. We must distinguish between Christ's Power, and his Charge. He hath a Power given him over all; but there are some given to him by way of special Charge, which is given for the Elect, as to all spiritual Ends, to rescue them from the Power of Satan, as in this Verse. As Joseph in Egypt, the Power of all the Land was made over to him, though his Brethren had a special Right in his Affections. The Kingdom of Christ, as merely Spiritual and Inward, is proper to the Elect: that Kingdom where Christ hath no other Deputy, and Vicar, but his Spirit: but for his Judiciary Kingdom, that is Universal; Psal. 2.8. I will give thee the Heathen for thy Inheritance, and the utmost parts of the Earth for thy Possession. There is a Reign over Mankind, and those that do not subject themselves to Christ as a Redeemer, shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned, breaking them with a Rod of Iron, and vexing them in his hot displeasure. He is Lord over them in Power and Justice, as God's Lieutenant; they shall pay him Homage and Subjection, as King of the World; or else they shall perish. He over-ruleth them as Rebels; but he reigneth in the Church, as over voluntary Subjects.  
2. It is not confined to the Church, and things merely Spiritual. This Kingdom is as large as Providence: and in the exercise of Justice and Equity, Magistrates are but his Deputies. Christ is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The only Lord God, and our Lord Jesus Christ. He is King of Nations, Jer. 10.7. King of Saints, Rev. 15.3. Head over all things to the Church, Ephes. 1.22. Supreme and Absolute in the World, but Head to the Church. He hath a Rod of Iron to rule the Nations, and a Golden Sceptre to guide the Church. In the World, he ruleth by Providence; in the Church, by his Testimonies: Psal. 93. The Lord Reigneth. Psal. 24.1. The Earth is the Lord's. And then, Vers. 4. Who shall dwell in his Holy Hill? I confess, there is a Question, Whether Magistrates be under Christ as Mediator? Whether they hold their Power from him? But I see no reason why we should doubt of it, since all things are put into Christ's Hands; and that not only by an Eternal Right, but given to him; which noteth his Right as Mediator. Christ hath a Right of Merit, as Lord of all Creatures. He is Lord both of th● Dead and Living, Rom. 14.9. The whole Creature is delivered up to Christ, upon his undertaking the Work of Redemption; he hath a Right of executing the Dominion of God over every Creature. Christ, the Wisdom of the Father, saith, By me Kings Reign, and Princes decree Justice. By me Prince's Rule, and Nobles; even all the Judges of the Earth, Prov. 8.15, 16. And expressly he is said to be Ruler of the Kings of the Earth, Rev. 1.5.  
Use 1. Comfort to God's Children: All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave; as the Devils could not enter into the Herd of Swine without Christ's leave, Mark 8. When thou art in Satan's Hands, the Devil is in Christ's: Neither Angels, nor Principalities, nor Powers, can hurt. The Reigns of the World are in a wise Hand. The Lord reigneth though the Waves roar, Psal. 99.1. It was much comfort to Jacob, and his Children, to hear that Joseph did all in Egypt: It should be so to us, that Jesus doth all in Heaven: He holdeth the Chain of Causes in his own Hand. It will be much more for thy Comfort at the last Day. A Client conceiveth great Hope, when one formerly his Advocate is advanced to be Judge of the Court. Thy Advocate is thy Judge: He that died for thee, will not destroy thee. Thy Christ hath power over all Flesh, to damn whom he will, and save whom he will.  
Use 2. An Invitation to bring in Men to Christ. Oh, who would not choose him to be Lord, that, whether we will or no, he is our Master? He can hold thee by the Chains of an invincible Providence, that art not held with the Bonds of Duty. Oh, it is better to touch the Golden Sceptre, than to be broken with the Iron Rod; and to feel the Efficacy of his Grace, than the Power of his Anger. Christ is resolved Creatures shall stoop. The Apostle proveth the Day of Judgement, Rom. 14.10, 11. We shall all stand before the Judgement Seat of Christ. For it is written, As I live, saith the Lord, every Knee shall bow to me, etc. Christ will bring the Creatures on their Knees; at the last Day, all Faces shall gather Blackness, and the stoutest Hearts be appalled. Christ will have the better; it is better be his Subjects, than his Captives.  
Use 3. To Magistrates, to own the Mediator. You hold your Power from Christ, and therefore must exercise it for him. Psal. 2.10, 11, 12. Be wise now therefore, O ye Kings: be instructed, ye Judges of the Earth; (it is their Duty chiefly to observe Jesus Christ). Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and you perish from the way, when his Wrath is kindled but a little. Acknowledge Christ your Lord, or else he will blast your Counsels, you shall perish in the midway; when you have carried on your Designs a little while, you shall perish ere you are aware; Christ will call you to an Account.  
Two things Christ is tender of, His Servants, and his Truth.  
His Servants are weak to appearance, but they have a great Champion: what is done to them, Christ counteth as done to himself; Saul, Saul, why persecutest thou me? Acts 9.4. when he raged against the Saints. Isa. 49.23. King's shall be thy Nursing-fathers', and their Queens thy Nursing-mothers'. Christ hath little Ones that should be nursed, and not oppressed.  
But chiefly his Truth: It is Truth maketh Saints; Joh. 17.17. Sanctify them through thy Truth; thy Word is Truth. You should own your Lord and Master, and not be indifferent to Christ or Satan: to tolerate Errors, especially directly against Christ's Person, Nature, and Mediatory Offices, is but sorry Thankfulness to your great Master. He did not give you a Commission to countenance Rebels against himself. Whilst you maintain the Power and Purity of his Ordinances, Christ will own you, and bear you out; but when, for secular Ends, Men hug his Enemies, they are in danger to perish in the midway, in the course of their Attempts.  
[That he should give Eternal Life.] That, signifieth the End why Christ received so much Power for the Elects sake, that he might be in a capacity to conduct them to Glory; which otherwise could not be, if Christ's Power were more limited and restrained. I might,  
1. Observe, That Christ's Power in the World, is exercised for the Church's good. Ephes. 1.22. He is the Head over all things to the Church. All Dispensations are in the Hand of a Mediator for the Elects sake, to gain them from among others, to protect them against the Assaults of others.  
(1.) To gain them: 2 Pet. 3.9. He is not willing that any should perish, but that all should come to repentance. If the Elect were gathered, Providence would be soon at an end. God's Dispensations are guided by his Decrees.  
(2.) To protect them, when they are gained. You must pluck Christ from the Throne, ere you can pluck a Member from his Body. John 10.28. I give unto them eternal Life, and they shall never perish; neither shall any Man pluck them out of my Hand. By his Conduct and Government, we are secured against all Dangers; they may pluck Joint from Joint, but they cannot pluck the Soul from Christ, that is once really implanted into him.  
2. Observe, That Eternal Life is Christ's Gift: It is not the Merit of our Works, but the Fruit of his Grace. Rom. 6.23. The Wages of Sin is Death, but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified; Sin and Death are suited like Work and Wages; but Eternal Life is a mere Donative, not from the Merit of the Receiver, but the Bounty of the Giver. Works that need Pardon, can never deserve Glory. Grace in us, runneth as Water in a muddy Channel: the Child hath more of the Mother. It is true, there is a concurrence of Works, but not by way of Causality, but Order: God will first justify, then sanctify, then glorify. Justification is the Cause and Foundation of Eternal Life, and Sanctification the Beginning and Introduction of it; and we have both by Christ. The first is obtained by Christ's Blood, the second wrought by his Spirit. See Ephes. 2.8, 9 By Grace ye are saved, through Faith, and that not of yourselves; it is the Gift of God: Not of Works, left any Man should boast. The Instrument of Salvation, is Faith, which requireth a renouncing of Works; and Faith also is of Grace. The Papists, to excuse the gross Conceit of Merit, say, our Works do not merit, but as they come from the Grace of God, and are washed with the Blood of Christ. But neither Salve will serve for this Sore.  
(1.) It is not enough to ascribe Grace to God: all Justiciaries will do so; the Pharisee said, God, I thank thee, I am so and so. You confound the Covenants, when you think we may merit of God by his own Grace. God maketh us Righteous by Grace; and if by the exercise of it, we deserve Life, Adam under the Covenant of Works, must then have been said to be saved by Grace, because he could not persevere in the use of his Free Will, unless he had received it from God.  
(2.) Nor as died in the Blood of Christ, because Faith disclaimeth all Works as to the Act of Justification; and there is no Merit, if it be of Grace. Learn then to admire Grace, with Comfort and Hope. Merit-Mongers are left to be confuted by Experience. Surely Men that cry up Works, seldom look into their own Consciences. Let them use the same Plea in their Prayers, they do in their Disputes: Give me not Eternal Life, till I deserve it: Lord, let me have no Mercy till I deserve it. Or let them dispute thus, when they come to dispute with their own Consciences in the Agonies of Death; then, Optimum est inniti Meritis Christi.  
3. Observe, The Gifts that God is wont to give, are not earthly Riches, worldly Power, transitory Honours, but Eternal Life. This was the great End for which he was ordained by the Father. Many come to Christ, as that Man, Luke 12.13. Master, speak to my Brother, to divide the Inheritance with me. He looked upon him as, aliquem magnum, one furnished with great Power, fit to serve his Carnal Ends; such fleshly Requests are not acceptable to our Mediator. The Lord loveth to give Blessings suitable to his own Being. He liveth for ever, and he giveth Eternal Life to the Elect. Learn then how to frame your Requests. Say, I will not be satisfied with these things. Remember me with the favour of thy People: O visit me with thy Salvation; that I may see the good of thy Chosen, that I may rejoice in the gladness of thy Nation; that I may glory with thine Inheritance. Psal. 106.4, 5.  
4. Observe; From the Expression, Eternal Life▪ Our Estate in Heaven is expressed by Life, and Eternal Life. This is a term frequently used to signify the glorified Estate. Now it doth imply, not only our bare subsistence for ever, but also the Tranquillity and Happiness of that state.  
1. It is Life. Heirs together of the Grace of Life, 1 Pet. 3.7. Life is the most precious Possession and Heritage of the Creature; there can be no Happiness without it. All our Comforts begin and end with Life; Life is better than Food: Mat. 6.25. Is not the Life more than Meat, and the Body than Raiment? Poisons and Cordials are all one to a dead Man. Creatures base, if they have Life, are better than those which are most excellent; A living Dog is better than a dead Lion. All Creatures desire to preserve Life. All the Travail of Men under the Sun is for Life, to prop up a Tabernacle that is always falling: Job 2.7. Skin for Skin, and all that a Man hath, will he give for his Life. All our labour and care is for it; and when we have made provision for it, it is taken from us. It is called the Life of our Hands, Isa. 57.10. We make hard shift to maintain it. This Life is a poor thing, it is no great matter to be Heir to it. James 4.14. What is your Life? it is even a Vapour, that appeareth for a little time, and then vanisheth away.  
2. It is Life Eternal; not like the Earthly Life, which is but as a Vapour, a little warm Breath, or warm Smoke, turned in and out by the Nostrils. Our present Life is a Lamp that may be soon quenched; it is in the Power of every Ru●●ian and Assassinate. But this is Life Eternal. In Heaven there is a fair Estate; the Tenure is for Life: but we need not take thought for Heirs; We and our Happiness shall always live together. The Blossoms of Paradise are for ever fresh and green: therefore if we love Life, why should we not love Heaven? This is a Life that is never spent, and we are never weary of living. This Life is short, yet we soon grow weary of it. The shortest Life is long enough to be encumbered with a thousand Miseries. If you live till old Age, Age is a burden to itself: The Days shall come, in which they shall say, we have no pleasure, Eccles. 12.1. Life itself may become a burden, but you will never wish for an end of Eternal Life, that is a long date of days without misery, and without weariness. Eternity is every day more lovely. Well might David say, The loving Kindness of God is better than Life. Men have cursed the Day of their Birth, but never the Day of their New Birth. Those that have once tasted the sweet and benefit of God's Life, never grow weary of it.  
3. This Life is begun, and carried on by degrees.  
(1.) The Foundation of it is laid in Regeneration: Then do we begin to live, when Christ beginneth to live in us; and we may reckon from that day, when in the Power of his Life, we began to advance towards Heaven; for then there was a Seed laid of a Life, which cannot be destroyed. The Life of Nature may be extinguished, but not of Grace. Rom. 8.11. If the Spirit of him that raised up Jesus from the Dead, dwell in you; he that raised up Christ from the Dead, shall also quicken your mortal Bodies, by his Spirit that dwelleth in you: The Spirit cannot leave his dwelling-place. It is said, John 5.24. He that heareth my Word, and believeth on Him that sent me, hath everlasting Life, and shall not come into Condemnation; but is passed from Death unto Life. The change is wrought as soon as we begin to be acquainted with God in Christ.  
(2.) Presently after Death, there is a further progress made. As soon as the Soul is separated from the Body, it begins to live gloriously. It is with Christ; Phil. 1.23. I desire to depart and to be with Christ; it is in Christ here, but not so properly with him: And it is in Paradise, Luke 23.43. This day shalt thou be with me in Paradise. In Abraham 's Bosom, Luke 16.25. He seeth Abraham a far off, and Lazarus in his Bosom. And enjoyeth the Fruit of good Works, Rev. 14.13. Blessed are the Dead which die in the Lord; From henceforth, yea, saith the Spirit, that they may rest from their Labours, and their Works do follow them: There is not only a cessation from Sin and Misery, but an enjoyment of Glory; and the Body resteth without pain and labour till the Resurrection, as in a Bed: Isa. 57.2. He shall enter into Peace: they shall rest in their Beds, each one walking in his uprightness.  
(3.) After, at the Resurrection of the Body, there is a consummation of all Joy. That is called the Day of Regeneration, Mat. 19.28. Body and Soul shall be renewed perfectly, for Immortality and Glory. Then we live indeed: therefore Christ saith, John 11.25. I am the Resurrection, and the Life. All is consummate and full then; Death hath some Power till that day.  
Use 1. To press us to labour after this Holy Life. John 6.27. Labour not for the Meat that perisheth, but for that Meat that endureth unto everlasting Life, which the Son of Man shall give you. Grace is the Beginning and Pledge of it. It is the Beginning and Seed of Life; this is an immortal Spark, that shall never be quenched: It is the Pledge, 1 Tim. 6.19. you may seize Life as your Right and Inheritance. Oh, labour for it; This Life is made bitter, that thou mayest desire the other. Consider, all dependeth on thy State in this World: Either thou art a Child of Wrath, or an Heir of Life. Wicked Men do die, rather than live, in the other World. It is better not to be, than to be for ever miserable; to lie under the Wrath of God; to be shut out of the Presence of God for evermore.  
Use 2. Bless the Lord Jesus Christ for opening a Door of Life for them that were dead in, and by Sin. The Tree of Life was fenced by a flaming Sword: no Creature could enter, till Christ opened the Way. 2 Tim. 1.10. By his appearing he hath abolished Death, and hath brought Life and Immortality to light through the Gospel. Christ came from Heaven on purpose to overcome Death, and take away the Sting of it; and he is gone to Heaven on purpose to make way for us. Our Life cost Christ his Death; John 16.5. Now I go away to him that sent me.  
[To as many as thou hast given him.] Let us see the import of this Phrase.  

1. How we are said to be given to Christ.  
2. Who are they that are given to Christ.   
1. How we are said to be given to Christ.  
(1.) By way of Reward. There was an eternal Bargain and Compact. Isa. 53.10. When thou shalt make his Soul an Offering for Sin, he shall see his Seed, etc. We are Members of his Body, Children of his Family, Subjects of his Kingdom. This is a ground of Certainty to the Elect, The Lord knoweth those that are his, 2 Tim. 2.18. He made no blind Bargain; he had leisure enough to cast up his Account from all Eternity.  
(2.) By way of Charge, to be redeemed, justified, sanctified, glorified. John 6. 37, 38, 39, 40. All that the Father giveth me, shall come to me; and he that cometh to me, I will in no wise cast out. For I came down from Heaven, not to do mine own Will, but the Will of him that sent me. And this is the Father's Will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last Day. And this is the Will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting Life; and I will raise him up at the last Day. When the Elect were made over to Christ, it was not by way of Alienation, but Oppignoration; they were laid to Pledge in his Hands, and God will call Christ to an account. None given to him by way of Charge can miscarry: You trust Christ, and God trusted him with all the Souls of the Elect.  
2. Who are they that are given to Christ? I Answer, The Elect are intended in this Scripture, as is clear; He hath a Power over all flesh, but, to give eternal Life to as many as are given to him. So, Vers. 24. I will that all they whom thou hast given me, may be with me. None but the Elect are saved. So, Vers. 10. All mine are thine, and thine are mine. Where Christ's Charge, and the Father's Election, are made commensurable, and of the same extent and latitude. They are opposed to the World, Vers. 9 I pray for them; I pray not for the World, but for them whom thou hast given me, for they are thine. I confess, it is sometimes used, in a more restrained sense, of the Apostles and Believers of that Age, as Vers. 6. Thine they were, and thou gavest them me, and they have kept thy Word. And, Vers. 12. Those that thou gavest me I have kept, and none of them is lost, but the Son of Perdition. These were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elect of the Elect. I confess, sometimes the Word is used in a larger sense, for Christ's universal Power over all Flesh. Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the utmost parts of the Earth for thy Possession; not by way of Charge, but by way of Reward, they were given to him; or rather, a Power over them was given to him. There is a peculiar difficulty, Vers. 12. concerning the Son of Perdition, how he was given to Christ. But I shall handle it, when I come to that place. Christ having spoken of the Apostles keeping his Word, taketh occasion to speak of Judas his Apostasy.  
Note hence;  
1. That there was, from all Eternity, a solemn Tradition and Disposition of all that shall be saved, into the Hands of Christ. All God's Flock are committed to his keeping. This giving Souls to Christ, was founded in an eternal Treaty, Isa. 53.10. Christ received them by way of Grant and Charge; he hath a Book, where all their Names are recorded and written: Rev. 13.8. All that dwell upon the Earth shall worship him, whose Names are not written in the Book of Life of the Lamb slain from the Foundation of the World. Rev. 21.27. None shall enter in, who are not written in the Lamb's Book of Life. The Book of Life is there attributed to Christ, because he took this solemn Charge upon himself, to conduct the Heirs of Salvation to Glory▪ He is to see they come to him; John 6.37. All that the Father giveth me, shall come to me. He knoweth them by Head and Poll: Isa. 49.12. Behold, these shall come from far; and lo, these from the Land of the North, and from the West, and these from the Land of Sinim. Man by Man, they are told out to him.  
2. He is to keep them, and look after them. Though there be many thousands, yet every single Believer falleth under the care of Christ; and accordingly he knoweth their Names, and their Necessities. John 10.3. He calleth his own Sheep by Name, and leadeth them out. He knoweth his Sheep by Name, John, Anna, Thomas. As the High Priest carried the Names of the Tribes upon his Bosom, so Christ knows the Names of all the Flock of God. There is not a poor Servant, or Scullion, who are despicable Creatures in the World, but Christ looks after him. Psal. 34.6. This poor Man cried, and the Lord heard him, and saved him out of all his Troubles. Poor Soul! he is under such Temptations, encumbered with such Troubles, in such a Task or Service! my Father gave me a charge of him, I must look to him. So many Lambs as there are in the Flock of Christ, there is not one forgotten.  
3. Christ is to give an account of them unto God. He doth it by his constant Intercession; of which this Prayer is a Copy. They have kept thy Word: I am glorified in them. Christ is speaking good words of them to the Father: He giveth you a good Report behind your back. Satan is an Accuser; he loveth to report ill of Believers: but Christ telleth the Father, how his Lambs thrive. It is a grief to your Advocate, when he cannot speak well of you in Heaven. But solemnly he will do it at the last Day, when he is to present the Elect to the Tribunal of God. Heb. 2.13. Behold, I, and the Children which God hath given me. Oh, it is a goodly sight to see Christ, and all his little Ones, come together to the Throne of Grace. There is not one forgotten in the presence of Christ, and all his Angels. Christ will not be ashamed to own a poor despicable Boy, a Manservant, or a Maid-Servant, so they be faithful. Luke 12.8. Whosoever shall confess me before Men, him shall the son of Man also confess before the Angels of God. I died for this poor Creature, and shed my Blood for him. This is intended, 1 Cor. 15.24. Then cometh the end, when he shall have delivered up the Kingdom to God, even the Father. A Kingdom is sometimes put for the Form of Government, sometimes for Subjects governed: the Kingdom, that is the Church, is solemnly presented as a Prey snatched out of the Teeth of Lions. Ephes. 5.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Christ will present his Bride in triumph.  
Use 1. Comfort to Believers.  
1. Concerning the safety of their eternal Estate. Christ bargained for thee by Name. That the Father and the Son should pitch upon such a forlorn and wretched piece of the Creation as thou art, and they should talk together of thy Heaven! Son, this is one for whom thou must die! that thy Name should be in the Eternal Register, written with the Lamb's Blood, in his own Book of Life! I must have a care of him. Ay, you will say, this were an excellent Comfort, if I were sure I were one of them that is given to Christ. I Answer, If he hath given Christ to you, he hath given you to Christ. God maketh an offer in the Gospel; Are you willing to receive him for Lord and Saviour? then you put it out of question. To as many as received him, to them gave he Power to become the Children of God. You are Fellow-Heirs with Christ; Christ is given to you in time.  
2. In your particular straits, Christ hath a care of you: Do you think he will break his Engagement? Christ hath plighted his Truth to God the Father. Our groundless Jealousies question the truth of Christ's Word, and Solemn Agreement. When we say, the Lord hath forgotten me; this is in effect to say, Christ is not faithful in his Charge. The Prophet chideth them, Isa. 40.27. Why sayest thou, O Jacob, and speakest, O Israel; my Way is hid from the Lord, and my Judgement is passed over from my God? God doth not take notice of my Case: such mistrust, is a lie against the care of Christ.  
Use 2. To press us, especially humble Sinners, you that walk in darkness, to come under these sweet Hopes. God hath laid Souls to Pledge in the Hand of Christ; Why should we be scupulous? All the Father's Acts are ratified in time by Believers. He ordaineth, we consent; he chooseth Christ for Lord and King, They shall appoint themselves one Head, Hosea 1.11. So he hath given Souls to Christ, so should you.  
1. Commit your Souls to him by Faith: this answereth to Christ's receiving the Elect by way of Charge: 1 Pet. 4.19. Let them that suffer according to the Will of God, commit the keeping of their Souls to him in well-doing, as unto a faithful Creator. A Man ventureth upon Duty, and trusteth God with his Soul. Psalm 31.5. Into thy Hands do I commit my Spirit. Paul knew Christ was an able and trusty Friend, 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. Committing the Soul to God, is a Notion often used in the matter of Faith, and doth most formally express the nature of Trust and Adherence. He is willing to receive your Souls, and he is able to make good the Trust. Therefore in all Times of Distress and Danger, when all things are dark to us, upon the Warrant of the Gospel, let us commit the Soul to Christ, to be kept to Salvation. Refer yourselves to his care for Pardon, Defence, Support, and Glory.  
2. Consecrate yourselves to Christ. Committing noteth Trust; Consecrating, Obedience: You commit yourselves to his Care, you resign and yield up yourselves to his Discipline. Committing answereth the Charge, but Consecration the Grant. Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that you present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service. By full consent, a Man imbarketh with Christ, and is resolved no longer to be at his own keeping and disposal. Psalm 119.94. I am thine, save me, for I have sought thy Precepts. I am thine: Lord, I would not be my own, unless I be thine. As those who being denied Protection by the Romans, offered up themselves, and their whole Estate, to them, Si nostra tueri non vultis, at vestra defendetis; quicquid passuri sumus, dedititii vestri patiantur, etc.   

SERMON III.  JOHN XVII. 3. 
And this is Life Eternal, that they might know thee the only true God, and jesus Christ whom thou hast sent.  
HEre our Lord declareth the Way, Means, and Order, how he would give Eternal Life to the Elect; and so it is added as an Amplification of the former Argument. The words must be expounded by a Metonymy. Such kind of Predications are frequent in Scripture. John 3.19. This is the Condemnation, etc. that is, the Cause of it: Sometimes it signifies the outward Means; John 12.50. His Commandment is Life Everlasting; that is, his Word is the most assured Means of it. Sometimes, the principal Cause, Jesus Christ is the true God, and Eternal Life, 1 John 5.20. that is, the Author of it.  
[This is Life Eternal.] Some understand these words formally, as if they were a Description of Eternal Life, which consisteth in a sight of God. But I suppose it rather layeth down the Way, and Means; and showeth rather, what is the Beginning and Original of Eternal Life, than the Formality and Essence of it. It is not in this Eternal Life consisteth, but by this Means it is gotten and obtained.  
1. Partly, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here used, is proper to the Light of Faith; and so it is used, Vers. 7. They have known that all things whatsoever thou hast given me, are of thee; and, Vers. 8. They have known surely that I came out from thee. Vision is proper to the light of Glory: it is more usually expressed by seeing than knowing, vers. 24. Father, I will that they also whom thou hast given me, be with me where I am, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may behold my Glory.  
2. Christ is proving the Reason, that unless he were glorified, he could not bestow Eternal Life; for there could be no Knowledge without his Ascension into Heaven, and effusion of the Gifts of the holy Ghost, and so by consequence no Eternal Life: so that the words must be explained, This is Life Eternal; that is, this is the way to Life Eternal, or Life Eternal begun, and in the Root and Foundation.  
[That they may know thee.] That must be understood by way of Apposition; This is Life Eternal, to know thee: and Knowledge is here put for Faith, or Saving-Knowledg. It is a known Rule, that words of Knowledge do imply ●●itable Affections, as 1 Thess. 5.12. We beseech you to know them, which labour among you; that is, reverence them. Or more clearly to the present Case; 1 John 2.4. He that saith, I know him, and keepeth not his Commandments, is a Li●r, and the Truth is not in him. Our Saviour understandeth not naked and unactive Speculations concerning God and Christ, or a naked Map or Model of Divine Truths. Bare Knowledge cannot be sufficient to Salvation, but a lively and effectual Light. Faith is intended, as is clear by the mention of the double Object, God and Christ: He that knoweth God in Christ, knoweth him for his reconciled Father, and so leaneth on him. And affections and Motions of Grace are intended; for it must be such a knowledge of God, as discerneth him to be the chiefest Good, and only Happiness. They know not God, that do not choose him for their Portion. They that know thy Name, will put their Trust in thee, Psalm 9.10. Again, suitable Practice and Conversation is implied; for surely St. John knew Christ's meaning, 1 John 2.3. Hereby we do know that we know him, if we keep his Commandments. So that in Knowledge, all the genuine Effects of it are included, Assent, Affiance, Practice, Choice, necessary respect to God and Christ. Literal Instruction is not enough to Eternal Life. A Carnal Man may know much of God and Christ, and yet be miserable. In point of the Object, I know no difference between godly and carnal Persons; all the difference is in the force and efficacy; as fair Water and strong Water differ not in Colour, but only in Strength and Operation. I confess, in Matters Evangelical, Nature is most blind; but by reason of common Gifts, they may have a great proportion of Knowledge, as to the Letter, more than many of God's Children. But of this elsewhere.  
[The only true God.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Much ado there hath been about this Clause, I shall endeavour to bring all to a short decision. The Doubt is, How can the Father be said to be the only true God, since the Spirit and the Son do also communicate in the Divine Essence?  
(1.) Some, to salve the matter, invert the order of the words, thus, To know thee, and Jesus Christ, whom thou hast sent, to be the only true God. But if the construction would bear it, what provision is there then made for the Godhead of the Holy Spirit, which is also a fundamental Article?  
(2.) Some say, that the Father is not to be taken strictly and personally for the First Person, but essentially for the whole Godhead: But this seemeth not so plausible an Answer, for then Christ must pray to himself. He prayeth here as God-man, and all along to the Father. For my part, I think the Expression is used for a twofold Reason.  

1. To exclude the Idols and false Gods.  
2. To note the Order and Oeconomy of Salvation.   
1. To exclude the Idols of the Gentiles, foreign and false Gods, such as are extraessential to the Father; and to note, That that Godhead is only true, that is in the Father; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thee the only, thee the true God. The Son and the Holy Ghost are not excluded, who are of the same Essence with the Father. Christ and the Spirit are true God, not without, but in the Father; John 10.30. I and my Father are One. John 14.30. I am in the Father, and the Father in me; not divided in Essence, though distinguished in Personality. Such kind of expressions are 〈◊〉 in the Scriptures, when any of the Persons are spoken of singly; as Rom. 9.5. ●●ere Christ is said to be God over all, blessed for ever. And more expressly he is said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only true God, 1 John 5.20. by which, neither the Father, nor the Spirit, are excluded from the Godhead. Many such exclusive Particles there are in Scripture, which must be expounded by the Analogy of Faith; as Mat. 11.27. None knoweth the Son but the Father; neither knoweth any Man the Father, but the Son; where the Spirit is not excluded, who searcheth the depths of God, 1 Cor. 2.10. One Person of the Trinity doth not exclude the rest. So see Isa. 43.11. ay, even I am the Lord; and besides me there is no Saviour. Which is applied to Christ, Acts 4.12. Neither is there Salvation in any other, for there is no other Name under Heaven given among Men, whereby we must be saved; it only excludeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that are called Gods, 1 Cor. 8.5. There is no God but one: Many are called Gods, but to us there is but one God the Father. As also it is the scope of Christ; he would lay down the Summary of Christian Doctrine; the one Member being opposed to the vanity of the Gentiles, the other to the blindness of the Jews.  
2. To note the Order and Oeconomy of Salvation; in which the Father is represented as Supreme, in whom the Sovereign Majesty of the Deity resideth, and the Son sustaineth the Office of Mediator and Servant. Joh. 14.28. My Father is greater than I; not in respect of Nature, or essential Glory, for therein they are both equal. Phil. 2.6. Who being in the Form of God, thought it no robbery to be equal with God; but in order of Redemption, in which the Father is the principal Party, representing the whole Deity, because he is the Original and Fountain of it. So 1 Cor. 8.6. But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. God the Father is to be conceived as the Supreme Person, or ultimate Object of Worship; and the Son as Lord and Mediator.  
[And Jesus Christ whom thou hast sent.] That is, Jesus Christ, not as the Second Person in the Trinity, but as Mediator.  
Sent, implieth; 

1. Christ's Divine Original: he came forth from God; he is Legatus à latere. John 16.30. By this we know that thou camest forth from God. He was a Person truly existing before he was sent into the World, and a distinct Person from the Father; for he that sendeth, and he that is sent, are distinguished.  
2. His Incarnation. Gal. 4.4. When the fullness of time was come, God sent forth his Son, made of a Woman.  
3. It implieth his whole Office of Mediator and Redeemer; wherefore he is called the Apostle and High Priest of our Profession, Heb. 3.1. Apostle, implieth one that was sent. Christ was the chief Apostle and Messenger of Heaven; the High Priest and Apostle. The High Priesthood was the highest Calling in the Jewish Church; and the Apostleship the highest Calling in the Christian Church, to note that the whole Office of saving all the Church, the Elect of all Ages, is originally in Christ. He is the great Ambassador to treat with us from God, and the High Priest to treat with God, and appease his Wrath for us.    
The Names of Christ also are of some use. Such Scriptures are like Gold, that may be beaten into thin Leaves: In Summaries and Breviates, every Mark and Letter is of use.  
[Jesus] signifieth a Saviour; at it is explained, Mat. 1.21. Thou shalt call his Name Jesus, for he shall save his People from their Sins. This is a part of our Belief, to acknowledge Christ a Saviour. Then [Christ] signifieth anointed.  
We shall draw out the sum of all in a few Points.  
1. Observe, The Beginning, Increase, and Perfection of Eternal Life lieth in Knowledge.  
1. The Beginning of it is in Knowledge. Knowledge is the first step to Eternal Life. In Paradise Adam's two Symbols were the Tree of Knowledge, and the Tree of Life. As Light was the first Creature that God made, so it is in the New Creation. Col. 3.10. Put on the New Man, who is renewed in Knowledge, after the Image of him that created him. By the enlightening of the Holy Ghost, the Work of Grace is begun, and the Seed of Glory is laid in the Heart. The Holy Ghost representeth the Pattern, and then conformeth us to 〈◊〉 Regeneration is nothing but a transforming Light, or such an Illumination as ch●●ges the Heart. 2 Cor. 3.18. We all with open Face beholding, as in a Glass, the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of our God. Ephes. 4.23. Be renewed in the Spirit of your Minds. It maketh our Notions of God and Christ to be active and effectual. The Force of the new Nature is first upon the Mind; it taketh Sin out of the Throne. God, in the order of Grace, followeth the Order which he hath established in Nature. Reason and Judgement is to go before the Will.  
2. The Increase of it is by Knowledge. 2 Pet. 3.18. But grow in Grace, and in the knowledge of our Lord and Saviour Jesus Christ. The more thou growest in Knowledge, the more thou growest in Life. All the gradual Progress and Increase of the Spiritual Life, is by the increase of Light; 2 Pet. 1.2. Grace be multiplied unto you, by the knowledge of God, and Jesus Christ our Lord. Heat doth increase by Light, as a Room is warmer at high Noon, than in a i'll Morning. I confess, through corruption and literal airy Knowledge, Men grow more carnal and careless, as new Light quencheth old Heat; but by the Light of the Spirit the Heart is more quickened and enlivened; and as the Judgement is made solid, so the Heart is more gracious.  
3. The Perfection of it is by Knowledge. Psal. 17.15. When I awake, I shall be satisfied with thy Likeness. The Heaven of Heavens, is to satisfy the Understanding with the knowledge of God. One great end of our going to Heaven, is to better our Notions and Apprehensions. While the Soul is Prisoner in the Body, we have but low and dark Thoughts; but there we are illuminated on a sudden. One glimpse of God in Glory, will inform us more than the study of a thousand Years.  
Use 1. Is to show us the sad estate,  
1. Of Men without knowledge. Prov. 19.2. Also that the Soul be without Knowledge, it is not good. Fruit that hath but little Sun, can never be ripe. Men will say, we are ignorant, but we hope we have a good Heart. You can as well be without the Sun in the World, as without Knowledge and Light in the Heart. In all the Communications of Grace, God beginneth with the Understanding; as strength to bear Afflictions: Jer. 31.19. After I was instructed, I smote on my Thigh, and was ashamed, yea, even confounded, because I did bear the reproach of my Youth. James 1.5. If any of you lack Wisdom, let him ask it of God. It is the Perfection of the present Life, and the Foundation of the next. It is the Perfection of the present Life, the excellency of a Man above the Beasts. The more Knowledge, the more a Man; and the more Ignorant, the more Brutish. Psal. 49.20. Man that is in Honour, and understandeth not, is like the Beasts that perish. Job 35.11. Who teacheth us more than the Beasts of the Earth, and maketh us wiser than the Fowls of Heaven. If a Man would glory in any thing, it should be in the Knowledge of God; Jer. 9.24. Let him that glorieth, glory in this, that he understandeth and knoweth me.  
2. Of those that have only a washy weak Knowledge, not a living Light and Knowledge, that is rooted in their own Hearts; they talk like Parrots: like the Moon, they are dark themselves, though from others they shine to others: like Vintners, that keep Wine, not for use, but for sale: The Cellar may be better stored, but it is for others. 2 Pet. 1.8. For if these things be in you, and abound, they make you that you shall be neither barren, nor unfruitful in the knowledge of our Lord Jesus Christ. It is a disparagement to know Christ, and never be the better for him. These are like the Nobleman of Samaria, that saw the plenty of Samaria, but could not taste of it. Surely there are not greater Atheists in the World than Carnal Scholars, that have a great deal of Light, but no Grace: It is sad to hear of such a Christ, and feel nothing. John 17.17. Sanctify them through thy Truth, thy Word is Truth. They who are able to understand the Word, but to no purpose, must needs doubt of the Truth of it.  
Use 2. To press Christians to grow in Knowledge, that they may enter upon Eternal Life by degrees. Host 6.3. Follow on to know the Lord. There is a growth in Knowledge, as well as Grace; it is not so sensible in the very increase and progress, as that of Grace is; because growth in Grace is always come luctû,. with some strife; but the Work upon the Understanding is more still and silent. Draw away the Curtain, and the Light cometh in, and our Ignorance vanisheth silently, and without such strife as goeth to the taming of Lusts and vile Affections; yet afterwards it is sensible that we have grown: Ye were Darkness, but now are ye Light in the Lord, Ephes. 5.8. as a Plant increaseth in length and stature, though we do not see the Progress. We read of Jesus Christ, that he grew in Knowledge; we do not read, that he grew in Grace; he received the Spirit without measure, and nothing could be added to the perfection of his Innocence; yet it is said, Luke 2.40. The Child grew; and Vers. 52. Jesus increased in Wisdom, and in Stature, and in favour with God and Man. The Godhead made out itself to him by degrees. Oh let us increase! It is notable, that Moses his first Request to God, was, Tell me thy Name, and afterward, show me thy Glory, a more full manifestation of God. We should not always keep to our Milk, our Infant-Notions and Apprehensions, but go on to a greater Increase; it much advanceth your Spiritual Life, and will be an advantage to your Eternal Life. They have the highest Visions of God hereafter, that know most of him here upon Earth; they are Vessels of a larger capacity; and though all be perfect, yet with a difference.  
Now for Means and Directions, take these;  
1. Wait upon the preaching of the Word. God appointed it, and hath given Gifts to the Church for this end and purpose. We should quicken one another. Isa. 2.3. Come, and let us go up to the House of the Lord, and he will teach us his Ways. God's Grace is given in his own way. When Men neglect and despise God's solemn Institutions, they either grow brutish or fanatical, as we see by daily experience. Light, as well as Flame, is kept in by the breath of Preaching. By long attention, you grow skilful in the Word of Righteousness. Men that despise the Word, may be more full of Crotchets and Curiosities, but that Light is Darkness. It is disputed, which is the sense of Learning, Hearing, or Seeing? By the Eye we see things, but must, by reason of innate Ignorance, be taught how to judge of them.  
2. You must read the Word with diligence; That is every Man's Work, that hath a Soul to be saved. They that busy themselves in other Books, will not have such lively Impressions. Psal. 1.2. His delight is in the Law of the Lord, and in his Law doth he meditate day and night; that must be our Exercise, not Playbooks, Stories, and idle Sonnets. How many Sacrilegious Hours do many spend this way? Castae deliciae meae sunt scripturae tuae. Aug. Nay, good Books should not keep from the Scriptures. Luther in Gen. cap. 19 saith, Ego odi libros meos, & saepe opto eos interire, ne morentur lectores, & abducant a lectione ipsius scripturae. We should go to the Fountain. 2 Tim. 3.15. And that from a Child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation. We put a disparagement upon the Word, when we savour and relish Humane Writings, though never so good and excellent, better than the Word of God itself. This is the standing Rule, by which all Doctrines must be confirmed; and you do not know what sweet, fresh, and savoury Thoughts the Spirit of God may stir up in your own Minds; for Word-representations are not so taking, as our own inward Thoughts and Discourses: these, like a draught of Wine from the Tap, are more fresh and lively. It is necessary, as I said before, to wait upon Preaching, to hear what others can say out of the Scriptures; but it is good to read too, that we may preach to ourselves. Every Man is fittest to commune with his own Heart; and that Conviction which doth immediately arise out of the Word, is more prevalent. A Man can be angry with any Preacher but Conscience. In another, when a Matter is expressed to our Case, we are apt to suspect the mixture of Passion and private Aims; but read thyself; and what thoughts are stirred up upon thy reading, will be most advantageous to thee. Besides those that are studious of the Word, have this sensible advantage, that they have the Promises, the Doctrines, the Examples of the Word more familiar and ready with them upon all Cases. It is said of one, that he was a living Bible, and a walking Library, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a Christian is a walking Concordance. And whereas other Christians are weak, unsettled in Comfort or Opinion, these have always Scriptures ready. And let me tell you, in the whole Work of Grace, you will find no Weapon so effectual, as the Sword of the Spirit, as Scriptures readily and seasonably urged. Therefore no diligence here is too much; if you would not be barren and sapless in Discourse with others, if you would not be weak and comfortless in yourself, read the Scriptures, that you may bring sic scriptum est upon every Temptation, and urge the solid grounds of our Comfort. I speak the more in so plain a Point, because I would make Men more conscionable, both in their Closets and Families, in this Point, that they may not only have recourse to learned Helps, and Books of an humane Original, but to the Word itself.  
3. The Scriptures must be read with Prayer. We must plow with God's Heifer, if we would understand his Riddle; we must beg the Spirit's help. The Spirit is the best Interpreter; been orasse, est bene studuisse. Every Minister findeth Prayer to be his best Comment. So should you pray before and after reading the Scriptures, as you do before and after you receive your bodily Food. You do not know how Prayer will clear up the Eyes. Psal. 119.18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. There is some excellency in the Letter of the Scriptures; but this is nothing to what we see by the Spirit, it will make a Man wonder at the Excellency, Efficacy, Consonancy of these Truths; a Man seeth far more than ever he saw before. The Spirit is needful, both to open the Heart, and to open the Scriptures; Luke 24.32. Did not our Hearts burn, when he opened to us the Scriptures? compared with Vers. 45. Then opened he their Understanding, that they might understand the Scriptures: To understand the Truth, and to give us an active and certain Persuasion of it; to open the Heart, Acts 16.14. inclining it to Obedience, giving in Light, that works a ready Assent, and firm Persuasion, bringing forward the Heart with Power to Obedience. In dark Places, and difficult Cases, when you have no certainty, you should cry for Knowledge, and lift up your Voice for Understanding; as the blind Man that cried to Jesus, Lord! that I might receive my sight, Mark 10.52.  
4. Study the Creatures. God is known out of his Word, but his Works give us a sensible demonstration of him. You have David's Night and Day-Meditation: His Night-Meditation, Psal. 8.3. When I consider thy Heavens, the Work of thy Hands, the Moon, and the Stars which thou hast ordained: not a word of the Sun, the most noble Creature. Psal. 19.5. he speaks of the going forth of the Sun, like a Bridegroom coming out of his Chamber, and rejoicing as a strong Man to run a Race; that is his Morning-Meditation. When we walk out in the Night, or Morning, we may think of God, view his stupendous Works. The Heathens had no other Bible. Consider, that the huge weight of the Earth hangeth on nothing, like a Ball in the Air. Job 26.7. He stretcheth out the North upon the empty Place, and hangeth the Earth upon Nothing. Consider the Beauty of the Heavens, with their Ornaments; the Bounding of the Sea; the Artifice in the frame of the smallest Creatures, the Excellent Ministries, and Subordination of the Services of the Creatures one to another, etc.  
5. Spiritualise every outward Advantage, so as to raise your Hearts in the contemplation of God. As when we observe the Wisdom of a Father, or the Bowels of a Mother, let us take occasion to exalt the Love and Care of God: as from a Mother's Bowels; Isa. 49.15. Can a Woman forget her sucking-Child, that she should not have compassion on the Son of her Womb? Yea, they may forget; yet will I not forget thee. From the Wisdom of a Father; Mat. 7.11. If ye then, being Evil, know how to give good Gifts unto your Children; How much more shall your Father which is in Heaven give good things to them that ask him? Tam Pater nemo, tam pius nemo. So the Centurion mentions his own Command and Government, when he desires Christ to put forth his Power. Mat. 8.8, 9 Speak the Word only, and my Servant shall be healed. For I am a Man under Authority, having Soldiers under me: and I say to this Man, Go, and he goeth: and to another, Come, and he cometh: and to my Servant, Do this, and he doth it. As if he should say, All Sicknesses are at thy beck, as well as these Soldiers at mine. In your Carriage to your Children, and theirs to you, you may sublimate your Thoughts to consider of that Commerce between you and God. So in the Work of your Callings, a little is useful for bringing great Matters to pass, think of Providence. I press this, because it will be a double Advantage, it will keep the Heart Heavenly, and you will serve Faith out of common Experiences, and so it will help us in our Notions of God: For if limited Creatures go thus far, how much more excellent is God  
6. Purge your Heart more and more from Carnal Affections, these are the Clouds of the Mind: As in Fenny Countries, the Air is seldom clear. Blessed are the pure in Heart, for they shall see God, Mat. 5.8. We usually look upon God through the Glass of our own Humours. Carnal Men fancy the Eternal Essence as one of their Society, and misfigure God in their Thoughts.  
7. The last is; In the progress of Knowledge, or search of Truth, beware of Novellism. 2 Tim. 3.14. Continue then in the things thou hast learned, and been assured of, knowing from whom thou hast learned them. There is as great care to keep what we have, as to gain more Knowledge. The Devil taketh the advantage of our Changes, when we renounce old Errors, he bringeth Men to question Truth; as in public Changes, when Men shake off the Ordinances of Men, he stirreth up others to question the Ordinances of God. And I have observed, that some out of a pretence of growing in Knowledge, put themselves upon a flat Scepticism, and wary Reservation, holding nothing certain for the present, but waiting for new Light; such as these the Apostle intendeth, 2 Tim. 3.7. Ever learning, and never coming to the knowledge of the Truth: they make profession of being studious in Sacred Things, but never come to any settlement, and are loath to hold to any Principles, lest they should shut the Door upon new Light. New Light is become a dangerous Word, especially now in the latter Times, now we have a Promise, that Knowledge shall be increased, Dan. 12.4. Aims at Knowledge, is the dangerous Snare of these Times, as the Gnostics pretended to more Knowledge. This is a great Snare; Satan promised more Knowledge to our first Parents: Gen. 3.5. God doth know, that in the day ye eat thereof, than your Eyes shall be opened, and ye shall be as Gods, knowing Good and Evil. Which Example the Apostle setteth before our Eyes, 2. Cor. 11.3. But I fear, lest by any means, as the Serpent beguiled Eve through his subtlety, so your Minds should be corrupted from the simplicity that is in Christ. And he telleth us, Satan turneth himself into an Angel of Light, Vers. 13, 14.  
Now for your Direction know;  
1. Progress in Knowledge is rather in Degrees than Parts; not in new Truths, but greater proportions of Light. Light respecteth the Medium, Truth the Object. I say, It is rather, not altogether; a Man may walk in present Practices, which future Light may disprove and retract: But usually the increase of a Christian, is rather in the measure of Knowledge, than difference of Objects. Our old Principles are improved and perfected. Prov. 4.18. The Path of the Just is as the shining Light, that shineth more and more to the perfect Day. To know God more, and Christ more, to be more practically skilful in the Word of Righteousness: Heb. 5.14. Strong Meat belongeth to them that are of full Age, who by reason of use, have their Senses exercised to discern both Good and Evil.  
2. That Fundamentals in the Scripture are clear and certain. God hath not left us in the dark, but pointed out a clear way to Heaven, of Faith and good Works. Ephes. 2.10. We are his Workmanship, created in Christ Jesus unto good Works, which God hath before ordained, that we should walk in them. It is a disparagement to the Word, to make it an uncertain Rule: The Way to Heaven is beaten, and we may observe the Track and Foot-prints of the Flock. It is a good Observation of Chrysostom, That the Saints do not complain of the darkness of the Scripture, but of their own Hearts: Open thou mine Eyes, not make a new Law.  
3. These necessary Doctrines must be entertained, without doubt and hesitancy: It is dangerous when Foundation-stones lie loose. We are pressed to stand fast in the Faith, 1 Cor. 16.13. and to hold the Profession of it without wavering, Heb. 16.23. Not to inquire after the Gods of the Nations, Deut. 12.30. and Gal. 1.8. Though an Angel from Heaven should preach any other Doctrine to you, than that which ye have heard, let him be accursed. The notion of new Light, chiefly aimeth at undermining the old Doctrine of the Scriptures. For the main of Religion, a Man should be settled above doubt and contradiction. Till we have certainty, there cannot be Grace; the Soul is not brought under the Power of Truth; for things that are controversial, have no efficacy and force. The great hindrance of Saving-knowledg, is that natural Atheism, and those habituated Doubts which are found in the Heart.  
4. We must be zealous for lesser Truths, when we have received them upon certain Grounds. Every piece and parcel of Truth is precious; a little Leaven of Error is dangerous; Gal. 5.9. A little Leaven leaveneth the whole Lump. Error fretteth like a Gangrene, and grows still higher and higher. Men think it is enough to be careful of Fundamentals, all other Knowledge is but Scientia Oblectans, for delight, not safety. Oh it is dangerous to slain the Understanding, though you do not wound it: There are Maculae and Vulnera Intellectûs. It is dangerous to be wanton in Opinions, that seem to be of a smaller concernment. Men that play with Truth, leave themselves open to more dangerous Errors. Some say, Fundamentals are few, believe them, and live well, and you are saved. This is, as if a Man in building should be only careful to lay a good Foundation, no matter for Roof, Windows, or Walls: If a Man should untile your House, and tell you, the Foundation, the main Butteresses are safe, you would not be pleased. Why should we be more careless in Spiritual Things?  
5. Take up no Practices nor Principles, but upon full conviction. This imposeth a necessity of often change, or at least of frequent doubting. Men do not search, but act out of blind Obedience, and then they are liable to seduction: 1 Thess. 5.21. Prove all things, hold fast that which is good. It is a pertinacy, not a constancy, when I have no clear warrant. A Christian should be able to give an answer to every Man that asketh him a reason of the Hope that is in him, with meekness and fear, 1 Pet. 3.15. otherwise we shall never be able to secure our Practices and Opinions against the Objections in our own Hearts, and answer the Sophister in our own Bosoms.  
2. Observe. That no Knowledge is sufficient to Life Eternal, but the Knowledge of God and Christ. I am to prove; 

1. No other Knowledge is sufficient.  
2. How far this is enough for such an End and Purpose.    
The Scripture asserts both, for the words are exclusive and assertive; there is no other Knowledge, and this is sufficient.  
1. No other Knowledge is sufficient to Life Eternal. I shall prove it by two Arguments.  
(1.) Out of Christ we cannot know God. The Gentiles had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, something that was known of God, Rom. 1.19, 20. which served to leave them without excuse, but not to save their Souls: The Apostle instanceth in such Attributes as are obvious, but more terrible than comfortable, as Eternity, Power, etc. They had some loose thoughts of his Godhead and Power, but no distinct view of his Essence; that is reserved for the Scriptures. The Scriptures are the Picture of Christ, and Christ is the Image of the Father; 2 Cor. 4.4. Lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine upon them. God never made out himself to the World in that latitude and greatness, as he hath done to the World in Christ. In Christ's Person and Kingdom, the Majesty of God is known; in the Divine Power of his Operations, the strength of God; in the excellency of his Benefits, the Love of God. The wisest Heathens, that had no other Glass than the Book of the Creatures, whereby to dress up their Apprehensions, could only see a first Cause, a first Mover, a Being of Being's, some great Lord and Governor of the Order of the World, whom they mightily transformed and misfigured in their Thoughts; they knew nothing distinctly of Creation and Providence, of the Nature of Worship, which is necessary; for whosoever is saved, must not only know God's Essence, but his Will, for otherwise we shall but grope as the Heathens did, Acts 17.27. That they should seek the Lord, if haply they should feel after him, and find him: We cannot seek him to satisfaction.  
(2.) Without Christ, no enjoying of God. It must be such a Knowledge, as bringeth God and the Soul together. Now between us and him there is a great Gulf; all gracious Commerce is broken off between God and the fallen Creature: John 14.6. No Man cometh unto the Father, but by me. No free Trade unto Heaven, but by Jacob's Ladder. John 1.51. Hereafter you shall see Heaven open, and the Angels of God ascending and descending upon the Son of Man. There is no Access but by Christ; and so no Salvation but by him: Acts 4.12. Neither is there Salvation in any other, for there is none other Name under Heaven given among Men, whereby we must be saved. In the fallen State of Man, there is need of a Mediator: in Innocency we might immediately converse with God, God loved his own Image. What could a just and holy Man fear from a just and holy God? But now, that of God's Creatures, we are made his Prisoners, we can expect nothing of Mercy, because he is just. Guilty Nature presageth nothing but Evil. Rom. 1.32. Who knowing the Judgement of God, that they which commit such things are worthy of death. The great Question of the World is, Wherewith shall I appease him, to give his Justice content and satisfaction? Mich. 6.8. In all the Inventions of Men, they could never find out a sufficient Ransom, to expiate Sin, to reconcile God, to sanctify humane Nature, that we might have commerce with Heaven.  
2. The sufficiency of this Knowledge. For understanding of this, you must know, that all Breviates, where Religion is reduced to a few Heads, must be enlarged according to the just extent of the Rule of Faith. As in the Commandments, where all moral Duties are reduced to ten words; so in the Summaries of the Gospel, far more is intended than is expressed.  
As for instance: There are two things in the Text, the Means, and the Object; The Means know; the Object, Thee, and Jesus Christ.  
1. The Means, Know. It implieth Acknowledgement, Faith, Fear, Reverence, Love, Worship, and the glorifying God in our Conversations. For it is easy to prove, out of Scripture, the necessary concurrence of all these things, in their Order and Place. For if I know God to be the only true God, I must fear, reverence, and obey him, or else I do not glorify him as God; as it is said of the Heathens, Rom. 1.21. When they knew God, they glorified him not as God. It is not a naked sight of his Essence that will save a Man; I must know him for a practical End, to choose him, and carry myself to him as an All-sufficient Portion: I must honour him, as the Giver of all things; revere and worship him, as the just Governor of the World; and live purely, as he is pure; and worship him in a way suitable to the Infiniteness, Perfectness, and Simplicity of his Nature. A Man is not saved by holding a right Opinion of God. A Man may be a Christian in Opinion, and a Pagan in Life. So, if I know Jesus Christ to be sent of God as Mediator, I am to close with him, receive him as such by an active Faith. Acts 4.12. There is no Salvation in any other: not only by no other, but in him, it noteth Union and close Adherence; and not only that I should be of this Opinion. As when a Man is ready to perish in the Floods, it is not enough to see Land, but he must reach it, stand upon it, if he would be safe: so we must get into the Ark; many saw it, and scoffed, but all others were drowned in that general Wrack, that were not in it. There was no security for the manslayer, till he got into the City of Refuge. Phil. 3.9. That I may be found in him. It is not enough to cry, Lord, Lord, to have a naked Opinion, or general and loose Desires.  
2. For the Object. To know thee the only true God. There are many Articles comprised, that are necessary to Salvation; as that God is but one. Deut. 6.4. Hear, O Israel, the Lord thy God is one Lord. One in three Persons, 1 John 5.7. There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these Three are One. This God is a Spirit, John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. He is Holy, Just, Infinite, the Creator of all things; that he upholdeth all things in his Eternal Decree, raising some to Glory, leaving others, by their Sins, to come to Judgement. Rom. 9.22, 23. What if God, willing to show his Wrath, and to make his Power known, endured with much long-suffering the Vessels of Wrath futed to destruction; and that he might make known the Riches of his Glory on the Vessels of Mercy, which he had afore prepared unto Glory? All these Articles concerning God. So concerning Christ, that he is the Second Person, incarnate, anointed to be a Saviour, to convince the World of Sin, of Righteousness, of Judgement, John 16.8. Of Man's misery by Nature, Redemption by Christ, necessity of Holiness, as a Foundation of Glory: All the Articles of the practical Catechism. It is a pestilent Opinion to think, that every Man may be saved, if he do in the general acknowledge Christ. It is said, Acts 2.21. Whosoever shall call on the Name of the Lord, shall be saved; not on the Lord, but on the Name of the Lord; by the Name of the Lord is meant, all that which shall be revealed to us of the Lord Jesus in the Scriptures: The meaning is, whosoever doth receive, acknowledge and worship Christ, according to what the Scriptures do reveal, and testify of him, shall be saved. Many think the differences of Christendom vain, and this general Faith enough: but if a general Acknowledgement were enough, why hath God revealed so many things, and given us such an ample Rule, if with safety to Salvation we may be ignorant, whether he were true God, and true Man; whether he redeemed us by Satisfaction, or justified us by Works, yea or no? They seem to tax the Scriptures of Redundances, and the Apostles of rash Zeal, for disputing with such earnestness for the Faith of the Saints, as Paul against Justiciaries, James against the Antinomists and Libertines; if a general Profession of Christ was enough. So they tax the Martyrs of Folly, that would shed their Blood for less-concerning Articles. So all be resolved into Christ, Men think it is enough; we need not inquire into the manner of the Application of his Righteousness, the Efficacy and Merit of his Passion: as if it were enough to hold a few Generals; and the more implicit our Faith, the better. Whereas the Lord would have us to abound in Knowledge; and if we persist in any particular Error against Light, or do not search it out, our Case is dangerous, if not damnable. I shall not take upon me to determine what Articles are absolutely necessary to Salvation; it will be hard to define, and we know not by what rule to proceed. In the general, it is exceeding dangerous to lessen the Misery of Man's Nature, the Merit and Satisfaction of Christ, or the care of good Works; these are contrary to that Doctrine which the Spirit teacheth and urgeth in the Church. John 16.8. When he is come, he will convince the World of Sin, of Righteousness, and of Judgement. All that can be certain is, that those Opinions which are irreconcilable with the Covenant of Grace, or do overturn the Pillar upon which it standeth, are irreconcilable with Salvation.  
Use 1. To confute them that say, that every Man shall be saved in his own Religion, if he be devout therein, Turks, Jews, Heathens; and among Christians, Papists, Socinians, etc. You see this is Life Eternal; this, and nothing else; no Religion, but that which teacheth rightly to believe in Christ, is a way of Salvation. There is no Salvation but by Christ. 1 Cor. 3.11. For other Foundation can no Man lay, than that is laid, which is Jesus Christ. Acts 4.12. Neither is there Salvation in any other; for there is no other Name under Heaven given among Men, whereby we must be saved. There is no Salvation by Christ, but by Faith and Knowledge: they cannot have benefit by him (as some say) if they live only according to the Law and Light of Nature: Heb. 11.6. Without Faith it is impossible to please God: And here it is said, This is Life Eternal, to know thee the only true God, and Jesus Christ whom thou best sent. The Heathens had many Moral Virtues; but unless God did reveal himself to them by extraordinary ways, which we cannot judge of, all their privilege was ut mìtiùs ardeant, their Works being but splendida peccata. If any now may be saved without Christ, Christ is dead in vain, and we may want the whole Gospel, and yet be safe; the Philosophy of Aristotle and Seneca, would be the Way and Power of God unto Salvation, as well as the Gospel. We must have a care, left, by going about to make them Christians, we make ourselves Heathens.  
Use 2. Let us bless God for the Gospel, that revealeth God and Christ. Many Nations are spilt on the World without any Knowledge of God and Christ, and are as Sheep, whom no Man taketh up; blessed be God for our Privileges. When we look to the Hole of the Pit from whence we were digged, we shall find ourselves as barbarous as others. Portenta diabolica penè Aegyptiaca Numina vincentia, saith Gildas of our Idols. God threateneth Israel, Host 2.3. I will strip her naked, and set her as in the day that she was born. If we should despise the Gospel, abuse the Messengers of it, God will return us to our old Barbarism; and we that were so shy of letting in Popery, should usher in Atheism. When the Professors of the Gospel were banished Cambridg, and Peter Martyr heard the Sacring Bell, he said, There is the Gospel's Passing-Bell. It would be sad, if we should hear such a sound. The Ministry (I may speak it without arogancy) are the only visible Party that uphold the Life of Religion in the Land: the Lord knows what may be the sad Fruits of their Suppression, if either these Lights should be extinguished by Violence, or be starved for want of Oil: Methinks our Message should make our Feet beautiful. We preach God and Christ: If we be a little earnest for the Faith of the Saints, remember it is for the good of your Souls; it cannot be Zeal for our Interests, for this is the way to endanger them: bear with us, it is in a Case of Salvation or Damnation: If we be besides ourselves, it is for Christ, 2 Cor. 5.13. If we seem to hazard all, many Nations to whom God hath denied the Mercy, would welcome it with all Thanksgiving; when God hath opened a Door of Hope to the Indians, it may be it will be more precious.  
Use 3. Study God in Jesus Christ. This is the most glorious Subject of Contemplation; there we may find him infinitely just, and yet merciful; pardoning Sinners, yet salving the Authority of this Law; there we may see God and Man in one Person, and the Beams of Divine Majesty allayed by the Veil of Humane Nature: in the Godhead of Christ, we may see his Power; in his Humane Nature, his Love and Condescension. He is our Lord, and yet our Brother; a Man, and yet God's Fellow and Equal. Zech. 13.7. Awake, O Sword, against my Shepherd, and against the Man that is my Fellow, saith the Lord of Hosts. He would have a Mother on Earth, that we might have a Father in Heaven; our Relation and Alliance to Heaven, groweth by him. In Christ only can we look upon God as a Father; Deum absolutum debent omnes fugere, qui non volunt perire, otherwise we shall perish, and be overwhelmed with despair. Again, Non solum periculosum est, sed etiam horribile, de De● extra Christum cogitare. In Trials and Temptations, it is dangerous to think of God alone, to consider him out of Christ; but here infinite Majesty condescendeth to converse with you. The Indian Gymnosophists would lie on their Backs, and gaze on the Sun all day: Oh how should we, by the deliberate Gaze of Faith, reflect upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 3.16. this glorious Mystery, fit for Angels to look into! Only get an Interest in it, or else it will be more cold and comfortless; thy God, and thy Christ, that is another thing, when thou canst own God as thy Father, and Christ as thy Brother. Luther saith, Deus magis cognoscitur in praedicamento Relationis, quam in praedicamento Substantiae; To know God in relation to us, is far sweeter than to be able curiously to discourse of his Essence. John 14.20. At that day ye shall know that I am in my Father, and you in me, and I in you. When we know God in Christ, and Christ in us, this is to know him indeed; not only be hear-say, but acquaintance, to know him so as to love him, and enjoy him.  
Use 4. To press us to seek Salvation in no other but in God through Christ. Come to Christ, you are in need of Salvation, and there is no other way: Acts 4.12. Neither is there Salvation in any other, for there is no other Name under Heaven given among Men, whereby we must be saved. Christ is an Alsufficient Saviour, able to save unto the uttermost, all that come unto God through him, Heb. 7.25. a Plaster broad enough for every Sore: do you cast yourselves upon him, see if he will refuse you; John 6.37. He that cometh unto me, I will in no wise cast off.  
Now I shall come to the Particulars that are to be known concerning God and Christ.  
First, Concerning God.  
Doct. 1. That there is a God. This is the Supreme Truth, and first to be known; Heb. 11.6. They that come to God, must believe that he is. The discussion is not needless. Though it be impossible to deface those Impressions of the Deity, which are engraven upon our Hearts; yet the drift of our Desires and Thoughts goeth this way, as if there were no God. Psal. 10.4. The Wicked through the pride of his Countenance, will not seek after God; God is not in all his Thoughts. All his Thoughts are, there is no God; Psal. 14.1. The Fool hath said in his Heart, There is no God. Though he durst not speak it out, yet he saith it in his Heart, he entertaineth some such suspicious Thoughts and Desires about this Matter. Those that are guilty of Treason, would fain destroy the Court-Rolls: so carnal Men would destroy all Memorials of God. Yea, many of the Children of God feel this Temptation. Is there a God? It will be not lost labour to answer the Inquiry. I shall pitch upon such Arguments as are every Man's Mony.  
1. God is evidenced by his Works:  
(1.) Of Creation. The World is a great Book and Volume, the Creatures are Letters, the most Excellent are Capital Letters. If you cannot read, the Beasts will teach you. Job 12.7, 8. Ask now the Beasts, and they will teach thee; and the Fowls of the Air, and they shall tell thee: Or speak to the Earth, and it shall teach thee; and the Fishes of the Sea shall declare unto thee. Who knoweth not in all these, that the Hand of the Lord hath wrought this? The mute Fishes, that can hardly make any sound, have Voice enough to proclaim their Creator. The Apostle tells us, Rom. 1.20. The invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead. Like Phidi●s, who in his Image carved his own Name. There is God engraven upon every Creature. But how doth the World show that there is a God? There must be some Supreme and Infinite Cause, for nothing can be Cause to itself, than it would be before it is. Aristotle acknowledged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a first Cause. Every House must have a Builder, and this curious Fabric an infinitely wise Architect. Thou that deniest God, or doubtest of his Being, look upon the Heavens, Psal. 19.1. The Heavens declare the Glory of God; and the Firmament showeth his Handiwork. His Glory shineth in the Sun, and sparkles in the Stars. The Sun is a Representative of God in the brightness of his Beams, extent of his Influence, indefatigableness of his Motion. All the Motions of the Creatures are so many Pulses, by which we may feel after God.  
(2.) By Works of Providence. The World is made up of things of different and destructive Natures, and all that we now see, would soon run into disorder and confusion, were it not poised and tempered with a wife Hand; and when we are stupid, and do not mind these things, Providence discovereth itself in Judgements, and unwonted Operations. Psal. 58.11. So that a Man shall say, Verily there is a Reward for the Righteous; verily he is a God that judgeth in the Earth.  
2. From the Confession and common Consent of all Nations, even those that have been most rude and barbarous, there is none without some Worship. The Pagan Mariners, Jonah 1.5. were afraid, and cried every Man unto his God: Those that were most estranged from humane Society, those that lived in the Wilderness without Law and Government, have been touched with a sense of a Deity and Godhead, which must arise from natural instinct. It cannot be any deceit, or imposition of Fancy, by Custom and Tradition, Falsehood usually not being so universal and long-lived. Men do what they can to blot out these Notions and Instincts of Conscience. An Invention so contrary to Nature, would have been long ere this worn out.  
3. From our own Consciences, that appall the stoutest Sinner after the commitment of any gross Evil. The Heathens that had but a little Light, feared Death. Rom. 1. ult. They knowing the Judgement of God, that they that do such things are worthy of Death, etc. And they had thoughts excusing and accusing one another, Rom. 2.14, 15. As Letters written with the Juice of a Limon, hold them to the Fire, they may be read. What Terrors are in the Hearts of Wicked Men, after the commitment of Sins against Light, as Incest, Murder, promiscuous Lusts, contemptuous speaking of God or his Worship! Though their Sins were secret, hidden under a covert of Darkness and Secrecy, and not liable to any humane Cognizance, yet they still feared an avenging Hand; their Hearts have been upon them. Yea, Atheists smitten with Horror, what they deny in the Day, they acknowledge in the darkness of the Night, especially in distress. Diagoras troubled with the Strangury, acknowledged a Deity. Or a little before Death, their Hearts are filled with Trembling and Horror.  
4. From several Experiences. The Power of the Word. 1 Cor. 14.25. Thus are the Secrets of his Heart made manifest, and so falling down on his Face, he will worship God, and report that God is in you of a truth. There is some God guideth these Men. There are Devils, and they would undo all, were they not bound up with the Chains and Restraints of an irresistible Providence: God suffereth them, now and then, to discover their Malice, that we may see by whose Goodness we do subsist. So there are Virtues, which must be by some Institution, or by conformity to a Supreme Being, or a sense of his Law. They cannot be out of any Eternal Reason, which is in the Things themselves, nor by the appointment of Man's Will; for then every thing which Man willeth would be good. Many Arguments might be brought to this purpose, but I am shortly to handle this Argument elsewhere.  
By way of Use.  
1. Let us charge it upon our Hearts, that we may check those private Whispers and Suspicions, which are there against the Being and Glory of God. Many times we are apt to think that God is but a Fancy, Religion a State-Curb, and the Gospel but a acquaint. Device to please fond and foolish Men; and all is but Talk to hold Men in awe. Oh consider, in such Truths as these, we do not appeal to Scripture, but Nature: You will never be able to recover your Consciences out of this Dread. The Devils are under the fear of a Deity. James 2.19. Thou believest that there is one God, thou dost well; the Devils also believe, and tremble. The Devil can never be a flat Atheist, because of the fear of the Wrath of God tormenting him; he is not an Atheist, because he cannot be one, it cannot stand with the state of a damned Angel; there may be Atheists in the Church, but there are none in Hell. Humble thyself for such Atheistical Thoughts and Suggestions. It is a Sin irrational; all the Creatures confute it. Psal. 73.22. So foolish was I, and Ignorant, I was as a Beast before thee, when he had an ill thought of Providence. When you go about to ungod God, you unman yourselves. Common Sense and Reason would teach you otherwise. Thoughts and Desires that strike at the Being of God, are Thoughts of a dangerous importance. Oh, what a foul Heart have I, that casteth up such Mire and Dirt! Wrath came upon the Jews to the uttermost, for killing Christ in his Humane Nature; but these are Thoughts that strike at God, and Christ, and all together.  
2. It reproveth those, that wish down, or live down this Principle. Some wish it down, Psal. 14.1. The Fool hath said in his Heart, There is no God; It is his Desire, rather than his Thoughts. It is a pleasant thing for them to imagine, that there is none to call them to an account. Guilty Men would fain destroy the Righteous God; which is an Argument of the worst hatred. Some live it down; Tit. 1.16. In Works they deny him. It is the real Language of their Lives, that There is no God. There is no greater temptation to Atheism, than the Life of a Scandalous Professor. One surprised a Christian in an Act of Filthiness, and cried out, Christiane! Christiane! ubi Deus tuus? O Christian! Christian! where is thy God? There are few Atheists in Opinion, more in Affection, most in Conversation of Life. You live in Deceit and Cozenage, and yet profess to believe an Omniscient God, and your privy walkings are full of Sin and Excess. There is Blasphemy in your Lives; Rev. 2.9. I know the blasphemy of them, which say they are Jews, and are not, but are the Synagogue of Satan. Mr. Greenham tells of one, who was executed at Norwich for an Atheist: first he was a Papist, then a Protestant; than he fell off from all Religion, and turned Atheist. How can you believe it is true, that there is God, when this Truth hath so little power on the Heart?  
3. It presseth you to lay this Principle up with Care. All Satan's malice is to bring you to a denial of this Supreme Truth; it is good to discern his Wiles. There are special Seasons, when you are most liable to Atheism: When Providence is adverse, Prayers are not heard; and those that worship God are in the worst Case, the Lord doth not come in when we would have him. The Devil worketh upon our Stomach and Discontent, and when we are vexed that we have not our Desires, we complain, as Israel, Exod. 17.7. Is the Lord among us, or no? when they wanted Water. But still our God is in the Heavens, and doth whatsoever he pleaseth. The Saints in their Expostulation still yield the Principle, Psal. 73.1. Truly God is good to Israel; however the state of things are, yet he is resolved to hold to Principles. So, Jer. 12.1. he layeth it down as an undoubted Maxim, Righteous art thou, O God God is God still. So when we meet with Oppression, Men pervert Judgement, others forswear themselves, our Innocency doth not prevail, the Devil abuseth the rage of Passions in such a Case. As Diagoras, a noted Atheist among the Heathens, became so upon this occasion; he saw a Man deeply forswearing himself, and yet was not stricken with a Thunderbolt. Consider, though this be a sure Temptation, yet there is a God. Eccles. 3.16, 17. I saw under the Sun the Place of Judgement, that Wickedness was there; and the Place of Righteousness, that Iniquity was there. What then? I said in my Heart, God shall judge the Righteous and the Wicked; for there is a time for every Purpose, and for every Work. God will have a time to judge this Matter e'er long: still recover your supreme Principle out of the hands of the Temptation. So in times of general Oppression, when the innocent Party are left as a Prey to their Adversaries. Eccles. 5.8. When thou seest the Violent perverting of Judgement and Justice in a Province, marvel not at the Matter; for he that is higher than the highest, regardeth, and there be higher than they. We may lose all outward Supports, but not our God; Attamen vivit Christus, & regnat. So when second Causes operate and accomplish their wont Effects, according to their fixed and stated Course, all things continue as they were, 2 Pet. 3.4. they think the World is governed by Chance, or Nature; so this proveth a Snare. But you should see God at the other end of Causes; he can change them as he pleaseth.   

SERMON IU.  JOHN XVII. 3. 
And this is Life Eternal, that they might know thee the only true God, and jesus Christ whom thou hast sent.  
DOCT. II.  
THE next Proposition is, That this God is but one; Thee the only true God. Deut. 6.4. Hear, O Israel, the Lord thy God is one Lord. The Heathens multiplied Gods according to their own Fancies; They had Lords many, and Gods many. Austin in one of his Epistles, speaketh of one Maximius a Heathen, who excuseth the Polytheism of the Gentiles, that they worshipped but one Supreme Essence, though under divers Names. Ejus quasi quaedam membra variis supplicationibus prosequimur, ut totum colere valeamus. That they had several Deities, that they might, as by so many several Parcels, adore the whole Divine Essence. The Truth is, Nature hath some sense of it; for as it showeth there is a God, so it showeth there is but one God. Socrates was a Martyr to this Truth. The Platonics worshipped one Supreme Essence, whom they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Philosophers sometimes called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that Being; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that one thing. Tertullian proveth, that the Soul was naturaliter Christiana, as he speaketh, Oh testimonium Animae naturaliter Christianae; which he proveth from the Forms of Speech then in use. Deus videt, etc. What God shall award, God seeth, let God determine of me, and for me: And in Troubles they cried out, O God and in Straits they did not look to the Capitol, the imagined Seat of such Gods as the Romans worshipped, but to Heaven, the Seat of the Living God. Thus it it is with the Soul (saith he) when recovered out of a Distemper. The Truth is, it was the dotage and darkness of their Spirits, to acknowledge many Gods, as Drunkards and Madmen usually see things double, two Suns for one. But besides the consent of Nations, to give you Reasons. There is a God, and therefore but one God: there can be but one first Cause, and one Infinite, one Best, one most Perfect, one Omnipotent. If one can do all things, what need more Gods? If both be Omnipotent, we must conceive them as agreeing, or disagreeing; if disagreeing, all would be brought to nothing; if agreeing, one is superfluous. God hath decided the Controversy, Isa. 44.8. Is there a God besides me? Yea, there is no God, I know not any. As if he said, If any have cause to know, I have, but I know none.  
This Point is useful, not only to exempt the Soul from the anxious fear of a false Deity, and to confute the Manichees, Martion, Cerdo, and others, that held two sorts of Gods, and those that parted the Godhead into three Essences, and the Pagan Fry.  
But Practically.  
1. It checketh those that set up other Gods besides him in their Hearts. If there be but one God, why do we make more, and give Divine Honour to Creatures? A Worldling maketh his Money his God, and a Sensualist his Belly his God. Covetousness is called Idolatry; and, Phil. 3.19. Whose God is their Belly. How is Covetousness, Idolatry? and how can any make their Belly their God? Who ever was seen praying to his Pence, or worshipping his own Belly? I answer, Though it be not done corporally and grossly, yet it is done spiritually: That which engrosseth our Love, and Confidence, and Care, and Choice, and Delight, that is set up in the room and place of God; and this is to give Divine Honour to a Creature: Now this is in Worldlings and Sensualists. For Confidence, they trust in their Riches for a supply, do not live on Providence; 1 Tim. 6.17. Charge them that are rich in this World, that they be not highminded, nor trust in uncertain Riches, but in the Living God. Prov. 10.15. A rich Man's Wealth is his strong City; He is provided of a Defence, against all the Chances and Strokes of Providence. So for Care; a Man devoteth his Time to his God; and the Sensualist sacrificeth his Estate, his Health, his Soul to his own Gullet, many Sacrilegious Morsels to his own Throat; every day he offereth a Drink-Offering and Meat-Offering to Appetite. Oh Brethren! take heed of Gods of Man's making: He is as much an Idolater, that preferreth his Wealth to Obedience, his Pleasures before God's Service, as he that falleth down to a Stock. It would be sad, if on your Deathbeds God should turn you back, as he did the Israelites in their distress; Judges 10.14. Go, and cry to the Gods whom ye have chosen, let them deliver you in the time of your Tribulation. Go to your Wealth, to your Pleasures.  
2. If God be but One, worship him with an entire Heart. The Story goeth, that the Senate hearing of the Miracles in Judea, decreed Divine Worship to Christ; but Tiberius the Emperor crossed it, when he heard that he would be worshipped alone. God is but one, our Hearts should close with him as an All sufficient Portion: There is enough in one. The Scripture speaks of believing with all the Heart: Other Comforts and Confidences must be disclaimed. Sometimes Carnal Persons set their Hearts upon other Comforts; Christ is not their whole Delight: they would have Christ for their Consciences, and the World for their Hearts; Christ in an extremity, but their Affections go out to other things. Sometimes they will have other Confidences: they would trust Christ for their Eternal Salvation, to salve Conscience; but the World ingrosses their Care; as if they were to shift for themselves in temporal things, and be Masters of their own Fortunes: as it appeareth when temporal Supplies fail; when visible Supplies are absent, than they despair. It is a mere mistake and folly to think, it is easier to trust Christ for Pardon of Sins, and Eternal Life, than for daily Bread, as Christ said, Mark 2.9. Whether is easier to say, Thy Sins are forgiven thee; or to say, Arise▪ take up thy Bed and Walk? The truth is, Temporal Wants are more pressing and urging than Spiritual, and Men are careless in the business of their Souls.  
Doct. 3. The next Proposition is, That this God is One in three Persons. This also is collected from the Text. To know thee, that is, the Father, with all the Coessential Persons. They are undivided in Essence, though distinguished in Personality. Take a place of Scripture, 1 John 5.7. There are three that bear Record in Heaven, the Father, the Word, and the Holy Ghost, and these three are one. Let me a little open the Doctrine of the Trinity by some short Observations.  
This is a Mystery proper to the Scriptures. Other Truths are revealed in Nature, but this is a Treasure peculiar to the Church. There are some Passages in Heathens, that seem to look this way; as Plato speaketh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mind, Word, and Spirit: And Trismegistus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. but these were either some general Notions, received by Tradition from the Jews, and by them misunderstood, for they dreamed of three distinct separate Essences: or else Passages foisted into their Writings, by the fraud and fallacy of some Christians, who counted it a piece of their Zeal to lie for God. It is not likely that God would give the Heathens a more clear Revelation of these Mysteries, than he did to his own People, the Church of the Jews. We find it but sparingly revealed in the Old Testament, though I might bring many places where it is sufficiently hinted: but more distinctly in the New, after the visible and sensible discovery of the three Persons at Christ's Baptism. Mat. 3.17. The Spirit of God descended like a Dove, and lighted upon him, and lo, a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased; Voce Pater, Natus Corpore, Numen Ave. The whole Trinity were present at that Solemnity. Some Darkness there is still upon the face of this Deep, we shall have more perfect knowledge of it in the Heavens. John 14.20. At that day ye shall know, that I am in my Father, and you in me, and I in you. Trinity in Unity, and Unity in Trinity, still troubleth the present weakness of Reason: but when we shall see God face to face, our Knowledge shall be more satisfactory and complete. For the present, we must come to this Truth with a sober mind, and adore it with a humble Piety, lest we puzzle Faith, while we would satisfy and inform Reason. There are many words which the Church hath used in the explication of this Mystery, as Unity, Trinity, Essence, Person, Consubstantial; which though they be not all found in the Scriptures, yet they are the best that we can use in so deep a Matter, and serve to prevent the Errors and Mistakes of those, who would either multiply the Essence, or abolish the Persons. Some Terms must be used, and these are the safest. They be Three, and yet One; and the most commodious way to solve it to our Understandings, is, One in Essence, and Three Persons: for there being Three in the Divine Essence, the Father, the Word, and the Spirit, each having the whole Divine Essence, and yet the Essence undivided, there must be some words to express the Mystery. God being One, cannot be divided in Nature and Being; and there being Three, every One having the whole Godhead in himself, distinguished by peculiar relative Properties, what term shall we use? Three ways of Existence there are in the Nature of God, because of those three real Relations, Paternity, Filiation, and Procession. One they are, and distinct they are really. There is, and must be a distinction, for the Essence and particular way of Existence do differ. Whatever is said of the Essence, is true of every Person; God is Infinite, Eternal, Incomprehensible; so is the Father, Son, and Spirit: But now, whatever is said of the Existence, as Existence, cannot be said of the Essence; every one that is God, is not Father, Son, and Holy Ghost. I say then, there being a distinction between the Nature, and particular Existences, there must be some Terms to express it. The Greek Church in the Nicene Council, some 360 Years after Christ, worded it thus: The Occasion was this, some Heretics said, If Christ be God, of the same Substance and Being with the Father; then, when Christ was Incarnate, the Father was Incarnate also: No, say the Orthodox, though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Substance or Essence be the same, it is not the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same Subsistence in the Godhead; and then began the public and received Distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying the Nature or Substance; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the several manners of Existence. And the determination of the Church was, that these were the fittest Terms to explicate this Mystery. Not but that these words were used before in this Matter; as may appear out of divers Authors, that lived and wrote before that famous Nicene Council, but they were not so accurately distinguished, nor so publicly received. And indeed, though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Essence, be not in Scripture, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is. There is ground for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for when the Nature of God is expressed, it is expressed by a word equivalent to Essence, I Am that I Am, Exod. 3.14▪ So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that was, and is, and is to come, Rev. 1.4. Then for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ is called, Heb. 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The express Image of his Person: It cannot be rendered Essence, but Subsistence; for then Arrius would have carried the Day, and Christ would be only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And the Father's Essence cannot properly be said to be impressed on the Son, since the very same individual Essence and Substance was wholly in him, as it was wholly in the Father; and the Son cannot be said to be like: But now the express Image of his Subsistence, or, as we now render it, Person, doth provide for the Consubstantiality of the Son, against Arrius; and for the distinction of the Subsistences, against Sabellius. Thus for a long time it was carried in the terms of Substance and Subsistence. But how came the word Person in use? I answer, The Latin Church expressed it by Person, upon these Grounds; partly, because they would have a word in their own Language, that might serve for common and vulgar use, and the right apprehension of this Mystery; partly, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Subsistence were ambiguous, and of a doubtful signification, being both often in common acceptation put for the same thing; and the Latin Fathers, timidiùs usi sunt eo vocabulo, were shy in using that word; partly, because this word is very commodious, as being proper to particular, distinct, rational Substances: Whatever is a Person, must be a Substance, not an Attribute or Accident, as White or Black; a particular Substance, not a general Essence or Nature: it must be living, we do not call a Book, or a Board, a Person; it must be rational, we do not call a Tree, or a Beast, a Person, though they have Life, but only Man: and it must not be a part of a Man, as the Soul; it must be that which is sustained in another, but subsisteth of itself; so the humanity of Christ is not a Person, because it hath no Subsistence in itself, but is sustained by the Godhead. Now a Person in the Godhead, is an incommunicable Subsistence in the Divine Essence, or the Divine Essence or Nature, distinguished by its incommunicable Property; or more plainly, a divers and distinct Subsistence in the Godhead. And the word is not to be taken in the extreme rigour, to infer any separation or division in the Godhead. Three Persons among Men, make three separate Essences, three Men; but not here three Gods; for in the Godhead the Persons are not separate and divided, but only distinguished by their Relative Properties, they are Coeternal, Infinite, and may be in one another, the Father in the Son, the Son in the Father, both in the Spirit. We are material; and though we communicate in the same Nature, yet we live separate. In short, the word Person is used to show, that they are not only three Acts, Offices, Attributes, Properties, Qualities, Operations, but distinct Subsistences, distinguished from one another by their unchangeable Order of First, Second, and Third; Father, Word, and Spirit; and their incommunicable Properties of Paternity, Filiation, and Procession; or unbegotten, begotten, and proceeding; and by their special and personal manner of Operation, creating, redeeming, sanctifying: Creation is by the Father, Redemption by the Son, Sanctification by the Spirit. More may be said▪ but when shall we make an end?  
Let us apply it.  
Use. Let us bless God, that we have such a complete Object for our Faith; we can want nothing, that have Father, Son, and Spirit, the co-operation of all the Persons for our Salvation; that we can consider the Father in Heaven, the Son on the Cross, and feel the Spirit in our Hearts; yea, that the whole Godhead should take up its abode, and come and converse with us; 2 Cor. 13.14. The Grace of our Lord Jesus Christ, the Love of God, and the Communion of the Holy Ghost, be with you all. Amen. Oh what a treble Privilege is this! Grace, Love, and Communion; Election, Merit, and Actual Grace. This is a Mystery, felt as well as believed: We have a God to love us, a Christ to redeem us, and a Spirit to apply all to the Soul; 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. Our Spiritual Estate standeth upon a sure Bottom; the beginning is from God the Father, the Dispensation from the Son, and the Application from the Holy Ghost. The Father's Electing Love is engaged by the Merit of Christ, and conveyed by the Power of the Holy Ghost. There was a Purpose by the Father, the Accomplishment was by the Son, and Exhibition is by the Spirit; it is free in the Father, sure in the Son, ours in the Spirit; the Father purposeth, the Son ratifieth, the Spirit giveth us the enjoyment of all. Oh! let us adore the Mysterious Trinity; we are not thankful enough for this glorious Discovery.  
Doct. 4. That God, who is one in three Persons, is the only true God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thee the only true God. 1 Thess. 1.9. Ye turned to God from Idols, to serve the Living and True God. All others are but Idols and false Gods, they are not able to avenge the contempt of them that wrong them, or to save those that trust in them. Gal. 4.8. Then when ye knew not God, ye did service to them that by Nature were no Gods. An Idol is nothing, but what it is in the valuation and esteem of Men. Oh then, let us not look upon Religion as a mere Fancy; God is, whether we acknowledge him or no. Usually, in great Turns and Changes, many turn Atheists; some turn short from gross Idolatry, to rest in Superstition; others turn over, and lay aside Religion itself, as if all were Fancy and Figment. Oh consider, a God there is; who else made the World? And then, Who is a God like unto the Lord our God? Go, search abroad among the Nations. It is some advantage sometimes to consider what a God we ●erve, above the Gods of the Gentiles. God alloweth you the search for Settlement and Satisfaction: Jer. 6.16. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old Paths, Where is the good Way? and walk therein, and ye shall find rest for your Souls. If you will make a serious Comparison, see where you can anchor safer than in Christianity? Where can you have more comfortable Representations of God, than in the Christian Religion? And where can you have a purer Representation of the Christian Religion, than in the Churches of the Protestants? all else is as unstable as Waters. Here God is represented as holy, yet gracious; and here you may meet with a strict Rule of Duty, and yet best for your Choice. Let it confirm you in your Choice; and bless God for the Advantages of your Birth and Education: If you had been born among Heathens, you had been liable to their Darkness. The Statutes of the Lord are right, rejoicing the Heart, Psal. 19.10.  
Secondly, Now we come to speak to the Second Head of Christian Doctrine, What is to be known concerning Jesus Christ. I shall not wander and digress from the Circumstances of the Text.  
Here are three things offered to our consideration: 

First, That he is sent.  
Secondly, That he is Jesus, or a Saviour.  
Thirdly, That he is Christ, or an anointed Saviour.    
First, That he is sent. I in part opened this in the Explication, now I shall open it more fully.  
It implieth;  
1. Christ's Divine Original; he was a Person truly existing before he came into the World, as a Man must be before he is sent, he came forth from God. Gal. 4.4. When the fullness of Time was come, God sent forth his Son made of a Woman, made under the Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Word is a double Compound, Sent forth from God. Jesus Christ was in the Godhead, to note his intimacy and familiarity with God, he is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 1.18. The only begotten Son of God, which is in the Bosom of the Father, he hath declared him. He is not only legatus à latere, from the Side of God, but from the Bosom of God; so Equals and dear Friends are admitted into the Bosom. Therefore he is said to come forth from God, John 16.30. Not only to note the Authority of his Message, but the Quality of his Person, he came from out of the Godhead. No inferior Mediator could serve the turn, such an Errand required a God himself: nothing but an infinite Good could remedy an Infinite Evil. Sin had bound us over to an Eternal Judgement, and nothing could counterpoise Eternity, but the Infiniteness and Excellency of Christ's Person. He that came on such an Errand, must needs be God, both to satisfy God, and to satisfy us. God could not be satisfied, unless his Sufferings had received a value from his Person; to satisfy God offended, there must be a God satisfying for the Offence; therefore his Blood is called the Blood of God; Acts 20.28. Feed the Church of God, which he hath purchased with his own Blood. The Satisfaction must carry proportion with the Merit of the Offence; a Debt of a Thousand Pounds, is not discharged by two or three Brass Farthings. Creatures are Finite, their Acts are due; and their Sufferings for one another, if they had been allowed, would have been of a limited Influence. Merit is above the Creature, no Act of ours can lay an Engagement upon God: 1 Sam. 2.25. If a Man sin against another, the Judge shall judge him; but if he sin against God, who shall entreat for him? The Judge may accord a Difference between Man and Man, and one Man may make Satisfaction to another; but to take up Matters between us and God, a Person must be sent out of the Godhead itself. So to satisfy us: he had need be able to grapple with Divine Wrath, that would undertake our Cause; he was not only to undergo it, but to overcome it. The Creature would never have been satisfied, if he had perished in the Work; if our Surety were kept in Prison, and held under Wrath and Death, we should have had no assurance that the Debt was paid: Acts 17.31. Whereof he hath given Assurance to all Men, in that he hath raised him from the Dead. Christ's Resurrection is our Acquittance and Discharge; John 16.10. Of Righteousness, because I go to my Father, and ye see me no more. Well then, we see the Reasons, why a Person of the Godhead is employed in this Work; you need not doubt but that it is accomplished to the full, since it is in the Hands of such an able Surety. Besides, it showeth the greatness of our Sin and Misery, that a Person of the Godhead must be sent to rescue us. Sin fetched the Son of God from Heaven, and if we subdue it not, it will sink us into Hell.  
2. It implieth his distinct Subsistence, that Christ is a distinct Person from the Father; for he that sendeth, and he that is sent, are distinguished. Mark, I say, it implieth Distinction, but not Inferiority, against the Arrians. Persons equal by mutual consent, may send one another, as we see among Men: and Christ was equal with God; Phil. 2.6. Who being in the Form of God, thought it no robbery to be equal with God; he might take that Honour upon him without usurpation. Now this sending is ascribed to the Father; as John 10.36. Say ye of him, whom the Father hath sanctified and sent into the World, etc. and in other places. Partly, because the Father in those Places is not taken personally, but essentially; for the Decree of the Father, is the Decree of the Son and Spirit; they are one in Essence, and one in Will, their Actions are undivided: partly, because this peculiar personal Operation, is especially ascribed to the first Person; the Father is said to send, and the Holy Ghost to qualify and fit him. It is ascribed to the Father, he sent the Spirit to accomplish it; to God the Son, who took humane Nature, and united it to his own Godhead; to the Spirit of God, who formed▪ and sanctified, and furnished it with Gifts without measure. In the 〈◊〉 of Salvation, the Original Authority is made to reside in God the Father. So that here is a sensible Argument to confirm the Doctrine of the Trinity. Christ was sent, one of the Persons took Flesh by order and appointment of the whole Godhead. The Distinction of the Persons is by this discovered. Heb. 1.5, 6. For unto which of the Angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first-begotten into the World, he saith, And let all the Angels of God worship him.  
3. It implieth the Incarnation of Christ; Sent into the World, John 10.36. So, Gal. 4.4. God sent forth his own Son, made of a Woman. Christ's sending doth not imply change of Place, but assumption of another Nature. Now this was necessary, otherwise Christ neither aught to, nor could suffer. Justice required, that the same Nature that sinned, should be punished: If he had not been made of a Woman, he could not be under the Law, the Duty, or the Penalty of it. Gal. 4.4. He was made of a Woman, made under the Law. Our Sin was not to be punished in Angels, or in any other Creature that had not sinned, nor in Man made out of nothing, or out of a piece of Earth, or out of the Dust, as Adam. God might have made Christ true Man out of that Matter, but he was made of a Woman, one that was of our Blood, of the same Nature and Essence with them that sinned: Our Saviour was not to be a Sinner, but partaker of the same Nature with them that sinned.  
4. It implieth the Quality of Christ's Office, he is the Messenger of Heaven, and therefore called the Angel of the Covenant, Mal. 3.1. He is sent by God after lost Sinners. He is called, the Apostle, and High Priest of our Profession, Heb. 3.1. God sendeth out a Messenger to bring Sinners to himself, as Wisdom sent out her Maids; but Christ is the chief Messenger and Apostle. And mark, he is called there, not only the Apostle, but High Priest; partly to show, that in all Ages of the Church, Christ is the chief Officer; therefore the highest Calling, both in the Jewish and Christian Church, is ascribed to him: but chiefly to show, that Christ, as he is the Ambassador to treat with us from God, so the High Priest to treat with God, and appease his Wrath for us. Christ is the Messenger that goeth from Party to Party; if he had not been sent to us, we should neither know God, nor enjoy him; he came from God to Men, that he might bring Men to God. There was no knowing of the Father without him; Mat. 11.27. No Man knoweth the Son but the Father; neither knoweth any Man the Father, save the Son, and ●e to whomsoever the Son shall reveal him. There is no coming to the Father without him; John 14.6. I am the Way, the Truth, and the Life; no Man cometh to the Father but by me. He came from Heaven on purpose to show us the Way, and to remove all Obstacles. This is Christ's Office.  
5. It implieth the Authority of his Office. Jesus Christ had a lawful Call; He was designed in the Council of the Trinity; his Holiness, Miracles, and Divine Power, are his Commission; Him hath God the Father sealed, John 6.27. As every Ambassador hath Letters of Credence, under the Hand and Seal of him from whom he is sent: Christ is the Plenipotentiary of Heaven; he hath his Commission under the Seal of Heaven; all is valid that he doth in the Father's Name, he hath authorized the Redeemer. Which is not only for the Comfort of our Faith, Christ entered upon his Calling by Authority, which I shall improve by and by; but for moral Instruction, to look to our Mission: Christ came not till he was sent. It is not good to cast ourselves upon Offices and Places, without a lawful Call and Designation of God. In Ordinary Functions, Education and Abilities are Call enough, and there we must keep. It is a tempting of Providence, to think God will bless us out of our way: A desire of change usually proceedeth from Disdain, or Distrust, or a thirst of Gain; all which are sinful. But now, in higher Callings, there must be a solemn Mission. Rom. 10.15. How shall they preach, except they be sent? they must be authorized by God; the Rules he hath left in the Church. Our Lord Jesus Christ did not glorify himself by Intrusion; He had a Patent from the Council of the Trinity, indicted by the Father, accepted by himself, and sealed by the Holy Ghost.  
Use. It showeth three Things.  
1. The Love of God. Here are many Circumstances to heighten it in your Thoughts; that he would not trust an Angel with your Salvation, but send his Son, he is to come in Person. 1 John 4.10. Herein is Love; not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins. He thought nothing too near and too dear for us. Usually Man's Love descendeth, and all his Happiness is laid up in his Children. Again, God had no Reasons; he was moved by his own Goodness, he had Reasons to the contrary; we were Enemies, but he sent his Son for Enemies. Rom. 5.10. If when we were Enemies, we were reconciled to God by the death of his Son, etc. What was his Son sent for? not to treat with us in Majesty, but to take our Nature, to be substituted into our Room and Place. Oh, praise the Father. Ephes. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual Blessings in heavenly Places in Christ. 2 Cor. 1.3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Comfort.  
2. Christ's Condescension; He submitteth to be sent: Psal. 40.7, 8. Lo, I come, in the Volume of the Book it is written of me. I delight to do thy Will, O my God; yea, thy Law is within my Heart. We could never have asked so much as God hath given. He would not only borrow our Tongue to speak to us, but our Bowels to mourn for us, and our Bodies to die for us. He layeth aside his Majesty, and taketh on himself the condition of a Servant. It is irksome to us to go back ten degrees in Pomp or Pleasure, upon just and convenient Reasons. Oh the wonderful self-denial of Christ! he laid aside the Majesty of God, and submitted to the greatest Abasement and Suffering!  
3. The value of Souls, and Spiritual Privileges: If we despise them, we put an Affront upon the Wisdom of Heaven, and undervalue Christ's Purchase. Freedom from Sin, Justification, Holiness, they are the only things; Christ was sent from Heaven to purchase them. Gold and Silver would not buy them; Money is not currant in Heaven, though it doth all things in the World. 1 Pet. 1.18. We are not redeemed with corruptible things, as Silver and Gold, from our vain Conversations, but with the precious Blood of the Son of God, as of a Lamb without spot and blemish. Christ must come from Heaven, and take a Body, and shed his Blood. Scourge your Hearts with that Question: Heb. 2.3. How shall we escape, if we neglect so great Salvation? Sure we should be more serious, and think that worthy of our best Endeavours, and greatest Earnestness, which Christ thought worthy a Journey from Heaven, and all the pains and shame he suffered.  
Secondly, The next thing in the Text is, That he is Jesus. Mat. 1.21. Thou shalt call his Name Jesus, for he shall save his People from their Sins. It is there interpreted to signify a Saviour, an Angel himself is the Expositor; so here, Christ is sent to be a Saviour; that is a principal Object of Faith, to look upon Christ as the Saviour of the World. A Saviour properly, is one that delivereth from Evil: Now, Christ doth not only deliver us from Evil, from Sin, the Wrath of God, the Accusations of the Law, and Eternal Death; but positively, he giveth us Grace and Righteousness, and Eternal Life: He is a Saviour to defend us, and a Saviour to bless us. Psal. 84.11. The Lord God is a Sun, and a Shield; he will give Grace and Glory, and no good thing will he withhold from them that walk uprightly. The Mercies of the Covenant are Privative and Positive. Many enter into a League, that they will not hurt one another; but God is in Covenant with us, to bless us. If Christ had only procured some place for us, unacquainted with Pain or Pleasure, it had been much; but we have not only a Ransom, but an Inheritance; instead of Horrors and Howl, everlasting Joys. Again, many are called Saviour's, either because of their subordinate subserviency to Christ, Instruments in inward and outward Salvation; but these Saviour's needed a Saviour. Christ is the True Jesus, who saveth, as an Author of Grace, not as an Instrument and Means of Conveyance. Now Christ is a Saviour, partly by Merit, partly by Efficacy and Power; he doth something for us, and something in us: for us, he prevaileth by the Merit of his Death; in us, by the efficacy of his Spirit; all his Work is not done on the Cross. Both are necessary, partly in regard of the difference of the Enemies; God, and the Law, are in a distinct Rank from Sin and Death, Satan and the World. God was an Enemy, he cannot be overcome, but must be reconciled; the Law an Enemy, that could not be disannulled, but must be satisfied. Sin, the World, and Satan, assault us out of Malice, they make themselves our Enemies; the Law, and God, are made Enemies out of our Rebellion; therefore Christ must satisfy, as well as overcome. To reconcile God, he shed his Blood on the Cross: Justice must have a Sacrifice, and the Law Satisfaction; the Curses of the Law are not to fall to the ground; some Body must be made a Curse, to keep up the Authority of the Law; the Law was an Innocent Enemy, and therefore not to be relaxed or repealed. Partly, in regard of the different Fight of the other Enemies, that are Enemies out of Malice: Satan is not only a Tempter, but an Accuser; as a Tempter, so Christ was to overcome him by his Power; as an Accuser, by his Merit: when Satan condemneth, Christ is to intercede, and represent his own Merit; the Plaster must be as broad as the Sore; so far as Satan is an Enemy, so far must Christ be a Saviour and Redeemer; by his Power against the Temptations, by his Merit against the Accusations of Satan: as the Devil is an Accuser, Christ is an Advocate. Partly, because Satan hath a double Power over a Sinner, Legal, and Usurped: Legal, as God's Executioner, by the ordination of God's Justice; Heb. 2.14. That through Death he might destroy him that had the Power of Death, that is, the Devil. Christ is to die, to put Satan out of Office. Usurped, as the God of this World; God made him an Executioner, we a Prince: John 12.31. Now shall the Prince of this World be cast out. Christ rescueth Prisoners; Isa. 49.9. That thou mayest say to the Prisoners, Go forth. He will rescue and recover the Elect, when by their own default they put themselves in Satan's hands. Partly, for our Comfort; by his own Obedience and Merit, Christ giveth us a Right and Title; but by his Efficacy and Power, he giveth us Possession. He is to buy our Peace, Grace, Comfort, and then to see that we are possessed of it.  
Well then, own him as Jesus, as the only Saviour. Acts 4.17. The Apostles were charged not to preach any more in the Name of Jesus. Rest upon his Merit, and wait for his Power.  
(1.) Rest upon his Merit. Troubled Consciences, that think to help themselves by their own Care and Resolution, are like Men that are like to perish in the Waters, and when a Boat is sent out to help them, think to swim to shore by their own strength. You would be a Saviour to yourselves, your own Jesus, and your own Christ. God is very jealous of the Creature's Trust; and Christ saith, Isa. 45.5. I am the Lord, and there is none else, there is no Saviour besides me. You would purchase your Peace, conquer your own Enemies, and then come to Christ. No Money of yours is currant in Heaven; the Jewels of the Covenant are not sold for any price, but Christ's Blood, and Christ's Obedience. God saith, Isa. 55.1. He that hath no Money, let him come and buy Wine and Milk, without Money and without Price. He sold to Christ, but he giveth to you; he asketh nothing of you but Acceptance; Will you take it? They that refuse Christ, and refuse Comfort, till they be holy in themselves, they have a show of Humility, they would wear their own Garments, spend their own Money; but the Spirit is never more proud, than when under a legal Dejection, we scorn to put on Christ's Robes, and are better contented with our own spotted Garments; as in outward things we prefer a Russet Coat of our own, before a Velvet Coat of another's: This is peevish Pride.  
(2.) Wait for his Power and Efficacy, in the use of Means. It is bestowed on us, by virtue of his Intercession; We are saved by his Life, Rom. 5.10. If when we were Enemies, we were reconciled to God by the death of his Son; much more being reconciled, shall we be saved by his Life. We are reconciled by his Merit, but saved by his Life. He liveth in Heaven, and procureth Influences of his Grace; Therefore he is (said to be) able to save to the uttermost, all that come unto God through him, seeing he ever liveth to make intercession for us, Heb. 7.25. In Heaven he accomplisheth the other part of his Priesthood. He doth not work out a part of Man's Salvation, and leave the rest to our free Will: the sacrificing part is ended, and by his Intercession we get the Merit applied to us. But we must not be idle, we must come with Supplications and present the Case to Christ, that Christ may present it to God: Our Groans must answer to the earnestness of his Intercession, and then we shall receive Supplies. The Word is called, The Power of God to Salvation, Rom. 1.16. Those that conscionably use Prayer, and wait for Christ in the Word, will find him to be a Saviour indeed. The Word is the effectual Means to save Men, how foolish and despicable soever it seem in the World. God would work with us rationally. We cannot expect a brutish bent, etc.  
Thirdly, The next thing is, That he is Christ, an anointed Saviour. This fitly followeth the former; Jesus signifies his Divinity, and Christ his Humanity. We are not only to know his Person, but his Office. John 1.41. We have found the Messias, which is, being interpreted, the Christ, or Anointed. This is often expressed in Scripture: Psal. 45.8. He is anointed with the Oil of Gladness above his Fellows. Isa. 61.1. The Spirit of the Lord is upon me, because the Lord hath anointed me to preach good Tidings unto the Meek. So, Acts 4.27. Against thy Holy Child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the People of Israel were gathered together. So, Acts 10.38. How God anointed Jesus of Nazareth, with the Holy Ghost, and with Power. Out of all which places we see, that Christ's anointing is not to be understood properly, but by a Trope; the Sign is put for the Thing signified.  
1. Who was anointed? Among the Gentiles, the Wrestlers were anointed. Which may be applied to Christ, who was now to wrestle and conflict with all the Prejudices and Difficulties of Man's Salvation. But it is rather taken from the Customs of the Ceremonial Law. Three sorts of Persons we find to be anointed among the Jews. Kings, as Saul, David, Solomon; 1 Sam. 9.16. Thou shalt anoint him to be Captain over my People Israel: Therefore they were called, the Lord's Anointed, 1 Sam. 26.11. Priests, All the Priests that ministered in the Tabernacle or Temple, chiefly the Highpriest, who was a special Figure of Christ; Exod. 29.29. And the Holy Garments of Aaron shall be his Sons after him, to be anointed therein, and to be consecrated in them. Prophets, 1 Kings 19.16. Elisha the Son of Shaphat, shalt thou anoint to be Prophet in thy room. As Oil strengtheneth and suppleth the Joints, and maketh them agile and fit for Exercise; so it noteth a designation and fitness for the Functions to which they were appointed. So Christ, because he was not to be a Typical Priest, or Prophet, or King, therefore he was not typically, but spiritually anointed; not with a Sacramental, but real Unction; not of Men, but of God immediately. Therefore we shall inquire how Christ was anointed.  
It implieth two things.  
(1.) The giving of Power and Authority: Heb. 5.5. Christ glorified not himself to be made an High Priest; but he that said unto him, Thou art my Son, this day have I begotten thee. Therefore though Christ be of the same Power and Authority with the Father, yet as Mediator he must be appointed. Christ took not on him the honour of a Mediator, but received it of his Father. God needeth not to appoint a Mediator, it was his free Grace. To save Sinners, is not proprietas Divinae Naturae, but Opus liberi Concilii. This Council had its rise from the Mercy and free Grace of the Father, he might have required this punishment of ourselves: If any had interposed to mediate for us without God's Will and Calling, his Mediation would have been of no value; a Pledge whereof we have in Moses, Exod. 32.32, 33. Yet now, if thou wilt, forgive their Sins; and if not, blot me, I pray thee, out of the Book of Life. And the Lord said unto Moses, Whosoever hath sinned against me, him will I blot out of my Book. And besides, where should we have found a sufficient Mediator, unless he should have given us one? Therefore there is much in the Father's anointing or appointment; therefore is the Mediation of Christ so effectual; it is made by his own Will. John 8.42. I proceeded forth, and came from God: neither came I of myself, but he sent me. John 6.27. Him hath God the Father sealed; as a Magistrate hath the King's Broad Seal. Which is a great comfort, when we go to God, we may offer him Christ, as authorized by himself; thou hast sent thy own Son to be a Mediator for me. And we may plead it to ourselves in Faith: God the Supreme Judge, the wronged Party, hath appointed Christ to take up the Controversy between him and me.  
(2.) The bestowing on him the Holy Ghost, who might make the humane Nature fit for the Work. So, Acts 10.38. Him hath God anointed with the Holy Ghost, and with Power. The humane Nature of Christ was fitted for the Employment; for though it were exalted to great Privileges, yet it could not act beyond its Sphere; and Sanctification is the personal Operation of the third Person. Now the Work of the Holy Ghost was in the Womb of the Virgin, to preserve the Humane Nature of Christ from the infection of Sin. From a Sinner, nothing could be born, but what was unclean and sinful; by this Anointing, Christ was made perfectly just, strengthened to all Offices, especially to offer up himself. Heb. 9.14. Who through the Eternal Spirit offered himself without spot to God. To overcome all Difficulties and Temptations. Isa. 42.1. Behold my Servant whom I uphold, my Elect in whom my Soul delighteth, I have put my Spirit upon him. The Work of Redemption was a weighty Work; Christ had to do with God, Devil, and Man, to bear the Wrath of God for the whole World.  
2. To what was Christ anointed? To the Office of a Mediator in general; particularly to be King, Priest, and Prophet of the Church. To be a Prophet, to teach us by his Word and Spirit; Mat. 17.5. This is my beloved Son, in whom I am well-pleased, hear ye him. God bespeaketh audience. To be a Priest, to intercede and die for us. To be a King, to rule us by his Spirit, and to give Grace and Glory to us.  
Use 1. Let us receive Christ as an anointed Saviour. Christ is set over us by Authority; Let us come to him as a Prophet, denying our own Reason and Wisdom; as a Priest, seeking all our acceptance with God through his Merit. Let us plead, Lord, Thou hast anointed Christ to offer himself a Sacrifice for me. As a King, let us give up ourselves to the Authority and Discipline of his Spirit. God's anointing, is the true Reason and Cause why we should come to Christ.  
Use 2. Comfort; We are anointed too. Christ's Ointment is shared amongst his Fellows; he was anointed more than we, but we have our part. Psal. 133.2. Like the precious Ointment upon the Head, that ran down upon the Beard, even Aaron 's Beard, that went down to the Skirts of his Garment. 1 John 2.27. The anointing which ye have received of him, abideth in you. We are made Prophets, Priests, and Kings: Prophets, meet to declare his Praises; Priests, fit for holy ministering; Kings, to reign over our Corruptions here, and with Christ for ever in glory, as the Queen is crowned with the King.   

SERMON V.  JOHN XVII. 4. 
I have glorified Thee on the Earth, I have finished the Work which Thou gavest me to do.  
IN this Verse, there is another Argument to enforce the main Request of his being glorified; it is taken from the faithful discharge of his Duty, and his Integrity in it: it was all finished, and finished to God's Glory; therefore it was not unjust, that he should now desire to be glorified. When our Work is ended, than we look to receive our Wages. Now, saith Christ, I have finished the Work; and besides, (which giveth weight to the Argument) I have glorified Thee. The Reason of Christ's Request seems to be taken from the Eternal Covenant: Do your Work, and you shall see your Seed; and from those Promises, 1 Sam. 2.30. Them that honour me, I will honour. Prov. 4.8. Exalt her, and she shall promote thee, she shall bring thee to honour, when thou dost embrace her. Well, Christ showeth, that his Request is not unequal. Though this be the general Relation of the Context, yet it is good to note the particular dependence between this and the former Verse. Christ said, that it was Eternal Life to know him that was sent; now he showeth he had discharged that Work for which he was sent.  
From Christ's suing for Glory upon this Argument, I might note, That we may plead Promises. God saith, Put me in remembrance. There is difference between a Plea and a Challenge: Hypocrites challenge God upon the Merit of their Works; Believers humbly urge him with his own Promises: Not as if God did need excitement to make good his Word; but we need grounds of Hope and Confidence.  
Again, Because Christ asketh nothing, but what God will give; I might observe, That when we have done our Work, we may expect our portion of Glory. But I rather come to the particular discussion of the Words.  
The words may be considered in a Mediatory, or in a Moral Sense; In a Mediatory sense, so they are proper to Christ; he prayed to the Father, that thy Son may glorify thee, Vers. 1. Now, he saith, I have glorified thee; meaning, in the days of his Flesh. By a Moral Accommodation, they may be applied to every Christian; every Christian should say, as Christ, I have glorified thee on the Earth, I have finished the Work which thou gavest me to do.  
First, And which is most proper, Let us consider them in the Mystical and Mediatory sense.  
The first Phrase is;  
[I have glorified thee.] Christ glorified God many ways; by his Person, as being the express Image of his Father's Glory, Heb. 1.3. By his Life and perfect Obedience, John 8.46. Which of you convinceth me of Sin? And, Vers. 49. I have not a Devil, but I honour my Father. By discovering his Mercy; John 1.14. We beheld his Glory, the Glory as of the only begotten of the Father, full of Grace and Truth. By his Miracles: then the sick of the Palsy was cured; it is said, the multitude glorified God, Mat. 9.8. Mark 15.31. at other Miracles, they glorified the God of Israel, Mark 2.12. So his Passion exceedingly glorified God's Justice. In his Doctrine, by discovering his glorious Essence, and the Purity of his Worship. The System of Divinity was much perfected and advanced by the coming of Christ.  
Doct. That God was much glorified in Christ. God was much glorified in the Creation of the World. Psal. 19.1. The Heavens declare the Glory of the Lord, and the Firmament showeth his handiwork. The Fabric of the whole World, especially of the Heavens, declares his Goodness, Wisdom, and Power. His Goodness in communicating Being to all Creatures, Life and Motion to some; His Wisdom, in making the Creatures so various, and so excellent in their general kinds; His Power, in educing all things out of the Womb of Mother Nothing. God was glorified in his Providences, especially in the great Deliverances of the Church from Egypt, and from the North; but mostly in Christ, Redemption being the most noble Work with which he was ever acquainted. It is notable, that the Spirit of God in Scripture often varieth the Expression; at first it was, Blessed be God that made Heaven and Earth; then, I am the God that brought thee out of the Land of Egypt; than it is, Jer. 16.14, 15. It shall no more be said, The Lord liveth, that brought up the Children of Israel out of the Land of Egypt; But the Lord liveth, that brought up the Children of Israel from the Land of the North: than it is, Blessed be the God and Father of our Lord Jesus Christ, Ephes. 1.3. In Creation, the Wisdom, Goodness, and Power of God appeared; there was no need of other Attributes: In Providence, the Justice, Mercy, and Truth of God appears; but these in Christ, in a more raised degree. In Creation, the Object was pure Nothing; as there was no help, so no hindrance: but now in Redemption, Sin hinders; so that here is shown, not only Goodness, but Mercy. In Creation we deserve nothing, now we deserve the contrary. There was more Wisdom seen in our Redemption. The Quarrel taken up between Justice and Mercy; Mercy would pity, and Justice could not spare. In Redemption there is more Power: in Creation, Man is taken out of the Earth; in Redemption, out of Hell. God's Justice opposed Redemption. Christ must be sent to satisfy Justice, and the Spirit sent to take away Unbelief. God made all with a Word, he saved all with a Plot of Grace. In Creation, Man was made like God; in Redemption, God is made like Man. No Deliverance like this; Babylon was nothing to Hell, and the Brick-kilns of Egypt, to the Lake that burneth with Fire and Brimstone. When God delivered his People out of Babylon, he had to do with Creatures; when he delivered them from the Wrath to come, he had to do with Himself. Justice put in high Demands against the compassions of Mercy, his own Son must die with the Wrath of God, and his own Spirit must be grieved in wrestling with the Denials of Men. Instead of our own Obedience, we have the Merit of Christ. Oh, here are depths of Mystery and Wonder!  
Use. God loseth no honour by Christ. God hath more Glory, and we have larger Demesnes of Comfort and Grace to live upon. All Parties are satisfied, we have a better Portion; Adam had Paradise, we have Heaven: God hath more Glory, the Creatures are more acquainted with the infiniteness of Mercy, Power, and Wisdom. Innocence continued, had been a great benefit, but now it is more gracious and free; and it is not the greatness of a Benefit that worketh on Gratitude, so much as the graciousness and freeness of it. Our Heaven costeth a greater price, and it is not given to God's Friends, but those that were once his Enemies.  
[On Earth.] This Phrase signifieth, that Christ did not increase God's Essential Glory, for that is uncapable of any addition, his Nature is infinite, and cannot be made more glorious and excellent; but only that Christ manifested his Glory more fully to the World.  
Observe; Christ came down from Heaven, to make Men glorify God. We had Lesson enough before us in Creation and Providence, but Men were stupid. Things to which we are accustomed, do not work upon us; in the Gospel, God would set his Praise to a new Tune. God needeth us not, and our Respects are due; and yet at what cost is God to purchase the Praise of the Creature? Blind and unthankful Men! to dethrone the great God, and set up every paltry Creature. Therefore God sent his Son to revive the Notions of the Godhead, and to give us further manifestations of his Glory. That was Christ's Errand, to glorify him on the Earth.  
[I have finished the Work.] Christ's Work was, to manifest the Gospel, and to redeem Sinners; and how can he say, I have finished the Work, seeing the chief Work of Redemption was yet to come, the offering up himself to Divine Justice upon the Cross? I Answer, He had determined to undergo Death, and it was now at hand; in the consent and full determination of his Will it was done. So upon the Cross, just before his Death, he crieth, It was finished, John 19.30.  
It implieth;  
1. The Submission, Faithfulness, and Diligence of Christ: he never left doing of his Father's Work, till he had brought it to some Issue and Period, and doth not sue out his own Glory, till our Redemption was first finished. Phil. 2.7. He became obedient unto Death, even the Death of the Cross, the accursed Death of the Cross. Christ carried Sinners in his Heart to his dying day, he never repented of his Bargain. John 13.1. Having loved his own, that were in the World, he loved them unto the end. When he had most cause to loath Sinners, than he loved them; in his bitter Agonies, and the Horrors of his Cross, Christ did not repent of his part. Plead the Eternal Covenant, you have God's Oath, that he will never repent of Salvation this way. Psal. 110.4. The Lord hath sworn, and will not repent. Thou art a Priest for ever, after the Order of Melchisedeck. Christ was not weary of suffering for Sinners, and God will not be weary of pardoning them. Again, Christ was faithful in the days of his Flesh, he hath lost nothing by going to Heaven, he will finish what he hath begun. 1 Thess. 5.24. Faithful is he that hath called you, who also will do it. This smoking Flax will be blown up into a Flame: These Infant-Desires are Buds of Glory; this decay of Sin, will come to an utter extinction.  
2. It noteth the compleatness of our Redemption, All is finished. When he had set all things at rights, than he departed. Christ hath not left the Work imperfect▪ to be supplied by the Merit of our own Actions; we are not half purchased. Heb. 10.14. By one Offering he hath perfected for ever them that are sanctified. Christ would not have died, if the Work had not been done; and if there were any thing yet to do, he would die again. But Christ hath no more Offering to make, nor Suffering to endure, but only to behold the Fruit of his Suffering. He hath not purchased a possible Salvation, whose efficacy dependeth on the Will of the Creature, nor the Remission of some Sins, and left others upon our score; nor made purchase of Grace for a small time, but perfected for ever them that are sanctified. Popish Satisfaction; the loose, possible, pendulous Salvation of Arminians; and the Doctrine of the Apostasy of the Saints, are all Doctrines prejudicial to the full Merit of Christ. It is all finished, there is enough done to glorify God, and save the Creature; Justice could demand no more for all Engagements. Christ is not ashamed to plead his Right at the Bar of Justice, and to avouch his Work before the Tribunal of God. This, it is finished, is like Christ's Seal to the Charter of Grace. Now take it, and much good may it do you. Oh that we could rest satisfied with the Merit of Christ, as Divine Justice is satisfied! What should trouble the Creature, when Christ hath entered his Plea, Father, it is finished, there is enough done? Christ hath no more to do, but to sit at the right Hand of God, and to rejoice in the welfare of the Saints, there remaining nothing for us, but to make our Claim, and to live in Joy and Thankfulness. Christ did not compound, but pay the uttermost Farthing. Rom. 8.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, There is no condemnation to them that are in Christ Jesus; there is not one Curse left. When Israel was brought out of Egypt, it is said, A Dog shall not move his Tongue against you, Exod. 11.7. Neither the Law, nor Wrath, nor Conscience, nor Satan, hath any thing to do with you; the Prison is broken up, the Book canceled, the Bill nailed to Christ's Cross, t●●t it may never be put in Suit again. The Devil may trouble you for your Exercise, but bear it with comfort and patience, you have an Advocate as well as an Accuser: Oh that we had a Faith suitable to the height of these Mysteries! that we could behold the Salvation of God in our serious Thoughts, and echo to Christ's Cry, It is finished, it is finished! It is not a full grown Faith, till we break out into some triumph, the Child may now play upon the Cokatrices' Hole. I am much indebted to Justice, but Christ hath paid all.  
[Which thou hast given me to do.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is the same word with that, Vers. 2. Thou hast given him Power over all Flesh. And now, the Work which thou hast given me to do. God that gave him his Power, gave him his Work.  
Augustine interpreteth the Word somewhat nicely, Non ait, jussisti, sed dedisti, ibi commendatur evidens gratia; quid enim habuit quod non accepit, etiam in unigenito, humana natura? If you allow this Interpretation, as certainly this rigour of the Word will bear it, than we may,  
1. Observe; That the Privileges of the humane Nature of Christ, are by Gift. Whatever the Manhood of Christ was advanced to, by dwelling with God in a personal Union, it was by the mere Grace of God. The Apostle referreth it to the Father's Pleasure; Col. 1.19. It pleased the Father, that in him should all Fullness dwell. God would make Free Grace appear in none so much, as in our Head, and set out Christ as the Example of his gracious Election. Whatsoever Honour the Humane Nature of Christ had, it had it by Grace and Gift, it was chosen to this Honour. Certainly we should ascribe all to Grace, if Christ himself did, if he accounted it a Gift, that his Humane Nature was taken into the Honour of the Mediatory Office.  
2. We may Observe, That Work itself is a Gift. Christ speaketh thus of the Work of the Mediatory Office, which was sad Work, labouring in the Fire, in the Fire of the Divine Wrath and Displeasure. Elsewhere it is said, of our Faith and Suffering, Phil. 1.23. Unto you it is given, on the behalf of Christ, not only to believe on him, but also to suffer for his sake; it is given of Grace, we should covet Duty an Honour, and Service a Privilege. Hosea 8.12. I have written to him the great things of my Law; Honorabilia Legis meae.  
But I rather interpret it, of giving in Charge, thou hast put this Office upon me, of redeeming Mankind, and this Work I have done.  
The Note from hence is;  
Observe; That Christ had his Work appointed him by God. Psal. 40.7.8. Lo, I come; in the Volume of the Book it is written of me. I delight to do thy Will, O my God; yea, thy Law is within my Heart. It is a great condescension of Christ, that he would come under a Law, and as a Servant take Work upon his own Shoulders. The Apostle saith, He came in the form of a Servant, Phil. 2.7. He was a Prince by Birth, yet he came as a Servant of the Divine Decrees: He spoke of Commandments, that he received from the Father: He wholly devoted himself to his Father's Will, and Man's Benefit. O admire the proceedings between the Father and the Son, by way of Command and Promise! the Transactions of Heaven are put into a Foederal Form, and as our Surety, he is to receive a Law.  
Secondly. Let us consider the Words in the Moral Sense and Accommodation, and then in this Plea, which Christ maketh when he was about to die, we may observe these Circumstances: 

1. What he says? I have glorified thee.  
2. Where? Upon Earth.  
3. How? I have finished the Work thou hast given me to do.    
Doct. They that would die comfortably, should make this their great Care, to glorify God upon the Earth, and finish the Work which he hath given them to do in their several Stations and Relations.  
Here I shall show; 

I. What it is to glorify God upon the Earth, etc.  
II. Why this should be our chief Care.  
III. That when we come to die, this will be our Comfort.    
I. What it is to glorify God upon Earth, etc. Here, 

First, Quid? What it is to glorify God.  
Secondly, Vbi? Upon the Earth.  
Thirdly, Quomodo? By finishing the Work which he hath given us to do.    
First, Quid? I have glorified thee. God is glorified actively and passively.  
1. Passively, which noteth the Event, which cometh to pass by the Wisdom and overruling of God's Providence: and so all things shall at length glorify God in the Event. Psal. 76.10. Surely, the Wrath of Man shall praise thee: In the Septuagint it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall keep Holiday; the fierce endeavours of his Enemies do but make his Glory the more excellent. So our Lie and unrighteousness, may commend the Truth and Mercy of God, Rom. 3.5, 7. Pharaoh was raised up for God's Glory; As the Valour of a King is discovered by the Rebellion of his Subjects; the Skill of the Physician, by the desperateness of the Disease. But this is no thanks to them, but to God's Wise and Powerful Government; it will not lessen their Fault and Punishment. A wicked Man may say in the end, I have been an Occasion that God hath been glorified.  
2. Actively we glorify God, when we set ourselves to this Work, and make this our End and Scope, that we may be to the praise of his glorious Grace. Some learn their Schoolfellows Lessons better than their own; they would have God glorified, but look to others rather than to themselves. We would have God glorified, but do not glorify him, are more careful of Events than Duties. We are ready to ask, Lord, what wilt thou do for thy great Name? but do not consider our own Engagement, How shall I glorify God?  
But what is it thus actively to glorify God?  
Answ. 1. To acknowledge his Excellency upon all Occasions; Psal. 50.23. He that offereth Praise, glorifieth me: Praising him for his Excellencies, and declaring the Glory of his Attributes and Works, is one way of glorifying him. God's glorifying of us, is effective and creative, ours declarative and manifestative; he calleth the Things that are not, as though they were; but we do no more but say things to be what they are, and that far below what they are. We declare God to be what he is, and are a kind of Witnesses to his Glory. He is the efficient and sole Cause of all the good that we have, and are; and bestows something upon us, which was not before. This declaring the Glory of God, is expressed by two words, Praise and Blessings Psal. 145.10. All thy Works shall praise thee, O Lord: thy Saints shall-bless thee. Praise referreth to his Excellency, Blessing to his Benefits; both must be done seriously and frequently, and with a deep impression of his Goodness and Excellency upon our Hearts. Every Address we make to God, tendeth to this, that God may have his due praise understandingly and affectionately ascribed to him. Repentance, and brokenhearted Confession, giveth him the Praise of his Justice; the exercise of Faith, and running for Refuge to the Grace of the Gospel, doth glorify his Mercy; Thanksgiving for Benefits received, his Benignity and Goodness; petitioning for Grace, his Holiness.  
2. By a perfect Subjection and Resignation of our Wills to his Will. It is Work glorifieth God more than Words; Verbal Praises, if destitute of these, they are but an empty prattle. Job 31.20. If his Loins have not blessed me, and if he were not warmed with the Fleece of my Sheep. So, 2 Thess. 1.11, 12. Wherefore also we pray always for you, that our God would count ye worthy of this Calling, and fulfil all the good pleasure of his Goodness, and the Work of Faith with Power: That the Name of our Lord Jesus Christ may be glorified in you, and you in him. Many speak good Words of God, but their Hearts are not subject to him, 〈◊〉 the Devil carried Christ to the top of an high Mountain, but with an intent to bid him throw himself down again: So many think to exalt God in their Professions and Praises, but they dishonour him in their Lives, God is most glorified in the Creatures Obedience, and submission to his Laws or Providence.  
(1.) To his Laws, when we study to please him in all things. Col. 1.10. That ye may walk worthy of the Lord unto all pleasing, being fruitful in every good Work, and increasing in the Knowledge of God. It is a great Honour to a Master, when his Servants are so ready and willing to please him; I say to one, Go, and he goeth; to another, Come, and he cometh; to my Servant, Do this, and he doth it, Mat. 8.9. It is said of Abraham, God called him to his Foot, Isa. 41.2. He went to and fro at his command: If God said, Go out of thy Country, Abraham obeyed.  
(2.) To his Providence. It is an honour to him, when we are contented to be, what God will have us to be, and can prefer his Glory before our own Ease, his Honour before our Plenty. And so it was with Christ, John 12.27, 28. Now is my Soul troubled, and what shall I say? Father, save me from this Hour, but for this cause came I to this Hour. Father, glorify thy Name; that satisfied him, so God might be glorified. So, Paul, Phil. 1.20. Christ shall be magnified in my Body, whether it be by Life or by Death. As a Traveller takes the Way as he findeth it, so it will lead him to his Journeys end. We must be as a Die in the Hands of Providence, whether the Cast prove high or low, we are still upon the Square.  
3. We glorify God, rather by entertaining the Impressions of his Glory upon us, than by communicating any kind of Glory to him; and so we glorify him, when we grow most like him, when we show forth his Virtues. 1 Pet. 2.9. Ye are a chosen Generation, a royal Priesthood, a holy Nation, a peculiar People, that ye should show forth the Praises of him, who hath called you out of Darkness into his marvellous Light. The Children of God are a Glass and Image, wherein the Perfections of God are visibly held forth; his Perfections are stamped upon us, that all that see us, may see God in us. But alas, most of us are but dim Glasses, show forth little of God to the World. Thus the Creatures glorify God objectively, there is somewhat of the Wisdom, Goodness, and Power of God stamped upon them, somewhat of God to be seen in every thing which he hath made. So Man much more. There are Vestigia Dei, the Footsteps of God in the Creatures; but, Similitudo & Imago Dei, the Likeness and Image of God in Man, in his natural Excellencies, much more in the New Creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we may be to his praise, Ephes. 1.12. There is more of God engraven on us, when a true Spirit of Wisdom, Justice, Holiness, Truth, Love prevaileth upon our Hearts, and runneth through all our Operations: When we live as such as converse with the great Fountain of Goodness and Holiness. A Christian's Life is an Hymn to God; his circumspect walking, proclaimeth the Wisdom of God; his awfulness and watchfulness against Sin, proclaimeth the Majesty of God; his cheerful and ready obedience, under the hardest Sufferings, proclaimeth the Goodness of God; his Purity and Strictness, the Holiness of God: the impression and Stamp of all the Letters of God's glorious Name, is imprinted upon his Heart and Life. A Carnal Christian polluteth his Honour, and profaneth his Name. Ezek. 36.20. And when they entered unto the Heathen, whither they went, they profaned my Holy Name, when they said to them, These are the People of the Lord, and are gone forth out of his Land. But how can God be polluted by us? As a Man that lusteth after a Woman, hath committed Adultery with her in his Heart, while she is spotless and undefiled, Mat. 5.28. Carnal Christians are a scandal to Religion, they are called Christians, in opprobrium Christi. Men judge by what is visible and sensible, and think of God by his Worshippers, by those who profess themselves to be a People near and dear to him.  
4. By that which is an immediate consequence of the former, by an exemplary Conversation, when we do those things which tend to the Honour of God's Name, and to bring him into request in the World. 1 Pet. 2.12. Having your Conversation honest among the Gentiles, that whereas they speak against you, as of evil doers, they may, by your good Works which they shall behold, glorify God in the day of Visitation. Mat. 5.16. Let your Light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven. Our Holiness must be shown forth for Edification, not for Ostentation; not for our Glory, but the Glory of our Heavenly Father. It is the fruitful Christian bringeth most honour to God; John 15.8. Herein is my Father glorified, that ye bear much Fruit. Glorifying God, is not a few transient Thoughts of God and his Glory, or a few cold Speeches of his Excellencies and Benefits; this is not the great end for which we were made, and new made; but that we might be fruitful in all Holiness, and show forth those Impressions which God hath left upon us: In the Impression we are Passive, in showing it forth, Active.  
5. When we are active for his Interest in the World. Our Lord took notice of it in his Disciples, John 17.7. Now they have known, that all things whatsoever thou hast given me, are of thee. If we are Agents for his Kingdom, he will be our Advocate in Heaven. This is the Method of the Lord's Prayer, Hallowed be thy Name; and then, Thy Kingdom come: This is the first Means of promoting the great End. Jesus Christ himself telleth us this was the end of his coming into the World, John 18.37. To this end was I born, and for this cause came I into the World, that I should bear witness unto the Truth. It belonged to him in a more especial way, as the great Prophet of the Church; he came out of the Bosom of God, to reveal the Secrets of God: and for the same end we all came into the World. Isa. 43.10. Ye are my witnesses, saith the Lord, and my Servant whom I have chosen; that ye may know and believe me, and understand that I am he. They that felt the comfortable effects of his Promises, and his Truth, can best witness for him. A Report of a Report is little valued; we are all to witness to God, by entertaining it in our Hearts, and showing forth the fruit of it in our Lives; this is a witness to an unbelieving and careless World. John 3.33. He that hath received his Testimony, hath set to his seal, that God is true. Heb. 11.7. By Faith Noah, being warned of God of things not seen as yet, moved with Fear, prepared an Ark to the saving of his House, by which he condemned the World. Phil. 2.15. That ye may be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the World. When you are diligent in Holiness, patient and joyful under the Cross, full of hope and comfort in great Straits, meek, selfdenying, mortified, you sanctify God in the Eyes of others: You propagate the Faith by an open Profession. Mat. 11. 19 Wisdom is justified of her Children. When we suffer for it in times of great Danger, and seal it with our Blood, it is a great Glory to God. John 21.19. This said he, signifying by what Death he should glorify God. It is an honour to God, when in the midst of Temptations and Discouragements we are not ashamed of his ways.  
6. By doing that work which he hath given us to do. But what is that work which he hath given us to do?  

(1.) The Duty of our Relations.  
(2.) The Duty of our Vocations and Callings.   
(1.) The Duty of our particular Relations: They that are not good in their Relations, are no where good. This is a Rule, that whatsoever we are, we must be that to God. An Heathen could say, Si essem luscinia, canerent ut luscinia, etc. If I were a Lark, I would soar as a Lark; if a Nightingale, I would sing as a Nightingale. As a Man, I should praise God; as such a Man, in such a Relation, still I should glorify God in the condition in which he hath set me. If Poor, I glorify God as a poor Man, by my Diligence, Patience, Innocence, Contentedness: If Rich, I glorify God by an humble Mind: If Well, I glorify God by my Health: If Sick, by meekness under his Hand: If a Magistrate, by my Zeal, improving all advantages of Service, Nehem. 1.11. If a Minister, by my Watchfulness: If a Tradesman, by my Righteousness. From the King to the Scullion, all are to work for God; every Man is sent into the World, to act that part in the World which the great Master of the Scenes hath appointed to him. Tit. 2. 10. That ye may adorn the Doctrine of God our Saviour in all things. As to Husband and Wife, Prov. 18.22. He that findeth a Wife, findeth a good thing, and obtaineth favour of the Lord. God expecteth that in the Catalogue of our Mercies, we should bless God for our Relations. Our Relations are the Sphere of our Activity.  
(2.) The Duty of our Vocation and Calling. Every Christian hath his way and place, some work which God gave him. [But of this see more by and by.]  
7. When God is the great Scope and End of our Lives and Actions; of all that we are, all that we do, all that we desire, God must be the ultimate End. In our ordinary Actions, 1 Cor. 10.31. Whether ye eat or drink, or whatever ye do, do all to the Glory of God: Not offer a Meat-Offering and Drink-Offering to Appetite. The Apostle instances in these things, partly, because in these natural Actions we are most apt to offend. Such is the unthankful Nature of Man, that we forget God, when he remembers us most; when he is most present in the fruits of his Bounty, than he is usually banished from our Hearts: Corruptions are most stirring, when we are warmed with the liberal use of the Creatures; Job sacrificed, when his Children feasted. Job 1.5. And it was so, when the Days of their Feasting were gone about, that Job sent and sanctified them, and rose up early in the Morning, and offered Burnt-Offerings according to the number of them all: For Job said, It may be that my Sons have sinned, and cursed God in their Hearts. The Devil bringeth his Dish usually to our Tables, Disdain of the slenderness of our Provision, Quarrels, Contentions, Censures of the People of God, etc. Partly, for greater Emphasis: If in common Actions we are to design God's Glory as our End, much more in such Actions as we make a business of: So in Acts of Grace, the Creature cannot be the ultimate End, and God's Goodness only a Means thereunto. There is a great deal of learned Folly and Atheism vented, branding those as mystical Divines, that call upon Men to mind things as God minded them, who aims at his own Glory as his ultimate End, Eph. 1.6. They say, Man's ultimate End is his own Happiness; some cry up the Principle of Self-Love: then belike all the Goodness of God is to be estimated by the Felicity of Man; this were to make Man his own Idol, and to measure all good and evil by his own Interest. The fulfilling of God's Will, and promoting his Glory, should be the end of all Obedience; otherwise we make not the Creature for God, but God for the Creature, and so make the Creature better than God, as being the ultimate End of God himself, at least to us, as if the highest End of all his Goodness were the Felicity of the Creature.  
Secondly, Vbi? Where? On Earth, I have glorified thee on Earth.  
1. Where so few mind God's Glory, where all seek their own Things, their own Honour, their own Profit, their own personal Contentment. A Christian should walk in countermotion to the generality of the World. Phil. 3.20. But our Conversation is in Heaven. Mal. 4.1, 2. The day cometh that shall burn as an Oven, and all the proud, yea and all that do wickedly shall be stubble, etc. But unto you that fear the Lord, etc. He is an Exception from the common use and practice of Mankind.  
2. On Earth; which is the place of our Trial, where there are so many Difficulties and Temptations to divert us: We must glorify him on Earth, if we expect that he should glorify us in Heaven. Many expect to glorify God in Heaven, but take no care to glorify God here on Earth. The Saints in Heaven glorify God, but without any Difficulty, Strife and Danger, it costs them no Shame, no Pain, no Trouble, no loss of Life, or Limb; but here where the Danger is, there is the Duty and Trial. Mat. 10.32. Whosoever therefore shall confess me before Men, him will I confess also before my Father which is in Heaven. Christ will remember them, and their labour of Love: When he cometh in his Majesty, he is not ashamed of his poor Clients and Friends; these owned me in my Abasement, and I will own them in my exalted State. You cannot honour Christ so much as he will honour you; Mat. 19.28. Ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel: The who are here exposed to Sorrows and Sufferings for his Sake. It is fond to think of glorifying God in Heaven, and singing Hallelujahs to his Praise, when thou dost not stand to his Truth on Earth. Esse bonum facile est, ubi quid vetat esse remotum. The Trial of Duty is Self-Denial.  
Thirdly, Quomodo? I have finished the work which thou hast given me to do.  
1. It is Work that glorifieth God: It is not Words and empty Praises, but an holy Conversation. Job 31.20. If his Loins have not blessed me, and if he were not warmed with the Fleece of my Sheep. Mat. 5.16. Let your Light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven. Psal. 50.23. Whoso offereth praise, glorifieth me; and to him that ordereth his Conversation aright, will I show the Salvation of God. John 15.8. Herein is my Father glorified, that ye bear much Fruit, so shall ye be my Disciples. A godly fruitful Life is the real Honour, the other is but empty Prattle. It is our Work and Actions, not our bare Profession only; you may pollute God else, Ezek. 36.20. You may exalt him in Profession, and pollute him in Conversation: Many Christians Lives are the Scandal of their Religion. Again, it is not Wishes that glorify God, but Practice. We would have God glorified but do not glorify him: We would have him glorified Passively, but do not glorify him Actively, and are more careful of Events than Duties. We are troubled about God's Name, and are more ready to ask, Lord, what wilt thou do for thy great Name? than, Lord, what wilt thou have me to do? A Christian should rather be troubled about what he should do, than about what he should suffer.  
2. That every Man hath his Work. Life was given to us for somewhat; not merely that we might fill up the number of Things in the World, as Stones and Rubbish: not to grow in Stature; so Life was given to the Plants, that they might grow bulky, and increase in Stature: nor merely to taste Pleasures, that is the happiness of the Beasts, to enjoy Pleasures without remorse. God gave Men higher Faculties of Reason and Conscience, to manage some Work and Business for the Glory of God, and his own eternal Happiness. The Rule is general, that all Adam's Sons are to eat their Bread in the sweat of their Brows, to follow some honest Labour and Vocation. Adam's two Sons were Heirs Apparent of the World, the one employed in Tillage, the other in Pasturage. The World was never made to be an Hive for Drones and Idle Ones. It is true, there is a difference between Callings, some live by Manual Labours, others by more Noble Employments, as Magistrates, Ministers, who study for Public Good. Manual Labour is not required of all, because it is a thing that is not required propter se, as simply good and necessary, but propter aliud, as for Maintenance and Support of Life, to ease others, and to supply the Uses of Charity. Ephes. 4.28. Let him that stole, steal no more; but rather let him labour, working with his Hands the thing that is good, that he may have to give to him that needeth. When the Ends of Labour cannot otherwise be obtained, than Handy-Labour is required. All others are to serve their Generation according to the Will of God, Acts 13.26. As Instruments of Providence to serve the Common Good, to promote the Welfare of their Family, Neighbourhood, Country. Those that spend their whole Life in Eating, Drinking, Sporting, and Sleeping, are guilty of brutish Idleness, one of Sodom's Sins. Ezek. 16.49. Behold, this was the Iniquity of thy Sister Sodom; Pride, Fullness of Bread, and abundance of Idleness was in her, and in her Daughters. And therefore those that are freed from Service, and Handy-Labour, are not freed from Work and Business. If any Man must be allowed to be Idle, than one Member must be lost in the Body Politic. A Man is born a Member of some Society, Family, or City, and is to seek the good of it: he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We see in the Body Natural, there is no Member but hath its Function and Use, whereby it becometh serviceable to the whole. All have not the same Office, that would make a confusion; but all have their Use, either as an Eye, or as a Hand, or as a Tooth. So in the Body Politic, no Member may be useless, they must have one Function or another wherein to employ themselves, otherwise they are unprofitable Burdens of the Earth. Again, every Man is more or less entrusted with a Gift, which he is to exercise and improve for the good of others, and at the day of Judgement he is to give up his Accounts; as you may learn from the Parable of the Talents, Mat. 25. If he hath but one Talon, it must not be hidden in a Napkin. Well then, if every Man hath a Gift, for which he is accountable to God, he must have a Calling; 1 Cor. 7.17. But as God hath distributed to every Man, as the Lord hath called every Man, so let him walk, and choose his state of Life. Besides, a Calling is necessary to prevent the Mischiefs of Idleness, and those Inconveniences that follow Men not employed. Standing Pools are apt to putrify, but running Waters are sweetest; an idle Man is a Burden to Himself, a Prey to Satan, a Grief to the Spirit of God, a Mischief to others. He is a Burden to himself, for he knoweth not what to do with his Time; in the Morning he says, Would God it were Evening; and in the Evening, would God it were Morning. The Mind is like a Mill, when it wanteth Corn, it grindeth upon itself. He is a Prey to Satan; the House is emptied, swept, and garnished: And then he goeth, and taketh with himself seven other Spirits more wicked than himself, and they enter in and dwell there, Mat. 12.44, 45. The Devil findeth them at leisure. When David was idle on the Terrace, he was tempted to Adultery. Birds are seldom taken in their Flight, but when they pitch and rest on the Ground. He is a Grief to God's Spirit: Ephes. 4.28. Let him that stole, steal no more; but rather let him labour, working with his Hands, that he may have to give to him that needeth: with Vers. 30. And grieve not the Holy Spirit of God. Idle Men quench the vigour of their Natural Gifts, and lose those Abilities that are bestowed on them. He is a Mischief to Others; 2 Thess. 3.11. For we hear there are some that walk among you disorderly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, working not at all, but are busy-bodies. They that do nothing, will do too much; no Work maketh way for ill Work, or for Censure, and busy inquisition into other men's Actions, and so they prove the Firebrands of Contention, and unneighbourly Quarrels. There must be a Calling, and a Work to do.  
3. This Work is given them by God. He appointeth to every one his Task, and will be glorified by no Works, but what are by himself assigned to them in their Station.  

(1.) By his Word.  
(2.) By his Providence.   
(1.) By his Word. There is no calling and course of Service good, but what is agreeable to the Word of God; Psal. 119.105. Thy Word is a Light unto my Feet, and a Lamp unto my Paths. We must not settle in a sinful course of Life. Men may tolerate Evil Callings, but God never appointed them. As for instance, if any Calling and Course of Life be against Piety, Temperance, Justice, it is against the Word. Titus 2.12. Teaching us, that denying Ungodliness, and Worldly Lusts, we should live soberly, righteously, and godly in this present World. Against Piety; as to be an Idolatrous Priest, or to make Shrines for Idols, which was Demetrius his Calling in Ephesus; and Tertullian, in his Book de Idolatria, showeth, this was the practice of many Christians, to get their Livings by making Statues and Images, and other Ornaments, to sell to Heathen Idolaters. Against Justice; as Pi●●cy, Usury, and other oppressive Courses. Against Sobriety; as such Callings, as merely tend to feed the Luxury, Pride, and Vanity of Men; so Mountebanks, Comedians, Stage-Players. It were endless to instance in all. In general, the Calling must be good and lawful.  
(2.) By his Providence, which ruleth in every thing that falleth out, even to the least Matters, especially hath the Lord a great Hand in Callings, and appointing to every one his Estate and Condition of Life. In Paradise, God set Adam his Work, to dress and prune the Trees of the Garden, Gen. 2.15. And still he doth not only give Abilities, and special Inclinations, but also disposeth of the Education of the Parent, and the Passages of men's Lives to bring them to such a Calling. Isa. 54.16. Behold, I have created the Smith, that bloweth the Coals in the Fire, and that bringeth forth an Instrument for his Work. Common Trades and Crafts are from the Lord. The Heathens had a several God for every several Trade, as the Papists now have a tutelar Saint: but they rob God of his Honour, he giveth the Faculty and the Blessing: Isa. 28.24, to the end; His God doth instruct him to discretion, and doth teach him, etc. He giveth the State, and appointeth the Work. Your particular Estate and Condition of Life doth not come by Chance, or by the Care, Will, and Pleasure of Man, but the Ordination of God, without whom a Sparrow cannot fall to the Ground. In the higher Callings of Ministry, and Magistracy, there is a greater solemnity.  
But how should a Man glorify God in his Place and Station wherein God hath set him?  
Answ. 1. Be content with it, God is the Master of the Scenes, and appoints which Part to act. We must not prescribe to Providence, at what rate we will be maintained, nor what we will do, but keep within the Bounds of our Place. If you do any thing that is not within the compass of your Calling, you can have no warrant that it pleaseth God. Christ would not intermeddle out of his Calling. Luke 12.14. Vzzah's putting his Hand to the Ark, cost him dear. If Troubles arise, we cannot suffer them comfortably, we are out of God's way. Most of our late Mischiefs came from invading Callings; as there are Confusions in Nature, when Elements are out of their Places. God is glorified and served in a lower Calling, as well as in an higher: Poor Servants may adorn the Gospel of God our Saviour in all things, Tit. 2.10.  
Answ. 2. With Patience digest the Inconveniences of your Calling. Affliction attendeth every state and condition of Life, but we must go through cheerfully, when in our way and place.  
4. This Work must be finished and perfected; we must be working, till God call us off by Death, or irresistible Providences. We must persist, hold out in God's Way without Defection. Rev. 2.10. Be thou faithful unto the Death, I will give thee a Crown of Life. Get the Gift of Perseverance; happy are they that have past such a tempestuous Sea with safety. He was a foolish Builder, who laid the Foundation of a stately Fabric, and was not able to finish it. O when this is done, we may resign up ourselves to the Mercy of God. 2 Tim. 4.7, 8. I have fought a good Fight, I have finished my Course, I have kept the Faith. Henceforth is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day; and not to me only, but unto them also that love his appearing. It is an excellent thing, after such a dangerous Voyage, to come safe to Shore. How sweet is it to enjoy our past Lives, and yield up our Spirits to God, saying, Lord, I have made it my study to glorify thee. Isa. 38.3. Remember now, O Lord, I beseech thee, how I have walked before thee in Truth, and with a perfect Heart, and have done that which is good in thy sight. Others Souls are taken away, but yours are resigned.  
II. Why this should be our great care?  
1. This is the End why all Creatures were made; Rom. 11.36. For of him, and through him, and to him, are all things. When God did make the World, he did not throw it out of his Hands, and leave it alone to subsist of itself, as a thing that had no further relation to him; but so guides it, and governs it, that as the first production, and continued subsistence of all things is from himself, so the ultimate Resolution and Tendency of all things might be to him. The whole World is a Circle, and all the Motions of the Creatures are circular, they end where they began; as Rivers run to the place whence they came. All that issueth out of the Fountain of his Goodness, must fall again into the Ocean of his Glory, but Man especially. If God had made us to live for ourselves, it were lawful: But, Prov. 16.4. The Lord hath made all things for himself; all things are made ultimately and terminatively for God, but Man immediately. Creatures are made immediately for us, and submit to our Dominion, or are created for our use.  
2. From God's Right and Interest in us. Rom. 14.7, 8. For none of us liveth to himself, and no Man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's; We are his, and therefore for him. All that you have is God's, and by giving it to you, he did not divest himself of his own Right. God scatters his Benefits, as the Husbandman doth his Seed, that he may receive a Crop. His Glory is not due to another; He made us out of Nothing, and bought us; 1 Cor. 6.19, 20. Ye are not your own, ye are bought with a Price: therefore glorify God in your Body, and in your Spirit, which are God's. If we had any thing our own, we might use it for ourselves.  
3. We shall be called to an account. Luke 19.23. Wherefore then gavest not thou my Money into the Bank, that at my coming I might have required my own with Usury? We must give an account, what honour God hath had by us in our Relations, as Magistrates, Ministers, Masters of Families, Servants, Husbands, Wives, Parents, Children; What Honour by our Estates, Relations, etc. We are obliged so deeply by preceding Benefits, that if there were no account to be given, we should be careful to use all things for his Glory: Oh but much more, when there will be so strict and severe an Account, The Lord of those Servants will reckon with them. What we enjoy, is not Donum a Gift, but Talentum a Talon, to be improved for our Master's Use. Beasts are liable to no Account, because they have not Reason and Conscience, as Man hath, and are merely ruled with a Rod of Iron: they are to glorify God passively; but we are left to our choice, and therefore must give an account.  
4. Because of the great Benefit that cometh to us by it. God noteth it, and rewards it. He noteth it: Joh. 17.10. And all mine are thine, and thine are mine, and I am glorified in them. Our Redeemer speaketh well of us behind our Backs, and maketh a good Report of us in Heaven. And he rewards it in the day of his Royalty. Christ will not be ashamed of his poor Servants. Mat. 19.28. Ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel.  
5. The End enobleth a Man, and still the Man is according to his End. Low Spirits have low Designs, and a base End is pursued by base Actions. Mat. 6.22, 23. The Light of the Body is the Eye: if therefore thine Eye be single, thy whole Body shall be full of Light. But if thine Eye be evil, thy whole Body shall be full of Darkness. Men are properly such as the End that they aim at; he that pursueth any worldly Interest, or earthly Thing, as his End is Earthly, he becometh himself Earthly, the more the Soul directeth itself to God, the more Godlike; their Inclinations are above the base things of this World. Psal. 17.14. From Men of the World, which have their Portion in this Life, and whose Belly thou fillest with thy hid Treasures. The Noblest Soul is for the Noblest Object; others do but provide for the Flesh, they drive on no greater Trade; they may talk of Heaven, wish for it rather than Hell, when they can live no longer, but their Lives are only for feathering a Nest, which will quickly be pulled down. To rule a Kingdom, is a nobler Design, than to play with Children for Pins or Nuts. A Man that designeth only to pamper his Body, to live in all Plen●●, what a poor Life doth he lead? A Beast can eat, drink, sleep, as they do: Phil. 3.19, 20. Whose End is Destruction, whose God is their Belly, and whose Glory is in their Shame, who mind Earthly Things. But our Conversation is in Heaven, etc. They make a great pother in the World about a brutish Life, which will soon have an End.  
6. God will have his Glory upon you, if not from you, for he is resolved not to be a loser by the Creature. Prov. 16.4. The Lord hath made all things for himself, yea even the Wicked for the day of Evil. Levit. 10.3. This is that which the Lord saith, I will be sanctified in them that come nigh me, and before all the People I will be glorified. He will have the Glory of his Justice in the day of Wrath and Evil, if not the Glory of his Grace in the day of his Patience and Mercy. Therefore either he will be glorified by you, or upon you. Some give him Glory in an Active, some in a Passive way. If he have not the Glory of his Command, which is our Duty, he will have the Glory of his Providence in the Event. And how sad that will be, judge ye, when you serve for no other use, but to set forth the glory of his vindictive Justice!  
7. It must be our last End, which must fix men's Mind, which otherwise will be rossed up and down with perpetual uncertainty, and distracted by a multiplicity of Ends and Objects, that it cannot continue in any composed and settled Frame. Psalm 86.11. Unite my Heart to fear thy Name. James 1.8. A double-minded Man is unstable in all his ways. A divided Mind causes an uncertain Life, no one part of our Lives will agree with another, the whole not being firmly knit by the Power of some last End running through all.  
III. That when we come to die, this will be our Comfort. Christ hath left us a Pattern here. And Hezekiah, Isa. 38.3. Remember now, O Lord, how I have walked before thee in Truth, and with a perfect Heart, and have done that which is good in thy sight. Oh the comfort of a well-spent Life to a dying Christian! 2 Tim. 4.7, 8. I have fought a good Fight, I have finished my Course, I have kept the Faith. Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the Righteous Judge, shall give me at that Day, and not to me only, but to all them also that shall love his appearing. Then a Man can run over his Life with comfort, when he hath been careful for the Matter and End to glorify God.  
Use. Oh then consider two things.  
1. The End why you were sent into the World: Why do I live here? most Men live like Beasts, Eat, Drink, Sleep, and Die; never sit down, and in good earnest consider, Why was I born? Why did I come into the World? and so their Lives are but a mere Lottery, the Fancies they are governed by, are jumbled together by Chance; if they light of a good Hit, it is a casual thing, they live at peradventure, and then no wonder they walk at Random.  
2. What we shall do when our Lives are at an end, and we are to appear before God's Tribunal. Oh that you would consider this, now you are in your Health and Strength! Deut. 32.29. Oh that they were wise, that they understood this, that they would consider their latter End! Much of Wisdom lieth in considering the End of Things. We are hastening apace into the other World, it is good to consider what we have to say when we come to die; Job 31.14. What shall I then do, when God riseth up? And when he visiteth, what shall I answer him? viz. At the latter End, when I am immediately to appear before God, when he summons us by Sickness into his Presence, and the Devil is more busy at such a time to tempt and trouble us, and all other Comforts fail, and are as unsavoury as the white of an Egg, than this will notably embolden our Hearts: 2 Cor. 1.12. For our rejoicing is this, the Testimony of our Conscience, that in simplicity, and godly sincerity, not with fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World. Oh will this comfort you, that you have sported and gamed away your precious Time, that you have fared of the Best, lived in Pomp and Honour? Oh no, but this, I have made Conscience of honouring and glorifying God; of being faithful in my Place, in promoting the Common Good there, where God hath cast my Lot. Oh then, go on, your Comfort will increase. If hitherto you have been pleasing the Flesh, idling and wantoning away your precious time, say, 1 Pet. 4.3. For the time passed of our Life may suffice us, to have wrought the Will of the Gentiles, when we walked in Lasciviousness, Lusts, Excess of Wine, Revellings, Banquet, and abominable Idolatries. You have too long walked contrary to the end of your Creation, in dishonouring God, and destroying your own Souls.   

SERMON VI.  JOHN XVII. 5. 
And now, O Father, glorify thou me with thine own self, with the Glory which I had with thee before the World was.  
JEsus Christ, as God-Man, in this Chapter, prayeth to God; his Prayer is first for himself, and then for his Members; in all things he is to have the pre-eminence, as being infinitely of more worth and desert than all. His Prayer for himself, is to be glorified; which he enforceth and explaineth. He enforceth it by sundry Reasons; the last that he pleaded was, that he had done his Work, and therefore, according to the Covenant and Agreement that was between them, he sueth out his Wages. In the Suit, he explaineth how he would be glorified; I have glorified thee on Earth, and now, O Father, glorify thou me with thyself, with the Glory which I had with thee before the World was.  
For the opening of this Request, I shall propound several Questions.  

1. According to what Nature this is spoken?  
2. What is this Glory?  
3. Why he seeketh of the Father, the First Person? Could he not glorify himself?  
4. Why is he so earnest for his own Glory?   
Quest. 1. According to what Nature is this spoken, the Divine or Humane? The Reason of the Doubt is, because to the Divine Nature nothing could be given, and the Humane Nature cannot he said to have this Glory which Christ had before the World was, for than it would remain no longer Humane.  
I Answer; The Request is made in the Person of the Mediator, God-Man, and is distinctly and separately to be applied to neither Nature, but to the whole Person. The Person of Christ was hitherto beclouded, during the time of his Humiliation; now he desireth to be glorified, that is, that the Divine Majesty may shine forth in the Person of the Mediator; and that laying aside the Form of a Servant, he might return to the Form of God; and that he might appear in his whole Person, the Humane Nature not excluded, as he was before the Foundation of the World.  
Quest. 2. The next Question is, What is this glorifying?  
I Answer; There is a twofold glorifying; (1.) Per gloriae Manifestationem. (2.) Per gloriae Collationem; by way of Manifestation, and by way of Gift and Collation. Both are intended; the Manifestation concerneth both Natures, and the Collation, or Gift, only the Humane Nature. It must be understood according to the Properties of each Nature, Quae in tempore Christo dantur, secundum humanam naturam dantur.  
1. For the Divine Nature, Christ prayeth that it may be glorified by the clearer Manifestation of his Godhead, for that cannot receive any intrinsecal Improvement, or Glory. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but so far as it was humbled, so far it was glorified. Now Christ humbled himself, not by putting off his Divine Glory, but by suffering it to be overshadowed; as the Light of a Candle in a Darklanthorn, there is a Light in it, but you cannot see it till the Cover he taken away. Now Christ desireth, that the Cover and Vail may be taken away. His Glory was not lessened but beclouded; the Divine Essence that was hidden under the weakness of the Flesh, was now to be manifested and made known to all Men. But you will say, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he desireth the Glory he had with Him might be restored, not the Glory with Men. I Answer;  
(1.) The Glory which he had with him, may be more clearly manifested to the World, he had it with the Father, yet beggeth it of the Father.  
(2.) I Answer again; There is somewhat more than Manifestation in the World, for he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with thyself. The Father was glorified by the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, upon the Earth; but now glorify thou me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with thyself. So, John 13.32. If God be glorified in him, God shall also glorify him in himself, or with himself. So that he beggeth a full use and exercise of the Divine Power, from which he had abstained in the time of his Humiliation and Abasement. Now that Time being finished, he prayeth that it may be restored, that he may be exalted in the full manifestation and exercise of his Divine Power; that his whole Person might be exalted again at the right Hand of Majesty.  
2. For his Humane Nature. The Flesh was not yet glorified, and taken up to God's Right Hand, that is, exalted to the fruition of Eternal Glory, as afterwards it was above all Creatures in Heaven and Earth. The Humane Nature was to have as much Glory as it is capable of, by being united to the Divine Person, Immortality, Power, Clarity, Knowledge, Grace; but not to have the Properties of the Divine Nature really transfused, for than it would no longer be finite, nor remain a Creature. It was to be raised to the full fruition of the Glory of the Divine Nature, and freed from those Infirmities to which, by the exigence of Christ's Office upon Earth, it was subjected. Thus what this glorifying is; but I shall speak more fully to it by and by.  
Quest. 3. Why he seeketh it of the Father? Could he not glorify himself, and exalt his own Person and Humane Nature?  
I Answer; He could, but would not.  
1. The Father is the Fountain of the Divinity; He is first in Order, and so all such Actions are ascribed to him; however to show the Unity of Essence, Christ is said to do it, as well as the Father. John 5.19. What things soever the Father doth, these doth the Son likewise. The Father is said to sanctify the Son, John 10.36. and the Son is said to sanctify himself. The Father raiseth the Son from the Dead, Ephes▪ 1.10. And Christ saith, John 2.19. Destroy this Temple, and in three days I will raise it up again. The Father placeth the Son at his right Hand, Ephes. 1.20. And the Son is said to sit down at the right Hand of the Father. However, because Christ came into the World to glorify the Father, and to show him to be the Original and Fountain of the Divinity, therefore he saith, Father, glorify thou me with thyself.  
2. Because the Father is to be looked upon as Judge and Chief in the Work of Redemption. Man is the Debtor, Christ the Surety, and the Father the Judge, before whose Tribunal, Satisfaction is to be made. Therefore God the Father, after the Price and Ransom was paid, was to give Christ Power and Leave to rise from the Dead, to ascend into Heaven, and to govern and judge the World. And yet he raised himself by his own Power. There is Potestas and Potentia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Authority, Leave, and Power. Christ had Power in himself, but he had Leave from the Father. John 10.18. I have Power to lay it down, and I have Power to take it up again. Potentiam resurgendi Christus habet à seipso, sed Potestatem à Patre. In this whole Business, Christ is to be considered as the Surety, that took our whole Business upon himself, and rendered himself liable to the Judgement of God so long, till the Father should declare himself to be satisfied, and so dismiss Christ from Punishment: After full satisfaction, he was to raise him from the Power of Death, and to glorify him. As the Father delivered him for us, so the Father dismissed him, raised him again; he was not to break Prison, but honourably to be brought out and rewarded by the Judg.  
Quest. 4. Why is he so earnest for his own Glory?  
I Answer; All Christ's Mediatory Acts were for our sake, and so are his Prayers.  
1. To comfort his Disciples against his Sufferings; they were dejected, and therefore Christ in their hearing prayeth for Divine Glory. John 17.13. And these things I speak in the World, that they might have my Joy fulfilled in themselves. There is not a more excellent way of gaining upon others, than to commend them to God in Prayer for that which they desire.  
2. To give the World an Instruction, that suffering for God is the high way to Glory. 2 Cor. 4.27. Our light Affliction, that is but for a moment, worketh for us a 〈◊〉 more exceeding, and eternal weight of Glory, as a necessary Antecedent. We may suffer more for Men, than they are able to recompense, but there is nothing lost for God. 2 Pet. 1.11. An entrance shall be ministered unto you abundantly into the Kingdom of our Lord and Saviour Jesus Christ. The whole Scriptures witness the Sufferings of Christ, and the Glory that should follow; according to the measure of Afflictions, there shall be a suitable weight of Glory. There are notable Passages in the Story of Christ, to show the coupling of the Cross and Glory. The same Disciples, Peter, James, and John, were the Witnesses of his Agonies, Mat. 26.37. and of his Transfiguration, Mat. 17.1. So where Christ began his Passion, there he began his Ascension. Luke 22.39. He went out to the Mount of Olives, and his Disciples followed him. And, Acts 1.12. he ascended from Mount Olivet.  
3. For the Advantage of his Members. Christ knew it could not go well with the Church, unless it went well with himself, it was for our Profit. The Holy Ointment was first poured on the Head of the High Priest, then on his Members, Psal. 133.3. His Glory and Grace is an Argument of ours. He is endowed with the Spirit without measure, that we might have an Unction from the Holy One. We are glorified with him, and are said to ascend with him. Ephes. 2.6. He hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus. Christ's Glorification is a Pledge of ours; he is gone thither as our Forerunner, to seize on Heaven in our Right: Heb. 6.20. Whither our Forerunner is for us entered; and to prepare a place for us, John 14.2. In Heaven he is at God's right Hand, and can procure it for us, and administereth and governeth the World for our good. He is in a greater capacity to do us good. He is our Intercessor, and the World's Governor; all things necessary to Salvation, can better be dispatched by his Intercession and Power.  
These things premised, the Words will be easily opened.  
[Father, glorify thou me with thine own self.] That is, suffer me to return to the Glory which I had in common with thee in the Divine Nature, by the Resurrection of my Body, Ascension, and sitting down at thy right Hand; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is with thyself. John 13.31, 32. Now is the Son of Man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. God was glorified by Christ as a Servant, with an extrinsic Glory in the view of the World: And now Christ prays to be glorified in or with the Father himself, with his own proper Essential Glory, the Godhead being restored to its full use and exercise, and the Humanity being raised to the full fruition of the comfort of it.  
[Which I had with thee before the World was.] Grotius and others say, Non real possessione, sed divinâ Praedestinatione, that is, by thy Decree, in thy Purpose and Predestination. But that's not all, because he speaketh here of that infinite and essential Glory, which is one and the same in all the Persons, and so Christ had it as God blessed for ever; and Christ having abstained from the use and exercise of it, in a way proper to itself, now craveth a Restitution.  
The Points are:  
Doct. 1. That Christ is God, true God, and hath an eternal coequal Glory with the Father before the World was. Before the World, there was nothing but the Eternal Infinite Essence, that was common to the Father, Son, and Holy Ghost. The Socinians seem to grant, that he is of God, but not Eternal God by Nature; but here is a clear proof, which I had with thee before the World was.  
Doct. 2. We may plead to God his own Promises, in deep and weighty Cases. Put me in remembrance, saith God, Isa. 43.26. as when Death approacheth, or Difficulties come upon us. Christ himself takes this Course.  
Doct. 3. The ground of all sound Hope is, what was done before all Worlds. Christ had Glory actually, and we have a grant of it. ● Tim. 1.9. According to his own Purpose and Grace, which was given us in Christ Jesus, before the World began. There was a grant of Heaven and Grace, and Christ received it for us. So, Tit. 1.2. In hope of Eternal Life, which God that cannot lie, hath promised before the World began. There was a solemn Promise, which Christ received on our behalf. The frame of Grace was ancient, God sealed up a large Charter, and indented with Christ before ever there were any Men in the World. Let us not look for our Happiness in this World; our Comforts do not depend upon the standing of it; when the World is no more, you may be happy.  
Doct. 4. The chief Point which I shall handle is; That Christ in the Oeconomy or Dispensation of Grace, was reduced to such an exigence, that he needeth to pray to be glorified. Father, glorify thou me with thyself, with the Glory which I had with thee before the World was. It is a matter of weighty Consideration, that Christ should pray his Father to bestow on him the Glory which he wanted.  
But how could Christ want Glory, who was God-Man in one Person? To clear this, I shall a little state both his Humiliation, and his Exaltation.  
I. How far he humbled himself, and wanted Glory. What was indeed the utmost of his Humiliation.  
Here I shall show, 

First, What Glory he retained in the midst of it.  
Secondly, What he wanted.    
Certainly, though in his outward appearance he had no form and comeliness in him, yet inwardly he was the fairest of Men; Isa. 53.2. compared with Psal. 45.2.  
First, What Glory he was possessed of at the present. Christ had a double Glory; the Glory of his Person, and the Glory of his Office.  
1. The Glory of his Person. There was the Union of the two Natures; He did not lose his Godhead; though he took Flesh, he was still the eternal Son of the Father, The Brightness of his Glory, and the express Image of his Person: Heb. 1.3. John 1.14. The Word was made Flesh, and dwelled among us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he pitched his Tent, And we beheld his Glory, the Glory as of the only begotten of the Father. He was still coequal with his Father; the fullness of the Godhead dwelled in him; his Flesh was taken into the Fellowship of the Divine Nature, as soon as it began to have a Being in the Womb of the Virgin, the highest Dignity a Creature is capable of. The Person of the Son was truly communicated to the Nature of Man, and the Nature of Man truly communicated to the Person of the Son: He that was the Son of Man, was truly the Son of God; and he that was the Son of God, was truly the Son of Man: And by virtue of this Union there was a Communion higher than all other Communions; the fullness of Grace was subjectively and inherently in his Human Nature, He was anointed with the Oil of Gladness above his Fellows, Psal. 45.7. And he is said, John 3.34. to receive the Spirit without measure, both for the Essence and Virtue of it, to all Effects and Purposes, for himself and others: So that there needed nothing to be added to his full Happiness. Christ was Comprehensor, he perfectly knew upon Earth, what we shall know in Heaven, and was perfectly Holy, and perfectly Good.  
2. The Glory of his Office was to be Mediator between God and Man: An Office of so high a Nature, that it could be performed by none but him, who was God and Man in the same Person. For he that would be Mediator, was to be Prophet, Priest and King. As a Prophet, he was to be Arbiter, to take knowledge of the Cause and Quarrel depending between them; and as an Internuncius, and Legate, to propound and expound the Conditions of Peace, that are to be concluded upon. As he was a Priest, he was to be an Intercessor, to make Interpellation for the Party offending; and then to be a Fidejussor, or Surety, making satisfaction to the Party offended for him. As he was a King, having all Power both in Heaven and Earth, he was to keep and present the Church of God so reconciled in the state of Grace, and to tread down all Enemies thereof. Here is a great deal of Glory far above any Creature.  
Secondly, What he wanted, that he should pray to be glorified. The Glory of his Person and Office was yet but imperfect.  
1. Of his Person, in both Nature. It is said, Phil. 2.7. He made himself of no Reputation, and took upon him the form of a Servant, and was made in the likeness of Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he made himself empty and void, not simply and absolutely, for than he would cease to be himself, and then he would cease to be God; but Oeconomically and Dispensatively, vailing and covering his Godhead under the Cloud of his Flesh, the Beams of his Divinity, as it were, wholly laid aside, only now and then it broke out in his Works and Speeches. Certainly, he abstained from the full use and manifestation of it: He did not cease to be what he was, but laid aside the manifestation of it, and hid it in the form of a Servant, as if he had none at all. The World could not discern him; to his own familiar Friends he was now and then discovered, as occasion did require it. Otherwise in his whole Course, his Incarnation, Nativity, Obedience to the Law of Nature, to the Law of Adam, Law of Sin, of Abraham, were a vail upon him. He suffered Hunger, Thirst, Weariness, bitter Agonies, shame of the Cross, pain of Death, ignominy of the Grave; Yea, he was not only in the form of a Servant to God, this Commandment have I of my Father, John 6.38. But he was subject to worldly Powers, a Servant of Rulers, Isa. 49.7. wholly at their dispose. His Human Nature was subject to natural Infirmities, Hunger, Thirst, Fear, Sorrow, Anguish; he had not attained Incorruption, Impassibility, Immortality, nor that glorious Purity, Strength, Agility, Clarity of Body, which he expected, Phil. 3.21. together with the fullness of inward Joys and Comforts in his Soul. He lost, for a while, all Sense and actual Fruition of his Father's Love, Mat. 26.46. My God, my God, why hast thou forsaken me? So that though he had the Spirit without measure in Holiness, and Righteousness, yet he was still humbled with unpleasing and afflictive Evils.  
2. For his Office. It was managed as suited with his Humiliation; and all his Actions of Prophet, Priest and King, could not be performed gloriously, but in an humble man●er, as suited with his present State. He was an ordinary Prophet, teaching in the World; as a Priest, hanging on the Cross; as a King, but he had but few Subjects; therefore it is said, Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour, as if he had not exercised any of his Kingly Office before, but he was but as a King anointed; he did not so evidently show forth the Kingly Office as afterward: Now he doth not overcome his Enemies by Force or by Power. 1 Sam. 16.13. David was a King as soon as anointed, but for a long time he suffered Exile, and wandered in the Wilderness, before he was taken into the Throne: So it was with Christ.  
II. His Exaltation. What Christ prayed for, might be known by the Event. His Exaltation begun at his Resurrection, and received its accomplishment by his sitting at God's right hand. His Exaltation answered his Humiliation; his Death was answered by his Resurrection; his going into the Grave, by his ascending into Heaven; his lying in the Grave, by his sitting at God's right hand; which is a Privilege proper to Christ glorified. In the other we share with him, we rise, we ascend, but we do not sit at God's right hand. By his Grave, though this Body was freed from Corruption, his Human Nature was discovered, but his Body had not those glorious Qualities as afterwards at his Ascension.  
Therefore leaving his Resurrection, let us speak of his Ascension, and sitting on the right Hand of God.  
First, His Ascension. Three Things happened to Christ at his Ascension.  
1. The Exaltation of his Body, and Human Nature; it was locally taken from the Earth, and carried into Heaven; Acts 1.9. While they beheld, he was taken up, and a Cloud received him out of their sight, into the same Heaven, into which we shall be translated. They err, who say, that Christ's Ascension standeth in this, that Christ is invisibly present every where; which destroyeth the Properties of a Body: there was not only a change of State, but a change of Place; it was a created Nature, still finite.  
2. The Glorification of his Person, which is the thing spoken of in this Text; then all the thick Mists and Clouds which eclipsed his Deity, were removed: Not that there was any Deposition, or laying aside of his Human Nature, that is an essential part of his Person, and shall continue so to all Eternity; but only of all Human Infirmities. he laid aside his Mortality at his Resurrection, and necessity of Meat and Drink, but was not restored to his Glory till his Ascension; his Body was so bright, that it shall pass through the Air like Lightning, clearer than the Sun. Upon the Earth he was ignorant of something, of the Day of Judgement; now he hath all Wisdom, not only in Habit, but in Act. Before he grew in Wisdom, which he manifested by degrees; now the Glory of his Deity shineth forth powerfully.  
3. A new Qualification of his Office. Christ hath exercised the Mediatory Office from the beginning of the World till now, before his coming in the Flesh, when on Earth, and after his Ascension.  
Secondly, The next thing we are to speak of in the Glorification of Christ, is his ●itting at God's right hand. Psal. 110.1. The Lord said unto my Lord, sit thou at my right Hand, till I make thine Enemies thy Footstool. It is Christ's welcome as soon as he came to Heaven. The Angels guarded and attended him, and they brought him near the Ancient of Days. Dan. 7.13. I saw in the Night Visions, and behold, one like the Son of Man, came with the Clouds of Heaven, and came to the Ancient of Days, and they brought him near before him. They, that is, the Angels did it, they are his Ministers: Heb. 1.6, 7. When he bringeth in the first begotten into the World, he saith, And let all the Angels of God worship him. And of the Angels he saith, Who maketh his Angel's Spirits, and his Ministers a Flame of Fire. He cometh royally attended. Then the Father welcometh him with, Ask of me, and I will give thee the Heathen for thy Inheritance, and the utmost parts of the Earth for thy Possession. Psal. 2.8. As Mediator, Christ was to have a grant of the Kingdom by pleading his Right, and then God seateth him on the Throne, Sat thou on my right Hand, Psal. 110.1. God doth, as it were, take his Son by the Hand, and seat him on the Throne.  
This sitting on God's right Hand, implieth;  
1. The giving of all Power, or a restoration of him to the full use of the Godhead. He had an Eternal Right, as the Second Person, but he was to receive a new Grant. Mat. 28.18. All Power is given to me in Heaven and in Earth. Christ, as God, hath all Power, equal Power with the Father by Eternal Generation; but as God Incarnate, it is given to him. So, Phil. 2.9, 10. Wherefore God also hath highly exalted him, and given him a Name above every Name, that at the Name of Jesus every Knee shall bow, of Things in Heaven, and Things in Earth, and Things under the Earth; to make all Enemies stoop to him, that he might receive Adoration from Angels, Men, and Devils.  
2. A Grant of Authority to rule according to Pleasure. He is made Prince of Angels: Col. 2.10. He is the Head of all Principality and Power, He is to be their Sovereign Lord: and Head of the Church, Ephes. 1.22. Christ is to us the Head of all Vital Influences: And Judge of the World; Acts 17.39. He hath appointed a day, in which he will judge the World in Righteousness by the Man whom he hath ordained, whereof he hath given Assurance to all Men, in that he hath raised him from the Dead. This is the Sum of Christ's Glorification.  
The Uses of the whole.  
Use 1. In that Christ prayeth for Glory, it presseth us,  
1. To take heed of dishonouring Christ, now he prayeth to be glorified. It was a great Sin, that the Jews crucified the Lord of Glory; but they have some excuse, in that they knew not what they did. 1 Cor. 2.8. Whom none of the Princes of this World knew; for had they known it, they would not have crucified the Lord of Glory. His Glory was not easily seen in his Exinanition and Abasement. But now we know more, and we cross his Prayers, if we crucify him again afresh, and put him to open shame, Heb. 6.6. We cannot indeed crucify Christ really, but we may draw the Gild of his Enemies that crucified him upon us. By your scandalous Lives, you do in effect, as to your Intentions, deprive him of his Glory, and approve the Act of the Jews against him; you live as if no such thing had been done to Christ, as his Translation into Heaven.  
2. Since Christ so earnestly sued for his Glorification; it is our Duty, by all means, to procure and further his Glory. We cannot do any thing, as his Father doth; we cannot bestow any thing upon him but Praise, and magnify him by a steadfast Faith, and by an Holy Life. Mortified Christians are the Glory of Christ.  
3. It is Comfort against the Reproaches and Oppositions of Men, as to the Kingdom of Christ. Though the Jews scorn it, the Turks blaspheme it, Heretics undermine it, yet Christ's Prayers will do more than all their Endeavours; still he will appear God manifest in the Flesh. Christ's Glory cannot be hindered, he hath prayed for it.  
Use 2. In that Christ was glorified, (for he cannot be denied whatever he demands) it is useful for our Comfort, for our Instruction.  
1. For our Comfort.  
(1.) Christ's Glorification, is the Pledge and Earnest of ours. Had not he risen, and ascended, and been received up into Glory, neither should we; the Gates of Death had been barred upon us, and the Gates of Heaven shut against us, and we should have been covered with eternal Shame and Ignominy. But now Christ, like another Samson, hath broken through the Gates, and carried them away with him; our Head is risen, and we in him; we receive of his Fullness, Glory for Glory, as well as Grace for Grace. Nobis dedit arrhabonem Spiritus, & à nobis recepit arrhabonem Carnis. We have Livery and Seisin of the Kingdom of Heaven already in Christ. We are ascended with him; Ephes. 2.6. And hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus. In Contracts, Pledges are usually taken and given: Our Head is crowned, and shall not the Members? The Humane Nature is already placed in the highest Seat of Glory.  
(2.) It is a sign God hath received Satisfaction. The Lord sent an Angel to remove the Stone, not to supply any Power in Christ; But as a Judge, when he is satisfied, sends an Officer to open the Prison Doors: Our Surety is delivered out of Prison with Glory and Honour, God hath taken him up to himself. What is done to our Surety, concerneth us: Christ hath perfectly done his Work, there is no more to be done by way of Satisfaction: God was well-pleased with him, or else he had not been at his right Hand. Certainly all the Work of his Mediation was not accomplished on Earth, he is now in Exaltation, performing those other Offices that remain to be fulfilled by him in Heaven.  
(3.) Hence we have Confidence in his Ability to do his People Good. He is now restored to the full Use and Exercise of the Godhead; he can give the Spirit, and perform all the Legacies of the Covenant. There were many repaired to Christ in the days of his Flesh, when he was under Poverty, Crosses, Death; the Thief on the Cross said, Lord, remember me when thou comest into thy Kingdom: What shall we not expect now he is entered into Glory? Faithful Servants follow their Prince in Banishment, but they have greater Encouragement, when he is on the Throne. Those that adhered to David in the Desert, might look for much from him crowned at Hebron. Acts 2.33. Therefore being by the right Hand of God exalted, and having received of the Father the Promise of the Holy Ghost, he hath shed forth this which ye now see and hear. Not that then only he was endowed with the Gifts of the Spirit; for whilst he was on Earth, he was filled with the Spirit without measure; but then he received the Accomplishment of the Promise, of pouring out the Spirit upon us; for by Promise is meant, the Accomplishment of the Promise, for the Promise was long before. Luke 24.49. And behold, I send the Promise of my Father upon you; but tarry ye in the City of Jerusalem, till ye be endued with. Power from on High. Acts 1.4. And being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the Promise of the Father. When he came to Heaven, he received the fulfilling of this Promise; for God did not bring Christ into Heaven, as we are brought into Heaven, merely to rest from Labour, and to enjoy the Reward of Glory; but that he might sit in the Throne of Majesty and Authority, to have Power to send the Spirit, and gather the Church, and condemn the World, and to apply to all the Elect the Privileges that he had purchased for them. There are Effects of Christ Crucified, and there are Effects of Christ Raised and Exalted. Psal. 68.18. Thou hast ascended on High, thou hast led Captivity captive, thou hast received Gifts for Men; yea, for the Rebellious also, that the Lord God might dwell among them. He gave Gifts when he ascended, as Kings do at their Coronation. The Humiliation of Christ hath its Effects, in fulfilling the Curses of the Law, pacifying God's Wrath and Justice, the annihilation of the Right which the Devil had in Elect Sinners, purchasing a right to returning to God, and enjoying the Grace of Eternal Life. The Exaltation of Christ hath its Effects, viz. the Application of this Righteousness, and to possess us of this Right. When Christ was dead, it was lawful for those for whom he died, to return to God, and enjoy his Grace; but it was not possible, for they were dead in Sins: Therefore God raised up Christ, and gave him Authority to pour out the Holy Ghost, that we should seek in Grace, not only the force of Satisfaction, but of Regeneration; that the effect of his Abasement, this of his Advancement. What a Comfort is this, that Christ would not only die for us, but rise again, and pour out his Spirit, that his Blood might not be without Profit!  
(4.) Here is Comfort for the Church; while our Head is so highly magnified, and made Lord of all, he will rule all for the best; certainly, no Good shall be wanting to them that are his. Psal. 110.1. The Lord said unto my Lord, Sat thou at my right Hand, until I make thine Enemies thy Footstool. There shall come a Time, when the Church shall have no Enemies, so far shall it be from its being overcome by its Enemies, that they shall curse themselves that ever they resisted the Church.  
(5.) Our Sins shall not prejudice our Happiness, seeing he sitteth at the right Hand of God the Father to be our Intercessor. 1 Joh. 2.1. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous; we have a Friend at Court, a Favourite in the Court of Heaven. If it were not for Christ's Intercession, what should we do! those that know the Majesty of God, their own Unworthiness, the pollution of their Prayers, what should they do! The Spirit is our Notary here; Rom. 8.26. The Spirit helpeth our Infirmities: for we know not what to pray for as we ought; but the Spirit is self maketh intercession for us, with groan which cannot be uttered. And Christ is our Advocate in Heaven; Rev. 8.3. And another Angel came and stood at the Altar, having a golden Censer, and there was given unto him much Incense, that he should offer it with the Prayers of all Saints, upon the golden Altar which was before the Throne. Our Prayers have an ill savour as they come from us.  
2. For our Instruction. It teacheth us to seek Heavenly Things. Col. 3.1. If ye then be risen with Christ, seek the things that are above, where Christ sitteth at the right hand of God. Phil. 3.20. Our Conversation is in Heaven, from whence also we look for the Saviour, our Lord Jesus Christ. We should imitate Christ; whatever he did Corporally, we must do Spiritually. There is our Treasure; if you are the Children of God, he is your Delight. There is our Head; the inferior Parts never do well when they are severed from the Head. All that we expect cometh from thence, and therefore a natural desire of Happiness carrieth the Saints thither.   

SERMON VII.  JOHN XVII. 6. 
I have manifested thy Name unto the Men which thou gavest me out of the World: thine they were, and thou gavest them me, and they have kept thy Word.  
WE have now ended the first Paragraph of this Chapter, Christ's Prayer for himself. Here he cometh to pray for others, the Disciples of that Age. When Jacob was about to die, he blesseth his Sons; so doth Christ his Disciples: Christ representeth their Case with as much vehemency, as he doth his own.  
In this Verse useth three Arguments: They were acquainted with his Father's Name; belonged to his Grace; and were obedient to his Will. Or if you will, you may observe, 

First, The Persons, for whom he prayeth.  
Secondly, The Reasons, why he prayeth for them; which are three: 

I. What Christ had done.  
II. What the Father himself had done.  
III. What they had done.      
First, The Persons, for whom he prayeth, The Men which thou hast given me out of the World. Who are these? I answer, the Disciples, or Believers of that Age; not only the eleven Apostles are intended, though chiefly: But it is not to be restrained to the Apostles only.  
1. Because the Description is common to other Believers; others were given him besides the eleven Apostles. It is the usual Description of the Elect in this Chapter, ver. 2. That he should give eternal Life to as many as thou hast given him. So, ver. 9 I pray for them whom thou hast given me, for they are thine. And, ver. 24. Father, I will that they also whom thou hast given me, be with me where I am: And in other Chapters of this Gospel.  
2. Because Christ had made known the Name of God to more than the Apostles: Many of the Jews and Samaritans had received the Faith; Acts 1.15. there a hundred and twenty met together in a Church-Assembly presently after Christ's Death.  
3. Otherwise they had been forgotten in Christ's Prayer; for afterwards he prayeth only for future Believers, ver. 20. Neither pray I for them only, but for those that shall believe on me through their Word. Mark, That shall believe. But though the Apostles are not only intended, yet they are chiefly intended, as appeareth by that Expression, Through their Word. We have seen who are the Persons. Now they are described to be the Men which the Father hath given me out of the World. [Men.] To note the greatness of the Blessing, though they were frail, miserable Men, corrupt by Nature, as others are; yet by singular Mercy they are made familiar Friends of Christ, and some of them Doctors of the World. [Which thou hast given me] by way of special Charge. There is a double giving to Christ, by way of Reward, by way of Charge: These were given to him as a peculiar Charge. [Out of the World.] That is, out of the whole Mass of Mankind: When others were left and passed by, God singled them out, and gave them to Christ.  
I shall open the Phrase more fully in the next Clause.  
The Points of Doctrine are these.  
1. Observ. In the business of Salvation Christ would deal with us, not by Angels, but by Men given him out of the World, that is the Description of the Apostles and Doctors of the Church. In the Text; To us he hath committed the word of Reconciliation. God could teach us without Pastors, and manifest himself unto us by inward and secret illapses into the Heart; but he useth the Ministry of Men; and that not out of Indigence, but Indulgence; not for any Efficacy in the Preacher, but for Congruence to the Hearer; as a Means most agreeable to our frail State. There is Mercy in this Appointment.  
1. It is most for the Glory of God. God's Honour cometh freely from us, when the Instruments are vile and despicable. We are apt to sacrifice to the next Hand. Acts 14. They brought Oxen and Garlands to sacrifice to Paul and Barnabas. 2 Cor. 4.7. We have this Treasure in earthen Vessels, that the excellency of the Power may be of God, and not of us. These are most apt to rival God, as Children thank the Tailor.  
2. It trieth our Obedience. We look for extraordinary Miracles, and ways of Revelation; God would see if we can love Truth for Truth's sake, rather than for the Teacher's sake, and take it from the meanest Hand. It is not [Who]; but [What] is delivered. Foolish Man would give Laws to God. Christ impersonateth our Thoughts, Luke 16.30. If one went to them from the dead, they will believe. Had Christ come in Person, spoke to us in an audible Voice, or sent an Angel, they would believe; foolish Thoughts! God trieth you by Moses and the Prophets. It is a deceit, to think if we had more glorious Means, it would be otherwise with us! Christ came in Disguise: John. 1.11. He came unto his own, and his own received him not. And the Word is brought to us in earthen Vessels. It is merited by God-Man, it is dispensed by the Power of God by Man.  
3. It is the most rational way. He doth not rule us with a Rod of Iron, by mere Power and Majesty; but draweth us by the Cords of a Man, by Counsels and Exhortations: He dealeth with us by those with whom we have ordinary Converse, as a Man with his Friend, Exod. 33.11. What should Sinners do, if God should come and thunder to them in Majesty and Glory! Exod. 20.19. Let not the Lord speak to us. He vaileth it under the Cloud of Human Weakness. There is no conversing with the terribleness of Majesty, but by intermediate Persons. Men speak to us, that have a feeling of our Infirmities; Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of like Passions with ourselves, Jam. 5.17. If Angels should teach us, we would think the Precepts too strict for Men. Men know how to speak to us, by speaking from the Heart to the Heart: Prov. 27.19. As Face answereth Face in a Glass, so doth the Heart of Man to Man. There may be lesser differences in regard of Complexion and Constitution, but they know the general Nature of Man.  
4. It is the ●urest way. If Men deceive us, they deceive themselves: We have experience of their Fidelity in other Things, and they confirm it by their own Practice. They are subjected to the Law of the same Duties, and Necessities; sometimes seal the Truth with their Bloods.  
5. It is a comfortable way. Paul, a great Sinner before Conversion; Peter, a great instance of the Infirmities and Falls of the Saints; yet from their own experience of the Power and Comfort of the Gospel, preach it to us. Well then, scorn not God's Institution, but admire the Wisdom of it. We are bound to submit, though we could see nothing but Folly. 1 Cor. 1.21. It pleased God by the foolishness of Preaching, to save them that believe.  
2. Observ. Again, It is a special Privilege to be chosen to Privileges of Grace, when others are passed by. [Given me out of the World.]  
1. There is a world of others, and they are left to themselves. Christ hath not the Tithe of Mankind, Jer. 3.14. One of a City, and two of a Tribe. Christ doth not take them by Dozen or Hundreds, but by Ones and Two's. Grace falls on few. Christ seeketh out the Elect, if but one in a Town.  
2. They were as eligible as we, only we were singled out by mere Grace. The Lot might have fallen upon them, as well as upon you, Thousands in the World were as eligible. Ezek. 18.4. Behold all Souls are mine; as the Soul of the Father, so also the Soul of the Son is mine. All were made by the same God out of the same Mass of Nothing: He is equally Judge of all; all had sinned. Thy Soul was as polluted as theirs, as liable to God's Judgement, as deep in the same Condemnation; yet such was his good Will and Pleasure, to single us out. This is the Glory of his Grace, Miserabor cujus misertus fuero. Mal. 1.2, 3. Was not Esau Jacob's Brother? saith the Lord, yet I loved Jacob, and I hated Esau. Tho all Men be equal in themselves, yet Mercy can make a distinction: The best Reason is God's good Pleasure. Well then, apply this.  
(1.) Look to the Distinction. How many steps of Election may we walk up! That we were not Toads and Serpents, but Men, the same nothing was as pliable; not Men only, but Christians, within the Pale of the Church; not Christians at large, but born there, where the Mists and Fogs of Popery were dispelled; nor Protestants at large, but called to a stricter Profession; still in every degree Multitudes were cut off. That I was not a Christian, but a Minister, an Officer in the Church. 1 Tim. 1.12. He counted me faithful, putting me into the Ministy. Plato gave thanks for three Things: that he was a Man, not a Woman; a Grecian, not a Barbarian; not an ordinary Greek▪ but a Philosopher. A Christian may much more give thanks.  
(2.) To the reason of this Distinction. John 14.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How is it that thou wilt manifest thyself to us, and not unto the World? Luke. 1.43. And whence is this to me, that the Mother of my Lord should come unto me? When you have searched all you can, you must rest in Christ's Reason, Mat. 11.26. Even so Father, for so it seemed good in thy sight. God's Supremacy over all things in Heaven and in Earth, maketh him free to choose or refuse whom he pleaseth. It is not because you were better disposed than others; many of a better temper were passed by: God raised up an Habitation to the Spirit out of crabbed knotty pieces. A Man in a Wood leaveth the crooked Timber for Fuel: The young Man that went away sad, was of such a sweet natural Temper, that it is said, Christ loved him.  
Secondly, Let us now come to the Reasons why he prayeth for them.  
I. What he did; I have manifested thy Name to them. In which Christ intimateth his own Faithfulness, and their future Usefulness. His own Faithfulness; for this was one way of Christ's glorifying his Father on Earth, by communicating the tenor of the Christian Doctrine to the Disciples; so that some of them by the Light received were to be special Instruments of converting the World. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have manifested: By outward Teaching, and inward Illumination. Outward Teaching was necessary; the Mystery of the Gospel was but sparingly revealed by former Prophets; but Christ, who was in the Bosom of the Father, knew the depth and bottom of it. John 1.18. No Man hath seen God at any Man; the only begotten Son, who is in the Bosom of the Father▪ he hath declared him; and accordingly he revealed it to the Disciples. And besides, by an inward Light he gave them to understand it; for Christ preached publicly; but all did not understand him, but those to whom it was given to know the Mysteries of the Kingdom of God, Mat. 13.11. So much is intimated in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And herein Christ fulfilled that Prophecy, Psal. 22.22. I will declare thy Name unto my Brethren. The Disciples of Christ, especially the Apostles, are adopted into the Privileges of Coheirs with Christ, and therefore to them he declared his Father's Name; than which there could not be a greater Privilege. Now by the Name of God, some understand one thing, some another, according to the different Acceptations of the word Name. Largely, and more generally, we may understand, whatever is necessary to be known and believed to Salvation concerning God's Will and Essence; That is his Name, all by which the Father might be known, as Men are known and distinguished by their Names. The meaning is, that he had made known to them the whole Doctrine concerning God's Will and Essence; teaching them, that in one Essence of God there are three distinct Persons, Father, Son, and Holy Ghost; that the Father begot the Son his substantial Image, by eternal Generation, and sent him in time, that he might take a true Humane Nature on him, that so he might become a Mediator between God and us, by whom alone we have access to God, that we may obtain Grace and Life Eternal. Now this he manifested in his Doctrine, in the Course of his Life, and by the Light of the Spirit, freeing them from all Prejudices, contracted by their own Darkness, or the obscure Doctrine that was then taught in the Church.  
1. Observe; Christ's faithfulness to his own Charge. He opened all the Mysteries of God's Name, that is, of the true Religion, to them. We that are Ministers, and you that are Masters of Families, should learn of him: It is our Duty, to teach the Flock committed to our Charge: Acts 20.20. I kept back nothing that was profitable to you; teaching you publicly, and from House to House. We are to draw out all the Truth's necessary to Salvation. It is not enough that Ministers live honestly and unblamably, that they are hospitable and kind, but they must teach the People to read God's Name. If you hire a Man to prune the Vineyard, and he diggeth in the Field; to fight in the Battle, and he watcheth the Stuff, it is not the Work you set him about. So to you that are Masters of Families, the Apostles were Christ's own Family; God expecteth it from you. Gen. 18.19. I know him, that he will command his Children, and his Household after him, and they shall keep the way of the Lord. Do not disappoint the Lord, he reckoneth upon it; your Family should be a little Flock, a little Church. Families are the Fountains of Church and Commonwealth. Oh how sweet will it be when we come to die, if we could say as Christ, we concerning our Flock, you concerning your Families, I have manifested thy Name to them that thou gavest me out of the World; thine they were, and thou gavest them me, and they have kept thy Word!  
2. Observe; The earnest desire Christ had to glorify his Father, by living, teaching, dying, thy Name, thy Word. Oh that we would learn of our Lord to glorify our Father which is in Heaven; to be contented to do any thing, to be any thing, so we might be to the glory of God  
3. Observe; The Excellency of the Doctrine of the Gospel. It's Certainty, its Clearness.  
1. It's Certainty: It is not a Doctrine forged in the Brain of Men, but brought out of the Bosom of God into the Breasts of the Apostles, and from them conveyed to us. In this word you have the Father's Heart, Christ told it the Apostles, I have manifested thy Name to them, etc. Christ is the Original Author, Heb. 1.2. In these last Times he hath spoken to us by his Son. The Son of God is the first Man in the Roll of the New-Testament Prophets; the first was not an Angel; but God's own Son, the Messenger of the Covenant, the Apostle of our Confession. Though Christ doth not speak to us immediately in Person, yet he spoke to us by the Apostles; they have their Light from Christ. Therefore he that readeth the Word, should seem to hear Christ speak▪ This was that which he whispered to the Apostles in secret.  
2. The Clearness of the Scriptures. Christ knew all the Councils of God, and he hath manifested his Name to the Apostles. There is a Light shining; if we see it not, it is a sign we are lost. 2 Cor. 4.3, 4. If our Gospel be hid, it is hid to them that are lost: In whom the God of this World hath blinded the minds of them which believe not, lest the Light of the glorious Gospel of Christ, who is the Image of God, should shine unto them. What an Advantage have we above the Gentiles, and above the Jews?  
1. Above the Gentiles. The Doctrine of the Essence and Will of God cannot be known by the Light of Nature. Somewhat of his Glory shineth in the Creatures: Rom. 1.20. For the invisible Things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead. Some Characters there are in Conscience, though horribly defaced; but alas, the furthest reach of Nature cometh short of Salvation. Nature is blind as well as lame, in things supernatural; there are some few remains of Light to keep the Law of Nature alive in the Soul, for the advantage of Civil Society, and Moral Business. When Nature putteth on the Spectacles of Art, still she is blind. There are many Inventions to polish Reason; to sharpen Discourse, there is Logic; for Language, Rhetoric; for Government and Equity, Laws; for Health, Physic; for Manners, Ethics; for Societies of Men, Politics; for Families, Economics; but for Worship, Nothing; their piercing Wits were there blunt. Man is naturally wise for every thing, but to maintain a respect between him and God. They knew there was a God, and that this God ought to be worshipped; but what he was, and how he should be worshipped, they knew not; their Knowledge was rather a Mist than a Light. His Works told them, that he was Wise, Powerful, and Good; but they were unhappy in their determination of his Worship; they sat a brood, and proved but Fools: They professed themselves to be Wise, but became Fools, Rom. 1.22. While they intended him Honour, they carved to him the greatest contempt: whilst they would express him in the Image of the Creatures, they dishonoured him. Natural Light is but small in itself, and Corruption maketh it less. They knew nothing of the misery of Man, and the Remedy by Christ; our Fall in Adam, Original Sin, and the Work of Redemption were Mysteries to them; they could not dream of these things; when they were revealed, they counted them Foolishness. They spoke of Virtue as a moral Perfection; of Vice, as a stain of Nature; but nothing of Righteousness and Sin, as relative to the Covenant of God. God used the Heathen as Instruments, to put Nature to the highest extent. How may we pity them, that they could go no further! and admire God's Mercy to us, that we, being weaker than they in natural Gifts, are yet stronger in Grace! that a Boy out of a Catechism should know more than they! Their Misery was great in abusing the Light of Nature; our Misery will be greater, and Damnation double, if we abuse the Light of Nature and Grace.  
2. Above the Jews, whom God acquainted with his Statutes above all other Nations. They knew little of the Name of God in comparison of what we know. Therefore Moses desires to know God's Name, Exod. 3.13. And it is said, Judges 13.18. Why askest thou after my Name, seeing it is secret? The Divine Glory was hidden, and under a Veil. In those Appearances of Christ little was known, in respect of what was known at his Incarnation. It is spoken in reference to the present Dispensation. Some notice they had of this Mystery: God acquainted them with his Name by degrees, as Exod. 6.3. I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty; but by my Name JEHOVAH was I not known to them. God had made himself known by other Names; to the Fathers, by the Name of God Almighty; the Name JEHOVAH, that should be an Appellation among his gathered People, giving a Being to his People, and making good his Promises. Afterwards, I am the God of Abraham, the God of Isaac, the God of Jacob, as more relating to the Covenant. Afterwards, Jer. 23.5, 6. I will raise up to David a Righteous Branch, this is the Name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Then God will be known by his Grace, justifying his People, and accepting them for Christ's sake. But in the New Testament all is open and clear, he is called the God and Father of our Lord Jesus Christ, Ephes. 1.5. Then God the Father, and the Mediator, were clearly made known. Alas! the Jewish Church knew little of the Doctrine of the Trinity, the Distinction of the Persons, the Quality of the Mediator, the Way of Salvation. What they knew was obscured, and the Doctrine of the Messiah horribly depraved.  
Use. Let us bless God for the Word, and take heed unto it, as to a Light shining in a dark Place. What would be our Condition, if we had not the Scriptures among us? We should be no better than Savages in the Wilderness, or as the Body without the Soul, the Earth without the Sun. God might immediately have revealed himself to Man; he that made the Heart, can instamp it with the Knowledge of his Will: But he would state his Doctrine into a settled Course, that we might not coin Oracles to ourselves, or obtrude Fancies on others. We have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more sure word of Prophecy, whereunto ye do well that ye take heed, as to a Light that shineth in a dark place, 2 Pet. 1.19. He knoweth to what Liberty we incline in preaching Divine Things. No more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those divers Ways and Manners, wherewith God spoke in times passed to our Fathers by the Prophets, Heb. 1.1. After the closing of a perfect Canon, there needed nothing but ordinary Revelation. This is sufficient to Salvation, if there were no Book else; if the World were full of Books, and this only were wanting, there were no certain way nor Rule to Heaven. Here is God's Heart discovered to us, and our Hearts to ourselves; it is a ray of the Face of God in Christ. John 1.18. No Man hath seen God at any time; the only begotten Son of God, that lay in the Bosom of the Father, he hath declared him. Satan hath been ever maligning this Light, that he might more securely domineer in the World. Christ undertook he would declare God's Name to his Brethren, and here he hath done it. O let it it come with Divine Authority upon your Hearts, in all the Precepts, Promises, threatenings of it, that you may come to a nearer sight of God and yourselves!  
4. Observe; The Necessity of a Divine Light, before we can understand the Things of God. I have manifested thy Name, etc.  
1. There must not only be an outward sure Rule of Doctrine, but an inward Light. We can have no savoury Apprehensions of the Things of God, till Christ himself become our Teacher; the Son of God must always be the Interpreter of his Father's Will: He is the Word that speaketh to the Heart. All Men by Nature are ignorant of the Name of God, without any saving-Knowledg. Ephes. 5.8. Ye were sometimes Darkness; not only in the Dark, but Darkness itself: but now ye are Light in the Lord, that is, enlightened by his Spirit: This is proper to the Elect, those who are given to him. The Church is Christ's open School, the Scriptures our Book, the Ministers are the Ushers, and Christ is the inward Teacher. Some are only taught by the Ministers, others are taken aside and taught by Christ himself in private: His Public Lectures are read to all Hearers, but the Elect are taught of God. John 6.68. Lord, to whom shall we go? thou hast the Words of Eternal Life. Others may hear the Word, but they perish in their own blindness and unbelief. Some play the Truants in Christ's School, they will not hear, they pass Judgement on themselves. Acts 13.48. As many as were ordained to Eternal Life, believed. The whole City was met to hear, but none believe but the Elect: and the Apostle doth not say, As many as believed, were ordained to Eternal Life, but as many as were ordained, believed. It is not given to all, Matth. 13.11. It is given to you to know the Mysteries of the Kingdom of Heaven, but to them it is not given. All the Difference is in the Will of God; so that the Scholars in this kind, are the Called according to his Purpose. Christ's teaching is of no larger extent, than his Father's Election. Some Schoolmasters, besides their common Care, do teach such Children apart, as they love most, they take them, and point with the Finger: So doth Christ manifest himself to those that are given him out of the World, by the inward Work of his Grace. Moral Suasion is common to all, but he taketh some aside and worketh on their Hearts.  
2. For the manner of this Teaching, it is accompanied with Force and Power. There is always an Operation, that goeth along with this teaching, John 6.44, 45. No Man can come to me, except the Father that hath sent me draw him. It is written in the Prophets, they shall be all taught of God. There is Teaching and Drawing: The Inspiration, and the Impression go together. He is an incomparable Teacher, he giveth the Lesson, and an Heart to learn it; with Information he reformeth; and with the Knowledge of our Duty, he giveth a Will and Power to do it. He teacheth the Promise, so as to make us believe it; the Commandment, so as to make us obey it. The Soul is God's Echo, Psal. 27.8. When thou sayest, Seek ye my Face, my Heart said unto thee, Thy Face, Lord, will I seek. He reformeth by his Light, and exciteth by the Power of his Grace. In short, it is a powerful Teaching, joined with an inward Working: His Scholars are sure of Proficiency, for he hath their Hearts in his Hands, and can move them according to his own Pleasure: There is not only an Illumination of the Mind, but a Bowing of the Will. Corrupt Nature in Man is strong enough to resist any thing of Man, as he is Man.  
3. The necessity of this inward Light; without it the Word will not work. Many bear outwardly, that are never the better. John 6.44. No Man can come to me, except the Father which hath sent me, draw him. There must be an inward Light, an inward Operation on the Soul, or the Word is without Effect; the Heart must be opened, as well as the Scriptures. As all the Multitude that thronged on Christ did not touch him, as the diseased Woman did, who touched the Hem of his Garment; Who touched me? saith Christ, knowing that virtue had gone out of him, Mark 5.30. Many may come to an Ordinance, but virtue passeth out to few: The outward Minister can but speak to the Ear, it is Christ works Grace in the Heart; unless the Holy Ghost come down, and open the Mouths of Preachers to speak, and the Hearts of People, to hear, all is to no purpose.  
Use. Well then, Every time you come to the opening of the Scriptures, look for this inward Light to shine into your Hearts, that you may have a saving Knowledge of God in Christ. Remember you come to hear that Doctrine, which Christ hath brought down from the Bosom of the Father, and he must bring it into your Bosoms. There are two sorts of Hearers.  
1. Some are careless, that come hither, but scarce hear the Minister; their Bodies are in the Sanctuary, but their Spirits are in the Corners of the Earth. Their coming is made fruitless, by the wand'ring of their Hearts; they have experience of the Power of Satan, not of Christ: The Devil presenteth to their Fancy such Objects, as carry their Spirits from God and his Work. Ezek. 33.31. They come unto thee as the People cometh, and they sit before thee as my People, and they hear thy Words, but they will not do them: for with their Mouth they show much Love, but their Heart goeth after their Covetousness. Carcases without a Spirit are but Carrion, Clothes stuffed with Straw, that were a mocking: So is a Body present at hearing the Word, without a Soul. What is the difference between an absent Body, and a wand'ring Spirit? God knocketh at the Heart, but there is none within to hear him.  
2. Some hear the Minister, but do not wait for the Illumination of Christ, which sometimes God grants to us in the hearing of the Word. Acts 11.15. As I began to speak, the Holy Ghost fell on them; this is to draw us to Attention. Acts 16.14. Whose Heart the Lord opened, that she attended to those things that were spoken by Paul: When God disposeth us to hear his Word attentively, he approacheth to us in Mercy.   

SERMON VIII.  JOHN XVII. 6. 
I have manifested thy Name unto the Men which thou gavest me out of the World: thine they were, and thou gavest them me, and they have kept thy Word.  
II. THE next Argument is, what the Father had done in and about Believers, he disposed them into the Hands of Christ; Thine they were, and thou gavest them me. Where is, 

First, His Interest in Believers.  
Secondly, His Act about Believers.    
First, His Interest in Believers: Thine they were. How is this to be understood? Divers have framed divers Senses, thine by Creation, thine by Election, thine by Sanctification. The Father being first in Order of the Persons, all Original Works are proper to him: So Creation is ascribed to him; so the Lord saith, Ezek. 18.4. All Souls are mine, all created by him. But this sense is not so proper to this place, because those for whom Christ prayed not, might plead this Interest: so Satan is God's, the Wicked and all Creatures are God's. By Election; thine by free Election, mine by special Donation. 1 Pet. 2.9. Ye are a chosen Generation, a peculiar People: the first and highest Act of Grace is ascribed to him, they are his chosen and peculiar Ones. These were eternally his, and by the continuation of the same purpose of Grace, they are always his. This is proper to this place; only Sanctification may be included, which is, as it were, an Actual Election. As by Original Election, the Heirs of Salvation are distinguished from others in God's Purpose and Counsel; so by Actual Election, they are visibly distinguished and set apart from others: So, thine they were, by an excitement of thy Spirit and Grace stirred up to follow me, and choose me in this special way of Service. Sanctification is also ascribed to the Father. John 6.44. No Man can come unto me, except the Father that hath sent me, draw him: and, Judas 1. To them that are sanctified by God the Father. The first Effect of Saving-Grace is ascribed to him, as the first rise of Grace is from his Love. I prefer the middle Sense, and do only take in the latter as the Effect. Thine they were; they were chosen by the Purposes of thy Grace, and called, which is the Effect of that Grace passing upon their Hearts.  
From hence,  
1. Observe, That Christ pleadeth Interest as an Argument in Prayer. It is meet, when we come to pray to God, that we can say, We are his. This way would Christ endear his own Disciples to the Father's Respect and Grace; Psal. 119.44. I am thine, save me. The great Work of Christians should be, to discern their Interest, that they may come to God with some confidence. Though you cannot say, I am thine, with respect to the purposes of his Grace; yet at least you should say, I am thine, in your own Dedication and Choice; Si nostra tueri non vultis, & tamen vestra defendetis. Many a trembling Christian dareth not say, He is mine; but he is resolved to say, I am his; that is the fitter Argument with God. With our own Souls, in our own Straits, plead, He is mine. Psal. 42.11. Why art thou cast down, O my Soul? and why art thou disquieted within me? hope thou in God, for I shall yet praise him, who is the Health of my Countenance, and my God: but in Prayer plead, I am his; though you cannot plead his Choice, plead your own Resignation. Consider, it is a forcible Argument: Every one will provide for his own, He is worse than an Infidel, who will not provide for his own, especially those of his own Household. It is a comfortable Argument; When we cannot speak of our Works, we may speak of our Interest: Lord! I am a Sinner, but I am thine, I am a poor Wretch, but I am one, that would not be his own, unless I am thine. Oh, but says the poor Soul, If I could say, that I am thine, one that belongeth to the Purposes of thy Grace, there were some Comfort! Answ. It is sweet, when we can say mutually, I am my Beloved's, and my Beloved is mine: But are you not willing to choose him, though you cannot say he hath chosen you? The choice of our Portion discovereth our Interest. Canst thou in truth of Heart say, Lord! I have none in Heaven but thee, none upon Earth that I desire in comparison of thee? Psal. 73.25. If you can, in the sincerity of your Hearts, call God to witness this, it is sweet. Though thou canst not apply Christ, canst thou resign thyself? then we have the Fruit of Election, though we have not the Sense of it. God certainly hath chosen us, when by the Work of his Grace he maketh us choose him. Fallen Man is not dainty in his choice, till a Work of Grace passeth upon him; he turneth from the Creator to the Creature; he saith to the World, Would to God thou wert mine! to Riches, Honours, Pomp, would thou wert mine! Happy is the People that are in such a Case! It is Grace turneth us from the Creature back again to God; God is our Portion, because we are his; God cannot refuse that Heart which he hath thus drawn to himself.  
2. Observe again, That none are given to Christ, but those that were first the Father's. Thine they were; he had chosen them in the Purposes of his Grace, and disposed them into Christ's Hands. Thine by Election, mine by Special Donation. The Acts of the three Persons are commensurable, of the same Sphere and Latitude; those whom the Father chooseth, the Son redeemeth, and the Spirit sanctifieth. The Father loveth none, but those that are given to Christ; and Christ taketh charge of none, but those that are loved of the Father. Your Election will be known by your Interest in Christ, and your Interest in Christ, by the Sanctification of the Spirit. All God's Flock are put into Christ's Hands, and Christ leaveth them to the care of the Spirit, that they may be enlightened and sanctified. In looking after the Comfort of Election, you must first look inward to the Work of the Spirit on your Hearts, then outward to the Work of Christ on the Cross, then upward to the Heart of the Father in Heaven. 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto Obedience, and sprinkling of the Blood of Jesus Christ. There is a Chain of Salvation, the Beginning is from the Father, the Dispensation through the Son, the Application by the Spirit; all cometh from God, and is conveyed to us through Christ by the Spirit.  
Secondly, The Father's Act about Believers, Thou gavest me them.  
How are they given to Christ? Things are given to Christ two ways; by way of Reward, or by way of Charge.  
1. By way of Reward. So all Nations are given to him by way of Reward. Psal. 2.8. Ask of me, and I will give thee the Heathen for thy Inheritance, and the uttermost parts of the Earth for thy Possession. He is Lord of all, Acts 10.36. even of the Devils. All Flesh are thus given to him, to be ruled by him. This Donation is very large, and compriseth Elect and Reprobates; all Nations are Christ's Heritage in this sense, as well as the Church: All Power in Heaven and in Earth is given to him, to dispose of Elect and Reprobates according to his own Pleasure. Only in this giving by way of Reward, there is a difference; some are given to Christ at large, to be disposed of according to his Pleasure; others are given to him for some special Ministry and Service; as Hypocrites in the Church: and so Judas was given to him, as Christ saith, Vers. 9 Of them which thou hast given me, I have lost none but the Son of Perdition. Again, others are given to him by way of special and peculiar Interest, to be Members of his Body, Subjects of his Kingdom, etc. So only the Elect are given to Christ; the great Bargain that Christ drove with his Father, was an Interest in Souls; therefore it is said, Isa. 53.10, 11. When thou shalt make his Soul an Offering for Sin, he shall see his Seed, he shall prolong his days, and the Pleasure of the Lord shall prosper in his Hand. He shall see of the travel of his Soul, and be satisfied. This was all the Gain that Christ reckoned of.  
2. By way of Charge. This again is proper to the Elect, who are redeemed, justified, sanctified, glorified. The Elect are made over to Christ, not by way of Alienation, but Oppignoration; none of them who are given to Christ by way of Charge can miscarry. John 6.37. All that the Father giveth me, shall come to me; and he that cometh to me, I will in no wise cast out. And, ver. 39 This is the Will of him that sent me, that of all which he hath given me, I should lose none, but should raise it up again at the last day. And, John 10.28, 29. I give unto them eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hand. My Father which gave them me, is greater than all: and no Man is able to pluck them out of my Father's Hand. There is Christ's Faithfulness, and the Father's Power engaged, therefore this must needs be proper to the Elect.  
Now because both these ways are proper to the Elect; that that I observe is, That the Father's Elect are given and committed to the Son, as his Purchase, and Charge.  
First, They are given to him by way of Reward. Christ by virtue of his Purchase hath many Relations to Believers; they are given to him as Subjects of his Kingdom, as Scholars of his School, as Children of his Family, as the Spouse of his Bosom, as the Members of his Body. All these Relations I shall insist upon; for this was the Honour that was granted to Christ upon his Obedience. It was much that Christ would be our King, more that he would be our Master, more that he would be our Father, more that he would be our Husband, and yet further, that he would be our Head: He counted it an Honour, and bought it at a dear rate.  
1. We are given to him, to be Subjects of his Kingdom. Christ is Lord of all the World, but he prizeth to Title like that of King of Saints, Rev. 15.3. to rule as Lord in the Church. No Throne like the Conscience of an humbled Sinner. The Heart is Christ's best Presence-Chamber, he loveth to have his Chair of State set there. He had an eternal Right together with the Father, and the Holy Ghost, but he would come and suffer, and be crowned with a Crown of Thorns, that he might have a new Right as Mediator, and have the Crown of Glory put upon his Head in the Church. Acts 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour. The Father promised it long before upon Bargain and Contract. There is never a Subject that Christ hath, but is bought, and with the dearest Price, his Sovereign's own Blood, Mat. 20.28. He gave himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ransom for many. Many Subjects die in other Kingdoms, that the Prince may be seated in the Throne; but here the Prince dieth for the Subjects, that he may govern his Spiritual Realm with more Peace and Quietness. As the Price was great, so the Father hath made him a large Grant.  
1. Christ's Empire is Universal, and spread throughout the World. He properly is the Catholic King, there are no Bounds and Limits of his Empire. Isa. 53.12. Therefore will I divide him a Portion with the great, and he shall divide the spoil with the strong. Some of all Nations are given to him. Isa. 49.12. Behold, these shall come from far: and lo, these from the North, and from the West, and these from the Land of Sinim. North, West, South, Jews and Gentiles. The Jews that are now his Enemies, shall appoint to themselves a Head; as the Tribes flocked to Hebron to crown David. Host 1.11. Then shall the Children of Judah, and the Children of Israel be gathered together, and appoint themselves one Head, and they shall come up out of the Land. There is no King like Christ for largeness of Command and Territory. All Monarches have certain Bounds and Limits, by which their Empire is terminated; Christ's Empire runneth throughout the whole Circuit of Nature, he hath a Multitude of Subjects.  
2. Christ's Empire is Eternal. Of the increase of his Government there shall be no end, Isa. 9.7. King's must die, and then their Favourites may be counted Offenders: So Bathsheba said to David, (who yet was a Type of the Reign of Christ) 1 Kings 1.21. When my Lord the King shall sleep with his Fathers, I and my Son Solomon shall be counted Offenders. But Christ liveth and reigneth for evermore. But you will say, Christ doth not reign for ever, but till he hath put all Enemies under his Feet, when he shall resign up the Kingdom to the Father, 1 Cor. 15.24. I Answer, In Kingly Dignity there are two things Regia Cura, and Regius Honour; Kingly Care, and Kingly Honour. Kingly Care, by which he ordereth and defendeth his Subjects; and Kingly Honour, which he receiveth from his Subjects. Certainly, Christ shall be King for ever and ever, Luke 1.33. And he shall reign over the House of Jacob for ever, and of his Kingdom there shall be no end; because he shall always be honoured and adored as King and Mediator: He shall resign the Kingdom, that is, that way of Administration; for when the Elect are fully converted and sanctified, and their Enemies destroyed, there will be no need of this Care. Now thus we are given to Christ, that he might be a King Universally and Eternally: He ruleth us by a sweet Covenant, he might rule us by Power. Other Kings find Subjects, he maketh them: He might rule us, for he bought us, he hath an absolute right over us: As there was a Covenant between the Father and Christ, so between Christ and the Church. He propoundeth no less than a Kingdom, Isa. 10.8. Are not my Princes altogether Kings? Christ's Title is by Purchase, Conquest, and Consent. All Christ's Subjects were Vessels of Wrath, Vessels of Hell, in their natural Estate; he recovered us from the Devil by Power and Conquest, he bought us out of his Father's Hands by Merit and Price.  
In short, concerning this Kingdom, which belongeth to the second Person; The Father appoints it, the Son merits it, the Holy Ghost as Christ's Viceroy governs it. The Father chooseth a certain number of Men, giveth them to Christ; the Son dieth for these Men, ransometh them from the Grave and Hell, and committeth them to be ruled and governed to the Spirit, as Christ's Vicar; the Spirit useth the Ministry of Men, we are the Holy-Ghost's Overseers, Acts 20.28. by which Grace is wrought, and so we are united to Christ. Our Work by the Power of the Spirit is to bring them to Christ, and Christ bringeth us to God the Father, by his Intercession, and by final Tradition, which is the last Act of Christ's Mediatory Kingdom. 1 Cor. 15.24. Then shall he deliver up the Kingdom to the Father. God giveth us to Christ, Christ to the Spirit, the Spirit uniteth us to Christ, and Christ bringeth us to God. So that if we would enter into this Kingdom, we must go to God the Father, confess thou art a Traitor and Rebel, desire him not to enter into Judgement with thee, but seek to be reconciled: If thou thus comest to the Father, he will send thee to the Son; as Job 42.8. God biddeth the Friends of Job to seek his Intercession; I will not be pleased with you but in Christ. If I did not regard the presence of Jehoshaphat, I would not look to thee, nor see thee. 2 King. 3.14. Go to the Son, reflect upon Christ's Merit and Intercession, say, Lord! appear for us before thy Father, were it not for thee he would not regard my Face. The Son will send you to the Spirit; I cannot bring you to God in your Impurity and Rebellion, go to the Spirit of my Father, that he may wash you, and purge you. Plead the promise of the Spirit, John 16.13, 14. Howbeit, when he that is the Spirit of Truth shall come, he will guide you into all Truth; for he shall not speak of himself: but whatsoever he shall hear, that shall he speak, and he will show you things to come. He shall glorify me, for he shall receive of mine, and shall show it to you. When we come to the Spirit, he will send us to Moses and the Prophets, hear them. The Word is the Rod of his Strength: By the Word we are gained, by the Sacraments we take an Oath of Allegiance, in Prayer we perform our Homages, in Alms and Acts of Charity we pay him Tribute; Praise and Honour are the Revenues of this Crown.  
Thus I have showed the Title, the largeness of the Grant, and the manner of Administration.  
2. We are given to Christ as Scholars in his School. He is the great Prophet, and Doctor of the Church. Certainly Christ loveth the honour of this Chair, he counteth it an honour to be our Prophet. It is his Title, Acts 3.22. A Prophet shall the Lord your God raise up to you from among your Brethren. Christ he came out of the Bosom of God, to show his Mind and Heart; he is called the Apostle and Highpriest of our Profession, Heb. 3.1. Christ taketh the Titles of his own Officers. Tho he be Lord of the Church, yet he is an Apostle. He counteth it an honour to be a Preacher of the Gospel, God's Legate a latere, the Son of God is first on the Roll of Gospel-Preachers. He laid the Foundation of the Gospel when on Earth, he teacheth now he is in Heaven; others teach for him; Christ counts it his Liberty to teach: He is to be a Light to the Gentiles: He doth not teach the Ear, but the Heart; he is still to nurture us, and bring us up. He is an excellent Teacher, he doth not only set us our Lesson, but giveth us an Heart to learn; the Scripture is our Book, but Christ is our Master, and we shall see wondrous Things, if he doth but open our Eyes.  
3. We are to be Children of his Family. A Master is not so careful as a Parent. This was the thing propounded to allure Christ to the work of Redemption, Isa. 53.10. He shall see his Seed, he shall have a numberless Issue and Progeny. Tho all are Benonies, Sons of Sorrow, and Christ died in the Birth, yet this was his Privilege; He shall see his Seed. Jesus Christ hath a great Family, take it altogether. Rev. 7.9. A great Company which none could number, redeemed out of all Nations, and Kindred's, and People, and Tongues. Christ is wonderfully pleased with the fruitfulness of his Death. It is his great triumph at the last Day, Heb. 2.13. Behold, I, and the Children which God hath given me. It is a goodly sight, when Christ shall rejoice in the midst of them, and go with this glorious Train to the Throne of the Father. Jesus Christ is our Brother, and our Father: By Regeneration and the Merit of the Cross, our Father; but in the Possession of Heaven, our Brother: We are Coheirs with him.  
4. We are given to him as the Wife of his Bosom: As a Father giveth the Daughter, whom he hath begot, to another for a Spouse and Wife; so doth God give his Elect to Christ. Indeed Christ hath bought her at his Father's Hands; other Wives bring a Dowry, but Christ was to buy his Spouse. As Saul gave his Daughter to David, but first he was to kill Goliath, and to bring the Foreskins of an hundred Philistines, 1 Sam. 17.25. and 18.25. So God gave Christ the Church for a Spouse, to be redeemed by his Blood; the Infernal Goliath was to be slain. Eve was taken from Adam when he lay asleep: so when Christ was a dying, the Church was as it were taken out of his Side. He was willing to die, that his Spouse might live. Christ left his Father at his Incarnation, his Mother at his Passion, to make the Church his Spouse: As a Man leaveth Father and Mother, and cleaveth to his Wife. This Honour Christ getteth by the Power of his Spirit; it costs him long wooing. David had bought Michal with the danger of his Life, yet he was fain to take her away from Phaltiel, 2 Sam. 3.13, etc. The Devil hath gotten Christ's Spouse into his Hands; Christ by his Spirit is to rescue her, and oblige her to Loyalty. Hereafter is the great Day of Espousals, the Bride's, and the Lamb's Hope. Christ's Honour, as well as our Comfort, is but incomplete now; Then he shall present the Church to himself, a glorious Church, not having spot or wrinkle, or any such thing: but that it should be holy, and without blemish. Eph. 5.27. Christ is now decking her against that time: We are to accomplish the Months of our Purification, Odours and Garments are to be brought out of the King's Treasury, Esther 2.12.  
5. We are to be Members of his Body. Next to that of the Son of God, there cannot be a greater Title than Head of the Church. Poor Creatures, that Christ will take us into his own mystical Body, to quicken us, enliven us, and guide us by his Grace! If he were a Head to all things, that had been somewhat, Col. 2.11. He is the Head of all Principality and Power. But he is their Head for the Church's sake; And gave him to be the Head over all things to the Church, Eph. 1.22. over them to us; He counteth himself not perfect without us, Which is his Body, the fullness of him that filleth all in all; that we should be called the fullness of Christ! He esteemeth himself as claimed and imperfect without us. He treateth his Mystical Body with the same respect, as his Natural; that was raised, ascended, glorified, so shall we; for the present he is grieved in our Miseries, as well as we exalted in his Glory, and so he communicates to us, and with us.  
1. Use. Admire the Love of God in this Donation.  
1. Of God the Father, that he should bestow us upon his own Son. As Christ pleadeth it to the Father, so should we plead it to ourselves: we were God's, and he gave us to Christ. Electing Love is the sweetest; others were his as well as you, Psal. 36.7. How excellent is thy lovingkindness, O God That God should cast a Look on you!  
2. Of God the Son, that he should take us as a Gift from the Father, and as a Reward of all his Services. Nothing could be more welcome than the tender of Souls. Consider, nothing could be added to the greatness of him, who was equal with the Father; the Privileges of the Incarnation were but as so many milder Humiliations; but his main Reason was to gain an interest in Souls: nothing else could bring Christ out of Heaven into the Manger, the Wilderness, the Cross, the Grave. What was his Reward for all his expense of Blood and Sweat? He came from Heaven, took our Nature, shed his Blood; Christ is very thirsty of an interest in Souls. Isa. 53.11. He shall see of the travel of his Soul, and shall be satisfied: This is enough, I do not begrudg my Pains, my Temptations, my Agonies. A Woman safely delivered after sore and sharp Labour, forgetteth all her past Sorrow for joy of the Birth. Christ longed till his Incarnation, feasted himself with the thoughts of his Freegrace. Prov. 8.31. Rejoicing in the habitable parts of his Earth, and my delights were with the Sons of Men. Afterwards he longed for his Passion, Luke 12.50. I have a Baptism to be baptised with, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, how am I straitened till it be accomplished? His Delight was with the Sons of Men.  
3. Bless the Spirit for his attesting, witnessing, working the Comfort of all this in all our Souls. We have the Father in Heaven, the Son on the Cross, the Spirit in our Hearts. We are given to Christ, but Christ is given to us by the Spirit; our Interest is wrought and applied by the Holy-Ghost. It is the Spirit of the Father, the Spirit of the Lord Jesus Christ, who is his Executor; he is to see Christ's Will accomplished; he is Christ's Vicar in his Kingly and Prophetical Office.  
2. Use. Let us consecrate, and give up ourselves to Christ. Walk as his. 1 Cor. 3.23. Ye are Christ's, and Christ is God's. Look for all from him, by dependence on him; be whatever you are to him, to his Glory. You are given up to him, you are not at your own dispose; neither Tongue, nor Heart, nor Estate is thine; God gave it, and if thou are a Christian, thou hast given up thyself to him.   

SERMON IX.  JOHN XVII. 6. 
I have manifested thy Name unto the Men which thou gavest me out of the World: thine they were, and thou gavest them me, and they have kept thy Word.  
Secondly, THEY are committed to him by way of Charge.  
In opening this, I shall inquire;  
1. Who are the Persons that are thus given to Christ?  
I answer, The Elect, and no other. They are given to him out of the World, a selected Company, as in the Text, Those whom thou hast given me; such as shall surely and infallibly be brought to Grace, and conducted to Glory. John 6.37. All that the Father giveth me, shall come to me. And, Vers. 39, 40. This is the Father's Will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last Day. And this is the Will of him that sent me, that every one which seeth the Son, and believeth on him, may have Everlasting Life: and I will raise him up at the last Day. And can the Father's Will be disappointed? (I wonder what can Men object against so plain a Scripture!) and when they are come, they cannot miscarry; This is the Will of him that sent me, that of all that he hath given me, I should lose nothing, not a Leg, not a piece of an Ear: Christ hath received a special Charge.  
But you will say, It is said, John 17.12. Those which thou hast given me, I have kept, and none of them is lost but the Son of Perdition. So it seemeth, some may be lost which are given to Christ.  
I Answer, (1.) The word given, is there used Indefinitely, for those given to Christ by way of Reward, as well as those given to him by way of Charge. Hypocrites, because of their External Vocation, are said to be given to Christ, by way of Ministry and Service, but not by way of special Charge. That is notable which Christ saith, John 13.18. I speak not of you all, I know whom I have chosen: but that the Scripture may be fulfilled, He that eateth with me, hath lift up his Heel against me. Where he showeth plainly, that one of them was not of the Number of the Elect, and should not receive the Privileges of his especial Charge: Though he was chosen to the Calling of an Apostle, yet not to Eternal Life. Christ knoweth the number of the Heirs of Salvation, and who only are given him by way of Ministry and Service of the Church.  
(2.) I may Answer, by interpreting the Phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The words are not acceptive, but adversative, none of them is lost, but the Son of Perdition is lost; the words are not rendered except the Son of Perdition, but, but the Son of Perdition; it is not nisi, but sed. There is no exception made of Judas, as if he had been given to Christ, and afterward had fallen away: It is not nemo nisi Filius Perditionis, but when he had mentioned their keeping, he would adversatively put the losing of Judas. This Phrase, or manner of Speech, is often used in Scripture; So, Rev. 21.27. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's Book of Life: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, where the words are not exceptive; for than it would follow, that some which work Abomination, should enter into the Kingdom of Heaven; but adversative, these shall not enter, but others shall enter. So, Mat. 12.4. It was not lawful for him to eat, neither for those which were with him, but only for the Priests: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not exceptive, as if the Priests were of David's Company.  
2. What was this Charge? It will be opened, by considering, What the Father proposed concerning the Elect, and what the Son undertook.  
(1.) What the Father proposed. The words of Heaven are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unutterable words, which it is not lawful for a Man to utter, 2 Cor. 12.4. Those secret ways of Discourse and Communication between the Father and the Son, are to be adored with reverence and deep silence, were it not that the Spirit of God hath put them into such Forms as are suitable to those Transactions and Intercourses which are between Man and Man. It is usual in Scripture, to put the Passages between God and Christ into Speeches. Psal. 40.6, 7, 8. Sacrifice and Offering thou didst not desire, mine Ears hast thou opened: Burnt-Offering and Sin-Offering hast thou not required. Then said I, Lo, I come: In the Volume of the Book it is written of me. I delight to do thy Will, O my God: yea, thy Law is within my Heart. Psal. 2.8. Ask of me, and I will give thee the Heathen for thy Inheritance, and the utmost parts of the Earth for thy Possession. Psal. 110.1. The Lord said unto my Lord, Sat thou at my right Hand, until I make thine Enemies thy Footstool. The Father came to Christ, and did, as it were, say to him: Son! I am loath that all Mankind should be lost, and left under Condemnation; there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness; and because I am resolved that my Justice shall be no loser, you must take a Body and die for them, and afterward you must see that they be converted to Grace, justified, sanctified, guided to Glory, and that not one of them should miscarry; for I will take an account of you at the last Day. It is easy to prove all these things out of Scripture. That there are a certain definite Number: See 2 Tim. 2.19. The Foundation of the Lord standeth sure, having this Seal, The Lord knoweth those that are his. There is no Lottery nor Uncertainty in the Divine Decrees, the Number is stated, sealed, none can add to it, or detract any one Person, that Christ received a Command to lay down his Life for: John 10.18. This Commandment have I received of my Father; for them only I lay down my Life, viz. for my Sheep. That Christ is to see them converted to Grace: John 6.37. All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast out. And without miscarrying, guided to Glory. John 10.28, 29. I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand. My Father which gave them me, is greater than all: and none is able to pluck them out of my Father's Hand. That Christ is to give an Account of Bodies and Souls: John 6.39. And this is the Father's Will that hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last Day. Which accordingly he doth: Heb. 2.13. Behold, I, and the Children which God hath given me.  
(2.) What Christ undertook. The whole Proposal of the Father: Psal. 40.8. Lo, I come to do thy Will, O God Christ consented to all the Articles of the Eternal Covenant; not only to take a Body to die, but to take a particular Charge of all the Elect; as Judah interposed for Benjamin, so doth Christ for the Souls committed to him. Gen. 43.9. I will be Surety for him; of my Hand shalt thou require him: if I bring him not to thee, and set him safe in thy presence, let me hear the blame for ever. So doth Christ say concerning all the Persons that fall under his Charge: If I do not see them converted, justified, sanctified, conducted to Glory, count me an unfaithful Undertaker, and let me bear the blame for ever.  
3. The Ground of this Charge. Why the Father doth not save them by his own Power, but committed them to the Son?  
I Answer, 1. Partly in Majesty, God would not pass our Grace, but by a Mediator: and therefore when he was resolved, that he would not lose the whole Race of Mankind, but repair his Image in some of them, and had selected whom he pleased out of the Mass; yet in Majesty, he would not immediately communicate Grace to them, but by Christ. There is a difference between Man in Innocency, and Man fallen. Man in Innocency had immediate Communion with God, God was present with his Image: But now Man fallen, needeth a Mediator; our Approaches to God are unhallowed, his Presence to us is dreadful. 1 Cor. 1.30. Of him are ye in Christ Jesus, who of God is made to us Wisdom, Righteousness, Sanctification, and Redemption. The Heathens were sensible of the necessity of Intermediate Powers, (it is strange you will say) or else what shall we make of that 1 Cor. 8.5, 6. For though there be that are called Gods, whether in Heaven or in Earth, (as there be Gods many, and Lords many): But unto us there is but one God the Father, of whom are all Things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him.  
2. In Justice. Though God were resolved to show Mercy to the fallen Creature, yet he would carry on his Act of Grace in such a way, that Justice might be satisfied for Sin. Rom. 3.25, 26. Whom God had set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the remission of Sins that are past, through the forbearance of God. To declare, I say, at this time his Righteousness; that he might be just, and the Justifier of him which believeth in Jesus. Therefore, for satisfaction of his Justice, he sent his Son into the World, that taking our Nature on him, he might therein suffer for our Offences, and mediate a Peace between God and fallen Man; and that not by bare Entreaty, but by Satisfaction, therefore we are given to Christ. I confess, it is hard to say, that God by any Necessity of Nature required this Satisfaction; the Exercise of his Justice is free, and falleth under no Laws; but it was most convenient to preserve a due sense and apprehension of the Godhead.  
3. In Love and Mercy. God was resolved that the Heirs of Salvation should infallibly be conducted to Everlasting Life; he would not be defeated of his Purpose, and therefore would have them quickened, by virtue of that Power and Life that was given to Christ. God would now deal with us upon sure Terms, and take order sufficient for attaining his End, and therefore he would not trust us with any but his own Eternal Son, that nothing might be wanting. There is not only a Command laid upon us, but a Command and a Charge laid upon Christ. Christ is a good Depository; of such Care and Faithfulness, that he will not neglect his Father's Pledge; of such Strength and Ability, that nothing is able to wrest it out of his Hands; of such Love, that no Work can be more willing to him; he loveth us far better than we do ourselves, or else he had never come from Heaven for our sakes: of such watchfulness and care, that his Eyes do always run to and fro throughout the Earth, that he may show himself strong in the behalf of them that trust in him. Providence is full of Eyes, as well as strong of Hand: Were we our own Keepers, we should soon perish; but Christ is charged, who is a loving, faithful, able Keeper, who is resolved to preserve us safe, till he doth at the last day present us to the Father.  
Use 1. It informeth us of two things.  
1. Of the Certainty of the Elect's Salvation. If the Elect should not be saved, Christ should neither do his Work, nor receive his Wages. How can they miscarry that are Christ's own Charge? He hath such Power, that none can pluck them out of his Hands, John 10.28. He had need of a stronger Arm than Christ, that must do it: When you can pluck him out of the Throne, than he may lose his Flock. He hath Grace enough to convert them. John 10.10. I am come, that they might have Life, and that they might have it more abundantly; and he hath Power enough to keep them; John 10.28. I give unto them Eternal Life, and they shall never perish, neither shall any pluck them out of my Hand. Shall we say, that the Son, though he hath Power, wants Will? This is Blasphemy, he came down from Heaven with this Resolution; John 6.38. I came down from Heaven, not to do my own Will, but the Will of him that sent me. Now this is the Father's Will, that they should come, and that they should not be lost; and it is Meat to Christ to accomplish it; John 4.34. My meat is to do the Will of him that sent me, and to finish his Work. Now it is a Rule, Qui potest & vult, facit. He that can do, and will do, doth it undoubtedly.  
2. It informeth us of Christ's distinct and explicit notice of the Elect.  
1. Of their Persons, he knoweth the definite Number, all their Names; he lieth in the Father's Bosom, knoweth his Secrets, he is worthy to open the Book, Rev. 5.4, 5. and he hath a Register of his own, wherein their Names are recorded, Rev. 13.8. Whose Names are not written in the Lamb's Book of Life: Man by Man, Name by Name, they are all written there; as the High Priest carried their Names in his Breast, so doth Christ, thy Name is engraven on his Heart; John 10.3. He calleth his own Sheep by Name, and leadeth them out. Clement also, with other my Fellow-Labourers, whose Names are in the Book of Life, Phil. 4.3. John, Anna, Thomas, Clement, they are recorded; and Christ takes such special notice of them, as if there were none other in the World.  
2. Their Condition and Necessities. How obscure and poor soever they be in the account and reckoning of the World: Psal. 34.6. This poor Man cried, and the Lord heard him. Poor Soul! he is liable to such Temptations, overwhelmed with such Troubles, he crieth to me to help him. It was the Theology of the Gentiles, Dii magna curant, parva negligunt, That the Divine Powers did only take care of the great and weighty Concernments of the World, but neglected the lesser. Isa. 40.27. Why sayest thou, O Jacob, and speakest, O Israel; my Way is hid from the Lord, and my Judgement is passed over from my God?  
Use 2. It persuadeth us wholly and absolutely to resign up ourselves into Christ's Hands. The Father is wiser than we, he knoweth well enough what he did, when he commendeth us to his Son. Let us give up Bodies and Souls to Christ, all that we have. Faith is often expressed, by committing ourselves to Christ; it answereth the Trust the Father reposed in him. 1 Pet. 4.19. Wherefore let them that suffer according to the Will of God, commit the keeping of their Souls to him in well-doing, as unto a faithful Creator. The Apostle knew what he did when he trusted Christ with his Soul: 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that day. Is thy Soul laid a Pledge in Christ's Hands? It is no easy Work: That we may know what it is, let me open it a little.  
1. You must chiefly commit your Souls to him. Most Men lose their Souls, to keep the Body. That which a Man chiefly looketh after, is his Jewels and precious Things, in a dangerous Time, to commit them to the Custody of a Friend. So a Christian, whatever becometh of him in the World, he is careful to lay up his Soul in Christ's Hands, that it may be kept from Sin, and the Consequents of Sin. Alas, while we have it in our own keeping, it will soon miscarry. Now concerning this committing the Soul to Christ, let me observe;  
(1.) That this Act is most sensible in time of deep Troubles and Death, when we carry our Lives in our Hands, trust Christ with your Souls; Psal. 31.5. Into thy Hands I commit my Spirit: thou hast redeemed me, O Lord God of Truth. So Christ, Luke 23.46. Father, into thy Hands I commend my Spirit. Can we trust Christ upon the warrant of the Gospel, when Troubles are nigh, and Fears of Death? Lord, take my Spirit; as Stephen, Acts 7.59. Lord Jesus receive my Spirit. We must do it in our Life, especially as often as we renew Covenant; but then most sensibly when we come to die: Jesus Christ is always the Depository of Souls; but when we come to die, or are in special Troubles, than we are chiefly solicitous about our Souls; as when a House is a burning, we are not careful about our Lumber, but run to fetch our Jewels, to put them in a safe Hand.  
(2.) Whenever we do it, it must be an advised Act. A Man must be sensible of the Danger he is in, of the many Temptations to which he is exposed, what a sorry keeper he is of his own Heart, (Satan could fetch a prey out of Paradise, Judas out of Christ's Company.) What Abilities Christ hath, 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. Presumption is a Child of Darkness; it cometh from Ignorance, and Incogitancy: Faith is deliberate and advised; a Christian can virtue his Soul upon Christ's Grace: notwithstanding Infirmities; upon Christ's Power, notwithstanding Temptations; this precious thing is daily in danger, yet I can trust it in Christ's Hands; he that made it, can best keep it, and guide us by his Grace, and direct us in this dangerous Passage.  
(3.) It must still be accompanied with some Confidence. We must be quieted, I am persuaded he is able to keep that which I have committed to him. We should not distrust, when we have resigned ourselves to the care and tuition of his Spirit: Christ's charge will be safe from danger. It is our weakness to be full of Doubts and Fears: We may be assaulted, but we are safe in the Father's Purpose, and the Son's Protection. Too much confidence in Sanctification, and too little in Justification will unsettle us.  
(4.) There must be a care of Obedience, Lord Jesus receive my Spirit. Commit your Souls to him in well-doing, 1 Pet. 4.19. Sins will weaken Trust; an impure Soul cannot be committed to Christ's Custody. Would we commit Dung to a Friend to keep? There must be a giving up ourselves to him in Love, as well as committing ourselves to him in Faith. John 12.26. If any Man serve me, let him follow me, and where I am, there shall also my Servant be.  
(5.) It must arise from a chief care of your Souls. Most Men are negligent herein, they watch over their Goods, but neglect their Souls, and lose their Souls to keep these Trifles: What account can they make to God at the last day? These live as if they had no Souls, and can they be said to commit their Souls to God?  
2. We must give up our Bodies to him, and the conveniencies of the Body, to let him dispose of us according to his Pleasure. We shall have a Body at the last day, and that Body will have Glory enough, that falleth under Christ's charge. John 6.39. This is the Father's Will that hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day. He that cannot do the lesser, it is impossible he should do the greater: He that will not trust God with his earthly Substance, Credit, Estate, how will he trust God with his Soul, for eternal Salvation? Which is easier to say, thy Sins are forgiven thee, or to say, Arise, and walk? Mark 2.9. It is more difficult to believe for Salvation, but bodily inconveniencies are more pressing, and sensible. The Welfare of the Body must not be committed to Wealth or Wit, but to Christ: A Christian is not troubled what shall become of him, he leaveth himself to Christ's Disposal, which is the way to allay his Cares and Fears.  
III. The Third Argument is, what they had done. In the next Clause, [They have kept thy Word.] Here is another Reason, their Obedience. He had mentioned what the Father had done, now what they had done: His Ministry with them was not without Success and Fruit. This Phrase, Kept thy Word, is very significant; it implieth not only outward Hearing, but Knowledge, Mat. 13.23. He that receiveth the Seed into good Ground, is he that heareth the Word, and understandeth it, etc. Nay not only Knowledge, but Assent, and Believing, embracing the Promises of the Gospel, Luke 8.15. Having heard the Word, keep it, and bring forth Fruit with Patience. Not only Assent, but the Fruits of Love and Obedience. 1 John 2.4. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him. Not only single Obedience, but constant Profession, and Perseverance. Prov. 16.20. My Son, keep thy Father's Commandments, and forsake not the Law of thy Mother. They have not failed as Judas. Now there is a twofold keeping of the Word; a Legal keeping, and Evangelical. The Legal keeping is absolute and perfect Obedience; if there be but the least failing, Moses accuseth and condemneth you. The Evangelical keeping, is filial and sincere Obedience. Those Imperfections Christ pardoneth, when he looketh back, and seeth many Errors, and Defects in Life, as long as we bewail Sin, seek Remission, strive to attain Perfection. All the Commandments are accounted kept, when that which is not done is pardoned.  
[Thy Word.] He doth not say my Word, but thine. He elsewhere referreth his Doctrine to the Father; John 7.16. My Doctrine is not mine, but his that sent me. So here, he mentioneth the Divine Authority of his Doctrine.  
1. Observ. Christ speaketh good of his People to his Father. Satan is an Accuser, he loveth to speak ill of Believers; but Christ telleth his Father, how his Lambs thrive. It is a grief to your Advocate, when he cannot speak well of you in Heaven, and say, They have kept thy Word, I am glorified in them. How grievous is it, when your very Advocate is forced to be an Accuser! Isa. 49.4. I have laboured in vain, and spent my Strength for nought. I have sent my Gospel, and it doth no good; it is Christ's complaint against the Obstinacy of the Jews. Again, whom will you imitate, Christ or Satan? To slander and accuse, is the Devil's Property; we should be more tender in divulging the Infirmities of the Saints; it is the Devil's work. Christ when he prayeth for his Enemies, he mollifieth their Crime, and softeneth it with a gentle Interpretation, Luke 23.34. Father, forgive them, they know not what they do. Christ excuseth, Satan accuseth.  
2. Observ. Again, They have kept thy Word. Christ speaketh good of them, though they had many failings. The Disciples often miscarried, were of weak Faith, passionate when when they met with Disrespect, Luke 9.54. Lord, wilt thou that we command Fire to come down from Heaven, and consume them? But Christ returneth this general Issue, They have kept thy Word. So James 5.11. Ye have heard of the Patience of Job; Yea, and of his Impatience too, when he cursed the Day of his Birth; but the Spirit of God putteth a Finger on the Scar. It is a ground of Hope, notwithstanding many Weaknesses and Failings, Christ loveth not to upbraid us with Infirmities. We commend with Exceptions, and when we seem to praise, we come in with a But, like a Stab under the fifth Rib: Yea, we blast much Good with a little Evil, as Flies only go to a sore place.  
3. Observ. It is the Duty of God's People to keep his Word. It is the greatest Commendation Christ could give his Disciples, They have kept thy Word. Mark, Christians! It is not your Duty to hear the Word only, but to keep it; not to know the Word only, but to keep it. Rickets cause great Heads and weak Feet. We are not only to dispute of the Word, and talk of it, but to keep it. We must neither be all Ear, nor all Head, nor all Tongue, but the Feet must be exercised. Now what is it to keep the Word? We are said to keep it, when we watch over it, that it be not lost by ourselves, nor taken away by others. It noteth three things, that it must be impressed on our Hearts, expressed in our Lives, retained in our Conversations.  
1. To keep the Word is to feel the Force of it in our Hearts; that our Hearts may be more bend and set towards God, for else the Word is lost to ourselves. A Man may better his Knowledge by the Word, but yet he doth not keep it, nor feel the Virtue and Force of it: The Brains may be warmed, when the Heart is not; and we may keep the Notion, when the Motion is gone, and lost. Oh consider! We know God as we love him, we know him aright, when we know him as we are known; he knoweth us to love us, to choose us, to gain us to himself, and to Christ. So should we know him for our Portion, to have no rest, till we have an Interest in Christ.  
2. It must be expressed in our Life. Luke 11.28. Blessed are they that hear the Word of God, and keep it. To keep the Law, is to live according to the Prescript of it.  
3. There must be a Perseverance, to retain it in our Conversations. Rev. 3.18. Thou hast kept my Word, and hast not denied my Name. Do we thus keep the Word? all dependeth on it: John 14.15. If ye love me, keep my Commandments. Christ conjureth us, by all the Love we bear to him, Vers. 23. If any Man love me, he will keep my Words; and my Father will love him, and we will come unto him, and make our abode with him. If there be any Faith in the Heart, by which we esteem Christ, we must not only keep it in Memory, but keep it in Faith. Do you honour him in your Lives? Can we venture any thing to keep the Word, when the World would take out Crown from us?  
Use. We may know when Christ will speak good of us; not when we hear, and when we are taught, but when we keep the Word: yet this we must do, understand and keep his Word, not Customs, not Traditions of Ancestors, nor Fancies; we must receive his Word, as his Word. 1 Thess. 2.13. For this cause thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of Men, but (as it is in Truth) the Word of God, which effectually worketh also in you that believe.   

SERMON X.  JOHN XVII. 7. 
Now they have known that all things whatsoever thou hast given me, are of thee.  
IN this Verse there is another Argument, why he should be heard for the Apostles, which may be taken either from the Towardliness of the Disciples, or the Fidelity of Christ: The one is implied in the other; the Towardliness of the Apostles, in discerning the Divine Nature and Mission of Christ; the Fidelity of Christ, in referring all to his Father, they know it, and I have taught it them; for he urgeth not only their Proficiency, they have known, but his own Faithfulness, he had glorified his Father in his Doctrine. Both which are Arguments; they that have made such progress, are to be respected; and I that have been faithful, have deserved it in their behalf.  
I shall first open the words.  
[Now.] Heretofore they were ignorant, but now I can say this for them, they have known, etc. as a Schoolmaster, when he hath taught a Child, looketh for his Reward when the Work is done.  
[They have known.] Things above Reason, are known by Faith and Revelation; by my Teaching and Illumination, they are brought to conceive and acknowledge it; for he saith before, I have manifested thy Name to the Men that thou gavest me out of the World.  
[That all things whatsoever thou hast given me.] It doth not refer to what he had received from God by Eternal Generation, as the only begotten Son of God, but to what he had in Commission, as Mediator: and he saith, all things whatsoever, as implying his Authority over the World, Vers. 2. Thou hast given him Power over all Flesh; His Interest in the Elect, Thine they were, thou gavest them me, Vers. 6. His Doctrine, it was given him in charge by the Father; Christ taught no other Doctrine but what he received from his Father: John 7.16. My Doctrine is not mine, but his that sent me. It was not of his Invention, but delivered according to the Instruction received from his Father. His Power to work Miracles, that it was not by Magical Imposture, or the help of the Devil, but by the Power of God: The Pharisees would not believe it, Luke 11.20. If I by the Finger of God cast out Devils, no doubt the Kingdom of God is come upon you. Mat. 12.28. If I cast out Devils by the Spirit of God, than the Kingdom of God is come unto you. The imposition of the Mediatory Office, John 6.69. We believe, and are sure, that thou art that Christ, the Son of the Living God. John 1.41. We have found the Messias; which is, being interpreted, the Christ. The union of the two Natures, That I came out from thee, and was sent from thee, Vers. 8. And the Apostles knew this, Mat. 16.16. Simon Peter answered and said, Thou art Christ the Son of the Living God. The Apostles knew Christ to be very God, and very Man in one Person; the Veil of his Humane Nature, and natural Infirmities, did not hinder their Eyes from seeing him.  
[Are of thee.] That is, ratified by thee as the Supreme Judge; invented or found out by thee, as the Supreme Author; all is from thy Sovereign Favour and Gracious Decree, flowing from thee as the Supreme Cause and Power. Of thee as an Author, of thee as a Cause, of thee as a Judg.  
Observations.  
1. Observe, Christ's faithfulness to his Father, in two things; In revealing his Mind; In referring all Things to his Glory. In revealing his Mind, he acted according to his Instructions, The Doctrine is not mine, but his that sent me, John 12.50. Whatsoever I speak, even as the Father said unto me, so I speak. In referring all things to his Glory, John 7.18. He that speaketh of himself, seeketh his own Glory: but he that seeketh his Glory that sent him, the same is true, and no unrighteousness is in him. Now if we would glorify God, we should learn of our Lord and Master; not speak from our own Fancy, nor to our own Ends; either way we may be false Prophets, when we speak false Doctrine, or for wrong Ends; the one leads the People into Error, the other into Formality, or a dead powerless Course: Though usually both are coupled together; Acts 20.28. There shall arise from among you Men speaking perverse things, to draw Disciples after them. Perverse Doctrine, and a perverse Aim, are seldom severed; as a Bow that is warped can hardly shoot right.  
Use 1. Be persuaded of the Truth of what you deliver, and look to your Aims; the best of us know but in part, and are apt to err; and we are renewed but in part, and are apt to warp, and to look asquint on our own Interests: little do you know what struggle we have to satisfy our own Souls, and then regulate and guide our Aims.  
2. It is useful also to Hearers: If you would glorify God, you must learn of Christ, not live according to your own Wills, nor for your own Interests: The End falleth under a Rule, as well as the Action. You are not to be led by Fancy, but Scripture; not to aim at your own Profit, but God's Glory. It is hard to say which is worst; to balk the Rule, or pervert the End. He that doth Evil with a good Aim, maketh the Devil serve God, though ignorantly and sinfully; but he that doth good with an evil Aim, maketh God serve the Devil; You, make me to serve with your Iniquities. It is sad to wrong God as the highest Sovereign, by breaking a Law upon any pretence whatsoever; and it is worse to wrong God as the utmost End: the one is the effect of Ignorance, the other of Disobedience. Natural Light showeth, that the supreme Cause must be the utmost End: A Man may err in a positive Law; but this is the standing Law of Nature and Reason, that all our Endeavours should be to God.  
2. Observe, The Proficiency of the Apostles in Christ's School; they knew, that all things, whatsoever was given him, was of God. At first they were rude and ignorant; and Christ saith, Now they know: And they had many Disadvantages, they were conscious to all the natural weaknesses which Christ discovered in his Conversation, his Hunger, Thirst, Weariness, and yet they have known, etc. How did they come to know this? I Answer, Partly, by the Internal Light of the Holy Ghost: Mat. 16.16. Thou art Christ, the Son of the Living God. Vers. 17. And Jesus answered, Blessed art thou Simon Bar-jona: for Flesh and Blood hath not revealed it unto thee, but my Father which is in Heaven. The Saving-Knowledg of Christ's Person and Offices cannot be gotten, but by special Revelation from God; we must see God as we see the Sun, by his own Beam and Light. Partly, by the consideration of his Miracles, in which some Beams of the Godhead did shine forth, and by which his Humane Nature was, as it were, counterbalanced: John 3.2. Rabbi, we know that thou art a Teacher come from God: for no Man can do these Miracles that thou dost, except God be with him. Partly, by special observation of the singularity and excellency that was in Christ's Person; his Conversation, Miracles, Doctrine, which made his Testimony more valuable, and in a rational way, served to beget respect to him, and an humane belief, that he was a Person of great Holiness, and strict Innocence, without partiality. Mark 12.14. Master, we know that thou art true, and carest for no Man: for thou regardest not the Person of Men, but teachest the Way of God in Truth. With such Fidelity as to God; He came not in his own Name; John 5.42. I am come in my Father's Name. With such Grace and Authority; Mat. 7.29. The People were astonished at his Doctrine; for he taught them as one having Authority, and not as the Scribes. All he did, was with Heavenly Majesty and Authority; a Sovereign Majesty was to be seen in Christ's teaching, proper to himself. Besides his Faithfulness as a Minister, with such Clearness, Evidence, and Demonstration, there was sufficient Declaration to the World, at his Baptism; Mat. 3.17. Lo, a Voice from Heaven, saying, This is my beloved Son, in whom I am well pleased: agreeing with the Prophecy of him, Isa. 42.1. Behold my Servant whom I uphold, my Elect in whom my Soul delighteth. At his Transfiguration before three Persons, that for the Holiness of their Lives were of great Credit, Mat. 17.5. Before all his Disciples, John 12.28. Father, glorify thy Name: Then came there a Voice from Heaven, saying, I have both glorified it, and will glorify it again. To the World, at his Resurrection, Acts 17 31. Whereof he hath given assurance unto all Men, in that he hath raised him from the dead. To which Resurrection the Jews were conscious. Those that reported it, wrought Miracles; these Men sought not themselves, had no Advantage, but visible Hazards; their Witness was agreeable to the Writings of the Prophets; the Doctrine built on it, very satisfactory; there is in it what every Religion pretendeth to, though in a higher way; though Miracles are now ceased, yet it is confirmed by the Truth of the Word, God continually confirmeth it by the Seal of the Spirit, and there is an inward Certioration, whereby Believers are satisfied. John 18.37. For this cause came I into the World, that I should bear witness unto the Truth: Every one that is of the Truth, heareth my Voice; that is enlightened by the Holy-Ghost, receiveth and believeth it, but those that have a mind to wrangle, God will not satisfy. And then for his Miracles, they were not Miracles of Pomp and Ostentation, not destructive Miracles, but Actions of Relief. When the Pharisees said, He casteth out Devils by Beelzebub the Prince of Devils. Mat. 12.24. He proveth that his main aim was to cast out Satan, ver. 26. If Satan cast out Satan, he is divided against himself. Would Satan consent that his Kingdom should fall? He would not go to dispossess himself. All his aim was to promote Holiness, and the Kingdom of God.  
I note this;  
1. That you may know, that the Apostles had sufficient Means to convince the World of the certainty of the Christian Doctrine. The inward Testimony of the Spirit, the Apostles would not allege it; by Miracles, and rational Probabilities they were fitted to deal with the World, and to appear as Witnesses for him, when they were to give an Account; Acts 5.32. And we are Witnesses of these things, and so is the Holy-Ghost whom God hath given to them that obey him. This inward Witness is proper to Believers; the other may be alleged to Infidels: By the Spirit is meant there, a Power to work Miracles.  
2. That you may know the way of God's working with Men: Usually all these three concur to the working of Faith; there is the Light of the Spirit, external Confirmation, and the use of fit Instruments.  
(1.) The Light of the Spirit, without which there can be no Grace nor Faith. 1 John 5.6. It is the Spirit that beareth Witness, because the Spirit is true: That is, That Word which the Spirit himself hath revealed, is Truth, for he is not only the Author and Inditer of the Word, but the Witness; he worketh in the Hearts of the Faithful so, that he persuadeth them of the Truth of the Word.  
(2.) There is external Confirmation: Tho Miracles cease, yet we have the Testimony and Consent of the Church, who by undoubted and authentic Rolls hath communicated her Experience to us, which is visibly confirmed by the Providence of God, not suffering the Truth to be oppressed.  
(3.) There is the use of fit Instruments, specially gifted for this Purpose: Tho the Effect of the Word doth mainly depend on the Spirit, yet there is a Ministerial Efficacy in the Messengers; Acts 14.1. They so spoke, that a multitude both of the Jews, and also of the Greeks believed. Not that the Faith of the Hearers doth merely depend upon the excellency of the Preacher: Yet certain it is, that one way of preaching may be more fit to convert than another, both in regard of Matter and Form. Pure Doctrine, for the Matter, is more apt to convert, than that which is mixed with Falsehood; as pure Water cleanseth better than foul, and good Food nourisheth better than that which is in part tainted. He that can divide the Word aright, and prudently apply it, is more powerful to work, than he that seeth by an half Light, or presseth Truth loosely, and not with Judgement and Solidity. Not as if they could infallibly convert, but they are more likely; they do not carry the Grace of Conversion in their Mouths. Then for the Form, with more plainness, clearness, strength of Argument. God hath given to some Gifts above others, not to bind himself to them, but in the way of Instruments they are more powerful, though the weakest Gifts are not to be despised. And in the quality of the Persons, Holy Persons are more polished Shafts in God's Quiver.  
3. I observe it, to press you to regard all these things.  
(1.) The Power of the Spirit, if you would profit in Christ's School. The watering-Pot will do nothing without the Sun, nor the Word without his Testimony. 1 Cor. 3.7. So then, neither is he that planteth any thing, neither he that watereth, but God that giveth the Increase. The Spirit is to confirm Truth to you by way of Witness, and Argument. By way of Witness; 1 John 5.7. For there are three that bear record in Heaven, the Father, the Word, and the Holy-Ghost. There is a secret Persuasion, especially when you are reading and hearing, that insinuateth itself with your Thoughts, doubtless this is the Word of God: Acts 16.14. Whose Heart the Lord opened, that she attended to those things that were spoken by Paul. By way of Argument; working such things, from whence you may conclude it is God's Word. John 8.32. Ye shall know the Truth, and the Truth shall make ye free: When ye are freed from the bondage of Sin, than ye are enlightened to see the Truth of the Gospel; by experience ye shall know the Truth.  
(2.) Take in the advantage of external Confirmation. By Miracles, Christ's Testimony was made valuable to the Apostles. You have not only authentic Records, wherein these Miracles are recorded, which as an History may be believed; but the Testimony of the Church, which hath experience of the Truth and Power of the Gospel for many Ages: The Lives of the Godly, who are called God's Witnesses, 1 Cor. 14.26. The Providences of God in delivering his Church, in their miraculous Preservations, Psal. 58.11. Verily there is a God that judgeth in the Earth: Answers of Prayers grounded on the Word. Upon all these Grounds practise upon this Truth, that Christ came out from God.  
(3.) Choose out to yourselves faithful Teachers, such as Christ was, delivering the Word with Authority and Faithfulness to God and Men; such as do not seek their own things, fear no Man's Face, and come with the powerful Evidence and Demonstration of the Spirit. And indeed Ministers should be careful to manifest themselves to the Consciences of those with whom they deal, that they may have a Testimony of Christ speaking in them, 1 Cor. 15.3. that he teacheth in and by them; they should be assured of their Doctrine, that Christ brought it out of his Father's Heart, not speaking by rote like Parrots. 1 John 1.1. That which was from the beginning, which we have heard▪ which we have seen with our Eyes, which we have looked upon, and our Hands have handled of the Word of Life; that which our Hearts have felt, that which we have not by rote, nor by guess, but by experience; 1 Tim. 6.13. Jesus Christ witnessed before Pontius Pilate a good Confession.  
3. Observe, Christ's gentleness in bearing with their Failings: Now they have known. It was a long time ere they could be gained to a sense of his Divine Power, therefore he chargeth them with hardness of Heart, Mark 6.52. They considered not the Miracle of the Loaves, for their Hearts were hardened. So, Mark 8.17. Perceive ye not yet, neither understand? Have ye your Hearts yet hardened? And now, in his Intercession to his Father, he mentioneth not their Hardness, nor the obstinacy of their Prejudices, nor their present Weakness, but their Knowledge, Now they know; they have been obstinate, but he covereth that, at least doth but imply it. How willing is Christ to spread a Garment on our Nakedness! Past Sins shall not hurt us, when they do not please us. When a Man turneth from Grace to Sin, than all his Righteousness is forgotten; Ezek. 18.24. All his Righteousness that he hath done shall not be mentioned: So he that turneth from Sin to Grace, or from Grace to Grace, ver. 22. All his Transgressions that he hath committed, they shall not be mentioned unto him; it is all undone by Repentance and Reformation. How do Men differ from Christ! we upbraid Men with past Failings, when they are repent of. It is hard to put off the reproach of Youth; when God maketh them Vessels of Mercy, they will not suffer them to be Vessels of Honour; Hi homines invideant mihi gratiam divinam. As the elder Brother upbraideth the reformed Prodigal, Luke 15.30. As soon as this thy Son was come, which hath devoured thy Living with Harlots, thou hast killed for him the fatted Calf. This is an envious Disposition, and cross to God; you go about to take off the Robes of Honour, which God hath put upon them, and to dispoil them, as the Spouse was of her Ornaments.  
4. Observe, What is the chief Object of Faith; to believe the divine Authority and Commission of Christ, and that his Power to dispense Salvation to the Creatures, was given him from his Father. There is a world of Comfort in this. The Father being first in order of the Persons, is to be looked upon as the offended Party, and as the highest Judg.  
1. He is to be looked upon as the offended Party. All Sin is against God; Psal. 51.4. Against thee, thee only have I sinned, and done this Evil in thy sight: He had offended Vriah, abused Bathsheba; the Injury was against them, but the Sin against God, against thee, thee only. This may be referred to all the Persons, but it chiefly concerneth the first Person, to whom we direct our Prayers, and who is the Maker of the Law. Christ the second Person, satisfied for the breach of it, It is against thee, thee only. Now this is our Comfort, that our Gild and Sin was not cast on Christ's Person without the Father, without his privity and consent; nay, it is his own Plot and Design; it was the Father's Counsel, rather than the Creatures Desire. So that we may quiet our Consciences by that Promise, Isa. 43.25. ay, even I am be that blotteth out thy Transgressions for my own Names-sake. God the Father would have you look to him, as one that hath only to do in this Matter. Sin is a grief to the Spirit, it is a crucifying of Christ, but in the last result of it, it is an Offence to God the Father, because it is a breach of his Law. God is the Fountain of the Divinity, yea, all that is done to the other Persons, redoundeth to the Father, as our Saviour reasoneth; He that despiseth me, despiseth him that sent me.  
2. The Father is the highest Judg. All the Persons of the Godhead are coessential, and coequal in Glory and Honour; only in Oeconomy or Dispensation of Salvation, the Father is to be looked upon as Judge and Chief. Man is the Debtor, Christ the Surety, and the Father the Judge, before whose Tribunal the Satisfaction is to be made; therefore Christ saith, My Father is greater than I And in the whole Work of our Redemption, he is to be considered as a Superior; therefore all the Addresses, not only of the Creatures, but of the Son of God himself, are to his Father for Pardon, as if it were not in his own single Power; Luke 23.34. Father, forgive them, they know not what they do: If it passeth with God the Father, than the Business is ended. So, 1 John 2.1. Christ is said to be an Advocate with the Father; as Supreme in Court, as the Advocate is beneath the Judg. So, John 14.16. I will pray the Father, and he shall give you the Comforter; Pardon, Comfort, and Grace, cometh from the Father. It is true, it is said, Mat. 9.6. That the Son of Man hath Power on Earth to forgive Sins; but it is by Commission from the Father, as we shall see anon. Well then, the Father is the Supreme Judge, whatever passeth in his Name, is valid and authoritative. Now it is he that committed the Work of Redemption to Christ: He is the Supreme Judge; Eli saith, 1 Sam. 2.25. If one Man sinneth against another, the Judge shall judge him: but if a Man sin against the Lord, who shall entreat for him? The meaning is, if one Man hath trespassed against another, the Magistrate may take up the Controversy, by executing Justice, and causing the Delinquent to make Satisfaction to the Party offended; but who shall state the Offence, and compose the Difference between God and us? The Sin is committed against the Judge himself, the highest Judge, from whom there is no Appeal; no Satisfaction can be made by Mortal Men, and no Person is fit to arbitrate the Difference. Therefore God himself is pleased to find out a Remedy; and in all that the Son did, he hath a great hand and stroke in it. The Father's Act is Authoritative, and above Contradiction: If he had not given us a Mediator out of his own Bosom, we had for ever lain under the guilt and burden of our Sins. This had its rise from the Grace and Mercy of the Father.  
But let us see what the Father doth in the Business of our Redemption, that we may with comfort look upon Christ as a constituted authorised Mediator, by the Decree and Counsel of Heaven.  
1. As the Supreme Author, it was the Father's Contrivance and Motion to Christ, to regard the Case of Sinners. I look, and there is no Intercessor, I see there is none fit to go between fallen Man and me: Son! you shall take their Case in Hand. And therefore he is said to give Christ; John 3.16. God so loved the World, that he gave his only begotten Son. In the purpose of his Thoughts, to send Christ; Gal. 4.4. When the fullness of the Time was come, God sent forth his Son, made of a Woman. I shall open it in the next Verse. To sanctify him, John 10.36. Say ye of him whom the Father hath sanctified, and sent into the World? etc. to consecrate him for the great Work of Redemption; as when a thing is set apart for Divine Uses and Purposes, it is said to be sanctified; so was Christ sanctified, when he was set apart for the Work of Redemption. Nay, to seal him, John 6.37. Him hath God the Father sealed; a Metaphor taken from those who give Commissions under Hand and Seal. Christ is a Mediator, confirmed and allowed under the Broad Seal of Heaven. So, Heb. 10.5. A Body hast thou prepared for me. And, Vers. 7. Lo, I come, in the Volume of the Book it is written of me, to do thy Will, O God: as if God had set down in a Book a Draught and Model of his Designs, and then showed it to Christ.  
2. As the Supreme Cause, in whom Divine Power was eternally resident, he assisteth Christ in the accomplishment of this Work, and qualifieth him for his Office, with Power and Mercy. Christ in his own Person, would show us the Fountain from whence all Mercies do arise. Psal. 45.7. He was anointed with the Oil of Gladness above his Fellows; the Father is not only said to beget him, but to anoint him. His compassionate Spirit he received from the Holy Ghost; Luke 4.18. The Spirit of the 〈…〉 on me, because the Lord hath anointed me to preach the Gospel, etc. God gave him tenderness and bowels to poor brokenhearted Sinners. So for Power and Strength; John 5.19. The Son of Man can do nothing of himself, as separate and distinct from the Either; not out of any weakness, but because of the Unity of the Essence, as God, and on the foederal Agreement, as Mediator.  
3. As Supreme Judge, he appointeth his Sufferings, and the measure of the Satisfaction he was to make. Acts 4.28. To do whatsoever thy Hand and thy Counsel determined before to be done: Whatever Men did to him, it was by his Hand and Counsel. We must look to an higher Court, from God's Providence to God's Decree: If it had been done without his knowledge and consent, nothing would have been done for our Salvation. Him being delivered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the determinate Counsel of God, ye have taken, Acts 2.24. a word taken from Alms to Beggars. We wanted a Price for our Redemption, and God gave it out of his own Treasury; Rom. 4 ult. He was delivered for our Offences; a Metaphor taken from a Judge, who delivereth up the Malefactor into the Hands of the Executioner. Christ was delivered by God as our Surety, one that by his Decree was to be responsible to his Justice for Man's Sin: The Father was to reward him for this, by raising him from the dead, and to give him leave to return to his own Glory; therefore he asketh leave to return to Heaven, Vers. 5. And now, O Father, glorify thou me with thine own self, with the Glory which I had with thee before the World was. After the Price and Ransom was paid, the Father was to give Christ a Power to rise from the Dead, and to go into Heaven. There is Potestas and Potentia, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ had Power in himself, and leave from the Father; till the Father should declare himself to be satisfied, Christ was not to be dismissed from Punishment. Our Surety was not to break Prison, but honourably to be brought out by the Judge, for this was the Assurance God would give the World; Acts 17.31. He will judge the World in Righteousness, by the Man whom he hath ordained; whereof he hath given assurance unto all Men, in that he hath raised him from the Dead. It is not only an Effect of the Divine Power, but an Act of Divine Justice. And being raised up, he is to be crowned with Glory and Honour, as having abundantly done his Work for the Salvation of Creatures: Heb. 2.9. We see Jesus, for the suffering of Death, crowned with Glory and Honour. The Father's Heart was so taken with it, that he honoureth Christ for this Reason. And again, he giveth Power and Authority to save Sinners. Acts 5.31. Him hath God exalted to be a Prince and a Saviour, to give Repentance to Israel, and forgiveness of Sins; He hath raised him up to be a Prince of Salvation. Here is the end of all, that Christ as Mediator might be in a Capacity to bring Souls to Heaven. And in this Work there is a constant co-operation of the Divine Power; 1 Cor. 1.30. Of God he is made to us Wisdom, and Righteousness, and Sanctification, and Redemption. All the Emanations of Grace come originally from the Father, in and through Christ, to all his Members.  
Use 1. Comfort. What would have become of us, if the Father himself had not found out such a Remedy? God had Power to punish Sins in our own Person, he needed no Mediator. To save Sinners, is not proprietas divine naturae, but opus liberi consilii, it dependeth on God's Appointment; and if Christ had been a Mediator only by the Vote of the Creature, he might have been refused. Exod. 32.33. Whosoever hath sinned against me, him will I blet not of my Book: These is much in the Father's Act. Now God hath given Christ a Faculty to this purpose; when we go to God, we may offer a Mediator authorized by himself, thou hast sent thy blessed Son to be a Mediator for me. 2 Epist. John 9 He that abideth in the Doctrine of Christ, he hath the Father and the Son. You may urge it upon your Fears and Suggestions of Satan. God is not only the wronged Party, but Supreme Judge; it is no matter what Satan saith, or your own Hearts say, if the Lord hath said, he will accept Sinners in Christ. Rom. 8.33, 34. Who shall lay 〈◊〉 thing to the charge of God's Elect? It is God that justifieth; who is he that condemneth? It is Christ that died. Who can condemn? Satan may say, I can; and Conscience, I can. God, whose Act is Sovereign, doth acquit. God hath so great an interest in Christ, that he can deny him nothing. John 14.31. That the World may know that I love the Father. He will be the Sinners Surety for his Father's sake.  
Use 2. Glorify God the Father, it is the end of the whole dispensation of Grace. Glorify him in your Expectations, the Father himself loveth you. Glorify him in your Enjoyments, all is from the Father of Lights, James 1.17. There is no Defect in Christ, John 17.23. I in them, and thou in me, that they may be made perfect in one, and that the World may know that thou hast sent me, and that thou hast loved them, as thou hast loved me. God hath loved him, not only as his own Son, but our Saviour. John 10.17. Therefore doth my Father love me, because I lay down my Life, that I might take it again.   

SERMON XI.  JOHN XVII. 8. 
For I have given unto them the Words which thou gavest me, and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.  
CHRIST (in this Verse) further explaineth the Argument that was urged before, which was taken from their Proficiency in his School, and that they had a right Sense of, and Faith in the Dignity and Quality of his Person. This Faith is set forth by all the Requisites of it.  
First, The Means by which it is wrought; that is, The Word, the Doctrine given to him by his Father, and by him to his Apostles; For I have given unto them the Words which thou gavest me.  
Secondly, The Nature of Faith, which consisteth in Knowledge, and Acceptation; They have known surely, and they have believed them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the two Acts of Faith.  
Thirdly, The Object of Faith, the Mission of Christ, and his coming out from the Father: That I came out from thee, and they have believed that thou hast sent me.  
First, I begin with the Means of Faith; For I have given unto them the Words which thou gavest me. The only difficulty is, how the Word was given unto Christ. Some think it is meant of the divine and infinite Knowledge, and Wisdom, which was communicated to Christ by eternal Generation: But that is very improper, Quaecunque Christo dantur, secundum humanitatem dantur. It is meant of that giving, which Christ had as Mediator; as the Ambassador hath his Instructions, according to which he is to act: Now saith Christ, I have taught them according to the Instructions which I received as Mediator. These are said to be given, to be infused, and revealed to his Human Soul.  
1. Observe, The Word is the proper means to work Faith. We see here the Apostles had no other means of Salvation, than Christ's Word; when Christ giveth an account of their Faith, he doth not mention his Miracles, but his Doctrine. Again, he doth not speak only of the internal manifestation of the Spirit, I have manifested thy Name; but also of the outward Revelation, I have given to them the Words which thou gavest me. We have a general Saying, Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. This is the usual Method and way of Grace's working, God will insinuate the Efficacy of his Spirit by outward Counsel and Instruction, and by the Ear transmit his Grace to the Heart, that he might work fortiter, suaviter.  
Use 1. It reproveth the Folly of two sorts of Men; there are some that think the Word cannot work, unless it be accompanied with Miracles; and others that think the Spirit will work without the Word.  
1. Those that think the Word will not work without Miracles, and therefore expect a reviving of Miracles, to authorise that Ministry which they mean to receive: Vain Thoughts! In the Primitive Times, when Miracles were in force, we read of some converted by the Word without Miracles, but of none converted by Miracles without the Word. Acts 11.20, 21. Some of Cyprus, and Cirene, when they were come to Antioch, spoke unto the Grecians, preaching the Lord Jesus. And the Hand of the Lord was with them: and a great number believed, and turned to the Lord: They wrought no Signs, only preached the Lord Jesus. There is not one Instance in the whole Word, of any one converted by a single Miracle. It is natural to us, to idolise visible Helps and Confirmations. Those mentioned Acts 11. were not Apostles, but private Brethren, who in that extraordinary Time used their Gifts, and were successful.  
2. Those that expect the Illapses of the Spirit, without waiting upon the Word. It is true, God can work immediately, but the Question is about his Will. God is not tied to means, but we are bound and tied. God may use his Liberty, but this doth not dissolve our Duty and Obligation; we are to lie at the Pool, if we expect the stirring of the Waters. There is a great deal of difference between the want of Means, and the contempt of them. I should always suspect that Grace that is wrought in us in the neglect of the Means. The regular way of Faith, is by the Word; it hath pleased God to consecrate it. God could have converted the Eunuch without Philip, but we are to submit to his Will. Paul that received his Consternation miraculously, had his Confirmation from Ananias; Christ had preached him into Terror from Heaven, but he sendeth him to Ananias for Comfort.  
Use 2. It stirreth us up to attend upon the Word: It is God's Instrument, Rom. 1.16. I am not ashamed of the Gospel of Christ: for it is the power of God to Salvation, to every one that believeth; the meaning is, it is a powerful Instrument to work Faith. As the first Sermon that ever was preached, after the pouring out of the Spirit, converted three thousand Souls. An Angel could slay an hundred and eighty five thousand Men in a Night, by his own natural Strength; but it is easier to kill so many Men, than to convert one Soul: All the Angels in Heaven, if they should join all their Forces together, they could not convert one Soul to God; but yet this Power will God discover in the Ministry and cooperation of weak Men. Those that do not delight to hear the Word, have no mind to see the Miracles of Grace. The Power is of God, yet it is wonderfully joined with the Word; it is not enclosed in it, but sent out together with it when God pleaseth. It is God's Ordinance, and under the Blessing of an Institution.  
2. Observe again; The Certainty of Christian Doctrine. The Word delivered to the Apostles, was received from the Father by Christ. It was no Invention of his own, but brought out of the Bosom of the Father. John 7.16. My Doctrine is not mine, but his that sent me. So, John 14.10. The words that I speak, I speak not of myself; that is, not as Mediator. It was prophesied of Christ, who was the great Prophet of the Church; Deut. 18.18. I will raise them up a Prophet from among their Brethren, like unto thee, and will put my Words in his Mouth, and he shall speak unto them all that I shall command him. Christ saith, his Father gave it him. Christ was consecrated Prophet of the Church by the Trinity. Mat. 3.17. This is my beloved Son, in whom I am well-pleased. There was the Father's Voice, the Holy Ghost as a Dove, and the Son was there in Person.  
Use. Which should establish us the more in the Truth, and is a Pattern to Ministers. It is excellent when we can say, My Doctrine is not mine, but his that sent me: Or, as Paul, That which I received of the Lord, I have delivered to you, 1 Cor. 11.24.  
3. Observe; Among the Things which the Father gave to the Son, one of the chiefest is the Doctrine of the Gospel. Let us look upon it as a Gift, the Father gave it, the Son gave it; here is a double Gift; it was a Gift from the Father to Christ, and from Christ to the Apostles; I have given them the Word which thou gavest me. Next to Christ, the Gospel is the greatest Benefit which God hath given to Men: He that despiseth the Gospel, despiseth the very bounty of God, and Men cannot endure to have their Love and Bounty despised. As when David sent a courteous Message to Nabal, and he was refused, he threatened to cut off from Nabal every one that pisseth against the Wall. Take heed you despise not God's special Gifts. The preaching of the Word, it was Christ's largess in the day of his Royalty. Ephes. 4 8, 11. When he ascended up on high, he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers: As Princes, when crowned, have their Royal Donatives. Those that grudge at the Ministry, and count it a burden, they do in effect upbraid Christ with his Gift, as if it were not worth the giving. Those that labour in the Ministry, are his especial Gift to us. They are but sottish Swine, that trample such Pearls under Feet. We should think of them, as the special Favours of Christ. I do not speak of the Persons, but the Calling. This Disposition showeth no love to Christ.  
Secondly, The next Thing is the Nature of Faith. There are two Things spoken of in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have received them, and have known surely.  
I. I begin with the latter, in order of Words, as first in order of Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have known surely. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth truly, surely, is used to exclude that literal historical Knowledge, which may be in carnal Men.  
I. Observe. Faith cannot be without Knowledge. It is not a blind Assent; Rom. 10. 14. How shall they believe in him of whom they have not heard? We must know what Christ is, before we can trust him with our Souls. 2 Tim. 1.12. I know whom I have believed; we must see the Stay and Prop before we lean upon it, otherwise we shall neither be satisfied in ourselves, nor be able to plead with Satan, nor answer Doubts of Conscience. He that is impleaded in Court, and doth not know the Privileges of the Law, how shall he be able to purge himself? Fears are in the Dark. The blind Man spoke Reason in that Conference between Christ and him, when Christ asked him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? John 9.35, 36. We must know what God is: Till we have a distinct Knowledge of the Nature of God, and the Tenor of the Covenant, we shall be full of Scruples.  
Well then;  
Use 1. It discovereth the wretched Condition of Ignorant Persons. We are not so sensible of the Danger of Ignorance as we should be; God will render Vengeance to them that know not God, and that obey not the Gospel, 2 Thess. 1.8. Poor Wretches, they live sinfully, and die sottishly! they live sinfully, they are under no awe of Conscience, because they have no Knowledge: and when they come to die, they die sottishly; like Men that leap over a deep Gulf blindfold, they know not where their Feet shall light. In their Life-time, at best, they live but by guess, and some devout Aims; and when they come to die, they die by guess, in a doubtful uncertain way.  
Use 2. To press Christians to gain more distinct Knowledge, if you would settle your Souls in a certainty of Salvation. God may lay trouble of Conscience upon a knowing Person; but usually Persons Ignorant, are full of Scruples, which vanish before the Light, as Mists do before the Sun.  
2. Observe; They know surely. In the Knowledge of Faith, there is an undoubted certain Light. It dependeth upon two things that cannot deceive us, the Revelation of the Word, and the illumination of the Spirit. The Knowledge of Faith is less than the Light of Glory for Clearness, but equal for Certainty; it hath as much assurance from God's Word, though not so much evidence as ariseth from Enjoyment.  
3. Observe; They know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly, indeed. Every kind of Knowledge is not enough for Faith, but a true sound Knowledge. There is a Form of Knowledge, as well as a Form of Godliness, Rom. 2.20. compared with 2 Tim. 3.5. A Form of Knowledge, is nothing else but an artificial Speculation, a naked Model of Truth in the Brain, which like a Winter Sun, shineth, but warmeth not.  
But let us a little state the Differences.  
1. The Light of Faith is serious and considerate. Faith is a Spiritual Prudence, it is opposed to Folly as well as Ignorance; Luke 24.25. Oh Fools, and ●low of Heart to believe all that the Prophets have said! Faith always draweth to use and practice. It is a Knowledge with Consideration; Ephes. 1.17. That the God of our Lord Jesus Christ, the Father of Glory, would give unto you the Spirit of Wisdom and Revelation in the knowledge of him. Many have Parts, but they have not Wisdom to make the best choice for their Souls. There is a great deal of difference between Knowledge and Prudence; it is excellent when both are joined together: I Wisdom dwell with Prudence, Prov. 8.12. Wisdom is the Knowledge of Principles, Prudence is an Ability to use them to our Comfort. Knowledge is settled in the Brain, not the Heart. When Wisdom entereth into thy Heart, Prov. 2.10. it stirreth up Esteem, Affiance, Love. A Carnal Man may have a Model of Truth, a traditional disciplinary Knowledge, such as lieth in Generals, not Particulars, and is rather for Discourse than Life. A Vintner's Cellar may be better stored than a Noble Man's; he hath Wines, not to taste, but sell: a Carnal Man hath a great deal of Knowledge for Discourse, not to warm his own Heart.  
2. The Light of Faith is a realizing Light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Faith is the Evidence of things not seen, Heb. 11.1. it maketh absent things present to the Soul. But the Light of Parts, is a naked abstract Speculation, it is without feeling, there is no sense and feeling of the things apprehended. True Knowledge is expressed by Tasting; 1 Pet. 2.5. If so be that ye have tasted that the Lord is gracious. Tasting implieth more than Seeing; there is not only Apprehension; but Experience. Phil. 1.9. I pray God that your Love may abound more and more in Knowledge, and in all Judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all sense. To others it is but an empty barren Notion. Phil. 3.10. That I may know him, and the Power of his Resurrection, that is, Experimentally. Carnal Men have no feeling of the force of the Truths they apprehend, only now and then some fleeting Joys, it is not realizing and affective. Strong Water, and running Water, differ not in Colour, but in Taste and Virtue: They may know the same Truths, but it differeth in relish; they know the Things of God, only as things in conceit, not in being.  
3. The Light of Faith is wrought by the Spirit, this but an hear say, Knowledge gathered out of Books and Sermons, they shine with a borrowed Light, as the Moon that is dark in itself, and hath no Light rooted in its own Body. These shine with other Mens Light. John 4.42. Now we believe, not for thy saying, but we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the World. Men talk of Things by rote after others, and are rather said to rehearse than understand; it is not written in their Hearts, but only reported to their Ears. Heb. 8.10. I will write my Law in their Hearts. Truth is written there by the Finger of the Spirit, to others it is but traditional, learned as other Arts by Man. Now there is a great deal of difference between seeing God in the Light of the Spirit, and seeing God, and the Things of God, by the Reports of Men; as between seeing Countries in a Map, or Book of Geography, and knowing them by Travel and Experience.  
4. It is a transforming Light; 2 Cor. 3.18. We all as in a Glass beholding the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. Looking upon the Image of Christ, we are changed into the same Image and Likeness, from Glory to Glory: as Moses his Face shone: Conversing with Christ, it altereth and changeth the Soul, which is hereby renewed in Knowledge, after the Image of him that created him, Col. 3.10. That is no true Light and Knowledge of God, that doth not bridle Lusts, and purify the Heart; a wicked Man's Knowledge, it is Light without Fire, directive, not persuasive. 1 John 2.3, 4. Hereby we know that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him, it is a lie and pretence; unactive Light is but Darkness. In Paradise there was a Tree of Life, and a Tree of Knowledge; many taste of the Tree of Knowledge, that never taste of the Tree of Life.  
5. The Light of Faith, is an undoubted certain Light, but in wicked Men it is always mingled with Doubting, Ignorance, Error, and Unbelief. It is not convictive, but a loose wavering Opinion, not a settled grounded Persuasion, they have not the riches of the assurance of Understanding, Col. 2.2. that dependeth on Experience, and inward sense of the Truth, and is wrought by the Holy Ghost. And therefore the Apostle speaketh of the Evidence and Demonstration of the Spirit; 1 Cor. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the demonstration of the Spirit, and of Power. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a clear convincing Argument, by which the Judgement is settled, it cometh in upon the Soul with evident Confirmation.  
II. The next thing in the Nature of Faith, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have given them the words which thou gavest me, and they have received them: There is a receiving Christ, and a receiving the Word. Sometimes the Act of Faith is terminated on the Person of Christ; as John 1.12. To as many as received him, to them gave he Power to become the Sons of God; even to as many as believe on his Name. Sometimes on the Promises; to show, that as there is no closing with Christ without the Promise, so there is no closing with the Promise without Christ; first we receive the Word of Christ, and then Christ himself, and in Christ Life and Salvation, that is the progress of Faith: Acts 10.42. Through his Name, whosoever believeth in him shall receive remission of Sins.  
Observe. That Faith is a receiving the Word of Christ. The Notion is elsewhere used, Acts 2.41. Then they that gladly received the Word, were baptised. Unbelief, it is a rejecting the counsel of the Word, and Faith a receiving it. Unbelief is thus described; Acts 13.46. Since ye put away the Word of God from you. So, Luke 7.30. But the Pharisees and Lawyers rejected the Counsel of God against themselves; that is, refused the Counsel of God, to their own loss and ruin. On the contrary, when Cornelius was converted, it is said, Acts 11.1. The Apostles heard that the Gentiles also had received the Word of God. So that we may describe Faith with reference to this Act; A Motion in the Heart of Man, stirred up by the Spirit of God to receive the whole Word of God.  
Let me open it a little.  
1. Receiving is a relative word, and presupposeth an Offer. God offereth on his part, and we receive on ours. As in all Contracts and Covenants between Party and Party; one Party offereth such an Advantage or Commodity upon such Conditions, the other receiveth the Offer, confenteth to the Conditions, and expecteth that the Covenant should be made good. So in the Covenant of Grace, Christ offereth Remission of Sins, and the whole Blessing of the Gospel, under the Condition of Faith and Repentance: We are said to receive this Word, or this Gospel, when we consent to the Conditions, and wait for the accomplishment of the Blessing; we are willing to come to trust him for the Grace of the Covenant, and to come under the Bond of the Duty of it.  
2. In this Receiving, the Soul must be convinced, that it is the Word of God, and that he will deal with Creatures upon such a Covenant. For in this Covenant it is not as it is in other Contracts; the Party contracting doth not appear in Person, but dealeth with us by Officers and Substitutes. God tendereth his Covenant by the Ministry of Man. Now whosoever would receive it in God's Name, must be undoubtedly persuaded, that they are commissioned and authorized by God, to tender such a Covenant to us. Therefore the Apostle saith, 1 Thess. 2.13. When ye received the Word which ye have heard of us, ye received it not as the Word of Man, but (as it is indeed) the Word of God, which effectually worketh also in you that believe. A Man that would profit by the Ministry, must settle himself in this Persuasion, that the Doctrines delivered in Scripture, have God for their Author. We come in God's stead, to strike up a Bargain with you for your Souls; this bindeth the Ear to Attention, the Mind to Faith, the Heart to Reverence, the Will and Conscience to Obedience. We are to entertain all the Doctrines of the Word, without any suspense of Judgement and Contradiction. We are to put to our Seal to Christ's Testimony: John 3.33. He that hath received his Testimony, hath set to his Seal that God is true. Usually there is some privy Atheism in us, we look upon the Gospel as a Golden Dream, and well devised Fable. This is properly Assent, and should be sound laid. Lord, thou wilt not fail thy poor Creatures, if they venture their Souls on thy Word▪  
3. The whole Word must be received. In every Covenant there is a Precept as well as a Promise: We ma●● the very form of it, when we reflect on the Promise, and neglect the Precept. It is great Error in them that think, that receiving of the Word is done, when we apply the Promises, as if nothing were needful to Salvation, but to say, I trust that my Sins are forgiven me in Christ. The Gospel hath not only Promises, but Commands, Conditions, and Articles of the Covenant, which are no less to be received than the Promises. First receive the Commandment concerning Repentance and Conversion, with a Resolution to cast thyself on Christ; and then be of good confidence, thy Sins shall be forgiven thee. There is in Faith, not only an Assent, but Consent; Assent to the Truth of God, Consent to the Articles of the Covenant; Assent to the Truth of the Contract, Consent to the Terms, and Affiance or confident waiting for the Promise; all these are in Faith. Hypocrites are said to receive the Word with Joy, Luke 8.13. but they received only the Word of Promise with Joy. It is pleasing to the Conscience to hear of Pardon of Sins; Men may have vanishing fleeting Joys. A Carnal Man would have God's Grace, but he would have none of his Counsel.  
4. This must be received with all the Heart. The Work of Faith is not confined to the Acts of the Understanding, there are some Motions of the Heart. Philip puts the Eunuch to this Trial; Acts 8.37. Believest thou with all thy Heart? and he said, I believe that Jesus Christ is the Son of God. God is as careful of the Duty of the Gospel, as of the Duty of the Law; he that required that we should love him with all our Hearts, hath also required, that we should believe in him with all our Hearts; he required the whole Heart in Love, and he expecteth the whole Heart in Faith.  
Now because this is the critical Difference between True Faith and Counterfeit, I shall apply this Receiving to both the Objects of Faith, the Word, and the Person of Christ, because the Doctrine concerning both is of near Affinity, and the one is opened by the other. In receiving the Person of Christ, there is the same method of the Acts of Faith, as there is in receiving the Word of God. (1.) There is an Offer. Faith receiving, presupposeth an Offering; we do not snatch at Christ, but receive him: Sinners snatch at Christ sometimes, when God's hand is not open to give him. (2.) We must look at this Offering as made by God himself. Faith taketh Christ out of his Father's Hands. (3.) We must take whole Christ, as Lord and Saviour. And (4.) we must take him with our whole Hearts.  
Therefore I shall explain this Receiving with the whole Heart, in reference to both Objects, the Word, and Christ.  
First, what is it to receive the Word with our whole Hearts? There is nothing so difficult, as to draw the Acts of Faith into a Method.  
1. It implieth an Act of the Will; there must not only be Knowledge and Acknowledgement, that the Doctrine is true, but an actual Choice, and a willing Acceptation. Faith apprehendeth the Covenant made in Christ, not only as true, but good; and so answerably, there is not only a believing with the Mind, but a believing with the Heart; Rom. 10.10. With the Heart Man believeth. The Faculty answereth the Object. 1 Tim. 1.15. This is a faithful saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy of all acceptation, etc. So that there is required some Motion of the Heart, besides intellectual Assent.  
2. This Act of the Will is accompanied with some sensible Affection. Heb. 11.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they embraced the Promises; they hugged and clasped about, and embraced the Promises. All Acts of Faith, do necessarily imply answerable Affections: The Children of God embrace the Promises with delight, receive the threatenings with trembling and reverence, and the Commandments with all cheerfulness; Acts 2.41. Then they that received the Word gladly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not as a People that are overcome, receive Laws from the Conqueror; or as Zipporah circumcised her Child, with grudging and discontent, but with hearty and cheerful consent. I confess, there is, and ever will be, an opposition of the Flesh: a Man doth not receive the whole Word, as a thirsty Man receiveth sweet Drink; but as a sick Man, or one that is thirsty after Health receiveth Physic, or a bitter Potion, with an earnest serious desire, though his Appetite loatheth it. There is an hearty consent to God's Terms, because they know it will be for their welfare: as Laban when he heard Jacob's Proposals, What shall I give thee? the speckled and spotted among the Flocks. Gen. 30.34. Laban said, Behold, I would it might be according to thy Word. Oh would to God that this were my share, that God would take up the Quarrel between himself and me!  
3. This Affection is accompanied with a pursuit, or serious making after those Hopes. There is a care and anxiousness of Obedience, or taking the next course to speed, that we may find him, and feel him in our Consciences; They received the Word gladly, and were baptised, Acts 2.41. In every Contract where the Parties are agreed, there is a signing and sealing; so they received the Word, and were baptised, that was the next course to come under these Hopes. A Contract lieth void and dead, if there be Consent, yet no Performance; So Faith without Works is dead: Faith is a Consent to God's Covenant, yet because there is no answerable Obedience, this Consent is void, and to no effect. Now this is the utmost extension of the Will, in Motions and Addresses towards Christ: Faith is expressed by coming to Christ; qui se dat in viam, a Man putteth himself into the way of Salvation, upon a search and enquiry after Christ: We know not what will come of it, but we will continue seeking; I will go to my Father.  
4. These Endeavours are supported by Affiance, or a resolution to wait upon God, till the Blessings of the Covenant be accomplished and made good. Tho they meet with Difficulties, they keep wrestling with God: Gen. 32.26. I will not let thee go unless thou bless me. There is an obstinate purpose, Job 13.15. Tho he stay me, yet will I trust in him. So they will have Christ, whatever it cost them. Phil. 3.8, 9 I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but Dung, that I may win Christ; And be found in him, not having mine own Righteousness, which is after the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. Faith may be shaken, but it will not lose its hold; as a Tree-groweth though it be bended with the Wind. Thus you see what it is to receive the Word with our whole Heart; not only to acknowledge the Truth of it, but to choose and accept it as our Direction, with all cheerfulness, and accordingly make out after the Hopes of Christianity, resolving not to be discouraged, whatever entertainment we meet with from God, and the World.  
Secondly, There is a receiving Christ with the whole Heart. Art thou willing to take Christ upon these terms? Yes, saith the Soul, with all my Heart: This Answer were enough, if it were simple and genuine. But because we profane and prostitute these words to every slight Matter, the Deceit is not so easily discovered. We are wont to say of every Trifle; I love such a thing with all my Heart; I will do it with all my Heart: Whereas these words are of a sacred sound and importance; and did not we adulterate them so often as we do, but keep them consecrate to God, to whom alone they are proper, the very pronouncing of them would awaken Conscience; we could not give such an Answer, but Conscience would give us the lie. Let us then inquire into the Thing, and see a little into the nature of the Thing, (for there is no trust in the Expression) What this believing in Christ with all the Heart, or receiving Christ with all the Heart, doth imply.  
I Answer.  
1. It implieth, that your whole and sole dependence must be entirely carried out to him. God will have no Rivals in the trust and confidence of the Creature. A King in his Progress, that takes up an Inn, will have it wholly to himself, much less will he have any to share with him in his own Bedchamber: So here, you must trust Christ alone with your Welfare. We believe with our whole Heart, when we have such a persuasion of his Sufficiency, that we durst venture all in his Hands; in matter of Remission of Sin we mind no confidence, but in his Grace. Heb. 10.22. Let us draw near with a true Heart, in full assurance of Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Heart that doth not secretly run out to other Props, and Confidences: Truth and Sincerity in Believing is there intended, not in Obedience. Faith is a simple single trust in God's Mercy; the Heart is very deceitful. Christ beareth the Name, but the Confidence is secretly built on our own Merits; as those Women in Isaiah, Isa. 4.1. We will eat our own Bread, and wear our own Apparel, only let us be called by thy Name. People will say, they trust in Christ alone, and yet secretly rest on their own Innocency and good Meanings. But most sensibly this perverseness of Trust is discovered in Matters of Providence; those that put half their Trust in Christ, and half in the World, do not believe with their whole Hearts. They pretend they can trust Christ for Pardon, Grace, and Glory, and yet cannot trust him for a morsel of Bread: they find no difficulty in believing in Christ for Salvation, and Remission of Sins, and yet cannot believe that he will give them daily Bread: What should be the Reason? Heaven, and Pardon of Sins, are greater Mercies; and if Conscience were opened, we should see the difficulty to obtain them to be greater. There are more natural Prejudices; but bodily Wants are more pressing to a Conscience, not sufficiently convinced. And here Faith is presently to be exercised with Difficulties. In Matters of Grace, Men are more slight and inconsiderate, and content themselves with some general cold Persuasions, and therefore do not believe with their whole Hearts. Alas, temporal Salvation is more easy! Can you look for Heaven, who cannot trust him for a Crust of Bread? Do you know what it is to venture your Souls in Christ's Hands, notwithstanding Sins, notwithstanding Death, and yet soon despond in time of Danger, and when outward Means of Preservation fail?  
2. To receive Christ with the whole Heart, is to receive him as an All-sufficient Saviour, when every Faculty seeketh contentment in Christ. We ought not only to acknowledge him to be the true Mediator, but to choose and receive him for our All-sufficient Portion. Worldly Men look to Christ as fit for their Consciences, but look to the World as an Object for their Affections. Now Christ should not only pacify the Conscience, but satisfy the Heart. We should come to him, not only as a Physician to heal our Wounds, but as a Husband to satisfy and content our Love, as a meet Object for our Affections. The whole Soul is to clasp about him. He is not only good in a way of Profit, but amiable in a way of Excellency; therefore the whole Heart is to be given him. The things of the World are good but for one thing; Food is good to satisfy the Appetite, yet we must have clothes to warm the Back. But Christ is good for all things; he is not only the Physician of the Soul, but the Beloved. Psal. 73.25. Whom have I in Heaven but thee? and there is none on Earth that I desire besides thee; since there is none so fit to match and wed their Affections.  
3. To receive him with the whole Heart, is to make after him with the earnest Motions, and lively Affections of the Soul, as Desire and Delight. Carnal Men have a naked imaginary Persuasion, but no lively Affections to Christ, unless it be for a very small while: They never felt the bitterness of Sin, and so have not such vehement and strong motions of Heart towards Christ. Conviction of Conscience, differeth much from literal Assent: Carnal Men have a literal Assent, and a speculative Delight in Contemplation, but not such labour and travel of Soul to get an Interest in Christ. Swimming is for Life and Death, it is not a Work proper for him that standeth on firm Land, but for those that are ready to be swallowed up of the Waves. Nor have they such Delight; a Stomach always full, knoweth not the sweetness of Bread. Christ relisheth only with troubled Consciences.  
Use of the whole. Well then, you see that there is required to Faith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Knowledge and Receiving.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Knowledge. There is a Knowledge before Faith, in Faith, and after Faith. Before Faith; a Man must know what he believes, or else he cannot believe. See Scriptures; John 10.38. That ye may know and believe, that the Father is in me, and I in him. 1 John 4.16. We have known, and have believed the Love that God hath to us. John 6.69. We know and believe that thou art Christ. We must first know, before we can believe. In Faith there is a Knowledge, an Apprehension as well as Discourse, a pregnant Apprehension. Faith is a clear Light, it freeth the Soul from the Mists of Prejudice, by representing God in the all-sufficiency of Grace and Power. Heb. 11.3. Through Faith we understand, that the World was framed by the Word of God: It puzzeled the Philosophers, but Faith maketh all clear. After Faith; 2 Pet. 1.5. Add to your Faith, Virtue; and to Virtue, Knowledge. Faith is the Fruit of Knowledge, Knowledge is the Fruit of Faith. So, Psal. 119.66. Teach me good Judgement and Knowledge, for I have believed thy Commandments; that is, a fuller manifestation. First we receive the Word by Faith, than we know more. Oportet discentem credere. First we know That it is, then How it is. The ground of Faith is, that they are revealed: How or what they are, we learn by more acquaintance and experience. Light is always increasing, most necessary to the Christian Life. Faith is as Knowledge is, more or less explicit; yet not so explicit, but that there is some impliciteness in it, as long as we live here. 1 John 2.3. It doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him. We have not a particular Account, not a Reason of the Thing, but we have a Reason why we believe it.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is a proper Act of Faith. God is always on the giving, and we on the receiving Hand; we receive the Word, we receive Christ, and we receive Remission of Sins, and Glory; the main of our Duty is but a Receiving.  
Let me press you to receive the Word, to receive Christ.  
1. Receive the Word, give it a kind entertainment. There is an Act of Consideration; meditate upon it seriously, that Truth may not float in the Understanding, but sink into the Heart. Luke 9.44. Let these sayings sink down into your Hearts. Believe it: the Truth is a Sovereign Remedy; but there wanteth one Ingredient to make it work, and that is Faith. Heb. 4.2. The Word preached did not profit them, not being mixed with Faith in them that heard it. There is an Act of the Will and Affections, which is called, a receiving the Truth in Love, 2 Thess. 2.10. Make room for it, that Carnal Affections may not vomit and throw it up again. Christ complaineth that his Word had no place in them, John 8.37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a queasy Stomach possessed with Choler, that casts up all that is taken into it. 1 Cor. 2.14. A natural Man receiveth not the things of the Spirit of God. Let it lodge, and quietly exercise a sovereign command over the Soul.  
2. Receive Christ in the Word. In a Contract, there is not only a receiving a Bond, but by virtue of the Bond, an Inheritance conveyed to us: So you must not only receive the Word, we are not saved by giving credit to any Maxim of Religion, Fides non est assensus axiomati. Not they that saw the Ark; many saw it, and scoffed; but they that were in it, were saved from drowning. When a Man is ready to perish in the Floods, it is not enough to see Land, but we must reach it, stand upon it, if we would be safe. It is not a naked Contemplation, but a real Implantation into Christ. Now if you will know it, whatever was in Christ in the History, must be in you in the Mystery. You are Adopted Sons, 1 John 3.1. Christ must be form and conceived in you, Gal. 4.19. You must suffer, and be crucified to the World and Sin, Rom. 6.6. You must be buried and raised up again, Col. 2.12. All is to be done in a spiritual manner. I speak not this to turn all Scripture into an Allegory, but every Act of Christ hath some Spiritual Accommodation.  
So much for these two acts or parts of Faith, They have known surely, and have received thy Word.  
Before I go off from this Clause, there are two or three Observations to be raised, especially if we compare this Verse with John 16.27, 28, 29, 30, 31. For the Father himself loveth you, because ye have loved me, and believed that I came forth from God. I came forth from the Father, and am come into the World: again, I leave the World, and go to the Father. His Disciples said unto him, Lo, now speakest thou plainly, and speakest no Proverb. Now are we sure that thou knowest all things, and needest not that any Man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? From whence I observe, That this was but a late Acknowledgement. Vers. 30. Now we are sure, and by this we believe, that thou camest forth from God. And presently, within an hour, Christ commendeth it to his Father, They have known surely, and have believed.  
1. Observe; How ready Christ is to take notice of the Good that is wrought in us; He watcheth for an occasion to commend us to God. Satan and his Instruments, they watch for our halting. Jer. 20.10. All my Familiars watched for my halting, peradventure he will be enticed. Let us watch, say they, we may have Matter against him. The Devil is a Spy, that lieth upon the catch, that he may frame an Accusation against you before God. A Dog doth not wait for a Bit from his Master's Trencher, more than he doth for a passionate Word, some evil Gesture and Practice, whereof to accuse us; so his Instruments watch to defame you in the World. But now Jesus Christ looketh after Matter of Praise and Commendation. Now we know verily and believe, and Christ presently telleth his Father of it. Oh what an encouragement should this be, to press us to grow in Knowledge, and to abound in every good Work! you furnish your Intercessor with matter of Praise, and give your Advocate an Advantage against your Accuser. Christ watcheth for a good Action, as the Devil doth for a Bad: He is a swift Witness, not only against his Adversaries, but for his People. Mal. 3.5. I will come near to you in Judgement, and I will be a swift Witness against the Sorcerers, etc. He cometh to convince them sooner than they are aware, none of their Sins are unknown to him, and they are brought in Court before they dream of it. And the Godly have a Witness in Heaven too. So, Job 16.20. Behold, my Witness is in Heaven, and my Record is on High. And he is a swift Witness; we reap the Fruit of many Actions, as soon as they are performed. A continual Experience we have of this disposition of Christ in the speedy answer of Prayers. Isa. 64.24. And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. He is more ready to answer, than we to crave. So it is said to Daniel, Dan. 10.12. From the first Day that thou didst set thine Heart to understand, and to chasten thyself before thy God, thy Words were heard. See God's readiness to accept the Services of his People, in the first day of the three Weeks he had set apart, Vers. 2. Daniel thought it would be long Work, and God heard him the first day. Certainly God delighteth in the Graces of his Children, when he doth so readily take notice of the first Act and Exercise of them.  
2. I Observe, by comparing that place with this, That the Apostles Faith was weak; not only imperfect, but unconstant, and subject to wavering, and yet Christ commendeth it to his Father. John 16.30, 31, 32. We are sure thou knowest all things, and needest not that any Man should tell thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? Behold, the Hour cometh, and now is, that ye shall be scattered, every Man to his own, and shall leave me alone. Yea, and indeed, if we look into the History of the Gospel, we shall find their Faith was very weak. It is true, they did receive him for the Messiah, and did acknowledge that he was the Son of God, his natural and only Son, which they knew by his Baptism, by his Transfiguration, by his Miracles: They believed that he was the Lamb, taking away the Sins of the World; that he was the living Manna that came down from Heaven: but all this while their Faith was weak, they had but a confused sight of his Godhead, of his eternal Generation by the Father; they knew little of his Death, were leavened with the thoughts of a terrene Kingdom, and pompous Messiah; understood not his Predictions of his Death and Passion. Peter gave him advice to the contrary, and at his Death denied him. So that though they knew him to be the Redeemer and Saviour of the World, yet the manner of his Death and Passion they knew not. We trusted that it had been he that should have redeemed Israel, Luke 24.21. Observe how Christ commendeth weak Faith. Certainly he loveth to encourage poor Sinners, when he praiseth their mean and weak beginnings. Mat. 12.20. A bruised Reed shall he not break; and smoking Flax shall he not quench, until he send forth Judgement unto Victory. Christ will not despise weak Beginnings, though there be more Smoke than Flame, but little Strength. Certainly we should not despise the Day of small Things, nor discourage Learners, and blast the early Blossoms with Reproach and Censure. Cant. 2.13. The Figtree putteth forth her green Figs; and the Vines with the tender Grape, give a good smell. Christ taketh notice in his Garden of the Green Figs; the green Knots, or Buds, are acceptable to him, though they want Ripeness and Sweetness, as well as the softer Clusters, the imperfect Offers of the Spring. We should learn hence to do our best in believing; Christ will help you against Weakness, and pardon Imperfection.  
3. Observe again; From Christ's mentioning their Obedience, their Knowledge, their Faith. The Father knew for whom Christ prayed; neither was there need to set forth their Faith and Obedience in so many words, but that in the hearing of the Apostles, he would draw forth the Grounds of their Thankfulness, and the Evidences of their Interest. Well then, this is the use we should make of our Graces and Duties, to praise the Lord, and to look upon them as so many Arguments and Evidences of his Love: Partly to show them, what kind of Persons God will hear, such as know, and believe, and obey, though in a weak measure.  
Thirdly, The next thing in the Text is, the chief Object of justifying Faith, and that is the Authority of Christ's Mediation.  
Observe; The sum of Christian Doctrine, is to show, that Christ was sent by God to save Sinners. This is the ground of all Hope, and firm Confidence; he came out from the Father to purchase Grace, and went back again that we might receive it.  
But let us consider the Parts.  
1. [They have surely known that I came out from thee.]  
This may be expounded two ways. 

1. From thy Essence, by Eternal Generation.  
2. By thy Command, as Mediator.    
If you take the former sense, it showeth that the Authority of Christ, and of his Father, were equal, he came out from him. If you take the latter, it denotes their equal Charity and Love: the Father sent him; and out of the same Love, the Son came out from the Father, he assumed Flesh, emptied himself, and performed the Office of a Mediator, committed to him by the Father.  
Which is to be preferred? Some say the first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is a word proper to the natural Generation of the Son; Micah 5.2. Whose goings forth have been of old from Everlasting. The Spirit's Procession is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Generation of Son by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is said of none of the Saints, that they come out from God. But though this Eternal Generation must not be excluded, yet that which is chiefly intended here is, that he came out by the command of God as Mediator; as is clear by that place, John 16.28. I came forth from my Father, and am come into the World; again I leave the World, and go unto the Father. It is applied to his appearing as Mediator before God.  
Observe; The great Love of Christ, in that he came out from God for our sakes.  
1. Consider from whom he came, from the Father, from his Bosom, from the full Fruition of the Godhead, from the Centre of Rest, the Seat of Blessedness. We shall know what place the Bosom of the Father is, when we shall come to Heaven, and shall be glorified with Christ.  
2. How he came; not in Pomp, or the Equipage of a Prince, but in the Form of a Servant. He was Lord of all things, but he came now as the Servant of God's Decrees. John 6.38. I came down from Heaven, not to do mine own Will, but the Will of him that sent me. He was God's Servant, not upon Terms of Grace, his Covenant was a Covenant of Works. Isa. 53.11. He shall see of the travel of his Soul, and shall be satisfied; by his Knowledge shall my Righteous Servant justify many. He was subject to worldly Powers, a Servant of Rulers, Isa. 49.7. He voluntarily submitted himself to worldly Powers. Nay, he came to be our Servant: Mat. 20.28. Even as the Son of Man came not to be ministered unto, but to minister, and to give his Life a Ransom for many. He came to serve in the Ministry of the Gospel, to lay aside all the Interests of his Humane Nature: Rom. 15.3. Even as Christ pleased not himself.  
3. For whom he came, for wretched Men, to seat us in the vacant Places of fallen Angels.  
2. [And they have believed that thou hast sent me.] There is a Mission on God's part, as well as Obedience on Christ's.  
Observe; The Love of God in sending Christ, and giving him a Charge concerning us. This sending, implieth Distinction, but not Inferiority. Persons equal, by mutual consent, may send one another. The Father sent him, because in the Business of Salvation, the Original Authority is said to reside in God the Father. God would not trust an Angel with your Salvation, but send his own Son. 1 John 4.9, 10. In this was manifested the Love of God towards us, because that God sent his only begotten Son into the World, that we might live through him. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins. He thought nothing too dear nor too near for us. His Son was not sent to treat with us, but to take our Nature, to be substituted into our room and place. But this Point, of God's sending Christ, hath fallen under our consideration in handling other Verses of this Chapter.   

SERMON XII.  JOHN XVII. 9. 
I pray for them, I pray not for the World; but for them which thou hast given me, for they are thine.  
CHRIST having urged several Arguments on the behalf of the Disciples, cometh now to limit his Prayers to them, which is a new Argument; I pray for none but those which thou hast given me; not for obstinate Persecutors, and perverse Rebels, but for thine own, thy Charge put into my Hands. If I had prayed for any, which belong not to the purpose of thy Grace, thou mightest deny me; but I pray not for the World, but for thine, therefore hear me.  
In the words you have; 

I. The Object of Christ's Prayer.  
II. The Object limited. I pray for them; which is amplified Negatively, by a refusal to pray for others, I pray not for the World.  
III. The Reasons. Thou hast given them me, and they are thine; mine by Oppignoration, not Alienation, thy Charge put into mine Hands. I have a Charge over them, and thou hast a Right in them. Christ was tender of his Charge, and the Father still loved and owned them. Thy Right and Propriety is not lost by thy Donation, but confirmed, for they are thine. It is not only a Reason of the Donation, but an Argument that Christ useth in Prayer.    
1. The great Matter, that needeth not so much to be cleared, as to be vindicated, is Christ's refusal to pray for the World. It needeth not to be cleared, because Christ doth expressly limit the Persons; I pray for them; he doth not only explain it, whom he meaneth by them, those which thou hast given me: Which Explication, if nothing else had been added, would have been exclusive, and would have amounted to them, and only them: But he doth himself exclude the World from having any share in his Prayers. By the World, he meaneth the Reprobate World, not only the Unregenerate Elect, who are sometimes called the World, but reprobos amatores soeculi, as the Carthusean, the reprobate perverse World.  
But some object, and it is fit they should be heard,  
1. That the Apostles only are here intended, and that there is not a distinction between the Elect and Reprobate, but between the Apostles and others; for afterwards Christ prayeth for others, that shall believe through their Word, Vers. 20.  
I Answer.  
(1.) The Apostles are chiefly intended, but not only; elsewhere doth he pray for the Disciples and Believers of that Age; there were more than the eleven Apostles, and if they be excluded, they have no Name in Christ's Prayer.  
(2.) All others besides the Apostles, could not be reckoned to be in the World: Now here is a perfect distribution of Men into two Ranks, those that were given him, and the World.  
2. Others say, that the words are not to be taken as utterly exclusive, but only that he prayed not for the World in this place. The Requests of fatherly Protection, the Gift of the Spirit, Love and Concord, being only proper to them that did actually believe: elsewhere they say, they find Christ praying for the World. They bring that place for one, Luke 23.34. Father, forgive them, for they know not what they do; where he prayed for his Persecutors, some of which never were converted.  
I Answer;  
1. We must distinguish the Prayers of Christ as an Holy Man, and the Prayers of Christ as Mediator. So Camero. Owen, p. 44, etc. Gomarus in locum, & Rainoldus de Intercessione, etc. As he was a Holy Man, he was to lay aside all show of Revenge. This was not a Prayer, by virtue of his Office as Mediator, but in answer to his Duty, as he was subject to the Law, and a private Person. Those things which he did in obedience to the Law as a private Person, were not Acts of Mediation, they were Acts of the Mediator, but not as Mediator. He taught us to pray for Enemies, Mat. 5.44. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. Revenge is forbidden, and Pardon and Prayer enjoined.  
2. Christ did not pray for all his Persecutors, and every one of them, but only for those that sinned out of Ignorance, as the words imply; chiefly for the standers-by, rather than the Priests and Pharisees, many of which came rather out of Curiosity than Despite. Yea, this Supplication was effectual and successful to all the Elect intended. This Prayer brought in three thousand, Acts 2.41. who are charged with Christ's Death, Ver. 23. and 36. and again five thousand, Act. 4.4. who are charged with Ignorance in this Matter. Acts 3.15. And killed the Prince of Life. Vers. 17. I wot, that through Ignorance ye did it, as did also your Rulers.  
3. Again, they urge Vers. 21. That the World may believe that thou hast sent me. Some say that by the World is meant, the Unregenerate Elect. This, though it blunteth the force of the Objection, yet I think it not so full an Answer.  
1. Because it is not directly made for them. Mark, it is not a Prayer, but a Reason of Prayer; Christ would have prayed more directly for the unregenerate Elect.  
2. He would have Prayer for a more effectual Means of Conversion, than the beholding the Unity and Concord of his Church; That they may be one, as thou Father art in me, and I in thee; that they also may be one in us, that the World may know that thou hast sent me.  
3. The word World, in this whole Chapter, is taken for the Reprobate World, or those which are opposed to them, which are committed to him by his Father.  
4. The substance of that Prayer is for the Elect not yet converted, for Christ prayeth for all that shall believe through their Word, Ver. 20. And then, that they may be all one, etc. that the World may believe that thou has sent me; so that the Unregenerate Elect are not intended. Well, but then doth Christ pray for the Reprobate World, that they may believe? I Answer; No, Faith, or Believing, is there taken for a more full Conviction, that they may be convinced and rendered more inexcusable. It is not taken in a strict sense, for a saving Comprehension and Receiving of Christ, but for a Conviction and Acknowledgement. Divisions in the Church, usually breed Atheism in the World; all is false, when so many Ways and Differences: So think they, Christ is an Impostor, the Word a Fable. Now this kind of Conviction is not only termed Believing in Scripture, but explained, Vers. 23. That the World may know that thou hast sent me. Nay, let us grant, that Faith is taken in the highest and strictest sense; yet there is a difference between praying for such a thing as may be a likely means of working Faith, and praying that they may believe. Christ only prayeth, that his People may be one, that the World may not plead Prejudice; at most, he doth but obliquely reflect upon the World in that Prayer, that they may have means of Conviction, but not Grace. Christ denieth that the World either hath, or ever shall have the Grace of Faith; Vers. 25. O Righteous Father, the World hath not known thee; but I have known thee, and these have known that thou hast sent me. And the special Reason why the Elect have known, though the World have not known, is rendered, Vers. 26. I have declared unto them thy Name, and will declare it: By which is meant, the special manifestation of his Grace, given to Believers of all Ages; which was given to the Disciples of that present Age, and will be given to all future Believers. A serious consideration of the Context, will refute all these Sophisms. Thus I have taken off the Objections.  
Let me handle one Doubt more. But if they were absolutely predestinated, why doth Christ pray for them?  
I Answer; Predestination includeth all things, that are necessary to the Salvation of the predestinated; and so the Prayers of Christ must be taken in, as well as other Means.  
Take an Argument or two, why Christ did not, could not, doth not pray for the Reprobate World.  
This Prayer must either argue,  
1. A Nescience of his Father's Decrees, which cannot stand with the Unity of his Person, especially as now in Glory. While upon Earth he knew it, and approved it, that God by an immutable Decree had left some to be justly hardened to their own ruin. Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto Babes. Even so, Father, for so it seemed good in thy sight. Or,  
2. A Contradiction to his Will and express Decree. It is true, we do not sin by ask a thing contrary to God's Decree; as when I ask a Parent's Life, whom God hath determined to cut off by such a Sickness, which I know not, but if I did, it is no rule to me. But now God's Decree was a Rule to Christ in his Mediatory Actions, as the Moral Law was a Rule to his Moral Actions; and therefore when the Decree of God called for one thing, and the Moral Law for another, Christ was both to show his Moral Affections, and Mediatory Obedience. Father, let this Cup pass; nevertheless not 〈◊〉 I will, but as thou wilt. Mat. 26.39. There was an innocent desire of Nature, but an express Submission to his Father's Will.  
3. Because all Christ's Prayers were to be grounded on a Promise. There was an Indenture drawn up between him and his Father, he had the Assurance to be heard in whatsoever he asked. Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy Possession. John 11.42. I know that thou hearest me always. Therefore he must needs exclude the Reprobate World out of his Prayers.  
Observations.  
First, Let us look upon it as a Mediatory Action.  
1. Observe; Here was the first solemn Offer of Christ's Meditation between God and Man, and therefore upon this place we may ground the Doctrine of his Intercession, I pray for them.  
Here I shall speak of, 

First, The Person, who is the Intercessor.  
Secondly, The nature of the Intercession.  
Thirdly, The Privileges and Fruits of it.    
First, The Intercessor, I pray. The Syriack twice repreateth the Pronoun, I even I pray for them; it is not an ordinary Highpriest, but I: I that am thy beloved, and only begotten Son, coeternal, and con-substantial with thyself; I that have glorified thee upon Earth, and done thy work; I that am holy and harmless; I whose Prayers thou hast promised to hear; I who am an authorized Mediator, sent into the World for this Purpose. There are all these Advantages in the Intercession of Christ, let us go over them a little briefly. I shall refer them to these Heads, the Dignity and Dearness of his Person, the Sublimity of his Office, the value of his Satisfaction, the Articles of the Covenant, or the Promise of being heard.  
1. The Person of Christ; and there you have,  
(1.) His Dignity, he is God-Man, and so fit for this Office. Job 9.33. Neither is there any days-man between us, that might lay his Hand upon us both. He communicates with God in the same Nature, and we with him: He is our Brother, and God's Fellow: Our Kinsman is in the Court of Heaven, pleading for us; he appeareth there in our Nature, to set on our Salvation: we need not be ashamed to go to him, nor he to go to God: He is of near Alliance to us, and to God himself, God's own natural Son; which doth not only give him a Power to prevail with God, but a Sufficiency to do us good. None but Christ could serve our turn in this Matter. Who can know all our Needs, all our Sins, all our Thoughts, all our Desires, all our Prayers, all our Purposes, and wait upon our Business with God Night and Day, that no Wrath break out upon us, but Jesus Christ, who hath his constant residence in Heaven at his Father's right Hand? There is an All-sufficiency required to Intercession, as well as Oblation.  
(2.) The Dearness of his Person, called, his dear Son. Col. 1.13. the Son of his Love, one with him. God bids him ask what he will, Psal. 2.8. Ask of me, and I will give thee the Heathen for thy Inheritance, and the uttermost parts of the Earth for thy Possession. When Christ came first into Heaven, he was to make his Demand. He proclaimed it on Earth, when Christ was baptised, consecrated to God for the Priesthood, Mat. 3.17. Lo, a Voice from Heaven, saying, This is my beloved Son in whom I am well-pleased. There was such perfect Love and Consent of Mind between God and Christ, that if he had never died, God could not have denied him any thing.  
2. The value of his Satisfaction. Christ is an Intercessor not by Entreaty, but by Merit; John 17.4. I have glorified thy Name on Earth, I have finished the work that thou gavest me to do: The greatest work that ever could be done; if you respect the importance of it: The creating of a thousand Worlds would not bring in such a Revenue to Heaven, as this one work of Redemption: Or the difficulty of it, the Son of God to be made Flesh, Sin, a Curse! State's most abhorrent from the Felicity of the Divine Nature: Or his willingness to undertake it; Lo, I come to do thy Will: He longed to be at it, though he had infinite complacency in the Bosom of the Father; yet as soon as God had made an habitable World, Prov. 8.30, 31. There I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him: Rejoicing in the habitable part of his Earth, and my delights were with the Sons of Men. He longed for that time, when he might leave the company of Angels, and dwell among us; and feasted himself with the thoughts of his own Grace. And with so much faithfulness, I not only finished the Work, but glorified thee; all he did was for his Father's Glory. This could Christ plead as the ground of his Requests; he hath paid for all that he asketh, not only made satisfaction for Sin, but given a price for Glory: He cannot out-ask his own Merit; his Blood speaketh, if Christ should hold his peace: Heb. 12.24. And to the Blood of sprinkling, that speaketh better things than that of Abel ' s. As clamorous as Abel's Blood for Vengeance. It doth not speak against us, though we have made him to serve with our Iniquities, but speaks the more for us, to pacify his Wrath, to pardon us, and to do us good.  
3. The Sublimity of his Office. It is an Authoritative Act. God hath always refused such Mediation as is not authorized by himself. When Moses interposed for the Children of Israel, said God, Exod. 32.10. Let me alone, that my Wrath may wax bot against them. Because he would reserve this honour for him, who alone hath this Office under the Broad Seal of Heaven. So it is very notable, that Christ refused all Mediation to him in the days of his Flesh. As of his Apostles, Mat. 15.23. His Disciples came and besought him, saying, Send her away, for she crieth after us, etc. But Christ would show, that he was solicitous enough for the welfare of Sinners, he needed no Intercessors. So his own Mother, when she interposed for the Honour of the Wedding, John 2.4. Woman, saith he, What have I to do with thee? As if he had said, Cannot I do it without your intermeddling? In these Answers, Christ would show, that he would have Sinners come of themselves, without any mediation of their Fellow-Creatures, they being no authorized Mediators. God alloweth no other Mediator of Redemption, but Christ; and Christ no other Mediator of Intercession, but himself. It is Sacrilege in the Papists to set up others; none is worthy to appear before God but Christ; and how unworthy soever we are, Christ will have us to come to himself. God hath set him up for this purpose, and no Copartners are allowed. As it was said to Vzziah, 2 Chron. 26.18. It pertaineth not to thee to burn Incense, but to the Priests, the Sons of Aaron, that are consecrated to burn Incense. Incense could be offered by no other but a Priest, and our Prayers by none but by Christ. Heb. 7.28. The Law maketh Men Priests which have Infirmity; but the Word of the Oath, which was since the Law, maketh the Son, who is consecrated for evermore. Christ is consecrated by an Oath, to abide evermore in the Office; which Oath is renewed and confirmed upon his return to Heaven. Psal. 110.4. The Lord hath sworn, and will not repent, Thou art a Priest for ever, after the Order of Melchisedeck; compared with Vers. 1. God will never repent of dispensing Grace in and through him to Sinners: as long as Christ's Consecration lasteth, none must meddle with his Office.  
4. The Articles of the Covenant, or the Promise of being heard. Therefore Christ speaketh with such Confidence; John 11.42. I know that thou hearest me always; and, Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, etc. There was a Covenant drawn up between God and Christ; the Lord promised him, as the Fruit of his Labours and Sufferings, that he should obtain all manner of Grace for his People. All these things show us the Advantages of having such a Mediator and Intercessor.  
Secondly, The Nature of Christ's Intercession. It is a part of his Priestly Office, of which there were two Acts, Oblation and Intercession. Oblation was made once on the Altar of the Cross; and Intercession, is the continuation of his Sacrifice, or the presenting it in Heaven. It must be explained by Analogy to the Priests of the Law: The Sacrifice was slain without the Camp, and then the Priests were to enter, with the Blood, within the Veil, into the Holy of Holies, with sweet Incense, and so to cause a Cloud to arise over the Mercy Seat. But Christ being come, an High Priest of good things to come, by a greater and more perfect Tabernacle, not made with hands; that is to say, not of this Building: Neither by the Blood of Goats and Calves; but by his own Blood he entered in once into the Holy Place, having obtained eternal Redemption for us. Heb. 9.11, 12. Jesus Christ having offered up himself upon the Cross, where he was both Priest and Sacrifice, he is gone within the Veil, Not into the Holy Places made with Hands, which are the Figures of the True, but into Heaven itself, now to appear before the Presence of God for us. Heb. 9.24. It is not a vocal, but a real Intercession. Christ is gone into Heaven, and there presents his Person, both in our Nature and his own, together with his Merits, lifting up Desires, which are as a Cloud of Incense before the Mercy-Seat, for our Comfort and Salvation. Rev. 8.3. And another Angel came and stood at the Altar, having a Golden Censer, and there was given unto him much Incense, that he should offer it with the Prayers of all Saints upon the Golden Altar, which was before the Throne. The High Priest entered not for himself, but for the People, having the Names of the Twelve Tribes upon his Breast and Shoulders: So Christ is entered on the behalf of us all, bearing the particular Memorial of every Saint graven upon his Heart. The High Priest stayed within the Sanctuary for a short time, and so came out to bless the People: Christ entered within the Veil at his Ascension, and we must wait till his coming out to bless us, which will be at the Day of Judgement: All this while he hath his Residence in Heaven, and then he will open to us, and give us entrance. So that Christ's Intercession is, A constant representation of his Merit for the pardon of our Sins, and for our Acceptance; together with strong Desires conceived in the Humane Nature for the good of the Creature, for all their Exigencies and Employments, that so his whole purchase may be applied to us, and we may receive Grace to help in time of need. It is a representing of his own Merit, the worthiness of his Person, as God-Man, he is the Son of God, yet the Creature's Advocate; and the Merit of his Obedience and Passion; I have glorified thee upon the Earth: As one that was to plead for his Life showed, cubitum sine manu, his Hand lost in the Service of the State. All this is to the Father, who being appeased, all the rest of the Persons are appeased; for they are One, and agree in one. He pleads with God for the application of good Things procured by his Oblation, especially in deep Exigencies and Conflicts. Christ hath knowledge at other times, but then he hath a fellow-feeling. Heb. 4.15. We have not an High Priest, that cannot be touched with the feeling of our Infirmities, but was in all Points tempted like as we are, yet without Sin. His Heart is entendered by his own Experience.  
Thirdly, The Fruits and Benefits of this Intercession. They are many, I shall name the chiefest.  
1. This secures our Justification, and the pardon of our Sins. Christ watcheth against what Objections Justice makes, and against Satan's Wiles; and that we ourselves, by our daily Breaches, may not cast ourselves out of the Favour of God: He justifieth us against the Accusations of Enemies, covereth our Sins from the sight of God. Rom. 8.34. Who is he that condemneth? It is Christ that died, yea, rather that is risen again, who is even at the right Hand of God, who also maketh Intercession for us. So, Zech. 3.1, 2. There is our Advocate and Accuser; He showed me Joshua the High Priest, standing before the Angel of the Lord, and Satan standing at his right Hand to resist him. And the Lord said unto Satan, The Lord rebuke thee, O Satan, even the Lord that hath chosen Jerusalem, rebuke thee. When we are summoned by the Justice of God to defend ourselves against the Exceptions and Complaints which are preferred against us, our Attorney appeareth in our Name and Behalf: So when Satan accuseth us Day and Night, he makes up all the Breaches that fall out between God and us. 1 John 2.1. If any Man sin, we have an Advocate with the Father, even Jesus Christ the Righteous. When we have mudded the Stream, Christ maketh all clear again.  
2. The Acceptation of all our Persons, Works, and Services. 1 Pet. 2.5. We are made an Holy Priesthood, to offer up Spiritual Sacrifices, acceptable to God by Jesus Christ. We communicate with Christ in all his Offices; we are Spiritual Priests, consecrated to him by Baptism. The ordinary Priests were first consecrated in the great Laver, before they were to offer Sacrifices: so we are purified and cleansed in the Laver of Regeneration, and then offer to God these Sacrifices. As Christ was Temple, Priest, and Sacrifice, so are we. God dwelleth in us, as in a Temple; 2 Cor. 6.16. Ye are the Temple of the Living God: As the Godhead dwelled in Christ bodily, Col. 2.9. We are consecrated to be Priests to God, being sanctified by him, cleansed in the Laver of his Blood, our Persons received into favour. And then we offer ourselves, Bodies, Services to God; and so we perform Duties acceptable to him; because when we act the Priest, Christ acteth it over again, presents our Services to God in his Censer. Rev. 8.3. Another Angel came and stood at the Altar, having a Golden Censer, and there was given unto him much Incense, that he should offer it with the Prayers of all Saints upon the Golden Altar, which was before the Throne: He puts no Filth nor Dross into his Golden Censer. As the Priests under the Law were to examine the Sacrifice before it was offered to the Lord; so doth Christ examine our Services, not to reject them, but to better them in his own Oblation; and so by his Intercession, our Duties, and all the good Works of our Lives, are recommended to God.  
3. It encourageth us to come to the Throne of Grace with boldness. God would have Prayer in Heaven, to encourage us to Prayer on Earth; Christ is always with God to set on every Request. This is the Copy of Christ's Intercession. Besides, you have the groans of the Spirit in your Hearts: Rom. 8.26. The Spirit itself maketh Intercession in us, with groan that cannot be uttered. Christ is our Advocate, the Spirit our Notary, we the Solicitors. Isa. 62.6, 7. Ye that make mention of the Lord, keep not silence; and give him no rest, etc. We may know what Christ is doing for us in Heaven, by the Work upon our Hearts. Oh then let us never rest, till we have an Interest in his Intercession. This is the great prop of our Faith and Confidence, to know that we are comprehended in Christ's Prayers: You have a Friend in Court, he hath liberty of immediate access, he is a Favourite, the Father loveth him, and you for his sake. Our Friend prayeth to our dear Father for his own Children. When Joab saw the thing was pleasing to David, he interceded for Absalon, 2 Sam. 14.1. God can deny him nothing; if you have ten thousand Accusers, it's no matter, your Advocate will answer all their Accusations. Never leave till you get it evidenced, that it is your privilege, choose him, go to God by him, ratify God's Appointment by your own choice. Faith is a Consent; wait for the Spirits Intercession, those Groans will end in Joys. It is the great Comfort of the Church, that we have such a Mediator, who will effectually plead our Cause with the Father.  
We may look upon it as a Moral, as well as a Mediatory Act; an Act of Christ's Love to his own Disciples, chiefly the Apostles, who were, as it were, his Family and special Charge.  
Out of this Example of Christ, let us learn to pray one for another. It is a Spiritual Act of Love: You may discern the hypocrisy and sincerity of your Love to others, by your carelessness or seriousness in Prayer for them; for if we desire a thing, we will pray for it with importunity: By this the Saints have communion with one another at a distance.  
Chiefly this concerneth Ministers for their Charge; they should be of Samuel's temper, though he had received Affronts from Israel; God forbid that I should sin against the Lord, in ceasing to pray for you, 1 Sam. 12.23. Their Sin doth not exempt you from the Duty you owe to them for God's sake; they look to an higher Obligation than civil Respects, and an interchange of Kindness: But especially are we bound to pray for them, if, as the Apostles here, they are gained to any degree of Faith, Knowledge, and Obedience: 2 Thess. 1.11. We pray always for you, that God would count you worthy of this Calling; and fulfil all the good pleasure of his Goodness, and the Work of Faith with Power. What encouragement hath a Minister to go to God for such, not only when you send for him in times of sickness, but always, as the Apostle saith, in every Address to God. It is sweet to give an account of the thriving Lambs, and to desire the Lord to perfect his Work. And it argueth in the Minister Sincerity, to take pleasure in their gracious Estate, and to account it, as it were, his own Benefit, that God hath any way blessed them with Grace, which moveth him again to commend their Case to God. Certainly if we have but any portion of the Unity of the Spirit, or any share in the Communion of Saints, or any respect to God's Glory, thus it would be.  
Again, it concerneth Masters of Families. Your Family is your Charge, given you of God, pray for them in the Bowels of Love. You are to make an Errand to the Throne of Grace, not only for yourselves, but your Children and Servants; as the Centurion came to Christ for his Servant, Mat. 8.6. If we did not want Hearts, we could never want an occasion of recourse to God. By virtue of our Relation, we are to espouse the Interests of our Family, and to plead with God on their behalf, as we would on our own. Job is an excellent Pattern, Job 1.5. He rose early, day by day, and offered Burnt-Offerings for his Children, in the time of their Feasting. His great care was, to keep his Children in the Favour of God; he knew no hurt in their Feasting, had heard none by information; yet because Miscarriages are usual in the heat and licence of Feasts, the Family should not be without a daily Sacrifice: For, Job said, it may be that my Sons have sinned, and cursed God in their Hearts. Up then betimes, as Job did, and milk out a Blessing for your Families; not only in general, as Men will put up cursory Prayers, out of Custom and Use, for their Families; they pray God to bless their Families: but bring them forth by Head and Pole, and set them before the Lord; as Job offered Sacrifices according to the number of his Children: Or as Christ here, I pray for these, pointing to the Apostles; Lord! for these, and every one of them. The occasion of Job's Prayer is not manifest. If you do but suspect that a Child hath such a Disease, you will go to a Physician; should we have less care of their Souls? Christ says, they live in an evil World, vers. 11. therefore he prays for them.  
Again, look on this Prayer of Christ, not only as an Act of Love to his Charge and Familiars, but as an Act of Prudence as to the Apostles, who were to bring others to believe by their Word. I pray for them, I pray not for the World, etc. These that are designed for the great Work of the Gospel, chiefly for them; they had to do with Obstinate Jews, and Idolatrous Gentiles; and they had need take the Blessing of Christ's Prayers along with them: Ministers, and Dispenser's of the Mysteries of Salvation, above all Men, need the help of your Prayers. How affectionately doth Paul call for this every where? 1 Thess. 5.25. Brethren, pray for us. It is a Duty you owe, and it may be not only of great comfort to us, but of great profit to yourselves. God would have all Orders and Estates in the Church, to be obliged to one another; you for our Instructions, we for your Prayers. The Head cannot say to the Foot, I have no need of thee, 1 Cor. 12.21. Our Calling is encumbered with the more Difficulties; and that we may be acquainted with all sorts of Satan's Erterprises, our Persons may be exposed to more Temptations than Yours. The many Things requisite to make our Ministry useful, call for your Prayers; Abilities, the right use of them; Fruit and success, that we may be able Pastors, faithful, successful; that we may have Abilities, which are a common Gain; whatever Gifts are bestowed on Ministers, are for the People's profit; that out of love of Ease, or love of the World, or Error, we may not misled you, nor be disheartened for lack of success. Instead of praying for Ministers, many now pray against them; the Calling is repined at, as if it were some heavy Plague and Judgement sent upon the World. But therefore you have need to pray the more, 2 Thess. 3.2. That we may be delivered from unreasonable and wicked Men; for all Men have not Faith. Pray that the Lights of the Church be not eclipsed; pray for our standing amidst the Assaults of Satan. It is not enough to give us Love and Maintenance, but we must have your Prayers.  
So much for the Object of Christ's Prayer.  
II. Now for the Limitation of that Object: I pray not for the World, but for them that thou hast given me.  
Many Things may be inferred out of this Limitation:  
1. Universal Redemption is disproved; for those for whom Christ prayed not, for them he died not. These two Offices of the Priesthood must not be severed; Christ doth not only profess to pray for these, but denieth to pray for the World: His Intercession is of the same latitude with his Redemption; they are Acts of the same Office, and of the same Extent and Latitude: All Men were not intended in his Passion and Intercession; [See Serm. on 2 Cor. 5.16.]  
2. The Weakness of the World, notwithstanding all their outward Props and Supports; although they be strong, and have many on their side, yet they have not Christ on their side. He hath left the World out of his Prayers, he will not so much as take their Names into his Lips: Therefore, Rom. 8.31. If God be for us, who shall be against us? What will that Party do, that have God against them? Against how many will you set Me? said Antigonus. You may shake your Spear, and bid defiance against all the Powers of Darkness, they have not Christ among them, he will not speak one good word for them; they may have Riches, Honours, Friends, Countenance in the World, but God will never take their part.  
3. The dangerous and sad Condition of Worldly Men. Oh, it is a sad thing not to have a Name in Christ's Prayer! There is a great number left out; and if you will know who they are, they are called the World. It presseth us to come out of that State where we are in this danger: Men that are now Worldly, may be in the Roll of God's Election, but it is no comfort to them. I pray not for the World, so it is expressed; and as long as thou art Worldly, thou canst take no Comfort in Christ's Intercession. Certainly this should be an effectual Consideration with the People of God, to cause them to keep themselves unspotted from the World, Jam. 1.24. These have the benefit of Christ's Prayers: A Christian should never be quiet, till he be clearly out of that number which is excepted. Christ hath a constant enmity and antipathy against Mammon: there must be a separation from the World, and a contempt of earthly things, before we can have an interest in him. The World maketh a sport of these things; but what can be more terrible, than to be shut out of Christ's Prayers? He curseth those for whom he doth not pray: And that is the reason, why Men that are besotted with the World, do always wax worse and worse.  
4. The Excellency of Christ's Love to the Saints; I pray for these, I pray not for the World. Christ's separate Love to us, heightens his Kindness, and our Duty. It is not every one's Mercy, to be remembered in Christ's Prayers; Millions are passed by, as many as may be called a World. John 14.22. Lord, how is it that thou wilt manifest thyself unto us, and not unto the World? So we may say, How is it that thou wilt pray for us, and not for the World? Others that are better accomplished, are left out, and we taken in. Man is taken with nothing so much as with Privileges; common Favours seem to be a Right of Nature. It was certainly a sweet Consideration to Noah, though he seemed to be buried alive in the Ark, that he and his Family were saved, when all the World perished in the Waters. At the Day of Judgement, how many millions of Thanks shall we owe to Christ, when all the Reprobates are gathered together, to consider, God hath chosen me, and not all these; nay, of those Reprobates, some are more excellently accomplished, and yet God hath chosen me, and not Cato, Me and not Socrates, Me and not Plato, not the most excellent among the Heathens! When Israel saw the Egyptians dead upon the Shore, Exod. 14.30. it heightened their Deliverance. If God had saved all, it had been an infinite Mercy; but now many are damned, it is the more cause of Thanksgiving to those that are saved. The Sun is glorious and beautiful; but if every Star had so much brightness, it would not be so admired. Chrysostom saith, It is a great means of Thankfulness, now and then to go into the Spitals, and to look on the Poor Creatures, that are rough-cast with Soars. So it commends Christ's Love, and should raise in us thankful Acknowledgements, to consider Christ prayed for us, not for the World.  
5. By the Example of Christ we should embrace them, and show special Love to them, that are chosen out of the World. Christ saith, I pray for these, I pray not for the World; we should specially remember them in our Prayers. The Apostle saith concerning Alms, Gal. 6.10. As we have therefore opportunity, let us do good unto all Men, especially unto them who are of the Household of Faith. Christ saith, Psal. 16.3, 4. My Goodness extendeth to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. Their Sorrows shall be multiplied, that hasten after another God; their Drink-Offerings of Blood will I not offer; nor take up their Names into my Lips: Christ will not mention them. Some think it is to be applied to the Idols, rather to the Persons; the whole Psalm is applied to Christ.  
But here ariseth a Doubt: Are we not to pray for wicked Men, yea, the Impenitent, the Persecutors of the Church, Contemners of the Word?  
I Answer;  
1. Yea; Partly, because we know not the secret Purposes of God's Grace. Christ in the Light of his Divinity, knew the Elect, and the Reprobate; but we know not, therefore we are to pray for them that persecute, Mat. 5.44. Paul once breathed out threatenings against the Church; Christ received Gifts for the Rebellious; Partly, because many Wicked Men are considerable in their Station, therefore, at least, we pray for temporal Blessings for them, though we have little hopes that ever they shall be gained to the Knowledge of the Truth. Thus we are to pray for Wicked Rulers, for the conservation of Humane Society, they may serve as a Thorn Hedge about a Garden of Roses. Thus it is said, Ezra 6.10. That in the Temple they should pray for the Life of the King, and of his Sons; meaning the King of Babylon, Darius, at least for Temporal Favours.  
2. We have not such encouragement to pray for them, as for the Saints: For the Saints, we pray out of the Unity of the Spirit; for wicked Men, out of common Charity: for the Saints, we pray out of a delight in their Graces; for wicked Men, out of a loose possible Hope. Heb. 13.18. Pray for us, for we trust that we have a good Conscience in all things, willing to live honestly. These should have the greatest share of our Prayers, we have the more encouragements and hopes of them, which should be an engagement to us to pray for them.  
3. Conditionally we may pray against the Obstinate, and them that sin of malicious Wickedness. There are many Imprecations in Psal. 109. which are not to serve our private Revenge, but by us to be conceived conditionally: Those Curses are uttered against Judas in a prophetical Spirit, and therefore not to be drawn into Example, to justify any heats of Revenge and private Passion. 1 John 5.16. If any Man see his Brother sin a Sin which is not unto Death, he shall ask, and he shall give him Life for them that sin not unto Death. There is a Sin unto Death; I do not say that he shall pray for it. It is a tempting of God to intercede for that Sin, seeing he hath declared his Will; the irremissible Sin, is that Sin, though it be hard to be found out. Therefore it is good to keep to the conditional Form; when a Man, after the profession of Religion, falleth to an utter revolt, and deadly hatred of it, it is a shrewd presumption, they have committed that Sin.  
4. We feel sometimes a restraint upon our Prayers. God by Oracle forbade the Prophet to pray for the People; Jer. 7.16. Therefore pray not thou for this People, neither lift up Cry nor Prayer for them, neither make Intercession to me, for I will not hear thee. When he was resolved to put his Wrath in Execution, he would not have his People's Prayers lost; and still the same Spirit that stirreth up to Prayer, searcheth out the deep Counsels of God. So that there is a kind of prophetical Light in Prayers; God suspendeth the fervency and actual Assistance, by which we are carried on at other times. I would not justify every private passionate Conceit; but yet we must look upon the Spirit of God, as the Interpreter of God's Counsel, and that he will not stir up Prayers to no purpose. Yea, sometimes we feel, that after much striving, we have no Heart to pray for them; which is a very great mark of God's displeasure upon any Person, when God's People, yea, even after much struggling with themselves, have no heart to pray for him.  
III. The Reasons why he prayed for them.  

1. Because they were given him by the Father.  
2. Because he could say to the Father, They are thine.   
How they are given unto him of the Father, we showed before; I shall only now consider the last Reason, which is more formally expressed, [For they are thine.]  
1. Observe; The Elect are so given to Christ, that they are still the Father's. Tho they are mine by Grant, yet thou hast lost no part of thy Right and Propriety in them. They are given to me by way of Oppignoration, not by way of Alienation. As the Father, that giveth his Daughter in Marriage to another, doth not lose his Fatherly Propriety; she is her Husband's, and she is her Father's. God hath given every Elect Soul, as a Spouse to Christ, and yet they remain his; yea, they were given to Christ, that God's Right might be preserved. All Men, by right of Creation, are his; but they are especially his, who are redeemed by Christ, and sanctified by the Spirit, because the destination and tendency of their Lives, is still to the Father's Glory. Others are his in Right, but in the use and course of their Lives, they are the Devil's; God hath lost them, as it were. But those that are given to Christ, are not lost, but his still; partly, because of Christ's Aim, who still worketh in them to preserve the Father's Right. John 14.13. Whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. The Persons glorify one another; John 16.14. He shall glorify me; for he shall receive of mine, and shall show it unto you. They are Christ's Members, that the Father may be glorified in the purposes of his Grace: partly, in regard of the course and tendency of their Conversations: John 15.8. Herein is my Father glorified, that ye bear much Fruit. The Father is glorified by our fruitfulness.  
Use 1. It is an Engagement to Believers to walk so, that God may not be ashamed to own them for his; the Spirit not ashamed to dwell in them as Temples; that they be not as Stables of Filth, but as Temples of the Holy Ghost: nor Christ ashamed to own them as his Members, he will not be the Head of an Ulcerous Body; nor God the Father ashamed of his Choice: If ye bring forth much Fruit, he is glorified, he hath not made an unworthy choice. But otherwise, you grieve the Spirit, Ephes. 4.30. You crucify Christ, Heb. 6.6. you shame the Father. But if you are sanctified, and holy, the Spirit will own you, and work in you with joy: 1 Pet. 4.14. The Spirit of Glory, and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified. By the innocency and holiness of your Lives, you make it appear what manner of Spirit is in you, he can own you with Glory. Then Christ will not be ashamed of you: Heb. 2.11. He that sanctifieth, and they that are sanctified, are all one; for which cause he is not ashamed to call them Brethren. Christ will count it no disgrace to himself, to reckon you of his Kindred and Family; he is not ashamed to say, they are mine, my Brethren, my Kindred, my Family, my Spouse; he is not ashamed of his Purchase. And God the Father will not be ashamed of you; Heb. 11.16. God is not ashamed to be called their God. The Father will avow himself to be their Portion, and they to be his, that for his sake do renounce the World; God will think it no dishonour to himself.  
Use 2. To disprove their claim,  
1. That only can make their claim by Creation. The Lord knoweth who are his; God's special Interest is founded in Grace. People say, he that made them, shall he not save them? God will not own his Creature, that is disguised by Sin; I know you not, you are none of mine. He that made them, will show them no Mercy; and he that form them, will show them no favour, Isa. 27.11. No, you are none of mine; all his are given to Christ, the Interest comes not by Nature, but by Grace.  
2. Those that build their Hopes on Christ, but do not walk as the Father's. Christ never chose a Member, that would not honour his Father; John 15.16. Ye have not chosen me, but I have chosen you, and ordained you, that you should go and bring forth Fruit, and that your Fruit should remain; that whatsoever ye shall ask of the Father in my Name, he may give it you. Christ will not allow their Claim, who do not walk worthy of his Father's Love, that they may have free and confident access to him in Prayer.  
Use 3. See the Felicity and Dignity of those that believe in Christ. Christ saith to the Father, they are thine, his peculiar and special Portion; Exod. 19.5. Ye shall be a peculiar Treasure unto me above all People. The World is God's Possession, but you are his Treasure. A Man may have Lands, that he visiteth now and then, but he taketh a particular care of his Treasure. God loveth them as much, as a covetous Man can love his Treasure. We value Men by their Riches, but God valueth them by Grace: 1 Pet. 2.9. Ye are a chosen Generation, a peculiar People, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God hath bought them at a dear rate. We were his, before we were our own; God had a thought of us, before we had any Being; and in time he made this distinction. Tit. 2.14. Who gave himself for us, that he might redeem us from all Iniquity, and purify to himself a peculiar People. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his People of Treasure, his most precious Substance, picked and chosen by Election, beautified with the Righteousness of Christ, distinguished from others by Grace. God looketh on them as the Objects of his own Choice, the Fruits of his Son's Purchase, and the Workmanship of his own Spirit, set apart from all others for his own Glory.  
2. Observe again; That nothing moveth God to Mercy so much, as the consideration that we are his. This is Christ's own Argument, for they are thine. And Interest is elsewhere pleaded by the Church: Isa. 64.8, 9 But now, O Lord, thou art our Father; we are the Clay, and thou our Potter, and we all are the Work of thy Hand. Be not wroth very sore, O Lord, neither remember Iniquity for ever: behold, see, we beseech thee, we are all thy People. When we come to God, though we cannot plead Merit, yet we may plead Interest: As bad as we are, yet we are thine; our Enemies have used us at pleasure, yet thou hast been pleased to enter into Covenant with us; Lord, wilt thou not cast one glance and eye of Favour upon thine own Children? Oh it is sweet, when we can come into the presence of God with this Confidence! Ephes. 2.19. Now therefore ye are no more Strangers and Foreigners, but Fellow-Citizens with the Saints, and of the Household of God; as some of his own Household, and so sue out our Allowance. A Stranger is one that cometh, and his Occasions being served, returneth to his own Home: A Foreigner, is one that dwelleth in a place, but is not privileged with the Immunities and Franchises which the Natives enjoy. But now we are Denizens, free of God's House; have the liberty, not only of Servants, but of Children; therefore we may urge it in Prayer. All the difficulty will be, to get the Interest evidenced. It is not Confidence, but Impudence, when some Men say to God, we are thine; a wicked Man slandereth him, when he saith, Our Father. The great Evidence, is Consecration; Did you ever give up your whole selves to God? Do you walk as his, as having nothing of your own, at your own disposal? Didst thou ever make this Surrender? When there are Factions, to which hand do you cleave? Do you say, I am God's, I am Christ's? God doth, as it were, say, Who is on my side? Who?   

SERMON XIII.  JOHN XVII. 10. 
And all mine are thine, and thine are mine; and I am glorified in them.  
WE have, in the former Verse, the first solemn offer of Christ's Intercession or Mediation between God and Man; and therein he doth professedly refuse to pray for the World: His Reason was, he would pray for none but those that were dear to his Father, and to himself: Now of the Elect he might say, They are not only mine, but thine: They are given him by the Father, not by way of Alienation, but Oppignoration; the Father lost no Right by his Grant and Donation. The Gift of the Father to Christ, differeth from all the Gifts of Men. When Men give, they alter the property of the thing given, or certainly are not so careful about it. When you give your Son to be a Servant, or an Apprentice to another; or when a Scholar is put out to School, you lessen your Care towards him: Or, to instance in a Relation less mercenary and servile; when you give your Daughters in Marriage, you think there is a Child bestowed, your Fatherly Title and Propriety is not abolished, but your Care is lessened. But now though God hath put Believers into Christ's Hands, yet he hath not put himself out of Possession, but hath still reserved his own Right and Care: for the Establishment of the Creatures Comfort, Christ is taken in with himself. Christ hath a Title proper to his distinct and personal Operation to involve him in the Care: Christ hath a Title by Purchase and Redemption: and the Father hath a Title proper to his Personal Operation by Election: I pray for them which thou hast given me, for they are thine. The joint Possession and Care of the Father, together with Christ, is proved by a general Assertion, built on that perfect Communion that was between them, All mine are thine, and thine are mine, etc.  
The Sentence is applicable to Things and Persons.  
1. To Things: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Original wilt bear it: So the Fathers generally understood it of the concreated and infinite Riches of the Godhead, which all the Persons had in Communion. Epiphanius confuting the Sabellians, moveth this Question; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? and answereth; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The parallel place seems to countenance this Exposition, John 16.15. All things whatsoever the Father hath, are mine; therefore, said I, that he shall take of mine, and shall show it unto you. Christ had spoken of this Departure, his Absence was to be supplied by the Spirit; now lest this should seem to derogate from himself, he saith, He shall take of mine; he shall enrich the Church with the Treasures purchased by me; I bought them with a dear Price, and in the way of Grace will distribute them: Now lest this should derogate from the Father, he addeth, All things whatsoever the Father hath, are mine: the same Fullness of the Godhead, Majesty, Perfection, Essence, Blessedness. It is the Father's Spirit and mine; Christ came in as an Heir to the Father, and the Spirit as Executor to Christ of his last Will and Testament. I cannot utterly exclude this Sense, yet I think it is not the formal intent of this Place. From hence we may gather the Unity, and yet the Distinction of the Divine Persons, they have their distinct Right and Title, and yet they all communicate in the same Essence, Dignity and Privileges.  
2. To Persons; and so it implieth not the uncreated Riches of the Godhead, but their created Goods and Possessions. Believers are the created Treasure of the Divinity, and every Person hath a distinct Right: Christ saith to the Father, They are thine, and again, They are mine; and the Spirit is not to be excluded, though he be not mentioned, as appeareth in the parallel Place, but now quoted. They are God's children's, Christ's Members, and the Spirit's Temples.  
But to come more closely to the Words: All mine are thine, and thine are mine. How are Believers Christ's? how the Father's? The first Title Christ hath to us, is the same that he hath to all things else; all things are Gods and Christ's by Creation and Preservation: So the whole Godhead saith, Ezek. 18.4. All Souls are mine: God is the Maker and Judge of all. But that Sense is too large for this place; Christ useth it as a special Argument why he prayed for his own, and not for the World: Another sort of Creatures must be understood, by Creation the Beasts are theirs as well as Men, Psalm 50.10. For every Beast of the Forest is mine, and the cattle upon a thousand Hills. But there is a peculiar Heritage, in which they delight, of which it is said, 2 Tim. 2.19. The Foundation of the Lord standeth sure, having this Seal; the Lord knows those that are his. There is a number of Men whose Names are written and sealed; Now these are the Father's, the Son's, the Spirit's. The Text speaketh only of the two first Persons, and so I shall mainly carry on the Discourse. The distinct Possession must be understood according to the Personal Propriety of each Person; Thine by Election, mine by Redemption: All that I am to redeem, to make Intercession for, that are to have benefit by me, are God's Elect; and all God's Elect are to have benefit by me.  
The Point which I shall handle is, the Commensurableness of the distinct Propriety of all the Persons in Believers; Election, Redemption, and Sanctification, are of the same Sphere and Latitude. They are one joint Possessor, Lord and Maker; All mine are thine, and thine are mine. All that the Father electeth▪ the Son redeemeth; and I may add (because he communicateth in the same Unity of Essence) the Spirit sanctifieth. So the Apostle, 1 Pet. 1.2. Elect according to the Foreknowledge of God the Father, through Sanctification of the Spirit unto Obedience, and the sprinkling of the Blood of Jesus Christ; the same Persons are interested in these personal Operations of the same Godhead. Election is ascribed to God the Father, Sanctification to the Spirit, and Reconciliation to Jesus Christ. The beginning is from God the Father, the Dispensation through his Son Jesus Christ, and the Application through the Holy Ghost. This is the Chain of Salvation, and never a Link of this Chain must be broken: the Son cannot die for them whom the Father never elected; and the Spirit will never sanctify them whom the Father hath not elected, nor the Son redeemed.  
Reasons.  
1. From the Unity of Essence, they are one, and if any Person be interested in them, all must; otherwise Men might be beholden to Christ, that were never beholden to the Father nor the Spirit: They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of one Essence, and of equal Dignity; none shall be beholden to one, that are not beholden to the other. It is very notable that when Christ speaketh of his own Flock, and the Certainty of their Conversion, and the Sureness of their Estate, he saith, John 10.27, 28, 29, 30. My Sheep my Voice, and I know them, and they follow me: And I give unto them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hand. My Father which gave them me, is greater than all, and no Man is able to pluck them out of my Father's hand: I and my Father are one: He is greater than all, greater than me as Redeemer. If I acknowledge them for mine, they must have Grace, and cannot miscarry; We are two Persons, but one God; he is a Joynt-Cause working together with me, one in Power, one in Counsel.  
2. From the Unity and Agreement in Will and Design. They are one, and agree in one: The Persons are resolved to glorify one another. In Man's Salvation the Father will have the Honour of Electing, that the Son may have the Honour of Purchasing, and the Spirit the Honour of Sanctifying. It is said of the Spirit, John 16.14. He shall glorify me, for he shall receive of mine, and shall show it unto you: And Christ faith, John 14.13. Whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. The Son came into the World to make good the Purposes of the Father, John 8.50. I seek not my own Glory: and the Son sendeth the Spirit: God sendeth the Son, and the Spirit anointeth Christ; Acts 10.38. God anointeth Jesus of Nazareth with the Holy Ghost and with Power. There is a perfect Agreement, mutual Missions between them.  
Use 1. To condemn them which put asunder those Operations which God hath joined together, the Arminians in Doctrine, the common People in Practice.  
1. The Arminians in Doctrine, by dividing Christ from Election, or Election from Christ; as if Christ were to die for those that were never elected and chosen to Life, equally as for those that were; or as if he expected Glory from, and designed Salvation unto all alike: These trouble the Links of the Chain of Salvation; how can it be said, All thine are mine, and mine are thine, when God would never own them, and the Spirit would never sanctify them?  
2. The common People, that sever the Election of God, and Redemption of Christ, from the Sanctification of the Spirit: They say Christ died for them, when there is no Evidence of it; or that God loveth them, when there are no Fruits of his Love: The Fruit of the Father's Love, is sending of the Spirit, and he that hath not the Spirit of Christ, is none of his; Rom. 8.9. If God had chosen thee, thou wouldst be sanctified: Sanctification it is as it were an actual Election; John 15.19. Because I have chosen you out of the World, therefore the World hateth you. As by Election we are distinguished from others in the Counsel of God; so by Sanctification we are actually set apart. If Christ had died for thee, thou wouldst have the whole Fruit of his Purchase; Ephes. 5.25. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word.  
Use 2. Information, how Believers come to be possessed of such excellent Privileges: All that are God's, are Christ's; and all things that are Christ's, are ours by Faith. There is the same Communion between Us and Christ, as there is between Christ and God; 1 Cor. 3.23. All are yours, for you are Christ's, and Christ is God's: We have it from the Father's Love, by the Son's Purchase. Christ was God's natural Heir; he made a Purchase, that he might adopt Heirs, and take them in with himself: by Faith we are taken in. We may say between us and Christ; All mine are thine, and thine are mine: I am my Beloved's, and he is mine; Cant. 2.16.  
Use 3. To show us the Comfort of the Faithful; God and Christ have an equal Interest in them; the Father loveth them as Christ's, as his own; Christ careth for them as the Father's, as his own: 1 John 1.3. Our Fellowship is with the Father, and with his Son Jesus Christ. God made the Elect Members of Christ's Body, that he might redeem them; Christ made them Children of his Family, that he might love them. The Father saith, They are mine; the Son saith, They are mine; the Power of God issueth through Christ for their Salvation; 2 John 1.9. He that-abideth in the Doctrine of Christ, he hath the Father and the Son: We may expect the Fruits of Elective Love, and the Fruits of Christ's Purchase. Two are better than one, we have the Father to love us, the Son to redeem us, the Spirit to sanctify us, and bring us to God: It is a great Advantage; John 16.27. The Father himself loveth you. When Joab saw the thing was pleasing to David, he interceded for Absalon, 2 Sam. 14.1. The King's Heart was towards Absalon. We have more Confidence to speed in our Prayers: He loveth us for his own sake, and for Christ's. Christ hath satisfied the Justice of God, and God is reconciled; we have more boldness of Access to him; we need not fear his Justice, we have a double Claim, and may lay hold with both Hands.  
1. We have God on our side, who is the Supreme Judge, the offended Party, the first Cause and Fountain of Blessing.  
2. By Christ we have a near Relation to God: We are Christ's more than Angels; they are Ministering Spirits, not the Spouse of Christ's Bosom, nor Members of his Body. God hath given us to him, as he brought Eve to Adam; we are near to God; John 14.20. I am in my Father, and you in me, and I in you, as a Woman married to the King's Son by the King's Consent. The whole Blessings of Christ's Purchase are ours; we have God in our Nature working Righteousness, making Atonement, meriting Blessedness, sending the Spirit as purchased by him.  
[And I am glorified in them.] So we render it, that it may lie indifferent to any Sense, though the Word properly signifieth, I have been glorified in them: It relateth not only to their past, present, but future Endeavours for Christ's Glory.  
But how was Christ glorified by his Disciples?  
Answ. First; Passively, as he glorifieth himself in them, by comforting, refreshing their Hearts, doing good to Persons so despicable and unworthy, and manifesting the Riches of his Glory in them.  
Secondly; Actively, by their Faith, by their Ministry, by their Life and Conversation.  
1. By their Faith: To glorify any one, is to have a good Esteem of him. Those that did not believe, did (as it were) obscure the Dignity of his Person, rejecting him as a contemptible Man; now the Apostles do every where express their Faith in his Godhead, and their Sense of the Dignity of his Person and Office, as I cleared in opening the 7 th' and 8 th' Verses.  
2. By their Ministry: Christ was by them made known, and was yet to be further manifested. After the Resurrection they were his Heralds, to proclaim his Triumphs for him over Death and Hell; and his Ambassadors, to go out into the World and gather Subjects for his Kingdom.  
3. By their Life, and so by the Constancy of their Profession, when others shrink in the wetting. John 6.66, 67, 68 From that time many of his Disciples went back, and walked no more with him. Then said Jesus unto the Twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the Words of Eternal Life. By their Self-denial: Mat. 19.27. Behold, we have forsaken all, and followed thee; Fathers, Mothers, Nets, Trades, etc. So by their Holiness and Fruitfulness of Conversation, they were such a Company, of which Christ was not ashamed.  
This is a new Argument that Christ urgeth for their respect with the Father; Whence I observe: Doct. That the more we desire to glorify Christ, the more Confidence we may have of his Intercession for us.  
1. It is the Evidence of our Interest in the Father, and the Son, and Spirit. Interest is the ground of Audience; none can hope to speed with the Father, but his own, those that are God's and Christ's.  
(1.) It is an Evidence that we have an Interest in the Father; he acknowledges them for his, that glorify his Son, them and no other; John 16.27. The Father himself loveth you, because ye have loved me, and have believed that I came out from God. God's Love can have no cause but itself; our Love to Christ is a certain sign of God's Love to us. It is not the principal Reason why he loved them, but the Argument whereby Christ would prove that his Father loved them. So that this is the Evidence, if we would have any Confidence of our Interest in God, and speeding at the Throne of Grace, Do you glorify Christ by Love and Faith? Christ is his Beloved, and he loves all them that love Christ. So again, John 5.23. That all Men should honour the Son, as they honour the Father: He that honoureth not the Son, honoureth not the Father which hath sent him. Every Man naturally is touched with a Reverence towards the Godhead: Now God the Father commandeth we should yield a like Reverence to the Son, who is his living and perfect Image. He that doth not worship Christ, and honour Christ, doth but worship and serve an Idol; for he doth not honour God in that way, wherein he will be honoured, and hath revealed himself, because they are in the Unity of the Godhead, neither of them can be worshipped without the other.  
There is a noted Story of Amphilochius Bishop of Iconium; when the Arrians, who denied the Godhead of Christ, had Freedom of their Meetings and Lectures, and Disputes, under Theodosius the Great, to the great disturbance of the Church; and the Emperor could by no means be drawn to suppress them; Amphilochius, after he had tried all other means without Effect, found out a way worthy of Record, saith Theodoret, whereby to make the Emperor sensible of the Evil of his Toleration. One day as he came into the Palace, and the Emperor and his Son Arcadius were standing together, whom he had lately made Joint- Emperor with himself; Amphilochius saluteth the Father with accustomed Reverence and Humility; but when he cometh to the Son, he speaketh to him as to a private Child, and stroking his Head, saith, How dost thou, my Child? without other Expression of Civil Honour and Reverence. The Emperor was exceeding angry at the Contempt, and that he had not given his Son equal Honour with himself; and therefore, after many Rebukes, causeth him to be dragged out of the Palace with Disgrace; and as they were pulling and haling him, he, turning to the Emperor, said, O Emperor! after this manner, and infinitely more, is God the Father angry with those that do not honour his Son equal with the Father, but make him less in Nature and Dignity. By this sensible Conviction the Emperor was touched in Conscience, and with Tears embraceth the good old Man, and presently maketh a Law against the Arrians, in which, under a great Penalty, he forbiddeth their public Meetings and Lectures against the Godhead of Christ, and by the Blessing of God was confirmed in the true Religion, in which before he staggered and wavered.  
All this is brought to show, that God will not own us, unless we honour Christ, and glorify him as we glorify the Father.  
(2.) It is the Evidence of our Interest in the Son. Those that mind Christ's Glory, he mindeth their Salvation. He is interceding for you in Heaven, when you are glorifying him on Earth; he is doing your Business in Heaven, when you are doing his Business in the World; he is your Advocate, and you are his Bailiffs and Factors; Mat. 10.32. Whosoever shall confess me before Men, him will I confess also before my Father, which is in Heaven. When you own Christ in the World, and avow his Name and Truth in the World, you shall lose nothing: When you come to pray, Christ will own you; Father, hear him, this is own of mine. You cannot honour Christ so much as he will honour you. When carnal Men come to pray, Christ saith, I know them not. Oh it is sad to be disowned in the Court of Heaven! When Christ disclaimeth any Interest, or Intendment in his Purchase for us, they are nothing akin to me, are none of mine. When we do all things for by-Ends, we disclaim God for a Paymaster, and therefore must look for our Reward elsewhere.  
(3.) It is a sign of your Interest in the Spirit; John 16.14. He shall glorify me, for he shall receive of mine, and shall show it unto you; that enlightening, quickening Comfort and Refreshing which we have, when it is used to the Glory of Christ, it is a sign the Spirit dwelleth in us.  
2. Because the glorifying of God in Christ, is the great Condition of the Covenant of Grace. God hath made a bargain with Believers to give them Grace, and by way of return he expecteth Glory. All the Privileges of the Covenant are leased out to the Heirs of the Promise, and this is the Rent and Acknowledgement which God hath reserved to himself. See the form of this Contract, Psal. 50.15. Call upon me in the day of Trouble, I will deliver thee, and thou shalt glorify me: In all Experiences of Grace God will be glorified. Glory and Praise are the Revenues of the Crown of Heaven, and all the Persons of the Godhead are Joynt-Possessors; the Father will be glorified, the Son and the Spirit will be glorified too. Well then, they that expect all Comfort, and do not regard Duty, they mistake the Tenor of the Covenant. God must needs be angry, when we deny him his Rent and Acknowledgement; you forfeit your Lease and Charter, and how will you do to pray with Confidence? It is notable in the Covenant of Grace; what God doth to us in a way of Mercy, the Creatures return to God again in a way of Duty. God justifieth, sanctifieth, glorifieth the Creature, these are the great Blessings of the Covenant; and in our way we are to do it again to God to justify, sanctify, and glorify God. To justify God; Luke 7.29. And all the People that heard him, and the Publicans justified God, being baptised with the Baptism of John. To sanctify God, Isa. 8.13. Sanctify the Lord of Hosts in your Hearts; and here, I am glorfied in them. We are to justify God, his Ways against the Cavils of the World; the Riches of Grace, against the Prejudices of our own Hearts; to sanctify. God, to set him aloof in point of Fear and Trust, above the Powers all Excellencies in the World, as to sanctify is to set apart from common use: And then we glorify him, when we advance him in our Thoughts, and Faith, and Esteem. Our best Thoughts are but a Disgrace to the Godhead, he is advanced far above all Blessing and Praise; yet God counteth he hath another Throne, when he is exalted in thy Heart.  
3. Because we gratify the Aim of God. God's great End in all his Dispensations is to glorify his Son, and in his Son, himself; God seeketh his own Glory by glorifying Christ in our Nature. We had neither had Word, nor Gospel, nor Christ, nor Grace, but for his Glory. It is said, Prov. 16.4. The Lord hath made all things for himself; that is, for the Manifestation of his Glory; for God being so perfect as he is, can no other ways be advanced, it must be therefore to make himself known. He made the World that he might be glorified, and for the same Reason he made us in Christ; Ephes. 1.12. That we should be to the Praise of his Glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: all that we are in Religion is for this end. We had need respect God's Glory, for we owe all that we have to it, God is set upon it; 1 Sam. 2.30. They that honour me, I will honour.  
Use 1. Information. We lose nothing by glorifying Christ: It is a Pledge of our Interest in his Intercession: We shall have this Honour and Comfort, that Christ will be our Advocate. In the World we are like those six hundred, that were David's Companions in the Wilderness, they had hard Service, and little Wages; but when David was crowned in Hebron, they were all advanced to Offices, and Places of Power and Trust. In the World, if we glorify Christ indeed, we shall meet with hard Entertainment; but you will not repent of it, when Christ appeareth in the day of his Royalty. Nay, for the present, you will lose nothing: Worldly Losses are made up in Spiritual Comforts, and that is a good Exchange. Do but observe Peter's Question, and Christ's Answer; Mat. 19.27, 28. Peter said, Behold we have forsaken all, and followed thee, what shall we have therefore? In Peter's Question we may observe, that albeit we suffer little for Christ, we think much of it. Peter's Case was poor and slender, alas! what did he leave? a poor Cottage, a Net, a fishing Boat; he had no Lands, nor Heritage: From a Fisherman he was made a Disciple. The Loss is little; but we think it a great matter, if we part with our Superfluities, with the tenth part of a Child's Portion for Christ's Cause, and owning Christ's Interest, or the propagating of Religion: Nay, if we suffer but a disgraceful Word, or Discountenance, or a small Inconvenience in our Name, or Estates, we are apt to say with Peter, What shall we have therefore? Thoughts of Merit are natural, and we put an high Price upon our petty Services, what shall we be the better? But observe Christ's Answer: And Jesus said unto them, Verily I say unto you, that ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon Twelve Thrones, judging the Twelve Tribes of Israel. Pray mark, Christ pardoneth the Infirmity of the Demand; there was somewhat of Pride in it, and somewhat of Fleshliness, in having respect to a carnal Reward; they dreamt of Earthly Honours, that Christ would share and divide among them: but Christ passeth it over, and gives a gracious Answer: Nay, mark, Christ promiseth a greater Reward than Peter could expect, a Kingdom to each of them in the Regeneration. I shall not examine that Expression, that doth not so suit with my purpose: But I observe, that though the things we do and suffer for Christ, be not worthy to be spoken of; yet the least thing, if done in Sincerity, will be highly esteemed, and richly rewarded; Christ will intercede for thee, and plead for thee with his Father, and if once he openeth his Mouth, thou canst never miscarry. The Apostle saith, Heb. 7.25. He is able to save to the utmost, all that come unto God by him, seeing he ever liveth to make Intercession for them. Christ, when he hath begun to intercede, doth not give over, till thou hast Honour enough for honouring him; he will save thee to the utmost. Oh why should we be prejudiced against the Service of Christ! certainly we shall be no Losers in the End; Christ will not be behindhand with you, he is making way for your Everlasting Glory by his constant Intercession. Now therefore be not troubled, you need not seek another Paymaster than Christ; we have something in Hand, there is present Comfort, besides what we have in Hope.  
Use 2. Exhortation, to press us to glorify Christ; order your Lives so, that Christ may plead, Father, I am glorified in them. I do not press you now to glorify God in general, but to glorify Christ as Mediator.  
But what is it to glorify Christ?  
I Answer; 1. You will glorify him by Faith. Christ is glorified, when you acknowledge his Person and Office, as revealed to you in the Word, and accordingly build your Hopes and Comfort on him. Now Faith hath a double Office, it accepts Christ from God, and presents Christ to God: It accepts Christ in the Word, and maketh use of him in Prayer.  
Let us speak of both these.  
(1.) It accepts Christ. When Men slight the Offers of Christ, which God maketh to them, they dishonour him exceedingly; it is a contempt cast upon the Son of God, as if he were not worth the taking. Acts 4.11. This is the Stone which was set at nought of you Builders, which is become the Head of the Corner. God made him a glorious Foundation of Hope and Comfort, and you pass him by as nothing worth; it is an high scorn put upon the Choice of God, and the Excellency of Christ: You look upon him as Rubbish, not worth the regarding, and God sets him out as a precious Stone. Mat. 22.5. But they made light of it, and went their ways; one to his Farm, another to his Merchandise, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they would not take it into their care and thoughts. A careless disregard of the Offers of the Gospel, offendeth God exceedingly; you slight the Wisdom of the Father, and the Love of Christ. God employed all his Wisdom in the contrivance of Grace; the Gospel is the Masterpiece of Heaven. The Father discovereth the Riches of his Wisdom; and Christ paying a Ransom, obeying and dying, discovered the Riches of his Love and Grace; and when this is offered to you, you will not take it into your care and thoughts; it is the greatest dishonour you can cast upon him. But now, to them that believe, Christ is precious, 1 Pet. 2.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they can see nothing so worthy their Study, and Time, and Care, and Thoughts. This is the sum of their Desires, that they may take Christ as God offereth him, all other things are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dung and Dogs-meat, in comparison of the excellency of him, that I may be found in him, Phil. 3.9. By this esteem and care, Christ is exceedingly glorified.  
(2.) It presents Christ. In all our Endeavours to God, we must build our Acceptance on the Merits of Christ. John 14.1. Ye believe in the Father, believe also in me. There is a Belief in God, and a Belief in Christ, in his Merits. We should never go to God, but we should take Christ along with us; in all your Addresses make use of him. When ever you have to do with God, you must go to him in Christ; and you must go to him with a Confidence, that you shall speed the better for his sake; Ephes. 3.12. In whom we have boldness, and access with confidence, by the Faith of him. A Man may use some liberty and freedom with God, when he hath Christ on his side, and offer up his Prayers to God, in the mediation of his beloved Son. Out of Christ we can see nothing but Majesty armed with Wrath and Power: But now, when you make use of Christ as a Mediator, you may take hold of God with both Hands; Justice and Mercy are on your side, you have Merits to urge, as well as Requests. But alas! how little do we glorify Christ in our Addresses to God? We come with little hopes, with little confidence, our best is but guests and conjecture. Thus by Faith should we glorify Christ. Low and base apprehensions that Men have of Christ, dishonour him.  
2. By the Holiness of your Conversations. Every Christian should walk so, as remembering that Christ's Honour lieth at Stake. It is not a Moral Life that I persuade you to, but a Christian Life, such a Life wherein Christ may be specially honoured.  
(1.) For the Manner; your Practice should be elevated according to the height of your Privileges in Christ. A Christian should do more than a Man. 1 Cor. 3.3. Are ye not Carnal, and walk as Men? We expect that he should go faster that rides on Horseback, than he that goeth on Foot. In Christianity, Duties are elevated to a greater proportion; the Laws are the same, but we have higher Engagements. Wherein do ye differ from others? there should be a singularity of Holy Life. There should be something more in your Lives, than if ye came out of the School of a Philosopher, or Jews, or Turks, or moral Heathens, that know not Christ.  
(2.) For the Principle, Christ must be honoured. You must make him the Principle of your Obedience to God. You must make use of Christ, not only in point of Acceptance, but Assistance. Phil. 4.13. I. can do all things through Christ, that strengtheneth me. Gal. 2.20. Nevertheless I live, yet not I, but Christ liveth in me, and the Life which I live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. He will be honoured by dependence, as the cause of all our Spiritual Being. Whatever we have, Life, Sense, and Motion, it is derived from him our Head, to us his Members. You rob him of his chief Glory, if you do not depend upon him, and make him the Principle and Head of every vital Influence.  
(3.) For the End; you must make his Interest the great End of your Lives, Phil. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For me to live, is Christ: He would not have Life for any other end, but to advance Christ, all is done with a pure eye to him. Rom. 14.7, 8. For no Man liveth to himself, and no Man dieth to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord; whether therefore we live or die, we are the Lord's. A Regenerate Man, must not live as his own Man, but as the Lord's, as one that is wholly given up to Christ, not wedded to his own Interest, but altogether for Christ's Glory.  
(4.) The Motive must be Gratitude to Christ, all must be done for Christ's sake: 2 Cor. 5.14. For the Love of Christ constraineth me. God's Love in Christ should be the great swaying Motive; Shall I not do something for him that died for me? Christ is exceedingly honoured, when there are such kind of Arguings and Workings in the Heart.  
3. We must glorify Christ in our Enjoyments. When we think of our Title to any thing, think, this I have by Gift, be it Justification, Sanctification, Glorification, Comfort of the Creatures. Whatever Privilege we look upon as ours, we must see Christ in it. 1 Cor. 3.22, 23. All are yours, and ye are Christ's, and Christ is God's. All Mercies swim to us in his Blood, he purchased them of God, and conveyed them to us, that we might be sensible that we have all in and by Christ. He did not only purchase them, but began to us in every Privilege; Christ first had them, and then we; he was elected, justified, sanctified, rose again by Covenant, ascended, and was glorified; in all these things, Christ would show himself to be the Heir of all things: He was the Elder Brother, and had the pre-eminence as the Heir: He would possess, and then make the Testament. It is true, in the Comforts of the World, Christ possessed little, but he had a Right and Title, which he hath made over to us. To declare his Right, the Creatures, one time or another, did him Homage; the Angels ministered to him, the Devils confessed him; the Winds and Seas were at his beck, a Fish paid him Tribute. Well then, look upon Christ in every Enjoyment; he was the Purchaser, and he was the first Heir and Possessor.  
4. We glorify Christ, by doing and suffering for the advancement of his Interest and Kingdom. Never were there such a zealous parcel of Men, as in the first days of the Gospel, they seemed to some as if they were even mad for Christ; 2 Cor. 5.13. For whether we be besides ourselves, it is to God; much in Spirit, much in Labours, much in Afflictions. Primitive Zeal is much decayed; many are like the Carbuncle, if you look upon it afar off, you would think it all on Fire, but touch it, and it is Key-cold. Religion is turned into a mere prattle and talk, few mind the Interest of Christ. A Christian should be always devising how he may lay forth himself for Christ, for the advancement of his Ordinances, enlargement of his Kingdom; and to this end we should neither spare Body nor Estate, nor Life itself. You should honour him with your Substance; Prov. 3.9. Honour the Lord with thy Substance, and with the first Fruits of all thy Increase; it is but a Tribute to the King of the Church. Now Miracles are ceased, God will propagate the Gospel by the bounty of those that have tasted the sweetness of it; if the Lord hath need of it, why should we stick at any thing. Honour him with your Relation; as a Magistrate, Magistrates must improve the Interest of Christ, by discountenancing Error; they who reign by Christ, must reign for him; see if God doth not reckon with Gallio's. As a Merchant, honour him with thy Traffic, to promote Religion by Trade. Deut. 33.18, 19 And of Zebulun he said, Rejoice Zebulun in thy going out; and Issachar in thy Tents. They shall call the People unto the Mountain, there shall they offer Sacrifices of Righteousness: for they shall suck of the Abundance of the Seas, and of Treasure hid in the Land. Every Affair should be cast into the Mould of Religion, or we do not act as Christians. Jesuits and Papists will rise up in judgement against us. So in your private Sphere, do something for Jesus Christ in your Families. A Christian should not have any Relation but he should make some advantage of it for the Honour of Christ. So for Suffering, Christ is glorified in the courage of those that bear forth his Name of the World. Let it not be grievous to us; it is much to be Active for God, but it is more to be Passive. Let Glory to Christ be written, though it be with our Blood; only with these Cautions.  
(1.) We must think ourselves to be honoured by this Service, how grievous, disgraceful, and troublesome soever it be. 2 Cor. 5.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Therefore we labour, that whether present or absent, we may be accepted of him: We labour, that is, we strive after this Honour, to labour with Ambition. The meanest Service about Princes is honourable, if it be a Groom, or any other inferior Employment. A Servant of the Lord, is an higher Honour, than the Prince of the Power of the Air; Satan's Title is windy and lofty. To do for Christ, saith Ignatius, is a greater Honour, than to be a Monarch of all the World. Christ is such an Excellent Person, that any thing that is done in and about him, reflecteth an Honour upon the Person that doth it. The Second Temple exceeded Solomon's, because of Christ's Presence. Hagga. 2.9. The Glory of the latter House shall be greater than of the former, saith the Lord of Hosts; and in this place will I give Peace, saith the Lord of Hosts. Bethlehem was little among the thousands of Judah, Micah 8.2. yet there Christ was born. So hardship with Christ, brown Bread with Christ, shame and disgrace with Christ, is honourable. Acts 5.41. They went away from the presence of the Council, rejoicing; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,. that they were counted worthy to suffer shame for the sake of Jesus Christ; it is, that they were honoured to suffer dishonour for Christ. Service is an Honour, Suffering a Privilege. Phil. 1.29. To you it is given in the behalf of Christ, not only to believe in him, but also to suffer for his sake. Unless you have this Mind, it is but a factious obstinacy, not a religious suffering and doing for Christ.  
(2.) There must be a sense of your Unworthiness. Luke 17.10. When you have done all, say, We are unprofitable Servants: we have done that which was our duty to do. A poor unworthy Creature! Alas, what have we done? Christ is doubly honoured, by a direct aim and tendency of the Endeavour, and by your humble Profession. David prepared for the Temple with all his might. 1 Chron. 22.14. Now behold, in my trouble I have prepared for the House of the Lord an hundred thousand Talents of Gold, and an hundred thousand Talents of Silver, etc. a poor Gift for the great God We are apt to overvalue our Services and Endeavours, therefore it is very good to retain an humble modest sense of them. Poor Creatures! what do we do, that have received, not only Life and Breath, but Grace and Glory, and all things from Christ? It is good to be humble for what we do, and to acknowledge it to be a thing wholly unworthy of God.  
(3.) You must ascribe all to Christ's Glory: As Joab, when he had conquered Rabbah, sent for David to take the Honour; so must we do for Christ. This is still doubling of Honour and Glory. 1 Cor. 15.10. By the Grace of God I am what I am: and his Grace which was bestowed upon me, was not in vain: for I laboured more abundantly than they all; yet not I, but the Grace of God which was with me. The Pen doth not deserve praise, if the Writer draweth a fair Letter. Gal. 2.20. I live, yet not I, but Christ liveth in me; and the Life which I live in the Flesh, I live by the Faith of the Son of God. The Stars disappear, when the Sun shineth in its strength: The Work is enough, let God take the Honour. 1 Chron. 29.14. But who am I, and what is my People, that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee. David never speaketh in that strain, but on the occasion of a singular Mercy: David ascribeth all to God, the Ability, the Will, the Goods, the Mind. So in all our Engagements for Christ, he must have the praise; as one Man in a press or crowd lifteth up another, and he only is seen, when the other is lost in the Throng.  
5. By being zealous for his Institutions; than you honour Christ, by giving the Wisdom and Power of a Lawgiver to him. The highest Power of a Prince is Legislative. When you keep to Christ's Laws, you count him faithful in his House, and acknowledge him King in his Church. But now, when we set up our Threshold by God's Threshold, Christ is dishonoured, as if he were not faithful in his House. Mat. 15.6. Thus have ye made the Commandments of God of none effect, by your Traditions. By the Traditions of Men, ye make void the Law of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye unlord the Law, so the word signifieth.  
6. By taking some solemn time to meditate of, and admire the excellency of his Person, and the fullness of his Redemption. In Heaven this will be our great Work, there they praise the Lamb for evermore. Rev. 4.10, 11. The four and twenty Elders fall down before him that sat on the Throne, and worship him that liveth for ever and ever, and cast their Crowns before the Throne, saying, Thou art worthy, O Lord, to receive Honour, and Glory, and Power: for thou hast created all things, and for thy pleasure they are and were created. They do not slight their glorious Work. All the Glory they have, is God's mere Bounty; they hold it by Grace, and magnify it by Grace. So, Rev. 5.8. The four Beasts, and four and twenty Elders, fell down before the Lamb, having every one of them, Harps, and golden Vials full of Odours, which are the Prayers of the Saints. There is the Employment of the Church Militant and Triumphant. Harps, which are Instruments of Praise, belong to Souls already glorified; as Vials full of Odours, belong to Believers on Earth. The Earth is the true place of Prayer, as in Heaven we shall be employed in Eternal Thanksgivings. All the Church is yielding Homage to Christ; It is the Study of Saints; Ephes. 1.16. I cease not to give Thanks for you. It was Paul's constant practice, he breathed nothing but Christ; 1 Cor. 2.2. I determined to know nothing among you, save Jesus Christ, and him crucified. Our Thoughts of Christ should be sweet to us, we should have ravishing apprehensions of him from day to day, ravishing thy Heart with the excellency of Christ.  
Use 3. Is Consolation to them that desire to glorify Christ. It is a singular Prop in your Prayers, in every Address, you have an Interest in Father and Son: They are mine, saith the Lord, I loved them with an everlasting Love; They are mine, saith Christ, I redeemed them with an everlasting Redemption: And will not God provide for his own? and Christ for his own? Can he that hath the Father and Son, miscarry and doubt of Audience? You have the Father, who is the Original Fountain of Blessing; and you have Christ, who is the Golden Pipe and Conveyance. But especially in your last Address, when you lie on your Deathbed; you know Christ's own Plea, John 17.4, 5. Father, I have glorified thee upon Earth, I have finished the Work that thou hast given me to do. And now, Father, glorify thou me with thyself, with the Glory that I had with thee before the World was. It is a sweet Evidence; What doth God look for from the Creature, but Glory?  
Objection 1. But you will say, I cannot glorify Christ in my Addresses to God, and cannot come with an Assurance becoming his Purchase.  
I Answer;  
1. When we cannot apply, let us disclaim. Lord! we come not in our own Names, our own Worth and Desert, which is none at all; we come in the Merits of Christ, we know there is no other Name under Heaven. Hosea 14.3. In thee the Fatherless findeth Mercy; that is, every Person that wanteth a Guide, Relief, and Support. Though we cannot say, Father, yet we can say, we are Fatherless, we have none to help us.  
2. If we cannot speak of the Love that he beareth to us for Christ's sake, yet let us plead the Love that he beareth to him. Christ's Name is very dear and precious in Heaven, being God's beloved Son: Lord, for the Love that thou bearest to Christ! We are his Clients, though we cannot say we are his Members. Though I cannot say, Thou art mine, yet I may say, He is thine, a Mediator of thy setting up. God might have refused us, if Christ had not Letters Patents from Heaven, and his Commission under the Broad-Seal of God; John 6.27. Him hath God the Father sealed. Lord! he is thy own authorised Mediator. Moses was refused, that interposed of his own accord, Exod. 32.32, 33. I have nothing to bring thee, but a Mediator of thine own. It is a prevailing Argument.  
Object. 2. Alas! there is little that I do for God, my Station is private: Those in the Magistracy and Ministry, that are in an eminent Sphere of Activity, they may glorify Christ, they do his Work upon Earth; but what do I do?  
I Answer;  
1. God will be glorified by every Man in his Way and Place: John 17.4. Father, I have glorified thee upon Earth, I have finished the Work that thou hast given me to do. We must not speak of our Rank, Christ is glorified by thy diligence and Faithfulness in thy private Place, a Manservant, or a Maid-Servant. 1 Cor. 7.22. He that is called in the Lord, being a Servant, is the Lord's Freeman; being redeemed from the thraldom of Satan, and servitude of Sin, he doth glorify Christ. Titus 2.9, 10. Exhort Servants to be obedient unto their own Masters, and to please them well in all things, not answering again: Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things. Godly Servants, what an Ornament are they to the Gospel! By the first Inlets of Religion into a Family, it is made beautiful and lovely in the Eyes of Carnal Men, who esteem the Doctrine, by the Life and Practice of the Professors of it. Servants in those days, were bought and sold like Beasts: The Lord doth not esteem Men by the Places they hold, but by their Carriage in them.  
2. There is no Station so private, but thou mayest do something for Christ, to bring up thy Children in the Nurture of the Lord, to instruct thy Servants, thy Neighbours, thy Fellow-Servants. Zeal is like Fire, or like Leaven, it will spread and diffuse itself.  
Object. 3. I have laboured, but to little purpose.  
Answ. Success is not thy Work, but God's: We must mind our Duty, and leave the success to God; we shall not be responsible for lack of Success, but want of Endeavours. Isa. 49.4. Then I said, I have laboured in vain, I have spent my strength for nought, and in vain; yet surely my Judgement is with the Lord, and my Work with my God. It was a complaint of Christ himself, his Ministry was without Fruit, yet not without Reward. We may have the Crown of Faithfulness, if not the Fruit. A Minister is like a Fountain, that always runneth; whether they will hear, or whether they will forbear. So must you act in your Families.  
Object. 4. I was never called to Martyrdom. I doubt I shall not glorify him.  
I Answer;  
1. Wish not for Troubles, but leave them to God; and when they come, take up his Cross. Simon of Cyrene was compelled; we must not choose our Cross, but bear it. Christ himself did not carry his Cross, till it was laid upon him; we must not seek it, but take it up; not brew our Cup, but drink it: When a Cross meeteth us in our way, which we cannot escape without Sin, or breach of Conscience, we must bear it.  
2. There is seldom a time, when Religion is not difficult, and doth not put us on some Inconvenience, if not upon the Displeasure of a Magistrate, yet of Carnal Friends; if not for some main Truths of Christianity, yet for some of Christ's lesser Institutions; present Truths usually go cross to Interests.  
3. The less Trouble abroad, the more at home; if you do not conflict with a naughty World, yet with a naughty Heart: There are Doubts in point of Comfort, Difficulties in point of Obedience. A Christian, in good earnest, never meeteth with a sleepy lazy time, all calm and rest. It is good to be jealous of ourselves; it doth not weaken our confidence in Christ, but our fleshly security.  
Object. 5. But I have many self-ends, and do what I can, they will be interposing; and I can do nothing for Christ, but am ready to be biased by some carnal Aims.  
Answ. It is impossible to think to be without Failings, as to our Ends and Principles, as well as the manner of Duty: But a Christian is judged by his main scope and purpose of his Life. If this be the main thing, Christ will own you, and intercede with God for you.   

SERMON XIV.  JOHN XVII. 11. 
And now I am no more in the World, but these are in the World, and I come to thee. Holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as we are.  
HITHERTO Christ had argued with the Father, and showed many Reasons why he would pray for the Disciples. Now he cometh from Arguments to Requests; Here the Prayer itself beginneth. His first Request is, that God would have a care of them, when he was gone from them; as a Father, when he is about to die, commendeth his Children to the care and tutelage of a near Friend; so doth Christ commend his Disciples to God. And now I am no more in the World, etc.  
The Circumstances notable in the Verse, are these;  
First, The Occasion of the Prayer, wherein there is a new Cause and Reason why he commendeth them to the Father, And now I am no more in the World, but these are in the World, and I come to thee.  
Secondly, The Compellation of the Party, to whom the Prayer is made, Holy Father! Titles are suited to Requests. Rom. 15.13. Now the God of Hope fill you with all joy and peace in believing.  
Thirdly, The Matter of the Prayer, for perseverance in Grace. Keep through thine own Name.  
Fourthly, The Parties prayed for, those which thou hast given me. An Argument often urged before.  
Fifthly, The End of the Prayer, or of the Blessing asked in Prayer, that they may be one, which is amplified by the exemplary Pattern, as we are one. Or rather the whole is a new Request; two Matters are prayed for, Conservation from Evil, and Perfection in Good. Christ prayed for, Conservationem à Malo, & Perfectionem in Bono.  
In this Verse there is a large Field of Matter. Let me explain the Words, and then raise some practical Observations.  
First, I begin with the Occasion.  
[I am no more in the World.] That is, by and by I shall be no more. Christ was yet in the World; for he saith, Vers. 13. These things I speak in the World, still subject to the Miseries of it; his Passion was not over, his sorest Combat was at last, and that was nigh at hand; but Christ went to it with such a resolved mind, that he seemed already to be exempted from a Worldly Condition. But how no more in the World, since he saith, I am with you to the End of the World? He is Spiritually still with us, but he was about to withdraw his Corporal Presence.  
[But these are in the World.] I am almost on Shore, but these are still to remain at Sea, floating upon the Waves; out of the Duty of their Calling, they are to stay behind, and must expect Tempests, Labours, Dangers, and Persecutions; Infirmities within, and Temptations without. The World is a Stepmother to the Saints; Christ pitieth their Case, that they are to stay in the World; as those that are in the Haven, pity their Fellows that are left behind at Sea in the midst of the Storm.  
[And I come unto thee.] An Explication of what he said before, I am no more in the World; only it addeth something more. I am no more in the World, implieth only his Death; but I come to thee, his Ascension. It is expressed before, John 16.5. I go my way to him that sent me. I go to the Father, Vers. 10. I am about to enter into the Glory of the Father. It doth not signify, as Lyranus would have it, I come to thee in Prayer, by way of Address and Supplication; but, I come to be with thee in Glory. Mark, there was a great deal of Time yet to pass, forty Days after the Resurrection. Faith presents Things future, as present; in this sense we enter Heaven before our Time.  
In this Clause, the Occasion, I observe three Things.  

I. Christ's Ascension. Father, I come to thee.  
II. The necessary ceasing of his Corporal Presence, by virtue of that Ascension. I am no more in the World.  
III. Christ's care to make up that Defect to his People, it is the Occasion of the present Address to God.   
Of these in their order.  
I. Of Christ's Ascension. I come to thee. Here's, 

1st, The History.  
2 lie, The Reasons.  
3 lie, The Benefits.  
4 lie, The Use that we may make of it.    
1st, The History of Christ's Ascension. There are many Circumstances; I shall touch upon them briefly.  
1. The Time when he had finished his Work, not only of Doing and Suffering, but giving sufficient Instrustions to the Apostles about his Kingdom. Acts 1.3. He was seen of them forty days, speaking of the things pertaining to the Kingdom of God. As Hezekiah was to set his House in order before he died, Isa. 38.1. So Christ would not ascend into Heaven, till he had set all at rights upon Earth. Christ would have his House well governed after his Death, and therefore stayeth forty Days to give Instructions.  
2. The Place from whence he ascended; from the Mount of Olives, Acts 1.12. A Mount, an high and eminent Place, to ascertain them of the Truth of his Ascension; he did not withdraw himself secretly, as at other times, but in open view. The place is yet again notable: the Mount of Olives was the Place from whence he went to be crucified; the same Mountain yielded him a Passage to his Cross and his Crown: there his Pains and Torments began, in the Garden of that Mount, and thence he ascended. How often doth the Lord make that Place, that hath been the Scene of our Sorrows, to be the first Steps to our Rising and Advancement. wherever the Saints die, they have their Olivet, in the Prison, on the Scaffold; their Sick-Beds, where they have been wracked with tormenting Pains. As sometimes with Wicked Men, the Place of Si●, is the Place of Vengeance. So Ahab's Dogs licked up his Blood, in the same place where he shed the Blood of Naboth.  
3. The Place to which, the Third Heaven. The Tabernacle figured the Church, the Temple Heaven. In the Temple were three Partitions; the Court, where was the Altar of Burnt-Offerings; the Holy Place, where was the Table, Candlestick, Shewbread, and the Altar of Burnt-Incense; then the Holy of Holies, where the High Priest came once a Year. So in that vast space, which the Scriptures call Heaven, there are, as it were, three Stories, the Etherial Heaven, the Starry Heaven, and the Heaven of Heavens; into this Christ, as our High Priest, is entered. There was not only a change of his Presence, but a translation of his Body into the High and Holy Place.  
4. The Witnesses, the Eleven Apostles, these were his choice Witnesses, not the whole Company of Believers.  
5. Another Circumstance, was his last Action a little before his Ascension; Luke 24.50. He blessed his Disciples; nay, it is added again, to put the greater Emphasis upon it; Vers. 51. And while he blessed them, he was parted from them, and carried up into Heaven. It is the fashion of good Men to die blessing; Jacob and Moses, when they were to take their leaves of the World, they blessed the Tribes. Christ, before he would go, would first leave his Blessing; nay, the last Act, with which he would close up his Life, was an Act of Blessing, to show, that now the Curse was removed, and he was going to Heaven, to convey the Blessing to all the Heirs of Salvation. Acts 3.26. Unto you first, God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his Iniquities; as God blessed Adam and Eve, when his Work was done.  
6. The Manner. Acts 1.9. When he had spoken these things, while they beheld, he was taken up, and a Cloud received him out of their sight. The Cloud answered to God's appearance in the Tabernacle. When we look on the Clouds, this was Christ's Chariot, he will come again in like manner.  
7. In his Ascension he went to Heaven as a Conqueror, he triumphed over his Enemies, and gave Gifts to his Friends; Ephes. 4.8. When ●e ascended up on high, he led Captivity Captive, and gave Gifts unto Men: As glorious Conquerors lead their chief Enemies fettered in Iron Chains. So Col. 2.15. Having spoiled Principalities and Powers, he made a show of them openly, triumphing over them in it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non Sudore & Sanguine aliorum, ut quondam Imperatores solebant. There is some Difficulty about the Exposition of that place; those seem too literally to interpret it, that think there was some open Pomp and Show. The Papists say, he went to the Limbus Patrum, and took Abraham, Isaac, Jacob, and other holy Men of the Old Testament, along with him in Triumph to Heaven; but then he should have taken the Devils. Zanchy thinks there was some real visible Triumph, visible not to all, but to God, Angels and Men, leading the Devils through the Air. Still it seemeth too gross, and to be asserted without Warrant. But this must be interpreted suitably to the other Acts of his Office; this Triumph must be referred to his Ascension. Christ fought for Heaven, and struck the last Struck on the Cross, seized on the Spoil at his Resurrection, led them in Triumph at his Ascension, and by his quiet sitting on the Throne, his Subjects enjoy the Benefit.  
8. Christ's Entertainment by the Angels. Some were left to comfort the Apostles; Acts 1.10. While they looked steadfastly towards Heaven, two Men stood by in white Apparel: These two Men, were two Angels in the shape of Men. When the Husband is to go a long Journey, he writeth to the Wife from the next Stage, whilst her Grief is fresh and running, and giveth an account of his Welfare. Christ dispatcheth two Messengers out of his glorious Train, which Message being done, they accompany him with other Angels into Heaven. Dan. 7.13. I saw one like the Son of Man, with the Clouds of Heaven, and they brought him near before him: They, that is, the Angels; the Son of Man, that is, Christ, as appeareth by the next Verse, they wait upon him, and guard him into the Presence of God. Certainly if the Angels came so cheerfully to proclaim his Incarnation, when born; What Triumph is there by that blessed Company in Heaven at his Ascension? Still the Angels are in Christ's Company; when he cometh to Judgement, the Angels shall come with him. Christ coming into the Presence of the Father, is royally attended; his Entrance into Heaven is glorious, with glorious Applauses and Acclamations; Psal. 24.11. Lift up your Heads, O ye Gates, and be ye lift up, ye everlasting Doors, and the King of Glory shall come in; viz. at the coming of his Humanity: so Justin Martyr, Basil, Euthimius. But clearly there is an Allusion to the bringing the Ark into the place prepared by David for it; a Figure of Christ's entrance into Heaven. They applaud him as mighty in Battle, as newly returned from the Spoils of his Enemies: The Entrance of a victorious and triumphant Captain is there described, and so it is proper to Christ. Once more, the blessed Saints have the like Applause, Isaiah describes it, Isa. 63.1, 2, 3. Who is this that cometh from Edom, with died Garments from Bozrah? this that is glorious in his Apparel, travelling in the greatness of his Strength? I that speak Righteousness, mighty to save. Wherefore art thou red in thine Apparel, and thy Garments like him that treadeth in the Winefat? I have trodden the Wine-press alone, and of the People there was none with me, etc. There is a Dialogue as before, to express the Saints Acclamations to Christ: The Church is brought in there wondering at Christ's glorious Triumph over all his Enemies, as returning victorious from some bloody Fight, like a great Commander in goodly rich Robes, besprinkled with the Blood of his Enemies.  
9 The last thing is his Welcome from God; Psal. 2.8. I will give thee the Heathen for thine Inheritance, etc. Psal. 110.1. The Lord said unto my Lord, Sat thou at my Right-hand, until I make thine Enemies thy Footstool; compared with Mat. 22.44. In the day of his Inauguration God will say, Welcome, Son, Sat at my Right-hand, all the Kingdoms of the Earth are thine. Christ doth not only enter as a Conqueror, but as a Favourite; Son, thy Work is well done, sit at my Right-hand; that is God's first Word to him: and then, Ask what thou wilt, it is thine. It is a fashion among great Princes, when they would show great Affection, or extraordinary liking to any, they bid them ask what they would, as Herod to Herodias' Daughter; Mat. 14.6, 7. When Herod 's Birthday was kept, the Daughter of Herodias danced before them, and pleased Herod: Whereupon he promised with an Oath, to give her whatsoever she would ask. And Ahasuerus to Esther, Esth. 5.3. What wilt thou, Queen Esther, and what is thy Request? it shall be even given thee, to the half of the Kingdom.  
2dly; The Reasons why. Christ would not have gone, if it had not been expedient; John 16.7. Nevertheless, I tell you the Truth, it is expedient for you, that I go away. A Woman had rather have her Husband live at home, than go to the Indies; but when she considereth, that it is to do her good, to enrich the Family by Traffic, she yieldeth her Consent, it is a profitable Voyage. So it is expedient that Christ should go to Heaven. In the Infancy of the Church Christ was present as a Nurse, but he would not have them always hang on the Teat. The Reasons of Christ's Ascension are these:  
1. He is gone, that we may look upon him as in a greater Capacity to do us good. All Weakness is now removed from him, his Human Nature glorified, and placed in Heaven, his Majesty restored: we may now reflect upon the Glory of his Person with Comfort, he is now a King on the Throne, a King in his Palace, and place of Royal Residence. David was King assoon as anointed by Samuel; but when he was crowned in Hebron, then did he actually administer the Kingdom. Christ had his Followers in the days of his Flesh, as David had his four hundred Companions in the Desert. The Thief owned Christ upon the Cross, and Christ tells him, This day shalt thou be with me in Paradise: Luke 23.43. What may we not expect from Christ, now in Heaven! every Office is royally exercised; as a Prophet, he sendeth out his Spirit; as a King, he ruineth his Adversaries; as a Priest, he intercedeth with God.  
2. To prepare a Place for us; John 14.2. I go to prepare a Place for you: It is good to consider how Christ prepareth Heaven for us by his Ascension. It was prepared before the World began, by the Decree of God the Father; Mat. 25.34. Come ye blessed of my Father, inherit a Kingdom prepared for you from the Foundation of the World. This was an Inheritance intended for the Heirs of Promise; by a free choice he designed the Persons, and their particular Portion and Degree of Glory. But because we are to hold Heaven, not only by Gift, but by Purchase, Christ came from Heaven to prepare it, and went to Heaven again to prepare; yet further, to open the Door that was before shut up; as our Head, he went to seize upon it in our Right; as our legal Head, he possesseth Heaven in our Names; as a Guardian taketh up Lands for the Heir: Christ holdeth Heaven in our Right; till we be ready for it, he keepeth Possession. And as our Mystical Head, and Author of Grace, he dispenseth the Spirit, and maketh us fit for that place, making Intercession for us, that our Sins be no Impediment: He is called our Forerunner, Heb. 6.20. Whither the Forerunner is for us entered, even Jesus, made an Highpriest for ever after the Order of Melchisedec: His going is to make way for us; as our Harbinger, to take up Rooms and Lodgings for us. As the Captain of our Salvation he hath taken up Quarters for himself, and all his Company. Heb. 2.10. It became him, for whom are all things, and by whom are all things, in bringing many Sons to Glory, to make the Captain of our Salvation perfect through Sufferings. Christ hath opened Heaven-Door that was shut up; there was a Guard set upon Paradise, but Christ hath removed it. He is gone to fit all things for our Entertainment, as Joseph was sent into Egypt to prepare for Jacob. Die when we will, our place is ready, there is nothing to keep us out. The Church is tossed with Waves, but Christ is gone ashore, and hath secured for us a landing-place: And his Ascension is a Pledge of ours, as he rose as the first Fruits of them that slept. It is the meritorious, exemplary, efficient Cause of our Ascension.  
3. To represent his Satisfaction. The Levitical Priest was to enter into the Sanctuary with Blood; so doth Christ into Heaven, to show that he had done his Work. The Apostle hath an Expression which needeth opening, Heb. 8.4. If he were on Earth, he should not be a Priest: What is the meaning? was not Christ a Priest, when he was on Earth? I answer, Yes. Why then doth the Apostle say, that if he were on Earth, he should not be a Priest? that is, he could not discharge the whole Office of the Priesthood; for the high Priest once a Year carried the Sacrifice through the Court before the Sanctuary, and there killed it, and there took the Blood thereof into the holiest of all, and presented himself before the Lord to intercede for the People: So Christ carried his Sacrifice out of the City, offered it up to God, and then entered into the heavenly Sanctuary, where he liveth for ever to intercede for us, and his Blood always runneth fresh: and therefore if he were on Earth, he could not discharge the whole Office of a Priest. So Heb. 9.24. For Christ is not entered into the holy Places made with Hands, which are the Figures of the true, but into Heaven itself, now to appear in the Presence of God for us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As the Highpriest entered on the behalf of the People, with the Names of the twelve Tribes on his Breast and Shoulders: So Christ is entered on the behalf of us all, bearing the Memorial of every Saint on his Heart. Mark, the Apostle saith, Now to appear, not only once: The Highpriest stayed not within the Sanctuary, but Christ is our constant Leaguer in Heaven, all the time from his Ascension unto this day, constantly, still, while it is called Now.  
4. To pour out the Spirit. John 7.39. The Holy Ghost was not yet given, for Christ was not yet glorified. When the Husband is wanting, than he sendeth Tokens: So when Christ is glorified, than he giveth out the Spirit; as Elijah, when he ascended, let fall his Mantle. Proper Acts have their proper Fruits. Christ in Earth established our Right, and in Heaven he puts us in actual Possession; the Purchase was by Christ's Exinanition; the Application by his Advancement. It was not meet Christ should use a Royal Act till his Advancement, and till he went to the Father: he ascended then, that his Blood might not be spilt in vain, but that he might be in a Capacity to execute his own Testament; unless Christ had ascended, we needed not this Supply.  
3dly, The Fruits and Benefits of his Ascension.  
1. It is a sign God hath received Satisfaction. His Resurrection was a Pledge of it, than our Surety was let out of Prison, the Lord sent an Angel to remove the Stone; not to supply any Power in Christ, but as a Judge when the Law is satisfied, sendeth an Officer to open the Prison Doors with Power and Authority. Heb. 13.20. The God of Peace, that brought again from the Dead our Lord Jesus: Christ was not to break Prison. While the Surety lieth in Prison, the Debtor can have no Discharge. But now Christ's Ascension gives a further degree of Assurance. Christ is not only taken out of Prison, but taken up to God with Glory and Honour: God hath taken up our Surety to himself, and rewarded him. Christ hath perfectly done his Work, or else he had never been taken out of the Grave, much less taken up to God: God is well pleased with him, he hath not only a Discharge, but a Reward. Christ is said not only to ascend, but to be received into Glory; 1 Tim. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an active, and a passive Word: the one noteth the Power of his Godhead; the other noteth the Grant of the Father. Christ took upon him the Quality of our Surety, and he must pay every Farthing ere he can go to his Father. It is a sufficient Pledge; John 16.10. Of Righteousness, because I go to the Father, and ye see me no more: thus there was an everlasting Righteousness established, he was never to see God's Face more, if he had not perfectly done his Work. Gen. 43.5. Ye shall not see my Face, except your Brother be with you: He is God's Favourite.  
2. It is a Pledge of our Ascension. John 3.13. No Man hath ascended up to Heaven, but he that came down from Heaven, even the Son of Man that is in Heaven: Ascendit solus, sed non totus; Head and Members must be together; our Head being there before, the Members must follow after. Christ speaketh as if he were not content with his own Heaven without us, Vers. 24. Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me. Christ took our Flesh to Heaven, and left his Spirit, which is an Earnest of our Glory; 2 Cor. 5.5. He hath given unto us the Earnest of the Spirit. God never taketh any thing from his Children, but he sendeth them a better thing in the room of it.  
3. We have an Intercessor at God's Right-hand, a Favourite in the Court of Heaven; 1 John 2.1. If any Man sin, we have an Advocate with the Father, even Jesus Christ the righteous; as when Offenders have a Favourite in Court. We need a Mediator in Heaven, he is gone to disannul all Satan's Accusation: The sacrificing part is done and ended, and his Intercession now taketh place. We have these two great Advantages in Prayer; Christ is our Advocate, and the Spirit our Notary.  
Use 1. Information.  
1. It informeth us of the Privileges of God's Children. When a Child of God dieth, he doth but go to his Father. Christ and we have the same Relation; John 20.17. I ascend unto my Father, and your Father, to my God, and your God. He is no more in the World, but still he is; he doth not say, I am no more, but, I am no more in the World; they do not leave Life, but the World. As Christ was the Son of God by Nature, they are the Sons of God by Grace, and when they die, they go to their Heavenly Father, to a sweet Rest, to the Bosom of God. The same Entertainment Christ had, we shall have, a joyful Entertainment, a sweet Welcome when we come to Heaven, and the conduct of Angels thither; Luke 16.22. The Beggar died, and was carried by the Angels into Abraham 's Bosom. God will take us as it were by the Hand, with a Well done, good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things, enter thou into the Joy of thy Lord: Mat. 25.21.  
2. It informeth us, That all that Christ did was for a Believer's Use and Comfort: if he cometh into the World, it is to merit; if he ascendeth into Heaven, it is to apply. He descended from Heaven for the Redemption of Man; after that Work is accomplished, he ascendeth thither again, to bestow it on us: and at the last Day he will come again, and fetch his Bride; as when all things are ready, the Heir cometh in Person, to fetch the Bride into his Father's House. Going, coming, staying, still Christ is ours; he was born for us, he lived for us, he rose again and ascended for us, it is for our good that he went away; whatever he did in his Abasement and Exaltation, it was for our good.  
3. It informeth us, that the greatest Comforts may be supplied, Christ's Corporal Presence by the Presence of the Spirit; 2 Cor. 1.5. That as our Sufferings in Christ Jesus have abounded, so our Consolation also hath abounded through Christ: They should lose nothing by his Departure, John 14.16. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: He would not leave them Orphans. We cannot be made unhappy by the want of any outward Comfort; we have the more of God, the less we have of these outward Helps. If the Corporal Presence of Christ can be recompensed by the Presence of the Spirit, certainly lesser Supports of Life will be recompensed.  
Use 2. Exhortation.  
1. To all sorts of Persons to get an Interest in Christ, and to clear it up to their Souls. How sweet would it be, if when we are no more to be in this World, we could say, Holy Father, I come to thee! We all affect this, Let my latter end be like his! as Baalam spoke: At oportuit sic vixisse: An evidence of this is, if you ascend with Christ, Ephes. 2.6. He hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus: Head and Heart ought to be together; your Head is in Heaven, if your Heart be there too, you are Members of his Mystical Body. How shall a Man know that he is ascended with Christ?  
(1.) If the things of the World seem small; as when we are in a high Place, Men seem as Ants; worldly Glory will appear to be small, and worldly Profits small. But when we are upon Earth, heavenly things seem small, as Stars appear but as Spangles.  
(2.) If you behave yourselves to him as to a glorified Person. Do you serve him? John 12.26. If any Man serve me, let him follow me, and where I am, there shall my Servant be; if any Man serve me, him will my Father honour. Carnal Men crucify him again.  
(3.) If you keep yourselves unspotted from the World: James 1.26. No unclean thing shall enter into Heaven. The World is a defi●ing thing; that Filth that cleaveth to our Fingers in telling of Money, is an Emblem of the Filthiness of the World. A Man that looketh to be like Christ in Glory, certainly would not defile himself in the World. If a Prince marry a mean Woman, would he endure to see her live like a Scullion? Christ hath married our Nature. A Man that loveth the World, and would always live here, is like a Scullion that lieth among the Pots; would you yourselves hug Nastiness, and embrace the Dunghill?  
2. To press God's Children to be holy and heavenly in their Minds, to wean their Affections from the World: We should be where Christ is; Phil. 3.20. Our Conversation is in Heaven, whence we look for the Saviour, the Lord Jesus Christ: Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sits at the Right-hand of God: Who would not desire to be in Heaven, now Christ is there? As the Loadstone draws Iron to it; let us be present in Heaven, as Christ is present on the Earth by the Spirit: Though our Bodies are tied with the Fetters of the Flesh, yet let our Souls ascend, let our Minds be there, our Wishes, our Desires there; by these means we walk in Heaven before our time. A Stone, though it breaks to pieces by the fall, will move to its Centre; though we naturally abhor Death, we should desire it to be with Christ. It is a shame that a Stone should be carried with greater force to its Centre, than we to Christ.  
Use 3. Comfort. We have Christ for us in the Heavens; Heb. 4.14. Seeing therefore that we have a great Highpriest, that is passed into the Heavens, Jesus the Son of God: We have Christ always for us in Heaven; he hath a part of his Office to perform there; his Absence doth not hinder us from having a Right to him, or a Spiritual Possession of him. He is ours, and he hath his Residence in Heaven, and hath Power to open it to us, and give us entrance: His high Honour doth not hinder him from the Discharge of his Office to do us good; he is at God's Right-hand, and yet a Minister of the Sanctuary. Christ hath a Ministry, and part of his Service to perform in Heaven, he is our faithful Agent; Heb. 8.1, 2. We have such an Highpriest, who is set on the Right-hand of the Throne of the Majesty in the Heavens, a Minister of the Sanctuary. For all his Glory, Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Minister of holy Things; he taketh care of all holy things, which we present to God, and to convey holy and spiritual Things to us. Christ is not stately: many forget their poor Friends when advanced; Christ regardeth his poor Church as much as ever. The Butler, when he was advanced, forgot Joseph; but he remembreth us; he disdaineth not to look after every poor Christian; Heb. 4.15. We have not an Highpriest, which cannot be touched with the feeling of our Infirmities. His Heart is not changed by his Honour, but he is in a greater Capacity to do us good. Having such a Friend in Heaven, we need not fear a Foe upon Earth. Heaven is open for us; Heb. 10.19, 20. Having boldness to enter into the Holiest by the Blood of Jesus, by a new and living way, which he hath consecrated for us, through the Veil, that is to say, his Flesh.  
Use 4. Direction in the Sacrament. If we have any thing to do with Christ, we know where to seek him: Blessed are they that believe, and have not seen; John 20.19. Those that are far from Court, never saw the King. God hath removed Christ out of sight, that we might behold him by Faith: Let us look for him in the Sacrament, not for his bodily Presence; how can he be there bodily, when he is received into Glory? but for his Spiritual Presence, the Influences of his Grace, and a Derivation of Virtue from his Person.  
II. The next Point is the necessary ceasing of his Corporal Presence upon his Ascension; I am no more in the World, but these are in the World. Let us see the Reason why he will be no more with us: Now the Reasons why Christ would withdraw his bodily Presence from us, are these:  
1. That he might try the World, and yet in a way suitable to his glorious Estate. Christ when he came to try the Jews, he came in Disguise, not as the Son of God in Majesty and Glory; John 1.11. He came unto his own, and his own received him not. Still to try Men's Obedience, there must be some Veil. If he should be present in the World, in a glorious way becoming his Majesty and Empire, there would be no Trial; and therefore in a manner he still cometh in Disguise, his Glory is vailed under the Ministry of Men, and carried on in a spiritual manner. If he should appear in Glory and Power, Sinners durst not quack, and so the Wickedness of Man would not be discovered; nor would the Faith of his People be exercised with such Praise and Honour, if he were personally and gloriously present. This is the Commendation and Praise of Christianity, that they can walk by Faith, when they cannot walk by sight, 2 Cor. 5.7. We walk by Faith, not by Sight: They see not Christ, because he is absent in Body, yet they believe in him, and love him, and send their Hearts after him. So, 1 Pet. 1.8. Whom having not seen, ye love: in whom, though now ye see him n●t, yet believing, ye rejoice with joy unspeakable, and full of Glory. Faith is Eagle-eyed, and can look above the Clouds: The absence of Christ did not prejudice their Comfort and Hope: Faith contenteth itself with an intellectual Sight and Certainty. This is a trial of Christians, when they can believe in Christ, and rejoice in Christ, as if they did see him with their bodily Eyes, and hear him with their bodily Ears. Ibi figunt desiderium, quo nequeunt inferre conspectum, saith Leo; They fasten their Hearts upon him, though they cannot fasten their Eyes: Faith is sight enough. Thus would Christ try the World; but yet, as I said, in a way suitable to his glorious Estate. If he should still have continued his Body among us, in that state of weakness, wherein he conversed in the World, his holy Body would still be subject to abuse, and the injuries and scorn of wicked Men, which would not agree with his Glorification; and therefore, after his Resurrection, he only showed his Body to some few chosen Witnesses, and so departed into Heaven, that it might be no more seen, till he cometh to the last Judgement with Glory and Power. So Christ himself saith, Mat. 23.39. Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord; that is, till ye be compelled to say so, though now ye are angry at the Children, that welcomed me in this manner. Mat. 26.64. Hereafter shall ye see the Son of Man sitting on the right hand of Power, and coming in the Clouds of Heaven. Never till then, after I am taken down from the Cross, and buried.  
2. That way might be made for his Spiritual Presence. Some Presence of Christ there must be for our Comfort and Safety. I will not leave you comfortless, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but will come unto you, John 14.18. That Christ is still spiritually present with the Church, is clear, by those Promises to the Apostles, and to Believers. To the Apostles and their Successors: Matth. 28.20. I am with you always to the end of the World. Into whatsoever place and time of the World our Lot is cast, we may have an assurance of Christ's Presence, that is, of his Assistance and Blessing, as much as if he were actually and corporally present with us. To Ministers. Now if they improve their Interest, they might have Christ in their Company, as the Apostles had, they are taken into the same Patent and Charter. So also to all Believers: Mat. 18.20. wherever two or three are met together in my Name, I am present in the midst of them. Whenever we are met together in any religious Work and Business, Christ's gracious presence is with us; in this sense he will never depart from Believers. Now this gracious Presence was not vouchsafed, till his corporal Presence was removed. Partly, because Christ will do nothing unnecessarily. When he was personally present, to solve their Doubts, to instruct them in all Cases, the Spirit was not poured out in such abundance; as it is usual still with God to make up to us in spiritual Supplies, what we want in outward Helps. Partly, because his Disciples had carnal Thoughts of his bodily Presence, and rested in it, which was to be confuted by his absence. Partly, to make way for his unlimited universal Influence; his bodily Presence could only be in some Places; but now he is ascended, he filleth all things, Eph. 4.10. As the Sun, if it should come down and shine on one particular Field, it could not diffuse its Beams far and near; but now it is fixed in the Firmament, nothing is hidden from its Light: So Christ exalted, scattereth his Beams and Influences every where, into all parts and corners of the World. Partly, because it was meet that Christ should enter into his Glory and Kingdom, before he declared his Efficacy to Men by the more plentiful pouring out the Spirit; as Princes use at their Coronation to give Gifts, and send abroad Ambassadors. So when Christ was in his Royal Palace, he gave Gifts unto Men, and he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers, Ephes. 4.8, 11.  
Use 1. For confutation of the Lutherans, who to establish their Doctrine of Consubstantiation, make Christ's Ascension to be, not a local Remove, but only a change of the manner of his Presence; they say he is still corporally present, but not visibly; as if the Humane Nature of Christ were made invisibly Omnipresent, and not locally removed and carried into Heaven. This is a Doctrine contrary to Scriptures; for it is expressly said, Acts 1.11. that he was taken up into Heaven: And by virtue of this taking up, he is no more in the World, no more in the Earth, nor in any place thereof: For it is said, Acts 3.21. That the Heavens must contain him, till the time of the restitution of all things; there is his personal-Presence fixed. And therefore if any say, Lo here, or Lo there, believe him not; it is flatly contradictory to Scripture, that Christ should be corporally present on Earth, till he cometh to Judgement; and it is contrary to the Truth of Christ's Body, though it be glorified, it is not deified; a Body cannot be Omnipresent, and without Quantity, for than it is no more a Body. And it is a Doctrine barren, and of no use; the Presence of Christ's Body is not so absolutely necessary to the comfort of a Christian: John 6.63. It is the Spirit that quickeneth, the Flesh profiteth nothing: Nearness or distance of place, doth not help or hinder his Presence with us, or Efficacy upon us: The Degree of his gracious Operation, doth not depend upon the Degree of his Personal Presence; as if Christ were like the Sun, shining more or less hot, according to the difference of his Posture and Situation. Christ doth not work like a natural Agent, by Contact, but according to his free Pleasure, and the wise Dispensation of his own Will; and our Communion with him is wholly Spiritual and Mystical, not Gross and Carnal, the Flesh profiteth nothing. Yea, it is against our Comfort. Christ hath Business to do for us in Heaven, and it is our Advantage, that he is no more in the World. If he were not in Heaven, he were not a Priest. Heb. 8.4. If he were on Earth, he could not be a Priest. And again, Heb. 7.26. we had need of a Priest, who is made higher than the Heavens; that is, that is ascended into the Third Heaven, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those Holy Places not made with hands, now to appear in the Presence of God for us, Heb. 9.24. But to leave this.  
Use 2. To press Christians to look for the Spiritual Presence of Christ, though they do not enjoy his Bodily. You may make use of Christ, now he is in Heaven, as the Disciples did on Earth, to ask him Questions, to seek his Counsel, to commend your Prayers and Persons to God. It is no disadvantage to Faith, that Christ is removed out of sight, but only an occasion given, whereby it may discover itself with more praise. Therefore let us believe in Christ, though we see him not; we shall one day see him in the Heavens to our Comfort, and to the Terror of the Wicked; in the mean time, let Faith serve instead of Vision: It will be your commendation, whom having not seen, ye love, 1 Pet. 1.8. God hath removed Christ out of sight, to make way for the Exercise of Faith, and Love; and it is much better by Faith, to converse with him in Heaven, than by sight to see him upon Earth. John 20.29. Blessed are they that have not seen, and yet believe. Thomas would make his Senses the Judge, he must feel the Wounds, and put his Finger in the print of the Nails, and thrust his Hand into his Side, which discovered the weakness of his Faith. Faith is not grounded on Sense, but Testimony. Be not discouraged, though you never saw him in the Flesh, you shall one day see him in Heaven; though you could not hear his gracious Words, yet you have Whispers and Counsels from his Spirit: You saw him not hanging on the Cross, yet he is crucified before your Eyes, Gal. 3.1. In the Word and Sacraments, he is notably and plainly laid forth to Faith. The Gospel is a Magical Glass, as it were, wherein God will have the Soul look, that we may see our absent Friend, Sic Oculos, sic ille Manus, sic or a ferebat; there are the very Postures of Christ. Therefore let us make use of our present Advantages; you may expect as powerful Influences from him, as if present in Person; as the Sun doth not come down from Heaven, but only his Influence. There is a derivation of Virtue from his Person▪ yea, Christ is not like the Sun; the farther absent from us in Body, the more powerful is his Influence. Ephes. 4.10. When he ascended up on high, he filled all things. Briefly then, if you have any thing to do with Christ, you know where to seek him. Those that live far from Court, never saw their King, yet they enjoy the benefit of his Government, and are bound to Allegiance. Christ is as meek, as gentle, as easy to be entreated as ever.  
Use 3. For the conviction of them that please themselves in fond Wishes and Excuses; they think that if they had lived in the Days of Christ's Flesh, and had heard his Words, full of Grace and Wisdom, it could not have been, but they should have believed in him; they would never have crucified him, as the carnal Jews, and never have rejected his Person and Doctrine. Thus they bind the Efficacy and Virtue of Christ to his Corporal Presence; as if it would have been a greater Advantage to them, than his Spiritual. A great deceit of the Heart! this Plea proceedeth upon a false Supposal, as if Christ's Virtue depended upon the nearness and distance of Place; if there be any difference, now in Heaven he is most apt to work, because he is entered upon his Royalty, and the actual Exercise of his Kingdom. The Apostles themselves, when they had Christ's Presence, were more gross, dull, and carnal; but afterwards they savoured nothing but Heaven, and Life Eternal. And again, it is usual for Men to dislike present Dispensations, and betray their Duties by their Wishes. Alas! if Christ were now present in the form of a Servant, what sorry entertainment would most give him? We think we should not have done what the Jews did, in probability we would have done worse; you grieve his Spirit, as much as they did affront his Person; the Malice of the Jews was more gross, but ours is as inexcusable. Besides, there is a natural Reverence that even Hypocrites will bear to their Godly Ancestors. Mat. 23.29, 30. woe unto you Scribes and Pharisees, Hypocrites; because ye build the Tombs of the Prophets, and garnish the Sepulchers of the Righteous, And say, If we had been in the Days of our Fathers, we would not have been Partakers with them in the Blood of the Prophets. Dead Things, and Persons, do not exasperate, and cross present Interests: The Prophets, that lived in their Ancestors Days, were out of sight, no eyesore to present practices, their Speeches were not personally directed to them. The worst Men usually honour the Dead, but are injurious to the Living. As much as we detest the memory of Annas and Caiphas, so do they of Korah, Dathan, and Abiram. The Name of Judas is not more odious to us, than Ahab to them: therefore our detestation of the Jews, or longing for the Person of Christ, is no Argument of great devotion to him.   

SERMON XV.  JOHN XVII. 11. 
And now I am no more in the World, but these are in the World, and I come to thee. Holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as we are.  
III. THE next Point is taken from that Clause, [But these are in the World.] Christ's apprehensiveness of the danger of Believers in their worldly State.  
In managing this Argument; 

1st, I will open the Danger.  
2 lie, Why God permitteth it.  
3 lie, Christ's apprehensiveness of it.    
1st, To open the Danger. There is Danger from within, and from without; within are Lusts, and without are Temptations; they are subject to many Infirmities, and exposed to infinite Dangers and Temptations.  
1. From within. If we could live as Fish in the salt Sea, fresh, without any taint of saltness, without receiving a savour from things without, the Danger would not be so great. 2 Pet. 1.4. Having escaped the Corruption that is in the World through Last; the Root of the Matter is within us. The World without would do no harm, were it not for the World in our own Hearts. Pleasures, Honours▪ Profits, are dangerous Snares, but not to an Angel. When John reckoneth up the Contents of the World, be doth not reckon up the Objects, but the Lusts; 1 John 2.16. The Lust of the Flesh, the Lust of the Eye, and the Pride of Life. Satan is our Enemy, the World is the Bait, but our Heart is the Traitor. Baalam could not hurt Israel, till he corrupted them by Whoredoms. The worst Enemy is within us, we carry the Danger in our own Bosoms. We must look for Blows in the World, but inward Ulcers are worse than Wounds, because the Evil is inward, and the Constitution of the Body helpeth it. Sins are more dangerous than Troubles, because they are aided by Nature.  
2. From without. The World is an Evil Place, both in regard of Sin and Misery; we are sure to be vexed or defiled; to be corrupted by the Favours, or discouraged by the Frowns of it. In the World we have a great many Enemies; there is the God of the World, and the Powers of the World, and the Men of the World, and the Things of the World.  
1. There is the God of this World. This Country in which we dwell, it is the Kingdom of Satan, Christ's bitter Enemy. He is called the Prince of the World, John 12.13. not by Right, but the World hath made him so. Can God's Children live long in Peace in the Kingdom of Satan? He cannot endure to lose one Corner of his Empire, therefore frowns and flatters, and seeks to corrupt or discourage the Saints. 2 Cor. 4.4. The God of this World hath blinded the Eyes of them that believe not. Titles are suited to the Matter in hand: Satan blindeth most, as the God of this World; the Creature is but suborned, Satan is at the back of it, and lieth in ambush to surprise our Souls. Is not the Hand of Joab in all this? The Devil is in the Snare. The World is Satan's Chessboard; we can hardly move back, or forth, but the Devil sets out one Creature or another to attack us, either by fear, causing us to draw back, or by the love of some worldly Creatures, alluring us out of the Lists, wherein we should walk.  
2. The Powers of the World; usually they are set against Christ, and therefore at the latter end of the World they shall be broken and dashed to pieces. The World is a Country, wherein the Church is a Stranger, every Man fearing God, is like a strange Plant brought from a far Country, hath much ado to grow. The Wicked are like Nettles and Thistles, that grow without ploughing or watering, because they grow in their own place; but the Soil and Air of the World, doth not suit with the Saints; one time or other they are nipped, here is no kindly Wether for them. A Christian is not only a Stranger, but an Unconformist to the World; Rom. 12.2. And be ye not conformed to this World, but be ye transformed in the renewing of your Minds. In every Age there is something or other started up for his Trouble and Exercise. In his Father's House he is taught to do otherwise, and this putteth him upon trouble. If God giveth the Church a little rest, it is but like a well-day out of the Fit of an Ague, to recover strength for the next Trial; a mortified Saint, that is drawn up to Heaven, and would live by the Laws of his Father's House, must look for frowns: Yea, and all those that will live Godly in Christ Jesus, must suffer Persecution, 2 Tim. 3.12. Christ's Grapes must expect the Wine-press; all their Care should be to yield good Liquor. It is a Statute, like the Laws of the Medes and Persians, Acts 14.22. That through many Tribulations we must enter into the Kingdom of God. Neither doth Experience cross that Rule; the Apostle saith, Rom. 8.35, 36. Who shall separate us from the Love of God? shall Tribulation, or Distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword? As it is written, For thy sake we are killed all the day long, we are accounted as Sheep for the Slaughter. The World is the Slaughter-house and Shambles of the Saints; here Christ was slain, all his Witnesses butchered. Christ's Lambs must look to have their Throats cut. There is an old Enmity between the Seed of the Woman, and the Seed of the Serpent; it lasteth from Abel, till the Day of Judgement. Jacobs and Esau's Quarrel, began from the day of their Birth, Psal. 129.1. Many a time have they afflicted me from my Youth, may Israel now say; from my Youth upward, ever since Christ had a Seed in the World. The World would not be the World, nor you Christians, if the World did not hate you. Satan cannot change his Nature, and the World waxeth worse and worse; instead of marveling to see the Children of God afflicted and persecuted, we should marvel to see it otherwise. If one should tell you, that your way lieth through a stony Country, and full of Bushes and Briars, you would think yourselves to be out of the way, if you should meet with nothing but green and pleasant Plains. The Roadway to Heaven, is through a howiing Wilderness; if you have a foot of good Land, it is God's Blessing.  
3. The Men of the World. A Man cannot hold any Communion with them, but he shall be the worse for them. 1 John 5.19. We know we are of God, and the whole World lieth in Wickedness. The Men of the World are sooty dirty Creatures, we cannot converse with them, but they leave their filthiness upon us. It is hard to touch Pitch, and not to be defiled: Acts 2.40. Save yourselves from this untoward Generation. We grow in a Wilderness, and there are many crooked Trees that are like to twine about us, and to hinder our growth towards Heaven: To disentangle ourselves, there must be a great deal of care. So, 2 Tim. 2.21. If a Man therefore purge himself from these, he shall be a Vessel unto Honour: From these; From what? In a great House there are Vessels of Gold, and Vessels of Earth; some to Honour, and some to Dishonour; there are carnal Seducers, that are apt to pervert us by their Enticement and Example. As black Pots leave their soil upon those that touch them; so base Persons, and carnal Heretics, infect us with their sinful Pollutions. By Converse we are tainted unawares: as Antinomian Doctrines make the Children of God less strict; though they do not pervert their Judgement, yet they weaken their care and strictness. Nature is more susceptible of Evil, than of Good. We easily catch a Sickness, but we do not get Health from one another: Ears of Corn do not catch and hang upon Men, but Thorns do. Phil. 2.15. We live in the midst of a crooked and perverse Generation, that are as Briars and Thorns, very catching.  
4. The Things of this World. The World is the Valley of Snares, and so to the Children of God, it often proveth the valley of Sorrows. Frequency of Converse maketh the Snare more easily to insinuate. It is hard to be much conversant in any Matter, and not to receive some tincture from it. These Things, Honours, Pleasures, Profits, they are accustomed Objects, they are bred up with us; we must of necessity be conversant with Meats and Drinks, and worldly Substance, and insensibly they leave a taint upon the Soul, especially where we have them at full. Worldly Prosperity, is a great Snare to the Saints; and things are better preserved in Brine, than Honey. How soon is the Soul corrupted? The warm Sunshine maketh the Weeds grow, as well as the Flowers. I observe great Alterations in David's Spirit; in Adversity he spared his Enemy, when he found Saul in the Cave; in Prosperity, he killed his Servant, when he plotted Vriah's Death; when he threatened Nabal in Affliction, he bore with Shimei. God's Children have a better Country, when they have the World's best Advantages. Some Fruits are not natural in England; though the Wether be good, they do not agree with the Soil.  
2dly, Why God permitteth them to be in the World; he might have taken them to himself, and glorify them as soon as sanctify them; or else have gathered them into some Island, some obscure Angle and Corner of the World, out of harms way. But I Answer, that doth not suit with God's Dispensations. John 17.15. I pray not that thou wouldst take them out of the World, but that thou shouldst keep them from the Evil. The Lord hath some Ends to be accomplished; He can at first Conversion make us perfect and glorified Saints, it is his Wisdom to take a time: As Absalon was not to see the King's Face presently, so we must wait our Time.  
1. For his own Glory. The Sweetness and Power of Grace is more discovered in this worldly Estate. It is more wonder to maintain a Candle in a Bucket of Water, than in a Lantern, or a Spark in the midst of the Sea. God's Power is made perfect in Weakness; 2 Cor. 12.9. That is, it is more gloriously discovered. Excellent things suffer a kind of Imperfection, till there be an occasion to discover them; therefore the Apostle would glory in Infirmities, as they occasioned a greater Exercise of the Divine Grace. In this worldly Estate, Grace is discovered not only by its Operation, but by Conquest and Victory; not only as it worketh, but as it fighteth; 1 John 4.4, 5. Ye are of God, little Children, and have overcome them, because greater is he that is in you, than he that is in the World: They are of the World, therefore speak they of the World, and the World heareth them. There is a Spirit that worketh in the Saints, and a Spirit that worketh in the World; these two are conflicting, the World is the Lists, and place of Battle, but Satan is beaten in his own Territory: Stronger is he that is in you, than he that is in the World. The Saints may be molested, but not overcome. Still God hath his Elect, and Christ his Members; though Satan hath so many Factors and Agents for his Kingdom. Look as Israel was sent into Egypt, that God's Power might be made known: For this cause have I raised thee up, for to show in thee my Power, and that my Name may be declared throughout all the Earth, saith God to Pharaoh, Exod. 9.16. So we are in the World, that his Power may be known. We had miss many wonderful Passages of Providence if Israel had not been in Egypt. God will have us take many Experiences of the Sweetness and Power of Grace along with us to Heaven. As Travellers at Night talk of the foul way, and the Dangers of the Journey; so in Heaven we shall discourse of the Praises of our Redeemer, and his wise and powerful Conduct. God would have us take these frequent Experiences of Grace along with us.  
2. To try us. Were it not for the worldly State, there would be no place for Temptation, nor room for the Exercise of Grace. He will not glorify us as soon as convert us; neither can we expect to go singing to Heaven, and without Blows: Heb. 6.12. Be ye Followers of them, who through Faith and Patience have inherited the Promises. Never any went to Heaven, but there was a time to exercise both his Faith and Patience; we are to run and fight, this is common to all the Saints. In the way to Heaven many things will befall us, that will make it seem unlikely that we shall ever come thither, so we have need of Faith; and Troubles must have their turn, 'ere Heaven be possessed, so we have need of Patience: Why should we look for a peculiar Privilege? 1 Pet. 5.9.— The same Afflictions are accomplished in your Brethren that are in the World. All the Saints are troubled with a busy Devil, a naughty World, and a corrupt Heart: Name but one Saint of God that hath been excused, that went to Heaven without Trials and Temptations; that quiet Estate, which you dream of, is without Precedent. The Cross is the Badge of this Society: as Elijah said, Am I better than my Fathers? You are not better than all the Saints, than your other Brethren that are in the World. You should be ashamed to be alone, and never called out to exercise. There is a measure of Sufferings appointed, and every Member must take his share: It is distributed by a wise Hand, so much for the Head, so much for the Shoulders, so much for Hands and Feet. Col. 1.24. Who now rejoice in my Sufferings for you, and fill up that which is behind of the Afflictions of Christ in my Flesh. Would we only be irregular, and refuse to take our Burden? Briefly, there would be no Temptation, no Trial, were it not for the worldly Estate, but here we must look for it. The Skill of a Mariner is known in a Storm, and so is our Fortitude and other Graces tried and discovered. I have read in the Lives of the Fathers, of a devout Man, that being one Year without any Trial, cried out, Domine, reliquisti me, quia non me visitasti hoc anno: Lord! thou hast forgotten me, and for a whole Year hast not put me upon any Exercise. Those whom God will make most perfect, he putteth them upon the greatest Trials. Abraham had never been represented as the Father of the Faithful, if he had not been exercised so much, with so many Hazards and Temptations.  
3. To convince the World by their Example, their Strictness, Patience, Fortitude. They are in the World, but not of the World. If a Christian were not a Member of the World, he would never be the Wonder of the World. They have Flesh and Blood as others have, and have not divested themselves of the Affections and Interests of Nature; the same Bodies, the same Interests; yet they can deny all, and upon the convenient Reasons of Religion abhor the Pleasures, and dear Contentments of this Life, and become weaned, mortified, strict, holy, and this raiseth the World's Wonder; 1 Pet. 4.4. They think it strange, that you run not with them to all Excess of Riot, speaking evil of you. They are so bewitched with these things, that they wonder how any can resist the Temptation. Godly Men are to walk up and down the World as God's Witnesses; Ye are my Witnesses saith the Lord; Isa. 43.11. They testify, that there is a Reality in Religion, and how it worketh by the Strictness and Mortification of their Lives. They are to be Examples to the World; 2. Cor. 3.3. Ye are the Epistle of Christ, ministered by us, written not with Ink, but with the Spirit of the living God, not in Tables of Stone, but in Fleshly Tables of the Heart: By your Lives God writeth his Mind to the World; you are a living Rule, a walking Bible.  
4. To fit them for Glory. We do not commence per saltum: Vessels of Honour must be seasoned; Col. 1.12. Who hath made us meet to be Partakers of the Inheritance of the Saints in Light. What should an unmortified Man do in Heaven? Heaven would be a Prison to him; the Company of God, and the Communion of Saints a Burden. We do not come into God's Presence hot and reeking from our Lusts; we are first set in the Garden of the Church, before we are transplanted to the upper Paradise; they grow a while in the Land of Grace, that they may take kindly with the Soil.  
(1.) Partly to weaken our Desires to the World. The Stones were to be hewed and squared, before they were to be set in the Temple; there was no noise of Axe or Hammer heard there: So during our Worldly State we are humbled with many Afflictions, that we may be weaned by Degrees from the World, and worldly Objects; Gal. 6.14. God forbid that I should glory, save in the Cross of Jesus Christ, by whom the World is crucified to me, and I unto the World. The World doth not suit with the Saints, as Children are weaned from the Teat by Wormwood: When Men are pleased in the World, they forget their Country. We stir Liquors and Syrups that are over the Fire, that they may not stick and burn to. As Esther when she was chosen for A●asuers's Bride, was to accomplish the Months of her Purification, before she was presented to him, Esth. 2.12. So some days are to be spent in our purifying and sanctifying, before we are presented to God.  
(2.) Partly to make us long for Glory. Our worldly Estate is cumbersome: Here are Sins and Afflictions, that we may long for a better Estate: Psal. 120.5. Woe is me that I sojorn in Mesech, that I dwell in the Tents of Kedar! As the Israelites Task was doubled, that they might long for Canaan, and cry out for the Land of Rest. The Inconveniencies of our Pilgrimage make the everlasting Estate more sweet; Troubles without us, Diseases upon us, and Sins within us, and all to make us long for home. Notwithstanding all the hard Usage and Entertainment in the World, how difficultly are we weaned?  
3dly, Christ's Apprehensiveness of this Danger. You shall see it is a Circumstance often mentioned: A little before his Death, at his Death, now in Heaven.  
1. A little before his Death: We have two Instances: one when he was about to wash his Disciples Feet, and institute the Supper: John 13.1. Jesus having loved his own that were in the World, be loved them unto the end: Christ was then thinking that he should shortly depart; his Thoughts were not on his own Glory, so much as our Danger. If Christ would have thought of his own, he might have thought of the Angels, and glorified Saints. Cyril and Chrysostom observe, That he did not think of Angels and glorified Saints, but of his own in the World, those that were left to the Miseries and Temptations of an evil and unquiet World. No question, it was sweet to Christ to think of the glorified Saints and Angels, but they were safe, and now was a time to show Pity, rather than Delight. The other Instance we have in his Prayers in this place, from the 11th to the 17th Verse. I might mention many Passages in his Sermons; Christ, when he was about to leave us, he had the Affection of a Father to his Children, or of a dying Husband to his Wife, he was careful of our Estate after his Departure.  
2. So at his Death. A great thing that was in the Eye of Christ, was Victory over the World; Gal. 1.4. He gave himself for us, to redeem us from the present evil World. Certainly Christ is willing to help you, when he suffered so much that he might help you: When you love the World, you cross the end of Christ's Death: His whole Life was but a renouncing the World. The Poverty of Christ upbraideth our aspiring Projects, and Pursuits of worldly Greatness: We seek to join House to House, and Field to Field, and he had not a place whereon to lay his Head. But in his Death he would make all sure. One thing that he purchased of the Father, is Grace to subdue the World: When he was to die, he said, Lo I give myself, upon Condition thou wilt give them Grace, let them be freed from the Bondage of carnal Fears, and carnal Desires. There is not a thing more answerable to the Design and Aim of his Death, than this is.  
3. After his Death and Ascension into Heaven, he is tenderly affected toward Believers in the World: He still retaineth his human Nature, and his human Affections, the same Heart, and the same Pity; Heb. 4.15. We have not an Highpriest that cannot be touched with the feeling of our Infirmities. Christ, though he be exalted, is tenderly affected towards those that are left behind: he is still tenderly affected towards you in all your straits, and Troubles, and Infirmities. Christ's Exaltation hath made no Change in his Bowels; he carried his Love with him, not only into the Grave, but into Heaven; he is our Lord, but still our Brother: as God, he knoweth our Infirmities; and as Man, he feeleth them; his Love is most at work, when you are in Danger. O what a Comfort is this in all your Temptations! there is one in Heaven that seeth and feeleth all this; let us bear it the better, and ride out the Storm. If a Man were persuaded, that his Friends on shore knew what Tempests he endured at Sea, and were praying for him, it would be a great Comfort to him in his Distress. Christ's Heart worketh towards thee; he who is always heard, is now praying for thee in Heaven, he is touched with a feeling of thy Infirmities. How should this comfort us! They have many Snares, and many Enemies; Lord, help them:  
The Reasons of this Apprehensiveness, and tender feeling, are his Interest, Love, Charge, and Experience: they are his own, John 13.1. Having loved his own, that were in the World, he loved them to the end.  
1. His Interest. Christ hath a share going in every Believer. As when there are Ships at Sea, in which you have a share, you pray for their safe return, and are tenderly affected when you hear they are in danger. Christ is loath to lose his Share; he had but now pleaded his Interest with the Father: Vers. 10. All thine are mine, and mine are thine: We are a part of his Goods; the World would weaken the Estate of Christ. Believers are his Treasure, and they are in danger of Rocks and Pirates; and therefore he prayeth to the Father. Now Christ hath an Interest in them, not only by the Father's Grant, but their own Dedication; they are his, and all that they suffer is for his sake. Vers. 14. I have given them thy Word, and therefore the World hateth them: Let a Man go on in a wicked, carnal, ungodly way, and the World will not vex him: Let a Man once be zealous for Christ, and then he must expect Trouble enough. They endure all this for me, and shall I not be sensible? If a Child should inadvertently break his Leg or Arm, you would pity him; but if he should break his Leg or Arm in your Service, or Defence, to rescue his Father, you would pity him more.  
2. His Love. John 13.1. Jesus having loved his own which were in the World, he loved them to the end: Those whom we love, we are troubled about their Welfare. A careless Father may die, and never be troubled what shall become of his Children; but Love is very solicitous: Alas poor Orphans! they are without a Guide and Guardian, left to Snares and Temptations, and shall it not pity them? Hugo cryeth out, O Charitos, quam magnum est Vinculum tuum! Deum in Terram traxisti, cruci affixisti, Sepulchro clausisti! etc. O Love, how great is thy Power! it was Love that brought Christ from Heaven, that nailed him to the Cross, that laid him in the Grave, that carried him again to do our Business with God: Had it not been for Love, he had never come from Heaven, and left the Bosom of the Father for the Lap of the Virgin, the Form of God for the Veil of Flesh, the Glory of Heaven for the Darkness of the Grave: Had it not been for Love, he had never died to deliver us from this present evil World, he had never been sensible of our State and Condition. Love is jealous and sensible of all the Dangers of the Party beloved; the same Love of Christ, that exposeth us to Troubles and Hazards for Christ's sake, the same Love maketh Christ compassionate of our Miseries and Sorrows. We are jealous of his Honour, and he is jealous of our Safety.  
3. His Charge. Christ hath taken an Office upon him, to defend, pity, and guide the Elect through all Temptations to Salvation. Now Christ cannot be unfaithful in his Office; Heb. 4.15. We have not an Highpriest, that cannot be touched with the feeling of our Infirmities: He that is passed into the Heavens, is still our Highpriest, Give me leave to admire that Expression, Heb. 8.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Minister of the Sanctuary. When he was upon Earth, he came in the Form of a Servant, and now he is in Heaven, he is still a Servant. We may speak what Christ hath spoken for us, he is our Officer and Minister even in Heaven, not only in the State of his Abasement, but in the State of his Exaltation. Our Lord would be ours, not only in Love, but Duty, that so we might have the greater Assurance. Till all the Saints come to Heaven, Christ looks upon himself as bound in point of Office, they are his Charge; he cannot be loving to the Church, nor faithful to the Father, if he should do otherwise.  
4. His Experience. Heb. 4.15. He is touched with the feeling of our Infirmities, was in all points tempted as we are, yet without Sin: Pray mark, in all points. Christ hath had Experience of all Trials, whereinto any of his Servants can fall, Poverty, forsaking of Friends, Exile, Imprisonment, Hunger, Nakedness, Watching, Weariness, Pain of Body, Heaviness of Heart, Desertion as to Sense, Wrath and Curse of God. Christ hath carried his feeling with him into Heaven, he knew what Poverty meaneth, what trouble of Conscience, what heaviness of Spirit meaneth. Christ could not so experimentally pity us, so feelingly pity us, if he were not like us in all things; his Heart was intendred by Experience, as a Man that hath felt the Gout, and felt the Stone. Israel knew the Heart of a Stranger: Christ knew the Heart of a Man that is left to the World's Frowns and Snares. He took a Communion of our Natures and Miseries, as a Pawn and Pledge, that he will pity us, and help us; Heb. 2.10. The Captain of our Salvation was made perfect through Sufferings. Christ, though he was perfect, he received the Spirit without measure, yet he lacked one thing, which his Office required, to be a perfect Mediator, till he had an experimental feeling: So Heb. 2.18. In that he himself hath suffered being tempted, he is able to succour them that are tempted: Christ was able as soon as he came from Heaven; as God, what could he not do? But there is an Ability of Sufficiency, and of Idoneity, an Experimental Ability. Christ had Experience, though not of Sin, yet of Temptation to Sin; he is not only able, but willing, he knoweth what it is. Christ would borrow our Nature to make Experiments.  
Use 1. To teach us to walk with Caution, and in a continual dependence upon God. We are continually assaulted, and live in the midst of Snares. A Man that cometh into the World (saith Luther) is like a Traveller that cometh into an Inn, where there dwell none but Thiefs. Now he that carrieth Jewels about him, had need to take heed: the diversity, the frequency, the continuation of Temptations should make us wary. The Diversity; there are Baits for every Temper, Honours for the Ambitious, Wealth for the Covetous, and Pleasures for the Sensual. The Devil hath a Diet to feed every Distemper; some are sullen, not bend to Pleasures, but Satan is not at a loss to fit them with a Temptation, there are Profits for them: Others are facile and more easy, they have Pleasures: Others would be great, they have Honours: And when Satan knoweth the Lust, he suiteth the Bait; he is an old Sophister, well skilled in the Tempers of Men. Therefore seeing that in every Business, in every bit of Meat, in every Recreation there are Snares, we had need feed with fear, and trade with fear. When there is an Enemy in the Country, we keep constant Watch and Ward. Then, for the frequency and continuance of Temptations, they are always about us. Long Suits prevail at last. From the first use of Reason, till the hour of Death, as long as God continueth our abode in the World, we are in danger. There are many Baits; Satan is cra●●y, and the World is spiteful, and our Hearts are naught. We are now upon our Trial, the great Work of Religion, is to walk in a constant watchfulness and dependence. Alas! many are as if they were in the Haven already; so negligent, so careless, as if they were in the midst of Paradise, out of Temptations.  
Use 2. To press us to grow weary of the World, it is a place full of Snares; here we have many Snares, and many Enemies. If we have a mind to sin no longer, why should we desire to live in the World? The World is a Stepmother to the Saints, why should we desire to hang upon the Dug? He that would always live here, is like a Scullion, that loveth to lie among the Pots. In Heaven we have pure Company, and are out of the reach and danger of Temptations. The Devil, when he was not fit for Heaven, was cast out into the World, a fit Place for Misery, Sin, and Torment; it is Satan's Walk and Circuit: Here is Antichrist, the Devil's eldest Son; here are Terriculamenta & Irritamenta, Fears and Snares; It is a dirty odd Corner of the Universe, we can hardly walk up and down, but we shall defile our Garments: Here are Briars to hitch us, Snares and Baits to entice us. There is a more excellent Country above, where we shall have the Company of God, and the Fellowship of the Saints, Saints without Corruption, other manner of Saints than here. There is no Tempter there, there should be your Country. In a pet we long for Heaven, but it should be out of a resolved Judgement. Men fight in the World as long as they are able, and then make Heaven their Refuge. It should not be a melancholy wish; We should desire Heaven, not as weary of Work and Service, but as weary of Temptation.  
Use 3. Examination. What kind of Temper have we? There are Children of this World, Luke 16.8. The World is their own Mother, they love to lie hanging on the Dugs and Teats. And there is a Spirit called, the Spirit of the World, 1 Cor. 2.12. A Genius that suiteth with present Conveniences; there is their Portion, Psal. 17.14. Their Names are written in the Earth, Jer. 17.13. that is their Happiness. The Nature of the World's Sons, is all for the Lusts of the Flesh, the Lusts of the Eye, and the Pride of Life; to go fine, to feed high, to shine in worldly Pomp, affect Honours and great Places. Too many Christians are baptised into this Spirit. There is an use of the Things of this World, but we should use them with fear; they cannot smell the Rose of the Field, Christ hath no scent or savour. Oh, it is a sad Character to be a Child of this World; one that hath the Nature of the Mother in them, one of the World's breed. A Child of God, is a Pilgrim and Stranger; Psal. 119.19. I am a Stranger in the Earth. Abraham purchased but a Sepulchre; that is all the Faithful can lay claim to on Earth. He looketh on himself as born and bred in another Land; his Mother is a Princess, the Bride, the Lamb's Wife; and his Father is in Heaven: he is in the World, but not of the World.  
Use 4. Comfort. Christ is apprehensive of your Danger. All Trials you meet with, do either better your Hearts, or hasten your Glory. Christian's must expect Danger, but need not fear it. Formido sublata est, non pugna; You are not absolutely freed from Molestations of the World, but you have a sanctified use of them. John 16.33. These things have I spoken unto you, that in me ye might have Peace, in the World ye shall have Tribulation: but be of good comfort, I have overcome the World. The Victory consisteth not in not suffering, and not fight, but keeping what we fight for. 2 Tim. 4.18. The Lord shall deliver me from every evil Work; not from the Lion, but Sin.  
Use 5. The Example of Christ. When we die, let us be mindful of the Danger of our Relations that we leave behind us, our Families, Church, Ministry, commend them to God. Dying Christians should be best at the last; dying Moses left a Song. Do not leave the World without a testimony of your Love and Zeal. 2. Pet. 1.14, 15. Knowing that shortly I must put off this my Tabernacle, even as our Lord Jesus Christ hath showed me. Moreover, I will endeavour, that you may be able, after my Decease, to have these things always in remembrance.   

SERMON XVI.  JOHN XVII. 11. 
And now I am no more in the World, but these are in the World, and I come to thee. Holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as we are.  

Secondly,  I Come to the Compellation of the Party to whom the Prayer is made, Holy Father. This Compellation is to be observed. Titles of God in Scripture, are suited to the Requests made to him: as, 2 Thess. 3.16. The God of Peace give you peace always by all means. So▪ Rom. 15.5. The God of Patience and Consolation grant you to be like-minded one towards another. He prays for brotherly-forbearance and sweetness.  
In the several Paragraphs of this Chapter, Christ speaketh to his Father in a different Style, according to the Nature of the Address. Vers. 1, 5. it is Father only: In Verse 28. it is Righteous Father, because of the Truth and Equity which he observeth in his gracious Dispensations: and here it is Holy Father. When he beggeth things suitable to his commutative Justice, than it is Righteous Father; but when he asketh things suitable to his Holiness, it is Holy Father. Certainly it is a great Relief to Faith in Prayer, to pitch upon such a Name and Title in God, as suiteth with the Nature of the Request; it begetteth a Confidence, that he both can and will do us good. When we call a Man by his Name, he will look about upon us; and when we ask things according to his Nature, he will pity us.  
But why doth Christ use this Title at this Time?  
I Answer; Some take Holiness more largely, for the general Goodness and Perfection of the Divine Essence; a branch of which, is his Veracity or Truth in keeping Promises; and conceive the Argument thus: The Holy God cannot break his Word, nor be stained with any Unfaithfulness; therefore unless God should deny himself, he will keep them through his own Name. But I rather think it is specially put for his Purity. Christ goeth to his Father as a pure Fountain of Grace, for Sanctification for his Disciples. Holiness▪ it is the Object of God's Approbation, the Effect of his Operation; he worketh Holiness, and he delighteth in it. Holy Father, that art Holy in thy Essence, Holy in thy Influences, Holy in thy Dispensations, sanctify them by thy Truth; thou that abhorrest all that is Evil, workest all that is Good, keep them from the Evil, God hateth Sin as much as we do, and infinitely more; and therefore it is some hope that he will help us against it.  
Doct. When we deal with God in Prayer, especially for Grace and Sanctification, we must look upon him as an Holy Father.  
I. I will open the Holiness of God. Holiness, implieth a freedom from Sin and Defilement; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the privative Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, terra, in whom there is no Earth, no Pollution, but all Heavenly Purity. When God speaketh to us, he crieth out, Jer. 22.29. O Earth, Earth, Earth, hear the Word of the Lord. We are Earth in our Understandings, in our Affections, is our Practices: But when the Seraphims speak to God, they cry, Holy, Holy, Holy; as if it were said, without Earth, without Earth, without Earth. Briefly, God's Holiness is an Attribute, by which we understand his Essence to be most perfectly just and pure; at the utmost distance from sin and weakness; loving and liking himself above all, and the Creatures, as they do more or less partake of his Glory. Now God is called, The Holy One; not An Holy One, but The Holy One. 1 Sam. 2.2. There is none Holy as the Lord. He doth not say, There is none Holy but the Lord, but there is none Holy as the Lord. Therefore let us see the difference between the Holiness of God, and the Holiness of the Creatures. This is an Argument fit for a Seraphim, it becometh an Angel's Mouth; rather than Man's; the Angels that come nearer to God in Essence, can best proclaim his Holiness. But our Ear hath received a little thereof. None is Holy as the Lord; because God is essentially Holy, infinitely Holy, and originally Holy.  
1. He is Essentially Holy. God is not only Holy, but Holiness self, Goodness itself, it is his very Essence. The Creatures, when they are Holy, they are Holy according to the Law: the Holiness of Angels or Men, is a Conformity to the Law of their Creation; as we say, he is Holy, whose Heart and Life doth exactly agree with God's Law. But God's Will is his Rule, his Essence is his Law and therefore all his Actions are necessarily Holy. The Divine Esse and Being, as it is the beginning of all Being's, so it is the Rule of all Moral Perfections: all created Holiness, is but a resemblance of God's, either a conformity to God's Nature, or a conformity to God's Will. Habitual Holiness is a conformity to God's Nature, Actual Holiness is a conformity To God's Will; his Will is the Rule, his Nature is the Pattern. But now God is a Rule to himself: there are no eternal Reasons of Good and Evil beyond God. Things are not first Holy, and then God doth them; but God doth them, and therefore they are Holy: He himself is his own Rule. Andy one may err, that hath not the Rule of Righteousness in himself; God's Act is his Rule, therefore he cannot sin. The Hand of the Artificer faileth often in cutting, because his Hand is not the Rule by which he worketh; there is a Rule or Line without him, sometimes he striketh right, sometimes wrong. If the Hand of a Man were the Rule, it were impossible he should work amiss. There is a Rule prescribed to Angels, and Men; their Will is one thing, their Rule another, for no Creature is Holy by its own Essence. This Notion is of practical use; there is Holiness in all that cometh from God; when he afflicteth us, and our Friends, or suffereth us to be unjustly afflicted by Men; when he spareth our Enemies, multiplieth our Sorrows, his Act is his Rule; God's Will is the supreme Reason of all things. Again, Holiness in us is an accessary Quality, a superadded Gift; our Essence may remain, when Holiness is gone. Now Holiness in God is not a Quality, but his Essence. The Angelical Essence continueth, when Holiness is lost, as in the Devils: So the Man remaineth, when the Saint is fled; but in God, his Essence and his Holiness are the same. This is of practical use to humble the Creature: Sin is contrary to the very Nature of God; it is not only contrary to our Interests, but to God's Nature: A Man hateth that exceedingly which is contrary to his Nature. Now in our corrupt Natures, there is a direct contrariety to the Nature of God. Actual Sins are but a blow and away, Original Sin is a standing Contrariety; there is a settled Enmity between God and us. Similitude is the ground of Likeness: the aversation of a Man from a Trade, and other Antipathies, are but a faint resemblance of this▪  
2. God is Infinitely Holy, super-purissimus. The Faithful in this Life are Holy, but imperfectly; but God is Light, and in him is no Darkness at all, 1 John 1.5. Of all Creatures, Light is the most pure and defecate; therefore it is put to resemble God's Holiness. Our Life is a Chequer-work of Light and Darkness. Adam in his Innocency, though he had no Corruption, yet was mutably Holy; he might commit Evil: though he were not Peccator, a Sinner, yet he was peccabilis, one that might sin: But God is at the greatest distance and elongation from sin and weakness; James 1.13. God cannot be tempted with Evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither tempteth he any one. Once more, the Blessed Spirits and Angels, though they are perfectly Holy in their kind, yet finitely and derivatively, they do not love God as much as he might be loved. God loveth himself as much as he can be loved; there is as much purity in his Love, as there is perfection in his Essence. The Creatures Holiness is limited, we cannot love God so much as he is to be loved. God loveth the lowest Saint, with an higher Love than the highest Angel can love God. The good Angels, though they have been God's constant menial Servants, without the least spot or taint of Sin in Nature or Life; and though they be confirmed in their happy Estate, either by the Merit of Christ, or their many Years experience and communion with God; yet there is folly in them in comparison of God, because of that essential mutability that is in any Creature: Job 4.18. He chargeth his Angels with Folly. It is spoken of Good Angels, who are opposed to dwellers in Houses of Clay: It were too easy a Charge for the Apostate Spirits, to charge them with Folly; the Angelical Nature, though it be pure, yet because it is mutable, it hath some kind of Folly in it, it was once liable to rash Attempts against the Dignity and Empire of God. Briefly, the Holiness of God cannot be lessened, nor increased, being always infinitely perfect. The Regenerate Creature must still be increasing to further Degrees, till it come to the measure of the Stature in Christ: the blessed Spirits, though separated from all defilement, yet infinitely come short of that glorious Holiness which agreeth to the Nature of God; and God is still raising it higher and higher in the Saints on Earth. Their Holiness riseth and groweth, like Ezekiel's Waters; but God is always equal in Holiness, because in Infiniteness there are no Degrees.  
3. God is Originally Holy. God is the Fountain, the ever-flowing, the overflowing Fountain of Holiness. Ours is but a Stream, a Derivation, a Ray of the Father of Lights: as little Children, we can defile ourselves; but we should still lie in our Filth, if God did not cleanse us. The Creature can no more make itself Holy, than it can make itself to be. God is the Original, both of Natural and Moral Perfection; Leu. 20.8. I am the Lord which sanctify you. He is summum Bonum, the chiefest Good, as well as the first Cause. Quod vivamus, Deorum munus est; quod bene vivamus, nostrum: a wicked Speech of Seneca! It is by the Influence of God that we are Holy. Grace is called, a Participation of the Divine Nature, 2 Pet. 1.4. It is a weak Ray of the Father of Lights, who is in Christ the Fountain-Cause. The Saints, that have communion with God, have some faint Lustre; which should make us careful to maintain Holiness, it is a Work of God.  
II. Why must we thus look upon him in Prayer?  
1. It is the way to beget Humility and Godly Fear. Holy Father, there is a word to beget Confidence, and a word to beget Reverence. This mixed Affection, is the fittest temper of Soul in our Addresses to God, Confidence and Reverence; he is a Father, but an Holy Father. Nothing driveth the Creature to such self-aborrency, as the consideration of God's Holiness; we have to do with him, who hath an infinite displeasure against Sin and Sinners: the more good any one is, the more he hateth Evil; since therefore God is infinitely good, he doth infinitely hate Sin. The Angels, that have lively and fresh thoughts of God's Holiness, they are abashed in his Presence. Isa. 6.2, 3. Each one of the Seraphims had six Wings; with twain he covered his Face, and with twain he covered his Feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy is the Lord of Hosts. And the Prophet having a sight of it in Vision, he crieth out, Vers. 5. Woe is me, for I am undone, for I am a Man of unclean Lips. A thorough sight of God's Holiness, would drive us to our Wits ends. So when God had testified his displeasure for the violation of one Circumstance in Religion, looking into the Ark, fifty thousand, threescore and ten Men were smote; 1 Sam. 6.20. The Men of Beth-shemesh said, Who is able to stand before this Holy Lord God? Certainly, we that are made up of Imperfections, should tremble more than we do, when we have to do with the Holy God. So Peter, when Christ had discovered his Glory in a Miracle; Luke 5.8. Depart from me, for I am a sinful Man, O Lord. God that doth infinitely love his own Holiness, doth as infinitely hate Sin. Did we consider this hatred, we would more loath and abhor ourselves, we would be more ashamed than we are in our Confessions: to speak thus much of ourselves to a Man, would make us blush; and yet Man hath but a Drop of Indignation against Sin, God hath an Ocean. God's Children have a daunting Power in their appearance: guilty Consciences, when they come into the presence of one that walketh closely with God, are terrified. Herod feared John Baptist, knowing that he was a just Man, and an Holy. Mark 6.20.  
2. To make us prize Christ. Our best Works would stink in the Nostrils of the most Holy God, if they were not accepted in and for Christ. Nothing can be acceptable to infinite Purity, but what is pure. Habbak. 1.13. Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity. We should not have one good look from God, were it not for Christ. To salve this Attribute, was Jesus Christ sent into the World: We think that Christ was only sent to satisfy Justice; God hateth Sin out of Holiness, punisheth it out of Justice, and executeth that Punishment by his Majesty and Power; so that we dread God for his Wrath, Power, and Justice; but all these are awakened by his Holiness, there is the Root of all. So that consideration of God's Holiness, maketh us to prise Christ. Alas, what should vile Creatures do before an Holy God, out of Christ!  
3. It is God's principal Glory. Exod. 15.11. Thou art glorious in Holiness. God is mighty in Power, rich in Grace, glorious in Holiness. It is good to mark the distinctness of Expression in all the Attributes. God, that he might show us how much we should prise Grace, would be glorious in nothing so much as in Holiness. This is Seraphical Divinity, the Angels would teach us no other Divinity, and Notions of God; but Holy, holy, holy, Lord God of Hosts, Isa. 6.3. this is most pleasing to God, profitable to Men. Christ taught us to pray first of all, Hallowed by thy Name. This should be the chiefest thing that we should think of in our Addresses to God. So when the Angel Gabriel came to give notice of Christ; Luke 1.35. That Holy Thing that shall be born of thee, shall be called the Son of God; prius sanctum quam Dei Filium nominavit, saith one of the Fathers. You cannot call God nor Christ by a better Title, it is his darling Attribute. So the Saints in Heaven, Rev. 4.8. They rest not day and night, saying, Holy, holy, holy, Lord God Almighty; it is nine times in Plantius' Edition, as if they were delighted with the mention of it; they take a sweet content in the Work, Holy Father, Holy Son, Holy Spirit. In Heaven they bless and praise God; praise him for his Excellencies, bless him for his Benefits: We praise him for his Holiness, we bless him for his Mercy in Christ; this will be our Employment in Heaven, Psal. 99.5. Exalt ye the Lord our God, and worship at his Footstool; for he is Holy. God counteth it his chiefest Glory, that he might teach the Creature, that Moral Perfections are to be preferred before Natural; it is better to be Wise than Strong, to be Holy than Wise.  
III. Why especially must we thus look upon him, when we deal with him for Grace and Sanctification?  
1. Because it is a Relief to Faith, when we represent God to ourselves as the Fountain of Holiness. He is the Holy One of Israel, and Christ calls him Holy Father, Judas 1. To them that are sanctified by God the Father. There is enough in God: when we come for Pardon, he is rich in Mercy; when we come for Holiness, he is glorious in Holiness; he is the God of Grace; you may have enough, if you be not wanting to yourselves. Men are willing to spare out of their Fullness; the Holy God is as able as willing to sanctify you, it is a Work that he delighteth in, Joab interceded for Absalon, when he perceived the King's Heart was towards Absalon, 2 Sam. 14.1.  
2. It may be a means to enlarge your Spiritual Desires. You are to be holy as he is holy, 1 Pet. 1.15. The Children, if they be of the right Stock, they should have some Resemblance of their Father. Now you ask Holiness of God, that you may be as God in some degree of Conformity, though not in exact Equality; Assequi non possu●●●, saltem nanquam sequi desinamus; we cannot overtake God, but we should never cease to follow him: We have an high Pattern, that we might not be content with any low measures of Grace. When you are ask, it is good to be thinking of your Pattern, that you may enlarge your Spiritual Desires: Lord, wash me throughly; Lord, make me holy, as thou art holy; I forget the things that are behind, it is nothing that I have already.  
Use 1. Information. It informeth us:  
1. How greatly they sin, that deride Men for their Holiness, which is the express Image of the glorious God. God is glorious in Holiness; therefore they that despise Holiness, they despise God himself. Holy Brethren should no more be a Disgrace than Holy Father: That is your Scorn, which is the Divine Glory, one of the chiefest Excellencies in the Godhead: You hate God more than you do the Saints; Holiness in them shineth with a faint Lustre.  
2. How much we should prise Holiness. It is the Glory of God, and the Glory of holy Angels, (the Devils also excel in Strength) and the Glory of the Saints, Ephes. 5.27. That he might present it to himself a glorious Church, not having Spot or Wrinkle, or any such thing, but that it should be holy, and without Blemish. This is the Glory of the Church; the Church that are are a distinct People from all the World, should have a distinct Excellency: Other Societies are made glorious by their Policy, their Pomp, their Trade; the Church is a Society for Holiness, and therefore it is called, The fairest among Women, the best of all Societies, though it hath little of worldly Pomp and Splendour; Psalm 93. ult. Holiness becometh thy House, O Lord, for ever. Some Ordinances became God's House for a time; Ceremonies, and Sprinklings, and the Veil, and the covering of Badgers Skins, etc. but Holiness is a standing Ordinance. So private Christians are changed from Glory to Glory: 2. Cor. 3.18. it is from Grace to Grace; for the Apostle speaketh of our being changed into the Likeness of Christ. The World counteth Purity and Strictness a base thing, Religio ignobilem facit; but the Word is quit with the World, and calls a wicked Man a vile Person, Psal. 15.4 and the basest of Men, Dan. 4.17.  
Use 2. It presseth us to draw nigh to God, as unto an Holy Father. Worship must always be proportioned to the Object of it. Conformity maketh way for Communion; John 4.24. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth. As he is a God of Peace, he will not be worshipped with wrathful Affections: 1 Tim. 2.8. I will that Men pray every where, lifting up holy Hands, without Wrath and Doubting. A living God must have a lively Service; so a holy God should have a holy Worship; this doth make us fit to enjoy God in the way of a sweet and gracious Communion.  
1. We must be in an holy State. If we be accepted by God, we must be like him, holy as he is holy, Partakers of a Divine Nature. The Majesty and Glory of God we are not capable of; God would not have us to imitate his Power and Majesty, but his Holiness. We enjoy him most, when we are like him; Heb. 12.14. Follow Peace with all Men, and Holiness, without which no Man can see God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Masculine Article referreth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though they have not Peace with Men, whatever Entertainment they meet with in the World, they are sure to have the Favour of God, Peace with God. That seeing God referreth to the Enjoyments of the other World; the degrees of Vision are according to the degrees of Sanctification; 1 John 3.2. We shall be like him, for we shall see him as as he is; but it holdeth good also in the present World. A dusky Glass cannot represent the Image so distinctly, we cannot have such a sight of God, we cannot expect any Communion and Intimacy with him, till we be holy. It is said, Psalm 5.4. Thou art not a God that hast pleasure in Wickedness, neither shall Evil dwell with thee. The Idols of the Heathen are stained with filthy Practices, God is not such an one: Likeness is the ground of Delight; God loveth himself for his own Holiness, and they are best loved and liked, that are most holy: for others God professeth he will have no Intimacy with them; he will have nothing to do with Sinners, nor be of their Fellowship and Communion; and they shall have nothing to do with him; Psalm 50.16. What hast thou to do to declare my Statutes? or that thou shouldst take my Covenant in thy Mouth. Nay, God will not afford Sinners one good Look; Habbak. 1.13. Thou art of purer Eyes than to behold Iniquity, and canst not look upon Evil. As the Prophet, to profess his Detestation of that profane Prince, said, 2 Kings 3.14. Were it not that. I regard the Presence of Jehosaphat the King of Judah, I would not look towards thee, nor see thee. God would not look towards a Congregation, were it not for his People in it.  
But what shall we do? and who can say, My Heart is clean? and who is able to stand before this holy God? I answer, God hath provided a Remedy in the Gospel; in the Gospel-sence he only is pure, who is purged and washed from the Gild of his Sins in the Blood of Christ. In a Child of God there are many Failings, but God in Christ giveth him an Acquittance. But this is not all, there must be an habitual Disposition of Purity, and a Man must enter into a true course of Sanctification, if he would be accepted in God's Eyes; 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are justified, but ye are sanctified in the Name of the Lord Jesus, and by the Spirit of our God: The Work of the Spirit, and the Merit of Christ are inseparable. There is a relative, and a real Change, not only a judicial Abolition of Sin, but a real. If you would come to God as your holy One, you must be his holy Ones; as David was called God's holy One; Psal. 16.10. Somewhat answerable there must be to God's Nature, before he can take pleasure in you. You will find it,  
1. By an hatred of Sin. Where God doth change a Soul, he breedeth a Disposition in it, in some sort like himself. Those Sympathies and Antipathies that God hath, the Soul hath. Now God is an Holy God, he cannot endure Sin; so it is with an holy Heart. What have I to do with Sinners? saith God; and what have I to do with Sin? saith the Soul: the displacency is keen and strong, they have a Nature put into them like God's, and therefore hate what he hateth. It is said, Psal. 97.10. Ye that love the Lord, hate Evil: In what measure we love God, we hate what is contrary to God. In Grace there is a Love to the chiefest Good, and an Hatred of the chiefest Evil; the one, as well as the other, is natural to the Saints. Let us never talk of Love to God, except there be a Zeal to reform what he hateth. It 〈◊〉 true, we have a mixed Nature, there is the Divine Nature, and the Carnal Nature; a Believer is partaker of both, Flesh and Spirit: there will be Slips and Failings; but the prevailing part of the Soul abhorreth Sin. It is the Evil which we hate, and though a Child of God falleth into Sin, yet he cannot rest in it. A Fountain may be troubled, but it will work itself clean again. The Needle in the Compass may be joggled, but it rests not till it turns to the Pole. A neat Man may be dirtied, but he cannot endure any Filthiness should lie on his clothes; impure Men are in their own Element; if they abstain from Sin, their unholy Nature likes it, they forbear it, but do not abhor it; as Phaltiel forsook Michal, only for fear of David's Displeasure. Sinful Affections continue in their full Force and Strength, when the Act is suspended.  
2. By an Act of Duty and Conformity to God's Will and Nature; Ephes. 4.24. That ye put on the New Man, which is after God created in Righteousness and true Holiness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: There is a counterfeit Holiness, and true Holiness; the true Holiness is such a Holiness as God's is, answerable in Quality, though not in Equality. Now what is God's Holiness? such an Attribute, by which he loveth himself above all things, and all other things, as they do more or less partake of his Nature: So when we are holy in Truth, we love God out of a Principle of the new Nature. God is lovely, not only for his Benefits, but for his Essence, as he is deligibilis naturâ: it is eminently in him, what is in us in a weaker degree. So there will be a Delight in the Saints, because of the Resemblance they bear to God; Psal. 16.3. To the Saints that are in the Earth, and to the Excellent, in whom is all my Delight. Certainly they have cause to question their Holiness, to whom good Company is a Prison and a Burden, they have not such Dispositions as God hath: So they delight in Duties, as they exhibit much of God. And they delight in the Practice and growth of Holiness, as it maketh them more like God. Thus (Christians) should you strive to come up to the Divine Pattern more and more: You will think a Child uncapable of Learning, when the longer he hath been at the Writing-School, the more he swerveth from the Copy: and certainly that Holiness that doth not grow up into a greater Likeness and Resemblance of God, is to be suspected. Thus must you look to come in an holy State.  
2. With holy and prepared Affections. You should remember you have to do with the holy God; Josh. 24.19. Ye cannot serve the Lord, for he is an holy God: Do you know what it is to worship him? Rash entering upon the Worship of God is not without Sin; and to come reaking from your Sins into God's Presence, it is but as Cains' approach from Blood to Sacrifice. Before Worship there must be a special purging. When Joseph came before Pharaoh, he changed his Garments, and shaved himself: When the Children of Israel came to hear the Law, they were sanctified, and washed their clothes, Exod. 19.14. Under the Law, there was a Laver stood near the Altar, and they were to wash before Sacrifice: therefore David saith, Psal. 26.6. I will wash my Hands in Innocency, and so will I compass thine Altar, O Lord. So James 4.8. Draw nigh to God, and he will draw nigh to you; cleanse your Hands ye Sinners, and purify your Hearts ye double minded. These washings were frequent among the Heathens, before they went to Worship; so there must be a special Purgation, and Exoneration, and disburdening of the Soul of those Sins, which we have committed.  
3. We must converse with him in a holy manner; Levit. 10.3. I will be sanctified in all that draw nigh unto me: God will be sanctified upon us, or by us; here we are to sanctify him in our Hearts with special Reverence and Holiness of Mind. Those that served before the Heathen Gods, were clothed in White, an Emblem of Purity and Innocency: And our Communion with God in Heaven is thus expressed; Rev. 3.4. They shall walk with me in White: So should we here, as much as we can, walk with God in White, with heavenly pure Souls, put up holy Prayers in an holy manner. And in the time of Worship be at the greatest distance and Elongation from Sin: Many Men, out of a natural Conscience, will be devout in time of Duty. You would be ashamed, if an holy Man should know what Thoughts you have in time of Worship, and darest thou conceive them in the presence of an Holy God? what odious Creatures should we be, if our Thoughts were as audible, and as liable to public notice, as our Words? Alas! God knoweth Thoughts as well as Words; all your carnal, unclean, vain Thoughts are known to him; therefore take heed, how will your holy Father brook this?  
4. We should go away the more holy from Worship. You have been with an holy God, what of his Holiness do you carry away in your Hearts? They that have looked on the Sun, go away with a glaring in their Eyes, and they seem to see the Sun in all that they look upon. You should carry away the enlightenings of Worship along with you. When Moses came from God, his Face shone; he had been conversing with the God of Glory, and he went away with some Rays of Glory in his Face. We should not be as the Beasts in Noah's Ark, to go in unclean, and come out unclean. God's People are most full of Indignation against Sin, when they come from God. Exod. 32.19. When Moses had talked with God in the Mount, at his return, seeing them sacrifice to the Calf, he broke the Tables. The more Communion we have with God, the more shall we hate what is contrary to God. When Isaiah saw God in his Glory, he began to loathe himself; Isa. 6.5. Woe is me, for I am undone, because I am a Man of unclean Lips, and I dwell among a People of unclean Lips, and mine Eyes have seen the King, the Lord of Hosts. And those who have effectually conversed with God in Meditation and Prayer, they come away from him with a perfect hatred of Sin; for a sight of God worketh an Abomination of what is contrary to him. In a Shop of Perfumes, you carry away the Scent in your clothes. You wonder that a Man should come away cold from the Fire; and it is as great a wonder to come away from the holy God with vile Affections. Here you come to make Experiments, whether God be an holy One, yea or no, whether he be originally effectually holy. The Syrians, that were Strangers to God's Dispensations, could speak of him only by hear-say, We have heard that the God of Israel is a merciful God: but the Israelites that were acquainted with him, could speak of him by Experience, we know it. As a Man that hath never been acquainted with the use of Fire, may say, I have heard that the Fire will warm; but he that hath been at the Fire, he knows and feels it: So others can only discourse notionally of God's Holiness. In Duty we come to him for real Experiences; Lord, we know that thou art an holy God.   

SERMON XVII.  JOHN XVII. 11. 
And now I am no more in the World, but these are in the World, and I come to thee. Holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as we are.  
Thirdly; THE matter of the Prayer, for Perseverance in Grace. [Keep through thine own Name.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be rendered in thy Name, or by thy Name, or for thy Names sake; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the Hebrews, may be thus rendered, By thy Name, Heb. 11.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by which the Elders obtained a good Report: For thy Name, Ephes. 4.32. As God for Christ's sake hath forgiven you; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so Rom. 16.2. Receive her in the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, for the Lord's sake. (1.) If it be in thy Name, than the meaning is, in the Knowledge of thy Truth; for by the Name of God is meant any thing by which he is made known. The Doctrine of the Gospel in this Chapter, is called, his Name, Vers. 6. I have manifested thy Name to them; meaning the whole Doctrine of Godliness. So Christ prayeth, Keep them in thy Name; that is, in the constant Profession of the Truth; let them not be cheated out of it by Satan, nor affrighted out of it by Persecutions; but let them constantly hold it forth, defend and propagate it to the World. (2.) By thy Name: so God's Name is Himself, and Himself is his Name. So Exod. 23.21. My Name is in him; that is, he is of the same Essence and Glory with me. So, By thy Name, is by thyself, thy Power, Mercy, Goodness, Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysostom, by thy gracious Assistance. (3.) For thy Names sake, to show forth thy Mercy, Truth, Faithfulness. These Expositions may be compounded, keep them in thy Truth, or the Worship and Profession of thy Name, by thy Power, for thy Names sake, to discover thy Mercy, and Truth; thy Mercy, in taking them into a state of Grace; thy Truth, in preserving them in the state of Grace. The Points are two.  

1. That the Perseverance of the Saints, or their Conservation in the State of Graece, is sure and certain.  
2. That we are kept in the state of Grace, by God's Name, by his Power, for his Glory.   
Doct. 1. That the Perseverance of the Saints, or their Conservation in a state of Grace, is sure and certain.  

I. I shall show how I build the certainty of Perseverance on this place.  
II. I shall handle the Doctrine, confirming it by other Grounds.   
I. How this Doctrine of the Certainty of the Saints Perseverance is built on this place. Christ hath begged it, and he beggeth it for all the Saints. Christ hath begged it, and the Prayers of Christ, who is God's beloved Son, cannot possibly return in vain, there being such an absolute Conformity and Consent between the Will of God the Father, and the Son; John 11.42. I know that thou hearest me always. Christ cannot be denied Audience and Acceptance in the Court of Heaven, especially in a Request, upon which his Heart is set. His People are so wonderfully dear to him, that he would not lose one of them: and then Christ is so wonderfully dear to God, that he must needs speed in all his Requests. Therefore if Christ hath mediated for the Conservation of the Saints, the Father will grant what he asketh. Yea, the Father himself loveth the Saints, the thing is pleasing to him. It is notable, that when Christ had spoken of the Perseverance of the Saints, he adds, John 10.30. I and my Father are one, as noting not only the Unity of Essence, but the Consent of Will, that was between them in this Work. Well then, look as Christ redeemeth us, because the Father required it, the Father will love us, and preserve us, because the Son asketh it. If Christ bear any respect to the Father's Command, or the Father to Christ's Prayers, the Elect are sure to be saved. Christ hath engaged God's Name to keep us. What ●●n be objected against this? They say that Christ prayed conditionally, Keep them if they will. But here is no Condition expressed, Christ absolutely prayeth, Keep them; and such a Condition would make the Gift of God to depend upon Man's Will; and so to persevere, would rather be Man's Act, than God's Gift, the Determination being on Man's part. Nay, the main Thing which is to be kept is our Will, and so the Condition would destroy the very Nature of the Request. They say, Christ prayeth only for the Apostles. I Answer, It cannot be restrained to the Apostles, it is the common Privilege of all the Saints, those which thou hast given me. Christ explaineth himself, and extendeth it to Believers of all Ages; Vers. 20. Neither pray I for these alone, but for those which shall believe in me through their Word. Christ's Prayer is every way as good as a Promise.  
II. Let me handle the Doctrine itself. The Doctrine of Perseverance is much impugned; but the Earth is never the more unsettled, because to giddy Brains it seemeth to run round. Let me state, and then confirm it.  
First, State it.  
1. Seeming Grace may be lost. Mat. 25.29. From him that hath not, shall be taken away even that which he hath; compared with Luke 18.18. Whosoever hath not, from him shall be taken away, even that which he seemeth to have. Blazing Comets and Meteors are soon spent, and may fall from Heaven like Lightning, while Stars keep their Orb and Station; sandy Building will totter. The Hypocrites shall be discovered before the Congregation, Prov. 26.26.  
2. Initial or Preparative Grace may fail. Heb. 6.4, 5. They who were once enlightened, and have tasted of the Heavenly Gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the Powers of the World to come, may fall away. Such as Illumination, external Reformation, temporary Faith, some good Beginnings. Some die in the Pangs of the New Birth, and are stillborn. Plenty of Blossoms doth not always foretell store of Fruit.  
3. True Grace may suffer a shrewd decay, but not an utter loss. In Temptations it may be sorely shaken; the Heel may be bruised as Christ's was, but his Seed remaineth in him, 1 John 3.9. As Peter denied Christ, though he did not fall from Grace. Luke 22.32. I have prayed for thee, that thy Faith fail not. The Leaves may fade, when the Root liveth. Chrysostom saith concerning Christ's Prayer for Peter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He doth not say, that he might not deny him, but that his Faith might not fail, and altogether vanish.  
4. Such Grace as serves to our well-being in Christ, may be taken away, Joy, Peace, Cheerfulness. A Man may be living, though he be not lively; a Man may have a Being, when his Wellbeing is lost; he is a Man, though a Bankrupt. So a Christian, the Operations of Grace may be obstructed for a great while; a fit of Swooning, is not a state of Death; there may be no Acts, and yet the Seed may remain, this may last: For a long time David did not recover himself, it was near a Year after his Sin. 1 Sam. 12.14. The Child that is born of thee shall surely die; compared with Psal. 51. Title, A Psalm of David, when Nathan the Prophet came unto him, after he had gone in to Bathsheba.  
5. Grace indeed, if left to us, would be soon lost; we showed that in Innocency. But it is our advantage, that our Security lieth in God's Promises, not our own Strength, that we are not our own Keepers. God would not trust this Jewel but in safe hands; Perseverance is God's Gift, not Man's Act; he is engaged in Christ to maintain it. John 10.28, 29. I give to them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my hands. My Father that gave them me, is greater than I: and no Man is able to pluck them out of my Father's Hands; they neither shall, nor can be taken out of God's Hands. God and Christ is engaged in the keeping of them; Christ by God's Command, as Mediator, God by Christ's Merit; and therefore he that separateth us from God, must tug with Jesus Christ himself, and be too hard for him also, or else he can never pluck them out of his Hands. If they should question Christ's Power, because of the Ignominy of the Cross, the Father's Hands are also engaged for our greater Assurance, none is able to pluck them out of my Father's Hands; God never made a Creature that should be too hard for himself.  
6. We do not plead for any wild Assurance, and certainty of Perseverance. We do not say, that he that neglects Means, and grieves the Spirit, do what he will, yet he is sure he shall not miscarry; that is against the Nature of God's Dispensation, and the Nature of this Assurance, and therefore but a vain Cavil.  
(1.) It is against the Nature of God's Dispensation; for whom he maketh to persevere, he maketh them persevere in the use of Means. Hezekiah had assurance of Life for fifteen Years, yet he takes a lump of Figs, and applies it as a Plaster to the Boil, Isa. 38.5. compared with Vers. 21. Or more clearly, Acts 27.22. There shall be no loss of any Man's Life among you, but only of the Ship. But yet, Vers. 31. Except the Ship-men abide in the Ship, ye cannot be saved. We are bound to get Food and Raiment, if we would live. It is the Devil's Divinity, Thou art sure not to fall, therefore neglect Means; it was Satan's Cavil against God's Protection over Christ. Mat. 4.6. If thou be the Son of God, cast thyself down: for it is written, He shall give his Angels charge concerning thee, and in their Hands they shall bear thee up, lest at any time thou dash thy Foot against a Stone. Thou learnest this Doctrine from the Devil, thou mayst do what thou wilt, thou art sure to be saved.  
(2.) It is against the Nature of Assurance; he that hath tasted God's Love, in God's way, cannot reason so. He that hath a good Father, that will not see him perish, shall he waste and embezel his Estate he cares not how? A wicked Child may presume thus of his Father, though it be very disingenuous, because of his natural Interest and Relation to his Father; the Kindness which he expecteth, is not built on moral Choice, but Nature. But a Child of God cannot, because he cannot grow up to this Certainty, but in the Exercise of Grace; this Certainty is begotten and nourished by Godly Exercises. And the thing itself implieth a contradiction, this were to fall away, because we cannot fall away; you may as soon say, that the Fire should make a Man frieze with Cold, as that certainty of Perseverance in Grace, should make a Man do Actions contrary to Grace.  
7. Again, We do not say a Believer is so sure of his Conservation, in a state of Grace, as that he needeth not be wary and jealous of himself. 1. Cor. 10.12. Let him that thinketh he standeth, take heed lest he fall. There is a fear of Caution that is warrantable. There is a difference between the weakening of the Security of the Flesh, and of our Confidence in Christ. None more apt to suspect themselves, than they that are most sure in God, lest by improvidence and unwatchfulness, they should yield to Corruption. Christ had prayed, that Peter 's Faith might not fail; yet together with the other Apostles, he biddeth him watch, Luke 22.40, and 46. The Fear of God is a preserving Grace, and taken into the Covenant. Jer. 32.40. I will never depart from them to do them good, and I will put my Fear into their Hearts, and they shall not depart from me. God's Love will not let him depart from us, and Fear will not let us depart from God. This is a Fear that will stand with Faith and Certainty; it is a Fruit of the same Spirit, and doth not hinder Assurance, but guard it: This is a Fear that maketh us watchful against all Occasions to Sin, and Spiritual Distempers, that we may not give offence to God; as an ingenious Man, that hath a Inheritance passed over to him by his Friend in Court, is careful not to offend him; There is a cautelous and distrustful Fear.  
8. Again; This certainty of our standing in Grace, doth not exclude Prayer: Luke 22.46. Watch and pray, that ye enter not into temptation. Perseverance is God's Gift, and it must be sought out in God's way, by Christ's Intercession, to preserve the Majesty of God, and by our Prayer, that we constantly profess our dependence upon God, and renew our acquaintance with him. Besides, by ask Blessings in Prayer, we are the more warned of our Duty; it is a means to keep us Gracious and Holy. As those that speak often to Kings, had need be decently clad, and go neat in their Apparel: So he that speaketh often to God, is bound to be more Holy, that he may be acceptable to him.  
9 Once more, and I have done with the state of the Question. It is not a discontinued, but a constant Perseverance that we plead for; not as if a Child of God could be quite driven out of the state of Grace; though he be saved at length, he cannot fall totus, à toto, in totum, from all Grace and Godliness in the whole Man, with full consent; he may sin, but not fall totally, no more than finally. There is something remaineth, a Seed; 1 John 3.9. Whosoever is born of God, doth not commit sin, for his Seed remaineth in him; An Unction, 1 John 2.27. But the Anointing which ye have received of him, abideth in you. There is a Root in a dry Ground, that will bud and scent again.  
Well then, this we hold, that true Grace shall never utterly be lost, though it be much weakened, but by the use of Means shall constantly be preserved to Eternal Life.  
Secondly, Having stated the Point, let me now confirm it. The Grounds of Perseverance are these:  
1. On the Father's part, there is an Everlasting Love, and Alsufficient Power. His Everlasting Love; God doth not love for a fit, but for ever. Psal. 103.17. The Mercy of the Lord is from Everlasting to Everlasting upon them that fear him; before the World was, and when the World is no more. There can be no change in God's Counsels, because they are accompanied with infinite Wisdom and Power. God never repent in Time, of what he purposed to do before Time. Rom. 11.29. The Gifts and Calling of God are without Repentance. By Gifts, are meant, Gifts proper to the Elect, Remission of Sins, Grace and Glory: And by Calling, is meant, Effectual Calling, such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his Purpose, Rom. 8.28. God never repent of it; he is never ashamed of, nor sorry for his Choice: though Men be unworthy, it is the Reason why he brought them under the Grace of the Covenant. His Alsufficient Power, and Almightiness, is engaged in the preservation of Grace. John 10.29. My Father which gave them me, is greater than all, and no Man is able to pluck them out of my Father's Hands. As long as God hath Power, we are safe; and this Power is engaged by his Love and Will.  
2. Then on Christ's Part, there is his Everlasting Merit, and constant Intercession.  
(1.) For his Merit. Heb. 9.12. By his own Blood he entered in once into the Holy Place, having obtained Eternal Redemption for us. Legal Expiations did but last from Year to Year, but Christ's is for ever and ever. The Levitical Priest, once every Year entered into the Holy Place; but Christ is once gotten into Heaven, his Redemption is Eternal; not only as it is of use for all Ages of the Church, but in respect of every particular Saint: those who are once redeemed by Christ, they are eternally redeemed; not for a time, to fall away again, but to be saved for ever. So, Heb. 10.14. By one Offering he hath perfected for ever them that are sanctified: He hath not only purchased a possibility of Salvation, but hath perfected them, hath made Purchase of all that we need to our full Perfection; it is not for a certain time, as if afterwards they could be taken out of his Hands, and so perish, but for ever: and this for all those that are sanctified, separated by God's Purpose and Decree, and afterwards renewed and sanctified in time, set apart to be Vessels of Honour to God.  
(2.) Then for his constant Intercession, a Copy of which we have in this Place. It is said, Heb. 7.25. Wherefore he is able to save unto the uttermost, all that come unto God through him, seeing he liveth for ever to make intercession for us. He is interceding with God, that the Merit of his Death may be applied to us, and that is Salvation to the uttermost. The Heirs of Salvation need not to fear miscarrying; Jesus Christ, who is the Testator, who by Will and Testament made over the Heritage to them, he liveth for ever to see his own Will executed; though he died once to make the Testament, yet he liveth for ever to see it made good: Christ is risen from the Dead, and dieth no more, and therefore a Believer cannot miscarry.  
3. On the Spirit's part, there is a continued Influence, so as to maintain the Essence and Seed of Grace. The Father's Love is continued by the Merit of Christ, that he will not depart from us; and we are preserved by the Spirit of Christ, that we may not depart from him. He doth not only put into our Heart's Faith, and Fear, and other Graces at first; but he maintaineth and keepeth them, that the Fire may never go out. Our Hearts are his Temples, and he will not leave his Dwelling-place. There is a continued Influence. Now this he doth, to preserve the Honour of Christ, and the Comfort of Believers; he glorifieth Christ, and is our Comforter. It is to preserve the Glory of Christ. Christ hath received a Charge from the Father, John 6.39. This is the Father's Will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last Day; nothing, neither Body nor Soul. In point of Honour, and that he may be true to his Trust, he sendeth his Spirit, as his Deputy or Executor, that his Merit may be fully applied; therefore for the honour of Christ, wherever the Work is begun, it is continued. Christ is called, Heb. 12.2. the Author and Finisher of our Faith. wherever the Spirit is an Author, he is also a Finisher; when the good Work is begun, he will also perfect it, and continue his Grace to the end. It was said of the foolish Builder, He began, and was not able to make an end. This Dishonour cannot be cast upon Christ, because of the Power and Faithfulness of the Spirit; he doth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, go through with the Work which he hath begun. Phillip 1.6. Being confident of this, that he that hath begun a good Work in you, will perform it unto the day of Christ. The Spirit is to fit Vessels for Glory; he doth not use to leave them half carved, but finish them for the honour of Christ. The Spirit is faithful to Christ, as Christ is to the Father. The Father chooseth the Vessels, Christ buyeth them, and the Spirit carveth and fitteth them, that they may be Vessels of Praise and Honour. He is our Comforter; working Grace, he puts us into an expectation of Comfort and Glory; and therefore to make it good, he carrieth on the Work without failing. Rom. 8.23. And not only they, but ourselves also, who have the first-fruits of the Spirit; even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. 2. Cor. 1.22. Who hath sealed us, and given the Earnest of the Spirit in our Hearts. We have the Taste, and the Pledge of it; it is good, it is sure. The first degree of Grace is conferred as a Pledge of eternal Life; he giveth it as an Earnest or Pledge, assuring us of a more perfect Enjoyment of him. It is a Pledge of the whole Crop; as an Earnest, hereby God assureth us that he will pay the whole Sum. An Earnest is a Pledge, whereby we confirm a Bargain; it is a Piece of Money, whereby we are assured he will pay the whole. Grace, it is the Livery and Seisin of Glory; as soon as a real Change is wrought in us, we have a Right that is indefeasible, it is engaged by Promise. Therefore that the Spirit may be faithful, when he hath given us the First-fruits, the Earnest, shall he not give us the Inheritance?  
Use 1. It exhorteth us to persevere with the more care. John 2.26, 27, 28. These things have I written unto you, concerning them that seduce you. But the Anointing which you have received of him, abideth in you, and ye need not that any Man teach you; but as the same Anointing teacheth you of all things, and is Truth, and is no Lie; and even as it hath taught you, you shall abide in him. And now, little Children, abide in him, that when he shall appear, ye may have confidence, and not be ashamed before him at his coming. Since we have so many Advantages of standing, let us not fall from him. O how great will your Sin be, if you should fall, and dishonour God We pity a Child, that falleth when it is not looked after; but when a froward Child wresteth and forceth itself out of the Arms of the Nurse, we are angry with it. You have more ground to stand than others, being brought into an unchangeable Estate of Grace, being held in the Arms of Christ; so that God will be very angry with your Slips and Fall. Mercy holdeth you fast, and you seek to wrest yourselves out of Mercies Arms. Never any can sin as you do; there is much frowardness in your Sins: You disparage the Spirit's Custody, the Merit of Christ, and the Mercy of the Father. Heb. 4.1. Let us therefore fear, lest a Promise being left us of entering into his Rest, any of you should seem to come short of it. Some seem to stand, and do not; and some seem to fall utterly, and do not. A Child of God indeed cannot come short, but he should not seem, nor give any appearance of coming short. Our Course in Religion is often interrupted, though it be not broken off; this is a seeming to come short of it. Hereby you bring a Scandal upon the Love of Christ, as if it were changeable; upon the Merit of Christ, as if it were not a perfect Merit. Tho we do not fall so as to break our Necks, yet we may fall so as to break our Bones.  
Use 2. If you fall, be not utterly discouraged. As the Spinster leaveth a Lock of Wool, to draw on the next Thread: There is somewhat left, when you are departed from God; you have more holdfast in him, than an unregenerate Sinner. A Child, though a Prodigal, will go to him, and say, Father. Psal. 119.176. I have gone astray like a lost Sheep; seek thy Servant, for I do not forget thy Commandments. Through natural Weakness I have gone astray like a Sheep, but I seek thy Commandments, there is some Grace left yet. Isa. 64.8. But now, O Lord, thou art our Father; we are the Clay, and thou art Potter; we are all the Work of thine Hand. The Church pleadeth thus; nay, God is angry when we do not plead so. Jer. 3.4. Wilt thou not from this time cry, My Father, thou art the Guide of my Youth? You have an Interest in God yet. Thus do, and your Fall will be like them that go back to fetch their Leap more commodiously.  
Use 3. When you stand, let it incite you to Love and Thankfulness. Nothing maketh the Saints more love God, than his Unchangeableness. His Mercy made you come to him, and his Truth will not suffer you to depart from him. Mercy and Truth are like Jachin and Boaz. Micah 7.20. Thou wilt perform the Truth to Jacob, and the Mercy to Abraham, which thou hast sworn unto our Fathers, from the days of old. The Covenant was made with Abraham, and made good to Jacob. You may rejoice notwithstanding your Weakness, and Satan's daily Assaults; as Daniel in the Lion's Den, to see the Lion's ramping and roaring about him, yet their Mouths muzzled. 2 Sam. 2.9. By strength shall no Man prevail; that is, by his own. That any of us have stood hitherto, let us ascribe it wholly to God; we might have been vile and scandalous, even as others. Many of better Gifts may fall away, and thou keepest thy standing; what is the reason? We have done enough a thousand times to cause God to depart from us: Deut. 23.14. If he see any unclean thing among thee, he will turn away from thee: And is it not strange that the Spirit of Grace should yet abide with us hitherto, when there is so much uncleanness in every one of us? The great Argument of the Saints, why they love and praise him, is, the Constancy and Unchangeableness of his Love. Psal. 136. For his Mercy endureth for ever; and, Psal. 106.1. Praise the Lord, O give Thanks unto the Lord; for he is good, for his Mercy endureth for ever. No Form more frequent in the Mouths of his Saints.  
Use 4. If any fall often, constantly, frequently, and easily, they have no Interest in Grace. 1 John 3.9. Whosoever is born of God, doth not commit Sin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he maketh not a Trade of Sin, that is the force of that Phrase. God's Children slip often, but not with such a frequent constant readiness, into the same Sin: Therefore he that liveth in a course of Profaneness, Worldliness, Drunkenness, his Spot is not the Spot of God's Children. Deut 32.5. You are tried by your constant Course: Rom. 8.1. That walk not after the Flesh, but after the Spirit. What is your Road and Walk? I except only those Sins which are of usual incidence, and sudden surreption, as Anger, Vanity of Thoughts; and yet for them a Man should be more humble. If it be not felt, nor striven against, nor mourned for, it is a bad Sign. What is your Course and Walk? There is an Uniformity in a Christian's Course; It is nothing to have some Fits, and good Moods and Motions.  
Use 5. It provoketh us to get an Interest in such a sure Condition. Be not contented with outward Happiness; things are worthy according to their duration. Nature hath such a sense of God's Eternity, that the more lasting things are, it accounteth them the better. The immortal Soul must have an eternal Good. Now all things in the World are frail, and passing away, therefore they are called uncertain Riches, 1 Tim. 6.17. compared with Prov. 8.18. Riches and Honour are with me, yea, durable Riches and Righteousness. The Flower of these things perisheth, their Grace passeth away: in the midst of their Pride and Beauty, like Herod in his Royalty, they vanish, and are blasted. The better part is not taken away. Luke 10.42. Mary hath chosen the better part, which cannot be taken away from her. A Man may outlive his Happiness, be stripped of the Flower of all. Worldly Glory is sure to end with Life, that is transitory: And still they are uncertain Riches, uncertain whether we shall get them, uncertain whether we shall keep them. By a care of the better part, we may have these Things with a Blessing. Mat. 6.33▪ Seek ye first the Kingdom of God, and the Righteousness thereof, and all these things shall be added to you. Gifts, they are for the Body, rather than the Person that hath them. Men may be carnal, and yet come behind in no Gifts. Judas could cast out Devils, and yet afterwards was cast out among Devils. 1 Cor. 12.31. the Apostle had discoursed largely of Gifts, but saith he, Yet I show you a more excellent Way, and that is Grace, that abideth. Many that have great Abilities to pray, preach, discourse, yet fall away; according to the Place which they sustain in the Body, so they have great Gifts of Knowledge, Utterance, to comfort, direct, instruct others, to answer their Doubts, to reason in holy Discourse, and yet may fall foully. Heb. 6.4, 5. They may be once enlightened, and have tasted of the heavenly Gift, and were made Partakers of the Holy-Ghost, and have tasted the good Word of God, and the Powers of the World to come: They may have a great share of Church-Gifts. Nay, Gifts themselves wither and vanish, when the bodily Vigour is spent. 1 Pet. 1.24. All Flesh is Grass, and all the Glory of Man as the Flower of Grass; the Grass withereth, and the Flower thereof falleth away. Whatever Excellency we have by Nature, Wit, Knowledge, Strength of natural Parts, nothing but what the Spirit of God worketh in us, will last for ever. So for seeming, unsound Grace, as false Faith, such as beginneth in Joy, will end in Trouble: it easeth you for the present, but you shall lie down in Sorrow. General Probabilities, loose Hopes, uncertain Conjectures, vanishing Apprehensions of Comfort, all fail. The planting of true Faith is troublesome at first, but it leadeth to true Joy; you may look upon the Gospel with some kind of delectation. Thorns may blaze under the Pot, though they cannot keep in the Fire. Do not rest in tasting the good Word of God, Heb. 6.5. in some sleight and transitory Comfort. Hymeneus and Alexander are said to make shipwreck of Faith, 1 Tim. 1.19, 20. that is, of a false Faith. So for a formal Profession, Men may begin in the Spirit, and end in the Flesh. Gal. 3.3. Are ye so foolish, having begun in the Spirit, are ye now made perfect by the Flesh? A Man may seem to himself, and to the Church of God, to have true Grace; nay, he may be enlightened, find some comfort in the Word, escape the Pollutions of the World, foul gross Sins; yea, these good things may be the Works and the Effects of the Spirit of God, not of Nature only, not professed out of a carnal Aim: but there is no settled Root, and therefore it is but of short continuance. But certainly that Form, that is taken up out of private Aims, will surely fail. God delighteth to take off the Mask and Disguise of Hypocrites, by letting them fall into some scandalous Sins. Paint is soon washed off. Therefore rest not in these things, till solid and substantial Grace be wrought in your Hearts.  
Use 6. Is Comfort to God's Children. Grace is sure, and the Privileges of it sure. Grace is sure; through your Folly it may be nigh unto Death, but it cannot die. This is the Advantage of spiritual Comforts, that they do not only satisfy our Desires, but secure us against our Fears. Isa. 35.10. The Ransomed of the Lord shall return, and come to Zion with Songs, and everlasting Joy upon their Heads: They shall obtain Joy and Gladness, and Sorrow and Sighing shall fly away. Once in Christ, and you shall be for ever preserved. The Leaven and the Dough can never be severed, when kneaded together; so neither can you from Christ. Grace would be little better than temporal Things, if it did yield but temporary Refreshment. You are sure that nothing shall cut you off from enjoying God, for nothing shall altogether cause you to cease to love God. The Children of God would be troubled, though their Grace should not fail, if their Privileges should be cut off; but you are sure of both. God will maintain a Spark, and the Seed remaineth, and the Privileges of Grace are sure too. This was figured under the Law: An Israelite could never wholly alienate his Title to the Land. Leu. 25.23. The Land shall not be sold for ever; for the Land is mine, for ye were Strangers and Sojourners with me: His Title to the Land shall not be quite cut off, it shall not be sold for ever. Which was a Type of our spiritual Inheritance in Christ, which cannot be alienated from us. He might for a while alienate and pass away his Inheritance, yet the Property remained; he knew it would return again: So here, God's Children are never disinherited. By Regeneration we are made Coheirs with Christ, we have an Interest in the whole Patrimony of the Gospel. Now God will not cut off the Entail, nor take the advantage of every Offence which his Children commit. To insure us, he hath not only put the Entail into our hands, by giving us his Promise; but he hath given us Earnest and Seisin in part, and he hath chosen a Feoffee in Trust to keep the Estate for us, our heavenly Patrimony is kept safe in his hands. It is true, we forfeit it by the Merit of our Actions, but the Trust standeth still enroled in the Court of Heaven, and is not canceled: Christ is to look to that, and it being conveyed in and by him as the first Heir, he is to interpose his Merit. As under the Law, if the Person were not able to redeem the Inheritance, the Kinsman was to redeem it: Christ is our Kinsman after the Flesh, he is our Goal, and maketh all firm and sure between God and us. It is true, we lose the Evidences that are in our keeping, Peace of Conscience, Joy in the Holy-Ghost; but the Estate is undefeizable, and cannot be made away from us. Well then, you see that Grace is kept, and the Privileges of Grace are kept. O what a sweet Comfort is this!  
But now, because Comforts are never prized but in their Season, Men that have not been exercised in spiritual Comforts, nauseate these sweet Truths, they know not what it is to be left to uncertainty, when Troubles come like Waves one upon the neck of another; let us see when these Truths will be sweet and seasonable.  
1. In great Troubles, when God seemeth to hide his Face, Oh! how sweet is it to hear God say, Gen. 28.15. Behold I am with thee, and will keep thee in all places, whither thou goest, and will bring thee again into this Land; for I will not leave thee until I have done that which I have spoken to thee of: All this shall better thy Heart, or hasten thy Glory. We are▪ apt to think that God will cast us off, and will never look after us any more; though formerly we have had real Experience of his Grace. What a foolish Creature is Man, to weaken his Assurance when he should come to use it, to unravel all his Hopes and Experiences! Times of Trouble are a fit Season to make use of this Comfort.  
2. In the Hour of Temptation, and hard Conflicts with Doubts and Corruptions, when you find their Power growing upon you, you are ready to say, as David did after all his Experiences, I shall one day perish by the Hand of Saul, 1 Sam. 27.1. and many times out of Distrust ye give over the Combat: Then say, Who shall separate us from the Love of God? One came to a pious Woman, when she had been exercised with a long and tedious Conflict, and read to her the latter part of the 8th of the Romans: she broke forth in Triumph, Nay, in all these things we are more than Conquerors through him that loved us. Sin or Death cannot divide you from Christ, Christ will tread Satan under your Feet, and weaken the malignant Influence of the World.  
3. In times of great Danger and Defection, through Terror and Persecution; as Sanders trembled to think of the Fire; especially when others fall fearfully, that were before us in Privileges and Profession of Zeal and Piety, when the first become last, when eminent Luminaries are eclisped, and leave their Orb and Station; as the Martyrs were troubled to hear of the Revolt of some great Scholars that had appeared for the Gospel. When Hymeneus and Philetus, two eminent Professors, fell, it was a great shaking; 2 Tim. 2.18, 19 Who concerning the Truth have erred, saying, That the Resurrection is passed already, and overthrow the Faith of some. Nevertheless the Foundation of the Lord standeth sure, having this Seal, The Lord knoweth them that are his.  
4. In times of disheartening, because of the Difficulties of Religion, and the use of means groweth troublesome: To quicken us in our Christian Course, think of the Unchangeableness of God's Love; all Grace riseth according to the Proportion and Measure of Faith: loose Hopes weaken Endeavours; 1 Cor. 9.26. I therefore so run, not as uncertainly; so fight I, not as one that beateth the Air: As those that run at all, give over when one hath overreached them, they are discouraged; when Hope is broken, the Edge of Endeavours is blunted. Go on with Confidence, ye are assured of the Issue, by these Endeavours God will bless you and keep you, there is a sure Recompense.  
5. In the Hour of Death, when all things fail you, God will not fail you, this is the last Branch; Do but wait, I will not forsake you; notwithstanding all that I have done, all that I have promised, there is more behind than ever you have enjoyed; Death shall not separate. Olevian comforted himself with that, Isa. 54.10. For the Mountains shall depart, and the Hills be removed; but my Kindness shall not depart from thee, neither shall the Covenant of my Peace be removed, saith the Lord, that hath Mercy on thee. In the Pains of Death, Sight is gone, Speech and Hearing is departing, Feeling almost gone; but the Lovingkindness of God will never depart. Oh! the Lord give us such a Confidence in that Day, that we may fix this Comfort in our Thoughts.  
Doct. 2. That we are kept in the state of Grace by God's Name, by his Power, for his Glory.  
God's Attributes are called his Name, because by them he is known, as a Man by his Name. I shall inquire,  
1st, What of the Name of God is engaged in the Preservation of the Saints.  
1. His Truth, in opposition to our Fickleness and Falseness. 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above what ye are able to bear, but will with every Temptation make a way for you to escape, that ye may be able to bear it. God cannot deny himself, his Faithfulness is laid at Pledge with the Creatures: When Difficulties and Troubles are too hard for you, call him by his Name, Lord, thou art faithful. When Judah was about to pass an hard Sentence upon Tamar, she showed him his Token, his Bracelets, Ring, and Staff, Whose are these? so may God's Promises be showed to him.  
2. His Mercy, in opposition to our Unworthiness; Mercy to pardon, and pity, and help us. Poor Creatures! they will surely miscarry, if I do not go down and help them; Heb. 4.16. Let us come boldly to the Throne of Grace, that we may obtain Grace, and find Mercy to help us in time of need: God is not upon his Tribunal of Justice, but his Throne of Grace. When you are in spiritual Straits, be not discouraged, the time of need is a time for God to show himself. God hath Mercy to pardon, and Grace to pity and help: Mercy for the recovery of every Sinner; Grace, as a Remedy for every Misery. Do but observe thy Heart, what thou wouldst have, and tell God every day.  
3. His Power against our Weakness; 2 Pet. 1▪ 5. We are kept by the Power of God, through Faith unto Salvation. This is our Garrison, we cannot stand a moment longer than God upholdeth us by his Power: as a Staff in the Hand of a Man, take away the Hand, and the Staff falleth to the Ground; or rather, as a little Infant in the Nurse's Hand, which is God's own Comparison; Hosea 11.3. I taught Ephraim also to go, taking them by their Arms. If God should but let lose his Hand, as he doth sometimes to make us sensible of our Weakness, we should soon miscarry; as if God should let loose his Hand of Providence, all the Creatures would fall into nothing.  
4. I might mention his Holiness, against our Sinfulness. He is not only the Holy One, but the Holy One of Israel, the Church's Sanctifier; as the Pipe would be dry, if the Fountain cease to run: But this is enough. Deus, 〈◊〉 est! his whole Name is engaged by Christ to do his People good.  
2dly, Why we are only kept by God.  
1. Nothing else could keep us but God's Name: We should surely miscarry if our Standing did depend upon the Frailty of our Will. We are weak, and the Enemies and Difficulties of our Salvation are very great, Corruptions within, and Temptations without us; created Grace could never hold out. One of the Fathers bringeth in the Flesh, saying, Ego deficiam; the World, Ego decipiam; and Satan, Ego eripiam: But God saith, Ego custodiam, I will keep them, never fail them, nor forsake them; and there lieth our Security. The World is a slippery place, it is strange that any hold their footing: We are carnal, and carnal Persons are about us: It were strange for a Man to keep his Health in a Town where every Person, every House, and the Air itself is infected with the Plague; this is our Condition. Then for the Malice of Satan, he is a restless Enemy, watcheth all Advantages, as a Dog that standeth waving his Tail: It is Chrysostom's Comparison. His Envy and Malice are bend against them that have most Grace. There were two Adam's, and both were tempted. In our Hearts there is great deal of Variableness; in the best of God's Saints, many ups and downs in point of Grace. Our Hearts are rebellious, Jer. 5.23. This People have a revolting and rebellious Heart, they are revolted and gone: Jer. 14.10. My People have loved to wander. It is natural to the Creature to be fickle and unconstant, especially in Point of Grace. It is a Miracle that we having such naughty Hearts, where there is so much Pride, love of Pleasures, worldly Cares, brutish Lusts, any of us should hold out to the end. Would not we wonder to see an Herb that we prise, grow in the midst of Weeds, a Candle to burn in the Water.  
2. It is meet none else should. God will have this Honour from all his Saints, and he will put this Honour upon the Saints, that he will be their Guardian and Keeper; not only Angels, who are Ministering Spirits, sent forth to minister to them that are the Heirs of Salvation; Heb. 1.14. they have a great deal of Employment about God's Children: but God himself will keep them; 1 Pet. 1.5. Ye are kept by the Power of God, through Faith unto Salvation. If your Protection were visible, all the Princes of the World would come short of your Guard and Attendance. God will be your Watchman, your Keeper, to foresee the Danger, and defend you from it: This Honour he will have. He that is the Maker of the World, is the Preserver of it; the keeping of the World could be trusted in no other Hands, but his that made it. So he is the Preserver of the Saints, as well as their Maker; 1 Sam. 2.9. By Strength shall no Man prevail; he keepeth the Feet of his Saints; you rob God of the Honour of your Salvation by other Confidences.  
Use. It exhorteth us;  
1. To a continual Dependence on the Name of God. All Creatures have their Refuges, the Heirs of Salvation are described to be those, that fly for Refuge to lay hold upon the Hope that is set before them, Heb. 6.18. Now, what is their Refuge? Prov. 18.10. The Name of the Lord is a strong Tower: the Righteous runneth into it, and is safe. At Babel, to secure themselves, they would build a high and strong Tower, Gen. 11.3, 4. We have a strong Tower built to our hands: We that are at continual War, should have a place of retreat; here is a sure one, you have it without cost, you need in the hour of Temptation to make speed to it. What is this running, but pleading his Faithfulness, looking up to his Power, magnifying his Grace in your Dependence. Those that go forth in the strength of their own Resolutions, are sure to miscarry, as Peter was a sad instance.  
2. To Confidence. We may boast of his Name. Psal. 118.10, 11, 12. All Nations compassed me about: but in the Name of the Lord will I destroy them. They compassed me about, yea, they compassed me about, but in the Name of the Lord I will destroy them. They compassed me about like Bees, they are quenched as the Fire of Thorns: for in the Name of the Lord I will destroy them; thrice it is, in the Name of the Lord I will destroy them. When we have such a Keeper, us is Omnipotent, why should we fear? Though thou hast so many Infirmities allurements, Discouragements, corrupt Inclinations, thou standest not by thine own strength: Christ hath engaged God's Name to keep thee. Psal. 16.8. I have set the Lord always before me: because he is at my right Hand, I shall not be moved. It is well that we have so good a Second; a Christian is a Soldier, that may triumph before the Victory. It was a Proverb, Let not him that putteth on his Armour, boast as he that putteth it off.  
3. To Thankfulness. Did we believe the Power of Corruption, we should be more thankful. 2 Cor. 1.21. Now he which stablisheth us with you in Christ, and hath anointed us, is God. He doth all, and being engaged with Christ, by virtue of your Interest in him, you shall stand. None should be proud of their standing in the State of Grace; God must have all the Glory. 1 Pet. 4.11. If any Man speak, let him speak as the Oracles of God: If any Man minister, let him do it as of the ability that God giveth, that God in all things may be glorified through Jesus Christ, to whom be Praise and Dominion for ever and ever. Amen.   

SERMON XVIII.  JOHN XVII. 11. 
And now I am no more in the World, but these are in the World, and I come to thee. Holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as we are.  

Fourthly,  WE are now come to the fourth Circumstance, the Persons for whom he prayeth, [those which thou hast given me.] Some ancient Copies read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thy Name which thou hast given me, but I will not trouble you with that: most read as we do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those which thou hast given me. But who are they? and what is meant by God's giving us to Christ? and why is it mentioned here? The Phrase is often repeated, and used in many Verses of this Chapter.  
I shall now explain it once for all.  
I. Who are the Persons that were given to Christ?  
I Answer, Generally the Elect, particularly the Apostles. The Elect are and may be comprised within the Expression; for, Ver. 9 it is put in contradistinction to the Reprobate World, for whom Christ will not pray; I pray for them, I pray not for the World, but for them that thou hast given me, for they are thine. But in the principal scope of this Verse, the Disciples of that Age are intended, and among them chiefly the Apostles, who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Elect of the Elect: For he doth principally pray for others afterward; Vers. 20. Neither pray I for these alone, but for those which shall believe on me through their Word. But after that again, both the Disciples, and all others that belong to the purposes of God's Grace, are folded, or bound together up in this one Expression; Vers. 24. Father, I will that they also whom thou hast given me▪ be with me, where I am, that they may behold my Glory. All which showeth, that this Expression, those which are given to Christ, is a Character proper and peculiar to the Elect, and so Christ meaneth it in this place. Nothing can be objected against this, but that in the Verse next my Text, Vers. 12. Those that thou gavest me, I have kept, and none of them is lost, but the Son of Perdition. So that either we must take this giving in a larger sense, or allow, that some of those given to Christ may be lost. I Answer, I might take the word in a larger sense indeed, as it is sometimes used in Scripture, for those given to Christ only by way of Reward, though not by way of Charge, as I shall distinguish by and by. Hypocrites, because of their external Vocation, are said to be given to Christ by way of Ministry and Service, but not by way of special Charge. And it is notable what Christ saith of Judas, John 13.18. I speak not of you all, I know whom I have chosen: but that the Scripture might be fulfilled, He that eateth Bread with me, hath lift up his Heel against me. Where he showeth plainly, that one of them was not of the number of the Elect, and should not receive the Privileges of his especial Charge; though he was chosen to the Calling of an Apostle, yet not to Eternal Life, but only given by way of Ministry and Service. But this would seem to cross the constant use of the Phrase in this Chapter. I Answer, Therefore by interpreting the Phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the Son of Perdition; the words are not exceptive, but adversative, and must be thus construed, None of them which thou hast given me is lost, but the Son of Perdition is lost: And mark it, we do not render it, Except the Son of Perdition, but But the Son of Perdition; it is not nisi, but sed; there is no exception made of Judas, as if he had been given to Christ, and afterward had fallen away; but when he had mentioned their keeping, he would adversatively put the losing of Judas. This Phrase, or manner of Speech, is often used in Scripture. So, Rev. 21.27. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they that are written in the Lamb's Book of Life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Where the Words are not exceptive, for than it would follow, that some that work Abomination were in the Lamb's Book; but adversative, They shall not enter, but others shall enter. So, Mat. 12.4. David entered into the House of God, and did eat the Shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the Priests, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is not exceptive, as if they were of David's Company, but adversative, It was not lawful for them to eat, but it was lawful for the Priests.  
II. How are they said to be given to Christ? Persons are given to Christ two ways; by way of Reward, or by way Charge.  
1. By way of Reward, and so more largely all Nations are given to him. Psal. 2.3. Ask of me, and I will give thee the Heathen for thy Inheritance, and the uttermost parts of the Earth for thy Possession. And John 17.2. As thou hast given him Power over all Flesh. This Donation taketh in Elect and Reprobate. Nations are his Heritage, as well as the Church: Only in this giving, by way of Reward, there is a difference; some are given to Christ at large, to be disposed of according to his Pleasure; others are given to him for some special Ministry and Service, as Hypocrites in the Church; and thus Judas, amongst the rest, was given to Christ, though a Son of Perdition. And again, others are given to him by way of special and peculiar Interest, to be Members of his Body, Subjects of his Kingdom, Children of his Family. So only the Elect are given to him. John 17.6. Thine they were, and thou gavest them me, and they have kept thy Word. The great Bargain that Christ made for his Father, was only an Interest in Souls.  
2. By way of Charge. This again is only proper and peculiar to the Elect; they were given to Christ by way of Charge, to be redeemed, justified, sanctified, glorified; given, not by way of Alienation, but Oppignoration, laid at pledge in his Hands, so that none of them can miscarry. I shall name some places to prove this way of giving: John 6.37, 38, 39 All that the Father giveth me, shall come to me, etc. Where you see, they shall surely and infallibly be brought to Grace, and as infallibly be conducted to Glory; and when they come, they cannot miscarry: This is the Father's Will that hath sent me, that of all that he hath given me, I should lose nothing. Christ hath received a Charge, he is to look to all God's Flock, not to lose a Leg, or a piece of an Ear. So, John 10.28, 29. I give unto them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hands. My Father which gave them me, is greater than all; and no Man shall pluck them out of my Father's Hands. Where see Christ's Power and Faithfulness is engaged by the Father's Gift for the Preservation of the Saints. So that we see what it is to be given to Christ, to become his Reward, his Charge.  
III. A third Question yet remaineth. Why is it mentioned here? The Phrase (as I said) is often used in many Verses of this Chapter; but the Repetition is not needless: it is not an empty Tautology, but repeated for the more ample Consolation and Instruction of the Apostles, that in the midst of their Troubles they might look upon themselves, as given to Christ, and so the more interested in a sure Preservation; for God is bound to make good his Grant, and Christ his Trust. Christ pleadeth his own Faithfulness, Vers. 12. While I was with them in the World, I kept them in thy Name: those which thou gavest me, I have kept. He made good his Trust, and therefore now pleadeth with the Father, that he would make good his Grant. I am no more in the World, do thou keep them; and he useth the same Argument, those which thou hast given me: that swayed with him to keep them; and he knew the Father would take care of them for the same Reason.  
Well now, having laid this Foundation, let me  
Observe; That this is a Ground of solid Consolation and Establishment to the Elect, that they are by the Grant of God the Father, given and committed to God the Son, as his Purchase and Charge. The Point is genuine, for this giving is by way of Gift and Charge; and this giving is proper to the Elect, as we have proved; and it is here urged as a ground of Establishment and Consolation, Christ expresseth the Elect by such a Character; Those which thou hast given me; not only to specify the Persons, but to declare the ground of Audience; keep them, because they are those which thou hast given me.  
Therefore in following of it, I shall use this method.  

I. I shall more largely explain the Manner of God's Grant and Donation to Christ.  
II. I shall show you how it is a Ground of Establishment and Consolation.  
III. I shall enforce all by Application.   
1. To open the Nature of the Grant, let us again resume the Distinction of giving, by way of Reward and Charge. These two answer to one another, as Work and Wages. Christ taketh upon himself a Charge of Souls; and all his Reward is, that he may have an Interest in them. Let us begin with the Charge; the Work first, and then the Wages.  
1. They are given to him by way of Charge. What his Charge was, will be opened, by considering, What the Father proposed concerning the Elect; and how the Son undertook it.  
(1.) What the Father proposed. The words of Heaven are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12.4. Words which it is not lawful for a Man to utter. Those secret ways of Discourse and Communication between the Father and the Son, are to be adored with Reverence, and deep Silence; were it not that the Spirit of God hath put them into such Forms as are suitable to the Transactions and Intercourse which pass between Man and Man. It is usual in Scripture to put the Passages, which concern God and Christ, into Speeches. Psal. 40.6, 7, 8. Sacrifice and Offering thou didst not desire, mine Ears hast thou opened: Burnt-Offering and Sin-Offering hast thou not required. Then I said, Lo, I come: in the Volume of the Book it is written of me. I delight to do thy Will, O my God: yea, thy Law is within my Heart. Psal. 2.8. Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy Possession. Psal. 110.1. The Lord said unto my Lord, Sat thou at my right Hand, until I make thine Enemies thy Footstool. The Father came to Christ, and did, as it were, say to him, Son! I am loath that all Mankind should be lost, and left under Condemnation; there are some whom I have chosen to be Vessels and Receptacles of my Mercy and Goodness; and because I am resolved that my Justice should be no loser, you must take a Body, and die for them; and afterwards you must see that they be converted to Grace, justified, sanctified, guided to Glory; and that not one of them doth miscarry, for I will take an account from you of them. It were easy to prove all these things out of Scripture, to wit, That there are a certain definite Number, whom God chooseth to be Vessels of Mercy. 2 Tim. 2.19. The Foundation of the Lord standeth sure, having this Seal, The Lord knoweth those that are his. There is no Lottery nor Uncertainty in the Divine Decrees; the Number is stated and sealed, none can add to it nor detract, or take away any one Person. And that Christ received a Command to lay down his Life for them, and for them only: John 10.15. I lay down my Life for my Sheep: And, Vers. 18. This Commandment have I received of my Father. The Description is a Limitation, it is for his Sheep. God would have none of Christ's Blood to run waste. That he is to do this, that the Honour of Justice may be salved, and so Mercy have the freer course. Rom. 3.25, 26. Whom God hath set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the remission of Sins that are past, through the forbearance of God. To declare, I say, his Righteousness; that he may be just, and the Justifier of him which believeth in Jesus. The Son was not only to use Entreaty, but to make Satisfaction; not that God by any Necessity of Nature required it, the exercise of Justice is free, and falleth under no Laws: but it was most convenient to preserve a due sense and apprehension of the Godhead. That Christ was to see them converted, it was the express Will of God. John 6.38, 39 For I came down from Heaven, not to do mine own Will, but the Will of him that sent me. And this is the Father's Will that hath sent me, that of all which he hath given, I should lose nothing, but should raise them up again at the last Day; and by conversion, to be possessed of all the Privileges of the Gospel; and without miscarrying, to be guided unto Glory. John 10.28, 29. I give unto them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hand. My Father that gave them me, is greater than all: and no Man is able to pluck them out of my Father's Hand: they are One, and act by joint Power, and joint Consent. And after all this, he is to give an account of Bodies and Souls. John 6.39. That of all which he hath given me, I should lose nothing, but should raise them up again at the last day. Which accordingly he doth, when he presents the Kingdom to the Father, and appeareth before him with all his little Ones, as a Prey snatched out of the Teeth of Lions. Heb. 2.13. Behold, I and the Children which God hath given me.  
(2.) What Christ undertook; the whole Proposal of the Father was accepted; Psal. 40.7, 8. Lo, I come, in the Volume of the Book it is written of me; I delight to do thy Will, O my God; yea, thy Law is within my Heart. Christ consented to all the Articles of the Treaty and eternal Covenant, not only to take a Body to die, but to take a particular Charge of all the Elect. As Judah interposed for Benjamin, so doth Christ for all the Souls committed to him, Gen. 43.9. I will be Surety for him, of my Hand shalt thou require him; if I bring him not to thee, and set him safe in thy Presence, let me bear the Blame for ever: So doth Christ say concerning all the Persons that fall under his Charge; If I do not see them converted, justified, sanctified, saved, count me an unfaithful Undertaker, and let me bear the Blame for ever.  
2. By way of Reward. As in a Covenant there is not only a Duty incumbent, but a Benefit accrueing to the Party that contracteth: So Christ in this eternal Treaty dealt with God by way of Bargain and Purchase; his aim was to get a special Interest in, and Relation to Believers, as Mediator. This was all the Gain he reckoned of; Isa. 53.10. When thou shalt make his Soul an Offering for Sin, he shall see his Seed, he shall prolong his Days, and the Pleasure of the Lord shall prosper in his Hand. And therefore by virtue of this Purchase he hath many Relations to them; they are given to him as Subjects of his Kingdom, as Scholars of his School, as Children of his Family, as the Spouse of his Bosom, as the Members of his Body. All these Relations I shall insist upon; for this was the Honour granted to Christ upon his Obedience; I mean, he counted it an Honour, and bought it at a dear rate, and yet was contented with the Purchase. Alas! nothing could be added to the Greatness of his Person, who was equal with the Father in Glory and Power; the Privileges of the Incarnation were but as so many milder Humiliations; but he was so tender of Souls, that he was pleased to take it as a Gift from his Father, and a Reward of all his Services. Mark it, nothing else could bring Christ out of Heaven into the Manger, the Wilderness, the Cross, the Grave, but to get an Interest in your Souls; Isa. 53.11. He shall see of the Travel of his Soul, and shall be satisfied. What did he gain by all his Expense of Blood and Sweat, his Temptations, Agonies, taking our Nature, bearing our Burden, but to see you safe in the Arms of Mercy, that he might be your King, your Prophet, your Priest, your Head? Next to the Title of The Son of God, Christ valueth that of being Head of the Church. And see how the Relations are diversified, that he might come nearer and closer to us: a King is a more large Relation, a Master hath a more particular Inspection; a Master may be faithful and careful, but he hath not the Bowels of a Father; a Father is very tender: but the greatest Intimacy is between Husband and Wife, we are the Wife of his Bosom; if Husband be a Relation too remote, because the Union is civil, he comes nearer to us yet, he will be our Head, we his Members, where the Union is natural. Let us go over these severally.  
(1.) We are given to him to be Subjects of his Kingdom. Christ is Lord of all the World, but he prizeth no Title like that of King of Saints, Rev. 15.3. No Throne to him like the Conscience of an humble Sinner; the Heart is his best Presence-Chamber, there is his Throne of State set. He had an eternal Right together with the Father, and Holy Ghost, but he would come and suffer, and be crowned with a Crown of Thorns, that he might have a new Right as Mediator, and have the Crown of Glory put upon his Head in the Church: Therefore it is said, Act 5.31. That upon his Resurrection, God hath exalted him to be a Prince and a Saviour, to give Repentance unto Israel, and forgiveness of Sins. The Grant was made long before, when he first contracted with Christ about the Salvation of the World; but when the Price was paid, than it was made good. There is never a Subject Christ hath, but he is bought, and with the dearest price, his Sovereign's own Blood. Mat. 20.28. The Son of Man gave his Life a Ransom for many, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In other Kingdoms many Subjects die, that the Prince may be seated in the Throne; but here the Prince dyeth for the Subject's sakes, that he may govern his spiritual Realm with Peace and Quietness. And as the Price was great, so the Father hath made him a large Grant; Christ's Empire is universal, properly he is the Catholic King, there are no Bounds and Limits of his Kingdom, first or last, in all the habitable Parts of the Earth there are, or shall be some that acknowledge his Sceptre; Isa. 49.12. Behold, these shall come from far; and ●o, these from the North, and from the West, and these from the Land of Sinim. From the East, West, North, South, Jews, Gentiles; the Jews that are now his Enemies, shall acknowledge his Sovereignty: Host 1.11. Then shall the Children of Judah, and the Children of Israel be gathered together, and appoint themselves one Head, and they shall come up out of the Land: As the Tribes flocked to Hebron to crown David, so shall these to crown Christ; and this Royal Garland shall Christ wear to all Eternity. It is true, it is said, 1 Cor. 15.29. He shall resign up the Kingdom to the Father. I answer; In Kingly Dignity there are two things, Regia Cura, and Regius Honour: Kingly Care, by which he ordereth and defendeth his Subjects against Enemies, that shall cease; but the Kingly Honour, which he receiveth from his Subjects, shall be for ever and ever, he shall always be honoured as King, and Mediator of the Church: He shall resign the Kingdom; that is, that way of Administration by which he now governeth: for when the Elect are fully converted and sanctified, and Enemies destroyed, there will be no need of this Care. Now after he hath bought us out of his Father's Hands by his Merit and Purchase, he is forced to recover us from the Devil by his Power and Conquest. The Word is the Rod of his Strength, the Sacraments are our Oath of Allegiance; in Prayer we perform our Homages, by Alms and Acts of Charity we pay him Tribute, and Praise and Obedience are the constant Revenues of his Crown. This is the first Grant.  
(2.) We are given to Christ as Scholars of his School. He is the great Prophet and Doctor of his Church; certainly Christ loveth the Honour of this Chair. He hath also obtained this Title, Acts 3.22. A Prophet shall the Lord your God raise up to you from among your Brethren, him shall ye hear. Christ came out from the Bosom of God, to show us his Heart and Mind. So he is called, Heb. 3.1. The Apostle of our Profession. Christ doth so love a Relation to his Church, that you see he taketh the Titles of his own Officers: though he is Lord of the Church, yet he is the Apost●● of our Profession; he counteth it an Honour to be a Preacher of the Gospel. The Son of God is first in the Roll of Gospel-Preachers; he is God's Legate à latere, an Apostle: he laid the Foundation of the Gospel, when he was upon the Earth, and he teacheth us now he is in Heaven: he doth not teach the Ear, but the Heart; he doth not only set us our Lesson, but giveth us an Heart to learn it; the Scripture is our Book, and Christ our great Master; and when he openeth our Eyes, we shall see wondrous things in his Law. Other Teachers teach for Hire, but he bought this Liberty of God, that he might open his School, and become a Light to Jew and Gentile.  
(3.) We are given to him to be Children of his Family. The only thing propounded to allure Christ to the Work of Redemption, was, Isa. 53.10. He shall see his Seed, that he might have a numerous Issue and Progeny. He delighteth in us, though we are all Benoni's, Sons of Sorrow: though he died in the Birth, yet he is wonderfully pleased with the Fruitfulness of his Death; as a Woman delivered after sharp and sore Sorrow, forgetteth all her past Sorrow for joy of the Birth. At the last day this will be Christ's Rejoicing and Crown, to see the Multitude of his little Ones all brought together; Heb. 2.13. Behold, I, and the Children which thou hast given me. It is a goodly sight, when Christ shall rejoice in the midst of them, and go with them, as a glorious Train, to the Throne of God the Father. Jesus Christ is our Brother, and our Father; by Regeneration, and the Merit of the Cross, he is our Father; but in the Possession of Heaven he is our Brother, for we are Coheirs with him.  
(4.) We are given to him as the Spouse of his Bosom. This is another of Christ's Honours, to be the Church's Bridegroom. The Epithalamium is in Canticles and Psal. 45. There the Nuptials are celebrated; Ministers, they are, as John Baptist was called, Friends of the Bridegroom. Look as a Father giveth her whom he hath begotten, to another for a Spouse and Wife; so doth God give his Elect to Christ. Indeed Christ hath bought the Church at his Father's Hands; other Wives bring a Dowry, but Christ was to buy. As Saul gave his Daughter to David, but first he was to kill Goliath, and to bring the Foreskins of an hundred Philistines, 1 Sam. 17.25. and 18.25. So God gave Christ the Church for a Spouse, but Christ was to redeem her with his Blood, the infernal Goliath was to be slain: Yea, 'ere Christ did obtain this Honour, he gaineth our Consent by the Power of his Spirit, working with the Entreaties of the Word; Hosea 2.14. I will allure her, and bring her into the Wilderness, and speak comfortably unto her; and Vers. 19, 20. I will betrothe thee unto me for ever; yea, I will betrothe thee unto me in Righteousness, and in Judgement, and in Lovingkindness, and in Mercies; I will even betrothe thee unto me in Faithfulness, and thou shalt know the Lord. First I will allure, then betrothe. As David, after he had bought Michal with the danger of his Life, yet was fain to take her away from Phaltiel, 2 Sam. 3.13. The Devil hath gotten Christ's Spouse in his own Arms; he is fain to rescue her, and oblige her to Loyalty by the Entreaties of his Spirit. Hereafter is the Day of Espousals; now the Church is called the Bride, than the Lamb's Wife: Christ's Honour, as well as our Consent, is incomplete; then he cometh to fetch her, and present her to God, Eph. 5.27. and bring her into his Father's House. Christ is decking her against that Time; we are to accomplish the Months of our Purification, and to have Odours and Garments out of the King's Wardrobe. Esth. 1.12.  
(5.) We are given to him, to be Members of his Body. Here is the nearest Relation, and that which Christ most prizeth, next to the Title of the Son of God, to be Head of the Church. O what an honour is this to poor Creatures, that Christ will take us into his own mystical Body, to quicken us, and enliven us, and guide us by his Grace! To Angels he is a Head, in point of Sovereignty and Power; Col. 2.10. And ye are complete in him, which is the Head of all Principality and Power. But to the Church he is an Head by virtue of Mystical Union. Angels are his ministering Spirits, but we his Spouse; they are not called his Bride, nor the Spouse of his Bosom, nor the Members of his Body. In the Ephesians, the Church is called his Body, the Fullness of him that filleth all in all, Ephes. 1.23. Poor Creatures are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he doth not count himself perfect without us, as if he were a maimed, imperfect Christ, till all the Church be where he is. He treateth his Mystical Body with the same respect that he doth his Natural; it is raised, ascended, glorified, so shall we. For the present there is some Communion between us; he is grieved in our Miseries, and we are exalted in his Glory. As there is a mutual Passage of Spirits between the Head and the Body; so there is a Communion between Christ and us by Donatives and Duties.  
II. How this is a ground of Establishment and Consolation.  
1. By this Gift we have an Interest both in God and Christ. 1 John 1.3. That which we have seen and heard, declare we unto you, that ye also may have Fellowship with us; and truly our Fellowship is with the Father, and with his Son Jesus Christ. 2. John v. 9 He that abideth in the Doctrine of Christ, he hath both the Father, and the Son. God will make good his Gift, and Christ his Trust. God bestowed us upon his Son, to oblige Christ to the greater respect; and Christ hath bought us of his Father, that the Gift might be sure and certain. The Son loveth us, because the Father required it; the Father loveth us, because the Son merited it. If Christ be faithful to his Father, or the Father be loving and respectful to Christ, we cannot miscarry. We have an Interest in the Father, who is the Fountain of Mercy; in the Son, who is the Golden Pipe and Conveyance. God made the Elect to be Members of Christ's Body, that he might redeem them; and Christ made them Children of God's Family, that he might love them, and bless them. Electing Love, and Christ's Purchase, are the two Fountains of Salvation. God, who is the supreme Judge, offended Party, first Cause and Fountain of Blessing, he requireth the Son to die for us; and Christ hath undertaken it, and made good his Word.  
2. God hath put the Business of our Salvation into safe hands. He would not be defeated of his Purpose, therefore he hath given the Elect to Christ, that they may be quickened by virtue of that Power and Life which was given to him. He would deal with us upon sure Terms, and therefore took Order sufficient to attain his End; he would not trust us with any, but his own Eternal Son. There is a Charge laid on Christ, who is a good Depository, of such care and faithfulness, that he will not neglect his Father's Pledge; of such strength and ability, that nothing can wrest us out of his hands; for he that doth it, had need of a stronger Arm than Christ's, John 10.28, 29. Of such Love, that no Work can be more pleasing to him; he loveth us far better than we do ourselves, or else he would never have come from Heaven for our sakes: Of such Watchfulness and Care, that his Eyes do always run to and fro throughout the Earth. Providence is full of eyes, as well as strong of hand. As the Highpriest bore the Names of the Tribes upon his Breast and Shoulder; so doth Christ the Memorial of every Saint; he knoweth their Names, and their Necessities, though many Thousands in the World, yet every single Believer falleth under the care of Christ, as if none besides him; he knoweth them by Head and Poll, their Wants, Necessities. They are written in the Lamb's Book of Life, Rev. 13.8. Christ keeps a Register of them. There is not only God's Book of Remembrance, but the Lamb's Book of Life. He knoweth every distinct Sheep by Name, and constantly giveth an Account of them to God. I am glorified in them. It is grievous to our Advocate, when he is forced to be an Accuser. He taketh a distinct and explicit Notice of them. Isa. 40.27. Why sayest thou, O Jacob, and speakest, O Israel, My Way is hid from the Lord, and my Judgement is passed over from my God? Psal. 34.6. This poor Man cried, and the Lord heard him, and delivered him out of all his Troubles. If it were not for this our Keeper, we should surely perish; but Christ is our Keeper, who is faithful, loving, able, watchful. Qui potest & vult, facit. Christ's own Charge cannot miscarry. If the Elect should not be saved, Christ would neither do his Work, nor receive his Wages.  
Use. To press us to come under these sweet Hopes. There is nothing wanting, but the clearing up of our Interest, that you may be of the number of those that are given to Christ. You will know it by God's Act towards you, and by your Act towards God.  
1. By God's Act towards you. If we be given to Christ, Christ is given to us: We are given to Christ before all time, and in time Christ is given to us; by converting Grace he and we are brought together. God makes an Offer in the Gospel; Are we willing to receive him for Lord and Saviour? Then you put it out of question. Are you moved by the Spirit to receive him upon God's Offer? Conversion, it is as it were an actual Election. By original Election, the Heirs of Salvation are distinguished from others in God's purpose; so by Conversion, or actual Election, they are visibly distinguished. What Excitements of Grace can you speak of, that urge you to come to Christ? All that are given to him, come to him.  
2. By your Act towards Christ. All the Father's Acts are ratified in time by Believers: He ordaineth, we consent; he chooseth Christ for Lord and King, and they shall appoint themselves one Head. So God's giving of Souls to Christ is ratified by the Believers Act. As there is a double giving on his part, by way of Charge, and by way of Reward; so there is a double Act on our part, committing, and consecrating ourselves to Christ.  
(1.) Committing ourselves to Christ. Can we wholly and absolutely resign up our Souls into his hands? The Father is wiser than we: he knew well enough what he did, when he commended us to his Son. Faith is often expressed by committing ourselves to Christ; it answereth the Trust the Father reposed in him. 2 Tim. 1.12. I know whom I have believed, and I am persuaded, that he is able to keep, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which I have committed unto him against that day. This is not an easy matter, it argueth a sense of Danger, a solicitous Care about the Soul, and an advised Confidence. What care hast thou ever taken to lay thy Soul safe? What confidence hast thou of Christ's Ability? Didst thou think thou couldst be safe without him? Thou wouldst be an unfaithful Guardian! Knowingly canst thou venture Eternity on thy present State?  
(2.) Consecrating ourselves to him. Rom. 12.1. I beseech you by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable Service. Then walk as his, it is dangerous to alienate Things once consecrated. 1 Cor. 3.23. Ye are Christ's. Whatever you have, you must give up to him, for his Glory. You have nothing at your own dispose, neither Tongue, nor Heart, nor Estate; as long as a Man reserves to himself an Interest, he will miscarry. Nabal called what he had, My Bread, and my Water, and my Flesh, 1 Sam. 25.11. Did you ever make a serious Resignation of yourselves to God? Psal. 119.94. I am thine, save me; for I have sought they Precepts.   

SERMON XIX.  JOHN XVII. 11. 
And now I am no more in the World, but these are in the World, and I come to thee. Holy Father, keep through thine own Name those whom thou hast given me, that they may be one, as we are.  
Fifthly; THE Last Circumstance, [That they may be one, as we are] is the Aim of Christ's Request, which is Unity and Consent among the Apostles. It is illustrated by the Pattern or Exemplar of it, As we are one.  
The Explicatory Questions are two: 

I. What kind of Unity this is that is prayed for?  
II. Under what respect it is prayed for in this place?    
I. What this Unity is? How one? One in Judgement, or one in Heart, or one Body knit together with the same Spirit? I answer; All these: For consider for whom Christ prayeth, for the Disciples o● that Age, and principally for the College of the Apostles; now saith he, Let them be one. There is a double Unity, Mystical and Moral.  
1. Mystical Union is the Union of Believers with Christ the Head, and with one another; with Christ the Head by Faith, and with one another by Love: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; So it agreeth with the Letter of this Place, nay with the Meaning. This Union of Believers in the same Body, is often compared with the Mystery of the Trinity; and it is elsewhere expressed by one Body, as Col. 2.19. And not holding the Head, from which all the Body by Joints and Bands having Nourishment ministered, and knit together, increaseth with the Increase of God; a place full to this purpose, where all Believers, in regard of their Union with the Head, and with one another, are set forth as one Body, governed under one Head, by one Spirit, by which they increase and grow up, till they come to such a kind of Unity, as is among the Divine Persons. I cannot exclude this, because where Christ's Prayers are indefinite, it is good to interpret them in their full latitude, and according to the extent of his Purchase. And yet I think this is not principally intended, because (as I said) Christ chiefly prayeth for the Apostles and Disciples of that Age, not for the Church Catholic or Universal.  
2. There is a Moral Union, and that is twofold: 

(1.) Consent in Doctrine.  
(2.) Mutual Agreement and Concord of Affection.    
As it is said of the Church, Acts 4.32. The multitude of them that believed, were of one Heart, and one Mind. One Heart, that noteth Agreement in Affection; and one Mind, Agreement in Judgement: for both these doth Christ pray.  
(1.) Let them be one in Doctrine and Judgement. Christ had entrusted them with the weightiest Affair the Sons of Men are capable of, with the promulgation of the Gospel; a Doctrine which Christ brought out of the Bosom of the Father, and gave it to the Apostles, and they to the Church; and Christ obtained that which he prayed for. There is such an exact consent and harmony between the Doctrine of the Apostles, that is a sufficient Foundation for the Faith and Unity of the Church. For the Faith of the Church; 1 Cor. 15.10, 11. I laboured more abudantly than they all; yet not I, but the Grace of God which was with me: Therefore whether it were I, or they, so we preach, and so ye believed. We have no cause to stumble, and take offence at the Doctrine delivered by the Apostles; though God used several Instruments of different Gifts, and Opportunities of Service, yet all were conducted by an Infallible Spirit. So we preached all of us, etc. So for Unity and Concord in the Church: Ephes. 4.3, 4, 5. Endeavouring to keep the Unity of the Spirit in the Bond of Peace. There is one Body, and one Spirit, even as ye are called in one Hope of your Calling. One Lord, one Faith, one Baptism, etc.  
(2.) Let them be one in Heart, and with joint consent carry on this great Charge that is committed to them. So did the Apostles, by unanimous consent, divide their Labours for the Edification of the World, and kept a Fellowship among themselves Gal. 2.9. They gave to me and Barnabas the right hand of Fellowship, that we should go unto the Heathen, and they to the Circumcision; with such Concord and Agreement was this great Work managed between them: For all this did Christ pray. And this suiteth with the Pattern in the Text, As we are One. As between the Father and the Son there was a mutual Agreement in the carrying on the Work of Redemption; so between the Apostles, in carrying on the Doctrine of Redemption.  
II. In what manner doth Christ pray for it? Here some take this only as a new Petition different from the former; he had prayed for Preservation, now for Unity. But there is a causal Particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore some connexion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken specificatiuè, keep them, by making them one; the Safety of the Church dependeth much upon the Unity of it. Or terminatiuè, keep them, that they may be one.  
I had intended, because of the necessity of the Matter, to have spoken of the Union of the Church with Christ, and then with one another. But because he chiefly prayeth for the Apostles, (though others are not excluded) and because the Union of the Church, as one Body, animated with the same Spirit, will fall under discussion, in Vers. 21, and 23. I shall adjourn it to that place.  
Only now I shall Observe;  
1. Obs. How much Christ's Heart is set upon the Unity and Oneness of his Members. Here he prayeth for the Apostles; in Vers. 21. he prayeth the same for all Believers. Upon this Occasion let us see, how much it was in the Aim of Christ.  
1. Therefore was he Incarnate. He united the Divine and Humane Nature in his own Person, that he might unite us to God by himself, and with one another. God and Man had never been one in Covenant, if they had not first been one in Person. The Hypostatical Union, maketh way for the Mystical. It was the main End of Christ's coming into the World, Ephes. 1.10. That in the fullness of Time, he might gather together in one all things in Christ. The Angels, and blessed Spirits, and the Saints in all Nations, have Communion with us in Christ under the same Head. He would gather the Elect, rational Creatures, into a Body, one with God in Christ, Saints and Angels. As all the Heads of a Discourse are summed up in the conclusion, so Christ would draw all into one Body. He took a Natural Body, that he might have a Mystical Body. Christ would not only leave us the Relation of Friends and Brethren, but Fellow-Members. He would gather together all into one; not only into one Family, but into one Body. Brothers that have issued from the same Womb, that have been nursed with the same Milk, have been divided in Interests and Affections, and defaced all feelings of Nature; Cain and Abel, Jacob and Esau, are sad Instances. But this Mischief is not found in Members of the same Body; there is no Contestation and Disagreement. Who would use one Hand, to cut off another? Or divide those parts, which preserve the mutual Correspondence and Welfare of all? Again, Brothers, if they do not hurt one another, they do not care for one another, each liveth to himself a distinct Life apart, and studieth his own Advantage. But it is not so in the Body, each Member liveth in the Whole, and the Whole in all the Members; and they all exercise their several Functions for the Common Good. 1 Cor. 12.25. The Members should have the same care one of another. We are not Friends, and Brethren, but Members.  
2. No one thing is so much inculcated in his Sermons. John 15.17. These things I command you, that ye love one another. Will you take a Charge from a dying Man? This was the great Charge that Christ left at his Death; it was a Legacy, as well as a Precept. Speeches of dying Men are wont to be received with much Veneration and Reverence, especially the Charge of dying Friends. The Brethren of Joseph, fearing lest he should remember the Injuries done to him, in seeking his Life, selling him into Egypt, they use this Plea; Gen. 50.16, 17. Thy Father commanded us before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the Trespass of thy Brethren, and their Sin; for they did thee Evil: And now we pray thee, forgive the Trespass of the Servants of the God of thy Father. We count it a piece of Natural Honesty to fulfil the Will of the Dead. When Christ took his leave of the Disciples, this was the Charge that he left upon them. Therefore when thy Heart beginneth to be exulcerated, consider, What Love do I bear Christ, since I do not respect his last Commandment? Again, as it was Christ's last Commandment, so it was his new Commandment. John 13.34. A new Commandment I give unto you, That you love one another; as I have loved you, that ye also love one another. It was his solemn Charge, A New Commandment! How New? since it was as old as the Moral Law, or Law of Nature? New, because Excellent, as a New Song; or new, because solemnly and expressly renewed by him, and commended to their Care; as new Things, and new Laws, are much esteemed and prized; Christ would have this Commandment always new and fresh; or new, because enforced by a New Argument; As I have loved you, so should ye love one another. When we see how much Christ hath loved us, even to the Death of the Cross, we may learn to love with a new kind of Love; Experti amorem meum tam novum & inauditum: This was a new kind of Love indeed, to enkindle Love in our Souls. Christ gave us such a new kind of Love, as was never seen nor heard of. Christ came from Heaven, to propound us a Pattern of Charity: as to repair and preserve the Notions of the Godhead by the greatness of his Sufferings; so to show us a Pattern of Charity, and to elevate Duty between Man and Man. Ephes. 5.2. Walk in Love, as Christ also hath loved us, and hath given himself for us, an Offering and a Sacrifice to God of a sweet smelling savour. In Christ's Example, we see the highest Pattern of Love; John 15.9. As the Father hath loved me, so have I loved you. His Father loved him with an Infinite Love, yet parted with him for the Salvation of Men; and Christ parted with himself, and all, to raise our Love to God and Men the higher. But I digress.  
3. In his Prayers, that which he reinforced again and again, is Unity and Love. When he was about to die, he foresaw the Divisions of the Church; and that Satan would, by all means, endeavour to sow Strife: corrupt Nature putteth us on Discords. He left some Apostles, others Believers, but all Men; wherefore he prays for the Apostles, Let them be One; for Believers, Let them be One. Christ, that left Unity as a Charge in his last Sermons, he would leave it as a Legacy in his last Prayers. But why was Christ so earnest in his Prayers?  
(1.) Because it is such an Excellent Blessing. Christ would not have been so earnest for it, if it had not been so excellent. I would not digress into a commendation of Concord and Love; Pax ab omnibus landatur, à paucis servatur; all commend it, though few observe it; yet a little will not be unnecessary. This is the Strength and Safety of the Church: Col. 3.14. And above all things put on Charity, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Bond of Perfectness, or a perfect Bond, the Cement of the Church. The Church is but one Temple, where Stones squared by Grace, are cemented with Love, and inhabited by the same Spirit; this keepeth them fast in the Building. This is the Beauty and Safety of the Church, the joining that runneth through all the squared Stones. As the Health of the outward Body, dependeth on the Symmetry and Proportion of the Members, and the Harmony and Disposition of all the Parts; so doth the Welfare of the Church upon the Bond of Love. Next to Truth, there is not a greater Blessing; and Christ prayeth for the Apostles, that they might be kept in the Truth for this End, that they might be one in Love. And as nothing is more profitable to the Church, so nothing is more acceptable to God; it pleaseth God exceedingly, to see all that call him Father, to love as Brethren. Certainly there is not a greater Grief to his Spirit, than to see us divided in Opinion and Affection, in our Prayers and Supplications. Certainly, there is much in Concord in praying, when all God's Children do besiege Heaven with uniform and joint Supplications. Things stick in the Birth, because we are not agreed what to ask. As Reformation sticketh towards Men, because we are not agreed what to hold forth to the World; so it sticketh as to God, because we are not agreed what to ask. When the Israelites would have God's Help, it is said, They came all as one Man to ask his Counsel. Judges 20.1. Then all the Children of Israel went out, and the Congregation was gathered together as one Man, from Dan even to Beersheba, with the Land of Gilead, unto the Lord in Mizpeh. Oh, when shall it be so amongst us! there is not only Altar set up against Altar, but Prayer against Prayer. We are first divided in Practices and Opinions, and then in Prayers; God's dear Children and Servants are divided in Language; we cannot in charity but judge them to be acted with the same Spirit, inspired with the same Breath, yet they yield a different sound. It is said of the Primitive Believers, that they continued, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one accord, in Prayer and Supplication, Acts 1.14. And they were with one accord in one place, when the Holy-Spirit descended on them, Acts 2.1. And yet how seldom doth any public Congegration meet with one mind in the same place? As in an Organ, when some Pipes do make a sound, others keep silence: Mat. 18.19. If two of you shall agree on Earth, as touching any thing that they shall ask, it shall be done for them of my Father which is in Heaven. God looks for an Agreement and Harmony in our Requests, if we would speed with him.  
(2.) Because Christ foresaw how much the Church would need this Blessing. Divisions will arise, an Evil most unsuitable to Christianity; and yet the evil Genius that hath attended it; partly through Satan's Malice, he cannot else hold the Empire and Title to the World; he is not only Prince of the Power of the Air, but the God of this World. God permitteth him in his righteous Judgement, not only to have a great Power over the Elements, but to rule in the Hearts of Men. Now he could not keep his own, nor prevail against the Church, were it not for Divisions. As Cyrus in Herodotus, going to fight against Scythia, coming to a broad River, and not being able to pass over it, cut and divided it into divers Arms and Sluices, and so made it passable for all his Army. This is the Devil's Policy, he laboureth to divide us, and separate us into divers Sects and Factions, and so easily overcometh us. Christ knew that the envious Man would sow Tares. Partly through Weakness and Imperfection of Knowledge, divers Men may agree in one Aim, and yet not in one Way. The Apostle saith, (which indeed is the great Canon and Rule of Charity, when it is rightly understood and applied) Phillip 3.15, 16. Let us therefore, as many as be perfect, be thus minded; and if in any thing ye be otherwise minded, God shall reveal even this unto you: Nevertheless whereto we have already attained, let us walk by the same Rule, let us mind the same thing. I observe there, That among the godly, because of Difference of Light, especially in times of Reformation, there will be difference of Judgement, though they agree in the same Aim. As when divers Physicians are sent for to sick a Person; some think that the best way to cure the sick Person, is to take away all the corrupt Blood at once, others think it best to take it away by little and little; here is a Difference in Judgement, but yet the Aim is the same, all intent the good of the sick Party: So it is in curing a sick Church; some are for taking away all, and beginning upon a new Foundation, others for a regular Reformation, to try all ways, and all means of Recovery; this is a Difference. Or rather thus, When an House is on fire, some are for pulling it down, others are for quenching it, and letting the Building stand, it requireth a present Remedy, and in this hurly burly, the Master's Voice is not always heard: So it is in Reformation of inveterate Errors and Customs that have crept into the Church, there is a Difference of Judgement about the Cure, and God's Voice in the Confusion is not always heard. Partly, through vile Affections, Man's Nature is very prone to Discords, out of Pride, worldly Interests, desire of Precedency, Envy of one another's Reputes, irregular Zeal; all these make us touchy. Some are of a salt and fiery Humour, like Flax and Gunpowder, the least Spark catcheth, and setteth them into a Flame. Much Experience hereof we have in these Dog-days of the Church, wherein every one is barking and biting at one another, whereby Christ is exceedingly dishonoured, and the Cause of Religion much disadvantaged. Therefore that there might be some Sparks of Love kept alive in the Church, is Christ so earnest with the Father; Let them be one.  
(3.) That we might know, that Unity among Believers is a possible Blessing. It seemeth many times past hope, and that it were as good to speak to the Winds to be still, as to Men's Prejudices and boisterous Affections. Ay, but there is Hope, Christ hath prayed for it, and his Prayers are as good as so many Promises; John 11.42. I know that thou hearest me always. This is a Fountain of Comfort and Hope.  
(4.) To encourage us to pray for it. Endeavours with Men are without Fruit and Success; but let us ply the Throne of Grace more, and learn of Christ to go to our Heavenly Father, and wrestle with him in Supplications. In one place it is said, Rom. 12.18. If it be possible, as much as in you lies, live peaceably with all Men. Fac quod tuum est; we must do whatever is possible; but we are not in the place of God: 2 Thes. 3.16. The God of Peace give you Peace always by all means. It seems as if a small matter would set all right, but we have it not in our Power: a little Light, a little Love, a little Light to make the Prejudices vanish; a little Love to conquer Animosities! But God alone must do the Work! he can bow Men's rugged and crooked Spirits; Isa. 11.6, 7. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf, and the young Lion, and the Suckling together, and a little Child shall lead them; and the Cow and the Bear shall feed, their young ones shall lie down together, and the Lion shall eat Straw like the Ox. It is an Allusion to the Beasts in the Ark, where all Enmity was taken away, they were all tame: So the Gospel can meeken the Heart. Not that so disagreeing Tempers shall remain in the Christian Church, which (though the ravenous Disposition of some did cease) would make a motley Company, and (as the Prophet speaks) like a speckled Bird; but besides the Extinction of noxious Qualities, all shall be governed by the same Spirit of Truth and Holiness.  
4. Christ died for this End. Ephes. 2.14, 15, 16. He is our Peace, who hath made both one, and hath broken down the middle Wall of Partition between us: Having abolished in his Flesh the Enmity, even the Law of Commandments contained in Ordinances, for to make in himself, of twain, one new Man, so making Peace. And that he might reconcile both unto God in one Body by the Cross, having slain the Enmity thereby. He died, not only to reconcile us to God, but to one another, to make of twain one Body, and destroy the Enmity in his Flesh. Other Sacrifices are a sign of Separation, therefore he would be a Sacrifice of Union. The Flesh of Bulls and Goats were a W●ll of Partition between Jews and Gentiles; but he would destroy the Enmity in his Flesh, to make of twain One. So Caiphas prophesied, John 11.52. That Christ should die, to gather together in one the Children of God that were scattered abroad. Christ died to enlarge the Pale, that all Nations, though of different Rites, Customs, and Interests, might become One.  
5. This he aimed at in his Ascension, and the pouring out of the Spirit. We read of the Unity of the Spirit, Keeping the Unity of the Spirit in the Bond of Peace, Ephes. 4.6. It is called the Unity of the Spirit, not because the Union is Spiritual and Mystical, but because the Spirit is the Author of it. Therefore it is said, 1 Cor. 12.4. There are diversities of Gifts, but the same Spirit. Christ would have but one Spirit to run through all his Members, that as they are united to one Head, so they may be animated by one Spirit. Christ is the Head of the Church, and the Spirit is the Soul of the Church. There is a Spirit of Communion. Look, as it is said, Ezek. 1.21. When the Beasts went, the Wheels went; and when those stood, these stood; and when those were lifted up from the Earth, the Wheels were lifted up over against them: the Reason is, because the Spirit of the living Creature was in the Wheels. So because the same Spirit is in one Christian that is in another, therefore they have the like Affections to procure the good of one another as much as may be. Christ giveth us the Spirit to make us One. But of this Spirit of Communion more hereafter.  
6. This is the End of his gracious Dispensations, he giveth us Grace and assurance of Glory to this End: John 17.22. And the Glory which thou gavest me, I have given them, that they may be One, even as we are One. Understand it of the privilege of Filiation, we are made Sons, that we may live as Brethren; or of the Gift of Grace, the glorious Image of God is impressed on all the Saints, that Likeness may beget Love; or of an Interest in Glory, that those that expect to live in the same Heaven, may not fall out by the way, and disagree on Earth.  
7. It is the End of his Ordinances and Appointments in the Church. Baptism, and the Lord's Supper, are to keep the Saints together: It is sad indeed, that the World maketh them Apples of Strife, when Christ made them Bonds of Love. We are all baptised by one Spirit into one Body, and have been all made to drink into one Spirit, 1 Cor. 12.13. It notes our Union with Christ, and one with another. And, 1 Cor. 10.17. We being many, are one Bread, and one Body: for we are all partakers of that one Bread. The Sacraments are Banners, under which we do encamp, and profess our Union and Brotherhood in the Army of Christ.  
Use 1. How contrary are they to Christ, that love Strife, and sow Discord among Brethren; they are the Devil's Factors, Agents for the Kingdom of Darkness; they wholly frustrate the Design and Undertaking of Jesus Christ; he was incarnate, preached, prayed, died, etc. that his People may be one. Yea, they do not only what in them lieth to frustrate Christ, and make void his Aim, but do also disparage him before the World; he holdeth out to all the World, that his People are one Body, one Family, one House, and yet they are crumbled into Factions. Divisions in the Church beget Atheism in the World; Oh let it not seem a small thing to rend the Unity of the Church! But where shall this be charged? Every one will excuse himself from the guilt of the present Breaches: Certainly we have all cause to reflect upon our own Hearts, and not make Application for others. It is usual with us to do as Judas, when Christ told his Disciples somewhat that concerned him, he looked round about upon the Disciples. So we look about upon others, when we should smite upon our own Thigh. One of the Bellows of Strife, is Crimination and Recrimination; therefore let us see a little who is guilty. The Unity is twofold, One in Mind, One in Heart; One in Judgement, One in Affection. Now what hast thou done contrary to either of these Unions?  
1. If thou hast been a stickler in Novel Opinions, whereby Division hath been caused in the Church, thou hast disserved the Aim of Christ. Christians are bound to be of one Mind. 1 Pet. 3.8. Finally, be ye all of one Mind, etc. Phil. 2.2. Fulfil ye my Joy, that ye be like-minded, having the same Love, being of one Accord, of one Mind. 1 Cor. 13.2. Tho I have all Faith, so as I can remove Mountains, and have no Charity, I am Nothing. But you will reply, Will you enforce Judgement, or impose Belief? and make me an Hypocrite, and yourself an Usurper? And what are Novel Opinions? You condemn others, and they you; you preach against them, and they against you. Yea, but yet Christians should strive, as much as is possible, to be all of a Mind; and it should trouble thee, if forced to differ from the general Judgement of the Church. 〈◊〉 doubtful Matters, take not up an Opinion which will offend; beware of doubtful Disputations. He that dissents, had need have plain Evidence, and that the Truth should be brought with much demonstration to the Conscience: Arguments had need be express and clear, and he had need pray much, and consult, and confer with others. But when singularity and diversity of Opinions is affected, Homini congenitum est magis nova quam magna mirari, and without any fear and jealousy, Men let lose their Hearts to Novelties; this is blame-worthy. When we have the Consent of the Church, a a less Light will serve the turn than for a Dissent.  
2. Hast thou done any thing to hinder the Church from being of one Heart?  
(1.) By professing Principles of Separation, certainly it is a Crime. It is against Love, as Error is against Faith; it cuts asunder the Bands and Sinews of Christ's Mystical Body. In these Times, the Charge of this Sin is so frequent, that the Sin is little regarded. Every modest Dissent and Unconformity is branded with the Name of Schism, that Men think Schism no such Matter, or no such Crime. Judas 19 These be they who separate themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now it is dangerous to separate, and hard to discern, when it is lawful. The Question of Separation lieth in the dark, but the Enforcements of Love are plain and open. Divers allow but three Grounds of Separation, Intolerable Persecution, Damnable Heresy, and Gross Idolatry: We should hold Communion as long as Christ will. Scandal is a Ground of Mourning, but not a Ground of Separation; and whenever it is done, it must be with Grief.  
(2.) They that prosecute Controversies in such a way as will not stand with Love, viz. with Passion, bitterness of Spirit, damning all Opposites, suppressing them by the Power of the Sword; Wrath, exulceration and bitterness of Spirit, are opposite to Love. Michael durst not bring a railing Accusation. The worst Adversaries are overcome with soft Words, and hard Arguments: Railing and Reviling, makes Men deaf to the Tenders of Reconciliation. Psal. 120.7. I am for Peace: but when I speak, they are for War. So is damning all Opposites, casting them out of Christ, urging things beyond the weight and consequence of the Opinion, censuring others as not Spiritual, 1 Cor. 14.37. Interest makes Men passionately and irregularly zealous. 1 Cor. 1.2. To all that in every place call on the Name of Jesus Christ our Lord, both theirs and ours; not as a Party impropriating Christ, I am of Christ. So is domineering over men's Consciences, and obtruding Opinions by Force; these are said to go in the way of Cain, Judas 11.  
Use 2. Let us be as earnest for Unity, as Christ; let us think of Charity more than we have done, how to preserve Peace, as well as Truth. Certainly we that have one Father, are born of one Mother, acknowledge one Elder Brother, even Christ, by whom we are adopted, hope for one Patrimony, we should be more careful to keep the Unity of the Spirit in the Bond of Peace. We have a great many Contentions now for one holy Contention. Heb. 10.24. Let us consider one another, to provoke to Love and to good Works. What Arguments shall I use? The danger of the Papists on one hand, of Sects on the other: Of Papists; If ever the Beast were likely to recover of his Wounds, now it is. Our Divisions make us first a Laughingstock to the Enemy, and then a Prey; first we are had in contempt, than they use violence. And it may be just with God to suffer it; when Piety decreaseth, Charity is exiled; and Bitterness, Partialities, Strife, Suspicions are only left to reign and flourish. Certainly, if once a Peace were settled in the Reformed Churches, the Prophecies concerning Antichrist would soon be accomplished; those Relics of God's Election, which do as yet remain in Spiritual Babylon, would soon come out from amongst them, who are now scandalised at our Divisions: As when a Boat is to take in Passengers, when all the Passengers are in the Boat, they launch out, and hoist up Sail. They are weary of the Idolatry and Superstitions of the Romish Church, and would soon break the Cords wherewith they are now held; Truth would have a greater Power. Acts 4.32, 33. And the multitude of them that believed, were of one Heart, and of one Soul: neither said any of them, that aught of the things which he possessed was his own, but they had all things common. And with great Power gave the Apostles witness of the Resurrection of the Lord Jesus, and Grace was upon them all. As to Sects on the other side, Libertines daily increase, by means of the Divisions amongst them that fear God, and grow formidable in the variety of their Combinations and Endeavours. Judas 11. woe unto them, for they 〈◊〉 gone in the way of Cain, and run greedily after the Error of Baalam for Reward, and perished in the gainsaying of Core. There would be an end of this Itch, if all that fear God would join together as one Man in the defence of the Gospel. Alas! we have striven long enough, hindered the common Salvation long enough; Scandals enough have been given: it is high time to renounce all Fruits of Revenge and Ambition, and think of Peace and Unity.  
But you will say, What would you have us to do?  
I Answer, Something with God, something as to Men. Something with God; Pray and Mourn, lay to Heart the Divisions that are among God's People. I speak for Sion's sake, we should be very earnest with God for Zion. Isa. 62.1. For Zion 's sake I will not hold my peace, and for Jerusalem 's sake I will not rest, until the Righteousness thereof go forth as Brightness, and the Salvation thereof as a Lamp that burneth. A great House is smitten with Breaches, and a little House with Clefts; not only Kingdoms, but particular Families are destroyed, when the Members of them are divided in Opinions and Affections. Psal. 122.6. Pray for the Peace of Jerusalem; they shall prosper that love thee: Let this be your constant Request to God; be not acted with a private factious Spirit.  
Something is to be done with Men. I do not speak now how to keep Peace, it is past that, but how to restore it now it is lost. What shall we do? The Apostle telleth you, Phil. 3.15, 16. Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto ye have already attained, let us walk by the same Rule, let us mind the same Thing. There is no Remedy now left, but brotherly-forbearance towards those that hold the Foundation. It were to be wished that we could agree, not only in Fundamentals, but in all other the Accessaries of Christian Doctrine. But this cannot be hoped for; What then? shall the Rent go further and further, without any Remedy? No: let therefore all Parties, that in the judgement of a regular Charity, may be presumed to have owned Christ, walk together as far as they have attained. And how is that? I can only propound my Wishes and Desires; let them, reserving their private Differences to themselves, come under some common Rule, or solemn Acknowledgement of the Foundations of Religion. What if there were a Form drawn up to that purpose, to which both should stand? I think, to state Fundamentals, is a Matter of great difficulty; God would make us cautious of every Truth; therefore the Canon of the Scripture is very large. But there are some things propounded in the Scriptures, as absolutely necessary, without which Salvation cannot be had: If we were mutually engaged to the Profession of these, patiently bearing with one another in other things undecided, mutually abstaining from Magisterial Decisions and Enforcements, and obtruding Opinions upon one another by Violence; and all rash Condemnations, castings out of Christ, limiting Religion to our own Party, saying; Here is Christ, and there is Christ; as if Christ were divided; commending one another's Prosperity to God by mutual Prayers, this were a healing Course. Let us perform all mutual Offices of Love and Spiritual Counsel to one another; strengthening one another in solid Piety, holding forth light in the lesser Differences, with all modesty and candour; and in Civil Matters, standing as one Man against the common Enemy, and using Endeavours to promote the Kingdom of Christ, without any Reflections on our private Honour, Profit, and Interests. If this were once done, I doubt not but the Fog would vanish, and we should find ourselves nearer to one another than we do imagine. I am not altogether out of hope that this will be done, because of the Promises. It is done already in the Kingdom of Poland, between the Lutherans and the Calvinists.  
Use 3. To persuade the Ministers of the Gospel to a greater Concord and Amity in the joint discharge of their Work. Christ prayeth here for the Apostles, that they may be One. How should we agree together in pressing Duty, reprehending Sin? This would be an effectual and potent Means, not only to the Peace of the Church, but Success of the Gospel. Schism in the Church of Corinth, arose from the Emulation of Ministers among themselves, one striving to excel the other in Eloquence and Favour among the People, and contemning Paul and others, that followed the simplicity of the Gospel. So the Apostle noteth it elsewhere; Phil. 1.15. Some preach Christ out of Envy and Strife, and some also of goodwill. It is usual, that one carpeth at another's Gifts, one standing in the way of another's Honour and Profit; like Men in a Boat, justling at one another till the Boat itself be sunk. One faileth, and yieldeth to the Promises and threatenings of the World, another standeth stoutly; and from their different Practices, there proceed different Interests and Opinions. We should with a combined Strength promote the Gospel.  
2. Observe the Pattern; he doth not only pray, Let them be One, but shows what kind of Oneness he meaneth, as we are One. Some think, that by we is meant, the Father, and Christ as Mediator, between whom there was an Agreement in the Work of Redemption; this is true: but Unity of Essence, I suppose, is here intended, there being a plain intimation in the Context of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, peculiar to the Trinity, (viz. Ver. 21.) But what then shall we say to the Arrians? I Answer, In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is implied, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not an exact Equality, but some Resemblance; not the same Unity, but a like.  
Doct. The Union of Believers with Christ the Head, and with one another, hath some resemblance to the Unity that is between the Divine Persons themselves.  
1. It is a Spiritual Union; not Natural or Civil, but Divine and Spiritual.  
2. It is a close Union. Between the Father and the Son, there is not only Consent, but Unity of Essence; there cannot be a greater Unity. So there is a close Unity between the Members of the Mystical Body, by Love, and Peace, and Concord, and delighting in one another. It is Vnitas Pluralis, & Pluralitas Vnita, saith Bernard.  
3. It is a constant and inseparable Union. The Divine Essence may be distinguished, but not divided. They that are united to Christ, cannot be separated from him, and should not from one another. Take heed of straggling; What becomes of the Member that is cut off from the Body? the Branch from the Root? It is dangerous to run from the Shepherd's Tents.  
4. It is an Holy Union. There is no Unity, but what standeth with Purity. Mark 9.56. Have Salt in yourselves, and Peace one with another. The Heart must be kept pure and Holy. Loose Zeal, it is not Unity, but Compliance. Peace with Men is bought upon hard Terms, when we must go to war with God: It is better still to be a Man of Contention. An Agreement in Evil, is like that of Herod and Pilate, who shook hands against Christ. Heb. 12.14. Follow Peace with all Men, and Holiness, without which no Man shall see God. A Man may see God without Peace, but he cannot see God without Holiness.  
5. It is an Unity which consisteth with Order and Distinction. There is in the Church a Subordination of Callings▪ by which its Beauty and Strength is maintained; and if we would keep this Unity, we must yield Honour to one another's Gifts and Places. In the Body Natural, the Eye meddleth not with Hearing, nor the Ear with Seeing; the Foot talketh not; the Office of the Hand is to dress the Body, that of the Foot to support the Body. The Soul giveth Life to all the Parts, there is ground of Unity; but the Parts have several Offices, and there is ground of Order and Comeliness. The Soul enlivens the Feet, as well as the Hands and Breast. It is comfortable to see all conscionably in their way, joining together for the common Good.  
Use. Let us study to imitate the Trinity: as in the Case now before us, there is a little resemblance of the Mystery of the Trinity. Men cry for an Union, and yet make no Conscience of Separation. They would have an unholy Mixture, a carnal Compliance and Consent, for Carnal Ends, out of Worldly Policy: As Ice amasseth into a Body Iron, Water, Wood, Sticks, and Stones. We have one Unity, but observe not due distinction therein; Is there not an horrible Invasion of Callings, and thence comes Confusion and Disorders? Ministers turn Soldiers, and Soldiers turn Ministers? Oh, but remember, Christ commendeth this Pattern to us, Walk as those that are One, as Christ and the Father are One, seeking one another's Welfare, rejoicing in one another's Graces, as if they were our own; contributing Counsel, Sympathy, Spiritual Assistance, and Prayers for the Common Good. When the Finger is hurt, there is pain through the whole Body. We should live, as if we had but one Essence and Interest. It is almost in vain to hope for the Public at present, but in your particular Societies, faithfully, yet regularly, use your Gifts for the Common Good, so as that you may neither dishonour the Head, nor dissolve the Union between the Members.  
3. I Observe, That Christ seeketh it of God; he beggeth Perseverance, that they may be One.  
Doct. It is God that keepeth the Saints together. Nature is prone to Discord; if God should leave us, we should soon discover what is in our Hearts. God doth it sometimes by his Providence, letting loose the common Enemy; as a Dog let loose, makes the Sheep run together: Or by inflicting great Distress; as two Ends of Wax are joined together in the Fire: Or he can take off Contention, as a Judg. Sometimes by his Spirit, and the constant Influences of his Grace, of Light and Love. God made Esau a Friend to Jacob; let Spirits be never so rough, he can meeken them.  
Use. Acknowledge God in this Matter; He will be known, as the Lord of Hosts, and as the God of Peace. Acknowledge him in this Matter, in Prayer, and Praise: In Prayer, before Division is broken out; if God did but leave Men to their own sway, they would never be at Peace. After Divisions are broken out, Prayer is the best Means to settle the Church. It is God's Prerogative to speak Peace; when Men have wearied themselves in the pursuit of it, it is God must give it. Acknowledge him in Praise, in Days of Peace and Tranquillity; when there is a happy Union among the People of God, give thanks to his Name for it, for it is God alone, who is the God of the Spirits of all Flesh, that unites the Spirits of Men to one another.   

SERMON XX.  JOHN XVII. 12. 
While I was with them in the World, I kept them in thy Name: those that thou gavest me, I have kept, and none of them is lost, but the Son of Perdition: that the Scripture might be fulfilled.  
IN this Verse Christ declareth how he had performed his Duty to the Apostles, when corporally present with them, which Help was now to be removed: He had said before, I am no more in the World; and he saith now, Whilst I was with them in the World, I kept them, etc.  
The Argument is taken from the Necessity of the Request, and the Equity of it.  
1. The Necessity. He could no longer keep them as he had kept them, by his visible Presence, outward Ministry, and familiar Conversation; therefore he beggeth the Father to keep them. Christ is careful to remedy every Defect; when the visible external Custody was to have an end, than he beggeth the Spiritual.  
2. The Equity. When thou commendedst them to me, I kept them; now I commend them to thee, do thou keep them. Which is not to be so understood, as if Christ did totally resign his Charge unto the Father, or as if the Father and Son kept us by turns: No, as the Father is not hitherto excluded, so not the Son for the future. But he speaketh of his visible familiar Presence and Care, which was now to cease; and in lieu of it, he beggeth his Father's Custody and Tutelage; and that upon this Ground, because of his faithfulness during his corporal Presence.  
In the words, you may observe, 

First, Christ's Care.  
Secondly, The Fruit of it. 

1. As to the Elect.  
2. As to the Son of Perdition.      
Which that it might not be scandalous to his Custody, or manner of Keeping, is mollified by a Prediction or Prophecy of Scripture.  
[While I was with them in the World]; Corporally, visibly Present, familiarly Conversant: He speaketh as if he were already gone, because the time of his departure was at hand.  
[I kept them in thy Name.] Christ kept them, as Man, instrumentally; by teaching, conversing, warning, by daily Precepts and Examples; as God, as the principal Agent, by inward Influxes and Operations of Grace; as it is presently added, in thy Name, by thy Authority and Power, for thy Glory.  
[Those that thou gavest me, I have kept, and none of them are lost.] I shall only open the different manner of Keeping and Losing, Spiritually and Corporally; none were lost by Death or Defection. Spiritually, Christ kept them against the World, the Flesh, and the Devil. Satan had a Spite at them: Luke 22.31. Simon, Simon, behold, Satan hath desired to have you, that he may sift you as Wheat. Their own Hearts are weak, and apt to stagger: John 6.66. Many of his Disciples went back, and walked no more with him. Then said Jesus unto the Twelve, Will ye go away also? The World is a dangerous Place. He had kept them corporally, from Death and Danger; they were neither killed, nor drowned, as they were in danger; Mat. 8.25. Master, save us, we perish. That Christ kept both ways, is clear by this Evangelist's own Exposition, John 18.9. That that Saying might be fulfilled, which he spoke, Of those which thou gavest me, have I lost none. Christ is there capitulating for his Disciples; that place showeth he had an exact care of their bodies, as well as their Souls.  
[But the Son of Perdition.] Let us clear this a little. May any of those that are given to Christ miscarry? Certainly no; his Charge was, John 6.36. That of all which the Father had given him, he should lose nothing. His Prayer is, John 17.24. Father, I will that they also whom thou hast given me, be with me where I am. But what shall we make of this place? I will not trouble you with the several Answers, but give you that which I conceive most proper. Here pray mark, it is not Except, but But, and it must be supplied; only Judas was lost, who is not excepted, but opposed: not excepted as one of the former; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not put exceptively, but adversatively, as in the curt Forms of Scripture it is taken elsewhere. I say, there is no exception made of Judas, as if he had been given to Christ, and afterwards fallen away; but when he had mentioned their keeping, he would oppositely put the losing of Judas. This Phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is thus used, Rev. 21.27. There shall in no wise enter into it any thing that defileth, neither whatsoever worketh Abomination, and maketh a Lie, [but] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they which are written in the Lamb's Book of Life. Mat. 12.4. It was not lawful for him to eat, (namely, of the Shewbread,) neither for them which were with him, [but] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, only for the Priests. And yet more clearly, 2 Kings 5.17. Thy Servant will henceforth offer neither Burnt-Offering nor Sacrifice unto other Gods, [but] unto the Lord. Acts 27.22. There shall be no loss of any Man's Life, [but] of the Ship.  
By the Son of Perdition, is certainly meant Judas. Christ had before said, One of you is a Devil, John 6.70. John 13.18. I speak not of you all, I know whom I have chosen; but that the Scripture should be fulfilled, He that eateth Bread with me, hath lift up his Heel against me; and, Vers. 21. Verily, verily I say unto you, that one of you shall betray me. It is an Hebraism, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children of Wrath, Ephes. 2.3. so a Child of Hell. Judas did not only merit Perdition, but was destined to it, as a Son of Death; for he shall surely die, 1 Sam. 20.31. So because Judas did not only deserve Destruction, but was appointed to it, therefore he is called the Son of Perdition; though the Treason was not fully accomplished, yet he was about to execute it. Nonnus rendereth it, a Son of the Destroyer, as referring to Satan.  
[That the Scripture might be fulfilled.] That, is many times put for Then: It was not therefore foretold, that it might be done; this would put the Sin on God; but this was the Event, than the Scripture was fulfilled. But what Scripture? Our Lord hath not respect to one place, but to many, that speak of Judas' Treason and Punishment. Psal. 41.9. Yea, my own familiar Friend, in whom I trusted, which did eat of my Bread, hath lift up his Heel against me. Which is applied to Judas, Joh. 13.18. He which eateth Bread with me, hath lift up his Heel against me. So, Psal. 69. from Ver. 21, onwards. They gave me also Gall for my Meat, and in my Thirst they gave me Vinegar to drink, etc. The 26 th' Verse is applied to Judas. Acts 1.20. For it is written in the Book of Psalms, Let his Habitation be desolate, and let no Man dwell therein. So Psal. 109.8. which is also quoted in that place, His Bishopric let another take.  
Why is this Passage mentioned?  

1. To comfort the Disciples, that they might not stagger in their Faith.  
2. To avoid the Scandal, as if Christ could not discern an Hypocrite.  
3. To show God's Hand and Counsel in all this, as by and by more fully.   
Because this Text mainly concerneth a Matter past, and there is no Common-place but what hath been handled in the former Verse, I shall dispatch all in brief Hints.  
First; I begin with Christ's Care: Whilst I was with them in the World, I kept them in thy Name.  
1. Observe; We cannot withstand Danger by our own Strength. It is Jerome's Observation. Christ saith, I kept them; he doth not say, I gave them freewill to keep themselves. And it is confirmed by another Scripture, 1 Sam. 2.9. He keepeth the Feet of his Saints. The Feet are put for all kind of Actions, Courses and Endeavours. For by strength shall no Man prevail; that is, by his own strength. God will have this Honour, as to be the Author of Grace, so the Preserver of it; as the making of the World, and keeping of the World, is put into the same hands. You rob God of his Honour, when you look elsewhere. Take heed then of going forth in the strength of your own Resolutions. The Devil doth not fear us, but the Guard that is about us. Peter was a sad Instance; Tho all Men do deny thee, yet will not I deny thee: At first he outbraveth a whole Troop, and afterwards falleth by the accusation of one Damsel. A bold Resolution doth not carry out a Man so far as an humble Dependence; a silly Wench discourageth this stout Champion. Every small Temptation is sufficient to overturn a Man puffed up with the confidence of his own strength, the weak Blast of a Damsel's Question. What poor Creatures are we, when God leaveth us! We cannot be without these Providences. Audeo dicere (saith Austin) utile esse superbis, cadere in aliquod manifestum opertum peccatum, ut salubrius sibi displiceant. The Saints fall so often, that they may stand the firmer. Nay, if you do not fall foully, you will meet with a great deal of Uncomfortableness and Weariness in the ways of God; our Strength will soon tyre. Learn this, the best of you, you that seem to have most reason to stand. Peter had been with Christ on the Mount, Mat. 17.1. in the Garden, Mat. 26.37. assured of his Glory, armed against his Sufferings, and yet now denieth him.  
2. Observe; How loyal, faithful and tender Christ is over his Charge. He is loyal to God, I have kept them in thy Name; faithful to his Flock, he omitted no point of the Duty of a good Shepherd; he was tender of them. Whilst I was with them in the World, I kept them; and now he surrendreth his Charge into God's hands. Judas was lost, not out of any impotency and carelessness in Christ, he was not in his Commission, but through his own malignity. Christ is faithful, for he giveth an account to God, none of them is lost, just as he will at the last day; it is but a Type of what he will do then: He will present all the Faithful to God; Heb. 2.13. Behold, I and the Children which God hath given me: And he will disclaim Hypocrites, as he doth Judas.  
Use 1. Let us learn, how safe it is to be in Christ's hands and keeping. Christ was a faithful Shepherd when he was upon the Earth; and though his corporal Presence be removed, yet it is supplied by the Spirit: he hath still a care of his Flock; the Lambs, those that are most tender, he carrieth them in his Bosom; he hath a particular care of every single Believer, though there be so many Thousands in the World. John 10.3. I know my Sheep by Name: John, Anna, Thomas, however called and distinguished in the World. He is careful to provide good large Pasture, to supply your Defects. His Conduct is gentle and tender, as the little ones are able to bear, and to guide you with Dispensations suitable to your Work, and Temptations are proportioned to your Growth and Experience. Paul was not buffeted till his Rapture. After ye were illuminated, ye endured a great Fight of Afflictions. Heb. 10.32. The Castle is victualled, before it is besieged. He is constantly watchful over you, taketh notice of Decays of Grace, and spiritual Languishments, to reclaim and reduce his People, when gone astray. Isa. 30.21. Thine Ears shall hear a Voice behind thee, saying, This is the Way, walk in it, when ye turn to the right-hand, and when ye turn to the left. You may be confident of his keeping, if you will but choose him for a Shepherd, and put your Souls as a Pledge in his hands. Psal. 23.1. The Lord is my Shepherd, I shall not want. Walk on in a Course of Obedience, referring yourselves to Christ's care.  
Use 2. We should learn of Christ to be faithful to our Charge. We that are Ministers, should keep those that are committed to us in God's Name, that when we die, or by Providence are called away from our People, we may plead our Faithfulness; Father, I have kept them in thy Name. If we give not warning to the Sinner, His Blood will God require at our hands. Ezek. 3.20. As under the Law, if an Ox or Sheep were laid to pledge, and it did miscarry, the Party was to make it good: So, Heb. 13.17. They watch for your Souls, as they that must give an Account, that they may do it with Joy, and not with Grief. It is an heavy Charge, and a great Trust; the Account of lost Souls will be craved at your hands. So also you that are called to a Family, you have a Charge; you are not only to provide for them corporally, but spiritually, that when you die, you may commend them to God upon these Terms: Whilst I was with them, I kept them in thy Name.  
3. Observe; God hath many ways of keeping, mediate and immediate: Immediate, by his own Spirit, this Christ beggeth for them; mediate, by Christ's corporal presence, I have kept them; by the Guides of the Church; by Angels, they are a part of our Guard. Heb. 1.14. Are they not all ministering Spirits, sent forth to minister to them that are Heirs of Salvation? They have a great deal of Employment about God's Children. Psal. 91.11. He shall give his Angels charge over thee, to keep thee in all thy Ways. Against bodily Dangers the Angels watch over us, God against spiritual Dangers. So by Grace in the Heart: Prov. 4.5, 6. Get Wisdom, and she shall keep thee. These are the inward Means of Preservation.  
Use 1. Admire the Providence of God about such a Creature as Man is. It is counted a matter of great State, to have at our Heels a long Train of Followers; these mighty Peers of Heaven are our Attendants. How many Guards hath he set upon us! His Spirit, his Angels, glorious Angels, they behold God's Face, and watch over our Feet; his Ministers; the outward Supplies of Providence, and Grace in the Heart. If our Protection were visible, all the Princes in the World would come short of it; a Guard full of State and Strength. Even little Ones have their Angels stand by their Cradles.  
Use 2. Learn to wait upon God, though you want an outward Guard and Veil of Safety. Christ's corporal Presence was removed, and supplied by the Spirit; and if God can make us amends for Christ's Company, certainly for an outward Comfort and Blessing. Do not limit God to one way of keeping; he hangeth the Earth upon nothing, how doth he keep the Earth? A Feather will not stay in the Air. Man liveth not by Bread alone, but by every Word that proceedeth out of the Mouth of God. Mat. 4.4. Not only by the outward Supply, but the Promise, and the Sustentation of Providence. God can bring Water out of the Rock, as well as out of the Fountain. When we have outward Supplies, we are many times worst. Our well-being doth not lie in these things, but in God's care, which may be expressed in several ways. Christ may put that Question to us, that he did to the Apostles, Luke 22.35. And he said unto them, When I sent you without Purse, and Scrip, and Shoes, lacked ye any thing? And they said, Nothing. God sendeth abroad his Servants many times, to make experiments of the care of his Providence; they are helpless and shiftless, but did ye lack any thing? The Lord can wonderfully incline the Hearts of Men, and dispose of the Creatures for the Supply of his People; he cometh in by wonderful and unexpected ways of Supply. It were easy to give Instances, if my intended Brevity would permit. Merlin was hid in a Hay-mow, in the Massacre of Paris, and an Hen came constantly, and laid an Egg every day for a Fortnight.  
4. Observe; That Christ's keeping extendeth to corporal Safety. So it is quoted, John 18.8, 9 If ye seek me, let these go their way, that the Saying might be fulfilled, which he spoke, Of those which thou gavest me, have I lost none. God is in Covenant with both Body and Soul, and he looketh after both; for the Body, as far as it is necessary for his Service, and for our Profit and Salvation, as well as for the Soul; therefore it is but reason we should depend upon him for both. It is a pretty Question, Which is more difficult, to believe in Christ for Temporals or Spirituals? The Reason of doubting is, because Promises for Temporals are not so express, and so exactly accomplished in the Letter, as they are in Spirituals. But certainly Heaven, and Pardon of Sins, are greater Mercies; and if Conscience were opened, and the Heart serious, we should see the difficulty to obtain them to be greater. There are greater and more plausible Prejudices against Pardon of Sins, than against daily Bread. God feedeth all his Creatures, even the young Ravens; but he pardoneth but a few, and blesseth them with all spiritual Blessings. But here is the Mistake: Bodily Wants are more pressing, and here Faith is presently to be exercised with Difficulties; and Men are careless of their Souls, and so content themselves with some general desires, and loose hopes of Ease and eternal Welfare, which Hopes import their Security and Presumption, not their Gospel-Faith. But certainly, he that durst venture his Estate into Christ's hands by a genuine Act of Faith, doth a less thing, than he that by a genuine Act of Faith ventures his Soul. They say, they find no difficulty in believing in Christ for Salvation, and Pardon of Sins, and yet cannot trust him for daily Bread, for Maintenance, which God giveth to the Ravens, and bestowed upon them when they were Children of Wrath. Well then, trust Christ for these common Mercies. You shall have temporal Safety, as long as God hath a mind to employ you in his Service, and as much as is necessary to glorify him, and keep your Hearts good. In other things we must moderate our desires; God is a better Judge than we are ourselves; and then by an undisturbed Faith, without doubts and carkings, wait upon him. When you cark, and run to unlawful Means, you take Christ's Work out of his hands, and put it into your own; yea, you put yourselves out of Christ's keeping, and put your Safety into the Devil's hands. O the Children of God should consider this! Do you expect God should give you spiritual and eternal Safety, and not temporal? Shall he give the greater, and not the less? Martha was of this Temper; John 11.23, 24. Jesus saith to her, Thy Brother shall rise again: O, saith she, I know he shall rise again at the last Day; as if it were an easier matter to raise him up after so many Years, than after four Days. If you put your Souls, which are the more excellent part, into Christ's hands, will you not put your Bodies? Will you not trust him with all that you have? You should make Experiments this way. How are you temporally kept? It is good to be acquainted with God by little and little; to trust him with smaller Matters, and then with greater. And what is this Trust? Leave all to God's disposal, having served Providence in the use of Means. It is a shame to see Christians prole and shift, as if they had no Father in Heaven, no Mediator to take care of them.  
Secondly; Now I come to the Success and Fruit of Christ's Care.  

I. As to the Elect.  
II. As to Judas.   
I. As to the Elect: I have kept those whom thou hast given to me, and none of them is lost. None of the Elect can be lost; God's Election cannot be weakened by the falling of Hypocrites. Christ may lose Members, as he is Head of a Visible Church, but not as he is Head of a Mystical Body. One of you shall betray me, but I know whom I have chosen, John 13.18. As if he had said, this will not defeat my purposes of Grace. So, Rom. 11.7. The Election hath obtained it, and the rest were blinded. God's Election worketh through all Prejudices, wicked Parents, bad Education, a dumb Ministry: and others are hardened, notwithstanding all Advantages; as Judas, though of the Seed of Abraham, though an Apostle, though under Christ's Inspection. The Fathers compared Paul and Judas, Paul an open Enemy, Judas a seeming Friend. 1 Tim. 2.18, 19 Who concerning the Truth have erred, saying, that the Resurrection is passed already, and overthrow the Faith of some. Nevertheless, the Foundation of God standeth sure, having this Seal, The Lord knoweth them that are his. As those that build a Palace, are wont to lay a firm Foundation; so God in building a heavenly City, he hath laid a Foundation, by which is meant God's Election, which is the great Groundwork of Salvation; whoever fall, God's Elect stand sure.  
Use. Let us not be troubled at the Defection of Hypocrites, let it not shake our Belief of the Doctrine of Perseverance; be not offended, as if the Salvation of the Elect were not sure. Tho glorious Luminaries are quenched, and those that seemed to be Stars, leave their Orb and Station, God's Election standeth sure. When a Tree is shaken, rotten and unsound Fruit comes clattering down. The Devil never had such a season to set Men on work to broach the Doctrine of the Apostasy of the Saints, because of the general Defection and Miscarriage of eminent Professors. In this case let us run to the Scriptures. The Defection of one from the College of the Apostles, was a great Scandal; but Christ saith, That it might be fulfilled which was written: So when any Scandal falleth out, thus should we run unto the Scriptures.  
II. As to Judas, who is here called the Son of Perdition.  
1. Observ. In the General; That there are some Persons that are so wilfully set to destroy and damn themselves, that they may be called Sons of Perdition. As here is one that perisheth in Christ's own Company, a Prey taken out of his Hands; one that was never the better for all the care of Christ, for seeing his Holy Life, and for the excellent Discourses that he heard from him; for all the Kindness that he had showed to him, in taking him into a near Office and Service about himself; for bestowing on him the Gift of Miracles; for trusting him with the Bag. Christ had lately washed his Feet, as well as of the rest of the Apostles; yet he obstinately goeth on in ways of Self-Perdition, and his purpose of betraying his Lord and Master, yea, contrary to many Warnings given him.  
Use. Oh take heed of a wilful obstinacy, and wresting yourselves out of the Arms of Mercy! of being of such a disposition, that nothing will reclaim you, for that is to be a Son of Perdition. Wilful Sins have a greater mark upon them than other Sins; As when you go,  
1. Against an express Commandment. Prov. 13.13. Whoso despiseth the Word, shall be destroyed; but he that feareth a Commandment, shall be rewarded. If a Commandment stand in your way, it should be more than if a Band of Armed Men stood to hinder you. Many make nothing of a Commandment; they fear a Judgement from God, or a Punishment from Men, but never stand upon the Word of God.  
2. Against express Warnings of those that wish well to your Souls. Deut. 1.43. So I spoke unto you, and you would not hear, but rebelled against the Commandment of the Lord, and went presumptuously up into the Hill. When Men are wedded to their own Inclinations, outfacing all Challenges in God's Name, they will do what they are set upon. Psal. 12.4. With our Tongues will we prevail, our Lips are our own: who is Lord over us? This is not far from a Judgement. 2 Chron. 36.15, 16. And the Lord God of their Fathers sent to them by his Messengers, rising up betimes, and sending, because he had compassion on his People, and on his Dwelling-place. But they mocked the Messengers of God, and despised his Words, and misused his Prophets, until the Wrath of the Lord rose against his People, till there was no Remedy. This Contempt will draw down Wrath, no means to appease God.  
3. Against Checks of Conscience, and Motions of God's Spirit in our Hearts. Acts 7.51. Ye stiffnecked, and uncircumcised in Heart and Ears, ye do always resist the Holy Ghost. Conscience telleth them, ye ought not to yield to this Sin, whatever the Profit and Pleasure be; yet Men kick against the Pricks, and do that which their own Hearts disallow. Rom. 14.22. Happy is he that condemneth not himself in the thing that he alloweth. And in spite of these good Motions, they will go forward to perfect the Sin which they have in chase; then God lets them alone, le's them go on, till they perish.  
4. Against Restraints of Providence, when God hath hedged up their Way with Thorns, or they have found much inconvenience in that course. 2 Chron. 28.22. In the time of his distress he trespassed yet more and more: This is that King Ahaz; the Scripture sets a Brand upon him. As Baalam would go on, 2 Pet. 2.16. But was rebuked for his Iniquity: the dumb Ass, speaking with Man's Voice, forbade the madness of the Prophet. When Men go on over the Belly of more than ordinary Opposition, till they perish. A Miracle will not stop a Sinner in the violent pursuit of his Lusts. Providence hath a Language that biddeth us stop, but the sway of Lusts is great, and breaks through all Restraints. Oh! take heed then of being selfwilled, stouthearted in a sensual course, wedded to our own Inclinations, of being a Slave to Sensual Appetite, and being led by it more than by Holy Reasons. Take heed of love to some unmortified Lust, especially to Covetousness; this is the cause of extreme violence in Sin. Jer. 44.16, 17. As for the Word that thou hast spoken to us in the Name of the Lord, we will not hearken unto thee. But we will certainly do whatsoever thing goeth forth out of our own Mouth, to burn Incense unto the Queen of Heaven, and to pour out Drink-Offerings unto her.  
2. Observe from his Character, The Son of Perdition. The same Name is given to Antichrist, 2 Thess. 2.3. That Man of Sin be revealed, the Son of Perdition. Judas was a Type of Antichrist; as they said of the blind Man, John 9.9. Some said, This is he: others said, He is like him. The Pope boasteth, that his Seat is Apostolical, and that he is the Successor of an Apostle: If we grant it, and he will needs be a Successor of an Apostle, there is an Error in the Person, it is not Peter, but Judas. Let us see the Parallel.  
1. Judas was not a Stranger, but a pretended Friend, and an Apostle, Acts 1.17. He was numbered with us, and obtained part of this Ministry. So the Pope obtained part of this Ministry. Turks and Infidels are Enemies to Christ; Antichrist must be one that seeketh to undermine Christ, under a pretence of Friendship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for and against Christ. He maketh War with the Horns of the Lamb, Rev. 13.11. If he were a professed Adversary, what Mystery were there in it? Now it is a Mystery of Iniquity, 2 Thess. 2.7. A false Prophet, Rev. 16.13. It is wisdom to discern him. Rev. 13.18. Here is Wisdom. Let him that hath understanding count the Number of the Beast.  
2. Judas sold Christ for a small Matter: So, Omnia Romae venalia, Pardons, Indulgences, Freedom from Purgatory, all to be bought at Rome. The Antichristian State maketh a Market of Religion: Truth is made to yield to Interest and Profit.  
3. Judas betrayed Christ with a Kiss. Antichrist is a true Adversary of Christ, and yet pretendeth to adore him: He pretendeth to be his Servant and Vicar, and is his Enemy; not an Enemy without the Church, but within the Church, that betrayeth Christ under a colour of adoration.  
4. Judas was a Guide to them that came to take Jesus. Christ is in Heaven, Death hath no more dominion over him, his natural Body is above abuse; but in his mystical Body, he still suffereth. Acts 9.4. Saul, Saul, why persecutest thou me? The Pope is the Head of the Persecuting State; others are his Emissaries and Agents, to persecute Christ in his Members. It is a Politic Religion, carried on with Cruelty.  
5. Judas was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Son of Perdition, as destroying himself, and involving others in the same Condemnation. So is Antichrist called in the Revelations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 9.11. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Destroyer of Souls, of himself and others.  
Use. Let all these things open our Eyes, that we may behold the Man of Sin: One Egg is not more like another, than Judas and Antichrist.  
3. Observe; That Carnal Practices will end in Perdition. Because Judas is called the Son of Perdition, let us see what course he took to undo himself. Let us look upon his Sin, and Punishment.  
1. For his Sin. In the Story of Judas, four Sins are most remarkable, his Covetousness, his Hypocrisy, his Treason, and his Despair.  
(1.) His Covetousness. This was the Root of all, as indeed it is the Root of all Evil, 1 Tim. 6.10. Christ had made him his Treasurer; and carrying the Bag, is a shrewd Temptation to a Carnal Heart. John 12.6. This spoke he, not that he cared for the Poor; but because he was a Thief, and had the Bag, and bare what was put therein. He was a bad keeper of the Stock, appropriating it to his own use, to make himself a Store and a Subsistence; having a mind to forsake Christ, because he had so often heard him speak of his Sufferings, and the Persecution of the Apostles. And mark, he pretends Piety and Religion, to disguise his Covetousness, when it was his own private Interest. There was a Woman that took a pound of Ointment of spikenard, very costly, and anointed the Feet of Jesus, Vers. 3. And Judas said, Why was not this Ointment sold for three hundred Pence, and given to the Poor? But this he said, not that he cared for the Poor; but was a Thief, and had the Bag. At length love of Money, joined together with Spleen, prevailed on him so far, that he sold his own Master. He that loveth the World, hateth God; he that is greedy of Gain, will sell his Soul, and Heaven, and Christ, for Money; there is nothing so vile but he will yield to it. There was somewhat of Envy and Revenge in it: Mat. 26.14, 15. Then one of the twelve, called Judas Iscariot, went unto the Chief Priests, and said unto them, What will ye give me, and I will deliver him unto you? and they covenanted with him for thirty pieces of Silver. Then; When was it? When Christ had checked him for rebuking the Woman; he stomached the Disappointment; as Carnal Men will storm when their Hypocrisy is discovered, and their Carnal Ends disappointed. Christ, by commending the Woman, enraged him.  
(2.) His Hypocrisy. He continued the Profession of an Apostle▪ preached against Sin, seemed to be zealous for the Poor. Nay, his Hypocrisy was augmented by the constant means he had to convince him, he was hardened in it the more. Jesus Christ was a constant Preacher of Repentance; and all those Sermons and Discourses Judas heard securely. Christ often admonished him of his Sin; John 6.70. Have I not chosen you twelve, and one of you is a Devil? John 13.18. I speak not of you all, I know whom I have chosen: but that the Scripture may be fulfilled, He that eateth Bread with me, hath lift up his Heel against me. He was threatened, that it had been better for him that he had never been born. Mat. 26.24. The Son of Man goeth as it is written of him: but woe unto that Man, by whom the Son of Man is betrayed: it had been good for that Man, if he had not been born. But all this would not do, it did not rouse his Conscience, and make him bethink himself, and to consider that he was not hidden in his Disguise. When Christ spoke it more pressingly: Mat. 26.23. He that dippeth his hand with me in the Dish, the same shall betray me. Vers. 25. Judas, which betrayed him, answered, and said, Master, is it I? A benumbed Conscience grows shameless. Certainly Hypocrisy is a very hardening Sin; With what Face could the Traitor, even when he was discovered, say, Master, is it I?  
(3.) His Treason. He first made a Prey of his Master's Money, and then of his Master himself. Little Sticks set the great ones on fire. When a Man cleaves a Block, he first enters it with small Wedges, and then with greater: and so doth the Devil make entrance into the Soul by degrees. Judas first purloineth, and steals out of the Bag; then censures Christ as profusely lavishing, What needs this waste? It is not only a check to the Woman, but to Christ himself; then upon Christ's Rebuke he hates him, and then betrays him: Christ gave him no cause. When Peter dissuades him from Suffering, he calls him Satan; Mat. 16.23. But he turned and said unto Peter, Get thee behind me, Satan, thou art an Offence unto me: for thou favourest not the Things that be of God, but those that be of Men. But he dealeth with Judas mildly, reproves him in the ●ump. But privy Sores will not be touched without Recalcitration, and lifting up of the Heel: Mat. 26.16. From that time he sought opportunity to betray him. He that hath Malice in his Heart, will not want an Occasion; Judas hurried with Wrath and Avarice, seeketh a Chapman; and at this very time the Chief Priests were gathered together, considering how to attack Christ. And when once Men resolve upon a course of Sin, God in his just Providence suffers them to have a fit opportunity. The Chief Priests alarmed with the Miracle of raising Lazarus, by which many were drawn to believe in him, were thinking how to seize him; and Judas comes in fitly in this very time; Mat. 26.15. What will ye give me, and I will deliver him unto you? God saith, Jer. 6.20. I will lay stumbling-blocks before this People. What! doth God lay stumbling-blocks! he that forbids the Sin upon so severe a Penalty! Providence order the Occasion, and Carnal Men will find the Sin. If you will cherish the Sin against Warnings, it is just with God to give you the Occasion. The Treason may be amplified by the kindness of Christ to him; he never did him wrong, and he had been an Eye-witness of his Miracles, a hearer of his Sermons, he had been familiarly treated by him. It aggravateh Sins, when done against Mercy and Kindness. John 6.67. Then said Jesus unto the Twelve, Will ye also go away? It goes more to the Heart of Christ, that they should lift up the Heel against him, that have been familiar with him, and been trained up as his Friends.  
(4.) His Despair, which was a greater Sin than his Treason. This is to put a Talon of Lead into the Ephah, as the Prophet speaks, Zech. 5.8. to make that more weighty, which is weighty enough of itself already. Christ prayed for his Persecutors, Luke 23.34. Father, forgive them, they know not what they do; and some of them found Mercy. Peter, that denied him with Oaths and Curses, found Sanctuary at the Grace of God. There might have been Hope, but Judas despairs. Usually this hath been the end of Sinners, that have been for a long time hardened in Sin, that they do despair of that Mercy which they have abused and slighted. Oh, harken to this, all ye that commit Sin with security, in the midst of all your displeasing of God; though you may eat, and drink, and rise up to play, take heed lest at length you cry out, I have sinned, and my Sin is greater than I can bear; for Judas came at length to this, I have sinned in betraying Innocent Blood, Mat. 27.4. Sins, till they are committed, are hidden from the Eye of Conscience, but then Gild flasheth in the Face. Before the Commission, the Devil will not let us see it, lest we should prevent it; and afterwards he represents it in a terrible Glass, that we may despair. After the Act, Sin usually appears in its own Colours, he despaired, and hanged himself. God's Wrath and Sin are exceeding terrible, when they are charged on the Conscience. Life is sweet, and Man's Nature is afraid of Death; it must be some great Matter that must cause a Man to make an end of himself; and yet so great was his Despair, that he was his own Destroyer. Usually it is thus with grievous Sinners, they dream of nothing but Mercy while they live, and when they come they die, have nothing but Wrath and Hell: their presumption of Mercy doth but provide Matter for Despair. He repented, confessed his Sin, restored the thirty pieces of Silver: Conviction, Confession, Restitution are good, yet do not always lead to God. John 16.8. When he is come, he will reprove the World of Sin, of Righteousness, and of Judgement. This is as Water out of a Still, that is forced by Fire, not as Water out of a Fountain.  
2. We now come to his Punishment. His Temporal Judgement you have recorded: Mat. 27.5. He cast down the pieces of Silver in the Temple, and departed, and went and hanged himself. The Pleasures of Sin are very short; in the Midnight he receiveth the Money, and in the Morning hangeth himself. The Pleasures of Sin are but for a Season, Heb. 11.26. Till we sin, Satan is a Parasite; but when once we are in the Devil's Hands, he turns Tyrant; as an Angler, when the Fish hath swallowed the Bait, discovers himself; or as an Hunter lies out of sight, till the Beast is gotten into the Toil, than he shouts and triumphs over the Prey. Prov. 20.17. Bread of Deceit is sweet to a Man: but afterwards his Mouth shall be filled with Gravel. [He went and hanged himself;] a Man will endure the greatest Evils, rather than the Gripes of an awakened Conscience, it is worse than all the Racks and Strappadoes in the World. A Man may make shift with other Calamities. Prov. 18.14. The Spirit of a Man will sustain his Infirmity; but a wounded Spirit who can bear? When once he hath broken his Peace, and run into God's displeasure; Oh then, who can stand under it? Job 7.15. My Soul chooseth strangling, and Death rather than Life. Death, the most violent and most disgraceful, is more welcome to them than Life in such a case, when a Man's Thoughts become his Hell; and wherever he goeth, he carrieth his Hell about with him. He hanged himself; The event of Sin is always deadly to the Sinner. Judas becometh his own Executioner, Non potuit pejore manu perire quam suâ, non debuit tamen. He could not die by a worse Hand. God cannot want Instruments to punish Sinners, he can arm our own Hands and Thoughts against ourselves; Judas was his own Judge, and his own Executioner.  
There is another Circumstance in his Death; Acts 1.18. And falling headlong, he burst asunder in the midst, and all his Bowels gushed out. The Rope breaking, he fell down, and then that accident befell him. God suiteth Punishments to Sins, to show his detestation of Hypocrisy. He turns the Traitor in and out; he was outwardly an Apostle, inwardly a Traitor; therefore his Bowels and Inwards are now poured forth. And then follows the Infamy of it, Acts 1.19. And it was known unto all the Dwellers at Jerusalem, insomuch as that Field is called in their proper Tongue, Aceldama, that is to say, The Field of Blood. Thus God will do, pour shame and contempt upon them that are false to him. Prov. 26.25, 26. When he speaketh fair, believe him not, for there are seven Abominations in his Heart: Whose Hatred is covered with Deceit, his Wickedness shall be showed before the whole Congregation. First or last the Mask shall fall off, and a Man shall be betrayed to shame and infamy. Of the Woman, whom Judas envied, Christ saith, Mat. 26.13. Verily I say unto you, Wheresoever this Gospel shall be preached in the whole World, there shall also this, that this Woman hath done, be told for a Memorial of her. As the Memorial of the Just doth not go into the Grave with him, so neither the Infamy of the Wicked; here is an everlasting Infamy upon Judas. Judas is remembered in the Lord's Supper; The Lord Jesus, the same Night in which he was betrayed, took Bread, 1 Cor. 11.23. as Pilate is remembered in the Creed. But all this is nothing to Hell, he is gone to his own place, where we must leave him as the first Fruits of Reprobates.  
Use. Let us hate those Sins that brought Judas to destruction. If you imitate him, you make him your Patriarch. We all defy his Memory, but we love his Practices. Every one that beareth the Name of a Christian, would have nothing to do with Judas. Abandon his Sins; You have heard what they are.  
1. Covetousness. It is the Root of all Evil. This is that which betrayed Christ; Let us turn our dipleasure upon the Sin, rather than the Person; it made an Apostle to become a Devil. We stroke it with a gentle Censure, as if it were but a little Evil. Oh, you do not know how far this may carry you! Psal. 10.3. The Wicked boasteth of his Heart's desire, and blesseth the Covetous, whom the Lord abhorreth. Sensuality hath more of the Beast, Covetousness seems to have more of the Man. Oh but think of it, here was the Rise; Covetousness beginneth with inordinate Desire, and ends in Injustice, that (with Hypocrisy to veil it) brings Hardening; this Hardness brings at length to Despair, and so you are made Sons of Perdition by degrees. A Man may insensibly grow a perfect Judas, to betray Christ, and ruin his own Soul. Cherish but this one Sin, follow it, and obey it, and it will not leave you, till it hath brought you, in laqueum Diaboli, into the Snare of the Devil. 1 Tim. 6.9. They that will be Rich, fall into Temptation, and a Snare, and into many foolish and hurtful Lusts, which drown Men in Destruction and Perdition. Beware of that Covetousness, which is proper to Judas, begrudging what is spent upon God: If thou thinkest thy time is lost, that is spent in Holy Services, or thy Money lost, that is laid out upon God, or good uses, thou hast much of his Spirit, and it is a step to it. Seneca said of the Jews, That they were a foolish People, because they lost a full seventh part of their Lives, meaning the Sabbath. Oh there are more of his mind, that think all is lost that is not laid out upon their Callings, and upon their Sports and Pleasures, and upon their temporal Provisions; that look upon the Sabbath as a melancholy Interruption: that say, as Amos 8.5. When will the New Moon be gone, that we may sell Corn? and the Sabbath, that we may set forth Wheat?  
2. Beware of Hypocrisy, or of taking up the Profession of Christianity for Carnal Ends. O, look to your Grounds and Motives, when you take up with the stricter ways of Christ. A sound beginning will have an happy End; but if you take up this Profession upon Carnal Reasons, one time or other you will fall off, and all will end in shame and horror. Therefore take heed of following Christ for the L●aves, John 6.26. It was an old Complaint, Non diligunt Jesum propter Jesum. Men have their Carnal Ends in Religion, as to make it a Step to Promotion, a Cloak to Injustice, a Means to get Rich Matches. Whatever thou dost in Religion, do it upon Reasons of Religion. Especially take heed of neglecting Warnings, Reproofs, and Checks of Conscience; stifling of Convictions, makes way for Hardness. When you are convinced of any Sin, or neglect of Duty; O do not hold the Truth in unrighteousness, Rom. 1.18. Truths many times are imprisoned in the Conscience; there they are, but they cannot get a fair Hearing, till God give them a Gaol-delivery, and bring them out of the House of Bondage. The Devil holds you Prisoners; when you hold the Truth in Prison, when you are convinced of any Sin, or of the neglect of any Duty, do not choke Conscience, but humble thyself, till the Heart be gained to practise the Duty, and the disposition of Heart towards Sin be in some measure abated.  
3. Beware of Treason against Christ. God forbid (you will say) any of us should be treacherous to Christ; Many are so, that seem to defy it. Judas did put a great affront upon Christ, when he sold him for thirty Pieces, a cheap and vile price. You will find in the Law, that thirty Pieces was the price of a Slave. Exod. 21.32. If an Ox shall push a Manservant, or Maid-Servant, he shall give unto their Master thirty Shekels, and the Ox shall be stoned. They proffered no more than was wont to be given for the basest of Men: possibly there may be something of Mystery in it, that Christ should be sold for the price of a Servant or Slave; however, it aggravated his Treason and Treachery. There are many such Judas' alive, that do but wait for a Chapman, that are ready to sell Heaven, and Happiness, and Religion, and all their Profession, for a Penny matter. God tries us, as Constantius did them in his Army, having some sense of the Christian Religion, he made this Proclamation, Whoever would not renounce their Profession, they should no longer have their Military Places: And this he did to prove them, said he, For if they be not faithful to their God, they will not be faithful to me. So the Lord in his Providence, seems to put us upon such a Trial, whether we will renounce our Profession: though we cannot sell Christ in Person, and there be no Priests to deal with us, yet Satan is still alive; and therefore when for worldly Ease and Peace, and handfuls of Barley, and pieces of Silver, we part with the Promise, and Comfort, and Hopes of it; and hazard the Favour of God, and Peace of Conscience, for the trifling Matters of the World, we are guilty of this Treason of Judas. Tho you hate the memory of Judas, you love his Sin. I observe, that the Historical Passages of Christ's Sufferings, are often morally verified: The Jews preferring Barrabas, by the Sensualist preferring his Pleasures, and brutish and swinish Delights, before the Delights of Communion with Christ; Judas his selling Christ, by the Mammonist, that yieldeth against Conscience, for a little worldly Gain, and Sustentation of himself here in this present World.  
4. Take heed of his Despair. O cherish the Repentance of Peter, but not of Judas. If you have sinned against God, go out, and weep bitterly, but take Sanctuary at the Lord's Grace. Do not hug a Distemper instead of a Duty. There were two Ingredients wanting in Judas' Repentance, that should be in every true Penitent.  
(1.) Love to Conversion. Whatever a convinced Hypocrite doth, he doth it out of Self-love. Pharaoh could say, Take away this Plague; he doth not say, Take away this hard Heart. Every Creature loveth its own Quiet and Safety. Wicked Men only hate Sin, when they feel Wrath, and are surprised with Horror and Trouble; not out of a Love to Grace, but Fear of Hell. When Hurt is at hand, the Fear of it worketh upon us. True Repentance cometh from a sight of the Beauty, and Excellency, and Sweetness that is to be found in the ways of God: And they grieve, not only for the Effects of his Wrath, because God is angry, but because God is offended.  
(2.) Hopes of Mercy. Judas goeth not to God, but hangs himself. No Conviction is good, that doth not lead to God. When the Spirit convinces of Sin, he convinces also of Righteousness, John 16.8. And the Heirs of Promise are described to be those that fly for Refuge to the Hope that is set before them. Heb. 6.18. They are sensible that there is an Avenger of Blood at their Heels, that the Wrath of God is pursuing them for their Sin; O but they run to take Sanctuary at the Grace of God. Judas' Sin stuck close to him, and he casts away himself; but Peter runs to Christ, and Christ sends him a comfortable Message; Mark 16.7. Go, tell my Disciples, and Peter, that I go before them into Galilee.  
4. Observe; That the Wicked, in their Machinations against the Church, do but draw Perdition upon themselves. The Church hath Benefit by Judas' Treason; we are redeemed, and God hath Glory: but he is the Son of Perdition. Judas was the first Heretic of the Gospel, denying Christ's Godhead; he betrayed him, thinking him a mere Man: and he was the first false Brother and Persecutor. And now Heretics and Persecutors, what do they carry away but Shame? The Plots blow up the Author. Heresies edify the Church, but damn the Broacher. Light breaketh out by knocking of Flints. Persecutors are an Iron in the Fire, heated too hot, burneth their Fingers that hold it, but the Church is purged. The Church was beholden to Charles the Fifth. God doth it to show his Justice, Power, and Wisdom.  
1. His Justice, that they are taken in their own Net. Judas was hanged, ere Christ was brought to the Cross. Psal. 76.10. Surely the Wrath of Men shall praise thee.  
2. His Wisdom. He taketh the Wise in their own Craftiness. The wise Painter knoweth how to lay on black Lines and Shadows. All their Policy is but a Spider's Web, woven with much Art, but it cometh to nothing. God will be known to be only wise, even when wicked Men think to overreach him: As the Governor of a Castle, that is privy to the Plots of his Enemies, he knows what they will do, and suffers them to run on to such a Point.  
3. His Power. Let Cain, Pharaoh, Achitophel, Haman, Herod, Judas speak; is not this true? They all confess, They did but kick against the Pricks, dash against the Rocks, roll up a Stone that will fall upon them, and break them all to pieces? It is the Devil's Torment, that all his Plots are turned to his loss, and the good of those he hated most; all his Instruments are but Executioners of God's Will, while they rush against it. As Men walking in a Ship, the Vessel keepeth its course, though they move a contrary way; or as in Clocks, though some Wheels move one way, and some another, yet all tend to make the Clock go.  
5. Observe; In the Church are wicked Men, who may finally miscarry; nay, Men eminent for a while in the Church, yet afterwards prove dreadful Apostates. There was a Cham in the Ark, a Judas among the Apostles. The visible Church never wanteth a mixture; there is no possibility to eschew it. Partly, because they may be useful as to external Employment and Service; God hath an use for wicked Men, as a dead Post to support a living Tree. They may have Gifts for the Benefit of the Body. Wicked Men may supply the place of an Officer, as Judas was an Apostle. A wooden Leg may be a Stay to the Body, though it be not a true Member. Mat. 7.22, 23. Many shall say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and in thy Name cast out Devils, and in thy Name done many wonderful Works? And then will I profess unto them, I never knew you, depart from me, ye that work Iniquity. Christ will disclaim them, as here he doth. A Torch giveth never the less Light, though carried by a Blackamoor; nor is the Gospel less efficacious, because managed by carnal Instruments. Partly, because God hath reserved a perfect Discrimination till the last Day, left the Wheat should be pulled up with the Tares. He knew Men were envious and censorious, therefore till Sins be open, he doth not allow us to judge. Partly, to show us his Patience to the worst of Men. Judas was continued among the Apostles; Christ knew him when he was a Thief, as well as when he was a Traitor; before he discovered the Traitor, he bore with the Thief; though a Son of Perdition, he doth not deny him the Means.  
Use 1. Do not rest in outward Privileges: Say, What am I? It is a Privilege to be a Member of the Church. David accounted it so, to be a Doorkeeper in the House of God, Psal. 84.10. A Man may be an Apostle of great Authority; but there is a more excellent way, that is Grace. Outward Advantages, without special Grace, will not serve the turn. Judas was under Christ's own Instruction.  
Use 2. Look to your Grounds and Motives, upon which you take up the Profession of the Name of Christ. A sound Beginning will have an happy Ending; but if it be only upon carnal Reasons, sometime or other you will fall off, and all will end in shame and horror.  
Use 3. When Scandals arise, the whole Body is not to be condemned for the Miscarriages of some Members: As the Beauty of a Street is not to be reckoned by the Sink and Kennel, nor the sound Grapes by the rotten ones. We are not to condemn Religion, and Religious Persons, though some among them prove scandalous. We are not to think the worse of Christ and his Apostles, because a Judas was in their Company. In the Floor there is Chaff as well as Wheat; in the Field there are Tares as well as Corn; in the Draw-Net there are bad Fish as well as good. Mat. 18.7. woe unto the World because of Offences, for it must needs be that Offences come; but woe to that Man by whom the Offence cometh. Such is the Enmity of Man to Good, that he is glad to have occasion to blemish the Truth. Are there not many that are sincere, and walk unblamably? And doth not thy Heart tell thee, thou hast no reason to speak against them? Religion itself condemneth such ways.  
Use 4. Harken unto this, you that commit Sin with Jollity and Security; you can eat and drink, and rise up to play. O take heed, lest at length thou criest out, O I have sinned! I have damned my Soul! I have betrayed Christ! Judas came at length to this; I have sinned, in that I have betrayed innocent Blood. Mat. 27.4. Some are fet up as Beacons to warn others, that by their dear Cost we may learn to beware. We are whipped on their Backs; as some Malefactors, their Bodies are not buried, but their Quarters are set up upon Gates of Cities, and Places of great resort, for a Warning to others: Vt qui vivi noluerunt prodesse, eorum morte Republicae utatur, saith Seneca. As Lot's Wife was turned into a Pillar of Salt, to season after-Ages. It is the property of God's Children, still to edify themselves by what they see in others, be it good or evil. The Lord grant both you and I may tremble at this Instance, to stir up Watchfulness for our own Safety, that we may not fall into like Offences. We have to do with a just and an holy God. Thin Exhalations turn into great Clouds and Storms.  
Thirdly; The next Circumstance is an Appeal to Scripture, That the Scriptures might be fulfilled. Why doth Christ make this Appeal? Partly, to avoid the Scandal, as if Christ could not discern an Hypocrite. Partly, to draw their Minds from the Treason of Judas, and the Malice of the Jews, to the Counsel of God revealed in the Scriptures. Partly, to show the certain Accomplishment of whatever is foretold by the Holy-Ghost. I shall prosecute these two last Reasons, and thence take two Observations.  
1. Observe; In the whole Passion of Christ nothing fell out by chance. He was not betrayed by chance; it was a Circumstance that fell under the Ordination of God. It is notable, that the same Word is used of Judas, Mat. 26.15. What will ye give me, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and I will deliver him unto you? Of the Jews, John 18.30. If he were not a Malefactor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we would not have delivered him to thee: Of Pilate, Mat. 27.26. When he had scourged Jesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he delivered him up to be crucified: And of God, Rom. 8.32. Who spared not his own Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but gave him up to the Death for us all. But there are express places of Scripture: Acts 2.24. He being delivered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the determinate Counsel and Foreknowledge of God. We must look not to Instruments, but to God's hand. The Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may have reference to a Prince giving Royal Gifts; he gave us this precious Gift out of his Treasury: Or to a Judge, who delivereth a Malefactor into the hands of the Executioner. Christ died not only as a Martyr, but as a Surety; here lieth all the hopes of our Salvation. So Acts 4.28. For to do whatsoever thy Hand and thy Counsel determined before to be done. God decreed it, and God overruled it. This is in part the meaning.  
2. Observe; To show the Truth of whatever is foretold in Scripture; Scriptures must be fulfilled, whatever Inconveniencies fall out. See how tender God is of his Word.  
1. He valueth it above all his Works. John 10.35. The Scriptures cannot be broken. Luke 21.33. Heaven and Earth shall pass away, but my Words shall not pass away. God is not so tender of his Works, as of his Word. It is more firm and stable than the Frame of Heaven and Earth; that shall be dissolved, but not the least Point of Truth shall fail. Heaven and Earth do only continue, till all that is prophesied of 〈◊〉 the Word be fulfilled. His Word endureth for ever. We shall have the Comfort of it in Heaven, when all these things are melted.  
2. Nay, which is more, the Treason plotted against Christ taketh place, that 〈◊〉 Word may be fulfilled; and one main Reason why Christ came into the World▪ was to accomplish the Word; though it cost him his Life, yet saith he, Heb. 10.7. Lo, I come, (in the Volume of the Book it is written of me) to do thy Will, O God. Promises shall be fulfilled, though most difficult for God to grant, or us to believe. Rather than God balk from his Word, God would send his Son to die for a sinful World.  
Use 1. Wait for the Accomplishment of Prophecies; fear the Truth of threatenings. Host 7.12. I will chastise them, as their Congregation hath heard. Isa. 34.16. Seek ye out of the Book of the Lord, and read: No one of these shall fail, none shall want her Mate. For my Mouth, it hath commanded; and his Spirit, it hath gathered them. Look into the Book of the Law, where these Curses are recorded: When the Day of Execution cometh, take this Prophecy into your hands; see if any of these be found wanting, not one thing shall fail. This is the Unhappiness of Ministers: all other Professions are believed, when they discover Danger; But who hath believed our Report? It is our Duty to observe all Occurrences, and compare the Rule and Event together, and observe what Truth God makes good, by what is fallen out and come to pass. And so wait for the Accomplishment of Promises; whatever Inconveniences fall out, they shall be fulfilled. When a Promise is thrown into the Fire, it shall come out again, and be fulfilled in its due time.  
Use 2. Here is Comfort to the Godly against the Wrath of their Enemies. God hath a hand not only in Sickness and Famine, but the Treasons of Men against Christ. If the Rod smites, it is in the Father's hand. Let Men live how they will, yet God will have his Will, if not his Will of Command, his Will of Decree. His Glory shall prevail at last. You cannot hurt God; whether you will or no, he will be glorified.   

SERMON XXI.  JOHN XVII. 13. 
And now come I to Thee, and these things I speak in the World, that they might have my joy fulfilled in themselves.  
OUR Lord is still amplifying that Argument of his own Departure, and the Disciples danger in the World, and so justifieth his earnestness in Prayer for them: I come to thee, and must leave their Company, and therefore I have need to make some provision for them. In the Argument of this Text, Christ showeth, what was his special Aim in the whole Prayer. He is so earnest, not to blemish the Father, as if he were backward and wanted Mercy, but for their Comfort, that they might know what Prayers were laid up in store for them, and to give them a taste of his own Care. He prayeth with them, that they might know how he prayed for them. Christ would have something left upon Record, as a Pledge of his Affections to the Church. These things I speak in the World, etc.  
In the words, not to speak of the Occasion, I come to thee; which signifieth not his Address in Prayer, but his Ascension to God, as was cleared before, Vers. 11. In the rest of the words we have Christ's Action, and Christ's Aim. The Comfort of the Disciples, where we have the Author, My Joy; the Manner how received for quantity, fulfilled; the Quality, in themselves.  
[And these things I speak in the World.] That is, make this Prayer in their hearing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I speak, it signifieth Prayer with an audible Voice; elsewhere he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And here a Record and Pattern is left for the use of the Church in all Ages.  
[That they may have my Joy.] What is the meaning of that?  
1. Because he rejoiceth in our Good. My Joy, and your Joy are distinguished: John 15.11. These things have I spoken to you, that my Joy should be fulfilled in you, and that your Joy might be full. There is nothing maketh the Heart of Christ so glad, as to see his Members thrive in Peace and Grace. So the Apostle Paul, Phil. 2.2. Fulfil ye my Joy: Nothing could be more comfortable to Paul, than to see the Philippians thrive in Grace. Thus some interpret it actively, of the Joy which Christ hath in the good of his Members. But I suppose it is rather to be taken passively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in themselves.  
2. Others think, that by my Joy, is meant a Joy like mine; when they feel the same Desires kindled in their Hearts, they may be comforted with the workings of the same Spirit of Prayer in them, that is, feel such a Joy as I feel in uttering these Requests. But this doth not run so smoothly.  
3. My Joy, because he is the Author of it. Gaudium ex me, Joy which I work as Mediator and Redeemer. Of ourselves we have nothing but Despair and Trouble. Isa. 57.19. I create the Fruit of the Lips; Peace, Peace to him that is afar of, and to him that is near, and I will heal him. We possess it, but it is Christ's Joy, he worketh it, and causeth it by his Spirit; elsewhere it is called, Joy in the Holy Ghost, 1 Thess. 1.6.  
4. My Joy, because he is the Object of it. Gaudium de me, that that Joy which they have conceived from my Presence with them, or care of them, may not be lessened, but increased, that this Spiritual Joy may be fulfilled. These two latter are of chief regard.  
[May be fulfilled]; not only accomplished, but be abundant, as Chap. 15.11. That your Joy may be full. The filling up of Joy, is a Phrase proper to S. John Ch. 3.29. This my Joy therefore is fulfilled, saith John the Baptist, because he heard the Bridegroom's Voice. So, 1 John 1.4. These things we write unto you, that your Joy may be full. And 2 Epist. 12. verse. I trust to come unto you, and speak face to face, that our Joy may be full. Possibly this Joy is called a Full Joy; not with respect to itself, but with respect to other Joys: In itself it is always a growing, and receiveth a daily increase, till it be perfected in Heaven. Here we have but some forerunning Beams of the Noon of Glory, the first Fruits of the Harvest. The Joy of the World, is a lank empty Joy.  
[In themselves]; that is, in their Hearts, by their own feeling and experience: they have need of something within, for they have nothing without. John 16.33. In the World ye shall have tribulation; but be of good comfort, I have overcome the World.  
To draw all to some doctrinal Head and Issue. Of Christ's coming to God, I have spoken already. I might observe the force of the Word to comfort the Heart, These things I speak, that my Joy may be fulfilled. But I shall content myself with two Observations.  
1. Obs. That this Prayer of Christ's, is a Fountain of Consolation. This Joy ariseth from the things he now spoke in the World; partly, because here we have a taste of Christ's Heart, how zealously he is affected for our Good. When he took his leave of us, he took his leave of us with Blessings and Supplications. Partly, because here we have a Copy, Model, or Counterpart of his Intercession. Here you may know what he is now doing for you in Heaven. Christ is their Advocate and Intercessor, he pleadeth their Right, and sueth for Blessings; he prayed for their Preservation, Unity, and Glory. There are two ways to know Christ's Intercession, by this Record, and his Intercession in our Hearts. Rom. 8.26. The Spirit itself maketh Intercession in us, with groan that cannot be uttered. The Spirit testifieth to our Hearts, the Quality of that Intercession Christ maketh for us in Heaven, it is the Echo of it; the inward Interpellation of the Soul, is the Echo of Christ's Intercession. Now, that the Word and Spirit must go together, the Form of it is left upon Record: Here is a Public Record to look upon in all Discomforts and Troubles of the Church: And this breedeth a full Joy. Partly, because Christ's Prayers are as so many Promises; he prayeth for Excellent Blessings, and is sure of Audience. Well then, remember these Prayers of Christ for your Comfort; when we are pressed down with any Evils in the World, let us run to Christ's Prayers. As Luther said, Let us sing the 46 th' Psalm; so say I, Let us Meditate on John 17. here is a Remedy for all the Afflictions of the Church.  
2. Observe; Christ's care to leave his People joyful; and careful he is, very solicitous about it before his departure.  
First; I shall inquire what this Joy is that Christ would establish.  
1. For the Kind of it, My Joy; not a Worldly Joy, but Heavenly; not Corporal, but Spiritual. It ill beseemeth Christians to set their Hearts on Earthly Things, or suffer the World to intercept their Joy. Phil. 4.4. Rejoice in the Lord always: and again I say, Rejoice. The Apostle was in Prison when he wrote it, he had nothing else to rejoice in at that time; but what he had felt the sweetness of himself, he imparts to others. What can a Man desire more than Joy? You are at liberty to rejoice, as he speaketh elsewhere of Marriage; You are at liberty to marry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but only in the Lord; such a Joy you may have as Christ works, ex me, de me, of which I am the Object and the Author. You need not fear, that which Christ would establish is a cheerful Piety, not a profane Joy. Christ's delights are with the Sons of Men, Prov. 8.31. He feasteth himself with the thoughts of his Grace; it is, as it were, the Lord's Recreation; therefore certainly the Sons of Men should have their delights with God. If the Lord, that sitteth upon the Throne of Majesty and Glory, if he delights in us, should not we delight in a God that is so excellent and worthy?  
2. In what manner he would have it received, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulfilled in them. The Joy is full, because the Object is infinite, we can desire nothing beyond him. Desire answereth to Motion, Joy to Rest; when we can go no further, there we rest. What can we desire beyond God? Acts 13.52. The Disciples were filled with Joy, and with the Holy Ghost, their Hearts could hold no more. Narrow Vessels are soon filled with the Ocean: It is a full Joy, not in itself, but with respect to Worldly Joy. Worldly Joy is scanty, unstable and vanishing, it cannot satisfy nor secure the Heart; take away the Creatures from the Worldling, and you take away his Joy, the Object lieth without him: But, John 16.22. Your Joy shall no Man take from you; they cannot plunder you of Peace of Conscience, and Joy in the Holy Ghost. This ravisheth the Heart. 1 Pet. 1.8. Ye rejoice with Joy unspeakable and full of Glory. Phil. 4.7. The Peace of God that passeth all understanding, keep your Hearts and Minds through Jesus Christ: It is better felt than expressed; a Creature worketh it not, but a Divine Operation. Paul heard in Heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unspeakable Words: So this being a foretaste of Heaven, cannot be conceived and expressed; you cannot imagine how sweet it is, and still it increaseth till we come to Heaven, and lose ourselves in these Eternal Ravishments.  
3. It is inward for the quality of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is wrought in the midst of Afflictions; there is sweetness within, when bitterness round about us; like the Wood that was thrown in at Marah, it maketh bitter Waters sweet, Exod. 15.25. Saints are fed with hidden Manna, Rev. 2.17. Their Life is hid, and their Joy is hidden. 1 Pet. 1.6. Wherein ye greatly rejoice; though now for a Season, if need be, ye are in heaviness through manifold Temptations. Without there are Persecutions, Temptations, Afflictions from Satan and the World; and within Joy: they have Meat and Drink, which the World knoweth not of; the World seeth it not, and therefore the World will not believe it.  
Secondly; How much Christ's Heart is set upon it. It appears by the Provision he made for them; when he departed, he left the Comforter; John 14.19. I will not leave you comfortless, I will come unto you. John 15.11. These things have I spoken to you, that my Joy might remain in you, and that your Joy may be full. He doth not say, that my Authority may remain over you, but my Joy; and if we would make Christ's Heart glad, or our own, we must obey his Commandments: for when he injoineth Obedience to his Disciples, it is, that he may rejoice in our Comfort. In his Instructions he teacheth them how to pray: John 16.24. Ask, and ye shall receive, that your Joy may be full; and now he prayeth himself, that they have my Joy fulfilled in themselves. Christ maketh this to be his main Work and Aim, that in this Life we might have Peace of Conscience, and Joy in the Holy Ghost, and in the Life to come Joy for evermore. Now lest ye should think, this was only for the twelve Apostles, you shall see it was the end of the whole Word: the Scriptures were written, Rom. 15.4. That we through patience and comfort of them might have hope. The whole Ministry of the Church, serveth to the fulfilling of this Joy.  
Thirdly; Reasons why Christ was so solicitous about this Matter.  
1. Because of the great use of it in the Spiritual Life, to make us to do, and to suffer. Nehem. 8.10. The Joy of the Lord is your strength: This is as Oil to the Wheels. It is a Question which is most useful, Godly Joy, or Godly Sorrow; Sorrow maketh us serious, Joy active. But what should I divide what God hath joined; Gaudium ineffabile cum suspiriis enarrabilibus, both are wrought by the same Spirit; he is a Comforter, and he descended in the Form of a Mourning Dove. But certainly Joy doth more quicken us in well-doing, it rendereth the Functions of Body and Mind free and vigorous, that we may walk with alacrity and good Conscience. The Joy that we press you to, is not a wantonness, by which we cast away all Care and Labour, and give ourselves up to Ease and Lusts, as those do that make their Life to be nothing else but a Recreation; but such a Joy, as maketh us go about our Duties and Callings with comfort. This is sweet, when a Man, out of the Refresh of the Spirit, can go about the Business which God hath given him to do, with delight. Acts 20.24. Neither count I my Life dear to me, so I might finish my Course with Joy, and the Ministry which I have received of the Lord Jesus, to testify the Gospel of the Grace of God. As the Eunuch went his way rejoicing, Acts 8.39. not like slow Asses that go by compulsion, but like generous Horses, that delight in their strength and swiftness; to take pleasure in praying, in hearing, in suffering, in doing good, in following the Duties of our Calling. Most Men count Sorrow to be a Virtue, and Joy to be an undecent Presumption. When Men are sluggish, carnal, careless, that they may flow in worldly Delights, this is naught.  
2. To mar the Taste of carnal Pleasures. The Soul cannot remain without some Oblectation; it delighteth either in earthly, or in heavenly Things. Love will not remain idle in the Soul. Now God will give us a taste of spiritual Joy, of Pleasantness in Wisdom's Paths, that we might disdain carnal Pleasures. It is not a wonder for a Clown, that hath not been acquainted with Dainties, to love Garlic and Onions; but for a Prince, that hath been acquainted with better Diet, to leave the Dainties of his Father's Table for those things, that were strange. I do not wonder at carnal Men, that they are delighted with carnal Objects, they never knew better: but for a Child of God, that hath tasted how gracious and sweet God in Christ is, to find sap and savour in courser Fare, this is wonderful.  
3. It is for his Honour. Nothing bringeth Reproach upon the Ways of God, so much as the Sadness of those that profess them. Spiritus Calvinianus est Spiritus Melancholicus, was a Lutheran Proverb, because the Calvinists were against Wakes, and Dance, and Revels. You darken the Ways of God by your Melancholy Conversation. Religion should be cheerful, though not wanton and dissolute. We are to invite others. Psal. 34.2. My Soul shall make her Boast in the Lord; the Humble shall hear thereof, and be glad. Otherwise thou art as one of the Spies that discouraged the Children of Israel, by bringing up an evil Report upon the Land of Canaan.  
4. Because he delighteth to see us cheerful: He delighteth in the Prosperity of his Saints. Certainly the Lord doth not delight in a sad Devotion, and that the Finger should always be in the Wound. As a Man delighteth that his Fields should prosper, and laugh with Fatness; so doth Christ in the Saints. They are his Charge; John 15.11. These things have I spoken unto you, that my Joy might remain in you, and that your Joy might be full. Would you make Christ's Heart glad? keep your own cheerful.  
Fourthly; I shall give you some Observations concerning Joy.  
1. God's Providence to all the Creatures doth aim at their Joy and Welfare. In inanimate Creatures there is a Cessation and Rest, in the Beasts a sensitive Delectation, in a Man Joy. All Actions that tend to the preservation of Life, have their pleasure mixed with them; and therefore certainly he hath provided some Christian Joy for a Christian. All Actions of Godliness have a delight mixed with them.  
2. Spiritual Joy ariseth more from Hope than Possession. Rom. 12.12. Rejoicing in Hope. Heb. 3.6. If we hold fast the Confidence, and the rejoicing of the Hope firm unto the end. Rom. 5.2. We rejoice in Hope of the Glory of God. It is an Affection proper to the next Life; but some Birds sing in Winter. Tho we have not an actual Possession of Glory, yet there is a certainty of Possession.  
3. This Joy is more felt in Adversity than Prosperity. 1 Pet. 1.6. Wherein ye greatly rejoice; though now for a season, if need be, ye are in heaviness, through manifold Temptations. Rom. 5.3. We glory in Tribulation. Partly, from God himself; He proportioneth his Comforts to our Sorrows, and then sheddeth abroad his Love most plentifully. 2 Cor. 1.5. As the Sufferings of Christ abound in us, so our Consolation also aboundeth by Christ. Partly, from the Saints: They rejoice most in Afflictions, because they taste in them, what Evil they are freed from in Christ. If we never had Afflictions, we should not know what it is to be freed from eternal Horrors and Pains; but when we feel them, than we say, If I have much ado to bear these temporal Sorrows, what should I have done, if I had been still liable to eternal! O blessed be God for my deliverance in Christ! Partly, because of sweet Experiences. We are kept from perishing with the World; a Servant and Stranger is turned out of Doors, but a Son is corrected. If it serveth for nothing else, yet for a Spite to Satan, to confound him, when he thinketh he hath most advantage against us now, to overwhelm us with Grief; as when one seeketh to wrest a Staff out of our hands, we hold it the faster.  
4. Those have the highest feeling of Joy, that have tasted the bitterness of Sorrow. Isa. 57.18. I have seen his Ways, and will heal him: I will lead him also, and restore Comforts unto him, and to his Mourners. Jer. 31.18. I have surely heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, etc. Verse 20. Is Ephraim my dear Son? is he a pleasant Child? For since I spoke against him, I do earnestly remember him still, etc. Unutterable Groans make way for ineffable Joys; they feel the most lively Elevation of Joy, as a Recompense for the Pangs of the New Birth. God permits Sorrows, that we may find the fuller Comfort. Bernard thinks, that the Joy of the Saints is greater than the Joy of Angels, because they who have been kept, and not restored, had never experience of any other Condition; however, his Reason is notable: Placet sanctis securitas, sed ei magis qui tim●it; jucunda omnibus lux, sed liberato de potestate tenebrarum jucundior; transisse de morte ad vitam, gratiam duplicat.  
5. The feelings of this Joy are up and down, yet when the Joy is gone, the Right remaineth, and this Joy will be fulfilled. John 16.22. Ye now have Sorrow, but I will see you again, and your Heart shall rejoice, and your Joy no Man taketh from you. If we lose it ourselves, it is not utterly lost. The Sun is always moving, but it doth not always shine, and display his Rays with a merry Countenance: So a Christian meeteth with many Rubs, but still he holdeth on his course to Heaven; and therefore where Sense faileth, Faith should make Supply.  
6. The Nature of Man is more acquainted with Sorrows, than with Pleasures. Men naturally are more susceptible of Sorrow than of Joy. Partly, because of the Presages of a guilty Conscience. Heb. 2.14. Through fear of Death, they were all their Life-time subject to Bondage. Men are more ingenious and inventive to torment themselves, than they are to find out Arguments of Joy. Partly, out of Ingratitude; Mal. 1.2. I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us? We grieve more for a mean Affliction, than we rejoice in many great Blessings. As if the Humours of the Body be out of order, or one Joint break, this is enough to make us sink, and ill at ease; so one light Affliction sinks us. Partly, because God hath laid this Burden of Sorrow upon us, to make us long for Heaven. Few and evil are the Days of the Years of my Life.  
Use 1. To show us the Goodness of God, who hath made our Wages a great part of our Work, and our Reward our Service. The Lord doth not require of us to lance and gash ourselves; his Ways are not sour Ways; he hath made it a part of our Duty and Homage to rejoice in him. O that he should deal so bountifully with us in this Life! The World might be a Bochim, and it is a Beracha; it is indeed a Vale of Tears: But yet the Sun shineth sometimes when it raineth. O how should this make us in love with the Service of God They are happy, that minister in his presence. It is a Request, Psal. 90.14. O satisfy us early with thy Mercy, that we may rejoice, and be glad all our days. Certainly God alloweth us to come with such Requests, for he commandeth us to rejoice: 1 Thess. 5.16. Rejoice evermore. We might weep evermore, yet he saith, Rejoice evermore.  
Use 2. To take off the Slander brought on the Ways of God, as if they were dark and uncomfortable, as if we should abandon and renounce all Delight. O that wicked Men would but make experience! God doth not require that you should renounce Delight, but change the Course of it. Joy is not abrogated, but preferred. Do not think the Practice of Religion is full of sadness▪ and heaviness. Will you believe the Spies, that have been in the Land of Promise? The Righteous are only fit to give Testimony to the Comfort of a converted Estate; a Stranger intermeddleth not with their Joys. If any of God's Children be uncomfortable, it is because they have not tasted deep enough of the Promises, the Comforter suffereth some contradiction from their Hearts and Lusts: but what is this to your Estate? The Souls of wicked Men are still under Bondage; in the midst of their greatest Joys, their Pleasures are mixed with Fear; as Belshazzar was soon put out of his Mirth.  
Use 3. Let us despise the dreggy Delights of the World. We are empty by Nature, and worldly Joy filleth not but with Wind. Since Christ hath made such Provision for our Consolation, why should we seek it elsewhere? God hath forbid no Joy but what is hurtful. Outward Mercies bring in some Joy, but not a full Joy. Godliness doth not unman us, and hinder the Course of any true natural Affection. But no outward thing should be our chief Joy; a light Touch is best. 1 Cor. 7.30. They that rejoice, should be as if they rejoiced not. First we have an Interest, than a comfortable Use of the Creatures. Hast thou Wealth, Power, Greatness? Do not bind up thy Heart with these Things, they will be gone, and then thy Joy will be gone too. When they take up too much of our Affections, they are Curses, and will prove our Sorrow. Eccles. 7.6. As the crackling of Thorns under a Pot, so is the Laughter of the Fool: This also is Vanity; a slight superficial thing. Vain 〈◊〉 are catched with every light Pleasure; as a Fire soon taketh in Thorns▪ Thorns 〈◊〉 under a Pot, make a great Noise; and so carnal Mirth maketh much Noise: Worldly Men promise themselves a great deal of Pleasure and Contentment; but this Fire is soon out, so worldly Joy is soon gone. Let ●s not delight in fleshly Liberty; the Pleasures of Sin are short-lived, and carnal Pleasures leave bitterness and remorse behind them. Prov. 14.13. Even in Laughter the Heart is sorrowful; and the End of that Mirth is Heaviness: As Laughter, through dilatation of the Spirits▪ makes us sad afterwards. The Fuel of carnal Pleasures is gross, burdensome, oppressive to Reason, it hindereth the free Contemplation of the Mind, and lasteth but for a little while; we need to be refreshed with other Pleasures. But God in Christ is full and fresh to all Eternity; Angels are not weary of him. Besides, carnal Mirth is but Madness. Eccles. 2.2. I have said of Laughter, it is mad; and of Mirth, what doth it? It is good for no serious Purpose. Solomon challengeth the Masters of Mirth; what doth it but displace Reason, and give way to Vanity and Lightness? I know there is a lawful use of inoffensive Mirth; but when we take Pleasures, they should not take us. Eph. 5.4. Neither Filthiness, nor foolish Talking, nor Jesting, which are not convenient; but rather giving of Thanks. Verse 19 Speaking to yourselves in Psalms, and Hymns, and spiritual Songs; singing, and making Melody in your Hearts to the Lord. There is a Mirth becoming the Gravity of a Christian.  
Use 4. Reproof to two Sorts.  
1. To those that are always sad. Christians do not live up to that Care and Provision which Christ hath made for them. In Scripture it is, Rejoice evermore, 1 Thess. 5.16. And they live as if God had said, Weep evermore. It is verily a Fault, however disguised; in some it deserveth Pity, in others Chiding and Rebuke. In some Pity, that are under penal Disturbance; when God putteth any into the Stocks of Conscience, they cannot come out at pleasure: These are irresistible Chains; a poor Creature lieth bound, till God saith, Go forth. Those Chains of Darkness in which the Devils are held, are their own everlasting Horrors. It is God's Prerogative, to create the Fruit of the Lips, Peace, Peace. Isa. 57.19. Joy is his immediate Dispensation. We wonder, considering the Comforts of the Gospel, that there should be any such thing as Trouble of Conscience, because we know not what it is to lie under God's mighty hand, to be cast into the Prison, shall I say, or the Hell of our Consciences: Alas! poor Creatures! we cannot break Prison when we will. It is easy for those that stand upon the Shore, to say to those that are tossed upon the Waves, Sail thus: They are tugging for Life, the Cause is beyond our Direction, and their Choice. But these Persons are to be pitied, yet counselled. Besides God's Power, we mingle much of our own Obstinacy and Peevishness, as Rachel would not be comforted, Jer. 31.15. We are to invite them to Christ, and they are bound to hearken. Their present Duty is to come for Ease; Mat. 11.28. Come unto me, all ye that are weary, and heavy laden, and ye shall find Rest for your Souls. That is the only gracious Issue of Soul-Troubles; as Christ cried, My God, on the Cross, they are not exempted from believing. But others are to be chidden. It is a sad thing, that Christians should not have the Wisdom to make use of their own Felicity. We often hug a Distemper instead of a Duty, as if God were better pleased with dolorous Impressions. Lam. 3.33. He doth not afflict willingly, nor grieve the Children of Men: Not with his Heart, so it is in the Hebrew. It argueth ill thoughts of God. Baal's Priests gashed themselves, to please their Idols; but God delighteth in the Prosperity of his Saints. Men think there is more of Merit and Satisfaction in what afflictive; it is a kind of Revenge they take upon themselves: God hath required Sorrow to mortify Sin, but not to satisfy Justice; he would have us triumph in Christ, whilst we groan under the Body of Death. O consider, Sowrness is a Dishonour to God, a Discredit to your Profession, a Disadvantage to yourselves, a Grief to the Spirit, because you resist his Work as a Comforter. Besides, there is much of Ingratitude in it; Complaints and Murmurings deface the Beauty of his Mercies. As a Snail leaveth a frothy Slaver upon the fairest Flowers; so do unthankful Christians leave their own Slaver upon the rich Mercies of God, vouchsafed to them in Christ; when they are always complaining, and never rejoicing in God, they leave the Slaver of their Murmurings upon them, as if all were nothing. If a King advance a Man, and he always is sad before him, he is angry. Nehem. 2.2. Why is thy Countenance sad, seeing thou art not sick? This is nothing else but Sorrow of Heart. Then I was ●ore afraid. Because Men are prejudiced against Godly Joy, let me tell you, it is a Fruit of the Spirit: Gal. 5.22. The Fruit of the Spirit is, Love, Joy, etc. In the Garden of Christ there groweth other Fruit besides Crabs. It is a great Privilege of Christ's spiritual Kingdom; Rom. 14.17. The Kingdom of God is Righteousness, and Peace, and Joy in the Holy-Ghost. It is an Help in the spiritual Life. Nehem. 8.10. The Joy of the Lord is your Strength. It is as Wings to the Bird, that makes you fly higher; a sad Christian hath lost his Wings.  
Well then, consider these things: Besides your unfitness hereby for your Duty, the Unchearfulness of Professors darkneth the Ways of God, and brings a Scandal upon Christ's spiritual Kingdom. What cause have you to be always sad? It must be either your Afflictions, or your Sins. For Afflictions, if your Eyes were opened, and earthly Affections mortified, you would see no cause of Grief. It can never be so ill with a Christian, but he hath matter of rejoicing: Nothing can deprive you of God, of your Interest in Christ. Job 15.11. Are the Consolations of God small, that they cannot counterbalance worldly Afflictions? Your Discontent cannot be greater than your grounds of Comfort. It is true, Nature will work; Afflictions are bitter in the Root, but the Fruit is sweet to a spiritual Palate. Heb. 12.11. No Chastening for the present seemeth to be joyous, but grievous; it doth but seem bitter, carnal Sense is not a fit Judg. But then for your Sins. I confess, Joy is proper to God's Children, behaving themselves as Children; but what shall we do when we have sinned? I answer; There is a Time to mourn, and this is the Season of it. If her Father had spit in her Face, should she not be ashamed seven days? Numb. 12.14. It is good to be sensible of the displeasure of a Father. Ay, but in this Heaviness there should be a mixture of Joy: Tho there be a Time to mourn, yet Rejoice evermore. Great Heaviness, without a mixture of Joy, is sinful. In this sense we should not mourn without hope: We have to do with a God that is not implacable; he mixeth Love with his Frowns. In the midst of Judgement he remembreth Mercy; and therefore we should mix Joy with our Sorrows. Jer. 3.14. Turn, O back-sliding Israel, for I am married to you. God doth not forget his Relation to us, and so should not we: Come again, and I will make up all Breaches between you and me. A Believer may fall grievously, but not finally: He doth not fall so, but that God takes hold of him; and we should learn to take hold of God. Labour to recover your former Condition, that you may freely rejoice again: by this means Love is renewed and strengthened.  
2. The other Sort are those that would rejoice, but do not provide matter of Joy. Christ saith, That my Joy may be fulfilled in themselves: But in whom? He had pleaded their Interest, They are thine; he had spoken well of them to the Father, I am glorified in them. Alas! the Joys of others are but stolen Waters, and Bread eaten in secret, Frisks of Mirth, when Conscience is asleep. A Man cannot rejoice in God, till he hath some Interest in him. 1 Sam. 30.6. David encouraged himself in the Lord his God, when all was lost at Ziklag; pray mark, his God. Tolle meum, & tolle Deum; Take away mine, and take away God. God is better known in praedicamento Relationis, quam▪ in praedicamento Substantia. God in his Nature is terrible, God in Covenant is sweet. Habbak. 3.18. Yet will I rejoice in the Lord, I will joy in the God of my Salvation. When all things fail, a Child of God runneth to his Interest. The Object of Joy is Good, but not Good in common, but my Good; Excellency and Propriety are the two Conditions of the Object of Joy. Therefore holy Joy is not every one's Duty, but theirs that have an Interest in God. There are some Duties proper to the Saints, that suppose such a State and Interest. Prayer and Hearing are common Duties, the Obligation lieth on all the Creatures, it is the Homage they owe to God; but now they are not immediately bidden to rejoice. All are bound to provide matter for Joy, but not all to rejoice. Carnal Men are for the present under Wrath, liable to Hell, Bondage is their Portion; therefore clear up your Interest, if you would rejoice in God. Men delight in their Children, because they are their own.  
Use. 5. To raise your Minds to the exercise of this Joy. We should be more careful than we are, to maintain our Peace and Joy.  
To help you, I shall show, 

First, What Reason a Christian hath to rejoice.  
Secondly, By what means he may get, keep, and maintain it.    
First; What Reasons a Christians hath to rejoice. The Causes of Joy may be referred to his past Estate, his present Interest, his future Hopes.  
1. The Remembrance of his past Estate. A Christian may stand wondering at the Change which God hath made in his Soul. 1 Pet. 2.9. That ye should show forth the Praises of him, who hath called you out of Darkness into his marvellous Light. The Light is the more marvellous, because of the foregoing Darkness. Past Miseries are sweet in the remembrance. It will be a part of our happiness in Heaven to look back; as Travellers in the Inn discourse of the dangers and dirtinesses of the Way. It is matter of renewed Joy, to see how the Weeds of Sin are rooted out, how the Buds of Grace begin to grow in the Garden of our Hearts. No Man looketh on the Sea with more comfort, than he that hath escaped the dangers of a Shipwreck; as the Israelites, when they saw the Egyptians dead on the shore, sung a Song of Triumph; so doth a Christian rejoice, when he considereth his Change, what he was, what he is.  
2. His present Interest, Sense, and Feeling. We have Mercies in Hand, as well as Mercies in Hope, something exhibited, as well as promised; God's Eternal Love, with all the Blessings that issue thence, of Justification, Sanctification, etc. Paul triumphs in this, Rom. 8.37. Nay, in all these things we are more than Conquerors, through him that loved us. God hath adopted them to be Children, Heirs of his Heavenly Kingdom; if the World maketh War against them, they have Peace with God, they are in a reconciled Estate; in frame of Heart they are regenerate, they have the first Fruits of the Spirit, sweet experience of Grace; not only the Wine of Canaan, but the Clusters of Canaan; they have Communion with God, though banished from Men. It is the nature of the Mind, to delight itself in the possession of any solid Good. No Good can satisfy but the Supreme; this we are in part possessed of, as soon as Grace is wrought in the Heart.  
3. His Future Hopes. Heb. 3.6. If we hold fast the Confidence, and the rejoicing of Hope firm unto the End; We are Heirs apparent to the Crown of Heaven. We may rejoice in what we possess, we may Glory in what we hope for. This ravisheth the Heart to think of it; we shall have what infinite Mercy will bestow, infinite Merit purchase, and the ample Promises of the Reward hath revealed. The Body of Sin will be destroyed, and we shall be out of the reach of Temptations.  
Secondly; By what means it is maintained. God hath appointed Graces and Ordinances for this End.  
1. Graces; Faith, Hope, and Obedience.  
(1.) Faith: it is a help to Joy, it representeth the Excellency, Truth and Reality of Spiritual Things. That which we rejoice in, must be good, true, present. All Joy ariseth from the presence of some good, either in actual Possession, or firm Expectation. Thus doth Faith, Heb. 10.34. Knowing in yourselves, that in Heaven ye have a better, and an enduring Substance. Faith is not an Opinion, or wild Guests; Heaven is a pleasing Fancy to a Carnal Man, but it is a Reality, a Substance, an enduring Substance to a Believer. The World is a Fashion, perishing, movable. It is the nature of Faith to make Things absent, present; it giveth a Being to Hope, it sets up a Stage in the Heart of a Believer, where God is represented acting whatever he hath promised; and this not by a naked Fiction, or empty Speculation, as a Man may frame Ideas of Things that never shall be; as in the Dream and Dotage of a distempered Fancy, they make a Soul as if seen with bodily Eyes. Faith gives to its Object, not only a naked Representation, but an actual Presence.  
(2.) Hope. This dependeth much on Faith; it is an earnest elevation of the Mind, to look for what Faith counteth real. Now Hope ravisheth the Soul, as if it had its Head above the Clouds; Rejoicing in Hope, Rom. 12.12. Joy is proper to Enjoyment, but Hope serves instead of Enjoyment, they feast and entertain their Souls with their glorious Hopes.  
(3.) Obedience. Faith giveth the Title, Hope the Sight, Obedience the Evidence, therefore it is necessary to the establishing of Joy. Nay, it hath an effective Influence, it is God's Method; first, he poureth in the Oil of Grace, before the Oil of Gladness. Heb. 7.2. First being by Interpretation King of Righteousness, and after that also King of Salem, that is King of Peace. Rom. 14.17. The Kingdom of God is not Meat and Drink, but Righteousness and Peace, and Joy in the Holy Ghost. Sin taketh away Joy and Peace; the whole strength of Men and Angels, cannot make the Conscience of a Sinner to rejoice. Yea, the Children of God must take heed, that they do not violate Peace of Conscience by allowing the least Sin: You are to walk so, that you may be in a condition capable of Joy; none walk sweetly, but they that walk strictly; Acts 9.31. They walked in the Fear of the Lord, and in the Comfort of the Holy Ghost; that is a sweet Couple.  
2. Ordinances. I shall name them.  
(1.) The Word. The Joy that Hypocrites have, is from the Word. Heb. 6.5. They have tasted the good Word of God. A Temporary Faith findeth Joy in the Word; all the fault is, it is but a taste, some slight experience, which they do not continue and maintain. Here is represented Fuel for Faith and Hope, God's infinite Mercy, Christ's infinite Merits, the Glory of the Next World. Joy it is, as it were, the Blaze of the Soul. Love keepeth the Fire burning; but now, if we would have it blaze and flame up, we must come to the Word, this is the Bellows. When the Angel preached the Gospel, he said, Luke 2.10. Behold, I bring you glad tidings of great joy, which shall be to all People. We come to hear good News from Heaven; though an Angel be not the Messenger, yet the Message is the same; God openeth his Heart to us.  
(2.) Prayer; wherein we open our Hearts to God, it hath a pacative Virtue. Many Psalms begun with Anguish, end with Triumph, as if he had received good News, that his Affairs were altered. Hannah when she had prayed, her Countenance was no more sad, 1 Sam. 1.18. God is the Father of Mercies, the God of Consolations, 2 Cor. 1.4. The nearer to him, the nearer to the Fountain of Joy; there are Joys felt in Prayer, by retiring into God's Presence. Psal. 16.11. In thy Presence there is fullness of Joy: at thy right Hand there are Pleasures for evermore. Heaven is a Place of Joy, because of the constant Communion we have with God there. God doth not love to send us away sad.  
(3.) Sacraments; because of sweeter Experiences. Cant. 1.4. We will be glad, and rejoice in thee: we will remember thy Love more than Wine. They are sealing Ordinances. Heb. 6.18. We have strong Consolation. Mat. 26.30. When they had sung an Hymn, they went out into the Mount of Olives, though it were a sad time. The Eunuch went away rejoicing as soon as he was baptised, because he was made sure of the Grace of God, Acts 8.39. It is, as when a Man hath a good Lease confirmed to him. It is not the Bread and Wine rejoiceth the Heart, but the renewing of the Covenant.  
(4.) Meditation; It refresheth the Soul, and feeds Joy. It is the proper and natural use of Reason. The Speculation even of terrible Things, is grateful. It was the Comfort God himself took in his Works, he made them, he saw them. It is a refreshing to the Soul, to think of Creation and Providence; as a Son taketh pleasure in a History, wherein are recorded his Father's valiant Acts. It is a pure Recreation. But oh the sweetness of Redemption! the excellency of Glory! The Thoughts are sent as Spies into the Land of Promise; hereby we have a Pisgah-sight, it giveth us a foretaste of Heaven, and filleth our Souls with Joy and Blessedness.   

SERMON XXII.  JOHN XVII. 14. 
I have given them thy Word, and the World hath hated them, because they are not of the World, even as I am not of the World.  
CHRIST had urged several Arguments on the behalf the Apostles, their Interest, his own Departure, their Danger in the World; this is the Argument he now presseth. Their Danger, because of the World's hatred, is set forth by the occasion of it; their Office, I have given them thy Word; the Cause of it, They are not of the World; which is amplified by their conformity to the Pattern and Example of Christ, Even as I am not of the World. So that we have here the Condition of the Saints in the World, and then their Constitution and Temper.  
[I have given them thy Word.] Partly, by external Revelation in his Ministry during Life. Partly, by inward Illumination, he had given them the Knowledge of it. John 16.27. Ye have loved me, and have believed, that I came out from God. John 17.6. I have manifested thy Name to the Men which thou gavest me out of the World. Partly, by Tradition or Commission, he had left the Word with them, not only that they might profess it, but preach it to others. There is an Emphasis in Thy Word; Christ grounded his Plea with the Father upon it. Men are wont to respect those that suffer for their Sake and Cause.  
[And the World hath hated them.] By the World is meant, that Party which is contrary to Christ's Kingdom; they are sometimes called the Kingdom of Darkness, because the Devil is their Head and Chief; sometimes the World, because that is their Aim; they are guided by the malicious Spirit of Satan, and acted by their own Ends and Interests. Briefly, they are called the World, either because the greatest, the most flourishing part of Mankind are obstinate against the Gospel; or because their whole Bent, their Way, their Savour, is of the World, they relish nothing but the World, the wicked, unbelieving, obstinate part of the World. And it is said, hath hated them; hitherto in their Profession, they have had but sad experience of the World; and in the Course of their future Ministry they can expect no better.  
[Because they are not of the World.] Of the World; that is, of that strain and sort of Men: as of the Devil, is to be swayed by him. John 8.44. Ye are of your Father the Devil; and the Lusts of your Father ye will do. They are different from the World, in Spirit, in Worship, in Conversation.  
In Spirit, or in the frame of their Hearts: 1 Cor. 2.12. Now we have received, not the Spirit of the World, but the Spirit that is of God. There is a particular Genius that runneth out that way, they have other manner of Affections and Dispositions.  
In Worship, they are to root out inveterate Superstitions, both among Jews and Gentiles. Now Men are tender of their old Customs and Traditions. Unconformity doth exasperate them, much more zealous opposition against Traditions received from their Fathers.  
In Conversation, they are come out from among them, they are Heteroclites: 1 Pet. 4.4. They think it strange that you run not with them to all excess of Ri●i, speaking evil of you. Their Course is a countermotion to the Fashions of the World; they have renounced worldly Desires and Practices.  
[Even as I am not of the World,] most estranged from the Customs and Fashions of it. John 8.23. Ye are from beneath, I am from above; ye are of this World, I am not of this World. He tasted of the World's hatred: John 15.18, 19 If the World hateth you, you know it hated me before it hated you. If ye were of the World, the World would love its own: but because ye are not of the World, but I have called you out of the World, therefore the World hateth you. This is added for the Consolation of the Disciples, that it may not be grievous to them, to suffer what their Master suffered before them. When the King is wounded in Battle, should the Soldier shrink? They have my Spirit; and are to inherit my Office; and they that have Christ's Spirit, must look for Christ's Entertainment. Only when it is said, Even as I am not of this World, it noteth not an exact Equality, but some Conformity: Christ never was of the World; Heb. 7.26. He was Holy, Harmless, Undefiled, separate from Sinners; that is, he never was of their number. After the Fall, all Men are of the World; but by Regeneration they are so no more; therefore it is said, John 15.19. Ye are not of the World, but I have chosen you out of the World. Ye are separated by God's Fan, the Wheat from the Chaff, and cut off from your old Root by the Sword of the Word.  
1. Observe; That Christians, especially Ministers, to whom Christ hath given his Word, must expect the World's hatred. I apply it to both, because Christ hath given the Word to both; to ordinary Christians by Regeneration, to Ministers by special Commission. Ordinary Christians are cut off from the World by the Sword of the Word, and Conformity is the ground of Love, as Difformity and Dissonancy of Practice, is of Hatred and Aversation. And Ministers have a special Commission to preach it. And then both hold forth the Word: Ministers clearly, they manage the Fan; and of private Christians it is said, Phil. 2.15, 16. That ye be blameless and harmless, the Sons of God, without rebuke, in the midst of a crooked and perverse Nation, among whom ye shine as Lights in the World; Holding forth the Word of Life. They copy out the Word in their Lives; they are a living Sermon, a walking Rule; they preach by their Lives: the Truth is held forth in a Minister's Mouth, but in a Believer's Conversation.  
1. Christians, that do not let fall the Strictness and Majesty of their Conversations, if they keep the Word that Christ hath given to them, that is, keep close to it, they must expect troubles. Christ's Subjects, are the World's Rebels; and if they will not forfeit their Allegiance to Christ, the World will fall upon them. You must not expect Friends in the World, your great Friend and Patron is in Heaven. John 16.33. In me ye shall have Peace, in the World ye shall have Tribulation: he propoundeth it disjunctively, we have seldom both together. Christ leaveth his Subjects in Satan's Territories and Dominions, that he might try their Allegiance. 2 Tim. 3.12. All that will live Godly in Christ Jesus, shall suffer Persecution; he doth not say, that profess Christ, but that will live godly in Christ, that are strict, holy, true to their Principles. And it is not an Observation proper to that Age: As long as the Enmity lasts between the two Seeds, Opposition will continue. Satan never wanted a Party to support his Empire: The Persecution of the Church began in Abel, and will not be finished till the Day of Judgement; and it is a wonder to see an Abel without a Cain. Afterwards, in Abraham's Family, Gal. 4.25. As then, he that was born after the Flesh, persecuted him that was born after the Spirit; So it is now: and still we may say, So it is now. So it hath been, and so it will be. So afterward Jacob and Esau struggled together in the Belly, and the Quarrel began before the Birth. And so it is in all Ages; Satan hath not changed his Nature, nor the World left its Want. Emperors and Kings have become Christian, but Satan never yet became Christian; and there never wanteth a strong Faction in the World, to abet him against the Church. In our Times we had great Hopes, but still the Spirit of Enmity continueth, though under other Forms and Appearances. We see there is a quick Conversion from a Malignant to a Sectary; the Term is changed, but not the Person. I would not be mistaken; by a Malignant, I mean that which the Scripture meaneth, not one that dissents from others in Civil Matters, but one that is an Enemy to the Power of Godliness: And by a Sectary, I mean, one that is so in the Scripture Notion, a Party-maker in the Church, a Carnal Man under a plausible Form, opposing the holy and strict Ways of God. I tell you, this Conversion is easy. A piece of soft Wax, that was but now stamped with the Shape of the Devil, may be easily stamped again with the Seal that is carved into the Shape of an Angel; the Wax is the same, but the Impression is different. It is no new thing for the Saints of God to be in peril of false Brethren, as well as of open Enemies; nay, rather than sit out, the Devil can make use of one Saint to persecute another: as Asa, a good Prince, put the Prophet in the Stocks, and Christ calleth Peter, Satan. The Devil may abuse their Zeal, and this is strange, that a Lamb should act the Wolves part. Usually indeed he maketh use of the World; it is the Providence of God, that the Wicked hate Christ, and his Messengers. Christ doth usually reveal his Ways to the World, by the Quality of the Men that rise against them; it must needs be good, what such Men hate; their very Respect would be a Suspicion, and their Approbation a Contumely and Disgrace; a Man would have some cause to suspect himself, if he had their Favour. Thus you see, Christians, though in a private Sphere, that would live godly in Christ, must expect their share in the World's hatred. Now the Lord permits it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ for a Testimony, for a Testimony to his Servants, for a Testimony against his Adversaries, for a Testimony to the Ways of God; all these will be gathered out of the same Expression, as it is recited by several Evangelists. Mark 13.9. They shall deliver ye up to Councils, and in the Synagogues ye shall be beaten; and ye shall be brought before Kings and Rulers for my sake, for a Testimony against them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that by your zealous Defence they may have a sufficient knowledge of the Ways of God, and so be convinced or confounded by them. Luke 21.13. It shall turn to you for a Testimony, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a Proof of your Loyalty. And, Mat. 24.14. it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Gospel of the Kingdom shall be preached in all the World, for a Witness; implying, to the Truth. God chooseth his eminent Servants to be his Champions, that the World may know that there is somewhat excellent in their Principles, worth the suffering for. God will not have his Servants to go to Heaven without a Testimony; nor his Enemies to go to Hell without a Testimony, and a Sting in their Consciences; nor any Age to pass away without a Testimony.  
2. Ministers. This is usually their Portion; few of the Apostles and Prophets came to a natural Death. As their Calling is eminent, so are their Sufferings. James 5.10. Take, my Brethren, the Prophets, who have suffered in the Name of the Lord, for an Example of suffering Affliction, and of Patience. He doth not say, Take them for an Example of Holiness, but of Suffering and Patience. They were the Worthies of God, eminent for Holiness, yet chiefly for Sufferings. The Prophets, that were God's own Mouth, sheltered under the Buckler of their special Commission, and the singular Innocency and Holiness of their Lives, and yet they suffered; what Recompense did they receive for all their Pains, but Saws, and Swords, and Dungeons? Now the Ministers of all Ages are mustered and enroled for the same War with the Prophets and Apostles; we maintain the same Cause, though with less vigour and strength, and we expect the same Crown, why should we grudge to drink of the same Cup? In these latter Times, God hath reserved the Ministry for all the Contempt and Scorn, that Villainy and Outrage can heap upon their Persons. But why should we look for better Entertainment? You would think the World should hate false Teachers, surely they have most cause; but if they slight us, and neglect to provide for us, remember, it is a wonder that they do not persecute us. But this falleth out, partly by the Malice of Men, partly by the Providence of God.  
(1.) By the Malice of Men. To preach, is to bait the World: Praedicare nihil aliud est quam derivare in se furorem Mundi. We are to cross carnal Interests, to wrestle with vile Affections, to pull the Beast out of men's Hearts; and we are like to be bruised in the Conflict. 1 Cor. 15.32. I have fought with Beasts at Ephesus; most probably the rude Multitude, that were ready to tear him in pieces, when he cried down the Worship of Diana. Carnal Interests are very touchy, worse than vile Affections. The Doctrine of the Gospel cannot be preached in power, but it draweth hatred upon the Person that preacheth it. John 7.7. The World cannot hate you, but me it hateth, because I testify of it, that the Works thereof are evil. We are to contest with Public Miscarriages; Interests and Powers stir up the Malice and Rage of Men: Sore Eyes cannot endure the Light, nor a guilty Conscience the Word. John 3.20. For every one that doth evil, hateth the Light; neither cometh he to the Light, lest his Deeds should be reproved. The Ethiopians curse the Sun. Rev. 10.11. The two Witnesses tormented them that dwell on the Earth. This drowsy World would fain take a Nap, and sleep, were it not for some bawling Preachers. Proud, covetous, carnal Men, Men wedded to their Interests, will hate us, if we preach in good earnest; as a good Thresher maketh the Straw to fly about his Ears. Nay, and Errors are more touchy than Sins; a Drunkard is more patient of Conviction, than a Seducer. Errors take away the Light of Reason, and leave nothing but the Pride of Reason. A Drunkard standeth upon lower ground, his Practices cannot endure the Test of the Light of Nature; but every erroneous Person thinketh he standeth upon the upper Ground, because of the height of his Pride, and the plausibleness of his Notions.  
(2.) By the Providence of God. Preachers are like Gideon's Lamps in earthen Pitchers; possibly the Apostle may allude to it, when he saith, We carry this Treasure in Earthen Vessels, 2 Cor. 4.7. Now as when the Pitcher is dashed to pieces, the Lamp breaketh out to the amazement of the Adversaries; so the Sufferings of Ministers are a great Confirmation to their Doctrine.  
Use 1. Advice to us: 

1. To prepare for Sufferings.  
2. When they come, do not count it strange.    
I. To prepare for Sufferings. It will do us no hurt to be prepared for Sufferings. It hath ever been the Lot of God's People, to be obnoxious to the World's hatred; and we ourselves cannot look for any Exemption. I shall lay down several Probabilities, to show when God is about to bring Trouble on the Church.  
1. Observe; That after God hath laid in many spiritual Comforts, there comes a time to lay them out again; and after great Receipts, we are put upon great Expenses. The Disciples first enjoyed Christ's Presence and Ministry, and then were exposed to a dreadful Persecution. John 11. Christ biddeth them make use of Light, because Darkness was coming upon them. Never was the Gospel powerfully preached, but Trials came. 1 Thess. 1.5. For our Gospel came not unto you in Word only, but also in Power, and in the Holy-Ghost, and in much Assurance. And it follows, Verse 6. Ye received the Word with much Affliction. God will try how we can live upon the Comforts of the Gospel. Castles are first victualled, and then besieged. Heb. 10.32. After ye were illuminated, ye endured a great Fight of Afflictions. The Churches of Asia had horrible Desolations, after a powerful Ministry. The Germans, after a sufficient Promulgation of the Gospel, suffered many sad Years.  
2. Observe; After Trials and Reformations, there come Trials and Probations, that after we have submitted to the Ways of God, we may honour them with Sufferings. The Ten Persecutions were after Christ had set up the Ordinances of the Gospel. The Marian and Bloody Days were after King Edward's Reformation. God will have every Truth honoured in its season. When the Witnesses had finished the Testimony of their Prophecy, after a short time they were slain. Rev. 11.  
3. Observe; When Reformations stick in the Birth, God will promote them by Troubles; he taketh his own Fan into his hand. Mat. 3.12. Whose Fan is in his hand, and he will throughly purge his Floor. When Men cannot, or will not effect it, God will purge his Floor, and cleanse the Church from profane mixtures. Christ came with his Whip to cleanse the Temple, Joh. 2.15. Grosthead prophesied, That the Church should not be reform, but ore gladii cruentandi. God usually tendereth a Reformation to the World with a Judgement in his hand; and if the Reformation be obstructed, the Judgement will proceed. Ezek. 24.12, 13. She hath wearied herself with Lies, and her great Scum went not forth out of her; her Scum shall be in the Fire. In thy filthiness is lewdness; because I have purged thee, and thou wast not purged, thou shalt not be purged from thy filthiness any more, till I have caused my Fury to rest upon thee. When the Pot is put over the Fire, if the Scum remaineth still, he overturneth all.  
4. Observe; When there are great Differences among God's own People, the End is bitter. We warp in the Sunshine. The Dog is let loose, that the Sheep may run together. A piece of Wax, when it is broken, put it together never so often, it will not close; but put it into the Candle, and the Ends stick close together. Ridley and Hooper could agree in a Prison. A little before Dioclesian's Persecution, the Church was rend and torn by intestine Broils, Pastor against Pastor, and People against People. Ease begets Pride and Wantonness, and that maketh way for Contention. God may solder you in your own Blood, and effect Union, by making you Objects of the same Hatred and Persecution. Nazianzen was wont to call the Enemies of the Church, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the turbulent Enemies many times prove the best Reconcilers, and the Wolves bring the Sheep together.  
5. Observe; Libertines and Fanatical Persons, when they increase in Power and Numbers, become cruel. Judas 11. woe unto them, for they have gone in the way of Cain. The Donatists are of detestable and accursed memory, because of their insolent Cruelties. Host 5.5. The Revolters are profound to make Slaughter. Men that have cast off the holy Faith, after some Profession, the Lord keep us from their tender Mercies. The Arrians grew bloody. Want of Truth is usually made up by a supply of Rage. Lees and Dregs are usually very tart and sour.  
6. Observe; When Religion hath received Wounds in the House of her Friends, and occasion is given to the World by Scandals, to think evil of the Ways of God, God taketh his Scourge in his hand, and the Devil hath an Advantage, he stirreth the Malignant World against the Children of God. As a Sect of Monsters, the Gnostics, by their impure and libidinous Courses, made Christianity odious; and then the Heathens rose up against them, as Pests of Mankind. Satan is a Liar, but never his Lies carry more pretence.  
7. Observe; When there is a decay of the Power of Godliness, and Formality and Contempt of the Word take place, which are the usual Effects of Prosperity. As soon as we come out of Miseries, we run into Disorders; therefore God is wont to return us into our old Chains and Captivity, that we may wanton it no more. Host 5. ult. I will go and return to my Place, till they acknowledge their Offence, and seek my Face: In their Affliction they will seek me early. I will try them by Adversity, I will try what my Rod will do to better my People. As also to discover Hypocrites: When the Ways of God are in Fashion, many pretend for him; and so Religion is turned into a Fashion, and empty Pretence. Salvian observeth, That the Church, like a River, loseth in depth, what it gaineth in breadth; as a Woman that hath born many Children, is with every Birth the weaker; as a large Body is less active. Carnal Men coming under a Profession of Religion, weaken the Power of it.  
8. Observe; When Professors grow worldly, this awakeneth the World's Rage, and God's Rod. The Men of the World take Mammon for their God, and the Conveniencies of this Life for their Portion. Now when the Children of God put in for a share, and are all for worldly Hopes, and worldly Interests, it stirreth up their sleepy Enmity; they cannot endure to be discountenanced. Luke 16.8. The Children of this World are in their Generation wiser than the Children of Light. This is their Generation and Sphere; as a People take it ill to be beaten and foiled in their own Land: They are active to recover their Interest, and are full of watchful Malice. God is very jealous of Mammon; and when the World gets into the Church, God's Rod whippeth it out again. By the World God will show us the Vanity of our aspiring Projects. When Vessels grow musty, they are not fit for use. I find the Spirit of the World breathing in most Christians, who are proling for worldly Greatness, as if they served the God of this World. Some transform their Christian Hopes into a worldly Hope, and look for a sudden coming of Christ in carnal Pomp, and dream of Greatness and Dominion. I shall say no more, but that it is a Doctrine fit for a worldly Age. The Disciples had such a Dream, and Christ cureth it by those threatenings, Mat. 24. But because that was not a sufficient Cure, but after Christ's Resurrection they ask, Acts 1.6. Lord, wilt thou at this time restore the Kingdom unto Israel? Therefore there were many Persecutions in the Primitive Times. If ever God should send a Scourge, Men would complain of their affecting worldly Greatness, and aspiring to raise their Families.  
II. When Sufferings come, do not think them strange. 1 John 3.13. Marvel not, my Brethren, if the World hate you. Wonder is for things unusual; we do not wonder at the darkness of the Night, as we do at the darkness of an Eclipse. Therefore if any thing were a Marvel, this were, that ever it should be otherwise, that you ever see the Church of God to have any Ease and Peace. We may stand wondering at the bounty of God, that we have so much Peace as we have. The Church must have a time of learning and training up, and must be in the School of Afflictions and Persecutions. 1 Pet. 4.12, 13. Beloved, think it not strange concerning the fiery Trial which is to try you, as though some strange thing happened unto you. But rejoice, in as much as ye are partakers of Christ's Sufferings. Alas! why should it now seem strange? Christ had foretold it, the constant Experience of the Church ratifies it. The Disposition of the World is the same; Satan never did, nor ever will turn Christian; and the World will never leave its old Want. Why should we wonder at these things? When Ministers are put to Hardships, it may be their Revenues straitened, scanted, why should we think it strange? The Apostles had not so much; Paul was put to a hard shift for his living, to make Tents. Obadiah fed the Prophets, by fifty and fifty in a Cave, with Bread and Water. Your Means are short and straitened by the malice of Men; the Apostles had no standing Revenues, and were put to hard shifts for a livelihood; Therefore do not think it strange, it is the bounty of God that it is no worse.  
Use 2. Of Caution.  
1. Before you choose any way, do not judge of things by the World's Hatred or Applause. Why? I have given them thy Word, therefore the World hateth them. A Philosopher could say, Nunquam tam bene agitur cum rebus humanis, ut meliora placeant pluribus: It was never so well with the World, that the best things could please the most; therefore the World may appear against the Ways of God. Be not swayed by their Opinion, in taking up the course of thy Profession.  
2. If thou art convinced, do not defer Profession till the Times are more quiet. This is the deceit of men's Hearts; alas! when will the Ways of God be exempted from Persecution? you may expect it a long time: Will Satan ever be at an Agreement with God? Do you ever think to hear of a Jesus without a Cross? As the Husbandman stands expecting till the River be drawn dry, and still it runs with a constant stream; so you may expect till the Times be more quiet, and the Ways of God exempted from trouble; but the Children of God must constantly expect trouble in the World. The Devil hath a potent and powerful Faction in the World.  
3. If thou dost profess the Ways of God, take heed of giving Christ a short allowance; but first sit down and count the Charges, come what will come, here I will stick. Luke 14.26, 27. If any Man come to me, and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters, yea, and his own Life also, he cannot be my Disciple. And whosoever doth not bear his Cross, and come after me, cannot be my Disciple. For which of you intending to build a Tower, sitteth not down first and counteth the Cost, whether he have sufficient to finish it? etc. Thus should you resolve upon sufficient Evidence and Demonstration. When a Man hath set apart such a Sum of Money for Building, he spends willingly and freely while that lasts; but after that is gone, every Penny goes from him with grudging. So sit down and count the Charges, and give Christ a large Allowance.  
4. If thou dost profess, do not allay the World's Hatred by any Carnal Means, by abating one jot of your Zeal, or by any fond Compliance; for Honour or Dishonour, for Esteem or Disesteem, put it into the Hands of God. Prov. 16.7. When a Man's Ways please the Lord, he maketh his Enemies to be at peace with him; as he made Jacob find favour with Esau, the three Children in Babylon in the Eyes of the Prince. God hath the Key of every Man's Heart and Respect, we must not break open the Door by carnal Compliance. God hath a Golden Key, and he can open it; you must not force Conscience, that your Interest may be favoured.  
5. When you are actually burdened with the World's hatred in the Course of your Profession, be not dismayed. When ever this is thy Case, thou art an Object of Christ's Prayers. When Christ was to go to Heaven, he remembers all that are hated for his sake; Christ maketh the World's Hatred an Argument, and we may conceive thence a ground of Hope; it is a singular Consolation, a sign you belong to God, and have an Interest in his Care; if their hatred be for Righteousness-sake, and your being zealous in the Ways of God, than you may know God will keep you; for that is the main Request, Keep them through thine own Name: And why? Because I have given them thy Word, therefore the World hates them. The more they are our Enemies for God's sake, the greater help will God afford us. Men use to send relief there, where the Battle is sharp and hottest; so when the Battle is sharpest and hottest, thou hast an Interest in God's Protection.  
2. Point. The World hateth them, because they are not of the World; because of their strictness and holiness, they live contrary to their Interests and Lusts, this is the very Cause.  
Observe; There is such a Sin as Antipathy against the Power of Godliness, or hatred of others, because of their strictness in the Service of God, and diligence in Heavenly Things. Here, 

I. I shall give you Instances of this from the Word of God.  
II. Discoveries of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Malignity.  
III. Reasons of it; and then come to apply it.    
I. Instances of it from the Scripture. The World's Hatred is disguised under other Pretences, but this is the proper cause of it. The Word is the best Judge of that, which is a searcher of the Thoughts and Intents of the Heart. God and his Word have the same Properties. Heb. 4.12. The Word of God is quick, and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a discerner of the Thoughts and Intents of the Heart. Now what doth the Word say? The Word of God doth tell us doctrinally that it is so; and giveth Instances and Examples of it.  
1. Doctrinally, that it is so. Let us begin with that place which describeth the first rise of it; Gen. 3.15. And I will put enmity between thee and the Woman, and between thy Seed and her Seed. There is a natural enmity between the two Seeds, as there is between a Toad and a Man, a Wolf and a Lamb, a Raven and a Dove; so there is between the Seed of the Woman, and the Seed of the Serpent; that is, between Christ and his upright Followers, and so many of Mankind as fall to the Devil's share; an Enmity that will never be laid aside while the World is the World, and till the Devil turn Christian, and be converted, which will never be. The next place is, Prov. 29.27. An unjust Man is an abomination to the Just: and he that is upright in the way, is an abomination to the Wicked. There is a mutual Enmity between the Good and the Bad, so as they can never piece in a firm Friendship; only there is a difference between the prosecution of this Hatred: the Just hate not virum, but vitium; Sin is to be hated, not the Person; as we are not to love the Sin for the Person's sake, so we are not to hate the Person for the Sin's sake. A good Man abhorreth that which is evil; he loatheth it in others, but chiefly in himself. Or, as the Schools distinguish, there is odium abominationis & offensionis, and odium inimicitiae. The Godly are offended with the evil Deeds of others, though they do not hate their Persons; but the Wicked hate the Godly, odio inimicitiae, they have an inbred Enmity against them, and seek their destruction, they hate them despitefully, because of the old Hatred. The next place is, John 15.19. If ye were of the World, the World would love its own; but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. You see Men are divided into two Ranks, some are of the World, and some are not of the World; some there are, whose Hopes, and Hearts, and Conversations, are wholly here; their Manners, the temper of their Spirits, and the course of their Worship, is wholly calculated for the World: Others there are, that neither conform to the World in Judgement, Affections, nor Practice, but wholly favour things past this Life, are fitted for another World, breath after it, and labour for it. Now let us see what different entertainment both these meet with; some are dandled on the World's Knees, suck freely of the Breasts of her Consolation: Others are troubled, and molested, and exercised with all manner of Displeasures; And why? because they are chosen out of the World, and called to the love and enjoyment of better things. It is true, there may be Contentions and Emulations among the Men of the World, as their Lusts and Interests interfere and cross one with another; but because they differ not in contrary general Principles and Ends, the Hatred which they have towards their own, is nothing so violent and extreme, as that which they have against the Godly: and they do not so hate one another, but that they can easily agree in this common Enmity, against those who are upright with God; as Herod and Pontius Pilate did, and the Herodians and Pharisees against Christ; and Gebal, and Ammon, and Amalek against Israel. Thus you see Doctrinally the Scripture speaketh of such a thing.  
2. By way of Instance and Example. Let us see how this Spirit of Enmity hath been working, and how the Holy Men of God have had bitter experience of it. Abel was slain by Cain. Let us begin with Cain, the Patriarch of Unbelievers. Now the Holy Ghost giveth us a Comment on that Action, 1 John 3.12. Not as Cain, who was of that wicked One, and slew his Brother: And wherefore slew he him? Because his own Works were Evil, and his Brother's Righteous. The one was the Seed of the Woman, the other of the Serpent; the one worshipped God after the right Order, and brought the First, the Fat; the Tenth, to the Lord; the other was slight and careless in Worship. The Targum of Jerusalem, mentioneth a Disupte that happened between them concerning the Providence of God, and the Last Judgement, and the World to come, and those wholesome Doctrines by which Godliness is maintained. Non est judicium, nec Judex, nec Soeculum aliud, nec munus pro justis, nec poena pro impiis. However, this we are sure, it was for his Godliness that this outrage was committed upon him. Let us go a little lower, in the story of the Patriarches, we shall find Isaac scoffed at by Ishmael, Gen. 21.9. Upon which practice of his, the Apostle glosseth thus; Gal. 4.29. As he that was born after the Flesh, persecuted him that was born after the Spirit; so it is now. Scoffing and Mocking is a kind of Persecution; ever so it was, and ever so it will be, while there are two Seeds in the World. Whatever civility the Men of the World have, they are all opposite to Grace and Godliness; and do not only refuse and resist it in themselves, but hate it and persecute it in others. I say, they that have not the Image of God in themselves, they cannot endure the lustre of it in others. And therefore it is the ordinary Lot of God's Children, to suffer hard things from the Men of the World. If you go a little further, Jacob, because of the Blessing and Birthright, was pursued to the Death by Esau, and driven out of his Father's House, Gen. 27, and 28 Chap. and there was matter of Godliness and Profaneness in this. Heb. 12.15. Not as profane Esau, who for one morsel of Bread sold his Birthright. Instances are endless, but by these brought, you see the Point fully made good. And over and above what was to be proved, you may collect, that no Bonds of Duty can allay it; for in these Instances given, you may observe, that Cain and Abel, Isaac and Ishmael, Jacob and Esau, were all Brothers, Members of the same Church and Family, tied to one another by the nearest and strictest Bonds of Kindred and Acquaintance; yet because the one was Holy, and the other Wicked, did they hate one another.  
II. Discoveries that this Hatred that is commenced against the People of God, ariseth from an Antipathy to Godliness. This part of the Discourse is necessary, because Wicked Men will not own that they hate others for their Goodness; they disguise it with other Pretences, as the Jews did excuse their Hatred to Christ, when he told them, John 10.32. Many good Works have I showed you from my Father; For which of these Works do you stone me? They could have no quarrel against him, unless they would quarrel at a good turn, and reward Evil for Good. But, Vers. 33. the Jews answered, For a good Work we stone thee not, but for Blasphemy, because thou, being a Man, makest thyself equal with God. So will Carnal Men say, It is not for their Holiness that they hate them, but for their Pride, Covetousness, Censoriousness, and Hypocrisy. But when they neither hate, nor abhor, nor avoid these Sins in themselves, or other Men, yea, do wink at fouler and grosser Evils, even against the Light of Nature, which themselves live in, or else tolerate and make nothing of them in their Friends, they do clearly convince themselves, if they would attend to it, that the pretended Causes of their Hatred, are but Cloaks of their Malice, which is truly raised in them by the contrariety of their Nature to that which is good. Shall a Leper loath another, because of a few Pimples in his Skin? Or shall he that is tumbled into the Ocean in drink, vaunt against another, who on slippery Ground is fallen into a Ditch? Besides, these Allegations are usually false; for it is the fashion of evil Men, first to calumniate Christ and his Followers, and then to hate them; as they would clothe the Primitive Christians with the Skins of Bears, and of Wild Beasts, and then worry them, and bait them with Dogs, as if they were Bears. From the Beginning, Satan hath been both a Liar and a Murderer, John 8.44. first a Liar, than a Murderer with the more pretence.  
But to take off all Cavils, let us see how it appeareth, that this Hatred is the effect of their abhorrence of that which is Good and Holy.  
1. This is some discovery of it: because the Servants of God have been hated most, and troubled by the worst Men; which is a shrewd presumption, that the proper Reason of this Hatred is, because they are so Evil, and the other so Good. So David concludeth, from the ill conditions of his Enemies, their bad Nature, Violence, and Ingratitude, Psal. 38.20. They also that render Evil for Good are mine Enemies, because I follow the thing that good is. In Nero's Time, about the 70 th' Year of Christ, Nero made a Law, Quisquis Christianum se profitetur, tanquam generis humani convictus hostis, sine ulteriori sui defectione capite plectetur. Trajan moderated it, Id genus hominum non inquiri, repertis autem puniri oportere. So usually it falleth out, that the worst and most virulent Enemies to Religious Men, are the vicious and debauched; those that are infamous for other Crimes, Atheists, Whoremongers, and Pot-companions; these have the greatest pike against them, because they cannot endure the brightness of God's Image in them.  
2. Because the best of Men, who have the least alloy of Corruptions, and are most eminent for strict and exemplary Conversation, are most hated and maligned. Psal. 64.5. They shoot their Arrows at the Perfect. 2 Tim. 3.12. All that will live godly in Christ Jesus, must suffer Persecution. Morality doth not exasperate, it shineth with a faint Beam, and is not so troublesome to the sore Eyes of the World; and they that have but the Form and outward Skin of Godliness, escape better than they that have the Life and Power of it; A Wolf doth not worry a painted Sheep. But when any are Holy indeed, and of a strict Innocency, they are hated, and contradicted, and spoken against.  
3. Because when Religion is accompanied with other things, that a Man would think should assuage Malice, and allay the heat and rage of Men against them, yet it escapeth not. As for instance; Godly meek Men, that are guilty of nothing but worshipping God in sincerity, and desiring to go to Heaven with all their Hearts, are persecuted. If this hatred did only light upon busy Intermedlers, that did trouble men's Lusts and Interests, it were another matter. Oditur in hominibus innocuis nomen innocu●m. The Primitive Christians were quiet and harmless, their Weapons were Prayers and Tears; and they prayed for the Health of their Emperors, though they could not drink their Healths. Cajus Seius vir bonus, nisi quod Christianus; yet he was hated for being a Christian. John, the Disciple of Love, was banished into Patmos. Moses, the meekest upon Earth, had those that spoke against him. Chrysostom observeth of those Holy Men, Heb. 11.38. They wandered about in Deserts, and Mountains, and Caves, and Dens of the Earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they would not allow them the recess and retirement of a Cave, or Den, and obscure Grot, where they were far enough from troubling the World; but they were hunted up and down like a Partridge upon the Mountains; and they were driven out of their obscure Refuges, where they desired to worship God in silence. Tho there are many Excellencies which are wont to deserve respect, as Nobility of Birth: There were many noble Martyrs, Isaiah of the Blood Royal, yet sawed asunder, as they report: Eloquence and Learning; The Men of Lystra called Paul, Mercurius, Acts 14.12. the God of Eloquence, yet stoned him, Vers. 19 Philosophy, and other Learning, as Justin that is called Martyr, a learned Man, and yet suffered. Mere Christianity and Godliness, is the Mark and Butt of Spite and Rage.  
4. It appeareth by their invention of Lies, and ridiculous Crimes, to palliate their Hatred; as against the Primitive Christians, their worshipping of an Ass' Head, their drinking the Blood of a Child in their Meetings. These are a testimony to their Consciences, that they could find nothing against them, but in the matter of their God, Dan. 6.5. They have no real matter against them, and therefore feign and suppose these Crimes to justify their Opposition; for they devise Crimes, because they find none.  
5. Because if a Man be Strict and Conscientious, Mortified, sober of Life and Behaviour, the World is apt to judge him one of such an hated Party. As if any named the Name of God with reverence, they suspected them for Heretics, if they said, if the Lord will. And we read in the Story of the French Martyrs, when Sanpanlius reproved a Man for Swearing, he was presently suspected to be a Huguenot, and so condemned. As if it were said, in the Language of the Damsel to Peter, Thou art one of them, for thy Speech bewrayeth thee. If any were humble, mortified, serious, the World suspecteth them.  
6. The Consciences of Wicked Men are as a thousand Witnesses. Non amo te Sabedi, etc. Ask Conscience, what is the matter they cannot look upon them without fear and shame? Their Heart riseth against them, and what is the Reason? All regular Affections may be justified, the Cause is bad, and Men are loath to render it.  
7. It appears by the Joy that Wicked Men take, when they have any thing offered to justify their Opposition; as suppose, by the Scandals of any that profess the Ways of God; as the Heathens took an advantage, from the impurity of the Gnostics, to defame all Christians. Regular Zeal is accompanied with Compassion, and flieth not from the Persons to the Cause, from the Faulty to the Innocent, to the whole Generation of the Just. It is Hatred, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Haman thought scorn to lay hands upon Mordecai alone, but sought to root out the whole Seed of the Jews, Esther 3.6.   

SERMON XXIII.  JOHN XVII. 14. 
I have given them thy Word, and the World hath hated them, because they are not of the World, even as I am not of the World.  
III. HAVING Given the Instances and Discovery of the World's Hatred to the People of God, I now come to the Reasons thereof.  
1. Difference and Estrangement in course of Life, is a provoking thing. Therefore Men that live in any sinful course, are loath that any should part company with them. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to all excess of Riot, speaking evil of you. Therefore they hate them, because of the difference in course of Life. Now this Suitableness and Oneness of Course can never be between the serious Worshippers of God, and others. There is a contrariety in their Dispositions; the one have the Spirit of the World, the other have an heavenly Spirit. 1 Cor. 2.12. They are employed in the Service of contrary Masters, Christ and Mammon, Mat. 6.24. Christ and Belial, 2 Cor. 6.15. They are guided by contrary Rules, the Law of Sin, and the Law of Righteousness, the Customs of the World, and the Will of God: And they are carried in all their Ways and Actions to contrary Ends; the one living for earthly, the other for heavenly Things. Whence it must necessarily follow, that they must continually cross one another in the Course of their Conversation.  
2. This is not all, it is not only a Difference, but a Difference about Religion, and usually Hatreds that arise from Difference in Religion are very deadly; that which is for the Restraint of Passion, is made the Fuel of it, and instead of a Judge, a Party. The Samaritans and Jews could not endure one another. The nearer they agree, the Strife is the greater, when they are outstripped in that Form. Proximorum odia sunt acerrima. A Turk hateth a Jew more than a Christian, a Jew hateth a Christian more than others. So in the other Subdivision, the nearer and more conjoined in a common Profession, the greater the particular Breach, and the Hatred more fierce.  
3. It is not only difference about Religion, but between the true Religion and false. False Worships, though never so different, may better agree together, than the false with the true; as Darkness and Darkness will better suit than Light and Darkness; and one Error will give better Quarter to another, than either will to the right Worship of God. The Heathens tolerated the Epicureans, that denied Providence, and took away all respect and care about Divine Matters, and yet persecuted Christians. The strict Profession of the Name of the true God enrageth more, than to say, There is no God. The Romans when they had captivated any Nation, worshipped the Gods of it, except it were Jehovah, the God of the Jews; yea, afterward, though the Jews were equally against the Idolatries of the Gentiles, as the Christians, yet they were not so generally hated and persecuted. So that Hatred and Persecution is the Church's Lot, and the evil Genius that followeth the Gospel wherever it goeth. Other Religions, though much different among themselves, can agree well enough, and live together in Peace; when the malignity of the World is turned upon that which is true. Under Rome-Antichristian, the Jews were tolerated, but not Protestant's.  
But why is there such a Spite and Enmity at the sincere and serious Profession of the true Religion? It is needful to speak to this, that we may search this Sore to the bottom. Holiness is lovely, and there is a natural Veneration of what is strict, and Godliness in the Power of it tendeth to Love and Meekness, and teacheth Men Patience in Wrongs, and Readiness to give, and to forgive, to do good to all, to pass by Injuries, and to render good for evil. Why should such an amiable Thing be hated?  
I answer;  
1. The Devil's Instigation is one great Cause; he hath great Wrath against the Saints, their Increase presageth his Ruin. Rev. 12.12. The Devil is come down unto you, having great Wrath, because he knoweth he hath but a little Time. And he hath great Power over wicked Men: Ephes. 2.2. The Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience. As he worketh other Sins in them, so this Sin of Hatred and Trouble to the Saints. John 8.44. Ye are of your Father the Devil, and the Lusts of your Father ye will do; he was a Murderer from the beginning. And Cain is said to be of that wicked One, 1 John 3.12. They are his Seed, and there is an old Enmity between the Seeds. The original Cause is Malignity against God; Rom. 1.30. Haters of God. It is a part of Original Sin, they hate God, and hate his Saints: God should speed no better than his Saints, if he were in their Power. But the actual Cause is,  
2. On Man's part; and there seemeth to be a double Reason, Pride and Envy: Pride is impatient of Reproof, and Envy looketh with an evil eye upon their Privileges and Advantages in Christ.  
(1.) Pride, which is impatient of Reproof. Strictness is an Object reviving Gild. Heb. 11.7. Noah, moved with fear, prepared an Ark to the saving of his Family, whereby be condemned the World. Your Life is a Reproof, that maketh them ashamed. John 7.7. The World hateth me, because I testify of it, that the Works thereof are evil. Every wicked Man loveth another, velut fautorem, adjutatorem, & excusatorem sui criminis. One wicked Man doth not put another to the Blush. It is no shame to be black in a Country of Negroes, where all are black. Their Conversation is a living Reproof. Thy Gild is upbraided by their righteous Works; their Conversation upbraideth thy Conscience; the sense of thy Gild and Negligence is revived by their righteous Works, and serious Diligence in Heaven's Way. We are impatient of a verbal Reproof, much more of a real. Their holy Lives beget a Fear and Awe. Mark 6.20. Herod feared John, knowing that he was a just Man and holy, and observed him▪ Christ saith here not only, I have given them thy Word, but, They are not of the World: They do not only teach things contrary to the World, but live contrary to the World. Many a strict Preacher may be a carnal Man, and the World and he may agree well enough. They look upon Sermons as Words spoken of course; it is the holy Conversation that enrageth most: as Elephants are enraged with gorgeous Apparel. They have no Veil and Cloak for their Sins: Thiefs rob in the Night, they would fain extinguish the Light. The World cannot endure to be condemned from that Light that shineth from the Godly; as the Sun is burdensome to the Owl, and other Night-Birds. John 3.19, 20. This is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds were Evil. For every one that doth Evil, hateth the Light, neither cometh he to the Light, lest his Deeds should be reproved.  
(2.) Envy at God's Favours bestowed on them. John 15.19. If ye were of the World, the World would love its own: but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. Cain was not only upbraided by Abel's better Sacrifice, but envied God's acceptance of him; Gen. 4.4, 5. Joseph's particoloured Coat, and his Father's Favour, stirred up envy in his Brethren. This is the difference between Envy and Emulation; Envy is accompanied with Laziness, as Emulation with Industry. There is between the Good, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good contention, Heb. 10.24. who shall be most forward. Emulation is good, if separated from Carnal Aims; but Envy, which is accompanied with Sloth, maketh a Man malign that Good which is in others. Envy hath an evil Eye, it cannot look upon Goodness without grief. When others are at the top of the Hill, and they lie lazily at the bottom, they fret at those which are at the top; they will not put in for the Privileges of Christianity, and therefore are troubled with those that do so: Divine Grace hath made a distinction, and those whom God blesseth to be Objects of his Love, the World chooseth to be Objects of Hatred.  
Use 1. If the Children of God have the World's respect at any time, they have need to look to their Consciences. Do not you symbolise with them in Carnal Practices. Luke 6.26. Cursed are you when all Men speak well of you, for so they did to the false Prophets. Photion upon a general applause went home, and said, Quid mali feci? Do not you at least let fall the Majesty of your Conversation? A Child of God may find external Favour, as the three Children did in Babylon, by God's overruling Power on Men's Spirits: Prov. 16.7. When a Man's ways please the Lord, he maketh his Enemies to be at peace with him. The World may do it in design; as Hannibal abstained from Fabius his Fields, to render him suspected; or else to oblige by Courtesies, and gain them to their Faction and Party. However, you have cause to look to yourselves, it is ill to be solicited; as a chaste Matron is troubled to be solicited to Lust. Have not you given them some advantage? Do not you share with them in their Wickedness? When the World's Respects run out so fairly and smoothly towards you, you have cause to suspect yourselves. At least, take the more heed, that you do not seek to make your Conversation more pleasing, by suiting yourself to the Customs and sinful Courses of Carnal Men.  
Use 2. To press all to avoid this Sin and Snare of Death, especially in these Times of Dissension. Oh take heed, whatever you do, whatever Differences you cherish, or whatever Party you stick to, that you be not guilty of Hatred against the Power of Godliness. Let not the Saints act the Wickeds part. The spirit of Enmity seeketh other Pretences. Hold not Communion with the wicked World, in their malignity and spite against God's Children.  
1. It is a mark of a Child of the Devil, the express Image of Satan. Thereby our Saviour convinced the Jews to be of their Father the Devil, because they hated him that came from God. John 8.40, 41. But now ye seek to kill me, a Man that have told you the truth, which I have heard of God: this did not Abraham. Ye do the Deeds of your Father. And, Vers. 44. Ye are of your Father the Devil, and the Lusts of your Father ye will do: he was a Murderer from the beginning, and abode not in the Truth, because there is no Truth in him. And, St. John, 1 Epist. 3.10. In this the Children of God are manifest, and the Children of the Devil: whosoever doth not Righteousness, is not of God, neither he that loveth not his Brother. This manifests Men to be the Children of Satan, because they love not their Brethren, as Cain loved not Abel. You express the Image of Satan to the Life, when this is the ground of your hatred.  
2. It is very provoking Sin; and it is the more provoking, because we enjoy so many Benefits by them. It is sad to hate Men for their Godliness, for Christ's Names sake. Look, as it is a commendation of Kindness on the one side, so it is an aggravation of Injury on the other. Mat. 10.42. Whosoever shall give to drink unto one of these little Ones a Cup of cold Water only, in the name of a Disciple, verily I say unto you, he shall in no wise lose his Reward. The height of this Sin, is the Sin against the Holy Ghost, the wilful persecuting of the known Truth; therefore take heed, that you be not guilty of any spice and degree of it.  
3. It is possible for them that profess Religion, to hate one another for their strictness in that Religion. Pseudo-Christians may be hot and violent; the Beast pusheth with the Lamb's Horns, Rev. 13. Isa. 66.5. Your Brethren that hated you, that cast you out for my Names sake, said, Let the Lord be glorified. Men that are Brethren, that had great pretences of Zeal, hate you for my Name's sake. Nay, the People of God may have a spice of Carnal Envy, and be guilty of some unkindness, if not hatred to their Godly Brethren. Job was deeply censured by his Godly Friends; and Paul by his own Hearers. 1 Cor. 4.10. We are Fools for Christ's sake; that is, in their account. Tho there be not in them that desperate hatred against the Power of Godliness, yet there is offence too often taken, and carried on with too great heat and animosity: Some Godly Men are too favourable to their own Interests.  
4. When there is a secret rising of Heart against the purity and strictness of others, Natural Malignity beginneth to Work, you had need suppress it betimes; exulcerated Lusts will grow more tumultuous. One godly Man, may reprove another that is less godly, reprove his Conscience by his Life, they cannot look upon them without shame. Let it be an Holy Emulation, not a Carnal Envy.  
5. In opposing those that are godly, we had need be tender. Take care what thou dost, for this Man is a Roman, Acts 22.26. A Man that meddleth with any that profess Religion in strictness, had need go upon sure grounds. Mat. 18.6. Whoso shall offend one of these little Ones which believe in me, it were better for him that a Millstone were hanged about his Neck, and he were drowned in the depth of the Sea. Men that know the danger, will not easily kick against the Pricks. At least, do not join with the Opposite; eat and drink with the Drunken, and smite your fellow Servants; for the Lord of that Servant shall come and cut him asunder, and appoint him his portion with the Hypocrites, Mat. 24.49, 50, 51. When you cry up a Confederacy with wicked Men, to prosecute your private Differences with more advantage, there is much of the hatred of Godliness in it.  
6. If you be glad when you find any blemish whereby to eclipse the lustre and glory of their Innocency, there is a secret Hatred. You should be affected with the Scandal brought upon the Common Cause. Phil. 3.18. For many walk, of whom I have told you often, and now tell you even weeping, that they are the Enemies of the Cross of Christ; not real Christians, but Professors only. The Chams of the World laugh to see a Noah drunk. It is a sign you hate them because they are Holy, when you are glad of any blemish wherewith to slain them, especially when the Miscarriages of a few are cast upon all.  
7. To be at a great distance from this, take heed of the hatred of any Man. We should love all Men with the love of goodwill, though our delight should be in the Excellent Ones of the Earth, the Saints of God. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.7. Add to Brotherly-kindness, Charity. Live in Enmity and Malice with none, though you take just offence at their Sins, as Lot's Righteous Soul was vexed from day to day. 2 Pet. 2.8. For that Righteous Man dwelling among them, in seeing and hearing, vexed his Righteous Soul, from day to day, with their unlawful Deeds. It troubled him to see them. They are an abomination, by way of caution, for ourselves, and just abhorrence of their Impurities, but we must not hate them with a mischievous hatred; odio inimicitiae.  
Use 3. Advice to the People of God.  
1. Be not amazed at it, if you meet with trouble and opposition from Wicked Men, even for Goodness-sake. 1 John 3.13. Marvel not, my Brethren, if the World hate you. So it hath ever been, and so it will be. We are surprised and perplexed at it, as Men use to be at something that is strange. The Wonder is on the other side; if there be any remission of this Enmity, it were a shrewd suspicion that we were of their stamp, or complied too much with their Humours, and did symbolise with them in carnal Practices. Luke 6.26. Cursed are you when all Men speak well of you: for so they did to the false Prophets.  
2. To walk holily and watchfully; so to live, that their Religion may be their only Crime; and to keep up the repute of Godliness, that they may not be hated as Evil-Doers, but as Saints. 1 Pet. 4.15. Let none of you suffer as a Murderer, or as a Thief, or as an Evil-Doer, or as a Busy-Body in other men's Matters. It is a sad thing to be a Martyr to Passion, Interest, vain Glory, and private Conceits and Opinions, to suffer for your own Shame. The World doth but watch for such an Advantage: their Conscience telleth them you do not deserve their Hatred, and therefore they seek other Pretences. Do not suffer for Pride, indiscreet Zeal, and unnecessary Intermeddling. It is the Glory of the Christian Religion, always to have Holy Martyrs, and Infamous Persecutors, that they should have nothing against them, but in the Matters of their God.  
3. Let not this discourage you; t●● Power of Godliness, as it is a provoking, so it is a daunting thing: the Wicked hate you and fear you; Mark 6.20. Herod feared John, knowing that he was a Just Man, and an Holy, and observed him; and when he heard him, he did many things, and heard him gladly. He feared him, not only as a zealous Preacher, but as a strict Man. A Man would think that John had more cause to fear Herod. And God will respect it, it is his Quarrel, though you have the management of it; you have good Company, Christ suffereth with you; 1 Pet. 4.13. Rejoice, in as much as ye are Partakers of Christ's Sufferings. You do not only suffer for him, but with him; in such a case ye are not only looked upon as His, but Him: they cannot hate you as much as they do Christ; you are the World's Eyesore, but God's Delight; you have glorious Assistance, glorious Hopes, The Spirit of God, and of Glory, resteth upon you, 1 Pet. 4.14.  
4. Walk wisely towards them that are without, Col. 4.5. How is that? Not to swerve from the course of a Godly Life, or neglect our Service to God, or to cool and slack in our Zeal for his Glory, or to conform ourselves to any of their wicked Practices; but to forbear to provoke them without cause, to live peaceably with all Men, as much as is possible, Rom. 12.18. To overcome Evil with Good, Vers. 21. This was that which Christ hath prescribed, Mat. 5.44. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you.  
3. Point. A Christian should live in the World, as one that is not of the World. There is not a total separation from the Men of the World. Live in the World he doth, here is his Corporal Presence and Conversation, but not his Heart. And live in the World he must, here is his Station and Place of Service; 1 Cor. 5.10. Yet not altogether with the Fornicators of this World, or with the Covetous, or Extortioners, or with Idolaters; for than must we needs go out of the World. As the Soul is in the Body, but not of the Body. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Just. Mart. So a Christian is in the World, but not of the World. Use the World we may without offence; when a Christian is sanctified, he is not glorified, and doth not dive●● himself of the innocent Interests and Concernments of Flesh and Blood; they have Bodies as others have, and must eat, drink, sleep, and put on Apparel as others do. 1 Cor. 7.31. And those that use the World, as not abusing it. The Use is allowed, the Abuse only is forbidden. We may use the World as a means to sweeten our Pilgrimage, but not to weaken our Hopes: A Man may use the Comforts of this Life to draw good out of them, to employ them for God, as Encouragements to Piety, and Instruments of Mercy and Bounty.  
But how then positively are they not to be of this World? Not of the World's Gang and Faction, nor acted by the same Principles to the same Ends.  
1. There is a difference in the inward Principles, the Spirit of the World, and the Spirit of God. Christians are acted by the Spirit of God, not by the Spirit of the World. 1 Cor. 2.12. Now we have received, not the Spirit of the World, but the Spirit which is of God. There is a particular Genius, that suiteth with Worldly Affairs, and fits Men to turn and wind in outward Employments, as the Ostriches Wings serve her only to run, not to fly; their Hearts and Affections wholly run out this way. It is the Character of some, John 3.31. He that is of the Earth, is Earthly, and speaketh of the Earth: They mind nothing, affect nothing, speak of nothing but the Earth.  
2. They are under different Rulers. Christ is Head of the Church, and he professeth, that his Kingdom is not of this World, John 18.36. But now the Devil is called, the God of this World, 2 Cor. 4.4. the Head of the Worldly State.  
3. There is a difference in their Course and Conversation. The Children of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 6.16. Walk according to the Rule of the Word: The Men of the World, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 2.2. According to the course of the World, as Fishes swim with the Stream. A Christian is the World's Nonconformist: Rom. 12.2. Be ye not conformed to the World; he is estranged from the Pursuits and aspiring Projects of worldly Men, and can deny the Interests and Concernments of the Flesh for God's sake.  
4. There is a difference in their Aims. A Christian liveth to glorify God: 1 Cor. 10.31. Whether ye eat or drink, or whatever you do, do all to Glory of God. And a Child of the World is all for aspiring Projects, how to compass the Conveniences of the present Life, and advance his secular Interests. Phil. 2.19. They mind earthly Things.  
5. Their Ends are different. A Christian is hastening to his Country, his way is upward; first he gets his Heart in Heaven, and then his Soul, and then his Body. But a Carnal Man is grovelling and tending downward, first to the Earth, and then to Hell. So that you see, there is a perfect difference and countermotion; they are not of the World, nor of that Faction, Communion, or Fellowship.  
But if you ask me, Why?  
1. Because of Christ's Example. We do not worship the God of this World, nor Mammon, but Christ. Worldly Men had need seek another God, Jesus Christ is not for their turn, I am not of this World; he is not a worldly Christ. We are to imitate our great Master, to be unlike the World, and like Christ; to be led, not by the course of the World, but by Christ's Example. Christ, by his own Example, hath put a disgrace upon worldly Greatness: he chose a mean Estate, to teach us to be contented with a little, and his Eye was to the Glory set before him, Heb. 12.2. Christ's Poverty was not out of necessity, but choice, his were the cattle upon a thousand Hills. At his Birth, he was born in an Inn; to show, that he came into the World as a Stranger and Passenger. In the course of his Life, we find that he had a Bag that was filled with Alms, but no annual Rent, or constant Possessions. Mat. 8.20. Foxes have Holes, and the Birds of the Air have Nests; but the Son of Man hath not where to lay his Head. Christ was no landed Man, he had no Tenement of his own. Christ speaketh it, when a young Man came to him, and professed to follow him; he had no certain place of Residence, neither House, nor Furniture, nor Householdstuff; certainly he was little beholden to the World, it would hardly afford him Houseroom and Lodging. The Earth is the Lord's, and the Fullness thereof, yet Christ, his own Son, had but little of it. He begged a draught of Water of a Stranger, when he was weary, John 4. and every was lived as a poor Man, not out of necessity, but choice. He refused a Crown when proffered him; John 6.15. When Jesus perceived that they would come and take him by force, and make him a King, he departed again into a Mountain himself alone: He had no Heart to these Things, no relish in Crowns and worldly Glory. When he died, he was not Master of a Cup of cold Water to quench his thirst; his Coat was all his Legacy, and he lodged in a borrowed Grave. This was the Captain of our Salvation, whose Steps we are to follow. You see what a disgrace he put upon Crowns, and Honours, and Pleasures, and the Glory which we dote upon. Christ came from Heaven on purpose to cast contempt upon the World by his own choice, and course of Life.  
2. Because of their new Birth. Man's Heart naturally is addicted to the World, and runneth thither, whither the World carrieth it, even to forsaking God; but by Grace it is turned the quite contrary way, We have forsaken all, and followed thee, Mat. 19.27. And Psal. 45.10. Forget also thine own People, and thy Father's House. It is the proper Work of Grace, to alter the course of Nature, to take us off from the World, and bring us to God by degrees, first in Heart, and then in Soul, and then in Body. It is every where made in Effect of the New Birth; 1 John 5.4. He that is born of God, overcometh the World. The Children of God have somewhat of the Father in them. Grace of all things cometh nearest the Nature of God. Now God is our Heavenly Father, therefore the Children that are born of him cannot be worldly. See another place, 2 Pet. 1.4. That by these ye might be made partakers of the Divine Nature, having escaped the corruption that is in the World through Lust. There is something Divine in a Christian, therefore he cannot live as other Men. When we press Men to strictness, they will say, We are Saints, and not Angels: yea, but Saints have a new Nature, over and above that Nature which they received from Adam, and therefore should live an Heavenly Life. They have an higher Life which over-ruleth the other, the Spirit that governeth the Motions of the Soul. Look, as the Planets have a Motion of their own, by which they walk in their own Path and Course; and besides, there is a rapid Motion, by which they are carried about in twenty four hours: So Christians have an old Nature, and an overruling Nature, that carrieth them on contrary to their own Motion and tendency. The Soul we received from Adam, looketh after the conveniency of the outward Life, the decent state of the Body: Naturally Men use their Souls only as a Purveyor for the Body, for outward Comforts, and outward Supports; but when there is a new Nature from Christ, the regenerate part must have its Operation. In the New Birth, Principles of more raised and elevated Nature are brought into the Soul.  
3. Because of their great and glorious Hopes. They are chosen out of this World; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be made partakers of a Divine Nature, having escaped the Corruptions that are in the World through Lust. There is an Estate that dependeth upon the New Birth. God's Children cannot complain for want of a Child's Portion; they have Promises as so many Leases, a Right to the Inheritance in Light. Now a Christian, that hopeth for another World, should not live according to the Fashions of this World. Rom. 12.2. And be not conformed to this World, but be ye transformed in the renewing of your Mind. This is an unworthy base World, you are acquainted with a better. If a Man were in a strange Country, where he saw none but rude Savages, that had not shame enough to cover their Nakedness, would he conform himself to the guise of this Country? We that have other Hopes, should have other Lives. 1 Thess. 2.12. That ye would walk worthy of God, who hath called you unto his Kingdom and Glory. There is a Description of a Christian's Life: it beseemeth worldly Men to look after worldly Things. Leave Things that perish, to Men that perish. Incolae Coeli eftiss, non hujus seculi. If you must not die as they die, do not live as they live, left you are in their case at the point of death, who have their portion in this Life, Psal. 17.14. Wicked Men have their whole Portion in this Life, because they look for no more; no wrong is done to them, it is but their own choice. But a Believer will not give God an Acquittance nor Discharge, having such great Promises.  
Use 1. To show us what to judge of Persons, that live so as if they were of the World. You may know it by these three Notes, when they do nothing worthy of their New Nature, their Glorious Hopes, and the Example of Jesus Christ.  
1. Nothing worthy of the New Nature; What difference is there between you and others? The Christian should be like Saul, so much higher by the Head than other Men. Wherein do you differ? 1 Cor. 3.3. Are ye not carnal, and walk as Men? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of an ordinary Nature, destitute of the Spirit, would do the same. Christ maketh it to be the ground of Hatred, because they are not of the World; the World will soon sent out him that is Regenerate, he walketh so as to convince the World, they declare plainly that they seek a Country, Heb. 11.14. their Hopes are discovered in their Conversation. They reprove the World, Heb. 11.7. By Faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his House, by which he condemned the World. A Carnal Man justifieth the World, as as Israel justified Sodom. Carnal Men are called the Children of this World, the Spirit of the Mother is in them, the Spirit of the World inclineth them, they are all for Lusts of the Flesh, Lusts of the Eye, and Pride of Life, to go fine, to feed high, to shine in worldly Pomp, affect Honour and great Places. Too many Christians are baptised into this kind of Spirit; they live as if they were born and bred here, and then they justify the Carnal Practices of Men. Therefore what difference should there be between a Christian and the World! 1 Pet. 4.4. They think it strange, that you run not with them to all excess of Riot, speaking evil of you. Mortifying Pleasures, denying Interests upon Religious Reasons, this maketh the World wonder what kind of Nature have these Men. This showeth that there is something Divine in you.  
2. Nothing worthy of their Hopes, and of that Eternity which they expect. When Men waste their strength and time in worldly Projects and Pursuits, they live as if their Portion were only in this World. A Traveller, that is to stay but half an hour in a Room, or for a Night in an Inn, would he adorn it with Hangings? They that are so much in this World, they show they do not look for a better. Prov. 15.24. The way of the Wise is above; their Heart is fixed on Heaven, and the Face of their Conversation is turned that way. Your Lives do not bear proportion with your Hopes. Well then, what do you make the scope of your Lives? A Christian is satisfied with nothing but Eternity. 2 Cor. 4.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, While we look not at the things that are seen, but at the things that are not seen: for the things that are seen, are Temporal; but the things that are not seen, are Eternal. A Christian useth the World, and followeth his Business, but he doth not make it his Scope, his Heart is within the Veil. There is an eternal Principle in the Heart of every Godly Man, and therefore they cannot be satisfied with the Things of the World, he mindeth other things in a subordination of Eternity, Mercies and Duties of his Calling, with respect to his Usefulness and Service; and therefore spendeth his Time and Estate so, that his main Work is to provide for Eternity. 1 Tim. 6.19. Laying up in store for themselves a good Foundation against the time to come, that they may lay hold of Eternal Life. But now Men think, they can never have enough in the World, and make but slight Provision for the Life to come: they make all things sure in the World, and any slight Assurance serveth the turn for Eternity: They live as if their hopes were altogether in the World, they do not make Eternity their Scope.  
3. Nothing worthy of Christ's Example. In Christ's Example, we may take notice of two things, the Heavenliness of it, and the Courage of it.  
1. The Heavenliness. Christ despised the World; the great Encouragement of his Humane Soul, was the Glory set before him, Heb. 12.3. He came from Heaven on purpose to set us this Example. But now, when a Christian followeth the World, when he is of this temper, that he could wish to live always, that he might enjoy the World always, They have their Reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 6.2. They discharge God of all his Promises, and look for no more. A thousand Worlds will not satisfy a craving Heart; but a Child of God is content with the least Mercies, but not satisfied: Contentment respects God's Allowance; but this is not their portion: they do not murmur, but yet they desire more: A Reprobate's Portion will not serve the turn. Nothing is more acceptable to a Carnal Heart in conceit, than to live here for ever, and to delight themselves in Meat, and Drink, and the Sports and Glory of the World. Now this is quite contrary to the Example of Christ, a Disposition that seeketh to make the Life and Death of Christ of none effect. Christ came from Heaven to Earth, to fetch us to Heaven; if thou cleavest to the World, Christ's coming is in vain; he lived in a poor Estate, to teach us to despise the World; his Life was a Sermon of Mortification; he died, to deliver us from the present World; he ascended, that we might follow him with our Hearts while we live here.  
2. The Courage of Christ's Example. He was not for the Humour of that Age. John 8.23. Ye are from Beneath, I am from Above; ye are of this World, I am not of this World. He speaketh to the carnal Jews, that looked for a Pompous Messiah, that should maintain their Worship and State, and deliver them from the Roman Yoke and Servitude. Christ was not a Messiah for their turn; if Christ had complied with their Humours, he had been more generally received. So a Christian's Courage is a Countermotion to the Fashions and Humours of the Age. We must not be afraid to be singular in Holiness: So was Christ, Acts 2.40. Save yourselves from this untoward Generation; not only in purpose and thought of Heart, but externally in course of Life. When Men are afraid to estrange themselves from the corrupt and carnal Courses of the World that are in fashion, they do not write after Christ's Copy. What Father would endure his Son should be intimate with his Enemies, and symbolise with them in Practice and Conversation? Therefore you must look to this, you are in danger. Christ's Example is only left upon Record, and the World's Example is before your Eyes; living Examples work much, and taint insensibly. The Prophet complained, Isa. 6.5. Woe is me, for I am undone, because I am a Man of unclean Lips, and I dwell in the midst of a People of unclean Lips. An estrangement in course of Life, will draw trouble upon you; but Persecution is not as bad as Hell, nor is Man's Wrath to be feared as much as God's Judgements. Carnal Men may make great Profession of the Name of Christ, but they humour the World. 1 John 4.5. They are of the World, therefore speak they of the World, and the World heareth them; they comply to humour the Carnal World in their inveterate Customs and Superstitions.  
Use 2. To press Christians not to conform to the World. It is Paul's Exhortation, Rom. 12.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not conformed to the World. It is a sad thing, when Christians are cast into the World's Stamp and Mould, to symbolise with them in Practices and Affections.  
Two things you should take heed of, The World's Spirit, and the World's Courses and Practices.  
First; The World's Spirit. A Man is Good or Evil, according to the disposition of his Heart. Phil. 3.19. They mind earthly things. The Apostle doth not describe Carnal Men there by any notorious scandalous Sin, but by the inward frame of the Spirit. This is most odious in the Eyes of God; the Carnal Conversation is an effect of a Carnal frame of Spirit; first, Men mind Earthly Things, and then in time they come to hate the Gospel, and to symbolise with the World in Practices. 2 Tim. 4.10. Demas hath forsaken us, having loved this present World. James 4.4. Ye Adulterers, and Adulteresses, know ye not that the friendship of the World is enmity with God? Whosoever therefore will be a Friend of the World, is the Enemy of God.  
Now the Frame of the Heart may be known;  
1. By the working of the Thoughts, Counsels, and Deliberations. Therefore we should observe what we think of, and meditate most upon. Inventions serve Affection. As the Heart is, so are the Thoughts and Counsels: A worldly Man is always thinking of the World, and framing endless Projects, how to grow great and high. Therefore it is said, 2 Pet. 2.14. They have an Heart exercised with covetous Practices; that is, always plotting how to bring the World into their Net. As the Apostle would have Timothy to exercise himself unto Godliness, 1 Tim. 4.7. that is, to be much in consulting and contriving how to carry on the Holy Life with most advantage: So their Hearts are exercised with covetous Practices; that is, with worldly Purposes and Thoughts. All Sins do more or less discover themselves by the Thoughts; for a Man will deliberate to accomplish that which he aimeth at: and chiefly, Worldliness occupieth the Thoughts, for it is a serious Madness, full of carking, and caring, and vain Projects. When our Saviour would represent a Worldling, he bringeth him in musing, Luke 12.17, 18. And he thought with himself, saying, I will do thus and thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Verbum mire appositum, saith Beza, for a worldly Man is always framing Dialogues within himself, between his Reason, and his carnal Desires. Distractions in Worship are chiefly ascribed to Covetousness: Ezek. 33.31. With their Mouth they show much Love, but their Heart goeth after their Covetousness. The Prophet instances in that Sin, though other Lusts withdraw the Heart, and distract in Hearing, as unclean Glances, vain Glory, etc. Words are but Thoughts expressed, there is a quick intercourse between the Mind and the Tongue. Now it is said, John 3.31. He that is of the Earth, is earthly, and speaketh of the Earth. There is nothing of Heaven in their Thoughts, nothing in their Language and Communication, a heavy Clod cannot move upward of itself. Observe the drift of your Thoughts, your first and last Thoughts Morning and Evening; what Guest haunteth you in Duties. When the Heart is deeply engaged, the Mind cannot be taken off from thinking.  
2. By your esteem. When a Man prizeth worldly Things, when you over-rate them, have too greatning Thoughts of the World, the Devil is at your Elbow, and the Spirit of the World is set awork. Happy is the People that is in such a Case, Psal. 144. ult. What is the Treasure of the Soul? Carnal men have no savour of Christ. God's People sometimes may be taken with a glittering show of worldly Things, but their solid esteem is in Christ, he is their Treasure, the Soul feasts itself with the Riches of Grace. To a Carnal Heart, heavenly things are but a Notion, it worketh no more than a Dream: To a gracious Heart, the Substance of the World is but a Fancy. John 14.17. Whom the World cannot receive, because it seeth him not, neither knoweth him. The World cannot see things, that are not of great Profit and Benefit.  
3. By the Bent and Resolution of the Will. 1 Tim. 6.9. They that will be rich, etc. not is, but will be. James 4.4. Whosoever will be a Friend of the World, is the Enemy of God. Grace is known by the full purpose of the Heart. Acts 11.23. He exhorted them all, that with full purpose of Heart they would cleave unto the Lord: What he fixeth upon as his End and Scope.  
4. By a special Sagacity and Dexterity in the Matters of the World, and a Dulness in the Things of God. Luke 16.8. The Children of this World are in their Generation wiser than the Children of Light. They have Ostriches Wings, not to fly, but to run. It is strange to hear how sottishly worldly-wise Men will speak of Religion, and the Ways of God: they are dull and blockish in Religion, though otherwise of great Ability. Rom. 16.19. I would have you wise unto that which is good, and simple concerning Evil.  
5. By the Stream of your Desires. Desires are the Pulses of the Soul: You may know the temper of your Souls, by the beating of the Pulses, by the current and drift of your Desires; as Physicians judge by Appetite. The Saints plead their Affections. Isa. 26.8. The desire of our Soul is to thy Name, and to the remembrance of thee. They cannot justify their Innocency, yet they plead their Integrity, the vigorous bent of their Souls. So the Spirit of the World is known by an unsatisfied Thirst, and the ravenousness of the Desires, which rise with Enjoyment, for still Men crave more. Such a Dropsy argueth a distempered Soul; the Soul is transported beyond all bounds of Modesty and Contentment. Isa. 5.8. Wo unto them that join House to House, and Field to Field, till there be no Place, that they may be placed alone in the midst of the Earth. The inordinate Inclination still increaseth, and Men never have enough.  
6. By your Grief at worldly Losses and Disappointments. Men lose with Grief, what they possess with Love; the Affliction riseth according to the degree of the Affection. They that rejoice at though they rejoiced not, weep as if they wept not, 1 Cor. 7.30. Earnest Affection will not brook disappointment. 1 Tim. 6.10. For the Love of Money is the root of all Evil; which while some coveted after, they have erred from the Faith, and pierced themselves through with many Sorrows. The Sorrow will be answerable to the Desire. You grieve more for the loss of Wealth, than for the loss of God's Countenance: The Bridegroom is gone, and you never mourn; but upon every worldly Loss the Heart is dejected. What slight Thoughts have Men of God? Thou art sad, if thou hast lost but a Ring of value, the Offals of thy Estate; but God's Accesses and Recesses are never noted. Grief followeth Love; when Jesus wept for Lazarus, the Jews said, Behold how he loved him! John 11.35.  
7. Fear of Want, or an extraordinary solicitousness about outward Provisions, that is a sure Note of a worldly Heart. Christ was disputing against worldliness; and among other Precepts, he saith, Luke 12.29. Seek not ye what ye shall eat, nor what ye shall drink; neither be ye of doubtful mind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be not hover between Doubts and Fears. This is to take God's Work out of his Hand. Suspicious Fears, argue too much of the Spirit of the World. God would have us look no further than the present day: Sufficient for each day is the Evil thereof, Mat. 6.34. God is very careful of our good. He hath made Carking a Sin, he might have left it as a Punishment.  
8. By excessive delight in worldly Comforts. A Man may be worldly, that is not carking and ravenous: Esau saith, I have enough, my Brother, Gen. 33.9. Your too much complacency is a great Sin. When Men are satisfied with the present Portion, it is as great, if not a greater Sin than to desire more. Luke 12.19. Soul, thou hast much Goods laid up for many Years; take thine ease, eat, drink, and be merry: He took too great delight in his Portion; they bless themselves in their worldly Enjoyments, as if they had happiness enough. Psal. 62.10. Trust not in Oppression, become not vain in Robbery: if Riches increase, set not your Heart upon them; not in point of Delight and Trust. Your Delight should not be terminated on the Creature.  
9 By envying the worldly Happiness that others enjoy. This is a great fault in the Children of God, you are not of this World. Tho you have not such costly Furniture, rare Accommodations as others have; though you are not the World's Foundlings, dandled on the World's Knees, you have a better Portion in Christ. Psal. 4.7. Thou hast put gladness in my Heart, more than the time when their Corn and their Wine increased. It is a disparagement to your Privileges and Hopes. Psal. 17.14. From Men which are thy Hand, O Lord, from Men of the World, which have their portion in this Life, and whose Belly thou fillest with hid Treasures: they are full of Children, and leave the rest of their Substance to their Babes. It is your time to be Princes in disguise. The less splendour in the World, the more lustre in Grace. Grace would not be so eminent, if worldly Glory were greater. Who that is owner of a Palace, would envy another a Dunghill?  
Secondly; A worldly Conversation: which is seen in two things.  

1. Immoderate Endeavours for the World, to the neglect of God. Luke 12.24. So is he that layeth up Treasure for himself, and is not rich towards God. All things must be looked after in subordination to God. When Sarah saw Ishmael scoffing at Isaac, ●he thrust him out of Doors. When Mammon upbraideth God, and worldly Things encroach, and allow God no room but in the Conscience, than we are immoderate.  
2. Carnal Compliance. The Worldling serveth the Times; cozeneth, lieth, cheateth, hateth Christ: So must not you. 1 John 5.19. And we know that we are of God, and the whole World lieth in wickedness, as a Carrion in a Sink.   
1. Consider your Condition, you are strangers. The Fathers of old dwelled in Tents; we never read that Abraham made any purchase, but of a Grave. Cain built Cities. David was a King, yet a Stranger. Psal. 39.12. For I am a Stranger with thee, and a Sojourner, as all my Fathers were. The World is not our Country. The Fathers of the Old Testament, for the most part, lived a wand'ring Life. Heb. 11.14. For they that say such things, declare plainly, that they seek a Country. Jacob passed over Jordan with a Staff, Gen. 32.10. It is a most unbeseeming thing as can be, for one that professeth himself a Christian, to take up with the Things of this World.  
2. Consider, it is a dishonour to God, and a scandal to Religion, to be of a worldly Conversation, to profess an Interest in Christ, and yet run after such low things.   

SERMON XXIV.  JOHN XVII. 15. 
I pray not that thou shouldest take them out of the World, but that thou shouldest keep them from the Evil.  
CHRIST having enforced his Request, explaineth it; not to inform God, but to comfort the Disciples; as Explications in Prayer are for our benefit. Our Heavenly Father can interpret our Sighs and Breathe; but form and explicit words have a greater force and efficacy upon our Hearts. This Explication is delivered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not that thou shouldest take them out of the World; that is, presently glorify them, either by an ordinary Death, or by an extraordinary translation, as Elijah and Enoch were translated. Christ was not ignorant of their danger, yet he would have them ride out the Storm; he would not carry his Disciples to Heaven with him, nor doth he pray his Father to do it, though he loved their Company, and they his, that they could be content to die with him, as John 11.16. Let us also go, that we may die with him; yet, I pray not, that thou wouldst take them out of the World.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but that thou shouldest keep them from the Evil; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be rendered from the Evil One, or from the Evil Thing, as referring to a Person, or Thing. To a Person; the Evil One is often put for the Devil. Mat. 13.19. When any one heareth the Word of the Kingdom, and understandeth it not; then cometh the wicked One, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and taketh away that which he heard. 1 John 2.13. I write unto you, young Men, because ye have overcome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wicked One. 1 John 3.12. Not as Cain, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of that wicked One, and slew his Brother. Or else to the evil Thing, Mat. 6.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliver us from Evil. Mat. 5.37. Whatever is more than this, cometh of Evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 John 5.19. The whole World lieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in wickedness. Which shall we prefer? I Answer, Since the Words lie so indifferently for either sense, we may interpret them of both, keep them from the Author of Evil, and from Evil itself; from Sin, from the Power and Snares of the Devil, from Destruction, till their Ministry be accomplished. Satan he is the Author, the World is the Bait, Sin is the Hook: Keep them from the Devil, that they may not come under his Power; from the World, that they may not be deceived by its Allurements. Briefly, this keeping may be referred to their Life, or to their Souls; keep them alive, as long as they have work to do; keep their Souls, that they may neither, by the World or by the Devil, be drawn to do any thing unseemly, and unbecoming their Profession. 2 Cor. 13.7. I pray God that ye do no Evil, but that ye should do that which is honest. And, Rev. 3.10. I will keep them from the hour of Temptation, which shall come upon all the Earth, to try them that dwell upon the Earth: It is meant of a Preservation in the time of a bloody Persecution under Trajan. Christ prays for temporal and spiritual Safety; temporal Safety, so far as is necessary to carry on the Duty of their Calling.  
Points.  
1. Obs. That it standeth with the Wisdom and Goodness of God to continue us in the World, notwithstanding the Dangers of it. Christ loved his Disciples, and knew they were exposed to the World's hatred; yet, I pray not that thou shouldst take them out of the World. In Evil Times, sometimes God taketh his Children out of the World, and sometimes he continueth them in the World; both Dispensations stand with his Wisdom and Goodness. There are Reasons on both sides.  
1. For taking them away in Evil Times. It standeth with his Goodness, that they may not feel the smart of them. Isa. 57.1. The Righteous perisheth, and no Man layeth it to Heart, yea, the merciful Man is taken away, none considering that the Righteous is taken away from the Evil to come. When Corn is gathered in, than the Beasts are turned into the Field. God valueth his Saints so, that he doth not count the World worthy of them. Heb. 11.38. Of whom the World was not worthy. He showeth his Jewels, and then shutteth them up into the Casker. And with his Wisdom, that they may not be corrupted. The Wisdom of Providence concurreth to our Preservation, as well as the Power of Grace. Enoch was translated, and taken out of the World in a wicked Age. 1 Cor. 11.32. But when we are judged, we are chastened of the Lord, that we might not be condemned with the World. What judging and chastening was it? not only by Sickness, but by Death; Many are sick, and many weak, and many fallen asleep.  
2. Christ continueth them in the World, as the Disciples here; partly, because he hath need of them, as the Disciples were to preach the Gospel: Partly, that they might have more experience, and a more grown Faith: they might try God, and God might try them; they might have experience of his Faithfulness, and he of their Loyalty. The World must have a time of trial, and so must we. Nay, he dealeth thus with Believers; they are continued in Evil Times, either because God hath more work for them to do, or that they may carry more experience with them to Heaven.  
Use. To refer it to the Wisdom and Goodness of God, either to go or tarry. Christ knew there was Service for them to do, therefore he was express, I pray not that they may be taken out of the World. We that know not the Counsels of God, must refer ourselves to his Pleasure.  
2. Obs. That as long as we have a Ministry and Service to accomplish, we should be willing to continue in the World. Paul was at a straight, Phil. 1.21, 22, 23. The Cause was Service; For me to live is Christ, and to die is Gain. For if I live in the Flesh, this is the Fruit of my Labour, viz. bringing Honour to Christ; yet what I shall choose, I wot not: For I am in a straight betwixt two, having a desire to depart, and to be with Christ, which is far better. He is ravished with the Thoughts of it; but then he considereth the profit of the Church, Vers. 24. Nevertheless, to abide in the Flesh is more needful for you; and Service casts the Scale. Paul's Case, is the Case many times of mortified Christians, after long experience of God, and weanedness from the World, they are in such a strait. Natural Motion is swifter in the End; the nearer they draw to the End, the more vehemently do they long for Christ's company. Some make it a Question, which is hardest, to bear Affliction, or to wait for Glory, the work of Patience, or the delay of Hope? Desire is a more restless Affection than Sorrow; yet I should think the depth of Sorrow is more burdensome than the strength of Desire. Many of God's Children are tempted to make away themselves; but I never heard of any that were tempted to make away themselves in the height of Assurance, or out of the vehemency of Spiritual Desire, though the present Life be accompanied with many Vexations and Afflictions. Despair maketh Men to lay violent Hands on themselves, but not Assurance; as Saul fell upon his Sword, and Achitophel went home and hanged himself, and Judas was his own Executioner. But Assurance, though it desireth God's presence, yet it tarrieth God's leisure. Waiting is a Fruit of Faith, as well as Confidence. Spiritual Desires are always conceived with Submission and Obedience; if God hath more work, they can brook the delay of the Reward, and tarry for their Wages. I remember a Passage of a Heathen, of Tully, in his Somnium Scipionis, when Scipio had said, If true Life be only in Heaven, why stay I then upon Earth? why haste I not to come to you? No, saith his Father, unless God free thee from the Fetters of thy Body, thou canst not come hither. Men are born and bred upon this Condition, that they should promote the good of the World. You must not fly from the Duty assigned by God; the Soul is to be kept in the custody of the Body, till it be commanded thence by God that gave it at first. This was his saying; and indeed it is wonderful. Christians! learn to wait G●d's leisure; it is better to be with Christ, but you must not look for your Wages, till you have done your Work. When a Sentinel is set upon the Watch, he must not come off without the Commander's leave, and till he is discharged by Authority: God hath set us in a Watch, and we must not leave our Ground, till we have done all that is enjoined us, till we receive a fair Discharge.  
This Point will serve to open two Cases.  
1. Case. Whether Men, confessing Christ, may make away themselves, to avoid the cruel Torments of their Persecutors, and they know not certainly what their strength may be able to sustain? This was a great Case in the Primitive Times, and it may be still of use. Eusebius telleth us, lib. 8. cap. 24. that in the Time of Dioclesian's Persecution, which was very bloody and cruel, there were divers that procured Death to themselves, by leaping down from Losts and high Places, or else thrust themselves through with Knives or Swords.  
I Answer; This is sinful. Christ prayeth not that his Disciples might be taken out of the World, but kept from the Evil.  
The sinfulness appeareth;  
1. Because this is an Act of Disobedience, contrary to the Law of God, Thou shalt not kill; now the more unnatural any Act is, the greater is the Crime. A Man is not Lord of Life and Death.  
2. It is an Act of Distrust. 1 Cor. 10.13. There hath no Temptation taken you, but such as is common to Men: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the Temptation also make a way to escape, that ye may be able to bear it. God will either temper the Affliction to our strength, or raise our strength to the degree of the Affliction. Christ hath laid in this Prayer for our encouragement in this Case, Keep them from the Evil; it is a making haste, as if God would not be faithful, but require Brick, where he giveth no Straw.  
3. It is a disparagement and dishonour to the Cause which we maintain. It robbeth God of a great deal of Glory, when he calleth us out to show our Love to him, to take our Lives out of God's Hands, when he claimeth them. Rom. 14. 7, 8. For none of us liveth to himself, and no Man dieth to himself. For whether we live, we live unto the Lord, and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. Providence hath singled you out to be Witnesses, God by his Providence challengeth his due; It is a retracting of your Vows. And therefore, though God may be merciful to the Soul, yet the Act is unnatural, and sinful, and base, when God hath drawn you out to be him Champions and Witnesses to the World.  
2. Case is about wishing for Death. You know, the Law doth not only forbid Acts, but Thoughts and Desires: Therefore is it lawful to long for Death and Dissolution? We find Instances on both Hands in the Scriptures. The murmuring Israelites are taxed, Exod. 16.3. Would to God we had died by the Hand of the Lord in the Land of Egypt! And it is usual for Men in a pet, to wish themselves dead, to curse the day of their Birth, and long for the day of their Death. On the other side, Paul, out of a spiritual Affection, desireth to be dissolved, and to be with Christ. Phil. 1.23. I have a desire to depart, and to be with Christ. What shall we say in this case?  
I Answer in several Propositions.  
1. There is a great deal of difference between serious Desires, and passionate Expressions. The Desires of the Children of God are deliberate and resolved, conceived upon good grounds, and after much struggling with Flesh and Blood to bring their Hearts to it. Carnal Men are loath that God should take them at their word; as he in the Fable, that called for Death; and when he came, desired him to help him up with his Burden. Alas! they do not consider what it is to be in the state of the Dead, and to come unprovided and unfurnished into God's Presence. We often wish ourselves in our Graves; but if God should take us at our word, we would make many Pauses and Exceptions. Men that in their Miseries call for Death, when Sickness cometh, will run to the Physician; many Gifts are promised, if Life could be restored. None more unwilling to die, than those that in a Passion wish for Death.  
2. We must carefully look to the grounds of these Wishes and Desires.  
Carnal Wishes for Death arise, either,  
(1.) Out of violent Anger, and a pet against Providence; as, Jonah 4.3. Therefore now, O Lord, take, I beseech thee, my Life from me, for it is better for me to die than to live. And, Vers. 8. He fainted and wished ●n himself to die, and said, It is better for me to die than to live. The murmuring Israelites, when they felt the Famine of the Wilderness, wished they had died in the Land of Egypt. When Men are vexed with the World, they look upon Death as a Release, to take vengeance upon God, to deprive him of a Servant.  
(2.) In deep Sorrow, as Job 3.11. Why died I not from the Womb? Why did I not give up the Ghost, when I came out of the Belly? And, Job 6.8, 9 O that I might have my Request! and that God would grant me the thing that I long for! Ever that it would please God to destroy me, that he would let loose his Hand, and c●●●e off. Elisha, 1 Kings 19.4. He sat down under a Juniper Tree: and be requested for himself that be might die, and said, It is enough now, O Lord, take away my Life, for I am not better than my Fathers.  
(3.) From the peevishness of fond and doting Love. 2 Sam. 18.33. O my Son Absalon, my Son, my Son Absalon, would God I had died for thee! O Absalon, my Son, my Son! As the Wives of the Barbarians, that burn themselves, to attend the Ghosts of their dead Husbands.  
(4.) From Distrust and Despair, the Evil is too hard for them, they are at their Wit's end. Job 7.15. My Soul chooseth strangling, and Death rather than Life. In all these Cases, it is but a shameful Retreat from the conflict and burden of the present Life, from carnal Irksomeness under the labours, and burdens of the present Life, or a distrust of God's Help. There may be Murder in a rash Wish, if it proceed from a vexed Heart. These are but froward Thoughts, not a sanctified Resolution.  
3. Such desires of Death and Dissolution as are lawful, and must be cherished, come from a good ground. A Heart deadned to the World, they are crucified to it, their Hearts are mortified, set on things above, Col. 3.1. Some competent Assurance, Rom. 8.23. We groan, waiting for the Adoption, viz. the Redemption of our Body. They have tasted the Clusters of Canaan; as Simeon, Luke 2.28, 29. Lord, now lettest thou thy Servant depart in peace, for mine Eyes have seen thy Salvation; the Eyes of his Faith, as well as of his Body. Now, Lord, I do but wait for my departure hence, as a Merchantman richly laden, desires to be at his Port.  
4. You must look to the End. Men have a blind Notion of Heaven, they expect a Carnal Heaven, as the Jews looked for a Carnal Messiah, to enjoy a Turkish Paradise full of Ease and Pleasure. The People of God desire Heaven, to have a perfect Union and Communion with him whom their Souls love. Phil. 1.23. I desire to depart, and be with Christ. Phil. 3.20. Our Conversation is in Heaven, whence we look for a Saviour; they long to see him, to be where he is; Heart and Head should be together. And so also to be freed from Sin: B●om. 7.24. O wretched Man that I am! who shall deliver me from this Body of Death? They would be in Heaven, that they may sin no more. Men look upon Heaven as a kind of Reserve, if the World do not hold. We should desire Heaven, not to be freed from Trouble, but to be freed from Sin, and to be with Christ; there must be an holy desire of a better Life.  
5. The manner must be regarded, it must be with Submission. Phil. 1.24. Nevertheless to abide in the Flesh is more needful for you; otherwise we encroach upon God's Right, and would deprive him of a Servant without his leave. A Christian will die and live as the Lord will: while others want submission to live in trouble, he is satisfied; or to die if he be not in trouble; if it be the Lord's Pleasure, a Believer is satisfied with long Life, Psal. 91.16. he is willing to live and die as God liketh, he will wait till his change comes, when God will give him a discharge by his own immediate Hand, or by Enemies. Gratias agi●●●, quòd à molestis Domiesis libera●ur. God knoweth how to choose the fittest time, otherwise we know not what we ask.  
3. Obs. That a Spiritual Victory over Evil, is to be preserved before a total Exemption from it. Christ doth not pray for an absolute immunity and deliverance, but a preservation from the Evil of the World. Christ prayeth thus, and so he teacheth us to pray, Mat. 6.13. Led us not into Temptation, but deliver us from Evil. When we say, Led us not into Temptation, he doth not mean, that we should pray fo●●n absolute exemption from Temptation, that is the Lot of all the Saints; but that we may not fall under the weight of a Temptation, that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it is explained, that he would not as a Judge, by a Spiritual Excommunication, put us into the Hands of Satan, to be crushed by him, as it is explained in the next Verse, But deliver us from Evil.  
Use 1. It teacheth us how to pray to God. Our Prayers should be to be delivered, not from the World, so much as from the Evil of the World, from Sins rather than Afflictions. The Saints seek Grace, rather than Deliverance in their Afflictions; Direction as well as Protection, that they may do nothing unseemly while they suffer. Psal. 141.3, 4. Set a match, O Lord, before my Mouth, keep the Dear of my Lips. Incline not my Heart to any evil thing, to practise wicked Works with them that work iniquity: and let me not eat of their Dainties. And they desire Improvement, rather than a Discharge; for the Saints do not conceive Prayers out of Interest, but from a principle of the new Nature: to a gracious Eye, Sustentation under the Cross, is better than absolute Deliverance; the Deliverance is a common Mercy, the Sustentation is a special Mercy. Carnal Men may be without Affliction, but Carnal Men have no experience of Grace; and bare Deliverance is no sign of special Love, but Improvement is. My Grace is sufficient for thee. It is Divinity preached from Heaven, makes the Saints to rejoice in Infirmities. Paul before was earnest to be freed from the trouble.  
Use 2. How to wait and hope for the Blessings of Christ's Purchase. Absolute Immunity is not to be looked for, but Victory and Conservation. 2 Tim. 4.18. The Lord shall deliver me from every evil Work, and will preserve me unto his Heavenly Kingdom. A Christian placeth his Hope chiefly on that. Paul could not look for such a deliverance again from the Lion, but from an unworthy Carriage. The Blessings which Christ hath obtained of his Father, are rather Spiritual and Celestial, than Temporal; therefore he is more solicitous to free us from Sin, than from Trouble. Mat. 1.21. Th●● shalt call his Name Jesus: for he shall save his People from their Sins; not from their Troubles, their Sorrows, but their Sins. We would be delivered from Sickness, Trouble, Danger; but Christ is a Spiritual Saviour, the great Deliverance is to be freed from Sin.  
Use 3. To teach us to suffer with Patience. Let us endure the Evil of Punishment, that we may escape the Evil of Sin. Moral Evil is worse than Natural; it is better to be miserable, than to be sinful: Of all Evil, Sin is the greatest: to be Carnal, a Swearer, a Drunkard, an unclean Person; this is a greater Evil than Poverty, Sickness, Blindness, Lameness, this doth not separate from God.  
4. Obs. The Danger of the Worldly Estate.  
It appears in two things.  
First; The multiplicity of Snares. The whole World is full of Snares, and we can walk no where, but we are like to be defiled. It is a Vale of Tears, and a Place of Snares; and therefore a Vale of Tears, because a place of Snares, which make the Saints go up and down groaning. Rom. 7.24. O wretched Man that I am! who shall deliver me from this Body of Death? All conditions of Life may become a Snare, Prosperity, Adversity. Prov. 30.8, 9 Give me neither Poverty nor Riches; feed me with Food convenient for me: Lest I be full, and deny thee, and say, Who is the Lord? or lest I be poor, and steal, and take the Name of God in vain. Mark, either condition hath its Snares, but Prosperity hath most. As a Garment too short, will not cover our nakedness; and too long, proveth lacinia praependens, ready to trip up our Heels. Many that carry themselves well in one Condition, quite miscarry in another: as it is observed of Joab, 1 Kings 2.28. That he turned after Adonijah, though he turned not after Absalon. Ephraim is a Cake not turned, Hosea 7.8. The young Prophet that withstood the King, is overcome with the Insinuations of the old Prophet, 1 Kings 13.16, 17. Some miscarry in Adversity, others in Prosperity, but more there: as Diseases that grow of Fullness, are more dangerous than Diseases that grow of Want; the taking God's Name in vain, is not so bad as denying God; Lest I be full, and deny thee; lest I be poor, and take thy Name in vain: They that are full, live as if there were no God at all, there is the Snare: And in Adversity we are impatient, as in Prosperity we are forgetful 〈◊〉 God. Paul learned of Christ how to be abased, and how to abound, Phil. 3.12. We ●●st do both; but there is a greater Snare in Prosperity, the more of the World, the worse; as fat and fertile Grounds are most rank of Weeds, and produce most Thorns and Thistles. Rom. 8.39. Nor height, nor depth, shall separate us from the Love of God that is in Christ Jesus our Lord; the depth of Misery is a snare, and the height of Happiness too, there the Snare is greater. Misery is often made an occasion to bring us to Christ, but never Fullness, Ease and Plenty. The Moon is never eclipsed but when at Full; God's Children have most miscarried then. David was not foiled with Lust, whilst he wandered in the Wilderness, but whilst he walked on the Terrace of his Palace; then Men discover themselves; as a leaky Vessel is known when it is filled with Water. Adversity makes Men more reserved and serious; when the Vessel is empty, its hollowness and unsoundness is least discovered. Thus every Condition may prove a Snare. So every Calling, and Course of Life. In ordinary Callings, a long familiarity breedeth a liking, and the Soul receiveth Taints from Objects to which we are accustomed. Men that have much to do in the World, had need take heed of a worldly Spirit; continual presence of the Object, secretly linketh the Affections: Long suits prevail at length, and green Wood kindleth by long lying on the Fire. When the Course of your Callings and Employments, put you much upon worldly Business, the Heart is drawn away from God insensibly, and you will find less savour in Holy Things. Yea, in that Calling which immediately respects the Service of God, there wants not Snares. 1 Tim. 3.6. Not a Novice, lest being puffed up with Pride, he falleth into the condemnation of the Devil. Holy Things are often abused by a perverse Aim. Those that are set on the Pinnacles of the Temple, are in dange●●. The Devil carried Christ thither, with an intent to tempt him. Christ prayeth here principally for the College of the Apostles: Ministers are in danger as well as others; we have our Temptations as well as you. Nay, in all Actions and Employments, Worship, Feeding, Trading, Sporting, all these may become a Snare; and Temptations are like the Wind that bloweth from every Corner, East, West, North, and South. So there are Temptations in Worship, to Pride, Self-confidence, Carnal distractions. Satan stealeth away our Hearts from under. Christ's own Arm. When the Sons of God met together, Satan was amongst them, Job. 1.6. Not only our Table may be turned into a Snare, but Duties into Dung. In Recreations, Eating, Drinking, Bodily-refreshments, there is a Snare. Job 1.5. Job sacrificed, while his Children were a banquering. At a Feast, there are more Guests than are invited; Evil Spirits haunt such Meetings; and usually Men let lose themselves to a carnal Liberty at such a time. Satan, to be sure to be welcome, bringeth his Dish with him, a Bait for every Humour. 1 Tim. 4.5. The Creatures must be sanctified by the Word of God, and by Prayer. We must not only ask God's Leave, but his Blessing. So Pleasures, if not sanctified, bring a brawn and deadness upon the Heart: 1 Tim. 5.6. She that liveth in pleasure, is dead while she liveth. So also in all Places, in Company, and when we are alone, we are still in danger: In Company, we are in danger to be provoked to Wrath, or tempted to Sin ● though open Excesses manifest their own odiousness, yet secretly we learn of one another to be cold, careless, less mortified. In good Company, Nature is very susceptible of Evil, and we imitate their Weaknesses sooner than their Graces. Gal. 2.13. Barnabas was carried away with their dissimulations. So in Privacy, when we are alone, the Devil often abuseth our Solitude, Christ was tempted in the Wilderness, Mat. 4.1. In the vast World there is no Corner, where a Man can be privileged from Temptations; how hard a Matter is it to be alone, when we are alone? or to have none with us but God and our own Souls? It is good to be alone with God, but not with Satan. John 16.32. Ye shall leave me alone, and yet I am not alone, for the Father is with me. Now few can say so; alas! we have cause to say, here I am alone, but I am not alone, for Satan is with me. So also there is danger from the Men of the World, and the Things of the World. The Men of the World are apt to ensnare us by their Counsels or threatenings: Sin is as earnest to propagate itself as Grace; wicked Men would have the whole World to be all of piece, they are Panders and Bawds to Wickedness, to draw others into the same Snare, with which they are held themselves: they are the Devil's Factors; and when they cannot prevail, than they rage, and slander, and persecute. They think strange, that you do not run with them into the same excess of riot, speaking evil of you, 1 Pet. 4.4. The Wills of Men are ranked with the Lusts of the Flesh. Vers. 2, 3. That he no longer should live the rest of his time in the Flesh, to the Lusts of Men, but to the Will of God. For the time passed of our Life may suffice us to have wrought the Will of the Gentiles, when we lived in Lasciviousness, Lusts, excess of Wine, etc. Then the Things of the World. There are several Baits for every Temper, Pleasures, Honours, Profits. Satan is well-skilled in Tempers; he dresseth the Temptation in that Livery, which suiteth with every Man's Humour and Complexion, and plieth that Object which suiteth with the Distemper; he knoweth every Distemper loveth the Diet that feedeth it; hath Honours for the Ambitio●s, Wealth for the Covetous, Pleasures for the Sensual; and God by a Righteous Dispensation permitteth it. Jer. 6.21. Therefore thus saith the Lord, Behold, I will lay stumbling-blocks before this People, and the Fathers and the Sons together shall fall upon them. As when we suspect a Servant to be given to filching, we leave loose Money about the House, to try if he will steal it: So God, to try us, may suffer Satan to ply us with a Diet suitable to our Distemper.  
Secondly; The next Reason is, our own weakness. There are not only Snares and Temptations in the World, but there is a flexibleness in the Party tempted; James 1.14. Every Man is tempted, when he is drawn away of his own Lust, and enticed. The Fire burneth in our own Hearts, Satan doth but blow up the Flame. There is bad Liquor in the Vessel, Satan giveth it vent, and sets it abroach with Violence. Mat. 5.28. He that looketh upon a Woman to lust after her, hath committed Adultery with her already in his Heart. There is an intrinsical flexibleness in the Heart, a treacherous Party within. The Evils of the World were tolerable, if there were not Lust in the Heart. 2 Pet. 1.4. Having escaped the Corruption that is in the World through Lust. We carry the worst Enemy in our own Bosom: Satan could not prevail against us, were it not for our own Lusts; as the Philistines could not prevail against Samson, if Dalilah had not lulled him asleep; or, as Baalam first corrupted Israel, before he could curse them. Nay, when there is Grace wrought, still there is a treacherous Party within; Mat. 26.41. The Spirit is willing, but the Flesh is weak. The Will hath a proneness still; and in your Affections there is a suitableness to carnal Baits. It is as with a Garrison besieged, though the treacherous Party be weakest in the Town, yet they may do much hurt; so there is still corruption enough to open the Door to Satan.  
Use 1. Caution. Take heed, the World is a dangerous place, even to a Disciple of Christ; and therefore you have need to use it, as if you used it not. The Heart is soon tainted, and that insensibly. There are two Remedies that you should constantly use, Watching and Prayer; they are prescribed by our Saviour, Mat. 26.41. Watch and Pray, that ye enter not into Temptation. These must always go together; we Watch, that we may not be careless; we Pray, that we may not be self-confident. These two Duties help one another; the Heart is best kept, when it is commended to God: We watch only to discover the Approaches of the Enemy, and we cry for God's help against the Temptation. As Watching helps Prayer; Danger descried, giveth quickness, fervency, and earnestness in Supplication: So also Prayer helpeth Watching; we can best maintain our Station, when we call in God's Help.  
1st, Watch; and that especially against two Things, the Occasions of Sin, and the privy Distempers of the Heart.  
1. The Occasions of Sin. Do not put yourselves upon danger; it is a sign of a naughty Heart, to dally with Occasions; as Ravens, when they are driven away from the Carrion, will stand within the scent. It is not good to be within the scent of Sin. Lot and his Wife were not to look back upon Sodom; Gen. 19.26. Lot 's Wife looked back from behind him, and she became a Pillar of Salt. The Act in itself was not sinful, but it was forbidden to them as an Occasion of Sin: You shall see, Vers. 29. Abraham looked towards Sodom and Gomorrah, and he is commended; but it was forbidden to Lot, Vers. 17. Escape for thy Life, look not behind thee; because it was likely to work Relent, he was loath to leave that pleasant Vale, the sight was more like to work on Lot's Heart, and his Wives, than Abraham's, and prove a Snare to them. Therefore Lot's Wife is turned into a Pillar of Salt. Pray mark it, Ananias and Saphira were stricken dead for a Sin, and Lot's Wife for putting herself upon a Temptation to Sin. God hath declared his displeasure against hankering after Corruption, as well as closing with it; and in these days Sin is not grown less dangerous, nor God less angry with it; a wanton Look, putting ourselves upon the presence of a Temptation without a Call, beholding the Wine while it sparkleth in the Glass; these are Temptations, and we have no need to tempt the Tempter. Satan is waiting for such Advantages, he can interpret the silent Language of a Blush, a Smile, a Frown, a Look, the glance of a lustful Eye, he is watchful, and is an excellent Naturalist, skilled in the external Gestures and Motions of the Spirits.  
2. Against Privy Distempers. We are not only to watch against Actual Sins, but the secret growing of Evil Habits, especially against Deadness, Drowsiness, and those Distempers that insensibly creep upon the Heart. Conversing with worldly Pleasures, and worldly Objects, breedeth a deadness, and withdraweth the Heart ere we are aware. Natural Conscience is kept waking against foul Lusts and Corruptions; they are in a dead sleep, that can, as Jonah did, sleep in a storm, that fall into brutish practices without remorse. But the great end of Spritival Watching, is to keep the Heart in Frame, to prevent the sly Encroachments of the World. But how shall we know when the World doth encroach? I Answer, When your care is lessened towards Heavenly Things, and your Delight is lessened in them.  
1. When your Care is lessened towards Heavenly Things, you are not so serious, so frequent in communion with God. This is Martha's Fault, She was cumbered about much serving, while Mary sat at Jesus his feet, and heard his Words, Luke 10. latter end. When you begin to lessen your course of Duty, though the same Abilities, Opportunities, and Necessities continue, and only out of respect to the World, it is a carnal Distemper, especially when the World beginneth to upbraid Conscience, if I hear as much, and pray as much, and meditate as much as I was wont, it will engross my Time, and hinder my worldly Pursuits. As Sarah thrust▪ Ishmael out of Doors, when he began to scoff at Isaac; it is good to thrust the World out of the Heart, when it encroacheth too much. Be it the World of carnal Delight, or of carnal Profit, when it would defraud God, or the Soul, or the Family of its due Allowance, it is sad.  
2. When your Delight is lessened, and you have lost your savour of the Word, or the Ordinances, or Sabbath, and prise Communion with God less, God is defrauded: 1 John 2.15. Love not the World, nor the Things of the World; for if any Man love the World, the Love of the Father is not in him. The Love of the World hath made you weary of God. When the Affections are scattered to other Objects, it is Adultery, the Wife of the Bosom is defrauded of her Right. So it is Spiritual Adultery, when the World hath intercepted your Delight, and you go a whoring after it. It is Idolatry to divert our Trust, and Adultery to divert our Delight. Worldliness is expressed by both terms, Adultery and Idolatry. Psal. 73.27, 28. Thou hast destroyed all them that go a whoring from thee; but it is good for me to draw near to God. Estrangement of affection from God, is called there, going a whoring from God, and opposed to delight in Communion with God. And it is Spiritual Idolatry; Col. 3.5. Mortify your earthly Members; Fornication, etc. and Covetousness, that is Idolatry. And, Ephes. 5.5: No covetous Person, that is an Idolater, shall inherit the Kingdom of Christ, and of God. Therefore though we do not run into gross Sins, we must watch against these Distempers, lessening of our care of, and delight in Heavenly Things.  
2 lie, Pray. God is the best Guardian, and Keeper, he must watch over our watching. Psal. 141.3. Set a Watch, O Lord, before my Lips, and keep the Door of my Mouth. Our Security lieth in the restrains of his Grace, and the conduct of his Spirit. 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. Give your Souls to Christ to keep, it is our best Jewel, it is fit it should be in safe Hands. In every Prayer, we do anew charge Christ with our Souls; the Heart is best kept, when commended to Christ. To quicken you, consider how weak the highest Saints have been, when God hath loosed his Hand, and left them to themselves. David was an Holy Man, a Grown Man, a Saint of long standing, of many Experiences, yet he was overcome by his Eyes. Joseph was a Youth, a Servant, had a fair Opportunity, which David wanted; he did not tempt, but was tempted, yet he resisted; Gen. 39.9. How shall I do this Wickedness, and sin against God? Who would have thought that Lot, that was kept Righteous in Sodom, should have miscarried in the Mountain, where there was none but his own Family. God sometimes will show us such Instances, that we may learn to wait and depend on him.  
5. Obs. The Necessity of God's keeping. Christ would never make a Prayer to his Father for it, if it had been in their own Power to keep themselves. It is God must keep us; if he doth but leave us to grapple with a Temptation in our own strength, we are soon gone. Keep them from Evil. This Point hath been of often recourse in this Prayer, therefore I shall be the briefer in it.  

First, How God keepeth us.  
Secondly, Why God keepeth us.   
First, How God keepeth us. God hath many ways of keeping us, but they may be reduced to two, either by his Spirit, or Providence.  
1. All the inward Work is dispatched by the Spirit, by the Power of which he suppresseth Inclinations to Sin, and layeth on restraints of Grace. Gen. 20.6. I withheld thee from sinning against me. So in his People, he weakeneth the Power of Sin; prevents us by the counsels of his Grace from giving consent, leaves the awe of Grace upon the Soul, to weaken the Power of Sin. Jer. 32.40. I will put my fear into their Hearts, that they shall not depart from me: and giveth actual strength, when tempted; 2 Cor. 12.9. My Grace is sufficient for thee; and when we fall, God raiseth us, that we perish not. Sometimes God lets us fall; as a Father, when the Child is busy about the Fire, puts his Finger to a Coal, that he may be afraid of it. It is one of his Methods to bring us to Heaven, to make us taste of Sin's Bitterness. David prayeth, Restore unto me the joy of thy Salvation: and uphold me by thy free Spirit, Psal. 51.12.  
2. By his Providence.  
(1.) He removeth the provoking Occasions and Objects of Sin. Psal. 125.3. The Rod of the Wicked shall not rest upon the Lot of the Righteous: lest they put forth their Hand to do Iniquity. We need this outward Help: if we had oftener occasions, we should be more angry, more voluptuous, more worldly.  
(2.) Violent Temptations are not permitted, where he seeth we are most weak. As Jacob drove as the little Ones were able to bear. 1 Cor. 10.13. God will not suffer us to be tempted above what we are able; but with the Temptation will make a way to escape, that we may be able to bear it. He doth not give us into the Enemy's Hands, and leave us to the Malice of Satan, or the Violence of Men; all is guided with Wisdom and Care. And,  
(3.) By withholding Occasions and Opportunities, when Temptation hath prevailed. Job 33.17. That he may withdraw Man from his purpose, and hide Pride from Man. When we have conceived a purpose, God hindereth the Execution; such Disappointments are a great Mercy.  
Secondly, Why God alone must keep us?  
1. From the Nature of God, he is able. 2 Tim. 1.12. I know he is able to keep that which I have committed to him. 1 Pet. 1.5. Who are kept by the Power of God. Judas 24. To him that is able to keep you from falling. He is wise, 2 Pet. 2.9. The Lord knows how to deliver the Godly out of Temptation. God is skilful, and well versed in this Work. God is faithful, and will not fail, 2 Thess. 3.3. The Lord is faithful, who will establish you, and keep you from Evil. Our Establishment and Preservation from damning Sins, is among the Blessings of the Covenant, his Faithfulness lieth at stake.  
2. From our Weakness. We cannot keep ourselves; We are so weak, we are apt to consent to Lusts, or to faint under Afflictions: We can no more stand against Satan, than a Lamb can against a Wolf. The World hath a treacherous Party in our own Hearts. The best things are most dependant; a Sheep, not a Wolf; a Vine, not a Bramble; a Saint, he is always depending.  
Use 1. Do not forfeit God's keeping. This may be done; therefore we pray, Mat. 6.13. Led us not into Temptation. God, as a Judge, puts us for our Exercise under Satan's Hands; as a Malefactor is put into the Serjeant's Hands, if he will not be ruled; this is a Spiritual Excommunication. Partly, to cure us of Self-confidence, or resting in our own strength: we use to try Men that boast, with an heavy Burden: so doth the Lord, Judges 10.14. Go and cry unto the Gods, whom ye have chosen, let them deliver you in the time of your Tribulation. Partly, to cure us of neglect and unthankfulness, when we do not take notice of God's keeping, when God hath lent us his Grace, and we think we are not beholden to him; as if a Man is weary, and another should lend him his Staff to go by, and thereupon he should begin to slight him. He taketh no notice of his Preservation, that doth not walk answerably to it; Dependence should beget Observance. Phil. 2.10, 13. Work out your Salvation with fear and trembling; for it is God that worketh in you, to will and to do according to his good pleasure. When we do not thrive under his Custody, it is scandalous. God will takeaway the Hedge,. let the Boar of the Forest come in and eat them down.  
Use 2. To press the Children of God to two Duties, Dependence, Confidence.  
1. Dependence. 1 Chron. 20.12. We have no might against this great Company, neither know we what to do, but our Eyes are up to thee. We must profess that we do not stand by our own strength, but are as a Staff in the Hand of a Man, or a Child in the Hand of the Father. Psal. 70.5. I am poor and needy, make haste unto me, O God: thou art my Help, and my Deliverer, make no tarrying, O my God. God is honoured, when we acknowledge him for our Guardian.  
2. Confidence, that he will preserve us in that Grace to which he hath called us in Christ. There will be shake, and wander; as a Tree fastened at the Root, is driven to and fro with violent Blasts. There may be an interruption of the Acts of Grace; as a Man in a swoon, or as stunned by a great Blow, but he is alive: so there may be particular Falls, but we shall not fall constantly, readily, easily. As in a Land-flood the Meadows may be overflown, but the Marshes are drowned every Tide. Preservation from damning Sins is sure and certain, Christ hath asked it. God is able to keep us. Happy are they that have an Interest in Christ's Prayers, and that have God for a Guardian! therefore wait upon God with Hope in the midst of Temptations.  
6. I observe from the last words, the Evil, from the evil One, or evil Thing, it lieth indifferently.  
1. From the Evil One. Observe, Satan hath a great hand in the Evils that befall us in the World, both Afflictions and Sin. He instigateth our Enemies, and inflameth our Lusts.  
(1.) He instigateth our Enemies. Christ said, Luke 22.53. This is your Hour, and the Power of Darkness. Rev. 12.12. The Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. If you could behold with bodily Eyes this evil Spirit, hanging on the Ears of the great Men of the World, and of the common People, to animate them against the Saints, you would more admire the Work of God, that you do subsist.  
(2.) He inflameth our Sins and Lusts. 1 Cor. 7.3. Lest Satan tempt you for your Incontinency. The Sin is ours, but Satan joins with it, and makes it more violent: As in Storms and Tempests, when Matter is prepared, the Devil maketh them more formidable.  
Use 1. Let Persecutors take heed, the Devil is near, and they are guided by him, though they see him not; Rev. 16.14. They are the Spirits of Devils working Miracles; which go forth to the Kings of the Earth.  
2. Here is Advice to the People of God. (1.) To beware of Sins, that you gratify not Satan with the displeasure of God. Do you think Peter would ever have given such Advice to Christ as he did, if he knew Satan had been in it? Would carnal Men ever lie, if they knew the Devil filled their Hearts? Acts 5.3. Why hath Satan filled thine Heart to lie to the Holy Ghost? Would Men sin so freely, if they knew the Hand of Satan was in all? And if the Lord should give you over to his Power, if he should give Satan charge over you, how far might he hurry and carry you? (2.) Let this teach you dependence upon God so much the more. Ephes. 6.12. For we wrestle not against Flesh and Blood, but against Principalities, against Powers, against the Rulers of the Darkness of this World, against spiritual Wickedness in high Places. We have to do with the Devil as well as Men, and therefore have need to look up to God: And this is thy Comfort, O Christian, that God is stronger than Satan.  
2. From the evil Thing, that is, the evil of Persecution; keep them from being destroyed, till they have accomplished their Ministry. Observe; God keepeth his Saints temporally, till their Work is ended by a Special Providence. He delivers them from Diseases, and from the fury of Men, as long as he hath any Service for them in the World. Therefore when ever you have escaped any visible and sensible Danger, when you are come out of a terrible Disease, or kept from the Fury of Men, improve it accordingly, it is for Service.  
But rather it may be understood of the Evil of Sin, keep them from the Evil. And so the note is, That Sin is the greatest Evil. Christ doth not say, keep them from Trouble; No, let them ride out the Storm, but keep them from the Evil of Sin.   

SERMON XXV.  JOHN XVII. 16. 
They are not of the World, even as I am not of the World.  
IN this Verse Christ repeateth the Argument used in the 14 th' Verse. This Repetition is not idle, and of no use, it is Christ that speaketh. The Reason of the Repartition may be conceived, either with respect to the Disciples, the Persons for whom, and in whose hearing he prayed; and so it is to inculcate their Duty: Or with respect to God, the Person to whom he prayed; and so he urgeth their Danger. For in the 14 th' Verse, he showed this was the Cause why the World hated them; now he maketh it the Reason why he prayeth for them, that they may be kept; Keep them from the Evil: They are not of the World, even as I am not of the World.  
1. In the general Observe, That Repetitions of the same Point are sometimes necessary. Phil. 3.1. To write the same things to you, to me it is not grievous, but for you it is safe. Repetition of the same things is tedious and irksome to Nature, but profitable to Grace. It is tedious to Nature, partly out of an itch of Novelty. Most Men have but an adulterous love to Truth, they love it while it is new and fresh, there is a satiety that groweth by acquaintedness; the Israelites grew weary of Manna, though Angel's Food: Partly, out of the impatiency of Gild: Sores cannot endure to be rubbed again and again; frequency of Reproof and Admonition, is like the rubbing of a Sore, grievous to a galled Conscience. John 21.17. Peter was grieved, that he should say to him the third time, Lovest thou me? as reviving his Apostasy, bringing to remembrance his threefold denying of Christ, questioning his Fidelity. Sinners do not love to be suspected or urged much; it reviveth Gild, and maketh it fly in the Face of Conscience; none are weary, but they that cannot endure to be remembered of their Duty. But it is profitable to Grace; 

First, To cure Weakness.  
Secondly, To further Duties.    
First, To cure Weakness. Our Knowledge is little, our Affections changeable, our Memories weak, our Attention slight.  
1. Our Knowledge is little; narrow-mouthed Vessels take in Liquor by drops, so do we Divine Truths, and therefore you have need to hear the same things often, that your Understandings may grow familiar and acquainted with these Notions. Isa. 28.10. For Precept must be upon Precept, Precept upon Precept, Line upon Line, Line upon Line, here a little and there a little; they must be taught as little Children are wont to be taught, when they learn to read or write, to know Letter after Letter, and to draw Line after Line; we must go over it again and again, that you may understand it more. Frequent inculcation maketh us to observe every Part and Point; you take it in by degrees.  
2. Our Attention is small; we do not consider it, when we understand it. Since the Fall, we have lost our settled and solemn Thoughts; the roving vanity of our Minds needeth this outward Cure. When Truth is again brought into the view of the Understanding, the Mind is set a work; first we learn, and then we meditate. If Christians would observe their Hearts, they would find it hard to go along with the Preacher at first hearing; but when they go over it in their Thoughts, than it worketh spiritually, and they consider it with affection upon a review. Marry kept all these Sayings in her Heart, Luke 2.51. We mind things but slightly; there must be Apprehension before Musing; Study findeth out a Truth, Meditation improveth it.  
3. Our Memories are weak. We have a short Memory in the best Things; a Man needeth no Remembrancer to put him in mind of worldly Gain, and to revenge Injuries. But as to good Things, our Memories are as a Bag with holes, or as a Grate, or Sink, that retaineth the Mud, and lets the running Water go. Heb. 2.1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. We are as sandy Ground, or leaky Vessels; we have much lost the practical Memory, have few actual Thoughts of Truths in the season of them. Men forget what we have told them of God's Justice, his Omnipresence, the Day of Judgement. When we are about to faint under Afflictions: Heb. 12.5. Have ye forgotten the Exhortation that speaketh unto you as unto Children? My Son, despise not thou the chastning of the Lord, neither faint when thou art rebuked by him. It is a main Office of the Spirit, to remember us of Truths in their Season. John 14.26. The Comforter, which is the Holy Ghost, whom the Father will send in my Name, he will teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. It is one thing to know, another thing to remember; seasonable Thoughts are a great relief in Temptation. 2 Tim. 4.2. Preach the Word, be instant in Season, out of Season, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We may press Truths, when there is not such express need of them, in season press them again, it is a great advantage.  
4. Our Wills are slow and averse. It is not enough for a slow and a dull Servant to hear the Commands of his Master, but they must be often told him: We must be urged again and again, as Christ doth Peter: The Heart is averse and deceitful, we give a slight Answer to the first Demand, Will you do this for God? 2 Pet. 1.12, 13. Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present Truth. Yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in remembrance. Most Men love to hear, as being greedy of Novelty and Speculation, expecting things that are rare and less known; it is our Duty to press things that are more known, to urge the Will. 1 John 2.21. I have not written to you, because ye know not the Truth, but because ye know it, and that no Lie is of the Truth; not to acquaint them with new Doctrine, but to urge them to steadfastness. All Preaching is not to enlighten the Understanding, but to gain the Will, to stir you up again. Our Affections are changeable; heated Water groweth cold again; we have need of the same Truths to revive our Frame. Our Affections soon flag; as a Bird cannot always keep upon the Wing, and Remembrance worketh not so much as present excitement. It were an excellent Work to put you into the same frame again. Our Corruptions and Temptations daily arise; we lose what we have wrought, we had need be quickened anew, put in mind again, that we may be kept in a good frame. 2 Pet. 3.1. This second Epistle I now write unto you, in both which I stir up your pure mind by way of remembrance.  
Secondly, It helpeth Duties.  
(1.) Meditation. The Mind worketh freely upon such Objects to which it is accustomed; in things rare and seldom heard of, there is more need of Study than Meditation to search them out.  
(2.) It helpeth Application. We hear, to do and practice, not only to know; we do not hear, to store the Head with Notions, but that the Life and Heart might be bettered.  
Use 1. Let it not be grievous to you to hear the same things pressed. Common Truths are not too plain for our Mouths, nor too stale for your Ears. If you should hear the same Sermon preached again; Observe God's Providence, A Sparrow doth not fall to the Earth without our Heavenly Father. Have I considered of this? meditated of it? Doth not my Heart need it again? Sure there is somewhat in it, that God directeth the Minister to it again. Usually we come to hear Sermons with an unmortified Ear, and bewray an itch of Novelty, as the Athenians, who loved to hear of new Things. And this puts Preachers upon ungrounded Subtleties, and quintessential Extracts, and so the gravity and sobriety of Religion is lost: Or else there is Pride in it, as if they were above these common Helps; the most learned need a Remembrancer. Some will say, this I knew before, they can teach no more than I know already. 1 Cor. 8.2, 3. If any Man think that he knoweth any thing, he knoweth nothing yet as he ought to know: But if any Man love God, the same is known of him. Dost thou practise what thou knowest? This is a new Hint from God to humble thee, to quicken thee; God seeth that I do not live up to my Knowledge, and therefore the same Truth is returned. Preachers should hear Sermons, as Prophets studied their own Prophecies, as Godly▪ as Prophets, there is difference between the Man and the Prophet. Or else for want of Affection. In Music, if a Man hear an excellent Lesson, he would hear it again; the second hearing is sweetest to a gracious Heart. If it be grievous to any, it is to us that do more deeply consider it, and weigh it before it is brought. If it be not grievous to us, it is safe to you. It is a great wantonness and gluttony, when Men cannot endure to eat twice of one Dish.  
Use 2. It serveth to encourage you in your private Exercises of Rehearsing and Meditation, this is chewing the Cud. Psal. 62.11. God hath spoken once, twice have I heard this, that Power belongeth to God; it was often revolved in the Mind. The Meat is taken into the Mouth, and Digestion is afterward. Repetition is the outward Help, Meditation the inward; Conscience preacheth over the Sermon again to the Heart.  
Use 3. To Ministers, not only to study new things, but to inculcate those that are of a common use. Judas 5. I will therefore put you in remembrance, though ye once knew this. We are not to content your Curiosity, but to provide for your Benefit; not to please the Athenian, but to profit the Christian. We are not Cooks, but Physicians. People do not remember half we preach, or they lose their Affections. Christ often repeateth the same Sentences, so do the Apostles. You may repeat the same things, only with these Cautions:  
1. That it be in Matters mainly necessary. There are some standing Dishes at Christ's Table.  
2. That it be with variety of Enforcement, to avoid tediousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there are several Notions to help us; every time we should have new Thoughts, Adoro plenitudinem Sacrae Scripturae, that all be subjected to Profit, not a cover to Laziness. There is much of God's Providence to be observed, in inclining the Heart; not only the Efficacy of the Spirit in quickening Gifts is to be regarded, but the Power of his Providence in determining the Thoughts. Much of God is to be seen in the choice of the Subject.  
But let us look upon the words more particularly; the Reasons of this Repetition, with respect to the Disciples, or to God.  
First, With respect to the Disciples: It is repeated in their Ears for their Comfort and Instruction; They are not of the World, even as I am not of the World. It either noteth their outward Condition, or their inward Temper and Constitution, or both; they have little of the World's Respect, and the World hath little of theirs. Gal. 6.14. The World is crucified to me, and I unto the World; A dead Man hanging on the Cross, is a miserable and ignominious Spectacle. I despise the World, and the World despiseth me, as a crucified Man is made an Object of Shame and Scorn. Paul sought not after the World, nor did the World seek after him: All the Honours, Pomps, Delights, which the World doteth upon, were as a Crucified Man, in whom there is no Form and Comeliness, why he should desire them; thus they are to a gracious Eye. Both Senses are taken, and the Pattern will agree to both, Christ's Spirit, Christ's Life.  
1. Take it for their Constitution and Temper of Mind, They are not of the World, as I am not of the World. Christ repeateth it again in the hearing of the Disciples.  
Observe; That we can never enough be cautioned against the World. We had need to be pressed often and often in this Matter.  
1. Because of our proneness to it. The Love of the World is natural to us: We need it in part, and we love it more than we need it. There are several Reasons; partly, because Worldliness is a part of Original Sin, it is a Disease we are born with. The Commandment that forbiddeth the Original of Sin, saith, Thou shalt not covet. It is hard for any to say they are not tempted to Covetousness, it is their Nature. Partly, by Custom; we are daily conversant about the Things of the World, our Affections receive taint from the Objects with which we usually converse; long Converse is a bewitching thing. Partly, because it is of a present Enjoyment, we have the World in Hand, and Heaven in Hope, and think Heaven a Fancy, a Notion, and the World, Substance. Prov. 8.17. Riches and Honours are with me; yea, durable Riches and Righteousness. The Judgement of Men, is different from the Judgement of the Word: We have a sensible experience of the Profit of the World. Partly, because it is a serious Sin, applauded by Men. Psal. 10.3. The Wicked boasteth of his Heart's desire, and blesseth the Covetous, whom the Lord abhorreth. Men think well of it, and stroke it with a gentle Censure, it is not so foul an Act. A Drunkard is more liable to Reproach than a Worldling. It is consistent with the gravity and strictness of Profession. Religion is a serious thing, and of all Corruptions, it is most incident to them that profess Religion: the dissoluteness of Luxury, will not stand with the external gravity and strictness of Profession: licentious Persons do procure shame, and are publicly o●io●s. Partly, because it is a cloaked Sin. 1 Thess. 2.5. Neither at any time used we flattering Words, nor a Cloak of Covetousness, God is Witness. It is hard to discover it and find it out, there are so many Evasions of Necessity, Providence, and Provision. It is a great part of Religion, to keep ourselves unspotted from the World, James 1.27.  
2. Because of the heinousness and danger of it. It is called Adultery, James 4.4. Ye Adulterers and Adulteresses, know ye not that the friendship of the World is Enmity with God? Whosoever therefore will be a Friend of the World, is the Enemy of God. It is most unsuitable to the matrimonial Contract between God and the Soul, wherein God propoundeth himself as God Alsufficient. Now, as if we had not enough in God▪ Men go a whoring to the Creatures. It is Idolatry, Col. 3.5. And Covetousness, which is Idolatry. So, Ephes. 5.5. No covetous Person, who is an Idolater, hath any Inheritance in the Kingdom of Christ, and of God. It diverteth our Trust, robbeth God of the fairest Flower in his Crown, of his Sovereignty, the trust and dependence of the Creature It is Enmity with God, James 4.4. The World is the greatest Encroacher upon God and Grace, it robbeth God, and destroyeth Grace. The Comforts of Christianity relish not with them that love the World. It is impossible at the same time to look with one Eye to Heaven, and another to the Earth.  
3. Because of the unsuitableness of it to the Divine Nature. It is most unsuitable to the New Nature. 1 John 5.4. Whatsoever is born of God, overcometh the World. It is unsuitable to our Hopes, God hath provided Heaven on purpose to draw us off from the World. God is most liberal in this World to the worst; as Judas had the Bag: these are Gifts for worldly Men, not for God's Favourites. Gen. 25.6. Unto the Sons of the Concubines which Abraham had, Abraham gave Gifts, and sent them away from Isaac his Son. Isaac had the Inheritance. It is contrary to the Aim of Christ; his whole Aim in coming and going▪ was to bring us to Heaven. Heb. 11.16. Now they desire a better Country, that is an Heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a Country.  
Use 1. To press us to beware the more of Worldliness. Christ doth once and again say, They are not of the World●▪ 2 King's ●. 26. Is it a time to receive M●ny, and to receive Garments, and Olive-yards, and Vine-yards, and Sheep, and Oxen, and Man-servants, and Maidservants? Especially in these Times▪ in which so many miscarry by worldly Practices, and when God hath declared so much of his displeasure against worldly Greatness. To this end▪  
1. Consider your Condition, you are Strangers and Pilgrims. David was a King▪ yet not at home in the World. Psal. 39.12. I am a Stranger, and a Sojourner with thee, 〈◊〉 all my Fathers were. We never read that Abraham made any Purchase, but of a G●ave; Cain built a City. We a●e gone hence to morrow, and who would hang a Room in an Inn?  
2. We are called to better Things. 1 Thess. 2.11, 12. As ye know how we exhorted, and comforted, and cha●ged every 〈◊〉 of you, as a Father doth his Children, That ye would walk worthy of God, who hath called you unto his Kingdom and Glory. It is not for Princes to embrace the Dunghill. Who would believe that a Man raking in a Dunghill, or nasty Ditch, were Heir to a Crown? You show yourselves hereby to be unworthy of Heaven.  
3. Take the Apostle's Argument. 1 Tim. 6.7. We brought nothing with us into the World, and it is certain that we can carry nothing out. The Mill-wheel turneth round all day, but at Night it is in the same place: So at Death, we are in the same Estate as at our Birth. A Man's Wealth doth not follow him, but his Works do. Your Iniquity will find you out. You did not come rich into the World, and you were born to die. In our Birth, we were contented with a little Cradle, at Death with a little Grave; but here we join House to House, as if the whole World would not contain us.  
4. Consider how hard it is to have Christ and the World, to have Heaven and the World. Mat. 16.26. What shall it profit a Man to gain the whole World, and lose his own Soul? or what shall a Man give in exchange for his Soul? You are put to your choice; who would lose a Crown, to be owner of a Dunghill? It is a vain design to think to reconcile Christ and Mammon.  
5. Thou art as thy Love is. If thou lovest this World, thou art Worldly; if thou lovest God, thou art Godly. A Man is not as his Opinion is, but as his Affection is; a bad Man may be of a good Opinion, but a bad Man can never have good Affections. The Soul is as Wax, it receiveth an impression from the Object. Take a Glass, put it towards Heaven, there you shall see the Figure of Heaven; put it towards the Earth, and you see the Figure of the Earth, Trees, Meadows, Fruits: thou receivest a Figure from the Objects to which thou appliest thy Heart, Earthly Things, or Heavenly.  
But you will say, What would you have us do? Is it a Fault to enjoy the World? No; But to have a worldly Spirit.  
1. Be not of a worldly Spirit, when thou wantest the Things of this World. Be not over-careful for the Things of this Life; use the Means God hath ordained, trust God with the Issue and Event of all: Carking, implies not only distrust, but discontent with God's Allowance; and both imply Worldliness, Distrust, and Fear. Luke 12.22. Take no thought for your Life, what ye shall eat; neither for the Body, what ye shall put on. I am sure Discontent doth. Be contented with a mean Condition; if these things were good for us, God would never deny them to us, never have bidden us to con●emn them. Saints are never more Illustrious, than when they have least of the World; the less splendour they have in the World, the more bright and glorious are they; had the Saints a worldly Glory, their Grace would not appear with such advantage.  
2. Be not of a worldly Spirit when thou hast the World. A godly Man may be a rich Man; but take heed of Trust, immoderate Delight, and Pride in them. Do not trust in them, for they are vain; nor delight in them, for they are Snares; nor be proud of them, they do not make us better; we do not value an Horse by the Trappings, but by his Spirit and Courage. We may accept the Allowance of Providence; it is not having Wealth, but setting the Heart upon it; nor the Injoiment, but Trust in it that is condemned. Psal. 62.11. Trust not in Oppression, become not vain in Robbery; if Riches increase, set not you Heart upon them. You will be apt to do it; but divert your Heart, draw it off into another Country. 1 Tim. 6.17. Charge them that are rich in this World, that they be not highminded, nor trust in uncertain Riches. And, Vers. 19 Laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal Life. Get a Bank in Heaven, make an advantage of it for Religion, to confirm your title to Heaven by more Evidences. Our Wealth follows us not into another World, but our Works do. A Man that loveth his Money, is willing to part with it, to assure his title to an earthly Inheritance.  
3. Be not dejected and over-sorrowful, when thou losest them; thou art but delivered of a Burden, a Charge, and a Snare, Riches are a Clog to thee. We are sure to give an Account.  
2. Take the words, as they denote the outward condition of the Disciples, They are not of the World; that is, not respected by it, as if they were of their Number and Faction, left out of the World's Tale and Count  
1. Observe; It is ●n hard thing to digest the World's Neglect and Disrespect. We had need be urged again and again; partly, because every one would be somebody in the World, and have some Interest here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and when we miss our Aims, Sorrow is obstinate, Sufferings harsh and irksome to Flesh and Blood, because we admire things below, and have too good an opinion of them.  
Use. This should be regarded by us in these Times; when some grasp the World, and use all kind of Means to get it into their Hands, others are apt to envy at them; when they see others have all, and themselves poor, Men think themselves wronged.  
1. Let them alone, look after better things. Psal. 17.14. From Men of the World, who have their Portion in this Life, and whose Belly thou fillest with thy good Things. If they grow fat upon common Mercies, we have no reason to pine and murmur; You have not such large Estates, costly Furniture, fine clothes, but you have a better Heart, it is enough. Let the World's Foundlings be dandled on the World's Knees; You have a better Portion, full Breasts to suck on, purer Consolations. When a River is troubled, the Mud will come on top. In Troubles, Sin would be uppermost. You have no reason to change Conditions.  
2. Remember by whose Providence it falleth out; You think God is not wise enough, you will teach him whom to advance, and whom not. Princes have their Arcana Imperii. Shall our Servants know all our Counsels? Many times God raiseth bad Men to high Places; not because they deserve it, but because the Age deserveth no better. Phil. 2.14, 15. Do all things without murmurings and dispute, that ye may be blameless and harmless, the Sons of God.  
3. If you are favoured by God, why should you trouble yourselves about the World's Respects? In choosing Heirs to Salvation, God doth not ask their Counsel; thou hast the testimony of God's Spirit; and many now in Hell have had much of the World's Respects. Their Disrespect cannot hurt thee; it may profit thee, if thou art not wanting to thyself. If God should take Counsel of the World, whether he should assume thee to Glory, or cast thee into Hell, than their Respects were to be sought after: but God will deal with thee alone, not ask their Opinion, but refer it to thine own Conscience. If all the World should respect thee, what is this to God, who will judge thee by another Rule? They had need of steady Heads, that walk on high Places. When Men study to preserve the World's good Opinion, they lose it, God is Master of their Respects; if Men did not study to please the World▪ they would not only have more quiet, but more success.  
2. Observe again, An excellent means to digest the World's Neglect, is to consider the Example of Christ. It is our Duty, it will be for our Comfort, and it turneth to our Profit.  
1. It is our Duty. In his Example we have a taste of his Spirit; I am not of the World, saith Christ; and we should imitate Christ as dear Children, Ephes. 5.1. They that love to live in delight and pleasures, are but Christians in Name. If we had no other Reason to contemn the vanity of the World, than the Life of Christ, this were enough. Who was wisest, Christ, or you? Who can make the better choice, Christ or you? Who is in an Error, Christ or you? Christ chose a poor Life, and you affect Greatness.  
2. It will be your Comfort. It is a sweet comfort in all Conditions, to remember the similitude of condition between Christ and us; Shall the Disciple be above the Lord? What more honourable, than to carry the Cross after Jesus Christ? Christ hath worn this Garment; Col. 1.24. Who now rejoice in my Sufferings for you, and fill up that which is behind of the Afflictions of Christ in my Flesh. Christ was exposed to the envy of Satan and his Agents: Art thou better than Christ? He suffereth with us, because we should suffer with him. Mat. 25.45. Verily I say unto you, in as much as ye did it no● to one of the least of these, ye did it not to me. Acts 9.4. Saul, Saul, why persecutest thou me? Man and Wife, if they love one another, had rather live together in the meanest Estate, than in the greatest Glory and Abundance asunder. Christ and a Christian are fellow-Sufferers; we are conformed to his Sufferings, and he hath a feeling of ours.  
3. It will be for our Profit. The Issue will be glorious, we must first suffer, then enter into Glory. Winter is before the Spring: Rom. 8.17. If so be that we suffer with him, that we may be also glorified together. 2 Cor. 4.10. Always bearing about in my Body the dying of the Lord Jesus, that the Life also of Jesus might be made manifest in our mortal Flesh. 2 Tim. 2.11, 12. It is a faithful saying, for if we be dead with him, we shall also live with him. If we suffer, we shall also reign with him. If we would be like Christ in Glory, we must be like him in suffering.  
Use. Meditate on this, God had but one Son, he came into the World without Sin, but he could not get out without a Cross. Art thou poor? so was Christ: Hast thou Enemies? so had He: Art thou disdained? Christ went this way to Glory, and so must thou: He was charged maliciously, blackened with Slanders, accused falsely, etc. the like usage you must expect.  
Secondly, With respect to God. How solicitous is Christ about those who are not of the World; compare Vers. 14. with this. His Father's Choice must be made good, his own delight is in those that are like him. Christ loveth himself, and his own reflection in the Saints. Christ is at a perfect antipathy with the World; and a Christian loveth what he loves, and hateth what he hates. If you have the World's hatred against you, remember you have Christ's Prayers.   

SERMON XXVI.  JOHN XVII. 17. 
Sanctify them through thy Truth, thy Word is Truth.  
HERE is Christ's second Request for his Disciples. Where, 

First, The Request itself; Sanctify them.  
Secondly, The Manner how it is to be accomplished; through thy Truth.  
Thirdly, The Reason why it is to be so accomplished; thy Word is Truth.    
The main Points, are the influence of Truth upon Sanctification; and that the Word is the public Record and Register of this Truth.  
Now I shall make some entrance upon the Verse.  
First, The Request. And here, 

I. What he prayeth for.  
II. To whom.  
III. For whom.    
I. What he prayeth for, Sanctification.  
1. Observe; Our chief Aim in Prayer for ourselves and others, should be to be sanctified. Christ prayeth for Sanctification.  
1. What it is to be sanctified. To Sanctify is, 

(1.) To Consecrate, or set apart for some Holy Use.  
(2.) To Cleanse or Purify.  
(3.) To Adorn with Gifts of Grace.    
Some prefer the first Acceptation, and apply it particularly to the Apostolical Calling. Sanctify them, that is, separate them, and set them apart for the Work of an Apostle. So Christ was sanctified, that is, set apart for the Work of Redemption. But it is not sanctify them for thy Truth, but in or by thy Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore this Scripture hath a more general respect and signification. However, in the Work of Holiness, all the Senses may be taken in; for whoever are sanctified, are set apart, cleansed, and adorned with Grace.  
(1.) Set apart by God, and by themselves. By God, both in time, and before time: Before time they are set apart by God's Decree, to be an holy Seed to himself in and by Christ; separated from the perishing World, to be Vessels of Honour, as the Reprobate are called Vessels of Wrath and Dishonour; set apart by God's Election, chosen to be holy; Eph. 1.4. According as he hath chosen us in him before the Foundation of the World, that we should be holy, and without blame before him in Love. But then in time they are regenerated, and so actually set apart. Sanctification is an actual Election. By Election they are distinguished from others in God himself, so by Regeneration and Sanctification they are distinguished from others in themselves, separated and set apart from the perishing World, to act for God, to seek the things that may make for his Glory. James 1.18. Of his own Will begat he us with the Word of Truth, that we should be a kind of First-fruits of his Creatures. The First-fruits were the Lord's Portion. Or else by the consent of their own Vows; Rom. 12.1. I beseech you, that you present yourselves a living Sacrifice, holy, acceptable to God, that is your reasonable Service. They have dedicated and devoted themselves to God. God calleth for it, when he saith, My Son, give me thy Heart. God will have his own Right established by the Creatures Consent, it is a necessary Fruit of Grace.  
(2.) Purged by degrees, and made free from Sin, this is to be sanctified, to be purged from the Corruption of Sin and the World. We are not only accounted holy, but we are made holy, and that cannot be till we are purged, because we come into the World, polluted with the Stain of Sin. 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. There is a Stain and an Uncleanness sticketh to our Natures, and defileth all our Actions; we need to be purged.  
(3.) Endowed with God's Image and Likeness, not only cleansed from Sin, but adorned with Grace; as the Priests under the Law were not only washed, but adorned with gorgeous Apparel. To be sanctified, is more than to be purified, because it noteth not only the Expulsion of Sin, but the Infusion of Grace. 2 Tim. 2.12. If a Man therefore purge himself from these, he shall be a Vessel unto Honour, sanctified, and meet for the Master's use, and prepared unto every good Work. Besides purging, Sanctification addeth somewhat more: they are not only purged from the Filthiness of Sin, but prepared by the Infusion of Grace for every good Work, made holy as God is holy.  
2. Why we should chiefly mind it in Prayer?  
(1.) Because of the Excellency of it. It is God's Glory, Angel's Glory, Saint's Glory. God's Glory; Exod. 15.11. God is glorious in Holiness: Angels Glory, who are called, Mat. 25.31. Holy Angels: And the Saints Glory; Eph. 5.26, 27. That he might sanctify them with the washing of Water by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it might be holy, and without blemish. The Church's Honour lieth not in Pomp and outward Ornament, but in Holiness.  
(2.) Because God aimeth at it in all his Dispensations. Election; Eph. 1.4. According as he hath chosen us in him before the foundation of the World, that we should be holy, and without blame before him in Love. 2 Thess. 2.14. God hath from the beginning chosen you, through Sanctification of the Spirit, and belief of the Truth. God chooseth us, that we may be of a choice Spirit. As when Esther was chosen out among the Virgins, than she was decked with Ornaments: so when we are chosen by God, we are beautified with Holiness. Redemption; Eph. 5.26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water, by the Word. His Promises; 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be Partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust. His Providences; Heb. 12.10. They verily for a few days chastened us after their own Pleasure, but he for our Profit, that we might be Partakers of his Holiness. Earthly Parents correct their Children out of mere Passion; but he to renew our Affections, to sanctify us for himself, that the Husk may fly off. He bestows Blessings, to encourage us in Holiness. 1 Tim. 6.17, 18. Charge them that are rich in this World, that they be not highminded, nor trust in uncertain Riches, but in the Living God, who giveth us richly all Things to enjoy: That they do good, that they be rich in good Works, ready to distribute, willing to communicate. That your Riches may be Instruments of Piety, not Occasions to the Flesh. It is our Corruption to turn all things to a carnal Use. His Ordinances; That he might sanctify them by the washing of Water, through the Word. Ephes. 5.26. This is God's Aim, and it should be ours.  
Use, is to teach us what to seek for ourselves and others; not temporal Felicity, so much as Sanctification; not Deliverance from Afflictions, nor outward Blessings, so much as the sanctified Use of them. This is to pray for one another out of the Communion of the Spirit, and for ourselves out of a Principle of the Divine Nature. Temporal Blessings are only to be desired in order to spiritual Ends. Nature is allowed to speak, but Grace must be heard first. Mat. 6.33. Seek ye first the Kingdom of God, and the Righteousness thereof; and all these things shall be added unto you. These are for Overplus.  
2. Observe from the Matter, he had prayed for Conservation from Evil, now for Sanctification; It is not enough to keep from Evil, but we must be holy, and do good. Psal. 34.14. Depart from Evil, and do good. Isa. 1.16, 17. Cease to do evil, learn to do well. God hateth Evil, and delighteth in Good; as we must hate what God hateth, so we must love what God loveth: Eadem velle & nolle. I durst not sin, God hateth it; I durst not omit this Duty, God loveth it. Our Obedience must carry a proportion with the Divine Mercy, not only be positive, but privative. Divine Mercy spareth and saveth. God is a Sun and a Shield. Psal. 84.11. Therefore we must not walk in the Counsel of the ungodly, nor stand in the Way of Sinners, nor sit in the Sea● of the Scornful: But our delight must be in the Law of the Lord, and in his Law must we meditate day and night. Psal. 1.1, 2. We must have Communion with Christ in all his Acts, in his Death and Resurrection; he mortifieth Sin, and quickeneth the Heart. Rom. 6.11. Likewise reckon ye also yourselves to be dead indeed unto Sin, but alive unto God, through Jesus Christ our Lord. The same Divine Power that killeth the Old-Man, quickeneth the New. In the Word, which is the Rule, there are Precepts and Restraints; therefore we are not only to escape from Sin, but there must be a delight in Communion with God; there must be an eschewing what God forbiddeth, and a practising what God commandeth. Thus are we obliged from our Approver, our Principles, our Encouragements, our Rule.  
Use. Let it press us not to rest in abstaining from Sin. Men are not vicious, but they are not sanctified. The Pharisees Religion ran upon Negatives.  

1. Both are alike contrary to the New Nature.  
2. Both are alike disserviceable to the Work of Grace.  
3. Both are hated by God.   
1. Both are contrary to the New Nature; it hateth Evil, and loveth Good. There is a putting off, and a putting on; Ephes. 4.22. That ye put off concerning the former Conversation the Old Man, which is corrupt according to the deceitful Lusts: And that ye put on the New Man, which after God is created in Righteousness, and true Holiness. It is indeed a Question, Where the Trial of a Christian lieth ●ost sensibly, in Mortification, or Vivification? in an hatred of Sin, or in the practice of Duty? It may be alleged, that our Nature doth more easily close with Precepts, than Prohibitions. We are many times content to do much; if the Law require this or that, we yield and consent to it: but to be limited and debarred of our Delights, this is most distasteful. Men that love Sin, cannot endure Restraints; O that there were no Bonds! And therefore to meet with Man's Corruption, the Decalogue consists more of Prohibitions, than Precepts; the fourth and fifth Commandment are only positive. But then on the other side, it may be alleged, that many that live a civil Life, and do no Man wrong, have no care of Communion with God; and that Sins trouble the Conscience more than Want of Grace. Natural Conscience doth not use to smite for spiritual Defects; Sins work an actual Distemper and Disturbance to Reason. It is the new Nature that maketh Conscience of Duties, and of obeying God's Precepts; therefore the New Nature is here most tried, but yet both must be regarded.  
2. Both are alike disserviceable to the Work of Grace. It is another Question, Whether we are more hardened by Sins of Omission, or by Sins of Commission? For Sins of Commission, it may be alleged that they stun the Conscience, like a great Blow on the Head, and cast Grace into a Swoon. David's Adultery put all out of order; 2 Sam. 12.14. Howbeit, because by this deed thou hast given great occasion to the Enemies of the Lord to blaspheme, the Child which is born of thee shall surely die. He lay in a spiritual Swoon till the Child was born. But then on the other side, Neglect of Duty depriveth us of the Influences of Grace, and hardens us insensibly. An Instrument, though never so well in Tune, yet if you let it alone, it will be soon be out of order, worse than if a String were broken. After some great and sudden Fall into Sin, the●● may be a Recovery, as in David's Case; but it is hard to recover out of long Neglects. Therefore Sins of Omission are more dangerous than Sins of Commission. And if your Communion with God be not constant, the Heart contracts Rust. A Key that is seldom turned, is rusted in the Lock; by neglect and omission of God and Duties, the Heart is wonderfully hardened and estranged from God. Gifts and Graces languish and perish in Idleness. 2 John v. ●. Look to yourselves, that we lose not those things which we have wrought. Standing Pools are apt to putrify; and Sins increase as well as Unfitness for Duties, the Motions of the Spirit are quenched.  
3. Both are odious to God. It is a Question, Whether God hateth most, the careless sluggish Person, or the outwardly vicious? A barren Tree cumbreth the Ground, and is rooted out, as well as the Bramble. It is not enough that a Servant do his Master no hurt, but he must do his Work. An Husbandman is not contented that his Land does not bear him Briars and Thorns, but it must yield him good Grain. It is not enough to say, I am no Swearer, no Drunkard. What Communion have you with God? What motions and feelings of the Power of Holiness? Want of Grace depriveth a Man of Happiness. As you would not be damned in Hell, so you should get Evidences for Heaven. Negative Righteousness in abstinence from Sin, the Brutes and inanimate Creatures have; it is improper and lame. Omission of good Duties is a more general Means of Destruction, than Commission of Evil: But than Commission of Evil is ever accompanied with Omission of Good, but Omission of Good is not always accompanied with Commission of Evil. He that doth Evil dishonoureth God more; but he that omitteth Good, disadvantageth himself more. Sin is more odious than Want of Grace in itself; yet Want of Grace, considering our Advantages, may provoke God as much as Commission of Sin.  
II. To whom he prays: Holy Father, sanctify them.  
Observe; It is God must sanctify us: We cannot ou● selves, and Means will not without God.  
1. We cannot ourselves. We could defile ourselves, but we cannot cleanse ourselves; as little Children defile themselves, but the Nurse must make them clean. A Sheep can wander of itself, but it is brought home upon the Shepherd's Shoulders. Domine, errare per me potui, redire non potui. God that gave us his Image at first, must again stamp it on the Soul. Who can repair Nature depraved, but the Author of Nature? When a Watch is out of order, we send it to the Workman. Eph. 2.10. We are his Workmanship, created in Christ Jesus unto good Works, that we might walk therein. Levit. 21.8. I the Lord that sanctify thee, am holy. It is God's Prerogative.  
2. The Means cannot without God. It is by the Truth, but God is the principal Cause. Sanctification is ascribed to many Causes: To God the Father, as he decreeth it; Judas 1. To them that are sanctified by God the Father. To the Son, as he merited it; Eph. 5.25, 26. He gave himself for the Church, that he might sanctify and cleanse it. To the Holy-Ghost, as he effects it. 2 Thess. 2.13. God hath from the beginning chosen you to Salvation, through Sanctification of the Spirit. To Faith, as it receiveth the Grace of God; Acts 15.9. Purifying their Hearts by Faith. To the Word, as the Instrument of begetting it; John 15.3. Now ye are clean, through the Word which I have spoken unto you. It is the external Means. But all Efficacy is of God, and Grace is his Creature; else what should be the reason, why the same Word, preached by the same Minister, worketh on some, and hardeneth others, at least it amendeth them not? Lydia alone is converted, because the Lord opened her Heart. Acts 16.14. Man's Will doth not put the difference, but God's Grace.  
Use. It presseth us,  
1. To wait and look for it from God. A Plant thriveth better by the Dew of Heaven, than when watered by the Hand. We may say as Peter, Acts 3.12. Why look ye so earnestly on us, as though by our own Power and Holiness we had made this Man to walk? Am I in the place of God? saith Jacob to Rachel, Gen. 30.2. When you look only to the Teacher's Gifts, you lose the Divine Operation; it may fill your Heads with Fancies and Notions, but not your Hearts with Grace.  
2. To praise the Lord when it is accomplished. 1. Cor. 3.5. What is Paul? Or what is Apollo? but Ministers, by whom ye have believed. As if Children should thank the Servants for what they have. Grace maketh us more in debt; you have received it from him, not from yourselves: Not I, but the Grace of God in me. Thy Pound hath gained ten Pounds. If you have any Holiness, any good Work, it is not of yourselves, but of God. Every Act, every Degree of Holiness is from God.  
III. For whom he prayeth, the Apostles,  
I. That were already holy; John 13.10. Ye are clean; and in the Verse immediately preceding. They are not of the World; yet now, Sanctify them, let their Hearts be more heavenly, and their Lives more pure every day.  
Observe; Those that are sanctified, need to be sanctified more and more. Rev. 22. 1●. He that is righteous, let him be righteous still; he that is holy, let him be holy still.  
1. Our inward Sanctification must increase, because of the weakness of present Grace, and the relics of Corruption. 2 Cor. 4.16. Tho our outward Man perish, yet the inward Man is renewed day by day. It is not a Work to be done at once. 1 Thess. 5.23. And the very God of Peace sanctify you wholly; and I pray God your whole Spirit, Soul and Body, be preserved blameless unto the coming of our Lord Jesus Christ. It is perfect in parts at first, the New Creature doth not come out maimed; but not in degrees, there is need of more Sanctification in Spirit, in Soul, in Body; the Kingdom of Heaven increaseth by degrees.  
2. Our outward Man must be cleansed day by day, because of new defilements. John 13.10. He that is washed, needeth not but to wash his Feet, but is clean every whit. It is an Allusion to a Man coming from the Bath, his Feet contract Soil in the Passage. Your Persons are sanctified by the Spirit; but when you are never so holy, there are new Defilements.  
Use 1. Be not satisfied with any present degrees of Grace. There is an holy Covetousness. I count not myself to have attained. Phil. 3.14. Christ is so full, that we cannot receive all at once.  
2. It is a strange Conceit in any, to think they may be too good. When we begin to be unwilling to grow better, we begin to wax worse; it is a good degree of Grace to know our Defects.  
3. Therefore let us use Means to persist in Holiness, to increase in Holiness, especially Prayer, which is the Breath which God hath appointed to keep in the Flame.  
II. For the Persons once more: They were to preach the Word; as a Preparative, he prayeth for Sanctification.  
Observe; Holiness is a good Preparative to the Ministry; and they are inwardly consecrated by the Spirit sanctifying them.  
1. That they may have experience of the Truth of the Doctrine upon their own Hearts. The Apostles were to preach the Truth to others, now saith he, Sanctify them through thy Truth. I believed, and therefore have I spoken. Psal. 116.10. We speak best, when we speak by experience. This is the right way of getting Sermons by Heart. We are God's Witnesses, now we should have sound Experience. 1 John 1.1. That which was from the beginning, which we have heard, which we have seen with our Eyes, which we have looked upon, and our Hands have handled of the Word of Life: That which we have seen and heard, declare we unto you. Ezekiel was first to eat the Roll, Ezek. 3. 1, 2, 3. not only to see it, and to hear it, but to eat it. Ministers must first eat themselves, then feed others. We are not to speak by hear-say, to deliver God's Message as a mere Narration, but out of a deep Impression on the Heart. What cometh from the Heart, and from Experience, is quick and lively.  
2. For the Honour of God. Carnal Ministers bring a Reproach upon the Ordinances. 1 Sam. 2.17. The Sin of the young Men was very great before the Lord, for Men abhorred the Offering of the Lord. Who will take Meat out of a Leprous Hand?  
3. To answer the Types of the Law. Aaron and his Sons were sanctified for the Levitical Priesthood. Exod. 29.4. To be washed with Blood and Oil, to be washed in the great Laver, sprinkled with Blood, anointed with Oil, which denotes Remission of Sins, Regeneration, the Gifts of the Spirit. 1 John 5.8. There are three that bear Witness in Earth, the Spirit, the Water, and the Blood. Every Office should have a solemn Consecration.  
Use 1. Ministers should look to their inward Call. They that are designed to serve God in a special manner, must look after special Purity. It breedeth Atheism, when we do not live up to our Doctrine. People will say, they must say something for their Living.  
2. Let People look to their choice of Ministers. There is a great deal of difference between an Eloquent and an Experienced Pastor.  
Secondly, We now come to the Means or Manner, how Christ's Request is to be accomplished by thy Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be rendered in thy Truth, or by thy Truth, o● through thy Truth, as Vers. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without an Article, that they may be sanctified through the Truth; or, as in the Marge●t, truly sanctified: but we better render it by the Truth; there is an Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not in Truth, but in the Truth; and it is presently added, thy Word is Truth. So that it noteth not the kind of their Sanctification, but the Instrument and Means. Now these words, by thy Truth, may be understood, either of God's Faithfulness, or his revealed Will, both which are called his Truth. Of God's Faithfulness, as Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; so here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as keep them by thy Power; so sanctify them by, or according to thy Truth and Faithfulness. But this Exposition, though plausible, yet is not so proper, because it is presently added, thy Word is Truth. By Truth than is meant, not his Faithfulness, but his revealed Will. Now God hath revealed his Will by the Light of Nature, or by the Light of his Word. That Will of God which is revealed by the Light of Nature, is called Truth; so the Gentiles are charged, Rom. 1.8. withholding the Truth in unrighteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which may be known of God, Vers. 19 is called Truth. How came the Gentiles by the Truth, who are strangers to the Covenant of Promise? The Apostle answereth, much of God was known to them. But this Truth that is here spoken of, is the Will of God made known in his Word, or the Knowledge of things necessary to Salvation, concerning God and his Worship, first delivered by the Prophets, afterwards explained by Christ himself to the Apostles▪ and by them consigned to the Church. Now the Truths delivered in the Word, may be referred to two Heads, Law, and Gospel. The distinction in Christ's Time, was Law and Prophets. In this place Christ chiefly intendeth the Gospel, the Truth which they were sent to preach to others, Christ would have them to have an experience of it themselves. And it is notable, that in many places of Scripture, the Gospel is called Truth; not only in opposition to humane Writings, but also with respect to the Law, and other parts of Scripture, because it is [the Truth] by way of eminency; as we call the Plague, the Sickness, as being the chief of the kind.  
Before I come to the Observations, I must clear up the latter part of the Text, Thy Word is Truth. Why is this added? I Answer, Either by way of Explication, or by way of Argument and Reason.  
1. By way of Explication. Christ would pray intelligibly; some might ask, as Pilate did, What is Truth? John 18.38. Christ answereth, Thy Word is Truth. The Word is the authentik and public Record of the Church; the Truth whereby we are sanctified, is no where else to be found; all pretended Truths are hereby to be examined.  
2. Or else by way of Argument, and Reason, why Christ would have them to be sanctified by the Truth, that they might have a saving experience of the Power of it, and so the better preach it to others: than we know the Truth of the Word, when it sanctifieth.  
This premised, I come to the Point.  
Doctrine; That God sanctifieth by his Truth. I shall open the Point in these Propositions.  
1. God's way of working is by Light; and in infusing Grace, he beginneth with the Understanding. He dealeth with Man as a rational Creature; and therefore not only teacheth, but draweth, and sanctifieth the Heart by enlightening the Mind. As the rising of the Sun doth not only dispel Darkness, but Mists and Vapours; so doth a saving Light, not only dispel Ignorance, but Lusts. This way is Spiritual Life begun. Ephes. 5.14. Awake thou that sleepest, and arise from the Dead, and Christ shall give thee Light. A Man would have thought, the Apostle should rather have said, and Christ shall give thee Life, than give thee Light. It is the Apostle's word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall shine upon thee, rather than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall quicken thee. But Light is enough, the Power of Grace breaketh in upon the Soul by the Light of the Gospel. As it is said of the Natural Life, John 1.4. In him was Life, and the Life was the Light of Men. Reason and Understanding are the Fountain of Life to Men; so is Spiritual Reason, and Spiritual Understanding to the Soul. If the Mind of a Man were once Spiritual, enlightened and possessed of the Ways of God, the Heart could not utterly reject them. There is a notional Illumination, that like a Winter-Sun, shineth, but warmeth not, leaveth no comfort and profit upon the Heart. But a Spiritual Light is always effectual; for though the Will and the Judgement are distinct Faculties, and the Will is averse, as the Understanding is blind; yet God doth never sound and throughly convince the Judgement, but he moveth and inclineth the Will. If we know things as we ought to know, as the Truth is in Jesus, Ephes. 4.21. the Heart must needs close with the Ways of God; for the Will of Man is not brutish, but reasonable, and acteth reasonably. Answerably ●o the discovery of Good or Ill in the Understanding, there is a Prosecution or Aversation in the Will. Therefore a through conviction of Judgement, must be the ground of Grace in the Heart; for God worketh in us, not only by a powerful and real Efficacy, but agreeably to an intelligent Nature, by teaching, persuading, counselling; nothing can be wrought in this moral way, unless Light and Knowledge go before.  
2. It must be a true, and not a false Light. Truth sanctifieth, and Error defileth; Titus 1.1. According to the acknowledgement of the Truth, that is after Godliness. Right thoughts of God and his Ways, preserve an awe in the Heart, which both restraineth and reneweth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostom. It is Truth that cleanseth the Heart, Error leaveth a stain and defilement. The Understanding and the Will, are like the Head and Stomach; a corrupt Heart blindeth the Mind, and a blind Mind corrupts the Heart, they mutually vitiate one another. As in a ruinous House, the upper Room being uncovered, lets down the Rain, to founder the Supporters ●●low; and the rottenness of the Supporters below, weakeneth all above. Erroneous Persons are generally represented in Scripture as vain and sensual; Judas 8. These filthy Dreamers defile the Flesh: First, there is Dreaming, and then Defilement. Error maketh way for Looseness, and a vain Mind for vile Affections. Partly, by God's just Judgement: some Opinions seem to be remote, and lie far enough from practice; yet the Persons that profess them are generally loose. Nay, some Errors seem to encourage strictness, as Doctrines concerning the Power of Nature, and the Merit of good Actions; but we find it is otherwise. Duty is best pressed upon God's Terms. Phil. 2.12, 13. Wherefore, my Beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence; work out your own Salvation with fear and trembling. For it is God that worketh in you, both to will and to do of his own good pleasure. By the Judgement of God, such are of losest Life. God will have his Glory kept unstained. Idolatry is expressed by Whoredom: Bodily Uncleanness ends in Spiritual. Hosea 4.12, 13. My People ask counsel of their Stocks, and their Staff declareth unto them; for the Spirit of Whoredoms have caused them to err, and they go a whoring from under their God. They sacrifice upon the tops of the Mountains, and burn Incense upon the Hills, under Oaks, and Poplars, and Elms, because the shadow thereof is good: Therefore your Daughters shall commit Whoredoms, and your Spouses shall commit Adultery. So, Rom. 1.23, 24. They changed the Glory of the uncorruptible God, into an Image made like to corruptible Man, and to Birds, and fourfooted Beasts, and creeping things. Wherefore God also gave them up to uncleanness; through the Lusts of their own Hearts, to dishonour their own Bodies between themselves. Partly, by a natural Efficacy, the Spirit is embased by Error, and all false Principles have a secret and pestilential influence on the Life and Practice. We lose a sense and care of Piety, if we have not a right apprehension of God's Essence and Will; a frame of Truth keepeth an awe: Therefore where there is so much Truth as to sanctify, yet because it is mingled with Falshood, there is no such reverence of God, no such strictness. Unbelief is the Mother of Sin, Misbelief is the Nurse of it. In Error there is a sinful confederacy between the rational and the sensual Part, and so carnal Affections are gratified with carnal Doctrines.  
3. Every true Light will not serve the turn, but it must be the Light of the Word. God hath reserved this honour of sanctifying the Heart to the Doctrine of the Scriptures, to evidence their Divine Original. James 1.18. Of his own Will bega● he 〈◊〉 with the Word of Truth. The great change that is wrought in the Heart of Man, is by the Word; a Moral Lecture may make a Man change his Life, but the Word of God maketh a Man change his Heart, as Xenocrates' Moral Lectures made Pollemo leave his vicious and sensual course of Life. But Regeneration is only found in the School of Christ, He hath begotten us by the Word of Truth. And the Ordinance of preaching the Word, is consecrated to this purpose; Ephes. 5.26. That he might sanctify them by the washing of Water through the Word. There are other Occasional Helps, but this is the Instituted Means. God will work no other way in his ordinary and revealed course, and will accept no other Obedience and Sanctification but by the Word. Holiness, or that Piety which is proper and genuine, is wrought by a Divine Truth, otherwise it is Superstition, not Godliness; Civility, not Holiness of Conversation. Tho Men have never so good an Inclination, yet because they have not a Divine Revelation for their Warrant, it is but a Bastard Religion, Superstition, or framing a strictness of our own, accompanied with opposition against the Truth. The Word and Spirit are in Conjunction. Isa. 59.21. My Spirit that is upon thee, and my Words which I have put in thy Mouth, shall not depart out of thy Mouth, etc. These act in Conjunction, and it is for the honour of the Scriptures that God hath annexed them. 1 Thess. 5.19, 20. Quench not the Spirit. Despise not Prophesying. Preaching of the Word, and pouring out of the Spirit, go together.  
4. Every part of the Truth worketh not, but only the Gospel, which is the Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Law showeth us our Spots, and the Gospel cleanseth and washeth them away. The Work of the Law is Preparation, but that which hath a special and direct influence upon Sanctification, is the Gospel. John 15.3. Now ye are clean through the Word which I have spoken to you; and that was the Gospel Privilege. This pulleth in the Heart to God, that we may be partakers of his Grace▪ Moses brought them to the Borders, but Joshua brought them into the Land of Canaan. The Apostle appealeth to the Experience of Believers. Gal. 3.2. This only would I learn of you, Received ye the Spirit by the Works of the Law, or by the hearing of Faith? Tho the Spirit may be received by the preaching of any part of Canonical Scripture, yet most usually by the preaching of the Gospel. The Lord would give us this sensible and authentic Proof of the Truth and Excellency of the Gospel, that we receive the Spirit of Regeneration by it, and not by the Law. It is the Instrument by which God useth to confer the Spirit. So, 2 Pet. 1.4. To us are given exceeding great and precious Promises, that by these we may be made partakers of the Divine Nature. What part of the Word worketh the Heart to a conformity to God? likeneth us in Holiness to God? the great and precious Promises. It is not by moral Strains, nor by terrible threatenings; these have their use in their place, but by the great and precious Promises, as God was in the s●●ll Voice.  
5. The Gospel worketh not, unless it be accompanied with the Spirit. There is a great deal of difference between seeing things in the Light of Reason▪ and seeing things in the Light of the Spirit. Truth represented in the Light of Reason, begets but an humane Faith, leaveth a weak impression, and hath but a weak operation upon the Soul: but things represented in the light of the Spirit, ●●●keth quite otherwise, there is not only a notional Irradiation, but an experimental Feeling; they see another manner of Beauty and Excellency in Christ, a vanity in worldly Delights, which they never saw before. Running-water, and Strong-water, differ not in colour, but in taste and virtue. John 16.13. When he the Spirit of Truth is come▪ he will guide you into all 〈◊〉. 1 John 2.27. The Anointing which ye have received of him, abideth 〈◊〉 you; and ye need not that any Man teach you, but as the same Anointing teacheth you of all things. Most Men content themselves with a superficial Belief; they have but a h●●ane knowledge of Divine Things, and therefore their Souls are not carried out to Holiness, Love, Fear, Trust, Obedience, they have a cold and naked apprehension; lite●●● Knowledge, is washy and weak, it worketh not. 1 Pet. 1.22. Seeing ye have purified your Souls, in obeying the Truth through the Spirit.  
6. This must not only be represented in the Power and Demonstration of the Spirit, but received and applied by Faith. Sanctification is sometimes ascribed to the Gospel, and sometimes to Faith, which receiveth the Gospel. Acts 15.9. Purifying their Hearts by Faith. Our Hearts are purified by the Word of Truth. 1 Pet. 1.22. Seeing that ●e have purified your Souls in obeying the Truth, through the Spirit. Here they were purified by Faith. The Word worketh not without an Act on our part, as well as on God's: The Word preached did not profit them, not being mixed with Faith in them that heard it. Heb. 4.2. As a Plaster worketh not, till it be applied to the Sore. Nay, the Apostle's Word implieth more; the Word must not only be applied to the Soul, but mingled with the Soul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As in a Medicine, the Ingredients must be mixed together to do good: So if we have the Word, we must have the Spirit, and we must have Faith; mix it altogether, and then it worketh. Faith receiveth the Word as a divine and infallible Truth, and that begets an Awe.  
In short, Faith working to Sanctification, apprehends the Love of God, the Blood of Christ, the Promises, Precepts of the Word; and by all these it is ever purging and working out Corruption. By apprehending the Love of God; Gal. 5.6. In Christ Jesus neither Circumcision● availeth any thing, nor Uncircumcision, but Faith that worketh by Love. Shall I love that which God hateth? O do not this abominable Thing that I hate? Jer. 44.4. Faith representeth God pleading thus: Is this thy Kindness to thy Friend? Do I thus requite God for all his Kindness to me in Christ? There is an Exasperation against Lusts. It maketh use of the Blood of Christ. 1 John 1.7. The Blood of Jesus Christ his Son cleanseth us from all Sins. Heb. 9.14. How much more shall the Blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your Consciences from dead Works, to serve the Living God? That is an excellent Purger. In outward Purging, it is the Water and the Soap cleanseth, but the Hand of the Laundress applieth it, and rubbeth the clothes that are washed; Faith apprehendeth the Blood of Christ to purge the Conscience, it waiteth for the sanctifying Virtue of his Blood, and the Grace purchased thereby. So Faith maketh use of the Promises; this giveth Faith encouragement to expect glorious Rewards. Assistance is purchased, and Acceptance is promised; 2 Cor. 7.1. Having therefore these Promises, dearly Beloved, let us cleanse ourselves from all Filthiness of the Flesh and Spirit, perfecting Holiness in the Fear of God. Then Faith constantly maketh use of the Precepts and Counsels of the Word, by which Sin is discovered and taxed. When the Word is received by Faith, there goeth a Light with it to see Sin after another manner, although a Man did not know it before. Faith persuadeth us, that the Commands of God are just and equal; there is a believing Commands, as well as Promises, this is a Command from God. Psal. 119.66. Teach me good Judgement and Knowledge, for I have believed thy Commandments.   

SERMON XXVII.  JOHN XVII. 17. 
Sanctify them through thy Truth, thy Word is Truth.  

Thirdly;  I NOW Proceed to the Reasons why God sanctifieth by his Truth. It is most suitable to God's Honour, and to Man's Nature.  
I. To God's Honour. It was meet that God should give a Rule to the Creatures, or else how should they know his Will? And then it was meet to honour this Rule, by owning it above all other Doctrines, by the concomitant Operation of his Spirit. This is the authentic Proof, the Efficacy of the Word is a Pledge of the Truth of it. John 8.32. And ye shall know the Truth, and the Truth shall make ye free, from the Bondage of Sin, the Devil, and Death. A wicked Man cannot have an absolute assurance of the Truth of the Word, he hath no feeling of the Power of it. There is a great deal of Do; How do you prove the Scriptures to be the Word of God? A Believer hath the Testimony in his own Heart. 1 John 5.10. He that believeth in the Son of God, hath the Testimony in himself. His Conscience and Heart are set at liberty by Water and Blood. This made the Apostles bold, and should make Ministers so. Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the Power of God unto Salvation. We should not be ashamed to preach it, and you should not be ashamed to profess it; it is the Power of God. God will not associate and join the powerful Operation of his Spirit with any other Doctrine. So David, when he commendeth the Law, by which he doth not mean the Decalogue, but the whole Word of God; Psal. 19.7, 8, 9 The Law of the Lord is perfect, converting the Soul; the Testimony of the Lord is sure, making wise the Simple. The Statutes of the Lord are right, rejoicing the Soul; the Commandment of the Lord is pure, enlightening the Eyes. The Fear of the Lord is clean, enduring for ever; the Judgements of the Lord are true, and righteous altogether. He had spoken before of the Excellency of the Sun, now of the Word, intimating, that the Word of God is as necessary for the Heart, as the Sun is for the World: We can as well be without the Sun, as without the Bible. But how doth he evidence it? From the Effects upon the Heart and Conscience; Comfort and Grace are two great Evidences of the Perfection of the Word. No Doctrine in the World, save this Divine Truth set down in Scripture, is able to discover the Sin and Misery of Man, the Remedy and Relief of it in Christ. No Doctrine save this alone, can effectually humble a Soul, and convert it to God, make it sensible of the Loss by Sin, and restore it to a better Condition.  
II. It is more suitable to Man's Nature. The Word is more morally accommodated to work upon the Heart of Man, than any other Instrument, Means, or Doctrine in the World.  
1. The Precepts of it. It is the Copy of God's Holiness, the Light by which we see ever● thing in its own Colours. The Light of Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Work of the Law, Rom. 2.14, 15. It taketh notice of gross Acts of Sin, and the outward Work of Duty; they made Conscience to abstain from gross Acts of Sin, and to perform outward Acts of Piety and Devotion, as offering Sacrifices and Prayers. But now there is an excellent Spirit of Holiness that breatheth in the Word, and all matters of Duty are advanced to their greatest perfection. Psal. 119.96. Thy Commandment is exceeding broad; of a vast extent and latitude, comprising every Motion, Thought, and Circumstance in Duties; not only the Act is required, but the Frame of Heart is regarded; not only Sins, but Lusts are forbidden. If ever there were an Instrument fitted to do a thing, the Word is fitted to promote Holiness, the true Purity that is pleasing to God.  
2. The Patterns and Examples of the Word. We miscarry by low Examples, and learn Looseness and Carelessness one by another. Therefore the Word of God, to elevate Holiness to the highest extent, presseth not only the Examples of the Saints, whose Memorials are left upon record in the Word, but the Holiness of the Angels, yea, the Holiness of God himself. The highest Aim doth no hurt; he will shoot further who aimeth at a Star, than he that aimeth at a Shrub. Be ye Followers of them, who through Faith and Patience have inherited the Promises. Heb. 6.12. Thy Will be done on Earth, as it is done in Heaven. Mat. 6.10. Be ye holy, as I am holy. 1 Pet. 1.15. Communion begets Conformity. We need all kinds of Examples; high Examples, that we may not rest in any low degrees and beginnings of Holiness; low Examples, that we may think it possible. We are not Angels, but Men and Women, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of like Affections, that have the same natural Interests, natural Wants with others. It is a trodden Path; in the Way to Heaven you may see the Footsteps of the Saints.  
3. Excellent Rewards, and fit Arguments to induce us to the Practice of Holiness. 2 Cor. 7.1. Having these Promises, dearly Beloved, let us cleanse ourselves from all the Filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God. 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be Partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust. God covenants with us, as if we were freeborn; to interest our Hearts in the Love and Practice of Holiness, we have as much propounded as we can wish for, nay, and more. 1 Cor. 2.9. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the Things which God hath prepared for them that love him. Lactantius saith of the Heathens, Virtutis vim non sentiunt, cujus proemium ignorant: They feel not the Power of Virtue, because they are ignorant of the Reward of Virtue. Life and Glory, and the great things to come, are powerful Motives; can you meet with the like elsewhere? All Creatures seek their own Perfection. Philosophy is to seek of a sure Reward and Encouragement.  
4. Our many Advantages in Christ. We have not only Encouragement offered, but Help and Assistance. Christ hath purchased Grace to make us holy; 1 Pet. 2.24. Who his own self bore our Sins in his own Body on the Tree, that we being dead unto Sin, might live to Righteousness; by whose Stripes ye were healed. He hath not only purchased the Rewards of Grace, to wit, that God should not deal with us in Sovereignty; but purchased the Abilities of Grace, redeemed us from a vain Conversation. 1 Pet. 1.18. By his Death the Covenant is made a Testament, and all the Precepts are turned into so many Promises and Legacies. Christ will give what he requireth. All Excuse is taken away from Laziness, and Wickedness is no longer allowed the Plea of Weakness. There is Help offered in Christ.  
5. Terrible threatenings. The Word is impatient of being denied, it would have Holiness upon any Terms. There is somewhat propounded to our Fear, as well as our Hope: Not only the Loss of Happiness; Heb. 12.14. Follow Peace with all Men, and Holiness, without which no Man shall see God; which is Loss enough to an ingenuous Spirit: But the Forfeiture of the Soul into eternal Torments, without ease, without end; Go, ye Cursed, into everlasting Fire. God hath a Prison for obstinate Creatures, a Worm that never dies, a Fire that never goes out. Whose Heart doth not tremble at the mention of these things? We cannot endure the Torment of one Night under a Feverish Distemper; how shall we think of lying down in everlasting Burnings?  
6. The Word presseth all this with such a Majesty and Power, that it astonisheth the Conscience, and maketh the Hearts and Souls of Men to quake within them. Felix trembled at the mention of Judgement to come. There is so much of God in the Word, that if it doth not renew Men, it doth restrain them, maketh them tremble, where it hath least force, it cometh with such a manifestation of divine Authority upon the Conscience. Lactantius saith, Nihil ponderis habent illa Praecepta, quia sunt humanae. There is no such Majesty in humane Precepts. Nemo credit, quia tam se hominem putat esse qui a●divit, quam illum qui praedicat. Man is not astonished by Man. Verba dedi, verba reddidi. But now the Word of God searcheth the Heart, pincheth the Conscience, and where it worketh least, it maketh Men to quake within themselves. It is said, Mat. 7.28, 29. The People were astonished at Christ's Doctrine, for he taught them as one having Authority, and not as the Scribes. God's Word cometh with Evidence and Conviction upon the Conscience, that they admire the Power of it; there is Sovereign Majesty in it, the Draught is like the Author. Thus you see what a powerful Instrument the Word is, even in a moral way, therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man.  
Use 1. Of Information.  
1. It informeth us what a Treasure Truth is, and what a value we should put upon it. There are two Things in the World that God is very tender of, his Truth, and his Saints. In the Controversy about Toleration, Men, on the one side, have urged the danger of meddling with Saints; on the other side, others have urged the value of Truth. If the whole Controversy did depend upon this Issue, which are to be most respected, the Truth, or the Saints, since God is tender of both? it would soon be decided: For besides this, that it is strange that they only who are called Saints, should be afraid of a vigorous Prosecution and Defence of the Truth; it is clear Truth must have the Pre-eminence, for it is Truth that maketh Saints, and we had need be more tender of the Root than of the Branches.  
2. It informeth us, that out of the true Religion there is no Salvation, because there is no true Holiness, and without Holiness no Man shall see God. Heb. 12.14. Follow Peace with all Men, and Holiness, without which no Man shall see God. It is not without Peace, the Necessity is not laid upon that, but Holiness; for Peace is often broken for Strictness sake: A Man that is faithful and sincere, may have little of the World's respect. But now without the true Religion there is no Holiness, that's clear. Hence 'tis said; Sanctify them by thy Truth. There may be Civility, and the Exactness of a moral Course, counterfeit Grace; but there can be no true Sanctification, because the Heart can never be good that is ignorant of the Truth, and poisoned with Error: there may be Superstition, which is but a Bastard Religion; there may be a good Life, but there cannot be a good Heart, no true Comfort, and true Grace. Anima, quae à Deo fornicata est, casta esse non potest. He that believeth ill, can never live well. Grace and Truth are Twins, that live and die together. Moral Virtue is very defective in itself. Sapientia eorum plerumque abscondit vitia, non abscindit, All their Craft was to hide a Lust, not to root it out.  
3. That they have not a sound apprehension of Truth, that have no Grace. There may be a naked and unactive Apprehension, that is not accompanied with Power; they learn Truth by rote, and rest in a vain Speculation, but have no strength to perform their Duty. 2 Tim. 3.5. compared with Rom. 2.20. What in one place is called a Form of Godliness, is in the other called a Form of Knowledge. Poor slight and superficial Apprehensions of the Truth; they take up Truth, not upon any Divine Testimony, or Evidence of the Spirit, but upon the Credit and Authority of Men, the Practice and Profession of the Nation, or the Injunctions of a Civil State. This is the account of most men's Truth and Faith. Alas, Truth thus received, entereth not upon the Heart. Men gain but a disciplinary Knowledge; a literal Knowledge and a spiritual Knowledge differ. Ephes. 4.21. If so be that ye have heard of him, and have been taught by him, as the Truth is in Jesus. When a Man receiveth it out of the Hands of the Spirit of Christ, it frameth and disposeth the Heart to Godliness. So, Col. 1.6. Since ye heard of it, and knew the Grace of God in Truth. The tasting of a Thing, excelleth the reading of it; the true, inward, powerful affectionate Knowledge affecteth the Heart, and altereth and changeth it. A Man knoweth no more of Christ, than he valueth, esteemeth and affecteth, and which puts the whole inward Man into an holy spiritual Frame. Good Principles, if heartily embraced, will 〈◊〉 a good Conversation. The Point needeth to be heeded in these Times, when Knowledge is increased, but practice and strictness, suffereth an abatement and decay; Boni esse desinunt, postquam docti evaserint. What Strength and Power of Religion possesses the Heart? When you know the Truth, doth it carry you to God and Godliness?  
4. They that are above Scriptures, have no true Holiness. God sanctifieth by the Truth. It is strange, how Charity over-reacheth to saint Antiscripturists, and Men above Ordinances; whereas it is the true Ground and Reason of Sanctification. As Bernard saith of some, That whilst they plead for the Salvation of Heathens, scarce show themselves Christians: So I am afraid our excessive Charity to Men, argueth little Affection to God. God accepteth no Holiness, but Word-Holiness, and worketh Holiness no other way. I doubt, they that despise Prophesying, quench the Spirit. When Men neglect and contemn the Word of God, they dam up the Fountain of Holiness.  
5. What is the true Witness of the Scripture's Certainty? not the Testimony of the Church, but feeling the sanctifying virtue of it. It is good to take the Testimony of the Church at first, as we take a Medicine from others upon their Experience, but we must not rest in it. 1 Thess. 1.5. For our Gospel came not unto you in Word only, but also in Power, and in the Holy Ghost▪ and in much Assurance; this giveth Certainty. At first we believe upon the Church's Saying, as the Woman commended Christ to her Citizens; John 10.42. Now we believe, not because of thy Saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the World. There is a preparative humane Faith; as in taking Pills, we do not chew them, but swallow them. It is not good to be disputing away our Hopes. But we should not rest in this, but labour to get an Experience of the Power of the Truth upon our Hearts.  
6. The difference between Civility and Sanctification. Civility is wrought by mere moral Education, according to natural Principles, without any Knowledge, or so much as a desire to be acquainted with the Word of God. Thus many are careful of common Honesty in Matters of Traffic and Commerce; obedience to Civil Laws, being restrained from gross Enormities, but have no true Grace; but in true Holiness we are inclined by the Word. 1 Pet. 2.2. As newborn Babes desire the sincere Milk of the Word, that ye may grow thereby. This is true Holiness, when we conform and subject ourselves in Heart and Practice to the Will of God, revealed in the Word. The Word of God must be Reason, and Rule: Reason, 1 Thess. 5.18. This is the Will of God concerning you: and Rule, Gal. 6.16. As many as walk according to this Rule, Peace be on them. Why do you do this? as the Children must ask their Parents, Why do ye keep the Passe-over? Still all must be examined by the Word. John 3.21. He that doth Truth, cometh to the Light, that his Deeds may be made manifest that they are wrought of God; he trieth every Action by it: Only the Word is our Rule in all our Actions, we seek to it as our Guide, obey it for Truth's sake.  
Use 2. Exhortation.  
1. Beware of Error. It is a defiling thing; the more mixture of Falsehood, the less awe of God upon the Soul, and the more carnal Affections are gratified. A constant use of the Word discovers Sin.  
2. To press you to wait upon God for the purifying of your Hearts through the Word, in the use of the Word, through the Spirit, to look for the Purification and Sanctification of your Souls. Here I should press you to take heed, That you hear, How you hear, and What you hear.  
1. That you hear. You need wait upon God, and hearken diligently. The Apostle infers it, James 1.18. Of his own Will begat he us by the Word of Truth; What then? therefore be swift to hear. Continually you will find some new Enforcement, or new Consideration to promote your Holiness and Sanctification.  
2. Take heed what ye hear, Mark 4.24. You must get the distinguishing Ear; that as the Mouth tasteth Meats, so the Ear may taste Doctrines, and you may judge of Things that differ.  
3. Take heed How you hear, Luke 8.18. that is, wait for the Operations of the Spirit, do not ●ear carelessly, negligently. It is said, Acts 10.44. While Peter was speaking those things, the Holy Ghost fell upon them. While we are speaking to you, there are many good Motions stirred up in your Hearts. Take heed how you hear, that the Blessing may 〈…〉 from you.  
Thy Word is Truth.  
The Point which I am now to discuss is, The Truth of the Word. In managing this Discourse, I shall show; 

I. What Necessity there is that God should give us his Word, or a Declaration of his Will.  
II. Where we shall infallibly find this Word or Declaration of his Will.  
III. Of what Concernment it is to ●e established in the Truth of this Word.  
IV. Whether it be possible, that Carnal Men, remaining so, can have any Assurance of this Truth; or whether it be only left to be cleared up infallibly to the Soul, by the Light and Working of the Spirit.    
I. What necessity there is of God's Word, or some outward signification of his Will. An absolute Necessity of an outward Rule there is not, God might immediately reveal himself to the Heart of Man; he who made the Heart, can stamp it with the full knowledge of his Will. But the written Word is best for God's Honour, and for the safety of Religion, and because of the weakness of our Nature.  
1. For the Honour of God, that he should give Man a Rule. You know all Creatures that God hath made, they have a Rule without themselves, by which they are guided and directed in their Operations. It is God's own Privilege to be a Rule to himself. The Angels have a Rule, that is distinct from their Essence. And in Innocency, though God stamped the Knowledge of his Will immediately upon Man's Heart, that Adam's Heart was as it were his Bible, yet his Rule was distinguished from his Essence, otherwise he could not have sinned against God. If Man were his own Rule, there would be an impossibility of sinning, and so there would be an entrenchment upon God's own Privilege. You know it is God's own Privilege, that his Act is his Rule, and therefore it is impossible that God should sin. Look, as when a Carpenter choppeth and squareth a piece of Timber, there is a Line and Rule without him, by which he is guided and directed: If it were to be supposed, that his Hand could never strike amiss, that would be his Rule, he would need no Line or Rule without him. But this is proper to no Creature, it is God's own Privilege, that his Essence and his Rule are not distinguished; but still a Man should not share with him in his peculiar Privilege, therefore he hath given him a Rule. Besides, if Man were a Rule to himself, there would be no room for Rewards; there is no Commendation, nor Praise, where there is a natural necessity of doing good; as Stocks and Stones are not capable of a Reward for not sinning, because they cannot sin.  
2. For the Safety of Religion, now Man is fallen, that he might not obtrude Fancies on his Neighbour. Isa. 8.20. To the Law, and to the Testimony; if they speak not according to this Word, it is because their is no Light in them. Let it be Voice or Oracle, all is to be measured by the outward Rule which God hath given to the Church.  
3. In respect of Man, to repair the Defects of Nature, and to satisfy the Desires of Nature.  
1. To Repair the Defects of Nature. Fallen Man is brutish, and knows not how to carve out a Right Worship for God, or a Rule of Commerce between him and us. We have not Light enough in our own Hearts for such a Work. You see what sorry Devices of Worship Man frameth, when he is destitute of the Knowledge of God's Will, and left to the workings of his own Heart. The Apostle observes it of the Philosophers, Rom. 1.22, 23. the wisest of Heathens, when they sat abrood upon Religion, it proved but a monstrous misshapen Piece: Professing themselves to be Wise, they became Fools; And changed the Glory of the uncorruptible God, into an Image made like to corruptible Man, and to Birds, and fourfooted Beasts, and creeping Things. You see how sottish Man, if left once to himself, is ready to worship a Stick, or Straw, or piece of Red Cloth, instead of God. Though the Knowledge of the Law of God be written on Man's Heart, as it was on Adam's, who was his own Bible, yet it is so blurred and defaced, that we cannot read the Mind of God in our own Heart. It is true, there are some scattered Fragments and Relics, and some obscure Characters, that will teach us something of Morality, and Duties to fit us for Commerce between Man and Man, but very little to teach us how to have Commerce with God. The Gentiles have the Work of the Law written upon their Hearts. Rom. 2.14, 15. For when the Gentiles which have not the Law, do by Nature the Things contained in the Law; these having not the Law, are a Law unto themselves: Which show the Work of the Law written in their Hearts, their Consciences also bearing Witness, and their Thoughts in the mean while accusing, or else excusing one another: that is, they are sensible of the necessity of External Obedience, but Nature goes no further. There is no Article of Belief, if we consider it with all its Circumstances, and in that exact manner that is propounded to us in the Word of God, that could ever have entered into the Heart of Man. And therefore since Man's Heart is so weak, we need a Rule that we might know God's Will. His Works indeed declare God's Glory, that indeed there is an infinite, eternal, incomprehensible Power, that made all Things, and guides all Things. Psal. 19.1. The Heavens declare the Glory of God; and the Firmament showeth forth his Handiwork▪ But they speak nothing of the Fall, of the Restitution by Christ, of the Mystery of the Trinity, and those glorious Representations, that are now made of God in the Scriptures; and therefore there was a necessity in this kind to repair the Defects of Nature.  
2. To satisfy the Desires of Nature. There are two Things that render us unsatisfied with the Light of Nature, An unsatiable Desire of Knowledge in the Soul; and a Trouble of Heart about Misery, Sin, and Death.  
1. An unsatiable Desire of more Knowledge, and full Satisfaction concerning God, and the way to enjoy him. Reason, you know, is the Property and Excellency of Man, and his Privilege above the Beasts; now Reason desires to replenish itself with Knowledge and Perfection in its Kind. The Stomach no more desires true Food for Sustenance, than a Man doth Knowledge. Man that is born to know, hath a strong desire to it, and delight in it, when it is increased. This was Adam's Bait in Paradise; Gen. 3.6. The Tree was good for Food, and pleasant to the Eyes, and a Tree to be desired to make one wise. And it is a mighty Delectation, even to Man's natural Soul, to view any Truth; the Contemplation of it is a mighty rejoicing and delight: therefore the Word of God may beget even in natural Men, such a kind of Delectation. Psal. 19.10. More to be desired are they than Gold, yea, than fine Gold: sweeter also than the Honey, and the Hony-Comb. They rejoice the Soul, because they fill it with Light. That there is such an impatient thirst and desire after more Knowledge than we have in ourselves, appears by the very Idolatry of the Gentiles; they were unsatisfied with their own Thoughts, they would know more, and that was the Reason they were so ready to close with every Fancy that was offered to them. As a Man that is very hungry, and almost famished, will fasten upon any Food that comes next to hand, many times that which is most hurtful and noxious: So Man being desirous of some more Knowledge concerning the Nature of God, when he can meet with no other, he fastens upon gross Superstitions and Fables, whatever comes next to Hand. Some outward Rule and Direction they will have, a bad one rather than none at all, out of a despair to find a better.  
2. As there is an impatient thirst and desire after Knowledge, so there is a trouble in Conscience about Misery, Death, and Sin. This Bondage is natural, and we cannot be eased of it without some knowledge of a Means of Reconciliation. Nature is full of Inquiries, which way God will be pleased. Micah 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with Burnt-Offerings, with Calves of a Year Old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my Firstborn for my Transgression, the Fruit of my Body for the Sin of my Soul? What shall I do to pacify God? this is the great Enquiry of Nature. Nature knows that some Satisfaction must be given to offended Justice; and until Conscience have a firm ground of Rest, it will not be quiet. This put the Heathens upon such barbarous Actions, as giving the Firstborn for the Sin of their Soul. And this made the Jews so unsatisfied, they looked no farther than the Sacrifice. Heb. 9.9. In which were offered both Gifts and Sacrifices, that could not make him that did the Service perfect, as pertaining to the Conscience; that is, their Conscience had no firm ground of Satisfaction and Quiet by Sacrifices. Therefore you shall see how God makes use of this Advantage; this Dissatisfaction, without some external Rule, and the Knowledge of Means how to be reconciled. Jer. 6.16. Thus saith the Lord, Stand ye in the Ways and see, and ask for the Old Paths, Where is the Good Way? and walk therein, and ye shall find rest for your Souls. As if the Lord had said, There is now a dissatisfaction, a natural Bondage upon Man. Now look to all the Religions in the World, see where you can find rest for your Souls. God leaves it upon that Issue and Determination. These Things show there must be some external Rule for guiding of the Creature; It's for God's Glory, for the Safety of Religion, to repair the Defects of Nature, and to satisfy the Desires of Nature.  
II. What is God's Word? This is necessary to be cleared; for the Question is not so much, Whether God's Word be Truth? as whether this or that be the Word of God or no? This will be easily granted by every one that hath the sense of a Godhead, that what God speaks must needs be true; for God is so infinitely Wise, that he cannot be deceived, and so infinitely Just and True, that he will not deceive us; and so Omnipotent, that he cannot be jealous of our Knowledge; and so Gracious, that he is not envious of our Knowledge, as the Devil would insinuate: Gen. 3.5. For God doth know, that in the Day ye eat thereof, than your Eyes shall be opened, and ye shall be as Gods, knowing Good and Evil. It will be no infringement to his Interest, if we should know his Nature, and his Will. But the great Question is, What we should take for the Word of God? Now that we may have a sure ground in this Kind, let us consider how he hath revealed himself too Man. The Dispensations of God are several; 

1. To Adam.  
2. To the World.  
3. To the Church.    
1. To Adam. His Bible was his Heart; the Law was written there, and God preached to him immediately, and by Oracle, gave him all extraordinary Commands, and the Book of the Creatures for his Contemplation; not so much to better his Knowledge, as to increase his Reverence.  
2. To the World, to Heathens God gave the Book of Nature, which was more than they made use of, and therefore he stopped there. Psal. 19.1, 2, 3. The Heavens declare the Glory of God, and the Firmament showeth his Handiwork. Day unto Day uttereth Speech, and Night unto Night showeth Knowledge. There is no Speech nor Language where their Voice is not heard, etc. This Revelation God hath made of himself, even to all Nations; they have Sun and Moon to look upon, and the Structure of the Heavens to behold, which are as so many Pledges of the Excellency and Infiniteness of God. Rom. 1.19, 20. Because that which may be known of God is manifest to them, for God hath showed it unto them: For the invisible Things of him from the Creation of the World are clearly seen, being understood by the Things that are made, even his eternal Power and Godhead; so that they are without excuse. Acts 14.17. Nevertheless, he left not himself without Witness, in that he did good, and gave us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness. In the Book of Nature there is the rough Draught of God's Will. Trismegistus said, it was Liber unus Divinitate plenus: Creation was nothing else but one Book, that was full of the Glory of God, and his Excellency. God Spoke to them by Things, not by Words. This, with some Instincts of Conscience, the Relics of the Fall, was all the Heathens had. Conscience was God's Deputy, to put them in mind of a Judge; and the Heavens put them in mind of a God. Look as Job's Messengers said, I alone am escaped to tell thee; so there are some few Relics and Principles alone escaped out of the Ruins of the Fall, to tell us somewhat of God, and somewhat of a Judg. That Light proclaims every where, and speaks to every Nation, and proclaims it aloud to all People, Kindred, and Tongues of the Earth; Take notice, there is one infinite eternal God, that made us, and you, and all things else. God's refreshing the parched Earth with Showers of Rain, shows how willing he is to be gracious to poor hungry Creatures; Fruitful Seasons show us the abundance of his Mercy. The decking the Heavens with Stars, and the Earth with Plants, show us what Glory he can put upon the Creatures. This Language may be gathered out of the Creation, and thus did God speak to all Creatures, by the Voice of his Creatures.  
3. To the Church. And the Dispensations of God to the Church have been various and divers. Heb. 1.1. God who at sundry times, and in divers manners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spoke in Times passed unto our Fathers by the Prophets, etc. He spoke his Mind by pieces, that is signified by the Word; now he gave a piece of his Mind, and then a piece: And he hath spoken also in sundry manners, by several ways of Revelation. The Church never wanted sufficient Revelation, nor Means of Knowledge to guide them to the Enjoyment of God, and true Happiness. God's Dispensations to the Church may be reduced to three Heads: There was, 

(1.) His Word without Writing.  
(2.) Then Word and Writing.  
(3.) Then Writing only.    
(1.) There was the Word without Writing, by Visions, Oracles and Dreams, by which he manifested himself to Persons of the greatest Sanctity and Holiness, that they might instruct others, and impart the Mind of God to others. Now mark, this Dispensation was sure enough to guide them to Communion with God; why? Because the People of the World were then but few Families; and the Persons entrusted with God's Message, were of great Authority and Credit, therefore sufficient enough to inform that present Age of God's Counsel; and (which was another Advantage) they lived long, to continue the Tradition with certainty to others, for hundreds of Years. Vision and Tradition was sure enough; for, as 'tis observed by some, three Men might continue the Tradition of the Counsel of God from Adam, till Israel went down into Egypt. There was Adam first, God taught him by Oracle, and he taught others, he lived a long time: Methuselah lived with Adam two hundred forty three Years, and continued until the Flood; then Se● lived with Methusalah ninety eight Years, and flourished about five hundred Years after the Flood; and Isaac lived fifty Years with Sem, and died about ten Years before Israel's descent into Egypt. So that Methuselah, Sem, and Isaac might continue the Knowledge of God, and preserve the Purity of Religion from Adam's Death, till Israel's going down into Egypt, for so many hundred Years. This was God's Dispensation to that Church.  
(2.) Afterwards there was both Word and Writing. God's Word was necessary for the further revealing and clearing up of the Doctrine of Salvation, which was revealed by pieces. And Writing was necessary, partly, because in process of time Precepts were multiplied, and it was needful for men's Memories, that they should be registered in some public Record; and partly, because the long Life of God's Witnesses was much lessened, and the Corruption of the World was increased, and Satan began to imitate God by Oracles, Visions, and Answers, and Idolatry and Superstition crept into the best Families: Into ●erah's; Josh. 24.2. Your Fathers dwelled on the other side the Flood, in old Time, even Terah the Father of Abraham, and the Father of Nachor, and they served other Gods. And Jacob's Family was corrupt; Gen. 35.2. Then Jacob said to his Household, and to all that were with him, Put away the strange Gods that are among you, and be clean, and change your Garments. The People were grown numerous enough to make a Commonwealth, and a Politic Body, and it was fit they should have a public Record and common Rule; and therefore to avoid Man's Corruptions, and to give a stop to Satan's Deceits, the Lord thought fit there should be a written Rule at hand, for the Trial of all Doctrines. God himself wrote the first Scripture that ever was written, with his own Finger. Exod. 24.12. And the Lord said to Moses, C●me up to me into the Mount, and be there, and I will give thee Tables of Stone, and a Law, and Commandments which I have written, that thou mayest teach them. And then commanded Moses and the Prophets to do the same; Exod. 17.14. And the Lord said unto Moses, Write this for a Memorial in a Book: And, Exod. 34.27. And the Lord said unto Moses, Write thou these Words; for after the Tenor of these Words I have made a Covenant with thee, and with Israel. So he bids Jeremiah, Chap. 36.2. Take thee a Roll of a Book, and write therein all the Words that I have spoken thee. And so God spoke to all the Prophets, though it be not expressed, and by inward Instinct bids them write their Prophecies, that it might be a public Record for the Church in all Ages. Now this Way was always accompanied with Prophetical Revelations until Christ's time, who, as the great Doctor of the Church, perfected the Rule of Faith, and by the Apostles, as so many Public Notaries, consigned it to the use of the Church. And so when the Canon was complete, then John, as the last of the Apostles, and outliving the rest, closed up all, and therefore closeth up his Prophecy thus; Rev. 22.18, 19 For I testify unto every Man, that heareth the Words of the Prophecy of this Book; If any Man add unto these things, God shall add unto him the Plagues that are written in this Book. And if any Man shall take away from the Words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the holy City, and from the Things that are written in this Book. Which sealeth up the whole Canon and Rule of Faith, as well as the Book of the Revelations. And therefore,  
3. There is now Writing only without the Word, without Visions and Revelations. There needeth no more now, because here is enough to make us wise unto Salvation. 2 Tim. 3.15, 16, 17. And that from a Child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation, through Faith which is in Christ Jesus. All Scripture is given by Inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness. That the Man of God may be perfect, throughly furnished unto all good Works. It is sufficient to make us wise to preach, and you wise to practise. It is now certain enough; God hath left a public Record, that we might not spend our time in doubting and disputing: And it is full enough; you need nothing more, either to satisfy the Desires of Nature, or to repair the Defects of Nature, to satiate the Soul with Knowledge. For God hath given to the Church sufficient Instruction to decide all Controversies, to assoil all Doubts, and to give us sure Conduct and Direction to everlasting Glory.  
III. The next Question is, Of what Concernment it is to inquire of the Truth of the Scripture? Many think that such a Discussion needs not, because this is a principal matter to be believed, not argued, and Arguments at least beget but an humane Faith: Yet certainly it is of great necessity, if you consider four things.  
1. It is good to prepare and induce carnal Men to respect it, and to wait for the Confirmation of the Spirit. An Humane Faith maketh way for a Divine; when Men harken to the Word upon common grounds, God may satisfy them; as those, John 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Son of the Living God. They first believed upon the Woman's Report, and then upon their own Experience. So it is good to establish sound Grounds, that we may know the Truth of God, first upon Hear-say, and afterward upon Experience. This way we induce and invite Men to make a Trial.  
2. Because it giveth an additional Confirmation, and greater Certainty to the People of God. Foundation-Stones can never be laid with exactness and care enough. For if you mark it, you will find all doubting in your Belief, all disproportion in your Practice ariseth from this, because the supreme Truth is not settled in the Soul. We ought to believe it more and more; than it stirs up greater Reverence, greater Admiration, and makes way for your Delight and Joy, to have your Charter cleared. It is good to look upon this Argument, that it might further Our Comfort, and that this Fire may be blown up into a Flame, and that Truth may have more Awe upon the Conscience.  
3. It awakeneth them that have received the Word upon slight grounds, to be better settled. Most Men look no further than humane Authority, and public Countenance; they have no other grounds to believe the Scriptures, than the Turks to believe the Alcoran, because it is the Tradition of their Fathers. Most men's Belief is but an happy Mistake, a thing at peradventure, and they are Christians upon no other grounds than others are Turks. God loveth a rational Worship; he would have us to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Reason of the Faith that is in us. But they are Christians by Chance, rather than Choice and solid Reason; it is because they know no other Religion, not because they know no better. Well then, that you may be able to justify your Religion (For Wisdom is justified of her Children, Mat. 11.19.) that you may take up the Ways of God upon a rational Choice, it is good to see what Grounds and Confirmations we have for that holy Faith we do profess.  
4. That we may know the distinct Excellency of our Profession, above all other Professions in the World. The Daughters of Jerusalem are brought in ask the Spouse, Cant. 5.9. What is thy Beloved more than another Beloved, O thou fairest among Women? What is thy Beloved more than another Beloved, that thou dost so charge us? What can you say for your Christ, and for your way of Salvation, and for your Scriptures, above what other Men can say for their Worship, or their Superstition. A Christian should know the distinct and special Excellency of his Profession? Jer. 6.16. God bids us, Stand in the way, and see, and ask for the old Paths, Where is the good Way? It is good to survey the Superstitions we have in the World, and compare the Excellency of our holy Profession with other Professions. In Scripture we are required, not only to glorify God, but to sanctify him. Isa. 8.13. Sanctify the Lord of Hosts in your Hearts. So, 1 Pet. 3.15. Sanctify the Lord God in your Hearts, and be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you, with meekness and fear. Now what is it to sanctify? It is to set apart any thing from common Uses. This is to sanctify God, when we can say, he is thus, and none like him. Now it is fit that you should be acquainted with the Grounds and Reasons of your holy Profession, with the distinct Excellency that is in it above all other Religions in the World. God counts no Assemblies in the World to be like the Church; therefore we should be always studying the Excellencies and Perfections of God, that we may see there is none like our God. That Phrase, Who is like unto thee? is twice used in Scripture: Of the Church; Deut. 33.29. Who is like unto thee, O People, saved by the Lord? And of God; Micah 7.18. Who is a God like unto thee, who pardoneth Iniquity? etc. The Church should in gratitude return this upon God; where is there such a Pardon to be had? such a Satisfaction for Conscience, and such a Fountain of Holiness? Christ and the Church are thus brought in, mutually pleasing themselves in one another; Cant. 2.2. Christ begins with the Church: As the Lily among the Thorns, so is my Beloved among the Daughters. It is not meant in regard of scratching, as if the Church were in the midst of Thorns; but by way of Comparison: Look as a Lily excels Thorns, so the Church excels all the World. And then the Church begins, Verse 3. As the Appletree among the Trees of the Wood; so is my Beloved among the Sons. Look how much the Fruitbearing Tree excels the barren and rotten Trees of the Forest; so doth Jesus Christ excel all others. Upon these grounds it will not be amiss to enter upon the Discourse concerning the Divine Authority of the Scriptures.  
IV. Whether a wicked Man, remaining wicked, may be convinced of the Truth of the Word? I should think they can have no absolute Assurance, till they have some Work of Grace, because that is the Fruit of Grace. Col. 2.2. That your Hearts might be comforted, and knit together in Love, and unto all Riches of the full Assurance of Understanding, to the Acknowledgement of the Mystery of God, and of the Father, and of Christ. 2 Cor. 4.4. If our Gospel be hid, it is hid to them that are lost. 1 Cor. 2.14. The natural Man receiveth not the Things of the Spirit of God, for they are Foolishness unto him, neither can he know them, because they are spiritually discerned. He receives not the things of God, that is, doth not perceive them with demonstration, nor receive them with acceptation. A natural Man may have an Opinion, a light Conjecture, a slight Conviction upon his Heart, enough to beget an Awe, so as he knows not how to contradict the Truth of the Scriptures; but not an absolute Assurance of the Truth of the Word. It is Christ's Sheep only that are able to distinguish his Voice; John 10.27. My Sheep hear my Voice, and I know them, and they follow me. They that look upon the Scripture in the Light of the Spirit, they are only able to see that it is from God. We may convince them, and use preparative Inducements, but they cannot be absolutely assured of the Truth of the Doctrine, and that for two Reasons.  
1. Because all external Arguments, without the Light of the Spirit, work but an humane Faith. He that inspired the Scriptures, must open our Eyes to know them, and incline our Hearts to believe them; otherwise we shall look upon them but as a Traditional Report; Isa. 53.1. Lord, who hath believed our Report? The Church maketh Report: What is the reason wicked Men do not entertain it? 1 John 2.20. Ye have an Unction from the Holy One, and ye know all things. Men may speak of Christ by hear-say, as a Parrot talks after a Man; but it is the Spirit only that must reveal him to the Heart. The Disciples themselves knew not the Truth of the Gospel so much by Christ's outward Ministry, as by the inward Illumination of the Spirit. So Christ himself saith, John 16.13. Howbeit, when the Spirit of Truth is come, he shall guide you into all Truth. Christ had brought it out of the Bosom of the Father, and had taught them by an external Ministry; but the Comforter was to bring it into their Hearts, to lead them into all Truth. Therefore though carnal Men may have a rational Conviction, and may be so overpowered with Reason, that they cannot contradict the Word, and so far understand it as to be condemned by it; yet they have not an absolute Assurance, it is accompanied with Atheism, Doubts, and Dissatisfactions.  
2. Because the Spirit worketh not by way of Certioration and full Assurance, but when he sanctifieth. And therefore the Apostle saith, 1 Thess. 1.5. Our Gospel came not to you in Word only, but also in Power, and in the Holy-Ghost, and in much Assurance. It cleanseth and sanctifieth the Heart. And in the Text it is said, Sanctify them through thy Truth, thy Word is Truth. wherever there is an inward plenary Conviction, there is the Spirit; and where the Spirit of God works, he changeth the Heart. It is true, a wicked Man, remaining carnal, may have common Gifts from the Spirit. Heb. 6.4. They may be enlightened, and taste of the heavenly Gift, and be made Partakers of the Holy-Ghost, and taste the good Word of God, and the Powers of the World to come. They may be able to make use of the Model and Form of Knowledge that is in the Brain, but there is not an absolute Assurance. This partial Conviction is soon lost; it is led in by Man, and led off by Man. A natural Man being in the Church, may have great Presumption and Probability; he may know nothing to the contrary why it is not God's Word: nay, he may in Bravery die for his Profession; but he dies in his own Quarrel, and for his own Humour, not for the love of the Truth; because it is his, not because it is God's, because his own Profession may not be disparaged: But a true Certainty they cannot have, such as is affective, transforming, settled.  
Use 1. To wicked Men, that stagger about the Truth of the Scriptures, and are haunted with a Spirit of Atheism and continued Doubts.  
1. Wait upon common Grounds, Consent of the Church, and probable Arguments. You ought out of respect, to search into it, whether it will be found to be the Word of God, or no. You read in Jugdes, when Ehud said to Eglon, Judges 3.20. I have a Message from God unto thee; he rose out of his Seat. If a King's Letter, threatening great Peril, were brought to a Man, he doth not know whether it be the King's Letter or no, but because the Peril is great, he will inquire further into the Matter. So when the Word of God is brought unto you, propounding everlasting Hope, threatening everlasting Death, this should make you wait, inquire, and see if it be the Word of God, or no. We venture far for great Gain upon a probable Hope. If there were but a loose probability of having a great Prize for a Shilling, a Man would venture upon that probability. Now here is not only a possibility of gaining, but you are threatened with horrible Torments, everlasting Death and Horror, more than is propounded in any Religion. Do not think this is a foolish Credulity; the Simple believeth every Word; there is none more foolishly credulous, than the Atheist and the Antiscripturist, who withhold their Assent from the Word of God upon very slight Reasons, and venture their Salvation upon them.  
2. Do not in such a Matter rest upon the Credit of any Man, but seek to have a firm Ground in your Consciences, an inward Certioration from the Spirit of God. Phil. 1.9. This I pray, that your Love may abound yet more and more in Knowledge, and in Judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all sense. Wait till you have an inward feeling. He that is led by a Man into the acknowledgement of the Truth, will be led off again by Men. There will be no stability, till you have an inward Assurance. 2 Pet. 3.16. Beware, lest ye also, being led away with the Error of the Wicked, fall from your own steadfastness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every Child of God should have some Ballast in his own Spirit, some Ground and Experience upon which he durst venture his Soul. Labour for this proper Ballast, and Steadfastness of your own. And for your Comfort, let me tell you, if you, with a humble and pious Mind, wait upon God, you will not want it long. He that with a sincere mind, and studiousness of his own Salvation, desires to find out the Truth of the Scriptures, certainly God will settle him.  
Use 2. Here is Advice to the People of God.  
1. Prise this way of Dispensation, bless God for it, that the Rule of Faith is put into a settled Course, the greatest Gift, next the Lord Jesus Christ, that the World ever had. The Scriptures are God's Charter given to Man, the Evidence of his Happiness, by which he holds Heaven and Grace, and all his Privileges in Christ. Tho the Bible alone were extant in the World, here were sufficient Direction, a Doctrine full enough to guide us to Happiness; and though all the World were full of Books, if the Bible only were wanting, you would have no sure Doctrine. Some Books are of Satan's inditing, they that are full of Filthiness and Folly: Other Books smell of Men, there is not any other Book in the World, but hath something of Man in it, and a humane Spirit. But this is all of God, this is the Truth, the Touchstone of Words and Deeds. Other Writings speak Man's Heart, but this speaks to Man's Heart with a Divine Power: this is the Book, that is the best discovery of God's Heart to us, and our own to ourselves; it is the Touchstone, not only to try Doctrines, but to try all men's Dispositions, how we stand affected to him.  
2. Rest in the certainty of this Doctrine. We are foolish Creatures, and would give Laws to Heaven, and indent with God to believe upon our own Terms: Look as the Devil would indent with Christ; Mat. 4.3. If thou be the Son of God, command that these Stones be made Bread. So we indent with God, If it be his Word, let God testify it by some Oracle, or some visible Dispensation. We think it were better, and that the World had more Assurance, when God spoke in divers manners, than when the Canon and Rule of Faith is closed up, and he speaks by Writing only, and not by Voice. No, God's Terms are surer than if a Man should come from Hell, and speak to them. We are apt to think, if a Messenger should come up in Garments of flaming Fire, and preach of the Horrors of the World to come, than there would be no Atheists: but there is a far greater certainty in such a Dispensation as we are now under. Luke 16. 30, 31. If one went unto them from the Dead, they will repent. And he said, If they hear not Moses, and the Prophets, neither will they be persuaded, though one arose from the Dead. Satan still appears to the blind World in horrible shapes to terrify them; so would we look upon this as an horrible shape, as the malice and cunning of the Devil. Nay, it is surer, than if an Angel should come from Heaven to preach the Gospel to us, for that would not be such an absolute Assurance. Gal. 1.8. For though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. Nay, it is more sure than an Oracle from God; though that is as sure in itself, because it is from the true God, yet it is not so sure to us. 2 Pet. 1.19. We have a more sure Word of Prophecy: More sure than what? Than Visions, and the Voice from the excellent Glory. He alludes to that Voice which came from Heaven, Mat. 3.17. This is my beloved Son, in whom I am well pleased. Ay but, saith he, We have a more sure Word of Prophecy. Therefore rest in this way of Dispensation; do not blame God, as if he had ill provided for the Comfort and Safety of the Church.  
3. Improve it to a solid Hope and Comfort, it is the Word of God, and venture upon it. If you be deceived, God hath deceived you, as the Prophet saith, Jer. 4.10. Venture upon the Promises of God; entertain the Precepts of it, as if God himself had spoken them. 1 Thess. 2.13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of Men, but (as it is in Truth) the Word of God, which effectually worketh also in you that believe. When you hear any particular thing pressed out of the Word, entertain it as if God spoke from Heaven. What will you venture upon God's Word in a way of Suffering? And what Lust will you thwart and crucify, that God by his Word commands?   

SERMON XXVIII.  JOHN XVII. 17. 
Sanctify them through thy Truth, thy Word is Truth.  
NOW I proceed to the Arguments, that prove the Scriptures to be the Word of God.  
First, Some are Extrinsical, and do lie without the Scriptures.  
Secondly, Some are Intrinsical, and lie within the Scriptures themselves, as being taken from the Matter and Form of them.  
First, Extrinsical Arguments. There I shall show you; 

I. That God hath owned the Scriptures for his Word.  
II. The Church hath owned them as God's Word.  
III. The Malignant World in their way hath owned them; that is, upon that respect they have opposed them.    
I. God hath owned them several ways. By the wonderful Success of that Religion which the Scriptures establish; Preservation; Miracles; Accomplishment of Prophecies, Promises, and threatenings; by Concomitancy of Grace; Testimony of the Spirit; by particular Judgements and Punishments of those which have abused the Scriptures.  
First, By the wonderful Success of that Doctrine and Religion which the Scriptures do establish. Certainly, if we think that God hath any care of Humane Affairs, we cannot but judge that Doctrine to be Divine, which God hath suffered to diffuse, and spread itself far and near in all parts of the World. Nay, if he hath any care of his own Glory; for this Doctrine pretendeth to be his, and his permitting it to be propagated, showeth, that he owneth the Claim and Pretence: to right himself, and to undeceive the Nations, he would otherwise have disclaimed them. Herod was smitten with Worms, and died, when he assumed Divine Honour to himself. Acts 12.22, 23. And the People gave a shout, saying, It is the Voice of a God, and not of a Man. And immediately the Angel of the Lord smote him, because he gave not God the Glory, and he was eaten of Worms, and gave up the Ghost. It is agreeable with the goodness of Providence, that that which is best, should be diffused. Now what Religion hath been so diffused, as the Christian, through Europe, Asia, Egypt, Ethiopia, and other parts of Africa, and now in America? It is true, Paganism is of a vast extent, but it includeth many Religions under one Name: Some worship a Star, some a Dog or Cat, some a Plant. Rites differ with Nations and Countries: But Christianity alone, like the Leaven, hath pierced the whole Lump. Mat. 13.33. The Kingdom of Heaven is like Leaven, which a Woman took and hid in three Measures of Meal, till the whole was leavened. Within the space of thirty Years, or thereabout, it spread far and near throughout the Roman Empire, and much further. Hesterni sumus, (saith Tertullian) & tamen vestra omnia implevimus, Vrbes, Insults, Castilia, Municipia, Conciliabula, Castra ipsa, Tribus, Decuri●s, paulatim Senatum, Forum, sola vobis relinquimus Templa; We are but of Yesterday, and yet how are we increased? the Christians are found in all Places, Cities, Villages, Isles, Castles, Free Towns, Counsels, Armies, Senate; mark, every where but in the Idols Temples. Such a wonderful Increase and Success was there in a short time. So I shall mention Augustine's Dilemma; If the Miracles related by our Writers be true than they give experience of the Truth of Scripture; if false and feigned, than this is a Miracle above all Miracles, that the Christian Religion should prevail in such a manner as it hath done in the World. You will say so too, if you do but consider the Circumstances of this Success; the Doctrine itself, contrary to Nature, it is a Religion that doth not court the Senses, nor woe the Flesh; it offereth no splendour of Life, nor Pleasures, nor Profits; it biddeth us to deny all these things, and expect Persecution; Self-denial is the first Lesson that is learned in Christ's School; Mat. 16.24. If any Man will come after me, let him deny himself, and take up the Cross and follow me. As Crates to a Woman that courted him, showed his bunched back. The Devil disguiseth his Temptations, and concealeth the worst. Christianity hath its Allurements, but they are either Spiritual, or to be made good in another World, here▪ they have Comfort with Persecution. Mark 10.30. He shall receive an hundred fold now in this Life, Houses, and Brethren, and Sisters, and Mothers, and Children, and Lands, with Persecutions; and in the World to come Eternal Life: Here they have Support and Comfort, but still Trouble and Exercise. And the Doctrine is as contrary to our Lusts, as our Interests: Col. 3.5. Mortify therefore your Members which are upon the Earth, Fornication, Uncleanness, inordinate Affections, evil Concupiscence, and Covetousness, which is Idolatry. As dear and as near as a Joint of the Body is, yea, the most useful One, it is to be cut off: Mat. 5.29, 30. If thy right Eye offend thee, pluck it out, and cast it from thee, etc. And if thy right Hand offend thee, cut it off, and cast it from thee. Now that this should prevail, it argueth a Divine Power. Mahomet alured his Followers with fair Promises of Security and carnal Pleasure; there Wind and Tide went one way. Man is very credulous of what he desireth; but Christianity teacheth Men to row against the Stream of Flesh and Blood, and to bear out Sail against all the Blasts and furious Winds without: here was nothing lovely to a carnal Eye. This for the Doctrine itself.  
Again; Look upon the Persons that were to manage it, the contemptibleness of the Instruments which God used in promoting the Word; a few Fishermen, destitute of all worldly Props and Aids, of no Power, Wealth, Wisdom, Authority, and other such Advantages as were wont to beget a repute in the World, yet they preached, and converted many Nations; they had no Public Interest, and were not backed with the Power and Authority of Princes, as Superstitions are wont to prevail by their Countenance and Example; Every one seeketh the Face of the Ruler: But the Gospel had gotten firm footing in the World, long e'er there was a Prince to countenance it; there were many to persecute it, but none to profess it. It is notable, that at first, as God's Instruments were poor and contemptible, so were the Persons that received their Message. James 2.5. Harken, my beloved Brethren, Hath not God chosen the Poor of this World rich in Faith, and Heirs of the Kingdom which he hath promised? He speaketh it as a known Observation in that Age. Tho now, as the Church is constituted it is otherwise, and sometimes God chooseth the Rich, and sometimes the Poor▪ but than those that were poor and despicable, that it might be known they were not moved with any outward Respects to profess the Truth, and that the Glory of his Power might be known, in preserving and propagating Religion, when destitute of worldly Succours and Supports; Ne videretur authoritate traxisse aliquos, (saith Ambrose) & veritatis▪ ratio, non pompae gratia praevaleret. It was much that Christianity, supported by such (to appearance) despicable Instruments, should hold up the Head: yea, the Powers of the World were against it, Bonds, and Sufferings, and Afflictions, and Deaths, did abide them every where, horrible Tortures, and very frequent; never did War, Pestilence, or Famine, sweep away so many as the first Persecutions. Thus were Christians murdered, and butchered every where, and yet still they multiplied, and were not frighted by their Calamities; as the Israelites grew by their Oppression in Egypt; or as a Tree that is lopped, sendeth out the more Sprouts. Christianity flourished most, when the scorching heat of Persecution was at the highest.  
And as they were without Power and worldly Interests, so they had not such Gifts of Art, Eloquence and Policy as the World had, with whom they had to deal. You see, in the Scriptures, all is carried on in a plain way, without Art, and Pomp of Words. Paul was learned indeed, but he layeth aside his Ornaments, lest the Power of the Cross of Christ should be made void. 1 Cor. 2.3, 4, 5. And I was with you in weakness, and in fear, and in much trembling. And my Speech, and my Preaching, was not with enticing words of Man's Wisdom, but in demonstration of the Spirit, and of Power. That your Faith should not stand in the Wisdom of Men, but in the Power of God. And they were to deal with Men of excellent Parts and Learning, some of which received the Gospel. And pray mark, this plain Doctrine was opened in that part of the World where Arts most flourished, and at that Time; for about the time of our Saviour's coming, curious Arts, and other civil Disciplines were are at the height, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yet as Aaron's Rod devoured the Magician's Serpents, so was the Gospel too hard for all, and got ground. And pray mark again, (which is another Circumstance) it prevailed not by Force of Arms, or the Long Sword, as all Dotages and Superstitions are wont to do; this was the way of Cain, Judas 11. The Christian Religion prevailed by the Word and Patience of the Saints: Christ's Sword is in his Mouth: And, Psal. 8.2. Out of the Mouths of Babes and Sucklings hast thou ordained Strength, because of thine Enemies, that thou mayest still the Enemy and the Avenger. Again, this way seemed to the World a novel Way: They were leavened with Prejudices, and bred up by long Custom (which was another Nature) in the Worship of Idols; 1 Pet. 1.18. Ye were redeemed not with corruptible things, as Silver and Gold, from your vain Conversations, received by Tradition from your Fathers. Men keep to the Religion of their Ancestors with much Reverence. Christ did not seize upon the World, as a Waste is seized upon by the next Comer; Men took up with Heathenish Rites, when they were to seek of a way of Worship: But the Ark was to be set up in the Temple, that was already occupied and possessed by Dagon. The Work of those who first promoted the Faith of the Gospel, was to dispossess Satan, and to persuade Men to renounce a Religion received by a long Tradition and Prescription of Time; they went abroad to bait the Devil, and hunt him out of his Territories; and yet they prevailed in that manner that hath been declared, and to this day doth it prevail. Now Errors are not long-lived, the day shall declare it, 1 Cor. 3.3. in time they vanish and come to nothing; when Passions are allayed, and worldly Interests are changed.  
What Use shall we make of this, of God's owning the Word by Success? Besides Satisfaction in the matter in hand, and Admiration of Providence, we may make this use of it, to bewail our own blindness and hardness, that the Word which hath prevailed over the World, doth not prevail over our Hearts. Col. 1.6. Which is come unto you, as it is in all the World, and bringeth forth Fruit, as it doth also in you, since the day you heard of it, and knew the Grace of God in Truth. This is comfortable when we can say so, this Word prevaileth over all the World, and (blessed be God) over my Heart. But O how sad is it, when that which subdueth the World, standeth still, and getteth no ground with us! Say, Out of what Rock was my Heart hewn? Is my Will only the toughest Sinew in all the World, that it can stand out against the Battery of the Word? In thirty Years, or thereabouts, the Word prevailed over most of the known World. I have been an Hearer ten, twenty or thirty Years, and yet I cannot find my Heart soft, pliable to the purposes of Grace, much Ignorance and Obstinacy still remaineth. As they said, Luke 24.18. Art thou only a Stranger in Jerusalem, and hast not known the things that are come to pass there in these days? Art thou only a Stranger to the Power and Success of the Word? Thus may we bemoan ourselves.  
Secondly, By Miracles, the known Miracles that accompanied the teaching of it. Miracles you know are a solemn Confirmation, or Letters Patents brought from Heaven, to authorise any Person or Doctrine; for they are such Effects as do exceed the Force and Power of Nature, and therefore must needs come from an extraordinary Divine Power. Now it is not to be imagined, that ever a Divine Power would cooperate with a Falsehood and Cheat; and therefore whatever is confirmed by Miracles, hath God's solemn Testimony and Ratification, and so deserveth Credit and Estimation. Now a little before Christ's Time, there was a great silence and rest from Prodigy and Wonder, that the Messiah might be known: But after he had preached his Sermon on the Mount, they were commonly wrought, both by himself and his Messengers, and to evidence the Truth of them, they were commonly done in the sight of the Multitude, even of them that withstood his Doctrine. His Adversaries objected, That he did cast out Devils by Beelzebub the Prince of the Devils; But that could not be, because all Miracles were referred to the Glory of his Father, and the Devil cannot work beyond the Power of a natural Agent: Now by the Circumstances of Christ's Miracles it appeared, that he wrought beyond any natural Power. It is possible, that by natural Power, Diseases may be secretly inflicted, and secretly cured by Satan; but Christ not only cured, but restored perfect Health, which no natural Means can work. He raised the Dead, a Miracle, that cannot be counterfeited! Therefore well might Nicodemus say, John 3.2. Rabbi, we know that thou art a Teacher come from God: for no Man can do these Miracles that thou dost, except God be with him; they being wrought by a Divine Power, they showed his Divine Mission and Calling. And as Christ, so did his Messengers; as the Apostles, Heb. 2.3, 4. How shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him? God also bearing them witness, both with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost, according to his own Will. They were authorized by Christ, as Christ by God, and God bore them witness; It is my Truth, I am their Witness, and you will perish if you do not hearken to it. That which may be observed in these Scripture-Miracles, is, that they were not done when Men would require, or when the Instruments pleased, but according to God's own Will upon special and weighty Occasions, that it might be the more evident, that God was the worker of them; and therefore were not merely used to beget a Reputation at all Places, and at all Times, as if God's Power should be at the Creatures beck. Counterfeits, such as Apollonius Tyanaeus, were never dainty to show their juggling Tricks, but always were pliable to the Humours and Lusts of Men, and to satisfy Curiosity. Only now and then, and upon special Occasions, would God manifest himself. Juggler's prostitute their Feats. Come, let us see what you can do, show us a Miracle; as Herod desired to see Christ, that he might see some Miracle, Luke 23.8. This would not lessen the Majesty of God. Signs and Wonders were not ordained for the Stage and Scene, to cause admiration and pastime for every wanton Spectator. Again, I observe, that generally these Miracles were Actions of Relief and Succour, not merely of Pomp and Glory, and tended to deliver from the Miseries of Soul and Body, as Blindness, Sickness, and Devils. I remember but two of Christ's Miracles that were destructive, blasting the Figtree, and drowning the Herd of Swine; in other Miracles, he was exercised in curing the Sick, raising the Dead, casting out Satan, etc.  
Object. 1. Ay, but we have none now.  
Answ. It is not necessary, because the same Doctrine and Rule is continued to us without change. That which is extraordinary, must be proved by extraordinary Means. Miracles wrought where there is no necessity, are liable to suspicion. When Christ's Doctrine was new, and the Calling and Function that he exercised in the Church new, then were Miracles wrought to confirm them. The Lord's manner hath always been, when he erects any new Worship and Service, to give testimony to it from Heaven; as Trees newly set need watering, which afterwards we discontinue. Upon the delivery of any new Law or Truth to the World, natural and ordinary means of Conviction are wanting. None now pretendeth to be an extraordinary Messenger from God; the Doctrine is ordinary, and the Call ordinary, and why should we expect extraordinary Confirmation? the Old sufficeth. And by the consent and experience of many Ages, and its own Reasonableness, Christianity hath gotten a just Title to humane Belief, and there we must submit. John 20.30, 31. And many other Signs truly did Jesus in the presence of his Disciples, which are not written in this Book: But these were written, that ye might believe that Jesus is the Christ, the Son of God. God hath given us the Report and Record of the old Miracles, which is enough to beget Faith in them, that have a mind to believe rather than wrangle. We think it had been better, if God had continued this sensible Confirmation; but we must not give Laws to Heaven. Because we have so much Light, and other Inducements of Faith, God will govern us by Wisdom, and not by Power. It is true, Men are less apprehensive of his Wisdom, than of the sensible effects of his Power; but because we have otherwise Confirmation sufficient, now doth God try us, whether we will turn Atheists and Antiscripturists, and upon light suspicion misbelieve.  
Object. 2. How shall we know that those Miracles were done, since we saw them not, we have but Fame and Report, which oftentimes is no Friend to Truth?  
Answ. We have the Report of Men that lived in that Age, who were only fit Witnesses in this Case, and were Persons of singular Holiness and Credit, and they were those that sealed it with their Blood, and therefore their Report is of as great Authority and Certainty, as if we had seen them ourselves. And besides, the Report is ancient, constant, not contradicted by the vigilant Adversaries of that Age with them, which would be a madness, if they were false and counterfeit, since they might so easily inquire into the Truth of the Report. Foreign Histories testify that such things were done, though they seek to deprave the Actions, as if done by the Power of Satan. And hitherto the Church hath maintained the Truth of them against all Opposers. But of this hereafter.  
Use. To press us to reverence the Word of God, since God hath owned it by Miracles, and sealed up Instruction, as the Expression is, Job 33.16. that is, ratified it by extraordinary Dispensations. The Apostle proveth, that the Despisers of the Gospel will have a sorer Judgement than the Despisers of the Law. Heb. 2.2, 3, 4. For if the Word spoken by Angels was steadfast, and every Transgression and Disobedience received a just Recompense of Reward: How shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, God also bearing them witness, both with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost, according to his own Will? The Transgressor's of the Law, though they did not see God giving it upon the Mount, were punished; and so will the Disregarders of the Gospel, though they did not see the Miracles. It is better to believe, than to make trial; there are no Atheists and Antiscripturists in Hell, they feel the Truth of what they would not fear. Nay, when God hath owned it, if you neglect it, or receive it carelessly, or do not study it, though you do not openly oppose, or secretly question the Authority of it, if you neglect it, God will deal severely with you. The Miracles were then wrought, and the Doctrine needeth not often Confirmation.  
Thirdly, The Accomplishment of Prophecies, threatenings, Promises; as if God had made the Word a Rule of proceeding, and the whole Government of the World were managed in a conformity to the Scriptures, for his whole Providence is but a Comment upon it.  
1. Prophecies. How have they always been accomplished, as set down in the Word? Isa. 41.23. Show the things that are to come hereafter, that we may know that ye are Gods. A Man may foretell things that depend on Natural Causes, as Snow, Rain, Heat, Cold, Eclipses; but things merely contingent, depending upon the Free Grace of God, or Free Will of Man, are foretold in the Word; as the Rejection of the Jews, and the Calling of the Gentiles, are clearly spoken of, and clearly accomplished. The Scripture is not only an Authentic Register of what is past, but an infallible Prognostication of what is to come; nothing good or bad befell, but that which was foretold.  
2. So for threatenings, God governeth the World by this Rule. threatenings have been accomplished; Hosea 7.12. I will chastise them, as their Congregation hath heard. A Man might have the History of the Jews, from Time to Time, out of the threatenings of Moses, and prophetical Predictions, and extract the Life of Christ out of the Writings of the Prophets. Object. But threatenings many Times are not accomplished. Answ. The Prerogative of Freegrace many times doth interpose, and God worketh extra ordinem. God hath reserved this Liberty to himself, he is not bound though we are. It is for his Honour that it should be so; as all humane Laws allow the chief Magistrate a liberty of Pardoning. There is difference between Laws and Decrees; the threatenings are the Sanction of the Law.  
3. Then for Promises. We never waited upon God, and put forth Hope according to a Promise, but it was made good to a tittle. Joshua 23.14. Behold, this day I am going the way of all the Earth; and ye know in all your Hearts, and in all your Souls, that not one thing hath failed of all the good things which the Lord your God spoke concerning you: all are come to pass unto you, and not one thing hath failed thereof. He was about to die, and therefore could not be supposed to feign. Now he appealeth to their Experience, You know in all your Hearts, etc. So Solomon speaks, 1 Kings 8.56. Blessed be the Lord, that hath given rest unto his People Israel, according to all that he promised: there hath not failed one word of all his good Promise, which he promised by the Hand of Moses his Servant. So if a Man would but observe the Course of Providence, after a little Faith and Patience, which is required of all that would inherit the Promises, God never failed, but made good his Word to a Tittle.  
Object. Many Temporal Mercies are Promises, which Promises are not accomplished.  
Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him. Psal. 89.31, 32, 33. If they break my Statutes, and keep not my Commandments: Then will I visit their Transgression with a Rod, and their Iniquity with Stripes. Nevertheless, my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my Lips.  
Object. But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies.  
Answ. No, only they are mentioned in the Promise; partly, to encourage our Hearts to pray, we should not else ask them. 2 Chron. 20.9. If when Evil cometh upon us, as the Sword, Judgement, or Pestilence, or Famine, we stand before this House, and in thy Presence, and cry unto thee in our Affliction, than thou wilt hear and help. Psal. 119.49. Remember thy Word unto thy Servant, upon which thou hast caused me to hope. Partly to show, that God is able to keep them from such distress; and, if it be good for them, will keep them. Dan. 3.17. Our God whom we serve, is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine Hand, O King. Partly to show, that if we have such Mercies, we have them by virtue of a Promise. Psal. 128.5. The Lord shall bless thee out of Zion. To see a Mercy come out of the Womb of a Promise, is very sweet and comfortable. Partly to comfort them, if they have them not, they shall have the spiritual Part, nothing shall light on them as a Curse. We must go into the Sanctuary to know the meaning of such Promises. God will deliver, either from the Lion, or from every Evil Work. 2 Tim. 4.17, 18. I was delivered out of the Mouth of the Lion. And the Lord shall deliver me from every evil Work. If there be any Temporal Promise, you may expect the Mercy in kind, or as good. There is not a waste word in the Promise; God will give them satisfaction: The People of God never complain, when their Thoughts are regular. Partly, because God seldom faileth a trusting Soul; few Experiences can be given to the contrary. Psal. 91.2, 3. I will say of the Lord, He is my Refuge, and my Fortress, my God, in him will I trust. Surely, he shall deliver me from the Snare of the Fowler; and from the noisome Pestilence. Thereby there is another Engagement on God. Isa. 26.3. Thou wilt keep him in perfect Peace, whose mind is stayed on thee; because he trusted in thee. Psal. 9.10. And they that know thy Name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.  
Use. Learn to regard the Promises and threatenings of the Word with more Reverence, as if God in Person had delivered them to you. 1 Thess. 2.13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of Men, but (as it is in Truth) the Word of God. Look to the threatenings. God hath left room for his Mercy, and that must be sought in God's way, or else we have no Security and Peace.  
Look to the Promises.  
1. Seek after them more, and mind them more. Sure your Neglect saith, you do not count them true. 1 John 5.10. He that believeth on the Son of God, hath the Witness in himself; he that believeth not God, hath made him a Liar, because he believeth not the Record that God gave of his Son. If one should proffer you an hundred Pounds, and you should go away and never heed it, it is a sign you do not believe him.  
2. Venture more on the Promises, they are God's Bills of Exchange, whereby you have Treasures in Heaven. Deny Interests, God will make it up.  
3. Rejoice in them more. You have Blessings by the Root. Heb. 11.13. These all died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them; they hugged the Promises. Do you ever refresh yourselves with the remembrance of them? Do you ever bless God for your Hopes, and say, I will rejoice in God because of his Word?  
4. Wait for the accomplishment of them. The Word of the Lord is a tried Word. The Saints are tried, and the Word is tried. Psal. 12.6. The Words of the Lord are pure Words: as Silver tried in a Furnace of Earth, purified seven times. It is enough for Faith that we have the Promise.  
Fourthly, God hath owned the Word, by associating the Operation of his Grace, and powerful Spirit with it, and with no other Doctrine. Things of a powerful Operation do evidence themselves, as Fire by Heat, the Wind by its Noise and Strength, Salt by its Savour, the Sun by Light and Heat, and the like. Moral Principles, that are effectually operative, manifest themselves also. Let us see how the Case standeth with the Scripture. It is called, Rom. 1.16. The Power of God unto Salvation; and the preaching of the Cross is to them which are saved, the Power of God, 1 Cor. 1.18. And 1 Cor. 2.4. My Speech and my Preaching was not with enticing words of Man's Wisdom, but in demonstration of the Spirit and of Power. And, 1 Thess. 1.5. Our Gospel came not unto you in Word only, but in Power, and in the Holy Ghost, and in much Assurance. It giveth a persuasion of itself by its being the Power of God, and the Rod of his Strength. Psal. 110.2. The Lord shall send the Rod of his Strength out of Zion. When the Egyptians saw the Miracles that Moses wrought, they confessed the Power of God, that God was with him. Exod. 8.19. Then the Magicians said to Pharaoh, This is the Finger of God. And when the Scripture evidenceth so great a Power, it shows itself to be of God, as in judging the Hearts of Men. Heb. 4.12. The Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart. In convincing them of their evil Estate; 1 Cor. 14.25. And thus are the Secrets of the Heart made manifest; and so falling down on his Face, he will worship God, and report, that God is in you of a Truth. In converting Sinners to God; James 1.18. Of his own Will begat he us with the Word of Truth. In building up them that are sanctified; Acts 20.32. And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among them that are sanctified. This is no sluggish idle Power, that may be hid and obscured, but manifests itself by sensible Effects; it is lively and operative, not only to change Men's Lives, but Hearts. Psal. 19.7, 8. The Law of the Lord is perfect, converting the Soul: the Testimony of the Lord is sure, making wise the Simple. The Statutes of the Lord are right, rejoicing the Heart: the Commandment of the Lord is pure, enlightening the Eyes. This the Apostle makes to be a sensible proof of Christ speaking in him. 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.  
Object. But this is an Argument to those that have felt it; How will it persuade others?  
Answ. 1. It is an Argument to others also, for this mighty Operation is sensible to others, they may see the change wrought in them, and wonder at it. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to all excess of Riot.  
2. There are public Effects of the Power of the Word, besides private Instances. Wherever the Word hath been, Satan vanished, where formerly he tyrannised, and his Deceits are of no more force: Oracles ceased at Delphos, the Devils howled. Where the Gospel is preached, there are less Witchcrafts, and Diabolical Delusions: they are not so frequent, where the Gospel has had a free passage.  
3. Those that have felt no experience of this Power, have a secret fear of it. John 3.20. Every one that doth Evil, hateth the Light, neither cometh to the Light, left his Deeds should be reproved. Conscience is afraid of the Majesty of God shining forth in the Scriptures: Men dare not pause upon, and consider the Doctrine therein contained. Atheism lieth in the Heart, the Seat of Desire. Psal. 14.1. The Fool hath said in his Heart, There is no God. Men question the Word, because they would not have it true. When Men give leave to Lusts, they are afraid the Word should prove true, and therefore would rather accuse the Word of Falsity, than their own Hearts; as Ahab was loath to hear Micaiah, because he prophesied Evil. Strong Lusts make the Soul incredulous, they fear the Scriptures, and then question them. They know there is Power in them to astonish them; and therefore as Malefactors desire to destroy the Records and Evidences that are against them; so do wicked Men, they are Antiscripturists in Affection, rather than Opinion.  
Fifthly, By the Spirit's Testimony. That it is so is clear: 1 John 5.6. It is the Spirit that beareth witness, because the Spirit is Truth. The Doctrine of the Gospel is there called Spirit, because he is the Author of it. 2 Pet. 1.21. For the Prophecy came not in old Time by the Will of Men, but Holy Men of God spoke as they were moved by the Holy Ghost. Or because the Spirit is Truth, therefore he is the Supreme Witness. He is of God's Privy Council; 1 Cor. 2.11. For what Man knoweth the Things of a Man, save the Spirit of Man, that is in him? Even so the Things of God knoweth no Man, but the Spirit of God. Now the Spirit witnesseth from Heaven, or on Earth. 1 John 5.7, 8. For there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these three are One. And there are three that bear witness in Earth, the Spirit, and the Water, and Blood; and these three agree in One. From Heaven in Miracles, and so Christ as God might be a Witness in his own Cause. On Earth; so in an Association and Conjunction with Water and Blood, when we feel the Effects of it in ease of Conscience, or Sanctification of Heart. And over and above the Spirit's Testimony, there is an inward Testimony. 1 John 5.10. He that believeth in the Son of God, hath the Testimony in himself. But what is this inward Testimony? a Witness to the Truth of Scripture by the certainty of our own Thoughts; it is not that which every one's Mind and Fancy suggests to him, but the Light of the Holy Ghost leading us into the acknowledgement of the Truth; the same Holy Ghost which inspired the Penmen of the Scriptures, inclines our Hearts to believe them. 1 John 2.27. But the anointing which ye have received of him, abideth in you; and ye need not that any Man teach you: but as the same Anointing teacheth you all things, and is Truth, and is no lie: and even as it hath taught you, ye shall abide in him. Faith cannot be wrought by Humane Authority, or more rational Inducements, it is the Work of the Spirit: We may plead and urge, but the Heart closeth not with what is represented, till the Spirit worketh. Isa. 53.1. Who hath believed our Report? and to whom is the Arm of the Lord revealed? There is an outward Report, and an inward Revelation. This Testimony of the Spirit may be thus discerned.  
1. It is affective. Truth represented in the Light of Reason, leaveth a weak Impression; but Truth represented in the Evidence and Demonstration of the Spirit, 2. Cor. 2.4. worketh after another manner, sees another manner of excellency and beauty in Christ, another manner of vanity in the Creatures.  
2. It draweth to Admiration. Psal. 119.18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. A Man never wondereth so at the dreadfulness of God's Wrath, at the sweetness of God's Mercy in Christ, at the Evil of Sin, the strictness of Duty, till the Spirit opens his Eyes. Acts 13.12. Then the Deputy, when he saw what was done, believed, being astonished at the Doctrine of the Lord.  
3. It begets more certainty. Till we have the Spirit's Light, we have but a trembling, wavering Opinion, but then we have that which the Apostle calleth, The Fullness of the Assurance of Understanding, Col. 2.2. Tho we have no other Arguments, yet we see by another Light. As Gerson reporteth of a devout Man, that doubted of an Article of Faith, and came to be settled, not by any new Demonstration, but by the humiliation and captivation of the Understanding, to see more by former Arguments. As Hagar's Eyes were opened to see the Fountain by her, Gen. 21.19. The Spirit taketh away the Veil of Ignorance, the Pride of Reason; and by an overpowering Force, maketh the Soul stoop to the simplicity of the Gospel.  
4. It is a transforming Light. 2 Cor. 3.18. We all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of our God. A Man that looketh upon the Gospel in the Light of Parts and External Tradition, hath a Model of Truth in his Brain; but these find it impressed upon their Hearts, there is Light and Fire. Wait for this Witness.  
Sixthly, By the wonderful preservation of Scriptures, even to our Times. There is no Doctrine so ancient, it describeth the whole History of the World from the very Creation: Moses was ancienter than the Gods of the Heathens. No Doctrine can produce such Records of the Original of the World. The Doctrine of the Gospel is as Old as Paradise, where God preached it to Adam: Gen. 3.15. I will put enmity between thee and the Woman, and between thy Seed and her Seed: It shall bruise thy Head, and thou shalt bruise his Heel. The Foundation was laid long since, though it was more explicitly revealed upon the coming of Christ. None so much oppugned. We have some ancient Writings of the Heathens, though nothing so ancient as Scripture. Other Writings, by tract of Time, have been much mangled, though they have been cherished by Men, as not contrary to their Lusts; but the Scripture is still opposed, persecuted, maligned, and yet it continueth. Psal. 129.1, 2. Many a time have they afflicted me from my Youth, may Israel now say. Many a time have they afflicted me from my Youth: yet they have not prevailed against me. The Church hath been always bred up under Afflictions; Enmity against it began betimes, yet still it holdeth up its Head. Errors are not long-lived. 1 Cor. 3.12, 13. Now if any Man build upon this Foundation, Gold, Silver, precious Stones, Wood, Hay, Stubble: Every Man's Work shall be made manifest. For the Day shall declare it, because it shall be revealed by Fire, and the Fire shall try every Man's Work, of what sort it is. The World hath had time enough to inquire into the Scripture, and to discover the vanity and falsehood of it, if there were any. Nay, not only the main Doctrine of the Scripture hath been continued, but no part of it is falsified, corrupted, or destroyed. The World wanted not Malice, nor Opportunity; the Powers of the World were bend against it, and corrupt Persons in the Church were always given to other gospelling. Gal. 1.6, 7. I marvel that ye are so soon removed from him that called you into the Grace of Christ, unto another Gospel: Which is not another, but there be some that trouble you, and would pervert the Gospel of Christ. 1 Tim. 6.3. If any Man teach otherwise, and consent not to wholesome words, etc. But still the Scriptures are wonderfully preserved, as the three Children in the Furnace, not an Hair was singed; not a jot or tittle of the Truth is perished or corrupted. If it were corrupted, it must be before Christ's Time, or after it: not before, then Christ would have noted it; not after, for then the Parts would not agree; but we find no such thing but an exact Harmony: Nor is there any lost, for here is a sufficient Instruction and Guide to Happiness. Christ hath promised not a tittle shall fall to the ground. The Word hath been in danger of being lost, but the Miracle of Preservation is therefore the greater. In Joshua's Time there was but one Copy of the Law. In Dioclesian's Time, there was an Edict to burn their Bibles, and Copies were scarce and chargeable, and yet still it hath been kept.  
Seventhly, By his Judgements on those who have reviled, abused, and persecuted this Truth. The Records of all Ages witness to this. The whole Jewish Nation was destroyed for opposing the Doctrine of the Gospel. After the slaughter of the Prophets, and murder of Christ, God let them alone for forty Years, and then Wrath came upon them to the uttermost; the People were carried captive, contrary to the Roman Custom; the Land lost its fertility. Look into succeeding Times, very few Persecutors went to the Grave by a natural Death. Particular Stories are full of the Judgements of God executed on them. Julian the Apostate confessed Christ had the best at last, Vicisti Galilee, and so died blaspheming. Lucian, that railed against God and his Word, as he returned from a Supper, his Dogs fell mad, and tore him in pieces. Eusebius reports of a certain Jew, that took upon him to apply a sentence of the Word to a profane End, to make a Jest of Scripture, was stricken with blindness, till he made confession of his Fault. Appion scoffing at Scripture, and at Circumcision, had an Ulcer growing in the place of Circumcision, as Josephus reporteth. God is very angry when Men are partial in the Law, though they do many good things. Rev. 22.18, 19 For I testify unto every Man that heareth the words of the Prophecy of this Book, If any Man shall add unto these things, God shall add unto him the Plagues that are written in this Book. And if any Man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the Holy City, and from the things which are written in this Book.   

SERMON XXIX.  JOHN XVII. 17. 
Sanctify them through thy Truth, thy Word is Truth.  
II. THE Church hath owned the Word. You see how God hath owned it, he saith it is my Word. Let us see how the Church hath owned it.  
Here I shall show three things: 

1. What is the Church's Duty to the Word?  
2. What Credit and Value we ought to put on the Church's Testimony?  
3. How the Church hath witnessed to the Word in all Ages.    
1. What is the Church's Duty? To keep the Word, and to transmit it pure to the next Age, that nothing be added, nothing diminished; that it be published to the present Age, and transmitted pure to the next. Rom. 3.2. Unto them were committed the Oracles of God. We are trusties; Judas 3. Earnestly contending for the Faith that was once delivered to the Saints. 1 Tim. 3.15. The Church of the Living God, the Pillar and Ground of the Truth. The Church is to hold it forth, as a Pillar doth a Proclamation, that it may not be lost and extinguished. This is the Jewel Christ hath left his Spouse, as the Law was kept in the Ark.  
2. What respect we ought to bear to the Church's Testimony? To hearken to it, till we have better Evidence. We do not ultimately resolve our Faith into the Church's Authority; for the Authority of the Church is not Absolute, but Ministerial; as a Royal Edict doth not receive Credit by the Officer and Crier, he only declareth it. Yet the Church's Testimony is not to be neglected; for Faith cometh by hearing, Rom. 10.14. It is a preparative Inducement. John 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the World. If we would know the Truth of a thing before we have experience, go to them that have experience; the judgement of others, whom we respect and reverence, causeth us to have a good opinion of a thing, till we make trial. The Testimony of the Church hath inclined us to think, that the Scriptures are the Word of God: not that the Church can make and unmake Scripture when it pleaseth; as a Messenger that carrieth Letters from a King, doth not give Authority to them.  
3. How the Church hath witnessed to the Truth of the Scriptures in all Ages? Partly by Tradition, partly by Martyrdom.  
(1.) By Tradition. Holy Books were indicted one after another, according to the necessity of Times, and still the latter confirmed the former. Moses was confirmed by Joshua, Chap. 23.6. Be ye courageous to keep, and to do all that is written in the Book of the Law of Moses: And Joshua and others, by succeeding Prophets; and all were confirmed by Christ; Luke 24.44. These are the Words which I spoke unto you▪ while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and 〈◊〉 the Prophets, and in the Psalms concerning me. For the New Testament, it was confirmed by all the succeeding Ages of the Church. Christian's different in other things, y●t agreed these to be the Writings of the Apostles. So that we have a more general consent than we have about any other Matter probable in the World. Men of excellent Parts and Learning, that were not apt to take Matters on trust, all assent to Scripture, as the public Record for the trial of Doctrines. When Heirs wrangle, they go to the Last Will and Testament.  
(2.) By Martyrdom. The Patience and Constancy of the Martyrs, who have ratified this Truth with the loss of their dearest Concernments, yea, even of Life itself. Rev. 12.11. They overcame by the Blood of the Lamb, and the Word of their Testimony; and they loved not their Lives unto the Death. It is possible that a Man may suffer for a false Religion, and sacrifice a stout Body to a stubborn Mind; but because there is counterfeit Coin, is there no true Gold? The Devil's Martyrs are neither so many for number, nor for temper and quality so holy, so wise, so meek, as Christ's Champions. The Christian Religion can show you Persons of all Ages, Young and Old; of all Sexes, Men and Women; of all Conditions of Life, Noble and of low Degree; of all Qualities, Learned and Unlearned; Persons that could not be suspected to be mopish or melancholy, or tired out with the Inconveniences of an evil World, but were in a capacity to enjoy temporal Things with the highest delight and sweetness, and yet counted not their Lives dear to them, to confirm the Truth of this Word: What is dearer to Men than Life? And this, not out of any desire of vain Glory, their Death being accompanied with as many disgraceful as painful Circumstances; not out of any senseless stupidity, or fierceness of Mind, they being of a meek Temper, and blamed for nothing else but their constancy in asserting that Truth which they professed; not out of any confidence in their own strength, in bearing those horrible Cruelties that were inflicted upon them, but humbly committing themselves to God, and imploring his Strength, did deliberately and voluntarily give up themselves to be cruelly butchered and tormented, as a Testimony of the Power of this Truth upon their Hearts; some of them kissing the Stake, thanking the Executioner; others wrestling a while with Flesh and Blood, and natural desires of Life, yet (the Love of the Truth prevailing) came at length to encounter the Horrors of a cruel Death, with a well-tempered Constancy and Resolution; which certainly in so many thousands, even to an incredible Number, could not be without some Divine Power and Force upon their Souls. That all this should be done by Persons otherwise of a delicate tender Sense, and a meek and flexible Spirit! what should move them to it, but the Power of the Truth? This being a Religion of little Reputation in the World, which the Philosophers, and Disputers of that Age, sought to batter down with Arguments; the Politicians, with all manner of Discouragements; the Orators, with a Flood of Words; the Tyrants, with Slaughters and Torments; the Devil, by all manner of Crafts and Subtleties. What had the poor Christians before their Eyes, but Prisons, and wild Beasts, and Gibbets, and Fires, and Racks, and torturing Engines more cruel than Death? They had Flesh and Blood as well as others, a Nature that continually prompted them to spare themselves as well as others; Life was as dear to them, and their care of their Families and Little-ones as great, their respect to Parents and Friends as much in them as any; yea more, Religion requiring natural Affection in the highest Exercise, and intendering their Hearts with a sense of their Duty: Yet rather than give their Bibles to be burnt, or be led away from their Religion, they could trample upon all. Certainly such an invincible constancy could not be imputed to any rigid Sullenness, or foolish Obstinacy, or distempered Stiffness, but merely to the love of Truth, which prevailed over all other Concernments. Let it shame us, that they could part with Life, and all their Interests, for Christ, and his Truth, and we cannot part with our Lusts; they with their well-being, and we not with our ill-being. Could they suffer the Persecutors to destroy their Bodies? and will not we suffer the Fire of the Word to consume our Lusts? Reason and Conscience is calling upon us to quit these things, and yet we hug them to our great Prejudice; we to whom a little Duty is so irksome, a little pains in Prayer so tedious, what would we do if the Fires were kindled about us, and we were every day to carry our Life in our Hands, and could look for nothing but Halters, and Stakes, and Instruments of Destruction? Surely our Spirits are too silken and soft for such a Religion, so abstracted from Ease and Pleasure, and worldly Interests.  
III. The Malignant World hath owned it; the deadly hatred of the Devil, and the constant opposition of wicked Men, is a proof of it. The Malignant World know it, and therefore they hate and oppose it. The Reason of the Argument is, because the Heart of Man is naturally averse to God. 1 Cor. 2.14. The natural Man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Now that which all wicked Men do universally and constantly oppose and malign, certainly that is of God. As Christ saith of his own Disciples, John 15.19. If ye were of the World, the World would love its own: but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. So may we reason; If the Scriptures were of Men, if devised by them, and suitable to their Lusts and Humours, the Men of the World would receive them with a great deal of stillness, Flesh and Blood would love its own. But carnal Men have constantly and universally opposed the Doctrine of God, and always have been afflicting the Church, and seeking to oppose the People of God, because of their professing the Truth. Mark it, before Christianity began to be generally propagated in the World, the Jews were the Mark and Butt of Malice, whereat all Nations did shoot their envenomed Arrows of Malice and Rage; and therefore it is very notable, that the Romans, though they conquered many Nations, yet they never put down the Idolatry of the Nations, as they put down the Religion of the Jews, and sought to oppose that, and molested that: And when the Christians began to be discovered, than all their Malice was turned off from the Jews to Christians. Certainly it was not merely because of the Difference of Worship, for they tolerated the Epicureans, but took away all the Worship of God; yea, they burned the Christians, and made them to be Torches, to give light to Rome in a dark Night. Therefore there was so special a spite at the Ways of God.  
Secondly; I am now to prove the Truth, or Divine Authority of the Word, by Intrinsic Arguments, or such Arguments as are taken from the Scriptures themselves: Either, 

I. From the Manner and Form of these Writings. Or else,  
II. From the Matter of them.    
I. In the Manner and Form of these Writings, you may observe these things.  
1. The Majesty of the Style. Look, as there was a difference between Christ's teaching, and the teaching of the Pharisees, Mat. 7.29. He taught them as one having Authority, and not as the Scribes: Such a Sovereign Majesty is there in the Scriptures. They speak, not as conscious of any weakness, and so begging Assent, but as commanding it. Thus saith the Lord; it is the great Argument in Scripture; hear it, or you are lost for ever. Pray mark, it is not said, Not as the Prophets, but, not as the Scribes: they had nothing but what was humane, out of the Jewish Rabbis; but Christ speaketh like an extraordinary Messenger, as one that came to increase the Canon and Rule of Faith, with such an awe, that the High Priest's Officers were afraid to meddle with him. John 7.45, 46. Why have ye not brought him? The Officers said, Never Man spoke like this Man, with such an infallible Spirit. Ye have heard, saith Christ, but I say, and his great Argument is, I say unto you, Mat. 5.21, 22. Ye have heard, that it hath been said of old Time, Thou shalt not kill, etc. But I say unto you, That whosoever is angry with his Brother without a cause, etc. So, Verses 27, 28, 33, 34, 38, 39, 43, 44. There is such a Majesty breathing forth, from one end of the Scriptures to another. Men can only beg assent, not command it by their own Authority; and therefore in all Matters which they would enforce, they use Insinuation and Argument: but the Prophets say, Thus saith the Lord; and Christ who had Original Authority in the Church, I say unto you. With what a Majestic Contempt doth Christ scorn his Opposers! He that hath Ears to hear, let him hear; He that is filthy, let him be filthy still. God will not regard the loss of such, that do not regard to understand and obey his Word. Longinus an Heathen admired the Majesty of Moses his Writings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let it be done, and it was done; the Style of mighty Princes and Emperors.  
2. The Simplicity of the Style. Tho it be full of Majesty and Authority, yet the naked Truth is represented in a plain manner to the capacity of the meanest. Psal. 19.7. The Law of the Lord is perfect, converting the Soul: the Testimony of the Lord is sure, making wise the Simple. As there are deep Mysteries which may exercise the greatest Wits; so in Points necessary, the Scriptures are so plain and clear, that they may be understood by those of the dullest Understanding. Such Simplicity, with such Majesty, is a Character of their Divine Original; they speak in such a manner, as to feed the greatest, and instruct the meanest; a Child may wade, and an Elephant may swim. But this is not all I mean by Simplicity, the plainness of the Style, but the native Beauty of it. Things are nakedly reported, but yet in an affective manner, as if we had been actually present to see them done. Look to the Histories of the Word, certainly they cannot be Fictions, for Fictions must either be to delight the Fancy, as Poetry, or to win as●ent for politic Ends. There is no such thing in the Scriptures: not Poetry, things are delivered in a plain manner; not Policy, to gain a repute to themselves, they still seek to cast the Honour upon God, as I shall prove by and by, by the faithfulness of their Relations: It is not imitable by Art, such a plain genuine Narration. For Mysteries, there were Sophists in the Apostle's Times. Nihil tam horrendum, quod non dicendo fiat probabile. The fashion was, to make absurd horrid Things seem probable by the paint and artifice of Words, as to prove a Gnat better than the Sun, or a Worm than a Man, by plausible Arguments. But, saith the Apostle, 1 Cor. 2.4. My Speech, and my Preaching was not with enticing words of Man's Wisdom; but in demonstration of the Spirit, and of Power; nor in ostentation of parts, but in Simplicity and Power: plain words have a mighty Efficacy. Those Sophists and Orators did only tickle the Fancy, their Aim was not to win Assent.  
3. The Fidelity of their Reports. The Penmen of the Scripture report their own Failings, which Men will not do. If they must write of themselves, they will be sure to write the best, and not the worst; but these spared not their own Faults. Men naturally labour to cover their own Faults, to hide them, to speak well of themselves; especially they are careful not to leave an ill Character of themselves to Posterity, nor of their Party and Faction. Now you shall see Moses spareth not to relate his own Weaknesses and Miscarriages, his resistance of his Call, Exod. 4. nor what a great deal of do God had to bring him into Egypt, to perform his Duty to his Country: his false Pleas show his carnal Fear; Vers. 19 The Lord said unto Moses in Midian, Go, return into Egypt, for all the Men are dead which sought thy Life; His murmuring against God, and speaking unadvisedly with his Lips; the Idolatry of Aaron; the murmuring of Miriam his Sister; God shutting him out of the Land of Canaan; and not believing after many Miracles. Numb. 20.12. And the Lord spoke unto Moses and Aaron, Because ye believed not, to sanctify me in the Eyes of the Children of Israel; therefore ye shall not bring this Congregation into the Land which I have given them. Many such Instances may be given, how the Penmen of Scripture relate things to their own disparagement. Deut. 32.51. Because ye trespassed against me among the Children of Israel, at the Waters of Meribah-kadesh, in the Wilderness of Zin; because ye sanctified me not in the midst of the Children of Israel.  
4. Another Quality to be discerned in the Manner and Form of the Scriptures, is the Harmony and Agreement that is to be found in them all along, notwithstanding the diversity of Times, Places, and Persons; still there is an increase of Knowledge, and Dispensations rise higher and higher, as the Light increaseth till Noonday, but there is no difference. Luke 1.70. As he spoke by the Mouth of his Holy Prophets, which have been since the World began. One Mouth, many Prophets. They lived in such distant Ages, handled such diversity of Arguments, yet all conspired in promoting the same Truth, which is now revealed to us in the New Testament. There is a great difference of Style, some speak with more loftiness and majesty, others with greater familiarity and humility of Expression, yet all promoting the same thing. There is a difference in the manner of Prosecution, yet an exact harmony in the Substance and essential Quality of their Writings; not only in their general drift and scope, to set out the Glory of God, and the Good of Mankind, but in the matter handled, without any spice of secular Vanity, as is to be seen in other Writings. So that one and the same Spirit appeareth throughout the whole. 1 Cor. 12.4. Now there are diversities of Gifts, but the same Spirit. Yea, there is not only a diversity of Style, but a different degree of Light, according to the increase of God's Dispensations, yet there is an Harmony. God's Name, and Style, and the Mystery of Christ, was made known to the Church by degrees; the solemn Title and Style of God was not one and the same from the beginning of the World; but though they were divers, yet they were not one contrary to another, but one perfecting the other: He is called by Melchisedeck, The most High God, Possessor of Heaven and Earth, Gen. 14.19. Afterwards, by reason of his Covenant with Abraham, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God Alsufficient, Gen. 17.1. I am the Almighty God, or the Alsufficient God; walk before me, and be thou perfect. Then when he was put to it, he made known himself by the Name of Jehovah, Exod. 6.2, 3. And God spoke unto Moses, and said unto him, I am the Lord. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty, but by my Name JEHOVAH was I not known unto them. And after the appropriation of the Covenant to the Family of the Patriarches, he is called the God of Abraham, of Isaac, and of Jacob; Exod. 3.15. The Lord God of your Fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you. This is my Name for ever, and this is my Memorial unto all Generations. Then upon experience of God's care of them, he is called, Exod. 20.2. The Lord thy God, which hath brought thee out of the Land of Egypt, out of the House of Bondage. Then the Lord, that brought his People out of the North Country, Jer. 23.7, 8. Therefore behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, that brought up the Children of Israel out of the Land of Egypt; But, the Lord liveth, which brought up, and which led the Seed of the House of Israel out of the North Country, and from all Countries, whither I had driven them, and they shall dwell in their own Land. Then when the Sun of Righteousness was risen, the God and Father of our Lord Jesus Christ; 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy, hath begotten us again unto a lively Hope, etc. 2 Cor. 1.3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Comfort. Ephes. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ. So for the Mystery of Redemption; First, it was revealed to Adam to be by the Seed of the Woman, Gen. 3.15. I will put enmity between thee and the Woman, and between thy Seed and her Seed: It shall bruise thy Head, and thou shalt bruise his Heel. Then to Abraham; by thy Seed, Gen. 12.3. In thee shall all the Families of the Earth be blessed; which was repeated to Isaac to cut off Ishmael; then to Jacob to cut off Esau. Then it was revealed out of what Tribe he should come, viz. out of Judah, Gen. 49.10. The Sceptre shall not depart from Judah, nor the Lawgiver from between his Feet, until Shiloh come. Then that he should come of David's Line, Isa. 11.1. There shall come forth a Rod out of the Stem of Jesse, and a Branch shall grow out of his Roots. And that he should be born of a Virgin, Isa. 7.14. Behold, a Virgin shall conceive, and shall bear a Son, and shall call his Name Immanuel. There is a difference of manifestation, yet still an Harmony, as there is a difference between a small Print and a great Print, but the Matter is the same. The Mystery of God manifested in the Flesh, is set forth in a fairer Edition.  
5. There is one Character more in the Form and Manner of these Writings, and that is Impartiality. Kings and Subjects are bound by the same Laws, liable to the same Punishments, encouraged by the same Promises. If the Scriptures were only a Politic Device to keep Subjects in awe, there would be some exemption for Potentates; but they are alike obnoxious to God's Judgement, and the same Tophet that is provided for the Peasant, is provided for the Prince. Isa. 30.33. For Tophet is ordained of old, yea, for the King it is prepared, he hath made it deep and large, etc. Tophet was a Valley, where the Idolatrous Jews were wont to burn their Children; therefore, as a fit Type of Everlasting Punishment, it is put for Hell; it is capacious enough to receive all, King and Subject. Now the Scriptures that threaten Potentates as well as others, must needs be a Law that cometh from an higher than the Highest: Who would presume else to threaten those in Power? Rev. 20.12. And I saw the Dead, small and great, stand before God: and the Books were opened: and another Book was opened, which was the Book of Life: and the Dead were judged out of those things which were written in the Books, according to their Works. On this side the Grave, there is a distinction between Man and Man, but all are alike obnoxious to Christ's Judgement, and all stand in dread of it. There is enough in the Scriptures to astonish the Heart of the mightiest Potentate, and make it tremble.  
II. Now from the Matter of the Scriptures. I am much prevented from what is published on James 1.18. But let me speak something now. All that is spoken in the Scripture, may be reduced to these five Heads, Precepts, Promises, Doctrines, Histories, Prophecies. Now all these proclaim it to be of God. I shall be brief in going over this Enumeration.  
1. For the Precepts of the Word. Psal. 119.96. I have seen an end of all Perfection, but thy Commandments are exceeding broad. Here all Matters of Duty and Morality are advanced to their highest Perfection. It is very broad, watching every Thought, and the first Motions of the Heart. No Precepts are so Holy, Just, and Good. The Light of Nature seeth a necessity of Holiness; there are some Fragments and Remains of Light in Man's Heart, that teach him what is good and right; but these are much blurred. Rom. 2.15. Which show, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Work of the Law written in their Hearts, their Conscience also bearing Witness, and their Thoughts in the mean while accusing, or else excusing one another. Now the Word is the second Edition of God's Will, wherein Duties are better known and set forth, not only Sins but Lusts are forbidden. Lust, is Adultery, Mat. 5.28. Whosoever shall look on a Woman to lust after her, hath committed Adultery with her already in his Heart. In Worship, and other Duties, not only the Act, but the Frame of the Heart is regarded; Mat. 22.37. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. Yea, there are Precepts that go against the bent and hair of Nature, Man's Heart could never have devised them; as to love our Enemies, Mat. 5.44, 45. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. That ye may be the Children of your Father that is in Heaven; for he maketh his Sun to rise upon the Evil and the Good, and sendeth Rain on the Just and on the unjust. To wean Men from the World, that it is a sin to walk as Men. 1 Cor. 3.3. For ye are yet carnal; for whereas there is among you Envying, and Strife, and Divisions, are ye not Carnal, and walk as Men? Christians are trained up in an higher School. So to deny ourselves, a Lesson proper to Christ's School; Mat. 16.24. If any Man will come after me, let him deny himself, and take up the Cross and follow me. To depend on God, renouncing our sufficiency, etc.  
2. The Promises of the Word, they hold forth the highest Happiness that Man is capable of. Philosophy was to seek of a fit Reward and Encouragement of Virtue; the chief Good is only revealed in the Scriptures; Men are at a puzzle and loss, till they take this Light along with them. Psal. 4.6. There are many that say, Who will show unto us any good? There is a disposition and instinct of Nature towards Happiness, yea, towards Eternal Happiness: All Men would be happy. Man's Soul is a Chaos of Desires, like a Sponge it desireth to fill itself, it is thirsty, and seeketh to be satisfied. Austin speaketh of a Jester, that at the next Show, would undertake to show every one what they did desire; and when there was a great Confluence and Expectation, he told them, Hoc omnes vultis, vili emere, & carò vendere. Another said, Ye all desire to be praised. But Austin saith rightly, these were but foolish Answers, because many good Men desire neither, the one being against Justice, and the other against Sincerity; but (saith he) Si dixisset, omnes beati esse unltis, he had said right: every one may find this disposition in his own Heart, to an eternal infinite Happiness. This Stock was left in Nature, on which Grace hath grafted. Acts 17.26. That they may seek the Lord, if happily they might feel after him and find him, though he be not far from every one of us. They groped after God, like the blind Sodomites about Lot's Door. When we have all outward Blessings, the Soul of Man is not filled, but this Sore runneth. Fecisti nos, Domine, propter te, & ideo irrequietum est cor meum, donec requiescat in te. There is a natural poise in the Soul, that bendeth it that way, so that we cannot be quiet without God. We may make Experiments, as Solomon did, but still we shall want an infinite eternal Recompense after this Life, for we can never be happy here; as the Heathens dreamt of Elysian Fields. This is fit for God to give, and for us to receive; the infinite eternal God will give like himself, 2 Cor. 4.17. A far more exceeding and eternal weight of Glory; as Araunah gave like a King to the King, 2 Chron. 24.24. a Royal Gift. There is a time when God will give like himself. The Scripture giveth this manifestation of Eternal Happiness.  
3. The Doctrines of the Word, of Sin, Righteousness, and Judgement, they are all sublime. John 16.8. When the Spirit is come, he will reprove (or convince) the World of Sin, of Righteousness, and of Judgement. Without a Revelation from God, they could not enter into the Heart of Man; Doctrines of Sin, to humble the Creature; of Righteousness, to raise him and comfort him; of Judgement, to awe him unto Holiness. Of Sin, as of the Fall: the Heathens knew nothing of this, they complained of Nature as a Stepmother; Vitia etiam sine Magistro discuntur; Man cometh into the World crying, as into a place of Misery, the Cause they could not tell. The Scriptures show us how we sinned in Adam; our Natures are Evil, more susceptive of Bad than of Good, never weary of Sin, because this is most suitable to us. Then there are Doctrines of Righteousness, and there indeed come in many Mysteries, Trinity of Persons, Union of the two Natures in Christ's Person, a Child born of a Virgin; but all these, though above Nature, yet not against it. All Religions aim at this, to bring Men to God; Nature is sensible of a Breach, there are vain Offers elsewhere to make up this Breach; but the Scriptures show the way, therefore there is no reason to suspect the truth of them. It is above Reason, that showeth it to be of Divine Original; if the Creature had been put to study it, they could never have found it out; it exceedeth all humane Contrivance, and therefore maketh us wonder. And there are Doctrines of Judgement; take it of Judgement to come, Resurrection, Last Judgement, it is not incredible; Reason showeth it may be. Acts 26.8. Why should it be thought a thing incredible with you, that God should raise the Dead? Justice must have a solemn Triumph. The Heathens dreamt of a severe day of Accounts. Acts 24.25. As he reasoned of Righteousness, Temperance, and Judgement to come, Felix trembled. Rom. 1.18. The Wrath of God is revealed from Heaven against all Ungodliness and unrighteousness of Men, who hold the Truth in unrighteousness. There is a sad Presage of it in a guilty Heart.  
4. The Histories of the Word. The Scriptures are a History of the Creation of the World, which puzzled the Philosophers; some thought it was produced by Chance, others that it was from Eternity. Moses with Plainness, and yet with Majesty, speaks of the Original of all Things, the Propagation of Mankind, etc. There is no such ancient historical Monument; for above the Funerals of Troy, all is uncertain. And all the rest of the Bible is but a Comment on Moses.  
5. The Prophecies of the Word; future Contingencies are in it foretold many Years before the Event. Isa. 41.22, 23. Let them show the former Things, what they are, that we may consider them, and know the latter end of them, or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are Gods. Cyrus was mentioned by Name an hundred Years before he was born. Isa. 45.1. Thus saith the Lord to his Anointed, to Cyrus, whose right Hand I have holden. The Birth of Josiah, three hundred Years before it came to pass; 1 Kings 13.2. Behold, a Child shall be born unto the House of David, Josiah by Name, etc. The building of Jericho, five hundred Years before it was re-edified; Joshua 6.26. Cursed be the Man before the Lord, that raiseth up and buildeth this City Jericho; he shall lay the Foundation thereof in his Firstborn, and in his youngest Son shall he set up the Gates of it. Which was fulfilled, 1 Kings 16.34. In his days did Hiel the Bethelite build Jericho; he laid the Foundation thereof in Abiram his Firstborn, and set up the Gates thereof in his youngest Son Segub, according to the Word of the Lord, which he spoke by Joshua the Son of Nun. The great Promise of Christ made in Paradise, was accomplished some thousands of Years afterward.  
Use 1. It informeth us how to settle the Conscience in sore Temptations. When we doubt of the Truth of the Scriptures, take this course.  
1. There must be some Word and Rule from God to guide the Creatures; how else shall he be served and worshipped? The inward Rule of Reason is not enough, as appears by the sad Experience of the Heathens. Rom. 1.21, 22. Because that when they knew God, they glorified him not as God, neither were thankful: but became vain in their Imaginations, and their foolish Hearts were darkened: Professing themselves to be Wise, they became Fools. There must be some second Edition of his Will. Reason will teach us that God is to be worshipped; and every Man's Heart will tell him, that he must not be worshipped as we will, but as he will; for the Servant must not prescribe to the Master, but the Master to the Servant. Now we have no Rule of Worship but in the Scriptures. The Koran is a silly Piece, fit for Sots; As for Revelation, those that are ingenuous, cannot speak of any such thing; and we see how Men split themselves upon that Rock: all is proved Lies at length.  
2. There is far more Reason to receive the Scriptures as the Word of God, than to suspect them. There is none more credulous than the Atheist, he offereth violence to his own Heart. The first Temptation to it, ariseth from his Lusts, he would not have them true; and then afterward he is hardened and grown obstinate in his Prejudices. If he would but hearken to the Books of Moses, as to the Story of an ordinary Man, as of Henry the Eighth, there is enough to make him tremble. Now there is no such History in the World, of such a genuine native Style, so free from weaknesses, so likely even to a common Eye; and if Moses be true, so is all the rest, the same Vein runneth through all. Now the Cause being so weighty, the Inducements so rational, why should we not believe it? at least we may say, as of the blind Man, if it be not he, it is like him, John 9.9.  
3. To what hath been alleged, add only this; Consider the Matter and Aim of the Scriptures. The Scriptures seek to establish nothing, but the Worship and Glory of the true God, the Creator and Governor of the World; they discover the God of Nature in a most worthy and glorious manner. And for Precepts, Deut. 4.8. What Nation is there so great, that hath Statutes and Judgements so Righteous, as all this Law, which I have set before thee this day? Where are there such Precepts? where such Promises? such a manifestation of Happiness? such Purity? There have been Corruptions in the best things to which Man ever put his Hand, mixtures of Falsehood and Folly; but here all is Pure and Divine. Where are there such Comforts for afflicted Consciences? Jer. 6.16. Stand ye in the Ways and see, and ask for the old Paths, Where is the good Way? and walk therein, and ye shall find rest for your Souls. Mat. 11.28. Come unto me, all ye that are weary and heavy laden, and ye shall find rest for your Souls. Go and survey all the Religions in the World, whatever pretence they be of, see where you can find such Rest for your Souls, such Provision for the Comfort and everlasting Happiness of the Creature, such rich Encouragements for afflicted Consciences. That which all Religions aim at, is here only accomplished.  
4. Beg the Light of the Spirit. What will your Arguings reprove? David saith, Psal. 36.9. In thy Light we shall see Light; We shall never else have any certainty. 1 Cor. 2.14. The natural Man receiveth not the Things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Vers. 15. But he that is spiritual, judgeth all things. The Spirit in the Heart discerns the Spirit in the Scriptures, as the Sun is seen by its own Light.  
5. Till you have Certainty by the Light of the Spirit, practise what the Scripture enjoins upon these rational Inducements. John 7.17. If any Man will do his Will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. You will say, What is the meaning of this Promise? before doing the Will of God, we must of necessity know it. Answ. It is true, before you know it certainly. There are degrees of Knowledge; First, we know the Scriptures to be the Word of God by rational Inducements, and some foregoing Light of the Spirit, as those that are bred in the Church. They that would know not to wrangle, but to practise, shall have new Light till they grow up to a greater Certainty. It concerneth chiefly weak and doubting Christians; do that you may believe, believe that you may do. They that set their Hearts to fear and obey him, shall be clearly resolved of the Christian Faith.  
Use 2. It teacheth us these Duties.  
1. To make the Word the Judge of all Controversies. There God speaketh to us. A Father having many Children, while he lives, he governeth them himself, and needeth no Will and Testament; but a little before he dieth, that his Children may not fall out, he calleth Witness, maketh his Will. Voluntatem suam de pectore morituro transfert in tabulas din duraturas. If any Controversy happen, Non itur ad Tumulum, sed quaeritur Testamentum, saith Optatus. In this Testament he speaketh his Mind, as if he were alive. God taught by Oracle; Christ, when bodily present, taught his Disciples by Word; but his Will and Testament is written. Isa. 8.20. To the Law, and to the Testimony: if they speak not according to this Word, it is because there is no Light in them.  
2. Make it your Direction, and constant Rule of Faith and Manners. All other Rules are uncertain, the Traditions and Opinions of Men. Psal. 119.152. Concerning thy Testimonies I have known of old, that thou hast founded them for ever. Among Men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Aristotle: what one Age counteth Just and Good, another counteth Vain and Frivolous; but God hath given us a settled Rule. Not Providence; it is to be observed, but it doth not always speak by way of Approbation, nor point out the best Way. Not impulse of Spirit; this is to be regarded with other Circumstances of a known Duty. Acts 17.16. His Spirit was stirred in him, when he saw the City wholly given to Idolatry. Acts 18.5. Paul was pressed in Spirit, and testified to the Jews, that Jesus was Christ. Not Necessity; Man never was necessitated to sin. David's eating the Shewbread in necessity, does not prove it. For Ceremonials must give place to Moral Duties. But now observe the Word, as if God himself spoke from Heaven, Gen. 3.3. God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. What the Word saith, God saith; Psal. 119.105. Thy Word is a Light unto my Feet, and a Lamp unto my Paths.   

SERMON XXX.  JOHN XVII. 18. 
As thou hast sent me into the World, even so have I also sent them into the World.  
IN the Context, our Lord had prayed for Conservation and for Sanctification first, he saith, Keep them through thine own Name, Vers. 11. Then, Sanctify them through thy Truth, Vers. 17. In this Verse is the Reason of the latter Request, why he prays for Sanctification for the Apostles; and the Argument which he uses, is, I have sent them into the World. It was at Hand, and therefore it is spoken of a thing done, I am about to send; or it referreth to his Election and Choice, I have called them, that I may send them to preach the Word. The same Office which thou hast put upon me as a Prophet, I have put upon them, and therefore sanctify them. They that are sent abroad to preach the Gospel, need special Preservation, and special Holiness; their Dangers are great, and so are their Temptations. So much Holiness as will serve an ordinary Christian, will not serve a Minister. The Measures of the Sanctuary were double to other Measures, and so should the Graces of Ministers be double to the Graces of others. It is not enough that Ministers excel in Gifts, but they must also excel in Holiness; they are to bear forth the Name of Christ before the World, and therefore they should resemble Christ more than others do. This is the Reason of the Context: Sanctify them through, or by thy Truth; for I have sent them into the World, as thou hast sent me into the World.  
In the Text there are two Things.  

First, The Mission of Christ.  
Secondly, The Mission of the Apostles. Together with the Comparison between them both; As thou hast sent me into the World, even so, etc.   
First, The Mission of Christ; Thou hast sent me into the World. Here you may consider; 

I. Who sends.  
II. The Nature of this Mission, or what this Sending is.  
III. The Ends and Purposes why Christ was sent.    
I. Who sends. Christ saith to his Father, Thou hast sent me. The Holy Ghost sends as well as the Father, yea, the Son sends himself. The Trinity are one in Essence, and in Will, and their Actions are undivided; Why then doth he say to the Father, Thou hast sent me into the World? I Answer, It is chiefly ascribed to the Father, because it is his Personal Operation. In the Oeconomy of Salvation, the Original Authority is said to reside in God the Father, he sent Christ, and the Spirit fits and qualifies him, and the Son he takes Humane Nature, and unites it to his own Person. Now there is a great deal of Comfort in this, that the Father sends Christ. The Father, being first in the Order of the Persons, is to be looked upon as the offended Party, and as the highest Judg. All Sin is against God, and it chiefly reflects upon the first Person, to whom we direct our Prayers, and who is the Maker of the Law, and therefore requires an account of the breach of it. It chiefly reflects upon the first Person, to whom Christ tendered the Satisfaction. Sin, it is a grieving of the Spirit, it is a crucifying of Christ, there is wrong done to all the Persons of the Godhead: but in the last result of all, it is an Offence to God the Father, and an Affront to his Authority; for all that is done to the other Persons, redounds to him. It is his Spirit that is grieved; and our Saviour thus reasoneth, Luke 10.16. He that despiseth me, despiseth him that sent me: So that he is the wronged Party. And again, he is the Supreme Judg. All the Persons in the Godhead are coessential and coequal in Glory and Honour; but in the Oeconomy and Dispensation of Salvation, the Father is to be looked upon as Judge and Chief. Therefore Christ doth say, My Father is greater than I And all Addresses are made to him, not only by us, but by Christ; Father, forgive them, they know not what they do. And Christ is said to be an Advocate with the Father, 1 John 2.1. I say, in that Court and Throne that is erected, the Father is Supreme; and if it passeth God the Father, the Business is done. So, John 14.16. I will pray the Father, and he will give you another Comforter, that he may abide with you for ever. Pardon, Comfort, Grace, all comes from the Father, as the Fountain and first Cause. It is true, it is said, Mat. 8.6. That the Son of Man hath Power on Earth to forgive Sins; but this is by Commission from God the Father. Well then, the Father sendeth Christ. Eli saith, 1 Sam. 2.25. If one Man sin against another, the Judge shall judge him; but if a Man sin against the Lord, who shall entreat for him? There may be an Umpire to compromise the d●●●erence between Man and Man, and award Satisfaction to the Party offended; but now who shall state the Offence, and compound the difference between Us and God? Can there be an Umpire above God, that can give Laws to God? The Sin is committed against the Judge himself, the highest Judge, from whom there is no Appeal; And who is a fit Person to arbitrate the Difference? This is a Doubt that would have remained to all Eternity unsatisfied, a Question that never could be answered; Where should we find an Umpire between God and Us, to have awarded a meet Satisfaction? But now God himself is pleased to find out the Remedy; Christ saith to the Father, Thou hast sent me; his Act is Authoritative, and above Contradiction. If God had not given us a Mediator out of his own Bosom, there could have been no Satisfaction, and we had for ever lain under the Gild and Burden of our Sins. Gal. 4.4. God sent forth his Son made of a Woman, etc. he consecrated him for this great Purpose. Therefore he is said to seal him, John 6.37. Him hath God the Father sealed; a Metaphor taken from them that give Commissions under Hand and Seal. Christ is a Mediator, confirmed and allowed under the Broad-Seal of Heaven, by God the Father, as the Supreme Judg. God hath awarded Satisfaction to himself, and sent his own Son to make it.  
II. What is this Sending? It implies three things: 

1. The Designation of the Person.  
2. His Qualification for the Work.  
3. His Authority and Commission.    
1. The Designation of the Person. This was an Act of Divine and Voluntary Dispensation, according to which the Second Person in the Trinity, the Son of God, not the Father, nor the Holy Ghost, was sent to take our Nature, and the Office of a Redeemer upon himself. In this choosing of Christ, was the Original and first Rise of Elective Love. Augustine hath observed, in choosing Christ, what was the Reason Christ was the Person designed: Col. 1.19. It pleased the Father, that in him should all Fullness dwell. What is the Reason we are Elected and Chosen above others? that God reveals himself to Babes? and the Things of his Grace are hidden from the Wise and Prudent? Even so, Father, for so it seemed good in thy sight, Mat. 11.29. The same Reason is given for the Election and Choice of Jesus Christ to be the Redeemer, that is given for our Election; It pleased the Father, that is all. That Christ might be the first Pattern of Freegrace, the Father chose the Son, that he might be the Redeemer: It was congruous and very fit, that the Son and Heir of all Things, should give us the adoption of Sons; Gal. 4.4, 5. God sent forth his Son made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of Sons. He sent his Son, that we might have the same Relation to God by Grace, which Christ had by Nature. By Nature, he is the only begotten Son of the Father; and this is that which is purchased for us, that we should become the Sons of God; and the middle Person of the Trinity, is the fittest to be the Mediator between Us and God.  
2. This Sending, implies his Fitness and Qualification to do the Work for which he was sent.  

(1.) He had fit Natures.  
(2.) He had fit Endowments.   
(1.) Fit Natures. He was God-Man; God, else how could he send? Man, else how could he be sent into the World? This Sending, implies he was a Person truly existing before he came into the World, as a Man must be before he is sent, and therefore he is said to be sent forth from God. Gal. 4.4. God sent forth his Son made of a Woman. Sent forth, that shows his Being before he took Flesh; Christ was somewhere from whence he was sent forth. And then, made of a Woman, that implies his Incarnation. This Sending doth suppose his Divine Nature, and imply his Incarnation, or God's bestowing upon him a Humane Nature. God he was, in the Bosom of the Father, from whence he was sent forth into the World. Such an Errand as Christ came about, required a God, no inferior Mediator would serve the turn. Nothing but an Infinite Good can remedy an Infinite Evil: Sin had bound us over to an Eternal Judgement, and nothing can counterpoise Eternity, but the Infiniteness and the Excellency of Christ's Person. His Divine Nature was requisite in many Regards. Partly, to give Efficacy, and Virtue, and Value to his Sufferings; and therefore it is said, that we are purchased by the Blood of God, Acts 20.28. the meaning is, the Blood of that Person, to whom the Divine Properties belonged. God is a Spirit, and hath not Flesh, Blood, and Bones, as we have; How then are we said to be redeemed with the Blood of God? that is, the Blood of him who was God; which makes it to be of infinite Value, and enough to counterpoise that Eternity of Torment which we should have endured. Again, the Dignity of his Person conduced to the acceptance of One for All. 2 Cor. 5.15. And that he died for all, etc. in the room and stead of all the Elect; and therefore that there might be such a value in his Sufferings, his Person must be thus worthy. As they said to David, Thou art worth ten thousand of us, 2 Sam. 18.3. A General or Commander, given in Ransom, will redeem thousands of private Soldiers: So the worth of Christ's Person made him equivalent in dignity to the Persons of all those whom he sustained; yea, much more, God was more satisfied from Christ, than if all the World had suffered, and all Angels and Men had been made a Sacrifice. Again, God he must be, because of the exuberancy of his Merit: Christ's Suffering was not only a Ransom from Death, but the Merit of Eternal Life. By his Death he satisfied the Old Covenant, and ratified the New. The Scriptures do not only set forth the Death of Christ as a Ransom for Souls, but as a Price given to purchase Everlasting Glory. A Surety to an ordinary Creditor, if he pay the Debt, he only frees the Creditor from Bonds, but doth not bring him into Grace and Favour. But now Christ hath merited Happiness for us, and not only freed us from Wrath to come, and delivered us from Bondage, there was a price paid to Divine Justice. Again, the Dignity of his Person was necessary, by way of Compensation, for those Circumstances of Punishment which did not beseem Christ. The Civility of Nations, remits to Princes and Nobles some disgraceful Circumstances; though the Punishment is inflicted, yet the kind of Death is changed, because of the Dignity of their Birth, and place in the Commonwealth. So here, the Sentence which passed upon Men, was Eternal Death, the Sentence itself is not reversed, that would lessen the Authority of the Law, and the Glory of God's Justice. The truth is, there are some Circumstances abated, which stood not with the worthiness of Christ's Person; as for Instance, The Eternity of the Punishment is abated, Christ suffered but a few Hours, because of the greatness of his Sufferings, and the Dignity of his Person. A payment in Gold, is as full and valid as a payment in Silver, though it may take up less room, because of the excellency of the Metal: So here, the Suffering and Death of Christ was of full value, though it was dispatched in a lesser Time; the Eternity that is abated, because of the Dignity and Worth of his Person. Once more, the Godhead of Christ was necessary, that he may be able to discharge the Office of a Priest, as that he might satisfy on the Cross, and know all those whom he did personate and represent before the Tribunal of God. As the High Priest had the Names of the twelve Tribes upon his Shoulders, and upon his Breast, Exod. 28.12, 29. upon his Shoulders, to represent them to God, and upon his Breast, to show how dear they were to himself: So Jesus Christ hath, as it were, the Names of all those for whom he was to suffer and intercede; he was to know them Man by Man. And it was meet that he should know all the Sins that were imputed to him; and therefore the Person thus sent, for such a Work as this was, must needs be God. Again, he must be God, that he might support his Humane Nature, and overcome his Sufferings. Jesus Christ was to be raised, and also to raise himself; he was to be raised by God the Father, as a Judge: As the Apostles would not go out of Prison, till the Magistrates came to fetch them out themselves; so God as Judge is said to raise Christ, and exalt him, he must give him power to rise. But now Christ was also to raise himself; John 2.19. Destroy this Temple, and in three days I will raise it again. He was to raise himself, to declare the Glory of his Person. Christ was to rise by his Father's Authority, and to rise by his own Power. He was to rise by the Father's Authority; therefore, as a Pledge of it, an Angel is sent to roll away the Stone, and open the Prison Door, and let our Surety out of Prison, the Debt being paid. And Christ was to rise also by the strength of his own Godhead: Why? This was necessary for our Satisfaction. He that would undertake our Case with Comfort and Satisfaction to the Creature, had need be able to overcome Divine. Wrath, for the Creature could never have satisfied. If our Surety were kept in Prison, and held under Wrath, we could have no security that the Debt was paid; the great Assurance that is given to the World, is the Resurrection of Christ; Acts 17.31. Whereof he hath given assurance to all Men, in that he hath raised him from the Dead; this was, his public Acquittance and Discharge. Again; it was necessary he should be God for so much of his Prophetical Office, as he accomplished upon Earth. Christ came to bring the everlasting Gospel out of the Bosom of God, and to ratify it with Miracles, to choose Disciples to preach it, to give the Holy Ghost, to give them Power to work Miracles, suitable to the Tenor of the Gospel; as raising the Dead, giving Sight to the Blind, etc. Thus his Godhead was necessary to his Work.  
But now, upon his Sending, (and that is more formally and expressly intended in the Phrase) he had new Qualifications, and a new Power; for as God he could not suffer, therefore the Manhood is bestowed upon him. Psal. 40.7. A Body hast thou prepared for me. This is formally implied in that Expression. He sent him; that is, prepared a Body for him. God's sending of Christ, doth not imply his change of Place; for Christ, as God, before was every where, the Heaven of Heavens could not contain him; but it implies the Assumption of another Nature: He was sent, that is, took Flesh, assumed another Nature into his own Person. Now this was necessary, that Christ should be Man, that he might have an Interest in us, and have compassion on us, and be in a capacity to die for us. That he might have an Interest in us, and be of our Blood. The next of Blood had a right to redeem, Ruth 3.9. Therefore Christ, he took our Nature, that he might be of our Blood, that so he might have a right to redeem us, having an Interest in us; and therefore he was not only Man, but the Son of Man. Christ might have been true Man, if God had form him out of the Dust of the Ground, as he did Adam, he might have given him a true Humane Nature: But Christ was not only Man, but was of our Stock and Lineage; and therefore it is said, Heb. 2.14. Forasmuch then as the Children are partakers of Flesh and Blood, he also himself likewise took part of the same. And, Vers. 11. For both he that sanctifieth, and they that are sanctified, are all of one. They are all of one; How is that? Of one Stock. justice required, that the same Nature that had sinned, should be punished. It was not fit our Sins should be punished in the Nature of an Angel, nor in the Nature of Man, that was made out of Nothing, or out of the Dust of the Ground; but in one that was of the same Stock. Again; that he might have Compassion on us, as well as an Interest in us. Christ hath a Nature that inclines him to his Office; besides his Essential Mercy as God, there is a Humane Compassion, which ariseth from Feeling, and from Experience. Heb. 4.15. For we have not an High Priest which cannot be touched with the feeling of our Infirmities: but was in all points tempted like as we are, yet without Sin. He took our Nature, that he might have experience of our Sorrows, Miseries, Temptations, and so intender his own Heart, by an experimental Pity and Compassion. As Man, Christ had a feeling what it was to be in the state of Men, that we might have an assurance of his Pity. As a Man that hath felt the racking of the Go●t and Stone, is more fit to pity others in the same Case: So Jesus Christ having had a feeling of the Buffet of Satan, and Wrath of God, and of the Neglects and Scorns of Men, feeling of all Conditions that are miserable, his Heart is the more intendered, his humane Compassion is increased; and God would have it to be so for our greater Assurance. Again; his Humane Nature gave him a capacity to suffer. As God, he could not suffer; and therefore when God would have no more Sacrifices, but all were to be abolished, he prepared Christ a Body. Heb. 10.5. God invested him with a Humane Nature, that he might offer one Sacrifice to abolish all the rest. Thus you see Christ was sent, that is, fitted by his two Natures; his Divine Nature, that is supposed, and his Humane Nature is formally included in that expression, He was sent, that is, assumed a Body, did not change place, but assumed a Nature in his own Person, that so he might be fit to deal with God for us.  
And then (2.) he had fit Endowments; he came to be loaded with Graces and Blessings, and with all kind of Qualities to do Men good. John 10.36. Him hath the Father sanctified, and sent into the World; that is, God's Sending, his Anointing of Christ as our Head, with the Oil of Gladness above his Fellows. As the Head of the High Priest was anointed, and thence the Oil dropped down to all the Members; Psal. 133.3. It is like the precious Ointment upon the Head, that ran down upon the Beard, even Aaron 's Beard, that went down to the Skirts of his Garment. So our Head is anointed with the Oil of Gladness for our sakes. Christ received the Spirit without measure in our Nature, as Holiness, Pity, and the Treasures of Wisdom and Knowledge. Look, as when an Ambassador is sent forth, there is not only a designation of his Person, but he is furnished for his Employment and Work. So is Jesus Christ sent forth, that is, his Person not only designed, and chosen in Grace, and yet in Wisdom, but also furnished with all manner of Endowments in our Nature, Grace and Strength for his Work as our Head.  
3. This Sending, implies Authority, and noteth a Commission sealed to him, so that he was an Authorized Mediator, or an Ambassador with Letters Patents from Heaven. This is the principal thing intended in this Sending, the Call and Authority Christ had to do his Office. Heb. 5.4, 5. No Man taketh this honour to himself, but he that was called of God, as was Aaron. So also, Christ glorified not himself to be made an High Priest: but he that said unto him, Thou art my Son, this day have I begotten thee. He was designed in the Council of the Trinity. And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent, that he may be acknowledged as his Deputy to act for him: So Christ is sent as God's Deputy into the World, to act and deal for him; and the Apostles they are thus sent from Christ, to act and deal for Christ. Here the Comparison chiefly holds. As thou hast sent me into the World, that is, given me Authority to execute the Office of a Mediator; So have I sent them; I have given them Authority to preach in my Name, and to deliver the Gospel to others. This sending of Christ, it maketh all that Christ doth in the Father's Name to be valid, which is much for the comfort of our Faith. Christ is not a Mediator by the right, or merely by the desire of the Creature, or by his own Interposition; but he is sent and authorized, you may plead it with God, he hath sent him to save Sinners. You know Moses, when he interposed on his own accord; Exod. 32.32. Forgive their Sin; and if not, blot me, I pray thee, out of thy Book which thou hast written. Tho it was an high Act of Zeal in Moses, yet God refused it; Vers. 33. And the Lord said to Moses, Whosoever hath sinned against me, him will make I blot out of my Book. So if Christ had been set up as Mediator, by the Right and Desire of the Creature only, he might have been refused, but he was authorised by God; he did not glorify himself by invasion of the Mediatory Office, but had a Patent from the Council of the Trinity, indicted by the Father, accepted by himself, sealed by the Holy Ghost, evidenced to the World by his Personal Endowments, and by his Miracles. Thus you see what this Sending is; it implies the Designation of the Father, the Qualification of his Person for the Work, and his Authority to execute it in his Name.  
III. To what purpose was he sent into the World? I Answer, To perform the whole Duty of the Mediator, but principally to redeem and instruct the World; those two Offices of Prophet and Priest, Christ performed upon Earth. The Apostle toucheth upon them; Heb. 3.1. Consider the Apostle and High Priest of our Profession, Jesus Christ. Mark, the Apostle mentioneth but two Offices, but they were the highest in both the Churches: the High Priest was the highest Officer in the Jewish Church; therefore, he saith, he was the High Priest of our Profession: And an Apostle was the highest Officer in the Christian Church; therefore he saith, he was the Apostle of our Profession. And he mentions but these two, because these were the two Offices Christ chiefly performed upon Earth: he came to preach the Gospel which we profess; so he is the Apostle of our Profession; and he came to ratify it with his Blood, so he is the High Priest of our Profession. In short, he came to deal with God, and with Men: To deal with God, and so is an High Priest, to pacify God, to offer such a Sacrifice as might satisfy God; and he came to deal with Men, and so be is an Apostle, to open the everlasting Gospel, to bring it out of the Bosom of God to our Hearts. His Kingly Office was but little exercised upon Earth: We have a glimpse of his Kingly Office, or rather of his Divine Nature, in turning the Money-changers out of the Temple; but it was little exercised upon Earth; Why? because this was the time of Christ's Humiliation. Now the Kingly Office suits more with the Exaltation of Christ; when he comes the second time, than he comes to exercise his Kingly Office, to reign, and scatter his Enemies, and show his Kingly Power; but now he came to teach, and to suffer. That is the Reason why his Kingly Office is made the Consequent of his Resurrection: Acts 5.31. Him hath God exalted with his right Hand, to be a Prince and a Saviour, for to give Repentance to Israel, and Forgiveness of Sins. Was not Christ King of the Church, and King before his Resurrection? I Answer, As God, so he was a King from all Eternity; and in the days of his Flesh he was our Mediator, therefore certainly, King, Priest, and Prophet: but in the World, he did not come to possess his Kingdom, but only to preach it, and divulge it. Therefore he saith to Pilate, John 18.36. My Kingdom is not of this World; if my Kingdom were of this World, then would my Servants fight, that I should not be delivered to the Jews; but now is my Kingdom not from hence. Christ came to bear witness, that he was King, but did not come to possess his Kingdom, and act as a King. As soon as ever he was consecrated to be a Mediator, he was King, Priest, and Prophet of the Church. Look, as David was King before God as soon as he was Anointed, long before he possessed the Throne and was crowned at Hebron, 1 Sam. 16.13. for he was King when he wandered up and down, and was hunted like a Flea, or like a Partridge upon the Mountains: So Christ in the time of his Humiliation was a King, but did not exercise his Kingdom. Chiefly then he was sent into the World, the first time, to redeem and instruct the World: To redeem the World; 1 John 4.10. God loved us, and sent his Son to be the Propitiation for our Sins. This was Christ's first Errand, to make Satisfaction for Sins; afterwards he will come to destroy his Enemies at his second coming. And to instruct the World, that is of special consideration in this place; As thou hast sent me into the World, so have I sent them into the World: Christ sent Disciples as a Prophet, and in this sense he is the Apostle of our Profession; an Ambassador sent from Heaven, God's Representative, in this sense he is called the Angel of the Covenant, Mal. 3.1. The solemnest Messenger that ever God sent into the World. Isa. 61.1. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good Tidings unto the Meek, etc. Christ was anointed principally for this Work, to preach the Gospel, he came from Heaven to show us the Way of Life. Heb. 1.1, 2. God who at sundry times, and in divers manners spoke in Time passed unto the Fathers by the Prophets, hath in these last Days spoken unto us by his Son. He hath spoken to us by Apostles, Pastors, and Teachers: Why doth he make mention only of Christ? Because in the Roll of Gospel-Preachers, Christ is the First, Christ's Name is first enroled, he was first in Commission, and he sent forth Apostles, and the Apostles others. The Mystery of Redemption was never clearly known, till Christ came to preach it; then all the deep Counsel of God for Man's Salvation came out, which was hidden before. Christ brought out of God's Bosom the Doctrine of the Gospel.  

APPLICATION.  
We learn hence many Things. As,  
1. The distinction of the Persons in the Trinity. Christ is a distinct subsistence from the Father; for he that sendeth, and he that is sent, are distinct. Mark, it implies a Distinction, but not an Inferiority▪ against the Arrians. Persons equal, by mutual consent, may send one another; as the Elders of Antioch sent out Paul and Barnabas, but it doth not follow that they were inferior to the Elders of Antioch: So here it implies Distinction, but not Inferiority.  
2. The Knowledge of Christ's Person, he was sent into the World, therefore is God-Man. He was one that was sent, therefore had a being before he was Incarnate; and was sent into the World; therefore there was an Assumption of the Humane Nature.  
3. It showeth us the Love of God; he would not intrust an Angel, nor Archangel with our Salvation, but sent his Son. 1 John 4.10. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins. There is nothing too near, nor too dear for us. It will take the more with us, if we consider the infinite complacency and contentment God had in Christ, yet he sent his Son. Man's Love is defensive, he loves his Children out of design of Immortality, because he lives in them. God had no reason to do so, he had many reasons to the contrary, yet he sent his Son to die for us, when we were Enemies. And his Son is sent; What to do? Not only to treat with us, not only to borrow a Tongue to speak to us, but to take a Body to die for us, to be substituted in our room and stead.  
4. It informs us of the great condescension of Christ, that he submitted to be sent. Psal. 40.7, 8. Then said I, Lo, I come; in the Volume of the Book it is written of me. I delight to do thy Will, O my God: yea, thy Law is within my Heart. He was ready, when God would send him, like a Servant ready to be dispatched upon his Errand. That Christ would be sent, that he would take our Nature, not while it was innocent, but when it was guilty, liable to the Wrath of God▪ when all Mankind were proclaimed Traitors and Outlaws; and whoever partaked of our Nature, was to partake of our Sorrow! yet then was Christ sent; he came in the similitude of sinful Flesh, Rom. 8.3. Christ did not partake of the infection of our Nature; he was not a Sinner, by being born of our Stock, the Infection was stopped by the Holy Ghost; but he took our Nature, when it was sinful, tainted with Sin, and in this Message and Errand he laid aside his Majesty, and by an unspeakable dispensation he abstains from the full use and exercise of the Godhead, not from Godhead itself. Therefore, he prays, John 17.5. And now, O Father, glorify thou me with thine own self, with the Glory which I had with thee before the World was. He begs for his Glory again, which he had laid aside for a while. It cannot be meant of the Divine Nature, for to that nothing can be given; it cannot be meant of Humane Nature, because that is not capable of the Glory which Christ had before the World was; the meaning is, he desires to be restored to the full use of the Godhead, from which he had abstained by an unspeakable Dispensation a long time, and by the interposition of his Humane Nature, the Glory of the Godhead was, as it were, eclipsed, as a Candle in a Dark Lantern; and therefore he desires, that the Veil might be taken away, and he might return again to the full use of the Godhead, having done his Work. It is irksome to us to go back a few degrees in Pomp and Pleasure, even upon just and convenient Reasons; but how did Christ condescend and stoop, when he was thus sent into the World by God for our sakes!  
5. Here is some ground of Comfort to them that believe; you may offer to God a Mediator of his own choosing, one that was authorized by himself. When you plead with God, you may say, Lord! thou hast sent thy Son: Or when you plead with your own Hearts, you may urge th●m with this, God sent him to be helpful to my Soul. These things may be observed from the first thing, the Mission of Christ.    

SERMON XXXI.  JOHN XVII. 18. 
As thou hast sent me into the World, even so have I also sent them into the World.  
Secondly, I Come to the Mission of the Apostles, So have I sent them into the World, as thou hast sent me. The words intimate a comparison between God's sending of Christ into the World, and Christ's sending the Apostles into the World.  
But how doth the Comparison hold good? Christ was sent to Redeem, they to Preach, the Apostles were no Redeemers; Christ was sent, not only as a Prophet, but as a Priest, as we have seen before. And again, for the manner, Christ was sent by being Incarnate, God-Man in one Person, he must be Man, if sent; but they were Men, and therefore there is a difference. Christ was sent as the Supreme Officer of the Church, as God with Original Authority, they as Ministers and Servants. Christ could teach immediately, outwardly by his Word, inwardly by his Spirit; they only outwardly. How then could it be said, As thou hast sent me into the World, so have I sent them into the World?  
I Answer, There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some Likeness, but not an Equality. As the Union of the Apostles, is compared with the Unity of the Trinity; so the Mission of the Apostles, with the Mission of Christ. The Similitude holdeth in several Things, they were Authorized Ministers, and Officers of the Church as Christ was▪ Christ was authorized by God, and the Apostles by Christ; they were his Deputies and Representatives, as he was God's, that is the Notion of Apostle, or one sent in the New Testament, not as bare Messengers, but as Proxies, [see Hammond]; and we read of Messengers of the Churches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Churche● Deputies and Representatives. Yea, they had Power to send others, as Christ had. The World was bound to acknowledge them for such. To despise Christ, was to despise God, whose Deputy he was; and to despise them, was to despise Christ; to hear them, was to hear Christ; and to hear Christ, was to hear God. Mat. 10.40. He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. And, Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.  
But why doth Christ urge this Argument in this place, They were sent, and sent as I was sent?  
I Answer; It is an Argument as to God, and it is a ground of Hope to the Apostles. An Argument fit to be urged to God in Prayer, they are sent as I was. Thou didst send me to redeem the World out of thy Grace, and they are sent to preach this Redemption, and therefore it is fit they should be preserved and sanctified. It is a fit ground of Hope for the Apostles to meditate upon, they were sent as Christ was. If they be in great Poverty, want the help and assistance of the World, so did Christ. All God's Witnesses prophecy in Sackcloth.  
Well then, here we have the first rise of a Gospel-Ministry; Christ was sent by God, the Apostles by Christ, and others are their Successors, authorized and sent by them.  
The Points which I shall handle, are two.  

First, The Necessity of a Call to the Ministry.  
Secondly, The Dignity of those that are so called. Both are implied in the word sent.   
Before I enter upon the Discussion, let none take offence, that I apply that to the Ministry in general, which is spoken of the Apostles in the Text, I have sent them. Which I do for two Reasons.  
1. Partly, because we may compare ordinary Ministers and the Apostles together, if their Mission be compared with Christ's. As Christ's Mission had something extraordinary and peculiar, by which it was distinguished from the Mission of the Apostles; so the Apostles Mission hath something peculiar, but both agree in this, that they must be sent, this they have in common: Rom. 10.14. How can they preach except they be sent? Mark, the Apostles were sent as Christ was sent, (though Christ was sent to redeem, as well as to prophecy and teach) and so Ministers are sent, they must be authorized, as well as the Apostles, though the Apostles had somewhat peculiar and proper to that Office, as the Infallibility of Doctrine, power of working Miracles, the largeness of their Circuit, which was the whole World; whereas ordinary Ministers are set over one Church, and fastened to one place. Again; the Apostles were appointed to write Scriptures, and Pastors and Teachers to apply Scripture. The Apostles were authorized by Christ himself, received their Call immediately from his Mouth; ordinary Ministers are called by a Power derived: Yet they both agree in this, that they serve in the Work of the Gospel; and that they are Officers that must be called and sent; as not only they are the King's Officers, who are immediately appointed by the King, but those also that are appointed by subordinate Powers.  
2. Partly, because a part of the Comparison lieth in this, that as Christ was sent by God, and had Power to call others; so the Apostles were sent by Christ, and had a Power to send and constitute others, and so the Succession was to continue. That this was a part of their Power, appeareth, because Christ, when he gave them their Commission, saith, He will be with them to the end of the World, Mat. 28.20. that is, with them in their Persons, and their Successors, who are taken into the same Patent and Commission, and have a Power to call others to the end of the World; and therefore the Apostles ordained Elders in every City, Acts 14.23. And those Elders ordained others, as the Apostle giveth leave to Titus so to do, Tit. 1.5. For this cause, left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee. Christ was not only sent to be a Prophet himself, but to authorise others: So the Apostles not only were sent to preach the Gospel themselves, but to authorise others, and they others, even to the end of the World.  
This being premised, I come to handle,  
First, The Necessity of a Call. That none can enter upon this Work, or upon the Office of the Ministry without a Call, is, I suppose, out of controversy. All the Difficulty will be to show you, what a Call is: Gifts merely do not make a Call, but something else.  
Now a Call is either Extraordinary, or Ordinary.  
1. Extraordinary, and that is an immediate Call from God himself, by Voice, Vision, or Oracle, or by Christ in Person. So was Moses called to his Office; so the Baptist, so the Apostles; and so also was Paul called, because he had not seen Christ in Person, which it seemeth was necessary to the Call of an Apostle, he was called by Christ appearing from Heaven; and therefore he saith, Gal. 1.1. Paul an Apostle, not of Men, neither by Man, but by Jesus Christ, etc. Now this extraordinary Call may be pretended, but cannot be expected in these latter days. Many have pretended to an extraordinary Call. Eusebius in his ● th' Book, tells us of some that pretended they had a Book sent from Heaven, according to which they were to instruct their Disciples. And Sozomen speaketh of a Monk, that pretended that the Instruction that he offered to the Church, was written by an Angel. And since, in all Ages, especially in ours, do Men pretend to Ill●minations, Teachings, and Voices within. Thus it may be pretended, but it cannot be expected; For an immediate extraordinary Calling, hath only place in establishing a new Doctrine: But now the Canon of Faith is closed up; This Doctrine of the Kingdom is to be preached to all Nations, till the end come, Mat. 24.14. And the Ordinances of the Church are settled, and put into a stated course till Christ come; and therefore we cannot reasonably expect new Miracles, and new Calls. And besides, every extraordinary Call is manifested by some Vision, Miracle, or special Effect and Gift of the Holy Ghost, by which the Truth of that Calling may be made out to others, and hath been always sealed with extraordinary Effects, which are ceased in these Days.  
2. The Ordinary Call then is that which we should chiefly regard, and that is twofold; either Inward or Outward.  
1. The Inward Calling, that is to be regarded in the first place. Be sure you be Ministers of Christ's making. There can be no true Calling, unless you see God in it as well as Men. And the Lord taketh it to be his Prerogative, to bestow Officers upon the Church; Dabo Evangelistum; I will give to Jerusalem one that bringeth good Tidings, Isa. 41.27. He did not only appoint the Office, but doth design the Persons. Now, what is this Inward Call? I Answer, God calleth us, when he maketh us able and willing; the Inclination and the Ability is from God. The Inclination; He thrusts out Labourers into his Harvest, Mat. 9.38. And the Ability; He makes us able Ministers of the New Testament, 2 Cor. 3.6. and both these are required of us. Ability there must be. Look, as Princes count it a point of Honour, when they send out Ambassadors to Foreign Nations, to employ those that are fit; so it is for the Honour of God, that all his Messengers should be gifted and fitted. Gifts and Abilities are our Letters of Credence that we bring to the World, that we are called of God, and authorized to this Work. Certainly, if the Spirit of God fitted Bezaleel and Aholiab, for the material Work of the Tabernacle; much more doth Spiritual Work require proportionate Abilities. It is true, there is a Latitude and Difference in the degree of Abilities; but all that can look upon themselves as called of God, must be able and apt to teach. The Apostle took this for a Call: 1 Tim. 1.12. I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the Ministry. If ever God put us into the Ministry, he first enableth us, and bestows suitable Gifts and Graces. But that is not all, a Man must be willing too. 1 Tim. 3.1. If a Man desire the Office of a Bishop, he desireth a good Work. There must be a strong Inclination, that carries us out to such a course of Life, if the Lord shall give us a Call: Yea, in some Cases, in the Conscience of the Inward Call, a Man may offer himself, his Gifts to Trial, and his Person to Acceptance, so it be done modestly, and not in a vainglorious Confidence. As Antisthenes said in the Case of Magistracy, that a Man should deal with Magistracy as with Fire; a Man would not come too near the Fire, lest he burn himself; nor stand at too great a distance, lest he grow stiff with Cold: So of the Ministry, a Man must not be too forward, nor too backward. In some Cases it is good to expect the fair Invitation of Providence; an Inclination there must be, if the Lord vouchsafe a Call. In some Cases, we may offer ourselves to the Acceptation of the Church, if the Lord see fit that we be chosen. But to return, he hath the inward Call, who is able and willing; I mean, upon Spiritual Grounds, having first counted the Charges, Difficulties, Duties, Dangers of this Calling. Well then, if Men be willing, but not fit, they are not called of God; or if fit, yet not willing, they have not Warrant enough to undergo the Difficulty: much more they that are neither fit nor willing, but only thrust themselves upon the Office by the carnal Importunity of Friends, or corrupt Aims at Honour and secular Advantage. Thus you see what the Inward Call is.  
2. There is an Outward Call. The Inward Call is not enough to preserve Order in the Church, an Outward Call is necessary. As Peter, Acts 10. was called of God to go to Cornelius; and then, besides that, he had a Call from Cornelius himself: So must we, having an Inward Call from the Spirit, expect an Outward Calling from the Church, otherwise we cannot lawfully be admitted to the Exercise of such an Office and Function. As in the Old Testament, the Tribe of Levi, and House of Aaron, were by God appointed to the Service of the Altar; yet none could exercise the Calling of a Levite, or serve as an High Priest, till he was anointed and purified by the Church. Exod. 28.3. And thou shalt speak unto all that are wisehearted, whom I have filled with the Spirit of Wisdom, that they may make Aaron 's Garments, to consecrate him, that he may minister to me in the Priest's Office. The like is repeated, Numb. 3.3. So the Ministers of the Gospel, though called by God, must have their External Separation, and setting apart to that Work by the Church; as the Holy Ghost saith, Acts 13.2. Separate me Barnabas and Saul for the Work whereunto I have called them. Mark, the Spirit of God had chosen them, and yet calls upon the Church, the Elders of Antioch, to separate them for the Work of the Ministry. But now in what Order this is to be done, and by whom this Separation is to be made, is the great Controversy. Politicians, and with them Erastians', make it to be the Magistrates Right; the Anabaptists, with some others, make it the People's Right; Papists, and others, give it to the Bishops; others, to Presbyters and Elders of the Church. To examine every Claim at large, would take up a great deal of time, let us compound the Difference as well as we can. In short, there are three Pretenders to the Power of the External Call, the People, the Elders, the Magistrate; and we may divide it among them, and give every one their share, and then the Call will be complete. I say, there are but three Pretenders, for we need not to speak of the Bishop's Plea, for Bishops, and Presbyters, or Elders, in the Scripture, are all one. The Apostle writes to the Bishops and Deacons at Philippi, Phil. 1.1. The Apostle taketh notice of no other Officer in that Church: And Chrysostom's Gloss is of weight, What is the Reason, the Apostle saith to Bishops, were there more than one of one City? The Reason is, saith he, because Bishops, and Elders or Presbyters are the same. So, when the Apostle bids Titus, Tit. 1.5, 6. Ordain Elders in every City, if any be blameless, etc. He adds, Vers. 7. For a Bishop must be blameless, as the Steward of God. To lay aside this then, we shall speak to the Claim of the People, the Elders, and the Magistrate, and give every one its due: For in the External Call there are three parts, Election, Ordination, and Confirmation. Election, that belongeth to the People; Ordination, which standeth in Examination of Life and Doctrine, together with Authoritative Mission, that is the Right of the Presbytery; and Confirmation, that belongs to the Magistrate.  
1. Election is the People's Right. This appeareth, because their Consent and Suffrage is required in all Offices, even in the choice of an Apostle, Acts 1.15, 26. the 120 nominate Mathias in the room of Judas, and God decided it by Lot; and in the choice of a Deacon, Acts 6.3. Look ye out among you seven Men of honest Report, full of the Holy Ghost, etc. and of an Elder, Acts 14.23. And when they had ordained them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Elders in every Church, and had prayed with Fasting, they commended them to the Lord. I know I tread upon Thorns, but yet this seemeth to have been the constant practice of the Church in after Ages. Leo the great, in an Epistle of his, is for Vota Civium, the Vote of the People in the Election of Ministers. And Cyprian more clearly before him, Lib. 1. Epist. 4. Videmus de authoritate Divinâ descendere ut Sacerdos, plebe praesente, sub omnium oculis deligatur, & dignus atque idoneus publico judicio ac testimonio comprobetur. The Minister should be propounded to the People, and approved by their Vote and Suffrage. And just before, Plebs illa maximè habet potestatem vel eligendi dignos Sacerdotes, vel indignos recusandi. The People have a Power to choose those that are Worthy, and refuse those that are Unworthy. Certainly all allow some consent to the People, a full use of the Judgement of Discretion to try the Spirits, 1 John 4.1. And to distinguish the Voice of a Stranger from the Voice of a Shepherd, John 10.5. It seemeth to be most agreeable to Scripture, that the People should by Suffrage propound the Person, and then he is to be authoritatively determined by the Presbytery. Acts 6.3. Look out from among you seven Men of honest Report, etc. whom we may appoint over this Business. The Apostles did not take to themselves an absolute Power, but referred the nomination to the People, though still they reserve the Determination and Ordination to themselves. Election is the People's Right, because he is chosen for their good; but Ordination is the Elders Right, because that is done in the Name of Christ, and therefore must be done by his Deputies and Proxies, as an evidence that the Matter is confirmed by Christ, and that he accepts him for his Servant in the Work of the Ministry. Christ himself, as Head of the Church, had his Ordination from God, and his Election from the Church. God hath appointed him to be Head of the Church: Ephes. 1.22. And hath put all things under his Feet, and gave him to be the Head over all things to the Church: And the Church ratifies it by her consent; Host 1.11. Then shall the Children of Judah, and the Children of Israel, be gathered together, and appoint themselves one Head, etc. And it is notable, that in Paul's Vision, the Call is managed by a Man of Macedonia, that represented the People of that Place: Acts 16.9. A Vision appeared to Paul in the Night: There stood a Man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. Not go thou, but come over and help us.  
2. Ordination, which consists in the Trial of Gifts, and Authoritative Commission, that is the Right of the Elders. That appeareth, because to them is the Power of the Keys given for the People's good: And, Acts 13.2. The Holy Ghost saith, Separate to me Paul and Barnabas unto the Work whereunto I have called them. Who were those that were to Separate? They were Prophets and Teachers of Antioch, as appeareth Vers. 1. And elsewhere the Scripture speaketh of the laying on of the Hands of the Presbytery, 1 Tim. 4.14. Approbation of Doctrine and Life is the Elders Right, who are best able to judge of Men's Fitness and Abilities. To Titus an Officer is this given, Titus 1.5, 6. To ordain Elders in every City. If any be blameless, the Husband of one Wife, etc. And then for Imposition of Hands, it is a Custom most conform to Apostolical Practice; it is not founded on a Precept, but only on Apostolical Practice.  
3. Confirmation is the Magistrates Right. The Christian Magistrate hath his share, to see that all things are done orderly by the People and Elders. Now Magistrates are concerned, not only as principal Members of the Church, and of the first Rank, but as Episcopi ad extra, as nursing Fathers, to whom Care and Inspection belongeth, that all things be done decently, and according to the Mind and Will of God. The Christian Magistrate is Custos utriusque Tabulae. And upon this Ground would the Apostle have us to pray for the Conversion of Magistrates, that they might be converted from Paganism; 1 Tim. 2.2. That under them we may lead quiet and peaceable Lives, in all Godliness and Honesty. The Magistrate is not only to interpose, when Differences arise about Honesty, but also about Godliness; there is Judex, Index, Vindex; in all Controversies, the Word is Judex, in it the Mind and Will of God is declared: The Minister is Index, it is his Office to preserve Knowledge, and out of the Word of God to show his Mind and Will: And the Magistrate is Vindex, he is to see that Duty be not neglected, that the Administrations of the Church be not ill managed, and carried on contrary to Christ's Appointment, because he is the nursing Father of the Church, Isa. 49.23. Again; the Magistrate is concerned, as the Head of the Commonwealth, and so to consider who shall be encouraged by Public Maintenance, and allowed to preach publicly without disturbance, the Commonwealth being concerned in it. And there wants not Precedents in Scripture for this. David and Solomon did exercise such a Power: Solomon deposed Abiathar, 1 Kings 2.26. And to Abiathar the Priest said the King, Get thee to Anathoth, unto thine own Fields, for thou art worthy of Death, etc. And Jehoshaphat sent Levites and Priests to teach in every City, 2 Chron. 17.8, 9 And as soon as Magistrates turned Christian in after-Ages, they were much concerned in the Votes and Suffrages of the Church. The Power of Princes herein hath been much debated, especially by those that have pleaded the Rights of Princes against the encroachment of the Romish Synagogue, who abundantly prove, that the Election of the Pope himself is not valid, without the consent of the Emperor. So in ancienter History, Socrates showeth, that when Ambrose was chosen by the People of Milan, the Election was confirmed by the Roman Emperor, Lib. 4. cap. 25. And Theodoret showeth, that when Athanasius had nominated one Peter for his Successor; and the People had given Consent, they solemnly asked the Magistrates Leave and Confirmation. I might heap up many other Instances, but let these suffice.  
Having spoken to the Call, I come to show the Necessity of a Call. Now such a Call, or Authoritative Mission, is necessary;  
1. In respect of God. God enableth those whom he employeth. 1 Tim. 1.12. I thank Jesus Christ my Lord, who hath enabled me; for that he counted me faithful, putting me into the Ministry. And this is the Ground upon which Christ builds his Prayer in this Place; Sanctify them through thy Truth; For, I have sent them into the World▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those that run of their own Heads without a Call, cannot expect God's Blessings, but those only that are regularly sent, can expect the increase of Gifts, and success of their Ministry; for the Word worketh not by its own Force, but by God's Blessing: Blessing dependeth altogether upon the Institution, and therefore the Institution must be carefully observed, if we would have the Blessing. God is said to employ, not only those who are called extraordinarily, but in the ordinary way: The Elders of Ephesus had no extraordinary Call, yet it is said, The Holy Ghost had made them Overseers, Acts 20.28.  
2. In respect of Satan. He will soon spy out our want of Commission, as he did in the Sons of Sceva, Acts 19.14, 15. Jesus I know, and Paul I know, but who are ye? I know Jesus as the Lord, Paul as an authorised Minister, one that had a lawful Commission, But who are ye? And then the Devil fell upon them, and wounded them, Vers. 16. It is true, we have not such visible Instances of the Devil's Power now as then, because God rules the World now by Wisdom, not by Power; but yet we may observe the secret Power of the Devil upon those that run of their own accord, and venture upon the Office of the Ministry without a Call. None are more apt to be led aside into Errors, and those of the grossest Nature, than those that venture upon this Office without a Call. Origen's Errors are by many ascribed to his neglect or want of Ordination. And the Arrians, (saith the Synod of Alexandria) were, Fabrose vitro ●●ae creationis, infamous for want of a right Call to the Ministry, and therefore fell into that damnable Error.  
3. In regard of yourselves, that you may digest Difficulties with the more Patience. You can never endure any thing with comfort, but when you can thus say, I am in God's way, doing God's Work. This is a great ground of Patience. Conscience in a time of Danger, will take hold of the least faulty Circumstance. Vzzah had little comfort in his stroke, because he was out of God's way: Judas 11. woe unto them, for they have gone in the way of Cain, etc. and perished in the Gainsaying of Korah. Korah was a sad instance!  
4. In respect of the Church. This External Mission is necessary, that the Church may receive you comfortably. It is made a Character of Christ's Sheep, not to hear the Voice of a Stranger, John 10.5. nor of such as do not enter in by the Door, Vers. 1. And in the Old Testament it is often said, Harken not to them, for I have not sent them. In the Primitive Church this was strictly observed; When Chrysostom was banished, and Arsanius unduly succeeded him, the People would not so much as hear him. Theodoret witnesseth, that some of them would rather go into Banishment, than join with him in Public Worship. So when Felix was set over Rome instead of Liberius, against the Consent of the Church, the People would not enter while he was present; though Felix was Orthodox, and nothing could be objected against his Doctrine. This Instance is approved by Luther, in his Comment on the Psalms of Degrees, and (in his way of Expression) he saith, the same should be done to an Angel or Archangel, though he came with never so good Tidings, if we knew they came without lawful Commission.  
Use 1. Information in two things; that the Ministry is an Office, and a standing Office.  
1. The Ministry is an Office, not a Work of Charity, which every one must perform, there must be fit Persons sent; therefore it is said, Acts 10.41. that Christ appeared, Not to all the People, but unto Witnesses chosen before of God, whom he commanded to preach unto the People. Therefore he that cannot say, he is chosen of God for this work, must not take this honour upon him, lest he run before he be sent, and so they do but prattle, not preach, for Preaching is an Ordinance. So the Lord said to Ananias concerning Paul, Acts 9.15. He is a chosen Vessel before me, to bear my Name before the Gentiles, and Kings, and the Children of Israel. He is called a chosen Vessel; not in regard of Eternal Election, but in regard of Designation to the Work of the Gospel. Every one is bound, by the Law of Charity, to use his Gifts to the edification of others, but still in a regular way. A King hath many Subjects, but all his Subjects are not Courtiers, and special Servants. All Members of the Church are Subjects of Christ's Kingdom, but all are not Officers, for these are chosen Members.  
2. That the Ministry is a standing Office. When Christ was about to depart, than he sendeth Apostles with a Promise, that he would be with them to the end of the World. He sendeth them, that they may send others, and so continue the Succession. So that the Apostles are not only sent by Christ, but the Ministers of the Gospel virtually, being sent by Christ's Deputies; as they are the King's Officers, that are not only immediately created by the King, but by his Power. Still God hath ever had an ordinary standing Ministry in the Church. In the Old Testament there were not only Prophets, that were immediately called to deliver God's Message, and to write Scripture; but an ordinary Ministry, to open the Law and the Prophets, and to preserve Knowledge in the Church. Mat. 2.6, 7. The Law of the Truth was in his Mouth, and Iniquity was not found in his Lips, etc. For the Priest's Lips should keep Knowledge, and they should seek the Law at his Mouth, for he is the Messenger of the Lord of Hosts. Therefore the ordinary Levites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Teachers of the Law. In the New Testament, Christ gave not only Apostles to write Scripture; but Pastors and Teachers to open Scripture. Ephes. 4.11. He gave some, Apostles; and some, Prophets▪ and some, Evangelists; ad some, Pastors and Teachers. The Bible is not enough for your Edification without this Institution; the same Christ that instituted Apostles to write Scripture, instituted Pastors and Teachers to open and apply Scripture. This is always necessary, though Religion be never so throughly planted in a Nation, for we need continual Remembrance●s. And the end of Preaching, is not only to learn what we knew not before, but that we may have Spiritual Things always before our Eyes, and in the view and consideration of Conscience; and that the Heart be always kept lively, and soft, and tender, by the frequent droppings of the Word, and that we may receive new Influences of Grace in God's Way. Yea, for Nations, how soon would they degenerate without a Monitor and standing Ministry, and all Things would be wrapped up in Error and Darkness? This was the first occasion of Idolatry among the Nations, when their Monitors ceased, and Religion began to be confined to a few Families. Experience will best show the necessity of such a standing Office in the Church.  
Use 2. Reproof of those that invade the Minister's Office, and of those that countenance them. Judas says of them, They perished in the gainsaying of Corah, Judas 11. God's Judgements will overtake them. Corah's Sin was, levelling of Offices in the Church. All the Lord's People are holy; why should any take a special Office upon them? It is an horrible abuse. Remember the Breach of Vzzah, God is jealous even of a Circumstance in his Institution. Christ himself had his Call to authorise him, Thou hast sent me into the World; therefore much more should you have a Call to authorise you. If the Work doth not lie within the compass of your Office, you do not glorify God, and cannot please him; and it will be ill for your account; you cannot, when you die, say as Christ, John 14.7. I have glorified thee upon the Earth, I have finished the Work which thou hast given me to do. You do not glorify God with any thing, but that which he hath given you to do. It is notable that Christ would not intermeddle out of his Calling. When one came to entreat him, to speak to his Brother to divide the Inheritance with him; he said to him, Luke 12.4. Man, who made me a Judge or Divider over you? Who was fitter to judge than Christ? yet this was not the Work he came about. If Troubles arise, you cannot suffer them comfortably. All the Disorders abroad, will lie in a great measure upon your Score. Invading of Callings hath been the source of those Mischiefs that abound among us. Augustine saith, Pax est tranquillitas Ordinis, when all things keep their Place. In natural Things: Elements, when out of their place, breed Confusion; the Sea out of its place, makes an inundation; and the Air out of its place, imprisoned in the Bowels of the Earth, causeth an Earthquake. It is true in this Case also; when Men are out of their place, it begets Confusion and Disorder. Never do I look for the Peace of the Church, and Power of the Gospel, till Men have learned to keep within the compass of their Callings. You pretend Gifts and Abilities; if you have a desire to the Work for the Work's sake, why do you not submit to the regular way of sending? The Angel that appeared to Cornelius, biddeth him send for Peter, Acts 10.5. Why did not the Angel teach him himself? His Commission was only to bring a Message from God, not to preach the Gospel, that was Peter's Work, therefore he sent him to Peter. Nay, Christ himself sendeth Paul to Ananias, Acts 9.6. If any should usurp the place of an Ambassador, without the Prince's Leave and Command, it would be accounted horrible Pride. No Prince can endure a Servant whom he hath not chosen: and how then can Christ take it well at your hands? It is but an Itch of Pride, if we search it to the bottom. There are regular ways of exercising your Gifts in private Meditation, and Family-Instruction, and gracious Conferences, by way of interchangeable Discourse, with less Pride and Usurpation, and more spiritual Profit and Comfort, than in public Sermons.  
Use 3. Advice to Ministers and People.  
1. To Ministers. Strive to make out your Calling to your People, to evidence it to the Consciences of your Auditory, by your Sincerity and Success.  
(1.) By your Sincerity. 2 Cor. 4.2. We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully; but by manifestation of the Truth, commending ourselves to every Man's Conscience in the sight of God. Success is not in our power, but yet our Aim should be sincere. Delight not in vain Applause; let not this satisfy thee, but that others may feel the Power of Truth. Let it not satisfy thee, when thy Hearers go away and say, O how learnedly, how eloquently, with what subtlety and sublimity of Reason doth he preach! what excellent Gifts of Memory, Wit, Elocution! This did not satisfy Christ. Christ had made an excellent Sermon; a Woman in the Company cries out, Luke 11.22, 28. Blessed is the Womb that bore thee, and the Paps that thou hast sucked! But he said, Yea rather, blessed are they that hear the Word of God, and keep it! It is far better, when they go away from hearing, to be more mindful of themselves than of us; of what is spoken to their Consciences, rather than what are our Gifts; condemning themselves, rather than commending us; bewailing their own Hearts and Lives, rather than applauding and admiring our Sermons; smiting their own Breasts, and saying, not so much, How well hath he preached! but how ill have I lived! how carnal am I, subject to Sin!  
(2.) By Success. This you should cover above all things; this is the Seal of your Ministry in the People's Consciences. Every Ambassador sent out from a Prince, hath not only Instructions and Commands, but his Commission sealed: So a Minister must not only look to his Instructions to preach the Gospel, but for a Seal of his Ministry, as his Letters of Credence and Recommendation. Now our Seal is Spiritual, as all other the parts of our Administration are. What is this Spiritual Seal? God's owning and blessing our Endeavours. 2 Cor. 3.1, 2, 3. Do we begin again to commend ourselves? or need we, as some others, Epistles of Commendation to you, or Letters of Commendation from you? Ye are our Epistle written in our Hearts, known and read of all Men. Forasmuch as ye are manifestly declared to be the Epistle of Christ ministered by us, written not with Ink, but with the Spirit of the Living God; not in Tables of Stone, but in the fleshly Tables of the Heart. Success in the Hearts of the People, doth authorise our Commission. So, 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. This is a proof, that we come to you in Christ's stead, and speak in his Name and Power. It is not, who can speak most finely and plausibly, but most effectually to the Heart. 1 Cor. 2.4. My Speech, and my Preaching, was not with enticing words of Man's Wisdom; but in demonstration of the Spirit, and of Power. That is the Evidence, not luscious Gifts. Carnal Men may have these, for the good of the Body, that have no inward Calling. I remember Paul putteth the false Teachers upon this Experiment, and proof of their Calling. 1 Cor. 4.19. I will come to you shortly, if the Lord will, and will know, not the Speech of them which are puffed up, but the Power. I will not examine them by their Speech, but by the spiritual Efficacy of their Ministry, which is the chiefest sign of God's Approbation and Blessing, not their Pomp and Eloquence. And therefore this is the Seal that you should look after.  
2. Here is Advice to the People, to own them that are called, and sent to you in the Name of Christ. Own their Persons, by a cordial submission to them. Heb. 13.17. Obey them that have the Rule over you, and submit yourselves: for they watch for your Souls, as they that must give an account. In the particular Places, where you are disposed by the Care of Providence, they are sent by God to you. There is much in the Designation of God's Providence; and Cohabitation is an excellent Friend to Church-Communion. That is the Sphere of your Activity; where God hath appointed your dwelling, there you are in the greatest capacity to serve God, and to promote the Ends of Church-Fellowship and Communion. And do not only own the Persons, but the Calling of the Ministers, as a Gospel-Institution. Pray for it; how importunately doth Paul beg the People's Prayers every where! and countenance and plead for it in the Gates. Wicked Men could never obtain that Power they have over Ministers, were there not some backwardness and faintness in the People of God to own them. Herod could have put John to death; But he feared the Multitude, because they counted him for a Prophet, Mat. 14.5. The putting down the Ministry, will not only be imputed to the violence of others, but to your coldness and ingratitude. Therefore let the World know by some public Vindication, that you are not afraid to own Christ's Institutions. If we have a Charter given us by a Prince, how zealous are we that it might not be infringed? Whatever the World thinks of it, this is Christ's Royal Gift in the day of his Inauguration; Ephes. 4.11. When he ascended up on High, he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers. Therefore stand, and plead for it more. Paul took notice, 2 Tim. 4.16. At my first Answer no Man stood with me; but all Men forsook me. It is a Crime to forsake Ministers in their Defence, much more to forsake the Ministry. Are we so backward, that we do not think Christ's Gift worthy a public Vindication? Nothing hath been accounted so near and dear to the Church of God, that hath put them upon such frequent Prayers, and zealous Endeavours, as this, that their Ministers may not be taken from them. Therefore own their Calling, and own the Institution.  
Before I come to speak to the Dignity of Ministers, I shall answer an Objection or two against what hath been said.  
Object. 1. If none but such as have an outward Call are to preach; What Call had the first Reformers?  
I Answer.  
1. The first Reformers, most of them had a lawful Call, being Pastors and Teachers before the Reformation. And though they had it from Antichrist, as some plead, or the Popish Clergy, yet that did not make it less valid. The Apostles say of Judas, Acts 1.17. He was numbered with us, and had obtained part of this Ministry. Wicked Judas, in foro Ecclesiae, was a true and lawful Apostle, and whatever he did by Virtue of his Office, was valid and lawful. So the Roman Clergy, they have obtained part of this Ministry with us, and in foro Ecclesiae, at least before the Reformation, were lawful Ministers; it is disputable, whether as yet God hath given such a total Divorce, that all their Ecclesiastical Acts are Nullities.  
2. Others were stirred up by the special instinct of the Holy Ghost to undertake the Work, and being received of their own Churches, their Call was valid. For things of Order, must give way to things of absolute Necessity; and where an ordinary Calling cannot be had, God calleth Men out of Order. It is the Duty of all Saints to contend for the Faith; and when God, by a special instinct, stirreth up Holy Men to do this Work, they are thereby authorized; especially when there is a general Defection and Corruption among the Officers of the Church; Who would expect the Reformation of Stews from Bawds and Panders? It is necessary the Church should have Pastors and Teachers; and where Ordination cannot be had, the Election and Consent of the People sufficeth, God especially accompanying them with his Presence, and the Men being furnished with Gifts and necessary Qualifications, both as to Life and Doctrine, for that Office.  
2 d Object. or Case. What shall be done in case of propagating the Gospel, where no lawful Call can be had, or all die at a time?  
I Answer; In extraordinary Cases, God supplieth the Want by extraordinary Ways; that may be done at one time, that is not lawful at another, especially in matter of Order, as eating the Shewbread in case of Necessity. Edesius and Frumentius, travelling into the Indies, had an opportunity of spreading the Gospel; though the last afterwards returned, and was ordained by Athanasius. Natural Bodies have their ordinary Qualities; yet, ad fugam vacui, they act contrary to them, as Water will ascend contrary to the gravity of it. Before Deacons were instituted, the Apostles served Tables, though it was a thing not meet for them. Acts 6.2. It is not reason that we should leave the Word of God, and serve Tables. Philip, of a Deacon, was made an extraordinary Evangelist, Acts 8.   

SERMON XXXII.  JOHN XVII. 18. 
As thou hast sent me into the World, even so have I also sent them into the World.  

Secondly▪  I Now come to speak of the Dignity that is put upon them that are called to the Work of the Ministry; they are sent by Christ as his Deputies and Ambassadors, as those who impersonate Christ, and represent him to the World. 2 Cor. 5.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherefore we are Ambassadors for Christ, as though God did beseech you by us, we pray you, in Christ's stead, be ye reconciled to God. Ministers are sent out as Christ's Proxies.  
Here I shall show; 

1. Who are sent.  
2. From whom.  
3. To whom.  
4. Why, or about what Business.    
1. Who are sent. Principally the Apostles; but secondarily, the ordinary Ministers of the Gospel: The Apostles as Ambassadors extraordinary, but we as Leigers and Agents. The Apostles were immediately sent by Christ, and furnished with extraordinary Gifts, as Infallibility of Doctrine, Gifts of Miracles, Gifts of Tongues; as Ambassadors are set forth with more Pomp and State than Agents. But now Ministers are sent by a Power derived and delegated from Christ; and we have not like Authority and Infallibility as the Apostles had, but the substance of the Commission, and of the Work, is the same; we are to open the Mind of God to Men, and in Christ's Name and Authority, to pray you to be reconciled to God. And therefore both Apostles, and ordinary Ministers of the Gospel, ordinary Pastors and Teachers of the Church are sent.  
2. From whom they are sent. From Christ, who is the King of the Church, though with the Consent of all the Persons in the Trinity. The Father sendeth, Christ sendeth, the Holy Ghost sendeth. Gal. 1.1. Paul an Apostle, not of Men, neither by Men, but by Jesus Christ, and God the Father, who raised him from the Dead. Paul raiseth up his Commission, as far as the Grant and Consent of God the Father. And the Holy Ghost sendeth, Acts 20.28. Take heed therefore unto yourselves, and to all the Flock, over which the Holy Ghost hath made you Overseers. So, Acts 13.2. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Paul and Barnabas for the Work whereunto I have called them. In short then, we are sent by the Decree and Will of the Father, qualified by the Holy Ghost, and commissioned by the Authority of Christ as King of the Church. And therefore the Apostles were to tarry at Jerusalem till Christ was ascended, and seated on the Throne, and seized upon the Kingdom, and poured out the Holy Ghost upon them. None are sent, but such are also called, and chosen by the Holy Ghost, by whom also they are gifted, with respect to God the Father's Consent, and Christ's Authority.  
3. To whom are they sent? I Answer; To all without any distinction of Nation, Sex, Person, or Condition. Mark 16.15. Go ye into all the World, and preach the Gospel to every Creature. Men send an Embassy to Kings and Princes, but Christ to every mean Creature, without any restraint. It is true, the Motion and Course of the Gospel is directed, by a special Providence, to some Places, and not to others. Acts 16.7. After they were come to Mysia, they assayed to go into Bythinia: but the Spirit suffered them not. But doth the Holy Ghost hinder the preaching of the Gospel? We must distinguish between the Grant of Power, and the Exercise of it. Tho there be a general Grant, that the Pale of the Church shall be enlarged; yet this Grant is to be made good as the Lord will. There is a general Grant, that the Gospel shall be preached unto all Nations; but as for the Exercise and making good this Grant, God will have the World to know, that the Preaching of the Gospel is a Privilege, and a special Favour, and therefore he sendeth it to some and not to others, as a Token of his Love. It is a thing that doth not come by chance, or by the Counsels of Men, but by his special Grant and Designation. Therefore it is notable, that the Apostles were guided by the Spirit, not only in their Doctrine, but in their Journeys; and the external Means are distributed by the Will of God, as well as internal Grace, that wherever it cometh, we may acknowledge it as a special Favour; to some it cometh later, to others sooner, but to all as God will. He oweth it to none; and therefore, though the Pale be enlarged, and there is a general Grant, that all Creatures that live within the precincts of the round World, shall have the Gospel in their turn; yet to some it is sent before others. Acts 3.26. Unto you first God having raised up his Son Jesus, sent him to bless you. The Jews had the first Offer, and liberty of Choice or Refusal. So, Acts 13.26. Men and Brethren, Children of the Stock of Abraham, unto you is the Word of this Salvation sent; he doth not say, it is brought by me, but sent. The Preaching of the Gospel is governed by God's special Providence and Care. As the Scriptures came not in old time by the Will of Man; but Holy Men of God spoke, as they were moved by the Holy Ghost, 2 Pet. 1.21. So it is not preached by the Will of Men. It is not your Purses that procure it, nor your Goodness that deserveth it; but good Ministers are sent to you by Christ's special Love and Care, and so should you acknowledge it. I tell you, many have laboured for the Gospel, fought for the Gospel, and yet they have miss it, because they do not consider him that hath the Stars in his Hand, and directeth and guideth their Motions. God will have this Mercy taken out of his own Hand, as a special Token of his Love; therefore because they do not acknowledge God, though they fight, strive, and labour for it, yet the Gospel is taken from them.  
4. For what are they sent, or the End and Scope of the Gospel? Ever since the Fall, there is a quarrel between God and Man; and God might send Heralds to proclaim War, as he sendeth Ambassadors of Peace to pray you to be reconciled, 2 Cor. 5.20. that is the purport and drift of our Message, to gain Men to lay down the Weapons of their Defiance, and to accept of Christ, that in him they may find Life and Peace. God might send Messengers into the World, as he sent Jonah to Nineveh, to warn the World of their Destruction; or, as he revealed the Law upon Mount Sinai, to make Men sensible of their Bondage, and obnoxiousness to Divine Wrath and Justice: But he sendeth Messengers of Peace, with an Olive Branch in their Mouths, to tell the World of God reconciled, and God pacified by Christ, and invite them to be in Favour and Peace with God, that so they may enjoy Communion with him in Grace here, and Glory hereafter. Col. 1.27, 28. Christ in you, the Hope of Glory. Whom we preach, warning every Man, and teaching every Man in all Wisdom, that we may present every Man perfect in Christ Jesus. There is the Subject of our Ministry, Communion with Christ, and Reconciliation with God by Christ, as the Hope of Glory; the manner of managing it, with Wisdom warning every Man; the Persons with whom we treat, every Man, without distinction; and our Aim and Scope, that we may present every Man perfect in Christ Jesus.  
Use 1. It informeth us of four Things.  
1. The Excellency and Dignity of the Ministry. They are Christ's Ambassadors; they are sent, not as a Post or Letter-Carrier, but as honourable Messengers. An Ambassador usually is one of the Nobility, sent by a Prince, or the Supreme Power of a Nation; not to private Men, but to their Fellow-Princes or States; not upon a light Cause, but to treat of Matters of Moment; and not in a low or base manner, but with an Equipage and Pomp answerable to the Dignity of him that sendeth. Or, in short, an Ambassador is an Eminent Person, sent from some chief Prince, with Dignity and Authority to transact Affairs of the greatest Moment; and because he representeth the Person from whom he is sent, therefore Credit and Honour is to be given to him, suitable to his Place and Office. Now the greater the King or Potentate is, from whom he is sent, the more Honour is done him: if from an Emperor, it is more Honour than from an ordinary Prince; and the greater and more welcome the Business is, still the greater Honour: If the Nature of the Business be to require Satisfaction for Injuries, to denounce War, yet still he is respected according to his Place; but if it be a Matter of Peace, he is more welcome; or if it be to establish a Correspondence of Traffic between Nation and Nation; much more if it be about a Treaty of Marriage, and to propound Terms of the highest Amity and Friendship, he is much more respected; and yet more especially, if the State or Prince to whom he is sent, be inferior to the other that sent him. Now these are the Terms upon which the Ministers of the Gospel are sent; they are Christ's Ambassadors, they are sent from the greatest Monarch that ever was, from Christ, who is the King of Kings, and Lord of Lords; and they are sent to miserable and wretched Men, to Rebels to the Crown of Heaven; and their Message is not to denounce War, but to propose Terms of Friendship and Amity, to tell you that God is willing to be reconciled to, and to be at Peace with his Creatures. Oh, how beautiful upon the Mountains should their Feet be, that publish such glad Tidings! Isa. 52.7. It is an Allusion to the dirty Feet of Travellers, that come about weighty Business; the Dirt of the Journey doth not render them defiled, but beautiful. Nay, this is not all, they are furnished with Authority, with Power of binding and losing, of remitting and retaining Sins. John 2.23. Whose soever Sins ye remit, they are remitted unto them; and whose soever Sins ye retain, they are retained. To them are given the Keys of the Kingdom of Heaven, to open and shut; not as they please, but so as the Lord ratifies their regular Proceedings in the Court of Heaven. They have a Power, in God's Name, to take up the Controversy between God and you, and they bear God's Name, that is, represent his Person. And they are set forth with an answerable Equipage, with plentiful Gifts of the Holy Ghost, which are, as it were, their Letters of Credence, with Gifts of Knowledge, Experience, and Comfort, above the ordinary sort of Christians.  
2. It informeth us of the Duty of the Ministry, as well as their Dignity; their Duty, both in their Life and Conversation, and in their Ministry and Calling.  
(1.) In their Life and Conversation. Remember the Gravity and State of Ambassadors; you represent Christ's Person, and you must be Examples and Patterns to others. You should not be guilty of Levity, or be given to the Pomp and Vanities of the World, as others are; not only that you may not disparage your Ministry, and hinder the Ends of it, but that you may the better represent the Person of him that hath sent you, and not disgrace Christ. An imprudent, vain, carnal Minister, is a disgrace to Jesus Christ. 2 Cor. 3.18. We all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of our God. Principally that Text concerns Ministers, so Beza, Calvin, and others expound it; for there he is comparing the Ministry of the New Testament, with the Ministry of the Legal Dispensation: that as Moses, by conversing with God, his Face shone; so Ministers of the Gospel have their Glory too; by conversing with Christ, they carry away his Image. So that a Minister should be a Representative of Christ. It is a Spiritual Dignity, not a Temporal, to be Christ's Ambassadors; and therefore you must excel, not in Place only, but in Grace. 1 Tim. 4.12. Let no Man despise thy Youth, but be thou an Example of the Believers, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity. This is the Duty of a Minister, to appear like Christ's Deputy, just as he was in the World. This will make way for your esteem, though young for Age, and mean in Birth and Estate. The Apostle doth not write to others, and say, See you do not despise Timothy; but he writes to Timothy, Let no Man despise thee: Our disesteem cometh from ourselves, when we let fall the Majesty of our Conversations. Well then, let the Dignity of your Office be in your Eye, that you may not be a disgrace to him that sent you, but may walk with all Religious Circumspection, Gravity and Prudence.  
(2.) In their Ministry and Calling, there is also required Faithfulness, Gravity, and Sincerity.  
(1.) Faithfulness. Propound nothing to others, but what you have in command from God, and what you know to be certainly agreeable to his Will. As an Ambassador must not go beyond his Commission, that is upon his own Score, and to his own Peril. When Christ gave us our Commission, this he gave us in charge; Mat. 28.20. Teach them all things which I have commanded you. The first mischief in the Church came from dogmatizing, Men would be wise above the Word, and that made way for foul Abuses, and they for Heresies; when you press things without Warrant, others question all. You shall see the Lord Christ often avoucheth, how punctually he kept to his Commission. John 12.49. For I have not spoken of myself: but the Father which sent me, he gave me Commandment what I should say, and what I should speak. Christ would not go a tittle nor hairs breadth from his Instructions. When we are adding to the Word, others will detract from it. It is sweet, when we can say, John 7.16. My Doctrine is not mine, but his that sent me; This I have in charge from God, when we have clear Evidence from the Word, and a strong Instinct from the Spirit to deliver such a Message; not the Visions of our own Brain, but the Counsel of God to the People.  
(2.) With Gravity. God's Message must be delivered like his Message, speaking as the Oracles of God, 1 Pet. 4.11. with affection, as having experience of it in our Souls, feeling the Divine Power of the Word on our Hearts, and with Authority: thou art delivering Christ's Message, in the presence of Christ and his Holy Angels; and therefore it must not be delivered with frothy gayish Eloquence, but with Majesty and Power. Vainglorious Preaching, such as is intermixed with strains of Wit, and Fancies, and idle Speculations, ill becometh God's Ambassadors. Such speak as if they were in jest, not as if they had a serious Message to deliver from God; this becometh the Stage rather than the Pulpit.  
(3.) With Sincerity. It is required of an Ambassador, that he be faithful to him that sent him. He is not sent abroad to seek his own Ends, and enter into a Confederacy with Foreign Princes, to gratify his Interest by secret Combinations, but must be faithful to him that sent him. Prov. 13.17. A wicked Messenger falleth into Mischief, but a faithful Ambassador is Health; Health to himself, and Health to the Prince that sendeth him. And therefore we must not seek ourselves, but be faithful to God. You seek yourselves most, when you do not seek yourselves, when you are faithful to God, when you do nothing for fear or favour of Men, but are bold upon the Lord's Commission. Your Work is to go for another, not for yourselves. God himself will reward his own Messengers, and will set the Crown upon their Heads with his own Hand. And that is one Reason why he permits them to have bad Entertainment in the World, that they may not take up with Men, and that he himself might crown them, and give them their Reward.  
3. It informeth us of the Mercy and Love of God to Mankind. He was the offended Party, and yet he first sendeth about Terms of Reconciliation. In us there is Infirmitas & Animositates, Weakness, and strength of Stomach; though we have done the Injury, yet we are not ready to offer Terms of Reconciliation. As David speaks of the Mercy of the Covenant in general, 2 Sam. 7.19. And is this the manner of Men, O Lord God? Was it ever heard, that he that is offended should be so solicitous and careful to send about Agreement and Reconciliation? But this God doth, not out of any need that he hath of our Friendship, as Men sometimes in Policy seek to those who have injured them, for God is stronger than we; but out of pure Love. The first Ambassador God sent, was his own Son: 1 John 4.10. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be the Propitiation for our Sins. And, Vers. 19 We love him, because he first loved us. Christ cometh out from the Bosom of God. The Law was delivered by an Angel, but the Gospel by Christ himself. And then God sendeth Apostles with extraordinary Gifts, and Power of working Miracles, to lay a Foundation. 1 Cor. 3.10. According to the Grace that is given unto me, as a wise Master-builder I have laid the Foundation. And then Pastors and Teachers, Men of like Passions with ourselves, weak Men, but furnished with Gifts proper to their Calling. There is a Mercy in this Institution. We cannot endure God's Presence: Deut. 5.25. If we hear the Voice of the Lord our God any more, than we shall die. Moses trembled and quaked, when a Voice was heard out of the Clouds and Darkness. Therefore God sends Men of like Infirmities with ourselves, that our Defects might be born with patience, because they have experience of the hardness and obstinacy of their own Hearts; and that our Ignorance might be familiarly instructed, and Knowledge dropped in by degrees; we are to learn by little and little, here a Line, and there a Line; God, in condescension to our weakness, hath appointed this help.  
4. It informeth us of the Madness of the World, that use Christ's Ambassadors ill, when they come about such a Message. It is against Jus Gentium, the Law of Nations, to offer violence to Ambassadors: let their Message be never so displeasing, their Persons are secured by the Civility of all Nations. Yet Christ's Ambassadors are often ill entreated: Matth. 23.37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee! It is England's Sin, to malign and hate God's Messengers, though they come with Terms of Peace. Never was the Ministry more Evangelical, yet never more hated than now. What should be the Reason of this Madness? No Calling is more profitable to Humane Society, to civilize a People, to take them off from their brutishness and fierceness, and yet none more opposed. Partly out of a Gadarene Temper, they grow weary of Christ's Ministers; but chiefly out of a natural Enmity against them. Since the Fall, Man is an Enemy to his own Happiness. In bodily Miseries it is otherwise; a blind Man loves his Guide, and as Elymas, when stricken blind, they seek about for some to lead them; a sick Man loveth his Physician: but Spiritual Blindness and Sickness is of another Nature, Men hate those that offer to lead them, and cure them. The guilty World would fain take a Nap, and rest; and because God's Messengers will not let them alone, therefore they hate them. Errors and Lusts are touchy; Mundus senescens patitur phantasias. The World, as it grows old, is given to Dreams and Dotage, and is loath to be disturbed. A Thief would have the Candle put out that discovereth him. Christ's Messengers, though Instruments of common Good, yet often meet with public Hatred. Ephes. 6.20. For whom I am an Ambassador in Bonds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Chains; A Man would think he meant Golden Chains, because he speaks of his Ambassadorship; no, he means hard Iron Chains, which he suffered for Christ's sake; and usually this is the Lot of Christ's Ambassadors.  
Use 2. Advice both to People, and Ministers.  
First; To People. If Ministers be sent by Christ, than it adviseth you to respect their Message, their Calling, their Persons.  
1. Accept their Message. When we speak for the Honour and Dignity of the Ministry, we plead for a Spiritual Respect to them, not for a Temporal Domination and Precedency in all Meetings and Companies. Our King, whom we serve, is a Spiritual King; his Kingdom is not of this World, he came not with external Pomp and Splendour, therefore these are not things we should look after. Tho some respect is due to their Persons, yet chiefly we plead for a respect to their Doctrine. Do not despise the Message which they bring, though their Persons be obscure and despicable. Doctrines delivered from the Scripture, have a Divine Authority; it is God's Message, as if it had been spoken from Heaven. And therefore if we must speak at the Oracles of God, you must hear it as God's Word. 1 Thess. 2.13. For this cause also thank we God without ceasing, because when ye received the Word of God which ye heard of us, ye received it, not as the Word of Men, but (as it is in Truth) the Word of God, which effectually worketh also in you that believe. Never can you expect the Word should work with you, till you have this respect and reverence for it.  
But you will say, Is all Gospel that is delivered by one in Office?  
I Answer; No, but you must humbly consider what is brought to you in Christ's Name. When Ehud said to Eglon, Judges 3.20. I have a Message from God unto thee; he arose out of his Seat. See what it is, and let it move you more to look to your ways.  
2. Respect the Calling more. Many seek to undermine it, as if it were grown the Burden of the Christian World; others think disgracefully and meanly of it, as if it were below their Parts, or Rank and Place. Let me tell you, it is the highest Honour that can be put upon a Creature, to be Christ's Messenger: No Nobility of Birth, Antiquity of House, Plenty of Estate is to be compared with it; all worldly Honours and Titles are beneath it, and so shall we judge, when once we come to see a Prophet's Reward. Do not think scornfully of the Calling; It is a great Mercy, if God should choose any of thine to this Work, the best and chiefest of thy Family. The Firstborn were separated to God, before the Priesthood was settled upon the Tribe of Levi. Usually Men consecreate the worst to God, if any be lame, blind, unfit for Work; like the Deceiver, Mal. 1.14. Which hath a Male in his Flock, and ●oweth and sacrificeth to the Lord a corrupt thing. I speak the more in this Matter, because if God suffer the Wickedness of the Age to go on, if Maintenance go away, Nobles must put their Necks to the Yoke, to serve Christ in this Employment, as some have done in other Churches.  
3. Respect their Persons. Something is due to them for the Work's sake. 1 Thess. 5.12, 13. And we beseech you, Brethren, to know them which labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their Work's sake. Gal. 4.14. Ye received me as an Angel of God, even as Christ Jesus; whose Deputy he was, though compassed with Weaknesses. Certainly there is some good Will due to the Persons, that bring such glad Tidings from Heaven. We reward a Messenger that bringeth a Token from a Friend, and these come to you from your best Friend, Jesus Christ. There is a Promise made to that respect that you show to the Persons of Christ's Messengers. Matth. 10.42. Who shall give to drink unto one of these little Ones a Cup of cold Water only, in the Name of a Disciple, verily I say unto you, he shall in no wise lose his Reward. It was said of Gamaliel, a Teacher of the Law, Acts 5.34. He was, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Reputation among the People: The Original word signifies, he was precious to the People. If a Doctor of the Law was in such esteem, something is due to the Teachers of the Gospel. Do not say, we plead for ourselves; it is fit you should hear your Duty pressed.  
Secondly; To Ministers. It quickeneth you to your Work, notwithstanding great Afflictions, and the Inconveniences you meet with in the World. Remember you are sent, as Christ was, to an unthankful World. It will hold good, not only in regard of Authority, but Condition; The Disciple is not above his Lord, Mat. 10.35. Nor he that sent, greater than he that sent him, John 13.16. Comfort yourselves against Contempt; God hath vouchsafed this high Favour and Prerogative to you above many others, that seemed worthy to be preferred before you, that have quicker Parts, and higher Abilities; above the Nobles and the Princes of the World. You have no cause to envy them, nor their Greatness, though you are counted the Dregs of the World, and made a daily Reproach. Paul ballanceth his Office and his Afflictions: Ephes. 6.20. For which I am an Ambassador in Bonds. There is his Ambassadorship, and his Bonds; the greatness of his Office, and the straitness of his Condition; his Dignity before God and the Church, and his Shame and Disgrace in the World.  
Use 3. Reproof to those that wrong Christ's Messengers, their Persons with Reproach and Violence, or their Estate by Sacrilegious Hands, seeking to deprive them of their Maintenance. Take heed what you do, the Persons and Goods of Ambassadors are privileged. You rob God and Christ, whose receivers they are, and to whom these things are consecrated. Rom. 2.22. Thou that abhorrest Idols, dost thou commit Sacrilege? God will wink at the Superstition of former Times, that had no better Light, when he will not at the Unthankfulness, Rapine, Avarice, and Robbery of these Times, and therefore take heed what you do.  
1. The Affronts you put upon them, redound to Christ, whose Deputies and Proxies they are. They represent his Person, therefore he takes it as done to himself. Luke 10.16. He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. It goes up to God himself, from Messengers to Christ, from Christ to God. As the Lord tells Samuel, 1 Sam. 8.7. They have not rejected thee, but they have rejected me, that I should not reign over them. Christ counts it as done to himself in his own Person.  
2. It showeth you do not prise the Word, when you hate the Messengers of it, when you offer Violence to their Persons, and rob them of their good Names. Isa. 52.7. How beautiful upon the Mountains are the Feet of him that bringeth good Tidings, that publisheth Peace, that bringeth good Tidings of Good, that publisheth Salvation, that saith unto Zion, Thy God reigneth! The Messengers of Christ are precious to those that have received benefit by them. If ever you tasted the Power of the Word, certainly you would love the Instruments more. Take heed of rotten Hypocrisy. You profess you detest the Persecutions of former Times, of Pagans, and Antichrist, that so furiously persecuted the Church; and alas! you do the same, when you oppose God's Messengers, that live in your Age, whom Christ hath put into Office, to deliver his Counsel to the People. So the Scribes and Pharisees, Mat. 23.29, 30. woe unto you Scribes and Pharisees, Hypocrites; because ye build the Tombs of the Prophets, and garnish the Sepulchers of the Righteous; And say, if we had been in the days of our Fathers, we would not have been partakers with them in the Blood of the Prophets. Dathan and Abiram were as odious and accursed to the wicked Jews in Christ's Days, as the memory of Judas and Julian can be to us. Therefore do not flatter yourselves, that you detest the Persecution of former Ages, when your Heart is carried out with such Rage and Malice against the Messengers of Christ now.  
3. God will not always suffer it. Prophet-hating is a deadly Sin. It is said of Herod, Luke 3.20. He added yet this above all, that he shut up John in Prison. So, 2 Chron. 16.10. Then Asa was wrath with the Seer, and put him in a Prisonhouse; for he was in a rage with him because of this thing. Were these Scriptures written for our Instruction, and yet are you guilty of Prophet-hating, that seek, by Sacrilegious Violence, to rob and deprive Ministers of that which is their Portion before God and Men? So, Hosea 4.4. This People are as they that strive with the Priest. Enter your Protest against it, have no hand in this Sin.   

SERMON XXXIII.  JOHN XVII. 19. 
And for their sakes I sanctify myself, that they also might be sanctified through the Truth.  
THis is the second Argument; he had urged their Commission, now his own Merit. Justice might interpose, and say, they are unworthy; but Christ saith, I sanctify myself for them. He dealeth with the Father, not only by way of Entreaty, but Merit; and applieth himself, not only to the good Will of the Father, as his Beloved One, but to his Justice, as one that was ready to lay down his Life as a Satisfaction.  
In the Text are two Things.  
I. A Meritorious Cause; And for their sakes I sanctify myself. Where, 

1. Quis, the Person, who is represented under a double Notion, as an Efficient Cause, I Sanctify; and as the Object Matter, myself; the Person sanctifying, and sanctified; the Author, and the Object; the efficient, and the material Cause of this Sanctification.  
2. Quid; the Action, what he did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I sanctify.  
3. Pro Quibus; The Persons for whom this was done, for their sakes, not for himself; he needed it not but for their sakes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.    
II. The Effect of Christ's sanctifying himself, that they might be sanctified through the Truth. Where, 

1. The Blessing intended, that they might be sanctified. It is bonum congruum, for in all things Christ must, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, have the pre-eminence; it is bonum morale, not that they might be rich, happy, glorious, but sanctified; it is bonum specificativum, such as maketh an Evidence; for none can make comfortable Application of the Benefits of Redemption, but the Sanctified, who have Grace and Holiness infused in them, and do devote and consecrate themselves to serve God in Holiness and Righteousness all their days.  
2. The Means, Manner, or End, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be rendered through the Truth, in Truth, or for the Truth; all which Readins admit of a commodious Explication.    
(1.) As the Means, through the Truth, as the Rule and Instrument; the Word accompanied with the virtue of Christ's Death, is that which sanctifieth.  
(2.) The Manner, in Truth, or truly, in opposition to legal Purifications, by the use of the Ceremonies of the Law, which were but a Shadow of true Holiness. Heb. 9.13, 14. For if the Blood of Bulls and Goats, and the Ashes of an Heifer sprinkling the unclean, sanctifyeth to the purifying of the Flesh: How much more shall the Blood of Christ, who through the Eternal Spirit offered himself without Spot to God, purge your Conscience from dead Works, to serve the living God? And in opposition to counterfeit Sanctification; Ephes. 4.24. And that ye put on the New Man, which after God is created in Righteousness and true Holiness; such as is sincere, true, and real.  
(3.) The End, for the Truth, that they may be consecrated, set apart, and fitted for that Function of Preaching the Truth. The Context seemeth to justify this. From the whole Observe:  
Doct. That Christ did set himself apart to be a Sacrifice for us, that we might be sanctified by the Means appointed thereunto.  
I shall explain this Point, by opening the Text.  
I. I begin with the Meritorious Cause, and for their sakes I sanctify myself. Where, 

First, The Agent, I.  
Secondly, The Act, Sanctify.  
Thirdly, The Object, myself.  
Fourthly, The Persons concerned, for their Sakes.    
First; The Agent, I sanctify myself. In other Places it is ascribed to the Father and the Spirit. To the Father; John 10.36. Him hath the Father sanctified and sent into the World. To the Spirit, Acts 10.38. How God anointed Jesus of Nazareth with the Holy Ghost, and with Power: He did not only frame the humane Nature of Christ out of the Substance of the Virgin, but adorned it with Gifts and Graces fit for his Office and Work. And here Christ saith, I sanctify myself. All the Persons in the Divine Nature concur to this Work: The Father sanctifieth and sets him apart by his Decree and Designation; The Son sanctifieth himself, to show his willingness and condescension; The Spirit sanctifieth him by his Operation, furnishing him with meet Graces and Endowments, that were necessary for that singular Person, who should redeem the World. Christ's sanctifying himself falleth under our consideration, and doth show partly his Original Authority, as a Person of the Godhead, coequal with the Father and the Spirit; Whatsoever the Father doth, the Son doth also, John 5.19. Partly, his voluntary submission: as the Father did consecrate the Son to the Office of Mediator, and the Spirit qualified him with all fullness of Grace; so did Christ consecrate himself, as being a most willing Agent in this Work, and did really offer himself to become Man, and to suffer all that Misery, Pain, and shame, that was necessary for our Expiation. The Scripture often sets it forth to us, Ephes. 5.2. Walk in Love, as Christ also hath loved us, and hath given himself for us, an Offering and a Sacrifice to God for a sweet smelling Savour. He did not do this Work by constraint, but of a ready mind. When it was first propounded to him in God's Decree, Heb. 10.9. Then he said, Lo, I come to do thy Will, O God And before the Time was come about, when he should assume the Humane Nature into the Unity of his Person, he feasted himself with the thoughts of that Salvation which he should set afoot in the habitable Parts of the Earth: Prov. 8.31. Rejoicing in the habitable parts of the Earth, and my Delights were with the Sons of Men. When the Incarnation was passed, than he longed for the time of his Passion; Luke 12.50. I have a Baptism to be baptised with, and how am I straitened till it be accomplished! So willing was he to do and suffer that whereunto he was sent; Luke 22.15. With desire have I desired to eat this Passover with you before I die; that Passover, because it was the last, the Forerunner of his Agonies, his Heart was set upon that Work. His behaviour in his Death, showed how willingly he did undergo it. John 13.1. Having loved his own that were in the World, he loved them unto the End; then was his bitter Work, but that did not abate his Love. The Heathens counted it a lucky Sacrifice, that went to the Altar without struggling and roaring; certainly Christ did meekly suffer what was imposed on him for the expiation of our Sins. Isa. 53.7. He is brought as a Lamb to the Slaughter, and as a Sheep before the Shearers is dumb, so he opened not his Mouth. A Swine whineth and maketh a noise, but a Sheep is dumb: this was the Emblem chosen to represent Christ's Meekness and Patience. Salt cast into the Fire, danceth and leapeth with a kind of impatience; but Oil riseth up in a gentle Flame: So Christ suffered, not only with patience, but delight. He did not lay down his Life by constraint, but died by consent. John 10.18. No Man taketh my Life from me, but I lay it down of myself; I have power to lay it down, and I have power to take it up again. Now this endeareth our Obligation to him, that he would consecrate himself to the Work of the Mediatory Office; and to that end assume the Humane Nature into the Unity of his Person, and so willingly condescend to all that sorrow and pain that he was to endure for our sakes, and offer himself up as a Sacrifice for our Sins; being for a while without the actual sense of his Father's Love; My God, my God, why hast thou forsaken me? Mat. 27.46.  
But more distinctly let us consider the greatness of his Sufferings, his willingness to endure them.  
(1.) The greatness of his Sufferings. His Passions, take them in the very Letter, were sore; but they were heightened by the delicacy of his Temper: never any Man suffered as he did, because never such a Man. A blow on the Head is soon felt, because it is a principal Member, and so more sensible than other parts of the Body. A Slave is not so sensible of Blows and Stripes, as a Nobleman of a tender and delicate Constitution. Our Saviour Christ was of a more delicate Constitution than any other; his Body was immediately framed by the Spirit in the Virgin's Womb; Laurence on the Gridiron, Stephen when stoned, could not be so sensible as Christ on the Cross. None of the Martyrs suffered what he did. Christ had a particular knowledge of all Sins committed in the World, past, present, and to come, and a particular sorrow for them; which was the greater, by how much the more he prized the Honour of God: His Love towards him was infinite, his hatred to Sin infinite, his apprehension of his Father's Displeasure clear, all which made his Soul heavy to the Death. Our Sins were more burdensome to him, than his own Wounds. No Man's Understanding is so great, as to apprehend what Christ felt; Christ himself can only give us an account of the greatness of his Sufferings. David confessed, that his Sins were more than the Hairs upon his Head: yet he saith, cleanse me from secret Sins; implying, many had escaped his notice and knowledge. How great was the Burden of Christ, that was the Lamb, bearing the Sins of the whole World? Neither did Christ suffer Pains only for Sins, but to make a purchase of Spiritual Blessings; and yet the price exceeded the value of that which was bought.  
(2.) His willingness to suffer for us. Christ was so set upon his Passion, that he called Peter, Satan, for contradicting it; Mat. 16.23. Get thee behind me, Satan, for thou art an offence to me. When Jonah saw the Storm, he said, Cast me into the Sea; this Storm was raised for his own sake; but when Christ saw the misery of Mankind, he said, Let it come on me; We raised the Storm, Christ was cast in to allay it: As if a Prince passing by an Execution, should take the Malefactor's Chains, and suffer in his stead. Christ bore our Sorrows, he would have this Work in no other Hands but his own. His earnestness to partake of the last Passover, showeth his willingness; he had such a desire to see his Body on the Cross, that Judas seemed too slow, not diligent enough; Christ saith, John 13.27. That thou dost, do quickly: It is not an Approbation of his Sin, but a Testimony of his Love; every day seems long. If Christ had been to suffer so much for every Man, as he did for all Mankind, he would have done it; there wanted but a Precept, there wanted not Love; his Heart was much beyond his Sufferings, as the Windows of the Temple were greater and more open within than without, 1 Kings 6.4. If Paul, that had but a drop of Grace, could wish himself accursed from Christ, for his Brethren, his Kindred according to the Flesh, Rom. 9.3. How much more willing was Christ? Surely then we should as readily consecrate ourselves to his Service. Christ saith, Lo, I come to do thy Will, O God, Heb. 10.9. and it becometh every Christian to make an unbounded resignation of himself to God. Acts 9.6. Lord, what wouldst thou have me to do?  
Secondly; The Act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I sanctify. Things are said in Scripture to be sanctified, when they are set apart, and fitted, and prepared for some holy Use.  
1. As it signifies to separate, or set apart, from a common to a holy Use; as the Sacrifices under the Law were separated and chosen out of the Flock or Herd, the best and the fairest, such as were without spot and blemish, and then designed for this holy Use of being an Offering to God: So was Christ separated for this use, to be the great Sin-offering, or Sacrifice of Atonement for the whole Congregation. 1 Pet. 1.19, 20. Ye were redeemed with the precious Blood of Christ, as of a Lamb without blemish, and without spot. When was Christ so sanctified? He did sanctify himself, when he accepted the Conditions of the Covenant of Redemption, Isa. 53.10, 11, 12. And visibly at his Baptism, he did present himself among Sinners as our Surety, and offer himself to the Father to pay our Ransom, which God accepted, for he declared himself well-pleased with Christ, as standing in our room. Mat. 3.17. Lo, a Voice from Heaven, saying, This is my beloved Son, in whom I am well-pleased. Ordinary Baptism is a Dedication to God; So Christ's Baptism was a Dedication of himself, to the recovering of the lost World to God. And then a little before his Death, in this Prayer, I sanctify myself: Afterwards in his Agonies, Not my Will, but thine be done: At his Death he offered up himself; Heb. 9.14. Who through the eternal Spirit offered himself without spot to God.  
2. It signifieth his Qualification and Fitness; he did fit the Humane Nature with all habitual and actual Holiness, in this sense Christ did sanctify himself, as God he fitted himself for this Work.  
(1.) There was the Innocency and Purity of his Humane Nature without any stain of Corruption, and therefore he is called that holy Thing, Luke 1.35. This Holiness was necessary in regard of himself, otherwise his Humane Nature could not be assumed into the Unity of his Person, for God can have no Communion with Sin, no more than Light and Darkness can agree together. It was necessary in regard of his Office, that he might satisfy for our Sins. Heb. 7.26. Such an High Priest became us, who is holy, harmless, undefiled, separate from Sinners. The Priest of the Gospel must be sinless, because of the excellency of the Sacrifice, that the Priest may not be worse than the Sacrifice. While things were carried in Type and Figure, and a Beast was offered in Sacrifice, a sinful Man sufficed: But now the Satisfaction was really to be made for us, and Sin done away, and we were to be made really Holy; our Priest was to be holy, harmless, undefiled. It is for our Comfort that Christ was Sanctified; his Original Sanctity is a Remedy against our Original Sin and Impurity. When we are troubled with our Natural Deformity, it is comfortable to think, that God looketh upon us in Christ, who was Holy by Nature; it is a comfortable Hope, that the Corruption of our Nature is covered in God's Eyes, and shall be diminished more and more.  
(2.) His Actual Holiness in his Conversation. The Business of the Mediator was to commend Obedience, and he hath done it by his own Example, and the way that he took to recover us to God. Rom. 5.19. As by one Man's Disobedience, many were made Sinners; so by the Obedience of one, shall many be made Righteous. Phil. 2.5. Let the same Mind be in you, that was in Christ Jesus. Some dislike such a particular Application, we have need of all Christ's Properties, and we should make use of all. Why doth the Scripture set it down, but to show that he is fit to remove Sin Original and Actual? As a covetous Man looks on a piece of Gold, or we on a thing that we delight in, we turn it on every side. The first Adam was by God's Institution a common Person, in him sinning the World sinned: the second Adam was a public Fountain of Holiness, who is an infinite Person, as well as a public Person.  
Thirdly; The Object, I sanctify myself; not an Angel to do this Work for us, but Himself. Under the Law the Priests offered Bulls and Goats, while they themselves remained untouched, but Christ offered himself. As God he was Priest, as Man the Sacrifice. As there was Love in the Priest, so there is worth in the Sacrifice. Christ was both Priest and Sacrifice, it was himself that he offered as a Recompense to angry Justice: Otherwise we might say, Here is the Person sanctifying; but where is the Sacrifice? As Isaac said to his Father, Gen. 22.7. Behold the Fire and the Wood: but where is the Lamb for the Burnt Offering? It is good to see in what Nature Christ was the Priest, and in what Nature the Sacrifice: in his Divine Nature the Priest, for he offered himself through the Eternal Spirit to God, Heb. 9.14. In his Humane Nature principally he was the Sacrifice; for it is said. Heb. 10.10. We are sanctified through the Offering of the Body of Jesus Christ once for all. The Godhead could not be offered, for who can offer himself, or any other thing to himself? And besides, the thing sacrificed must be slain, for it is Bloodshed which was given to God upon his Altar. In this respect it is said by Christ, John 6.51. The Bread which I will give, is my Flesh, which I will give for the Life of the World. And when he had instituted the Eucharist in memory of this great Sacrifice, he mentioneth his Body broken, and given, and his Blood shed. Yet because the Priest and the Sacrifice is one, the value of this Sacrifice ariseth from the Divine Nature. It is the Blood of God, Acts 20.28, that is, of the Person who was God.  
Fourthly; The Persons interested; for their sakes.  
1. Negatively; not for himself, he needed it not, he had no Sin to expiate, nor Happiness to purchase anew. The Scripture never speaks of Christ's doing any thing for his own sake, but still of his Love to us. His Incarnation was for us; Isa. 9.6. To us a Child is born, to us a Son is given. His Obedience was for us; Gal. 4.4, 5. But when the fullness of Time was come, God sent forth his Son, made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of Sons. His Death was for us, Dan. 9.26. The Messias shall be cut off, but not for himself. Our Lord died, not for himself, but for his People. Isa. 53.4, 5. Surely he hath born our Griefs, and carried our Sorrows. He was wounded for our Transgressions, he was bruised for our Iniquities: the Chastisement of our Peace was upon him, and by his Stripes we are healed. He was made nothing for himself, but all things for us. Christ's Merit for himself is an unworthy Doctrine. Bellarmine saith, Christus praeter e● bona quae suis laboribus peperit, meruit etiam sibi corporis gloriam, & nominis exaltationem. But if Christ were to merit for himself, his Obedience was not voluntary, but due; and what could he merit, which was not from his Conception due to him? It is true, Christ solaced his Humane Soul with the consideration of consequent Glory. Heb. 12.2. For the Glory which was set before him, he endured the Cross, and despised the Shame, and is set down at the right Hand of the Throne of God. But we cannot thence infer a Merit. A Prince disguised in a Foreign Country, may solace himself with the Honour and Happiness he shall enjoy at home. Phil. 2.9. Wherefore God hath also highly exalted him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wherefore, noteth a Consequent in order of Time; Christ was first to suffer, and then to enter into Glory, Luke 24.26.  
If you say, Christ, as Man, was bound to be subject, as a reasonable Creature, to God his Maker; as the Son of Abraham, he was comprehended in the Covenant made with that People.  
I Answer, (1.) If his Humane Nature was bound to be subject, yet not his Person, Actiones sunt suppositorum. The Humane Nature was taken into his Person, and the Divine Nature could do more to free the Humane Nature, than the Humane Nature to oblige the Person to Obedience. Christ pleadeth his freedom as God's Son. Mat. 17.26. If of Strangers, then are the Children free.  
(2.) The Humane Nature, as a Creature, was to be subject to God, and guided by him, as being an Inferior; but whether to a Law of God, is justly doubted; for the Law is given to mere Men for their weakness, for the instruction of Good, and restraint of Bad; and therefore his being subject to the Law, was voluntary, and not necessary: if it were necessary, there could be no merit in it. Luke 17.10. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable Servants; we have done that which was our Duty to do.  
Again, (3.) Christ voluntarily brought himself into this condition merely for our sakes; as a Man that removeth his Dwelling into another Country for his Friend's sake; while he is in that Country, he is bound by the Laws of it, but merely for his Friend's sake. Or, as a Surety, free before, when he cometh into Bonds, he must discharge the Debt; but all is for his Friend's sake. So Christ was made under the Law, Gal. 4.4. He that makes himself a Servant to free his Friend, is bound to Service; yet his making himself a Servant is meritorious. In short, if Christ had done aught for himself, he had been his own Redeemer, Mediator, and Saviour. Christ came into the World, sanctified his Nature, lived and died for our sakes; it is for our benefit and behoof, to effect our Salvation. His Humane Nature needed nothing, but what might accrue to him by the Dignity of his Person.  
2. Positively; for their sakes. The Apostles are chiefly concerned in the Context, who were sent into the World upon a peculiar Message and Errand; but all the Elect are intended, partly, because it is presently added, Vers. 20. Neither pray I for these alone, but for all that shall believe in me through their Word: partly, because it is a common Benefit, and what doth not concern the Apostles as Apostles, but is common to them with others, must be extended to all; for their sakes he doth wholly consecrate himself, and set himself apart for his People's Benefit, that he might be theirs; it was for their Weal, not for his own, that he might be their Mediator and Sacrifice. Christ was wholly set apart for our use; as Mediator, he had no other Work and Employment, but to procure our Salvation. How doth this engage us to make use of Christ, for otherwise his Undertaking is in vain, if we do not improve him for those Ends and Purposes for which he doth set apart himself: even as the Sun would shine in vain, if we did shut up ourselves in a dark place, and did not enjoy the Light and Comfort of it: and the Brazen Serpent would in vain be lifted up upon the Perch and Pole, if none that were st●●●g would look upon it. Oh let not Christ be a Christ in vain! 2 Cor. 6.1. We then, as workers together with him, beseech you, that you receive not the Grace of God in vain. If he wholly gave up himself to be a Fountain of Grace, Holiness, Comfort and Glory in our Nature, and did fit himself to justify and sanctify us, and we never look after the Benefit, we make him to be a Christ in vain.  
II. We come now to the End, Effect, and Fruit of it, that they might be sanctified through the Truth.  
First; The Benefit, or Blessing intended, That they also might be sanctified. Where,  
1. Observe; it is Bonum morale, not that they might be Rich, Happy, Great, Glorious in the World, but that they might be Sanctified. When Christ was on the Cross, he neither wanted Wisdom to choose, nor Love to intend, nor Merit to purchase the highest Benefits, and those which were most necessary for us; but that which he had in his Eye, was our Sanctification. Ephes. 5.26. He loved the Church, and gave himself for it, that he might sanctify and cleanse it. And, Heb. 13.12. Jesus, that he might sanctify the People, suffered without the Gate. All his Aim was, to recover us to God, and dedicate us to God; for he came to repair the Ruins of the Fall, and save that which was lost: Luke 17.10. The Son of Man came to seek and to save that which was lost. And we were first lost to God, before we were lost to ourselves; as appeareth Luke 15. by the Parable of the lost Sheep, which was lost to the Owner; and the lost Groat, which was lost to the Possessor; and the lost Son, which was lost to the Father. Our Misery is included; but the principal thing intended was, that God hath lost the Honour of the Creation.  
2. It is Bonum congruum. I sanctify myself, that they may be sanctified. The Scripture delighteth in these Congruities. Heb. 5.8, 9 He learned Obedience by the things that he suffered. And being made perfect, he became the Author of Eternal Salvation to all them that obey him. As there is a suitableness between the Seal and the Impression, so between Christ and his People; in all things Christ must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he must have the pre-eminence. We have the Blessings of the Covenant, not only from him, but through him. Christ was elected; Isa. 42.1. Behold my Servant whom I have chosen, my Elect in whom my Soul delighteth; so are we: Christ was justified, 1 Tim. 3.16. God manifested in the Flesh, justified in the Spirit; so are we: Christ was sanctified, and we, in conformity to him, are sanctified also, as in the Text: Christ rose again, ascended, and was glorified; so do we: He as the Elder-Brother, and first Heir, and we in our Order.  
3. It is bonum specificativum. It showeth the Parties, or that sort of Men to whom Christ intended the Benefit; Heb. 10.14. For by one Offering he hath perfected for ever them that are sanctified, them and no other: the Godly themselves, while unconverted, and lying in their Sins, have not the actual Benefit of Christ's Redemption.  
But in what manner are we sanctified? Christ consecrated and sanctified himself as a Sin-Offering; but we are sanctified and consecrated as a Thank-Offering: Christ to do the Work of a Redeemer or Mediator; we to do the Work of the Redeemed. We are set apart for the Lord, to glorify him in all Holy Conversation and Godliness.  
Secondly; The means of applying and conveying this Benefit through the Truth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may be rendered through the Truth, in the Truth, or for the Truth; all which Readins admit of a commodious Explication.  
1. In the Truth, or truly, in opposition to legal Purifications, which were but a shadow of true Holiness; Heb. 9.13, 14. For if the Blood of Bulls and Goats, and the Ashes of an Heifer sprinkling the unclean, sanctifieth to the purifying of the Flesh; How much more shall the Blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your Conscience from dead Works to serve the Living God? Or in opposition to counterfeit Sanctification. Ephes. 4.24. And that ye put on the New Man, which after God is created in Righteousness and true Holiness. Some only are sanctified externally, as they are in visible Covenant with God; Heb. 10.29. And hath counted the Blood of the Covenant, wherewith he was sanctified, an unholy thing; they live among his peculiar People: Others are really renewed and changed by his Spirit, and turned from a sinful Life to God, making Conscience of every commanded Duty, and aiming at his Glory in all things.  
2. For the Truth, that they may be consecrated, set apart, and fitted for that Function of preaching the Gospel: This is agreeable to the Context, which limits this part of the Prayer to the Apostles.  
3. Through the Truth, as we render it, and fitly, considering the 17 th' Verse, Sanctify them through the Truth, thy Word is Truth; through the Word, by which the virtue of Christ's Death is applied to us. There are certain Means and Helps, by which Christ bringeth about this Effect. Ephes. 5.26. That he might sanctify and cleanse it by the washing of Water, through the Word: The Word offereth this Grace, the Sacraments seal and confirm it to us. So, John 15.3. Ye are clean, through the Word which I have spoken to you. The Word of Command presseth it, Psal. 119.9. Wherewithal shall a young Man cleanse his Way? by taking heed thereto according to thy Word. The Word of Promise encourageth us, 2 Cor. 7.1. Having therefore these Promises (dearly Beloved) let us cleanse ourselves from all the filthiness of Flesh and Spirit, perfecting Holiness in the fear of God. And the Doctrine of Christ's Blood holds out the virtue whereby it may be done; 1 John 1.7. The Blood of Jesus Christ his Son, cleanseth us from all Sin; And it exciteth Faith, by which the Heart is purified; Acts 15.9. Purifying their Hearts by Faith.  
Use 1. Information. It informeth us of divers important Truths.  
1. That in ourselves we are polluted and unclean, or else what needed there so much ado to get us sanctified? This is needful to be considered by us: Job 15.14. What is Man that he should be clean? and he that is born of a Woman, that he should be Righteous? That is, Man by Nature is neither clean nor righteous, destitute of Purity by Nature, and uprightness of Conversation. They are ill acquainted with Man, who think otherwise; for if we consider his earliness in sinning, his easiness in sinning, his constancy in sinning, and the universality of Sinners, we may soon see what his Nature is: and the Fountain being so corrupt, the Streams or Emanations from it are defiled also.  
2. That nothing can cleanse us but the Blood of Christ. Can Man cleanse himself? Job 14.4. Who can bring a clean thing out of an unclean? not one. Can that which is corrupt cleanse itself? or that which is enmity to Holiness, promote it? Or can the Word do it without Christ? Good Instructions may show a Man his Duty, but cannot change the bent of his Heart. Christ needed not only to be sent as a Prophet, Ver. 18. but must sanctify himself as a Priest and Sacrifice, before this Benefit could be procured for us, as in the Text. There was no possible way to recover Holiness, unless a Price, and no less a Price than the Blood of the Son of God, had been paid to provoked Justice for us. He must sanctify himself, give himself, before we can be sanctified and cleansed.  
3. That they do not aright improve the Death of Christ, that seek Comfort by it, and not Holiness: He died not only for our Justification, but Sanctification also. There are two Reasons why the Death of Christ hath so little effect upon us; either he is a forgotten Christ, or a mistaken Christ: a forgotten Christ; Men do not consider the Ends for which he came; 1 John 3.5. Ye know that he was manifested, to take away our Sins. And, Vers. 8. To this purpose was the Son of God manifested, to destroy the Works of the Devil; to give his Spirit to sinful miserable Man. Now Things that we mind not, do not work upon us. The Work of Redemption Christ hath performed without our minding or ask; he took our Nature, fulfilled the Law, satisfied the Lawgiver, merited Grace without our ask or thinking: but in applying this Grace, he requireth our Consideration. Heb. 3.1. Wherefore, Holy Brethren, partakers of the Heavenly Calling, consider the Apostle and High Priest of our Profession. Our Faith; Believest thou that I am able to do this for thee? Our Acceptance; John 1.12. To as many as received him, to them gave he power to become the Sons of God. But the other Evil is greater, a mistaken Christ, when we use him to increase our carnal Security and Boldness in sinning; and are possessed with an ill thought, that God is more reconcilable to Sin, than he was before; and by reason of Christ's coming, there were less evil and malignity in Sin, for than you make Christ a Minister and Encourager of Sin. Gal. 2.17. For if we seek to be justified by Christ, we ourselves also are found Sinners: Is Christ therefore the Minister of Sin? God forbid! You set up Christ against Christ, his Merit against his Doctrine and Spirit; yea, rather you set up the Devil against Christ, and varnish his Cause with Christ's Name, and so it is but an Idol-Christ you dote upon. The true Christ came by Water and Blood, 1 John 5.6. Bore our Sins in his Body on the Tree, that we being dead unto Sin, should live unto Righteousness, 1 Pet. 2.24. And will you set his Death against the Ends of his Death? and run from, and rebel against God, because Christ came to redeem and recover you to God? Certainly those weak Christians, that only make use of Christ to seek Comfort, seek him out of Self-love; but those that seek Holiness from the Redeemer, have a more spiritual Affection to him. The Gild of Sin is against our Interest, but the Power of Sin is against God's Glory: He came to sanctify us by his Holiness, not only to free our Consciences from Bondage, but our Hearts, that we may serve God with more liberty and delight. This was the great aim of his Death. Tit. 2.14. He gave himself for us; that he might redeem us from all Iniquity, and purify to himself a peculiar People, zealous of good Works. Thus did Christ, that the Plaster might be as broad as the Sore; we lost in Adam the purity of our Natures, as well as the Favour of God, and therefore he is made Sanctification to us, as well as Righteousness, 1 Cor. 1.30.  
4. With what confidence we may use the Means of Grace, because they are sprinkled with the Blood of Christ. Christ hath purchased Grace, such a Treasure of Grace as cannot be wasted; and this is dispensed to us by the Word and Sacraments. The Apostle doth not say barely, he died to cleanse us, but to cleanse us by the washing of Water through the Word; and here, that we might be sanctified through the Truth. Christ hath established the Merits, but the Actual Influence is from the Spirit: Titus 3.5, 6. According to his Mercy he saved us by the washing of Regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ. And the Means are the Word and Sacraments, whereby the Spirit dispenseth the Grace in Christ's Name, ordinarily the Gospel, which is the Ministration of the Spirit, 2 Cor. 3.8. If we come to the Father, we need his grant; Rev. 19.8. And to her it was granted, to be arrayed in fine Linen, clean and white: for the fine Linen is the Righteousness of Saints. All cometh originally from his merciful Grant: but God would not look towards us, but for Christ's sake. If we look to the Father, he sendeth us to the Son, whose Blood cleanseth us from all our Sins, 1 John 1.7. If we look to the Son, he referreth us to the Spirit; therefore we read of the sanctification of the Spirit, 2 Thess. 2.14. If we wait for the Spirit's Efficacy, he sendeth us to Moses and the Prophets, where we shall hear of him. Therefore we may with encouragement pray, read, hear, meditate, that all these Duties may be sanctified to us.  
5. If Holiness be the Fruit of Christ's Death, it maketh his Love to be more gratuitous and free. For all the worth that we can conceive to be in ourselves, to commend us to God, is in our Holiness. Now this is merely the Fruit of Grace, and the Merit of Christ, and the Gift of his Spirit in us. We wallow in our own filthiness, till he of his Grace, for Christ's sake, doth sanctify us by his Spirit. Both the Love of God, and the Merit of Christ, is antecedent to our Holiness. He hath loved us, and washed us from our sins in his own Blood, and made us Kings and Priests to God, and to the Father, Rev. 1.5, 6. And the Spirit's Work is not lessened, as if it were no great Matter. 2 Pet. 1.3. According as his Divine Power hath given unto us all things that appertain unto Life and Godliness, through the knowledge of him that hath called us to Glory and Virtue.  
6. We learn hence the preciousness of Holiness, it is a Thing dearly bought, and the great Blessing which Christ intended for us. We do not value the Blessings of the Covenant so much as we should. Christ was devising what he should do for his Church to make it honourable and glorious, and this way he took, to make it Holy.  
1. It is the Beauty of God; for God himself is glorious in Holiness, Exod. 15.11. and we are created after his Image, in Righteousness and true Holiness, Ephes. 4.24. The Perfection of the Divine Nature, lieth chiefly in his immaculate Holiness and Purity.  
2. It is that which maketh us amiable in the sight of God, for he delighteth not in us as justified, so much as sanctified. Psal. 11.7. For the Righteous Lord loveth Righteousness, his Countenance doth behold the Upright. When upon the account of Christ's Merits and Satisfaction, he hath created a clean Heart in us, and renewed a right Spirit, than he delighteth in us. It is his Image makes us amiable, and therefore we should make it our great desire and care to be as Holy as may be.  
3. Much of our Everlasting Blessedness lieth in it. Ephes. 5.27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be Holy and without Blemish.  
4. It is a great part of our Salvation by Christ. Mat. 1.21. Thou shalt call his Name Jesus, for he shall save his People from their Sins. Acts 3.26. Unto you first God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his Iniquities.  
5. It is a means to the rest: Communion with God and Christ here; 1 John 1.6, 7. If we say that we have fellowship with him, and walk, in darkness, we lie, and do not the Truth. But if we walk in the Light, as he is in the Light, we have fellowship one with another. And everlasting Fruition of God hereafter; Acts 26.18. That they may receive forgiveness of Sins, and an inheritance among them which are sanctified by Faith that is in me. Heb. 12.14. Without Holiness no Man shall see God.  
7. It showeth us who are partakers of the Benefits and Fruits of Christ's Death. Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of one, ●●erefore he is not ashamed to call them Brethren. Heb. 10.14. For by one Offering he hath perfected for ever them that are sanctified; perfected but by degrees. The Elect themselves, whilst they are unconverted, and remain in their Sins, have not the actual Benefit of Christ's Redemption: our dying Lord had an actual Intention in due time to sanctify; and accordingly doth regenerate, justify, sanctify all those who shall have benefit by his Death. But who are the Sanctified? It is to be considered, Positively and Relatively. Positively, It is to be renewed to God's Image; Titus 3.5. He saved us by the washing of Regeneration, and renewing of the Holy Ghost. 2 Pet. 1.4. That by these we might be made partakers of the Divine Nature. This is the great Work of the Sanctifying Spirit, to make us like God, and to work in us those Graces whereby we may be qualified and inclined to live to him. Relatively to be sanctified, is to be separated from a common to an holy Relation and Use. This is seen in three things, Inclination, Dedication, and Use.  

1. Inclination towards God. This is the immediate Fruit of Grace, called Conversion, or turning to God; the New Nature tendeth and bendeth to him.  
2. Dedication. 2 Cor. 8.5. They first gave their own selves to the Lord, and unto us by the Will of God. Rom. 6.13. Yield yourselves unto God as those that are alive from the Dead, and your Members as Instruments of Righteousness unto God. This is in entering into Covenant with God.  
3. Use is nothing, but the exercise of this Disposition and Inclination called, Living to God, or performance of this Dedication. 1 Cor. 6.19, 20. What, know ye not that your Body is the Temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? But ye are bought with a price: therefore glorify God in your Bodies and Souls, which are the Lords. Zech. 14.20. In that day shall there be upon the Bells of the Horses, HOLINESS TO THE LORD: By the latter there is a difference between us and others. 1 John 5.19. And we know that we are of God, and the whole World lieth in Wickedness: And between us and ourselves; 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are justified, but ye are sanctified, in the Name of our Lord Jesus, and by the Spirit of our God. This must be more explicit every day.   
Use 2. Direction in the Lord's Supper. Here we come to remember Christ's Sacrifice, and to interest ourselves in the Fruits of it.  
1. To remember Christ's Sacrifice. As the Elements are set apart for an Holy Use, so was Christ sanctified. All Sacraments represent Christ dead. Baptism; We are baptised into his Death, Rom. 6.3. In the Lord's Supper; We show forth his Death till he come, 1 Cor. 11.26. his Body was broken, his Blood shed. Christ would institute a Representation of his Humiliation, rather than of his Glory, to represent his Love to us; it was for our sakes, rather than his own Honour; to represent what concerned us.  
2. To interest ourselves in the Fruits of it. Look after the Fruits of it.  
1. Bewailing your Unholiness, both in Heart and Life, that you were so long trained up in the Knowledge of Christ's Truth, and did so little love God, and live to him; that God hath opened a Fountain for Sin and for Uncleanness, and you are no more cleansed to this very day; and have gotten so little of the sanctifying Spirit, as if you were Strangers in Israel.  
2. Hunger and thirst for this Grace, his renewing, as well as reconciling Grace. Mat. 5.6. Blessed are those that hunger and thirst after Righteousness, for they shall be filled. Desire it earnestly.  
3. Lift up your Hearts with Confidence and Hope, when the Sacrifice of Christ is represented to you, because God hath accepted this Sacrifice, and is well-pleased with it. Isa. 53.4, 5. Surely he hath born our Griefs, and carried our Sorrows: yet we did esteem him, stricken, smitten of God, and afflicted. For he was wounded for our Transgressions, he was bruised for our Iniquities: the Chastisement of our Peace was upon him, and with his Stripes are we healed. We have no Reason to despair of the Cure, that Holy Spirit who sanctified our Head, who had no Sin, by preventing Sin in his Conception, and anointed him to his Office, is able to enlighten, convert, sanctify us also.  
4. Praise him for so much Grace as you have received, that he hath inclined your Hearts to his Blessed Self. 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy, hath begotten us again unto a lively Hope, by the Resurrection of Jesus Christ from the dead; at least that he made you serious.  
5▪ Dedicate yourselves to God, to walk before him in all new Obedience. Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable Service.   

SERMON XXXIV.  JOHN XVII. 20. 
Neither pray I for these alone, but for them also which shall believe on me through their Word.  
HERE Christ enlargeth the Object of his Prayers, which is propounded: 

First, Negatively.  
Secondly, Positively.    
First; Negatively; by which the Restraint is taken off. Which showeth;  
1. Christ's Love; He had a care of us before we were yet in being, and able to apply these Comforts to ourselves. We were provided for before we were born, there is a stock of Prayers laid up in Heaven. Christ, as God, foresaw that the Gospel would prevail, notwithstanding the World's hatred, and that many would yield up themselves to the Obedience of the Faith; therefore to show, that they have a room in his Heart, they have a Name in his Testament. As Parents provided for their children's Children yet unborn; so doth Christ remember future Believers, as well as those of the present Age, and pleadeth their Cause with God, as if they were standing by, and actually hearing his Prayers for them. It was Esau's complaint, Hast thou but one Blessing, O my Father? when he came too late, and Jaaob had already carried away the Blessing. We were not born too late, and out of due time, to receive the Blessing of Christ's Prayers: Hath he no regard to us? are his Thoughts wholly taken up with the Believers of the first and Golden Age of the Church? Certainly, No. I pray not for these only, but for them also which shall believe on me through their Word. We that now live hundreds of Years after they are dead and gone, have an Interest in them. Increase and multiply, was spoken to the first of the Kind of all the Beasts, and to the end of the World all Creatures do produce and bring forth after their Kind by virtue of this Blessing. Christ doth not only speak of the first of the Kind, but that we might be sure to be comprised, he telleth us so in express words. Certainly much of our Comfort would be lost, if we were not comprehended in Christ's Prayers; for his Prayers show the Extent of his Purchase.  
2. The Honour that is put upon private Believers, their Names are in Christ's Testament; they are bound up in the same Bundle of Life with the Apostles. Here is a Question, Whether this Passage relateth to the foregoing Requests, or else to these that follow? What part of the Prayer hath this Passage respect to? Answer; I suppose to the whole, it looketh upward and downward. The middle part of the Chapter doth chiefly concern the Apostles and Disciples of that Age; some Things are proper to them, yet there are many Things in common that concern us and them too. He had lately said, I sanctify myself for their sakes; he would not have that restrained. In the latter part of the Chapter, all Believers are more especially concerned; yet some Passages are intermingled, that do also concern the Apostles; Vers. 22. The Glory which thou hast given me, I have given them. Vers. 25. They have known that thou hast sent me. Vers. 26. I have declared my Name to them, and will declare it. Thus you see we are partly concerned in all the Prayer; it is a great favour, that he would make mention of us to God: As David, when about to die, did not only pray for Solomon his Successor, but for all the People; so doth Christ, not only pray for the College of the Apostles, to whom the Government of the Church was committed upon his departure, but for all Believers to the end of the World. He prayeth for the Apostles, as entrusted with a great Work, and liable to great danger and hatred; but yet he doth not neglect the Church.  
Secondly; Positively. The Persons for whom he prays: They are described by their Faith, and their Faith is described by the Object of it, that believe in me; and by the Ground and Warrant of it, through their Word.  
And so the Points will be two.  

1. That Believers, and they only, are interested in Christ's Prayers.  
2. That in the sense and reckoning of the Gospel, they are Believers, that are wrought upon to believe in Christ through the Word.   
Doct. 1. That Believers, and they only, are interested in Christ's Prayers.  
Tho Christ doth enlarge the Object of his Prayers, yet he still keepeth within the Pale of the Elect. He saith, V. 9 I pray not for the World; and now, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for them that shall believe in me: He doth not pray for all, whether they believe or no; but only for those that shall believe. Now this Christ doth, partly, because his Prayers and his Merit are of equal extent. I sanctify myself for their sakes; and then, I pray not for these only, but for them that shall believe in me through their Word. Rom. 8.33, 34. Who shall lay any thing to the charge of God's Elect? It is God that justifieth: Who is he that condemneth? it is Christ that died, yea rather that is risen again, who is even at the right Hand of God, who also maketh Intercession for us. 1 John 2.1, 2. If any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous, and he is the Propitiation for our Sins. His Prayers on Earth, do but explain the Virtue and Extent of his Sacrifice, he sueth out what he purchased, and his Intercession in Heaven is but a Representation of his Merit, both are Acts of the same Office. Partly, because it is not for the Honour of Christ, that his Prayers should fall to the ground; John 11.42. I know that thou hearest me always. Shall the Son of God's Love plead in vain, and urge his Merit, and not succeed? then farewell the sureness and firmness of our Comfort. Now Christ's Prayers would fall to the Ground, if he should pray for them that shall never believe.  
Use 1. It is much for the Comfort of them who do already believe. You may be sure you are one of those for whom Christ prayeth, whether Jew or Gentile, Bond or Freevill Particulars are under their general: How do we prove John or Thomas to be Children of Wrath by Nature? all were so. So Christ prayeth for all those that shall believe, as much as if he had brought them forth, and set them before God by Head and Poll. And if Christ prayed for thee, why is not thy Joy full? Why did he speak these things in the World? It is a Copy of his Intercession; Christ would show, a little before his departure, what he doth for us in Heaven, he sueth out his Purchase, and pleadeth our Right in Court. It is a sign we have a Room in his Heart, because we have a Name in his Prayers: And what Blessings doth he seek for? Union with himself, Communion with him, in Grace here, in Glory hereafter. It is a Comfort against all Temptations, Doubts, Dangers; you are commended to the Father's Care.  
Use 2. It is an engagement to others to believe. If he had commanded some great Thing, ought we not to have done it? This Comfort cannot be made out to you till you have actual Faith; however it is with you in the Purpose of God, yet you cannot apply this Comfort, till you believe. If a Man should make his Will, wherein Rich Legacies should be left to all that can prove a Claim, by being thus and thus Qualified, would not every one put in for a Share? Believe, believe, this is the Condition.  
Use 3. It showeth the Excellency of Faith. Those that have an Interest in Christ's Prayers, are not described by their Love, their Obedience, or any other Grace, (though these are necessary in their place) but by their Faith, and the Godly are elsewhere called of the H●●shold of Faith. Where ever our Implantation into Christ, or Participation of the Privileges of his Death, or our Spiritual Communion in the Church is spoken of, the Condition is Faith. It is a Grace that sendeth us out of ourselves, to look for all in another. It is the Mother of Obedience; as all Disobedience is by Unbelief, so all Obedience is by Faith. First he said, Ye shall not die; and then, Ye shall be as Gods. First he seeketh to weaken their Faith in the Word, they could not be proud and ambitious till they did disbelieve. Therefore above all Things, let us labour after Faith. Our Hearts are taken up with the World, the Honours and Pleasures of it; these cannot make us happy, but Christian Privileges will, all which are conveyed to us by Faith.  
But let us come to the second Point.  
Doct. 2. That in the reckoning and sense of the Gospel, they are Believers that are wrought upon to believe in Christ through the Word.  
Here is the Object, Christ; the Ground, Warrant, and Instrumental Cause, and that is the Word. The Warrant must be distinguished from the Object, the Warrant is the Word, and the proper object of Faith is Christ, as considered in his Mediatory Office. Sometimes the Act of Faith is terminated on the Person of Christ, and sometimes on the Promise, to show there is no closing with Christ without the Promise, and no closing with the Promise without Christ. As in a Contract, there is not only a receiving of the Lea●e, or Conveyance; but a receiving of Lands by virtue of such a Deed and Conveyance: So there is a receiving of the Word, and a receiving of Christ through the Word: the one maketh way for the other, the Promise for our Affiance in Christ. Faith that assents to the Promise, doth also accept of Christ; there is an Act terminated on his Person. Faith is not assensus axiomati, a naked Assent to the Propositions of the Word, but a Consent to take Christ, that we may rely upon him, and obey him as an Alsufficient Saviour.  
But now let us speak of these distinctly.  
First; Of the Object, that is, to believe in Christ. There is believing of Christ, and believing in Christ. He doth not say, those that believe me, but those that believe in me through their Word. Believing Christ, implieth a Credulity and Assent to the Word; and believing in Christ, Confidence and Reliance. Once more; Believing in Christ, is a Notion distinct from Believing in God: Joh. 14.1. Ye believe in God, believe also in me. Since the Incarnation, and since Christ came to exercise the Office of a Mediator, there is a distinct Faith required in him, because there are distinct grounds of Confidence, because in him we see God in our Nature, we have a claim by Justice as well as Mercy, we have a Mediator who partaketh of God's Nature and Ours, and so is fit to go between God and us.  
Briefly, to open this believing in Christ; it may be opened by the Implicit or Explicit Acts of it.  
1. There is something Implicit in this Confidence and Reliance upon Christ, and that is a lively sense of our own Misery, and the Wrath of God due for Sin. All God's Acts take date from the Nothingness and Necessity of the Creature, and from thence also do begin our own Addresses to God. God's Acts begin thence, that he may be All in All: from the Creation to the Resurrection, God keepeth this Course, and then the Dispensation ceaseth, for then there is no more want, but fullness. Creation is out of Nothing; Providence interposeth, when we are as good as Nothing; at the Resurrection we are nothing but Dust, God worketh on the few Relics of Death and Time. So in all Moral Matters, as well as Natural, it is one of his Names, He comforteth those that are cast down. When he came to convert Adam, he first terrified him; They heard the Voice of God in the Garden, and were afraid, Gen. 3.10. He delivered Israel out of Egypt, when their Souls were full of Anguish. We are first exercised with the Ministry of the Condemnation, before Light and Immortality are brought to Life in the Gospel; and still God keeps his old Course; Men are first burdened and sensible of their Load, before he giveth them ease and refreshment in Christ. At the first Gospel-Sermon preached after the pouring forth of the Spirit; Acts 2.37. They were pricked in their Hearts. Christ's Commission was to preach the Gospel to the poor and brokenhearted and bruised. Luke 4.18. The Spirit of the Lord was upon me, because the Lord hath anointed me to preach the Gospel to the Poor, he hath sent me to heal the brokenhearted, to preach Deliverance to the Captives, the recovering of Sight to the Blind, to set at liberty them that are bruised: This is the Roadway to Christ. And all our Addresses to God begin too thence. Man is careless; Mat. 22.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they made light of it: and proud, Rom. 10.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they have not submitted themselves to the Righteousness of God. The Israelites were not weary of Egypt, till they were filled with Anguish. Adonijah, when he found himself guilty of Death, he laid hold on the Horns of the Altar. The Prodigal never thought of returning, till he began to be in want, and to be sound pinched. Therefore till there be a due sense and conviction of Conscience, it is not Faith, but carnal Security. In short, we can never be truly desirous of Grace, we cannot prise it, we do not run for refuge, Heb. 6.18. We are not earnest for a Deliverance, till there be some such Work.  
There are two Things keep the Conscience quiet without Christ; Peace, and Self; Carnal-security, and Selfsufficiency.  
(1.) It is hard to wean Men from the Pleasures of Sense, and to make them serious in the Matters of their Peace; before Christ and they be brought together, they and themselves must be brought together: This God seeketh to do by outward Afflictions, that he may take them in their Month, as the Ram was caught in the Briars. In Afflictions Men bethink themselves: 1 Kings 8.47. If they shall bethink themselves in the Land whither they are carried Captives, etc. It makes them to return upon themselves, how it is between God and them. If Affliction worketh not, he joineth the Word, it is a Glass wherein we see our natural Face, James 1.21. God showeth them what loathsome Creatures they are, how liable to Wrath. Or, if not, by the Power of his Spirit upon their Consciences, their Reins may chasten them, they cannot wake in the Night, or be solitary in the Day, but their Hearts are upon them; so great a Matter is it to bring Men to be serious.  
(2.) Self. When the Prodigal began to be in want, he joined himself to a Man of that Country, Luke 15.15. We have slight Promises and Resolutions, and all to elude the present Conviction; long it is e'er the proud Heart of Man is gained to take Christ upon God's Terms. Convinced Men are brought in, saying, What shall I do? Acts 9.6. Then let God write down what Articles he pleaseth, they are willing to subscribe and yield to any Terms; as softened Pewter, let it be never so bowed and battered, is receptive of any Shape and Form. This is the Implicit Act, or that which is required in Believing, that a Man should be a lost undone Creature in himself, ready to do what God will have him.  
2. The Explicite Acts, when a Soul thus humbled casts itself upon Christ for Grace, Mercy, and Salvation. This may be explained with respect to the two great Ordinances, i. e. the Word, and Prayer; which are (as it were) a Spiritual Dialogue between God and the Soul. In the Word God speaketh to us, in Prayer we speak to God: God offereth Christ to us in the Word, and we present him to God in Prayer. So that the Acts of Faith are, to accept of Christ as offered, and then to make use of him in our Communion with God; and by this shall you know whether you do believe in him.  
(1.) Accepting Christ in the Word. Faith is expressed by receiving him. John 1.12. To as many as received him, to them gave he Power to become the Sons of God, even to them that believe in his Name. Receiving is a relative word, and presupposeth God's Offer. Art thou willing to take Christ upon these terms? Yes, saith the Soul, with all my Heart, I accept him as a Sanctifier, as a Saviour, and I can venture all in his hands. Then you answer God's Question. How often doth God lay forth the Excellencies of Christ, and none regard him? but a poor hunger-bitten Conscience prizeth him, receiveth him with all his heart, and entertaineth him in the Soul with all Respect and Reverence. This is to take Christ, to accept him as Lord and Saviour upon God's Offer. As when Isaac was offered to Rebekah, Laban and Bethuel answered, saying, The thing proceedeth from the Lord, we cannot speak unto thee good or bad, Gen. 24.50. they consented to take him, because they saw God in it. So they see God tendering Christ in the Word, and they are willing to take him upon his own Conditions.  
(2.) By making use of him in Prayer. The great Use of Christ is, that we may come to God by him: Heb. 7.25. Wherefore he is able to save unto the uttermost, all that come unto God by him. We must make our Approaches to God for Supplies of Grace, in the confidence of his Merit. It is a great Fault in Christians, that they do so little think of this Act of Faith. We are busy about applying Christ to ourselves. The great use of Christ is in dealing with God. Heb. 10.19. Having therefore boldness, Brethren, to enter into the Holiest by the Blood of Jesus. Every Prayer that you make with any Confidence and Liberty of Spirit, it cost Christ his Heart's Blood. He knew that Gild is shy of God's Presence; as the Malefactor trembleth to come before the Judge; Ephes. 3.12. In whom we have boldness, and access with Confidence, through the Faith of him. Surely the Apostle speaketh de jure, not what is de facto. We have low and dark Thoughts, as if we had no such Liberty purchased for us; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may be free with God. It is the Fruit of Christ's Purchase. Christ's Name signifieth much in Heaven.  
Use. Can you thus believe in Christ, take him out of God's Hand? No, I cannot apply Christ. I Answer; Yet disclaim, when you cannot apply; Phil. 3.9. And be found in him, not having my own Righteousness which is after the Law, but that which is through the Faith of Christ, the Righteousness which is of God through Faith. And apply yourselves to Christ, when you cannot apply Christ to you; that is, cast yourselves upon Christ. You have warrant enough from the Word. There is an Adventure of Faith, when there is no Persuasion of Interest: 2 Tim. 1.12. I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed unto him against that day. The Venture is grounded on God's free offer of him to all Sorts: When we rest on him, because we know he is ours, that is another thing, there is Trust, that is a Fruit of Propriety. 1 John 5.13. These things have I written unto you that believe on the Name of the Son of God, that ye may know that ye have eternal Life, and that ye may believe on the Name of the Son of God. But the Adventure is grounded on the Offer, as a Child holds fast his Father in the Dark; Mariners cast Anchor at Midnight. And ripen Faith more, all Faith draweth to particular Application. The lowest Degree, is a desire to lay hold on Christ as our Saviour, this is the tendency and aim of the least Faith, though we do not leap into full assurance at first: As a Man that climbeth up to the top of the Tree, first he catcheth hold of the lowest Boughs, and so by little and little, he windeth himself into the Tree till he cometh to the top.  
Secondly; The next thing is the Warrant or Instrument, through their Word. It is not meant only of those that heard the Apostles in Person; by their Word is meant the Scripture, which was not only preached by them at first, but written by them: as Paul saith, Rom. 2.16. In the day when God shall judge the Secrets of Men by Jesus Christ, according to my Gospel; that is, which I have published and delivered to the Church in writing. John 15.16. Ye have not chosen me, but I have chosen you, and ordained you that you should go, and bring forth Fruit, and that your Fruit should remain. By their Fruit is meant, the public Treasure of the Church, the Scriptures, and that remaineth in all Ages until Christ come. As the Jews were Children of the Prophets, that never heard them, Acts 3.25. So were we converted by their Word.  
Now I shall handle the Necessity, Use, and Power of the Word to work Faith.  
1. The Necessity of the Word preached; it is the ordinary Means. It is a nice Dispute, whether God can work without it? God can enlighten the World without the Sun. It is clear, ordinarily he doth not work without the Word; we are bound, though the Spirit is free. How shall they believe on him of whom they have not heard? and how shall they hear without a Preacher? Rom. 10.14. It is the means to convey Faith into the Hearts of the Elect; it is as necessary to Faith, as Faith to Prayer, and Prayer to Salvation: It is a Means under a Promise. You see how necessary it is; they that voluntarily neglect the Means, put a Scorn upon God's Institution. Men will say, I can read at Home. Are you wiser than he? Men think, that of all other things, Preaching might best be spared; and of all Offices, Hearing is least necessary. The Ear received the first Temptation, Sin and Misery broke in that way, so doth Life and Peace. The Happiness of Heaven is expressed by Seeing, the Happiness in the Church by Hearing: This is our great Employment, to wait upon the Word preached; next to Christ's Word, it is a great Benefit to have the Word written; next to the Word written, the Word preached: Christ sent first Apostles, than Pastors and Teachers. God could have converted Paul without Ananias, taught the Eunuch without Philip, instructed Cornelius without Peter. Do not hearken to those that cry up an inward Teaching, to exclude the outward Teaching; as if the external Word were but an empty sound and noise, as the Libertines in Calvin's Time. Faith confirmed by Reading, is usually begotten by Hearing.  
2. The Use of the Word; It is our Warrant. What have we to show for our great Hopes by Christ, but the Word? It is our Excitement, a Means and Instrument to show us God's Heart and our own, our natural Face, and the worth of Christ, the Key which God useth and openeth our Hearts by: Ministers are Christ's Spokesmen; if we will not open the Ear, why should God open the Heart?  
3. The Power of the Word is exceeding great. It is the Power of God to Salvation. The first Gospel-Sermon that ever was preached, after the pouring forth of the Spirit, had great success, Acts 2.41. The same day there were added to the Church about three thousand Souls. It was a mighty thing that an Angel should slay 185000 in one Night in Senacherib's Host: But it is easier to kill so many, than to convert one Soul: One Angel, by his mere natural strength, could kill so many armed Men; but all the Angels in Heaven, if they should join all their Forces together, could not convert one Soul. There were single Miracles of curing one Blind, or one Lame: Ay, but the Apostle's Word could work three thousand Miracles. 1 Cor. 3.5. Who is Paul, and who is Apollo, but Ministers by whom ye believed, even as the Lord gave to every Man?  
Why doth God use the Word? I Answer, Because it pleased him: 1 Cor. 1.21. It pleased God, by the foolishness of Preaching, to save them that believe.  
(1.) It is most suitable to Man's Nature: Man is made of Body and Soul, and God will deal with him both ways, by internal Grace, and external Exhortations. Man is a reasonable Creature, his Will is not brutish; God will not offer Violence to the Principles of Humane Nature. Man is not only weak, but wicked; there is Hatred as well as Impotency; God will overcome both together by sweet Counsels, mixed with a mighty Force; he useth such a Remedy as our Disease requireth; the Gospel is not only called the Power of God, but the Wisdom of God, 1 Cor. 1.24. There are excellent Arguments which the Heart of Man could not have found out.  
(2.) It is agreeable to his own Counsels, to try the Reprobate by an outward Rule and Offer, wherein they have as much favour as the Elect; they shall one day know; that a Prophet hath been among them, and so be left without excuse, Rom. 1.20. The Rain falleth on Rocks as well as Fields; the Sun shineth to blind Men, as well as those that can see.  
(3.) It commendeth his Grace to the Elect. Their Faith must be ascribed to Grace. When others have the same Means, the same Voice and Exhortations, it is the peculiar Grace of God, that they come to understand and believe. Whence is it that the Difference ariseth? that whereas wicked Men are by the Word restrained and made civil, (there being an use of wicked Men in the World, as of a Hedge of Thorns about a Garden) they are by the same Word converted and brought home to God? It is from the Grace of God.  
Use. Examination. Is our Faith thus wrought? Every one should look how he cometh by his Faith, by what Means. True Faith is begotten and grounded upon the Word; it is the ordinary means to work Faith. The Word will be continued, and a Ministry to preach it, as long as there are any to be converted. The Gospel alone revealeth that which may satisfy our Necessities, it giveth a bottom for Faith and particular Application, as being the Declaration of God's Will. It is the only Means sanctified by Christ for that End. John 17.17. Sanctify them through thy Truth, thy Word is Truth. James 1.18. Of his own Will begat he us with the Word of Truth. The Condition of those is woeful that want the Gospel, or put it from them. Acts 13.46. Seeing ye put it from you, and judge yourselves unworthy of Everlasting Life, lo, we turn to the Gentiles. If Faith be of the right make, the Word will show thee once thou hadst none, and that thou wert not able of thyself to believe; beseech the Lord to work it in thee.   

SERMON XXXV.  JOHN XVII. 21. 
That they all may be One, as thou Father art in me, and I in thee, that they also may be one in us: that the World may believe that thou hast sent me.  
WE have seen for whom Christ prayeth. Now let us see what he prayeth for; their comfortable Estate in the World, and the Happiness of their everlasting Estate in Heaven. With respect to their Estate in the World; Christ mentioneth no other Blessing, but the Mystical Union, which is amplified throughout Vers. 21, 22, & 23. Here he beginneth, That they may be all one, as thou Father art in me, and I in thee. He had before prayed for the Apostles, that they may be One, as we are One, Vers. 11. and now, let them ALL be One. The Welfare of the Church is concerned, not only in the Unity of the Apostles▪ but of private Believers; you had need be One as well as your Pastors. Many Times Divisions arise from the People; and those that have least Knowledge, are most carried aside with blind Zeal, and Principles of Separation; therefore Christ prayeth for private Believers, That they may be all One, etc.  
In which words there is, 

First, The Blessing prayed for, That they may be all One.  
Secondly, The Manner of this Unity, illustrated by the Original Pattern and Exemplar of it, As thou Father art in me, and I in thee; the ineffable Unity of the Persons in the Divine Essence.  
Thirdly, The Ground of this Unity, the Mystical Union with Christ, and by Christ with God, That they may be One with us.  
Fourthly, The End and Event of this Union, That the World may believe that thou hast sent me.    
First; From the Blessing prayed for, I Observe, That the great Blessing Christ asketh for his Church, is the Mystical Union of Believers in the same Body; Let them be One, One in us, and as thou in me, and I in thee: All these Expressions show that the Mystical Union is here intended. Let them be One, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is elsewhere explained, that they may grow together in one Body, whereof I am the Head; or one Temple. It is sometimes set out by One Mystical Body, sometimes by One Spiritual Temple. One Body. Col. 2.19. And not holding the Head, from which all the Body, by Joints and Bands, having Nourishment ministered and knit together, increaseth with the Increase of God. Rom. 12.5. We being many, are One Body in Christ, and every one Members one of another. Ephes. 1.22, 23. And gave him to be the Head over all things to the Church, which is his Body. And One Temple, Ephes. 2.20, 21, 22. And are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief Cornerstone, in whom all the Building fitly framed together, groweth unto an Holy Temple in the Lord: In whom you also are builded together for an Habitation of God through the Spirit. One, as thou in me, and I in thee: Christ doth not say that they may be One in another, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth not agree to them; but in the Mystery of the Trinity, it denotes the Union between the Divine Persons. One in Us, that is, by the Communication and Inhabitation of that Spirit which proceedeth from us. Our Union is from God, in God, and to God; from the Spirit, with God, through Christ.  
Let me now inquire, 

I. What it is?  
II. Why it is so valued by Christ?    
I. What it is? There is an Union with Christ the Head, and between the Members one with another. I shall speak of both, though but little of the latter, because I handled it Vers. 11.  
1. There is a Union with Christ the Head. That ye may conceive of it, take these Propositions.  
(1.) The whole Trinity is concerned in this Union. By the Communion of the Spirit we are mystically united to Christ, and by Christ to God. The Father is, as it were, the Root, Christ the Trunk, the Spirit the Sap, we the Branches, and our Works the Fruits, John 15. This is the great Mystery delivered in the Scriptures. Christ doth not only dwell in us by Faith, Ephes. 3.17. But God dwelleth in us, and we in God, 1 John 4.16. and the Spirit dwelleth in us, Rom. 8.11. We are consecrated Temples, wherein the whole Trinity take up their Residence. We are Children of God, Members of Christ, Pupils to the Holy Ghost; God's Family, Christ's Body, and the Spirit's Charge. We are united to the Father as the Fountain of Grace and Mercy, to the Son as the Pipe and Conveyance, and the Spirit accomplisheth and effecteth all. The Father sendeth the Son to merit this Grace, and the Son sendeth the Spirit to accomplish it; therefore we are said, by one Spirit to be baptised into the same Body.  
(2.) Tho all the Persons be concerned in it, yet the Honour is chiefly devolved upon Christ the Second Person. Christ, as God-Man, is Head of the Church upon a double Ground; because of his two Natures, and the Union of these in the same Person. It was needful that our Head should be Man, of the same Nature with ourselves. Heb. 2.11. He that sanctifieth, and they that are sanctified, are of One, the same Stock. It were monstrous to have an Head and Members of a different Nature: as in Nebuchadnezzar's Image, the Substance of the Head and Body differed; the Head was of fine God, the Arms of Silver, the Belly and Thighs of Brass, the Legs of Iron, part of the Feet of Clay: Here was a monstrous Body indeed, made up of so many Metals differing in Nature and Kind. But Christ took our Nature, that he might be a suitable Head, and so have a right to redeem us, and be in a Capacity to give himself for the Body, and sympathise with us. All these are Fruits of the Son's being of the same Nature. And again, God he needed to be, to pour out the Spirit, and to have Grace sufficient for all his Members. Mere Man was not enough to be Head of the Church, for the Head must be more excellent than the Body; it is above the Body, the Seat of the Senses, it guideth the whole Body, it is the Shop of the Thoughts and Muse. And so Christ the Head, must have a pre-eminence; in him the fullness of the Godhead dwelled bodily, that we might be complete in him, Col. 2.8, 9 And it pleased the Father, that in him should all Fullness dwell, Col. 1.19. The Grace of God is most eminent in him, as Life is most eminent in the Head. Now there must be an Union of these two Natures in the same Person. If Christ had not been God and Man in the same Person, God and we had never been united and brought together, he is Emanuel, God with Us, Mat. 1.23. God is in Christ, and the Believer is in Christ; we have a share in his Person, and so hath God; he descendeth, and cometh down to us in the Person of the Mediator; and by the Man Christ Jesus, we ascend and climb up to God. And so you see the Reason why the Honour of Head of the Church is devolved upon Christ.  
(3.) Whole Christ is united to a whole Believer. Whole Christ is united to us, God-Man, and whole Man is united to Christ, Body and Soul. Whole Christ is united to us; the Godhead is the Fountain, and the Humane Nature is the Pipe and Conveyance. Grace cometh from him as God, and through him as Man. John 6.56, 57 He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father; so, he that eateth me, even he shall live by me. God is a Sealed Fountain, his Humanity is the Pipe, so that his Flesh is the Food of the Soul. Christ came from Heaven on purpose, and sanctified our Flesh, that there might be one in our Nature to do us good, that Righteousness and Life might pass from him, as Sin and Death from Adam; but our Faith first pitcheth upon the Manhood of Christ, as they went into the holy Place by the Veil. And then a whole Christian is united to Christ, Body and Soul. The Soul is united unto him, because it receiveth Influences of Grace; and the Body also is taken in: Therefore the Apostle disputeth against Fornication, because the Body is a Member of Christ, 1 Cor. 6.15. Shall I then take the Members of Christ, and make them the Members of an Harlot? God forbid! It is a kind of dismembering and plucking a Limb from Christ, you defile Christ's Body, the Disgrace redounds to him. And hereupon elsewhere doth the Apostle prove the Resurrection by virtue of our Union with Christ, Rom. 8.10, 11. If Christ be in you, the Body is dead, because of Sin; but the Spirit is Life, because of Righteousness. But if the Spirit of him, that raised up Jesus from the Dead, dwell in you, he that raised up Christ from the Dead, shall also quicken your mortal Bodies by his Spirit, that dwelleth in you. You may die, but you shall not be brought to nought, because the Body hath a Principle of Life in it; it is a Part of Christ, and he will lose nothing: John 6.39. And this is the Father's Will, which sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last Day. As Plants live in the Root, though the Leaves fade, and in Winter they appear not: so doth the Body live in Christ. So that it is a Ground of Hope, and a Motive to Strictness, that you may not wrong a Member of Christ, nor seek to pluck a Joint from his Body.  
(4.) The manner of this Union. It is secret and mysterious: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 5.22. This is a great Mystery, not only a Mystery, but a great Mystery; but I speak concerning Christ and the Church. It is a part of our Portion in Heaven to understand it; John 14.20. At the Day ye shall know, that I am in my Father, and you in me, and I in you. When we are more like God, we shall know what it is to be united to God through Christ. Here Believers feel it, rather than understand it, and it is our Duty rather to get an interest in it, than subtly to dispute about it.  
(5.) Though it be secret and mystical, yet it is real; because a Thing is spiritual, it doth not cease to be real: these are not Words, or poor empty Notions only, that we are united to Christ, but they imply a real Truth. Why should the Holy Ghost use so many Terms, of being planted into Christ? Rom. 6.5. For if we have been planted together in the likeness of his Death, we shall be also in the likeness of his Resurrection: of being joined to Christ? 1 Cor. 6.17. He that is joined to the Lord, is one Spirit: of being made Partakers of Christ? Hebr. 3.14. For we are made Partakers of Christ, if we hold the beginning of our Confidence steadfast to the end. Do these Terms only imply a Relation between us and Christ? No, than the Emphasis of the Words is lost. What great Mystery in all this? why is this Mystery so often spoken of? Christ is not only ours, but he is in us, and we in him. God is ours, and we dwell in God. 1 John 4.13. Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit. And verse 15. Whosoever shall confess, that Jesus is the Son of God, God dwelleth in him, and be in God. It is represented by Similitudes, that imply a real Union, as well as a Relative, by Head and Members, Root and Branches, as well as by Marriage, where Man and Wife are made one Flesh. It is compared here with the Mystery of the Trinity, and the Unity of the Divine Persons, though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not a Notion of Scripture, but a Thing wrought by the Spirit. 1 Cor. 2.13. Which Things also we speak, etc. It worketh a Presence, and conveyeth real Influences.  
(6.) It may be explained as far as our present Light will bear, by Analogy to the Union between Head and Members. The Head is united to the Body primarily, and first of all, by the Soul. Head and Members make but one Body, because they are animated by the same Soul, and by that means doth the Head communicate Life and Motion to the Body. Besides this there is a secondary Union, by the Bones, Muscles, Nerves, Veins, and other Ligaments of the Body, and upon all these by the Skin, all which do constitute and make up this natural Union. Just so in this spiritual and mystical Union, there is a primary Band and Tie, and that is the Spirit of Christ: 1 Cor. 6.17. He that is joined to the Lord, is one Spirit; that is, is acted by the same Spirit, by which Christ acted, and liveth the same Life of Grace that Christ liveth, as if there were but one Soul between them both: The Fullness remaineth in Christ, but we have our share; and he that hath not the Spirit of Christ, is none of his. But over and above, there is a secondary Bond and Tie, that knitteth us and Christ together, which answereth to the Joints and Arteries, by which the Parts of the Body are united to one another, and that is Faith, and Love, and Fear, and other Graces of the Spirit, by which the Presence is kept in the Soul. Thus I have a little opened this Mystery to you.  
2. There is an Union of the Members one with another. A little of that.  
1. The same Spirit that uniteth the Members to the Head, uniteth the Members one to another. Therefore the Apostle, as an Argument of Union, urgeth the Communion of the same Spirit: Phil. 2.1, 2. If any Fellowship of the Spirit, fulfil ye my Joy, that ye be like-minded, having the same Love, being of one Accord, of one Mind. As Christ is the Head of the Church, so the Holy Ghost is the Soul of the Church, by which all the Members are acted: As in the Primitive Times, Acts 4.32. the Multitude of them that believed, were of one Heart, and of one Soul. And this is that that Christ prayeth for here, that they may all be one, in the Communion of the same Spirit, that they may be of the same Religion, and have the same Aim, and the same Affection to good things.  
2. From the Communion of the Spirit, there is a secondary Union by Love, and seeking one another's good, as if they were but one Man; wherever dispersed throughout the World, and whatever distinctions of Nations and Interests there are, they may love and desire the good of one another, and rejoice in the Welfare, and grieve for the Evil of one another. Ezek. 1.24. When the Beasts went, the Wheels went, and when the Beasts were lifted up from the Earth, the Wheels were lifted up over against them; and the reason is given, for the Spirit of the living Creature was in the Wheels. The same Spirit is in one Christian, that is in another, and so they wish well to one another, even to those whom they never saw in the Flesh. Col. 2.1. For I would that ye knew how great conflict I have for you, and for them at Laodicea, and for as many as have not seen my Face in the Flesh: What Wrestle had he with God, and Fightings for their sakes, even for them that had not seen his Face in the Flesh! so careful are the Members one of another.  
3. This Love is manifested by real Effects. Look as by virtue of Union with Christ, there are real Influences of Grace that pass out to us, it is not idle and fruitless: so by virtue of this Union that is between the Members, there is a real Communication of Gifts, and Graces, and the good Things of this Life one to another. If the Parts of the Body keep what they have to themselves, and do not disperse it for the use of the Body, it breedeth Diseases, as the Liver the Blood, the Stomach the Meat, the Liver imparts Blood to the Veins, and the Stomach sends the Food abroad into its proper Vessels and Channels: So God's Children impart their spiritual, or temporal Gifts, as the Body needeth. When a Famine was but prophesied, the Disciples thought of sending relief according to their ability, to the Brethren of Judea, Acts 11.29. It is never right, but when there is this forwardness to distribute and communicate according to the Necessities of the Body.  
II. Why Christ valueth it so much, as to make it his only Request for Believers in the present State? I answer, We can never be happy, till we have a share in this Union.  
1. Because God hath instituted the Mystical Union to be a means to convey all Grace to us, Grace to us here, and Glory hereafter; we receive all from God in it, and by it. Christ without us doth not save us, but Christ in us: Christ without us is a perfect Saviour, but not to you, the Appropriation is by Union. Generally we think we shall be saved by a Christ without us: He came down from Heaven, took our Nature, died for Sinners, ascended up into Heaven again, there he maketh Intercession; all this is without us. Do not say there is a Saviour in Heaven, is there one in thy Heart? Col. 1.27. Christ in you, the Hope of Glory. He doth not say, Christ in Heaven the Hope of Glory, though that is a Fountain of Comfort, but Christ in you. 1 Cor. 1.30. Of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. Whatsoever is imputed or imparted, Light, Life, Grace, Glory, it is still in him. Still look to Christ within you. It were a merry World to carnal Men, to be saved by a Christ without them. Christ without establisheth the Merit, but Christ within maketh Application: 2 Cor. 13.5. Know ye not your own selves, how that Christ is in you, except ye be Reprobates? Unless first or last he be in you, though disallowed for the present, he will be of no advantage to you. You have nothing to show, till you feel Christ within you. All the Acts of his Mediation must be acted over again in the Heart. His Birth; he must be born and form in us, Gal. 4.19. My little Children, of whom I travel in Birth again, until Christ be form in you. His Death, Rom. 6.4. Therefore we are buried with him by Baptism into Death. His Resurrection, Col. 3.1. If ye then be risen with Christ, seek those Things that are above. His Ascension, Eph. 2.6. And hath raised us up together, and made us sit together in heavenly Places in Christ Jesus. His Intercession, Rom. 8.26. Likewise the Spirit also helpeth our Infirmities, for we know not what we should pray for as we ought; but the Spirit itself maketh Intercession for us with Groan, which cannot be uttered. The Acts without us do us no good, unless we have the Copy of them in our own Hearts.  
2. It is the Ground of that Exchange that is between Christ and us; we communicate to him our Nature, our Sins and Troubles; and Christ communicateth to us his Nature, and Merits, and Privileges. What hath Christ from thee? thy Nature, thy Sins, thy Punishments, thy Wrath, thy Curse, thy Shame: and thou hast his Titles, his Nature, his Spirit, his Privileges. All this Interchange between us and Christ, is by virtue of Union. All Interestsly in common between Christ and the Church; he taketh our Nature, and is made Flesh, and we are made Partakers of the Divine Nature, 2 Pet. 1.4. He is made the Son of Man, we the Sons of God; He had a Mother on Earth, we a Father in Heaven; He is made Sin, we Righteousness, 2 Cor. 5.21. Who hath made him to be Sin for us, that we might be made the Righteousness of God in him; He was made a Curse, that we might have the Blessing of Abraham, Gal. 3.13, 14. Christ hath redeemed us from the Curse of the Law being made a Curse for us; for it is written, Cursed is every one that hangeth on a Tree: That the Blessing of Abraham might come on the Gentiles through Jesus Christ. Thus he imparteth his Privileges to us, and assumeth our Miseries to himself; he hath a share in all our Sorrows, and we have a share in his Triumphs: he is afflicted in our Afflictions, as we ascend in his Ascension; Eph. 2.6. He hath raised us up together, and made us sit together in heavenly Places in Christ Jesus. We live by his Life; Gal. 2.20. I live, yet not I, but Christ liveth in me, etc. And we are glorified by his Glory: He suffereth with us in Heaven, and we reign with him on Earth: He suffereth with us, non per Passionem, sed Compassionem, not that glorified Christ feeleth any Grief in Heaven, but his Bowels yearn to an afflicted Member, as if he himself were in our stead; and we are sat down with him in heavenly Places, because our Head is there, and hath seized upon Heaven in our Right. It is a notable Expression, Col. 1.24. Who now rejoice in my Sufferings for you, and fill up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is behind of the Sufferings of Christ in my Flesh for his Body's sake, which is the Church. Christ and the Church are considered as one Person, whose Afflictions are determined by Providence; thus much the Head must suffer, thus much the Members: Christ suffered his share, and we ours in our turn. In short, Christ suffereth no more in the Body that he carried to Heaven, but in his Body that he left upon Earth: every Blow that lighteth on a Member, lighteth on his Heart. Acts 9.6. Saul, Saul, why persecutest thou me? Christ was in Heaven at that time, how could he say, why persecutest thou me? did he climb up into Heaven, and war upon Christ in the midst of his Glory? No, Saul persecuted the Christians, and them Christ calleth me, his mystical Body. As in a Throng, if some Body treadeth upon your Foot, the Tongue crieth out, You have hurt me; the Tongue is in safety, but it is in the same Body with the Foot, and so their Good and Bad are common: For though Christ's Person be above abuse, he still suffereth in his Members; and he that persecuteth the Church, persecuteth Jesus Christ.  
3. If once interessed in the mystical Union, than they are safe preserved in Jesus Christ, Judas 1. Sanctified by God the Father, and preserved in Jesus Christ. Verse 24. Now unto him that is able to keep you from falling, etc. The Union is indissoluble; that is a Cabinet, where God's Jewels are kept safe. If a Member could be lost, Christ's Body could be maimed. As the Union between the two Natures could not be dissolved, it was the Body of Christ in the Grave; there was a Separation between his humane Body and humane Soul, yet both still remained united to the Divine Nature: so this Union cannot be dissolved. You may as well sever the Leaven and the Dough, when they are kneaded together, as separate Christ and the Church, when once united. Impossible est Massam à Pastâ separare. Christ will not suffer his Body to be mangled; the cutting off of a Joint goeth to the Quick.  
Use 1. To press us to look after an Interest in this great Privilege. It is the main Work of your Lives. To move you, consider the Honour and the Happiness of them, that they are thus one with God through Christ.  
1. The Honour. What am I, to be Son-in-Law to the King! What are you, to be Members of Christ! Christ counteth himself to be incomplete and maimed without us. Eph. 1.23. The Church is his Body, the Fullness of him that filleth all in all. How are we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Fullness of him? it relateth not to his Personal Perfection: take Christ absolutely as God, and he is a Person most perfect and glorious. Before the Assumption of the Humane Nature, before any Creature in the World was made, there was enough in Christ to satisfy his Father's Heart. Nay, take him relatively as Mediator, what doth Christ want? Doth the Body give aught of Perfection to the Head? No, the Fullness of the Godhead dwells in him bodily, and he filleth all Things. But taken in his Mystical Person, Christ Mystical; as Head and Members are called Christ, 1 Cor. 12.12. As the Body is one, and hath many Members, and all the Members of that one Body, being many, are one Body; so also is Christ. So he is not perfect without his Body, as an Head without Members is not perfect. Now what an Honour is this, that he accounteth himself imperfect without us? And till all his Members be gathered in, we are not grown up to the State wherein Christ is full. Eph. 4.13. Till we all come to the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man, unto the Measure of the Stature of the Fullness of Christ. Christ's Mystical Body hath not its complete Stature, till all the Saints be gathered. This Honour is not put upon the Angels, they are Servants, but not Members; He did not take their Seed to be an Head to them, nor die for them, nor took them for his Members, as he doth us. Prov. 8.31: Rejoicing in the habitable Parts of the Earth, and my Delights were with the Sons of Men. He left the Company of Angels to dwell with us; his Heart was set upon our Good; that next to the Title of Son of God, he valueth this, of being Head of the Church. He purchased it with his Blood; He loveth his Mystical Body above his Natural, for he gave his natural Body to redeem the Church, which is his Mystical Body; as Husbands love their Wives as their own Body. Oh Christians! is not this a mighty Privilege? We are not only His, but Him, and Christ knoweth us, and loveth us as Parts of his own Body, and will glorify us, not only as his Clients and Servants, but Members: all the Injuries and Wrongs done to the Church, Christ taketh it as done to himself. Wicked Men they are his Footstool: Christ is over them, but not as a Mystical Head. As the Head of a King is lifted up above all his Subjects, and governeth them, and weareth the Garland of Honour; but in a peculiar manner it governeth and guideth his own natural Body: So Christ is Head over all Things to the Church, Eph. 1.22. Certainly this is a great Honour put upon poor Worms. What are the Fruits of it? We are interessed in all Christ's communicable Privileges: we need not stretch it too far, it is ample enough of itself. Some Things are incommunicably proper to Christ, neither given to Man nor Angel; as the Name above all Names, to be adored, to be set at the Right Hand of God, to be Head of the Church, the Lord our Righteousness. But other Things are communicated to us, first to Christ, and then to us. Christ is one with the Father, and a poor Christian, though never so mean, is one with Christ. Christ is called God's Fellow▪ Zech. 13.7. and every Saint is Christ's Fellow, Psal. 45.7. Thou hast anointed him with the Oil of Gladness above his Fellows. The Father loveth him, because he is the express Image of his Person; and delights in the Saints, because they are the Image of Christ. God is his God, and our God; his Father, and our Father: where Christ is, they are, because they are a Part of his Body. Alas! we should count it Blasphemy to speak so, if the Word did not speak it before us.  
2. The Happiness; In him the fullness of the Godhead dwelleth bodily. There is a sufficiency in Christ for all his Members. We have all things in him, which is as good as if we had it in our Hands, and better; for he is a better Steward and Keeper of the Treasuries of Wisdom, Grace, and Comfort, than we are. If he hath it, it is for our use; for Christ is full as an Officer to impart Life, Sense, and Motion, to all the Body. It is the Office of the Liver, to impart the Blood to the Veins, it were monstrous and unnatural to keep it. As a Treasurer, it is his Office to pay Money out upon all just Demands. Psal. 16.2, 3. My Goodness extendeth not to thee; but to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. Thou shalt not be forgotten, for the care of Christ extendeth to every Member; to neglect a Member, is to neglect ourselves. If a Man could forget a Child, yet certainly he could not forget his Members. This is your Relation to Christ; if he hath bid the Members to take care one of another, 1 Cor. 12.25. What will the Head do? These Grounds of Comfort and Faith you have.  
Use 2. How shall we know that we have a share in this Mystical Union? I Answer▪ By the Spirit of Christ. 1 John 4.13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. There is a Communication of the Spirit; so, Rom. 8.9. Now if any Man have not the Spirit of Christ, he is none of his; his Creature, but not his Member; a Limb of Satan, not a Member of Christ. Christ's Spirit is poured on all his Brethren, it is shared among them, it is given to every Member as soon as they are added to Christ's Body.  
Now, how shall we know whether we have the Spirit of Christ?  
Answ. By Life, and Conformity.  
1. Life and Stirring. A Man may know whether the Spirit of Christ be dwelling in him; as a Woman knoweth whether the Child in the Womb be quickened, yea or no, she knoweth it by the stirring: So you may know, whether the Spirit of Christ be in you, by its working. They are no Members of Christ, that are not quickened by the Life of Grace; there is no withered Member in his Body. If a Member of a ●ingring Body be dead and numb, we rub it and chafe it, to bring heat and spirits into it again: So do you feel any Grace? any Spiritual Love? Gal. 2.20. I live, yet not I, but Christ liveth in me; and the Life which I now live in the flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. As we know there is Life by the beating of the Pulses: So there is Spiritual Life, when there is a striving against Corruption, complaining of it, sighing, groaning under it, seconded with a constant endeavour to grow better. These Sighs and Groans are in the greatest desertion.  
2. Conformity. Where the Spirit of Christ is, it fashioneth us into the likeness of Christ: 2 Cor. 3.18. We all beholding, as in a Glass the Glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of the Lord. It maketh us to represent Christ, to be such as he was in the World, meek, holy, humble, useful, as if Christ were come again to converse with Men. If you are acted with an unclean, proud, carnal, wrathful Spirit, who is it that dwelleth in you? whose Image do you bear? There is a changing, transforming Power, that ariseth from this Union, that we delight to do the Will of our Father, wherein the Conformity lieth chiefly: We shall be humble, meek, gentle. Mat. 11.29. Learn of me, for I am meek and lowly of Heart; thinking humbly of ourselves, not aspiring after Greatness. This Spirit is a Spirit of Obedience, enabling us to look to our Father's Glory and Commandment in all things. We shall have compassionate melting Hearts to the miseries of others, as he had Bowels yearning to see Sheep without a Shepherd.   

SERMON XXXVI.  JOHN XVII. 21. 
That they all may be One, as thou Father art in me, and I in thee, that they also may be one in us: that the World may believe that thou hast sent me.  

Secondly.  I Am now to handle the second Branch, the Pattern of this Unity, As thou, Father, art in me, and I in thee. It is elsewhere compared three times in this Chapter, v. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may be One, as we are. Ver. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they may be One, as we are One, and here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as thou, Father, art in me, and I in thee: They are not only One, but in one another. It is that which Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the intimate Inhabitation or Indwelling of the Persons in one another, without any confusion of the several Subsistencies. Such is the Unity of the Divine Essence, that the Father dwelleth in the Son, the Son subsisteth in the Father, and the Holy Spirit in both, without any confusion of the Personalities. Now this is propounded as the Pattern and Original Exemplar of the Mystical Union. The Arrians conclude, out of this place, that there is not an Unity of Essence among the Divine Persons, but only an Unity of Love and Concord, such as is between us and Christ, and among Believers one with another; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [As] doth not imply as exact Equality, but only a Similitude or answerable Likeness. In the Mystical Union, there is a kind of Shadow and Adumbration of that Unity which is between the Persons of the Godhead. So when Man is said to be made after the Similitude and Likeness of God, it doth not imply an universal and exact Equality, but only some Conformity and Similitude of Men to God. So, Be ye Holy, as I am Holy. Be ye perfect, as your Heavenly Father is perfect. It is good to note, that in the Letter of the Text, Christ separateth his own Unity with the Father, from that of the Creatures: He doth not say, Let us be all One; but, let them be all one. Again, he doth not say, As thou art in us, and we in thee; but, As thou, Father, art in me, and I in thee. Hic suam potentiam, & Patris, à nobis secerneret. Again; in the next Clause, he doth not say, One with us, but in us. There is no common Union wherein he and we agree. The Note is;  
Doct. That the Mystical Union carrieth some resemblance with the Union that is between the Father and the Son.  
Here I shall show; 

I. The Unity between God and Christ.  
II. Wherein the Resemblance standeth.    
I. The Unity between God and Christ. There is a twofold Union between God and Christ. God is in him, and one with him, as the Second Person of the Trinity; and one in him, as Mediator.  
1. As he is the Second Person of the Trinity, there is an Unity of Essence intimated by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or mutual Inhabitation. Christ is not the Father, but in the Father; to confound the Persons, is Sabellianism; to divide the Natures, is Arrianism. He doth not only say, the Father is in him, but he is in the Father, to note a Consubstantial Unity, that they both communicate in the same Essence. At once he showeth the distinction that is between the Father and the Son, and the Unity of Essence that is between them. And as they are one in Essence, so one in Power. John 10.28, 29, 30. I give unto them Eternal Life, and they shall never perish, neither shall any Man pluck them out of my Hand. My Father which gave them me, is greater than all, and no Man is able to pluck them out of my Father's Hand. I and my Father are One. They work by the same Power. They are One in Will and Operation, their Actions are undivided; what the Father doth, the Son doth, though by an Operation proper to each Person. John 5.19. What things soever the Father doth, these also doth the Son likewise. They are one in Love, the Son lay in the Bosom of the Father. John 1.18. No Man hath seen God at any time, the only begotten Son, which is in the Bosom of the Father, he hath declared him. It is a Phrase that expresseth Intimacy. There is a mutual complacency and delight in one another. They are equal in Dignity and Power, and must not be severed in Worship. John 5.23. That all Men should honour the Son, as they honour the Father. He that honoureth not the Son, honoureth not the Father which hath sent him. Thus God and Christ are One, as Christ is the Second Person. This is the great Mystery, Three and One, and One and Three. Men and Angels were made for this spectacle; we cannot comprehend it, and therefore must admire it. O luminosissimae Tenebrae! Light Darkness! God dwelleth in both; in Light, to show the Excellency of his Nature; and in Darkness, to show the Weakness of our Apprehension. The Son is begotten by the Father, yet is in the Father, and the Father in him; the Spirit proceedeth from them both, and yet is in both; all in each, and each in all. They were the more Three, because One; and the more One, because Three. Were there nothing to draw us to desire to be dissolved but this, it were enough. John 14.20. At that day ye shall know, that I am in my Father, and you in me, and I in you. It is no small part of our ●ortion in Heaven. For the present, how much cause have we to bless God for the Revelation of this Mystery! Let us adore it with an humble Faith, rather than search into it by the bold inquiries of Reason. It is enough for us to know that it is so, though we know not how it is. God were not infinitely Great, if he were not greater than our Understanding.  
2. Christ and God are one as Mediator. There is a personal Union of the two Natures. The Father may be said to be in him, because the Divine Nature is in him; he is Immanuel. In Christ there are two Natures, but one Person. His Blood could not be the Blood of God, if the Humane Nature were not united to the Second Person of the Trinity. It is so united, that the Humane Nature is the Instrument. As the Hand is Man's Instrument, not separated from the Communion of the Body, as a Pen or Knife; it is Man's Instrument, but yet a part of himself: So is Christ's Humane Nature joined to his Divine Nature, and made use of as the great Instrument in the Work of Redemption. So that the Humane Nature is a Temple, in which the fullness of the Godhead dwelleth bodily, Col. 2.9. Now because of that Union, the Natures are in one another, and dwell in one another, as the Soul dwelleth in the Body, and the Body is acted and enlivened by the Soul. Hence the Flesh of Christ is called the Flesh of God, and the Blood of Christ is called the Blood of God: Acts 20.28. Feed the Church of God, which he hath purchased with his own Blood. God was made Man, but not Man made God; because God was a Person of himself, that assumed Flesh, and united it to himself. All his Actions are the Actions of God-Man, and so have a Merit and a Value. The Humane Nature is a Passive Instrument, but the Divine Nature giveth it a Subsistence, necessary Gifts, and Honour. Besides all this, there is an Union and Consent of Will in the Work of Redemption; the Father's Acts, and Christ's Acts, are commensurable; God loveth Christ, and Christ obeyeth God.  
II. The Resemblance, (1.) between the Mystical Union, and the Unity of the Persons in the Divine Nature. The Spirit is indissolubile Trinitatis Vinculum, (as one saith) the Eternal Bond of the Trinity. So among Believers, it is the Holy Ghost who joineth us to Christ. Christ as one with the Father, liveth the same Life that the Father doth; so do we, as one with Christ. John 6.57. As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me. It is a close Union, beyond Conception, but yet real; ours is also close, hard to be understood: John 14.20. At that day ye shall know that I am in the Father, and you in me, and I in you. There is the highest Love wherewith the Father and the Son love one another. Believers have a Room in Christ's Heart, as Christ in the Father's Bosom; they love Christ again, that loved them first. The Union is Everlasting, for in the Divine Nature there can be no change; Christ's Mystical Body cannot lose a Joint. It is a Holy Union, be One as we are One, Holy as we are Holy: So must ours be with one another. An Agreement in Evil, is like that of Herod and Pilate, who shook hands against Christ. In the Divine Persons, there is Order and Distinction; the Unity of the T●●nity, doth not confound the Order of the Persons, they are One, and still Three, the Father, the Word, and the Spirit; from whom, in whom, and to whom, are all things; they keep their distinct Personalities, and distinct Personal Operations. The Unity of the Church doth not confound the Order of it; there are diversity of Gifts and Ministrations, but one Body. The Persons of the Godhead mutually seek the Glory of one another; the Election of the Father maketh way for the Redemption of the Son; and the Redemption of the Son, for the Application of the Holy Spirit, and so upward. John 16.14. He shall glorify me, for he shall receive of mine, and shall show it unto you. And, John 14.13. And whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. Phil. 2.9. Wherefore God hath highly exalted him, and given him a Name above every Name. So in the Spiritual Union, Christ puts Honour on the Church, and the Church honours Christ, they throw their Crowns at the Lamb's Feet; and the Members are careful of one another. 1 Cor. 12.25. That there be no Schism in the Body, but that the Members should have the same care one of another. To endear us one to another, Christ did not only leave us the Relation of Brethren, but of Fellow-Members; we are not only in the same Family, but in the same Body. Brothers that have issued from the same Womb, and been nursed with the same Milk, have defaced all the Feelings of Nature, and been divided in Interests and Affections; Cain and Abel, Jacob and Esau, are sad Precedents: but there is no such strife between Members of the same Body; who would use one Hand to cut off another? or divide those parts which preserve the mutual Correspondence and Welfare of the Whole? At least, Brothers have not such a care for one another, each liveth for himself a distinct Life apart, and studieth his own Profit and Advantage: but it is not so in the Body, each Member liveth in the Whole, and the Whole in all the Members, and they all exercise their several Functions for the common Good.  
(2.) The Resemblance between the Mystical and the Personal Union. In the Hypostatical Union, our Nature is united with Christ's Nature; in the Mystical Union, our Person with his Person. In the Hypostatical Union, Christ matched into our Family; in the Mystical Union, the Soul is the Bride. It is an honour to the whole Kindred, when a great Person matcheth into their Line and Family; but more to the Virgin, who is chosen and set apart for his Bride. Thus Christ first honoured our Nature, and then our Persons; first, he assumeth our Nature, and then espouseth our Persons. In the Hypostatical Union, two divers Substances are united into one Person; in the Mystical Union, many Persons are united into one Body. In the Hypostatical Union, Christ was a Person before he assumed the Humane Nature; the Body is a passive Instrument, etc. In the Mystical Union, on Christ's part Active, on ours Passive: Christ is in us, in that he liveth in us, governeth us, maketh us partakers of his Righteousness, Life and Spirit: We are in him, as Branches in the Tree, Rays in the Sun, Rivers in the Fountain. The Divine Nature is a Person by itself, and can subsist of itself; the other is only taken into the Communion of his Person. The Humane Nature communicates nothing to the Divine, but only serveth it as an Instrument: So we communicate nothing to Christ, but receive all from him. Both are wrought by the Spirit; the Body natural of Christ was begotten by the overshadowing of the Holy Ghost: So this Union is wrought by God's Spirit. By the first, Christ is Bone of our Bone, and Flesh of our Flesh; by the second, we are Bone of his Bone, and Flesh of his Flesh. There cometh in the Kindred by Grace. Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of One; for which cause he is not ashamed to call them Brethren. He is of the same Stock with all Men; but he calleth none Brethren, but those that are sanctified; none else can claim Kindred of Christ, he will own no others. The Hypostatical Union is indissoluble, it was never laid aside, not in Death, it was the Lord of Glory that was crucified, it was the Body of Christ in the Grave: So it is in the Mystical Union, Christ and we shall never be parted: In Death, the Union is dissolved between the Body and the Soul, but not between us and Christ, our Dust and Bones are Members of Christ. In the Hypostatical Union, the Natures are not equal, the Humane Nature is but a Creature, though advanced to the highest Privileges that a Creature is capable of: the Divine Nature assumed the Humane by a voluntary Condescension, and gracious Dispensation; and being assumed, it always upholdeth it, and sustaineth it: So there is a mighty difference between us and Christ, between the Persons united; Christ as Head and Prince, is pleased to call us into Communion with himself, and to sustain us being united. In the Hypostatical Union, the Humane Nature can do nothing apart from the Divine: No more can we out of Christ. John 15.5. I am the Vine, ye are the Branches; he that abideth in me, and I in him, the same 〈◊〉 forth much Fruit; for without me ye can do nothing. In the Hypostatical Union, God dwelleth in Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 2.9. In him dwelleth all the fullness of the Godhead bodily. In the Mystical Union, God dwelleth in us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 John 4.4. Greater is he that is in you, than he that is in the World. The Hypostatical Union, is the Ground of all that Grace and Glory that was bestowed on the Humane Nature, without which, as a mere Creature, it would not be capable of this Exaltation: So the Mystical Union is the Ground of all that Grace and Glory which we receive. By the Hypostatical Union, Christ is made our Brother, he contracted affinity with the Humane Nature; by the Mystical Union he is made our Head and Husband, he weddeth our Persons. As by the Hypostatical Union, there is a Communion of Properties: So here is a kind of Exchange between us and Christ: 2 Cor. 5.21. For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him: As the Honour of the Divinity redoundeth to the Humane Nature; so we have a Communion of all those good Things which are in Christ.  
Use 1. Let us strive to imitate the Trinity in our Respects both to the Head and our Fellow-members, that you may neither dishonour the Head, nor dissolve the Union between the Members. Christ useth this Expression, to draw us up to the highest and closest Union with himself, and one another.  
1. In your Respects to the Head.  
(1.) Let your Union with him be more close and sensible, that you may lie in the Bosom of Christ, as Christ doth in the Bosom of God. Is Christ in us, as God is in Christ? are we made Partakers of the Divine Nature, as he is of ours? that you may say to him, as Laban to Jacob, Gen. 29.14. Surely thou art my Bone and my Flesh. That you may feel Christ in you; Gal. 2.20. I am crucified with Christ: nevertheless I live, yet not I, but Christ liveth in me, and the Life which I live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. This Mystery is not only to be believed, but felt.  
(2.) In your care not to dishonour your Head; 1 Cor. 6.15. Know ye not, that your Bodies are the Members of Christ? Shall I then take the Members of Christ, and make them the Members of an Harlot? God forbid!  
(3.) By your Delight and Complacency. You should make more of the Person of Christ; Cant. 1.13. A Bundle of Myrrh is my Beloved unto me, he shall lie all night between my Breasts. Keep Christ close to the Heart, delight in his Company, and in frequent Thoughts of him. This should be the holy Solace of the Soul.  
(4.) By your Aims to glorify him. The Father studieth the Honour of Christ, so doth the Spirit. Thou art his, and all thine is his: Christ hath a title to thy Wit, Wealth, Estate, Strength, to all thou hast, or canst do in the World. Dost thou spend thy Estate as if it were not thine, but Christ's? Use thy Parts, as if they were not thine, but Christ's? Use thy Parts as Christ's.  
2. To your Fellow-members. Walk as those that are one, as Christ and the Father are one, seeking one another's Welfare, rejoicing in one another's Graces and Gifts, as if they were our own; contributing Counsel, Assistance, Sympathy, Prayers for the common Good, as if thy own Case were in hazard; living as if we had but one Interest▪ This is somewhat like the Trinity.  
Use 2. Let it put us upon Thanksgiving. No other Union with us would content Christ, but such as carrieth some Resemblance with the Trinity, the highest Union that can be. In love to our Friends we wear their Pictures about our Necks; Christ assumed our Nature, espouseth our Persons: How should we be ravished with the Thought of the Honour done us! We were separated by the Fall, and became base Creatures; yet we are not only restored to Favour, but united to him.  
Thirdly. The Ground of this Union, one with us. By the Mystical Union we are united to the whole Trinity. Our Communion with the Father is spoken of, 1 John 1.3. That ye also may have Fellowship with us, and truly our Fellowship is with the Father, and with his Son Jesus Christ. Communion with the Son; 1 Cor. 1.9. God is faithful, by whom we are called unto the Fellowship of his Son Jesus Christ our Lord. And Communion with the Spirit, 2 Cor. 13.14. The Grace of our Lord Jesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you all. Amen. To distinguish them accurately 〈◊〉 very hard, only thus in general: We must have Communion with all or none▪ There is no coming to the Father, but by the Son; John 14.6. I am the Way, the Truth, and the Life; no Man cometh to the Father, but by me. None can come to the Son, but by the Father; John 6.44. No man can come to me, except the Father which hath sent me, draw him: And none can come to both, but by the Spirit. Unity is his Personal Operation. Eph. 4.3. Endeavouring to keep the Unity of the Spirit in the Bond of Peace. The Father hath an hand in it, Christ hath an hand, the Spirit hath an hand.  
Well then, let us bless God that we have such a complete Object for our Faith, as Father, Son and Spirit. The Father bestoweth Christ on us, and us on Christ; as Marriages are made in Heaven. The meritorious Cause of this Union is Christ the Mediator, by his Obedience, Satisfaction and Merit; otherwise the Father would not look upon us: and the Spirit is sent from the Father and the Son, to bring us to the Father by the Son. The Spirit worketh this Union, continueth it, and manifests it. All the Graces of God are conveyed to us by the Spirit; the Spirit teacheth, comforteth, sealeth, sanctifieth; all is by the Holy Ghost. And so are all our Acts of Communion; we pray by the Spirit, if we love God, obey God, believe in God, it is by the Spirit, that worketh Faith, Love and Obedience. We can want nothing, that have Father, Son and Spirit; whether we think of the Father in Heaven, the Son on the Cross, or feel the Spirit in our Hearts. Election is of the Father, Merit by the Son, actual Grace from the Holy Ghost; 1 Pet. 1.2. Elect according to the Foreknowledge of God the Father, through Sanctification of the Spirit unto Obedience, and Sprinkling of the Blood of Jesus Christ. Our Salvation standeth on a sure Bottom, the Beginning is from God the Father, the Dispensation through the Son, the Application by the Spirit: It is free in the Father, sure in the Son, ours in the Spirit. We cannot be thankful enough for this Privilege.  
Fourthly. The End and Issue. That the World may believe that thou hast sent me. By the World is not meant the unconverted Elect, for Christ had comprehended all the Elect in these Words, Neither pray I for these alone, but for them also which shall believe in me through their Word, Verse 20. The Matter of his Prayer is, that they may be one, etc. and the Reason, that the World may believe that thou hast sent me. So that by the World is meant the reprobate lost World, who shall continue in final Obstinacy. By believing is meant not true saving Faith, but common Conviction, that they may be gained to some kind of Faith, a temporary Faith, or some general Profession of Religion: as John 2.23, 24. Many believed in his Name, when they saw the Miracles which he did: But Jesus would not commit himself unto them, because he knew all Men. And John 12.42, 43. Nevertheless among the chief Rulers also many believed on him, but because of the Pharisees, they did not confess him, lest they should be put out of the Synagogue: For they loved the Praise of Men more than the Praise of God. There Believing is taken for being convinced of the Truth of his Religion, which he had established, though they had no mind to profess it; or if so, yet they did not come under the full power of it.  
But how is this the Fruit of the Mystical Union? The Fruits of the Mystical Union are four, to this purpose.  
1. Holiness. Whosoever is in Christ, is a new Creature, 2 Cor. 5.17. Sanctification is a Fruit of Union, 1 Cor. 1.30. For of him are ye in Christ Jesus, who of God is made unto us Wisdom, Righteousness, Sanctification, and Redemption. And it is a means to convince the World; Mark 5.16. Let your Light so shine before Men, that they seeing your good Works, may glorify your Father which is in Heaven. 1 Pet. 2.12. Having your Conversation honest amongst the Gentiles, that whereas they speak evil of you as of evil-doers, they may by your good Works, which they shall behold, glorify God in the Day of Visitation. 1 Pet. 3.1. Likewise ye Wives, be in Subjection to your own Husbands, that if any obey not the Word, they also may, without the Word, be won by the Conversation of he Wives.  
2. Unity. 1 Cor. 12.13. For by one Spirit we are all baptised into one Body. To endear us to himself, and to one another as Fellow-members, Christ would draw us into one Body; John 13.35. By this shall all Men know that ye are my Disciples, if ye have Love one to another. Aspice ut se mutuò diligunt Christiani! Oh the mighty Charity that was among the Primitive Christians! Acts 4.32. And the Multitude of them that believed were of one Heart, and of one Soul. Divisions in the Church breed Atheism in the World.  
3. Constancy in the Profession of the Truth. Judas 1. To them that are sanctified by God the Father, and preserved in Jesus Christ, and called. We are preserved in Christ, as Wine in the Hogshead, being in the Cabinet where God's Jewels are kept. Now this is taking with the World.  
4. Special Care of God's Providence. God keepeth them as the Apple of his Eye; Dan. 2.47. Of a truth it is, that your God is a God of Gods, and a Lord of Kings, and a Revealer of Secrets, seeing he could reveal unto you this Secret. 1 Cor. 14.25. And thus are the Secrets of his Heart made manifest, and so falling down on his Face, he will worship God, and report that God is in you of a truth. Dan. 3.28. Blessed be the God of Shadrach, Meshech and Abednego, who hath sent his Angel, and delivered his Servants that trusted in him, and hath changed the King's Word, and yielded their Bodies, that they might not serve, nor worship any God, except their own God. Dan. 6.27. He delivereth and rescueth, and he worketh Signs and Wonders in Heaven and in Earth, who hath delivered Daniel from the Power of the Lions. Joshua 2.11. And as soon as we had heard these things, our Hearts did melt, neither did there remain any more Courage in any Man, because of you; for the Lord your God is God in Heaven above, and in Earth beneath. Acts 5.12, 13, 14. And by the Hands of the Apostles were many Signs and Wonders wrought among the People, and they were all with one accord in Solomon 's Porch; and of the rest durst no Man join himself to them: but the People magnified them. And Believers were the more added to the Lord, Multitudes both of Men and Women.  
Doctr. That the general Conviction, which the lost World hath of the Truth of Christianity, is a very great Blessing to the Church. Christ here prays for it, let them be one; and why? that the lost World, who are left out of his Prayer, may believe that thou hast sent me; that they might not count Christ to be an Impostor, nor the Doctrine of the Gospel a Fable. And what Christ prayed for, he had promised before: for as good Men of old did suit their Prayers to their foregoing Sermons; so did our Lord Jesus Christ suit this Prayer to his foregoing Sermon made to his Apostles. What did he promise to them? John 16.8, 9, 10, 11. If I depart, I will send the Comforter unto you; and when he is come, he will reprove the World of Sin, of Righteousness and of Judgement. Of Sin, because they believe not on me. Of Righteousness, because I go to my Father, and ye see me no more. Of Judgement, because the Prince of this World is judged. This is a difficult Place, the meaning is this. In the Context you will find the Apostles were troubled about Christ's Departure, and their going out into the World to preach the Gospel; for they apprehended their Service difficult; their Master (for whom they stood) despised, and looked upon as a Seducer and Mock-King among the Jews; their Message very unpleasant, as contrary to the carnal Interests of Men. Now for a few weak Men to be left to the Hatred and Opposition of a proud, malicious, ambitious World; they that were to preach a Doctrine contrary to the Lusts and Interests of Men, and go forth in the Name of a Master that was despised, and hanged on a Tree: what shall they do? Be not troubled, saith our Saviour. He lays in many Comforts, and among them, that the World shall be convinced: The Spirit shall convince the World of Sin, etc.  
Observe, 

1. The Act, He shall convince.  
2. The Object, the World.  
3. The Particulars what he shall convince them of, of Sin, of Righteousness, and of Judgement.  
4. The Means, by the Spirit.  
5. The Effects of this, and how this was accomplished, and what a mighty Confirmation this was of the Apostle's Testimony.    
1. Consider the Act, He shall reprove, or convince; not convert, but convince: whereby is meant, not only his offering or affording sufficient Means, which might convince Men; but his actual convincing them thereby; even the reprobate World shall be so convinced, as they were put to silence, that they shall not easily be able to gainsay the Truth, nay, some of them shall obtain the Profession of it. And yet the Holy Ghost goeth no further with them, than fully to convince them: the Work stoppeth there, they are not effectually converted to God. As many carnal Men, that remain in an unregenerate Condition to the last, may have many temporal Gifts bestowed on them, whereby they may be made useful to the real and true Believers, and have strange Changes and Flashes of Conscience for a while, yet it went no further: therefore the Apostle saith, Heb. 6.4, 5. They were enlightened, and had tasted of the Heavenly Gift, and were made Partakers of the Holy Ghost; And have tasted the good Word of God, and the Powers of the World to come.  
2. The Object of this Work of the Spirit. Whom shall he convince? the World. It is notable, the Church is not spoken of, but the World. Now the World is either the unregenerate and unconverted World, or else the reprobate and lost World, who finally persist in their Unbelief, or want of saving Faith; this mad raging World shall be convinced, and so their opposition taken off, or their Edge blunted, and they made more easy and kind to his People, though they are but convinced, and continue still in a state of Nature. Nay, some of them shall join with them, and be made greatly useful to them: therefore they need not fear, though all the Power and Learning in the World were against them at that time.  
3. The Particulars whereof they are convinced; Of Sin, of Righteousness and of Judgement. Grotius and other Interpreters observe, there were three sorts of Causes of Actions among the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, concerning criminal Matters, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in defending the Just and Upright, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in urging the Law of Retaliation for Damage done. Sometimes there was a Suit commenced, to know, whether a Man were a criminal or no: at other times, if any Man had been wronged, there was a Suit commenced concerning Righteousness and Innocency, and the Man was acquitted in Court: Sometimes there was an Action concerning Judgement, and that was concerning Retaliation, giving Eye for Eye, Tooth for Tooth, recompensing the Party wronged concerning Damage done. So here, the Holy Ghost at his coming should be the Advocate of Christ against the World, who had rejected and crucified him. One Action that he should put in against the World was concerning Sin, whether Christ, or the Despisers of his Grace, were guilty of a Crime? it would appear in the Issue, that not to believe in him, was a Sin, as well as to transgress the moral or natural Law. The second Action was concerning Righteousness, to vindicate his Innocency, though he suffered among them as a Malefactor; in that he was owned by God, and taken up into Heaven, as a clear Testimony of his Innocency. The third Action was that of Judgement, or punishing injurious Persons by way of Retaliation; that those which struck out another's Eye or Tooth, were to lose their own, or he that had wronged another Man in his Substance, should lose as much of his own. This Action he had against Satan, who with his Instruments had put Christ to Death; now the Prince of this World shall be judged, Retaliation shall be done upon him, his Kingdom destroyed, his Idols and Oracles battered down, and put to silence, and under Disgrace. And thus the Spirit should come to convince the World, that it was a Sin not to believe in Christ, who was a righteous and innocent Person; and the Devil, which did the wrong, should have Right done upon him, that he should be destroyed, and his Kingdom demolished. All these we have, Acts 5.30, 31. The God of our Fathers raised up Jesus, whom ye slew, and hanged on a Tree. Him hath God exalted with his right Hand to be a Prince and a Saviour, to give Repentance to Israel, and Forgiveness of Sins. The first Question was concerning Sin, Whether Christ died as a Malefactor? or whether he was a true Prophet? And whether it was not a Sin in the Jews, not to receive him? that was the Point in Controversy between the Apostles in preaching the Gospel, and the World that denied this. The next Question was concerning Righteousness, Whether Christ was a Righteous Person? Now Christ being exalted at God's right Hand, was thereby owned to be a Righteous Person; that though he was hanged on the Tree, yet he was justified and exalted at the right Hand of God. The other Controversy was concerning Judgement, Whether Christ were a base Person, or one exalted to be Prince and Saviour, exalted above Satan, and all Things that are called God in the World? Now the Spirit shall convince the World, that the Prince of this World is condemned, and that Christ is the Prince and Saviour, and he must be owned and exalted, and his Kingdom set up every where. Thus when poor Men were to bait the Devil, and hunt him out of his Territories, and oppose themselves against the Tradition of the Nation, there is a mighty Spirit set up, and he shall convince the World; those that are not really and heartily gained, he shall convince them of Sin, and of Righteousness, and of Judgement.  
1. Of Sin; because they believe not in me. The Spirit shall convince them, that Christ is the Son of God, the great Prophet, and true Messiah; and so it is a Sin to reject him, and his Doctrine: that Unbelief is a Sin, as well as the Breach of the Moral Law; and that the Lord Jesus Christ is to be owned as a Mediator, as well as God, as a Lawgiver. All will grant, that a Breach of the Law of God is a Sin; but the Spirit shall convince, that a Transgression against the Gospel is a Sin, as well as against the Law.  
2. Of Righteousness; because I go to my Father, and ye shall see me no more. That Christ did not remain in the State of the Dead, but rose again, and ascended, and liveth with the Father in Glory and Majesty: and therefore that he was not a Seducer, but that Righteous One; and so however he was rejected by Men, yet he was owned and accepted by God, and all his Pretensions justified; and so might sufficiently convince the World, that it is Blasphemy to oppose him as a Malefactor, and his Kingdom and Interest in the World; there needeth no more to persuade Men, that he was that Holy and Righteous one.  
3. Of Judgement; because the Prince of this World is judged. The Devil is the Prince of this World; Eph. 6.12. The Ruler of the Darkness of this World; and he was condemned by virtue of Christ's Death, and Judgement executed upon him by the Spirit; John 12.31. Now shall the Prince of this World be cast out. He was foiled and vanquished by Christ, and by the Power of the Gospel, was to be vanquished more and more, by silencing his Oracles, destroying his Kingdom, recovering poor captive Souls, translating them out of the Kingdom of Darkness into a State of Holiness, Liberty, Light and Life; the usurped Power he had over the blind and guilty World, is taken from him; now his Judgement shall be executed.  
4. The Way and Means whereby this should be brought about; By the coming of the Spirit, or the sending the Comforter. When he came, the Disciples and Messengers of Christ had large Endowments, whereby they were enabled to speak powerfully and boldly to every People in their own Tongue, and to endure their Sufferings and ill usage with great Courage and Fortitude, and to work Miracles, as to cure Diseases, cast out Devils, to confer extraordinary Gifts, to silence Satan's Oracles, and to destroy the Kingdom and Power of the Devil, and to establish a sure Way of the Pardon of Sins, and bring Life and Immortality to light, preaching that Truth which should establish sound Holiness, and helping to restore humane Nature to its Rectitude and Integrity. And by this means he should convince the World of Sin, of Righteousness, and of Judgement.  
5. Consider the Effects, suitable both to his Promise and Prayer. The Acts of the Apostles are a Comment on this. Many of the Elect were converted. At the first Sermon after the pouring out of the Spirit, all that heard the Apostles discoursing, that Jesus was appointed to be Lord and Christ, were pricked in their Hearts, and convinced, Acts 2.37, 38. This was not Conversion, for they cried out, What shall we do? And Peter said, Repent, and be baptised every one of you in the Name of Jesus Christ, for the Remission of Sins, and ye shall receive the Gift of the Holy Ghost. Three thousand were converted by this Sermon, and five thousand at another time, Acts 4.4. when they preached boldly in the Name of Jesus; yet others were only convinced, pricked in Heart, though they had not yet attained to Evangelical Repentance. Some that remained in the Gall of Bitterness, and Bond of Iniquity; yet they admired the Things the Apostles did, and desired to share with them in their great Privileges. Acts 8.18, 19 When Simon saw, that through laying on of the Apostle's Hands, the Holy Ghost was given, be offered them Money, saying, Give me also this Power, that on whomsoever I lay Hands, he may receive the Holy Ghost. Yea, and some that were upon the Benches and Thrones, and sat as Judges, were almost persuaded to be Christians by a Prisoner in a Chain. As Felix, Acts 24.25. As Paul reasoned of Righteousness, and Temperance, and Judgement to come, Felix trembled. And Agrippa, Acts 26.28. Almost thou persuadest me to be a Christian. Some were forced to magnify them, who had not an Heart to join with them. Acts 5.13. And of the rest durst no Man join himself to them, but the People magnified them. Some would have worshipped them, who were yet Pagans: Acts 14.11. And when the People saw what Paul had done, they said, The Gods are come down to us in the likeness of Men. Some were astonished at what was done by the Apostles. Acts 8.13. Then Simon himself believed also; and when he was baptised, he continued with Philip, and wondered, beholding the Signs and Miracles which were done. Some marvelled at their boldness: Acts 4.13. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant Men, they marvelled, and they took knowledge of them, that they had been with Jesus. What! is this cowardly Peter, that was foiled with the weak blast of a Damsel? Nay, their bitterest Enemies were nonplussed in their Resolutions, when they had to do with them, and were afraid to meddle with them. Acts 4.16. What shall we do to these Men? for that indeed a notable Miracle hath been done by them, is manifest to all them that dwell in Jerusalem, and we cannot deny it. So far the Bridle of Conviction was upon the Reprobate World.   

SERMON XXXVII.  JOHN XVII. 21. 
That they all may be One, as thou Father art in me, and I in thee, that they also may be one in us: that the World may believe that thou hast sent me.  
HAVING proved the Point, I shall examine, Why Christ should be so earnest to have the World convinced, that he should put this into his Prayer, that the World may believe that thou hast sent me. The Reasons are, partly in respect of Himself, partly in respect of the Elect, partly in respect of the World.  
First; In respect of Himself.  
1. It is much for Christ's Honour, that even his Enemies should have some esteem of him, and some conviction of his Worth and Excellency. Praise and Esteem in the Mouth of an Enemy, is a double Honour, more than in the Mouth of a Friend. The Commendations of a Friend, may seem the Mistakes of Love, and their value and esteem may proceed from Affection rather than Judgement. Now it is for the Honour of God and Christ, that his Enemies speak well of him, and that they give an approbation to the Gospel. Many spoke highly of God, that never received him for their God; Nabuchadnezzar was forced to confess, Dan. 2.47. Of a Truth it is, that your God is a God of Gods, and Lord of Kings. Deut. 32.31. Their Rock is not as our Rock, even our Enemies themselves being Judges. His Enemies speak well of him. The Church commendeth God, as they have cause; Who is like unto the Lord our God in all the World? But now they might seem partial, and therefore God will extort praise from his Enemies; those that are apt to think of Christ as an Impostor and Seducer, shall see the Reality of their Religion. It was an Honour to Christianity, that the People magnified the Apostles, though they had not a Heart to run all Hazards with them. Acts 5.13.  
2. It is for the clearing of his Process at the last Day. The Heathens being convinced by God's Works, are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without excuse, Rom. 1.20. God hath not left himself without a Witness, Acts 14.17. So those that live within the found of the Gospel, though they do not come under the Power and Dominion of the Christian Faith, yet they have such a Conviction of it, as shall tend to their Condemnation at the great Day. All those whom the Lord arraigns at the last day, they will all be speechless, and have nothing to say for themselves, Mat. 22.12. At the Day of Judgement, our Mouths will be stopped, as being condemned in our own Conscience; then the Books shall be opened; and one of the Books opened, is in the Malefactor's keeping, the Sinner's Conscience, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God's Providence is justified by the Conviction of their own Hearts. It is a Question which is the greatest torment, the Terribleness of the Sentence which shall be passed upon Wicked Men, or the Righteousness of it? You know the Apostle tells you, When the Lord Jesus shall come in flames of Fire, to render Vengeance to the World, 2 Thess. 1.7, 8. there are two sorts of Persons he shall meet with: Them that know not God; that is, Heathens, which did not take up what they might know of God from the course of Nature, from the Knowledge of their Eye and Ear: and them that obey not the Gospel, them that lived within the sound of the Gospel, and heard much of it; they were convinced they had some kind of Knowledge and Belief of it, yet they would not let their Hearts be subject, and give up themselves to it. It clears the Lord's Process, if Men continue ignorant and opposite to the Grace of the Gospel; by this means they are left without excuse, therefore that he might be clear when he judgeth, the World shall be convinced and brought to a temporal persuasion that thou hast sent me; the old Conviction that remaineth with them, shall justify God.  
Secondly; With respect to the Elect: for all is for the Elect's sake. The World would not stand, if it were not for their sakes. Time would be at an end, but that God hath some more that are not called, and the number of the Elect is not fully accomplished. When all the Passengers are taken in, the Ship lancheth forth into the Main: So we should all launch forth into the Ocean of Eternity, if all the Elect were taken in. He prays with respect to them, that the World may believe. How doth this concern them?  
1. Their Conviction conduceth to others Conversion. Many of the Samaritans possibly would not believe, if Simon Magus their great Leader had not been convinced; Acts 8.10. To him they all gave heed, from the least to the greatest, saying, This Man is the great Power of God. If the Word can gain such an one but to the Conviction of the Truth, though he be an Enemy to it in his Heart, yet it is a mighty Means to further the Conversion of the Elect. The Conviction of the World, it is a rational Inducement, it is a Door by which the Gospel entereth. It is no small advantage that Christianity hath gotten such esteem, as to be made the public Profession of the Nations; that Potentates have counted it the fairest Flower in their Crown, to be styled, The Defender of the Faith, the Catholic King, the most Christian King. By all kind of Means is this to be promoted, to bring Men to a general Confession. Tho it be no great benefit to them as to the World to come, yet it is a help to the Elect, that they are under such a Conviction; For if Christianity were still counted a novel Doctrine, an hated Doctrine, and were publicly hated, maligned, opposed, and persecuted, what would become of it?  
2. For the Safety of the Church. Tho God doth not change their Natures, yet he breaketh their Fierceness, that they may not be such bitter Enemies, and so Persecution is restrained; and when there is a restraint, and he ties their Hands by Conviction, we enjoy the more quiet. Alas! what Wolves and Tigers would we be to one another, if the Awe of Conviction, and the Restraints of Conscience were taken off! We owe very much of our Safety, not to visible Force and Power, but to the Spiritual Conviction that is on the Hearts of Men, by which God bridles in the corrupt and ill-principled World, that they cannot find in their Hearts so much to molest it, as otherwise their Natures would carry them to; but that the Gospel may have a free course, and the gathering of the Elect may not be hindered: for God's Conviction is the Bridle he hath upon them, to keep them from doing hurt; though they be not converted, yet they shall be convinced. Acts 5. Gamaliel being convinced, the Apostles obtained liberty of Preaching. Pliny moved by the Piety of Christians, obtained a mitigation of the Persecution from Trajan; and such Halcyon-days might we expect, if Christians would walk more suitable to the Privileges of the Mystical Union, they would dart a great deal of Reverence in the Minds of Men, and would be more safe than they are. For when the Wall of visible Protection is broken down, a Christian merely subsists by the Awe that is upon the Consciences of Men. Wicked carnal Men, as they have a slavish fear of God, which is accompanied with hatred of God; so they have a slavish fear of the Saints, only their Hatred is greater than their Fear. When you abate of the Majesty of your Conversation, and behave not yourselves as those that are taken into the Mystical Body of Christ, and have the Communion of the Spirit, when you do not walk up suitably to your Spiritual Life and Privileges, than the Hatred of your Enemies is increased, and their Fear lessened; whereas otherwise their Fear which ariseth from thence, is a mighty restraint. How often are we disappointed, when we expect to beat down opposite Factions by Strife and Power! more good is done by Conviction, and the Church hath greater Security and Peace, when they subsist by their own Virtue, rather than by force of Arms. I remember, in Ecclesiastical History, when Valens the Emperor railed against all the Defenders of the Godhead of Christ, they did not meddle with Polinus out of Reverence to him, for he was a very holy strict Man, none durst lay Hands upon him.  
3. Many times they profess and join to the Church, and so we have benefit by their Gifts and Abilities, Authority and Power; for God doth his Church a great deal of good by carnal Men. Conviction may bring them as far as Profession; and the temporary Faith of a Magistrate, though carnal, may be a Protection to Christianity; as an Hedge of Thorns may be a good Fence about a Garden of Roses. If they are Men of Parts, they may help to defend the Christian Doctrine, as a living Tree may be supported by a dead Post; and the Gifts of carnal Men are for the use of the Body; as the Gibeonites joined to Israel, and were made hewers of Wood, and drawers of Water; or as the Carpenters, who helped to build Noah's Ark, perished in the Flood; or, as Negroes, that dig in the Mines of Knowledge. God may employ them to bring up that which may be of great use and profit to the World; they may help to build an Ark for others, though they themselves perish in the Water. We would not refuse Gold from a dirty Hand, neither are we to slight the benefit of carnal Men's parts: for the common Profession of Christianity that they are under, (though they are Slaves to their Lusts, yet) it is a real benefit and help to the Saints.  
4. They serve for a Warning to the Saints. When this Conviction is strong upon them, and grows to an height, by the Stings of Conscience, and Horrors of them that die in despair, God warneth his People; though we would bear off the Stroke, yet God knows how soon this Fire may be kindled in our own Breasts; when Men see what Convictions will do, being stifled and not complied with, and Men live not according to their Light, it is a warning to others. As a Slave is many times beaten to warn a Son of his Father's Displeasure; and Naturalists tell us, a Lion will tremble to see a Dog beaten before him: so do the Children of God tremble at the Convictions of wicked Men. Oh, the Horrors of their Conscience declare what God hath wrought upon them, though few take little notice of it.  
Thirdly; In respect to the World itself, this Conviction serveth both to lessen and increase their Judgement. The Terms seem to be opposite.  
1. Sometimes to lessen their Judgement. Certainly the degrees of eternal Punishment are not equal, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 23.14. a greater Judgement: there is a hotter and a cooler Hell; there are few Stripes, and many Stripes: In the World to come, it is more tolerable for some than for others, Mat. 12.41. The Condition of the Ninevites was made more tolerable by the Conviction wrought by Jonah's Preaching, because there was a temporal Repentance; they humbled themselves for a while, though they were frighted to this Religiousness. Aristides, Cato, and other moral Heathens, their Condition will be more tolerable, than those Men that live in a way of brutish and filthy Excess. So there are many convinced that have helped the Church, and been friendly to Religion; when others have oppressed and opposed the Ways of God, they have been a Hiding-Place, a Shelter, a Countenance, a Protection to the People of God; these shall not lose their Reward: they have many Blessings in this World, though they continue Carnal, and live and die in their Sins. I suppose, the more they comply with these Convictions, their Condemnation shall be lessened, though not taken away. This Advantage they have, ut mitiùs ardeant, they shall have a cooler Hell.  
2. Sometimes to increase their Judgement. Those that maliciously oppose this Conviction, they hasten their own Condemnation, and heighten it. Then it will be a Sin to them with a Witness, when they knew their Master's Will and did it not: James 4.17. Therefore to him that knoweth to do Good, and doth it not, to him it is Sin. They carry this Conviction to Hell with them, and it is a part of their Torment; this is the Worm that never dies. Oh, what a Terror will it be for them to think, I had a better Estate discovered to me, I knew somewhat of the Ways of God, and now I am shut out for ever and ever! There is a Worm that never dies, as well as a Fire that shall never be quenched, Mark 9.44. There may be a Conviction, so much as to enable a Man to speak to others, yet he may be a worker of Iniquity, and cast out of Christ's Presence. How will this increase their Torment! their Knowledge serveth but to damn them the more. The Characters are indelible, and are not extinguished by Death. To all other Torments, there is added the gnawing of Conscience. Look as in the Elect, there is such a Spark kindled, as shall never be extinguished; their Knowledge they get here is not abolished, but perfected; and the Joys of the Spirit begin their Heaven; a witnessing excusing Conscience to the Elect is the beginning of Heaven: So in Hell, Conscience will be always raging and expostolating with you. Oh Fool that I was, to neglect so great Salvation which others enjoy! If I had lived civilly at least, it had been better with me than now it is. As they know more of God than others do; so their Judgement will accordingly be greater. And you know not how soon God may kindle this Fire in your Bosoms, who for the present steep on carelessly in your Sins.  
Use 1. This may serve to persuade us, that the Conviction of the World is a great Blessing, and conduceth much to the advancement of Christ's Kingdom, without any visible force, with mere Spiritual Weapons, in despite of all opposition, which can be made thereunto. The corrupt and ill-principled World cannot stand out against the Evidence of the Truth, when it is sound preached, and in the Demonstration of the Spirit. We have too slight an Opinion of the Weapons of our Spiritual Warfare; 2 Cor. 10.4. The Weapons of our Warfare are not carnal, but mighty through God for the pulling down of strong Holds. Surely they are more mighty to pull down strong Holds, than we are aware of. The Spirit of the Lord, though he will not convert, yet can so put to silence, and bridle the Opposition that carnal Men make, that it shall be ineffectual. It concerneth God in Honour to go thus far on with the World, for the promoting of his Kingdom; and that they may not go on with an high Hand to oppose and crush it. And this doth also evince the Truth of the Christian Religion, such Convictions accompanying the preaching of it. And God doth not wholly discontinue this Dispensation now: There are ordinary Operations of the Spirit, where the Gospel is preached, which do convince the World. The careless Professor owns the same Creed, the same Bible, and the same Baptism, and that is a mighty Help and Advantage.  
Use 2. It informeth us of the Love and Care of Christ; he would omit no Blessing that conduceth to the Church's Good. He would have those convinced, whom he doth not convert, that we may have no stumbling-block in our way to Heaven. It was a Question, Have any of the Rulers believed in him? John 7.48. Alas! when the Powers of the World are against the People of God, the World is apt to think hard of Christ, and many stumble at this Rock of Offence. Now that we may have the Help of their Power, and Authority, and Countenance, and the Gifts of Carnal Men, the Lord will put them under some Conviction of the Truth of Christianity. Christ would not only give us the Benefit of our Fellow Saints, but of Carnal Hypocrites; as the Moon hath no Light in itself, yet it giveth Light to others; though they have no Grace in their Hearts, yet they have notable Parts, and they do a great deal of good, and that our Pilgrimage might not be wholly uncomfortable. If all the World were divided into two Ranks, as Jeremiah's Basket of Figs, Jer. 24. were either very good, or very naught: There were no living in the World, if all were Pagans or Christians. No, some must come under a temporary Faith, that the People of God may live more commodiously. It is the Wisdom of Providence, that there is a middle Party, that are as a Screen between the extremely Wicked, and the Saints; they are not so bad as the worst, because they are convinced more, though not converted. Christians! In Christ all things are ours, not only the Elect, who are our Companions and Fellows in the same Grace, but also the Reprobates are ours; the more civil and convinced sort of the World are for our good, and do much serve the Uses of the Church: and the worst sort of Reprobates, serve for our exercise and trial, for the awakening more serious Grace in us, by their Oppositions, and for the heightening our Privileges; the more evil they are, the more cause have we to bless a good God that hath made us better.  
Use 3. It presseth us not to slight, nor yet to rest in these Convictions, and in this Temporary Faith.  
1. Do not slight your Convictions and Remorses of Conscience. Tho all convinced Men are not converted; yet there are none converted, but they are first convinced. A Temporary Faith, taken up upon common Inducements, makes way for a Saving Faith; as the priming of a Post makes it receptive of better Colours. Whereas on the other side, slighted Convictions, though you smother them now, will be felt another day; it is but a Wound skinned over, and slightly healed, that festers into a dangerous Sore. Twenty Years were passed, and there was no remembrance of Joseph; but when his Brethren were in distress, Conscience wrought. Gen. 42.21. And they said one to another, We are verily guilty concerning our Brother, in that we saw the anguish of his Soul, when he besought us; and we would not hear him: therefore is this distress come upon us; they were convinced of some Wrong done to him. Convictions are forgotten, smothered, neglected: Conscience speaketh no more, but it writeth when it doth not speak; and when the Mists of the Soul are a little cleared and scattered, all is legible; that which they thought was forgotten, cometh to light, and those old Convictions break out with violence to our horror and trouble: Therefore flight them not.  
2. Do not rest in these Convictions. Thus it may be with Reprobates, they may be convinced of the best Way, almost persuaded, but not altogether. The Young Man was not far from the Kingdom of Heaven; he was near, but never entered. Some civil Men are upon the Borders of Grace. Do not rest in this Estate.  
How shall I know I am only convinced, and not converted to God?  
Answ. Thus 1. If Sin be discovered, but not mortified; if there be no endeavour to get it removed. As a March-Sun raiseth aguish Vapours, but cannot scatter them, as when the Sun gets up into its height: So Conviction discovers Sin, but doth not help us to mortify it. Rom. 7.9. For I was alive without the Law once, but when the Commandment came, Sin revived, and I died.  
2. When we have Wishes, but no Practice, slight and cold Desires? Oh when shall this sensual Heart be made Heavenly! this worldly Heart put into a better frame! but no serious looking after it, nor waiting upon God, that we may obtain these things we desire. Balaam had his Wishes and good Moods: Numb. 23.10. Oh that I might die the death of the Righteous! and that my latter end may be like his! vellent, sed nolunt, they would, and they would not, empty Velleities! they would fain have Grace, but they will not be at the cost of continual attending upon God, till he work it in their Hearts. And they are ineffectual Glances, Wishing without Working obtains nothing. These are like early Blossoms in the Spring, that put forth lustily, but are soon nipped, and never come to Fruit.  
3. Negatives without Positives. Men do not hate Christ, nor the People of God; but do they love them? 1 Cor. 1●. 22. If any Man love not the Lord Jesus Christ, etc. It is not enough not to hate Christ, but are your Hearts carried towards him? So many do not oppose the Ministry of the Gospel; Ay, but they neglect the Message of the Gospel, they content themselves with a few flying Thoughts about Christ, Heaven, and the Blessed Things that are to come, like the glance of the Sunbeam upon a Wave. Heb. 2.3. How shall we escape if we neglect so great Salvation? It is not said, if we contemn, resist, undermine it: No, they are not of that Rank, but they are of a more plausible Rank and Sort of People; they would countenance the Profession of Godliness, but neglect the Duties of it. There are two sorts of Men, some are well-willers to good Things, some open malicious Persecutors: In some, natural Hatred is more allayed, though all hate it, but there is a despite in Neglect; as the neglect of Things worthy and great, argue a scorn and contempt, as well as the malicious refusal. To be neutral, and cold, indifferent to God and Sin, is to be an Enemy.  
4. There is an inward Approbation many times, without an outward Profession, or without such a constitution of Soul, as to choose these things for our Portion. Alas! many that are convinced, approve things that are Excellent. Rom. 2.18. Thou knowest his Will, and approvest the things that are more excellent, being instructed out of the Law. Acts 5.13. And of the rest durst no Man join himself to them; but the People magnified them: An honourable esteem they had, but they could not endure the severity of Discipline, as being afraid because of the Case of Ananias, who paid so dearly for a little dissembling. So, many are not far from the Kingdom of God, they approve things that are good, but they have no mind to take hazard and lot with Christ.  
5. If there should be a Profession, there is no Power. The Net draws bad Fish as well as good. There are mixtures in the Church: Many revere Godliness, but were never acquainted with the Virtue and Power of it. Many have an excellent Model of Truth, and make a Profession as plausible and glorious in the World as possibly you can desire; yet they never knew the Virtue of this Religion, it never entered into their Heart. 1 Cor. 4.20. For the Kingdom of God is not in Word, stands not in plausible Pretences, but in Power. 1 Thess. 1.5. For our Gospel came not unto you in Word only, but also in Power. You know the State of Men were represented by Christ in the Parable of the two Sons: Mat. 21.28, 29, 30. A certain Man had two Sons, and he came to the first, and said, Son, go to work to day in my Vineyard. He answered and said, I will not: but afterwards he repented and went. And he went to the second, and said likewise: And he answered and said, I go Sir, and went not. Oh there be many that say, I will go, that pretend fair, that are convinced so far, as to make a Profession, yet never bring their Hearts seriously to addict themselves to God, to walk in his Ways, and keep his Charge, there is no real change of Heart, no serious bent of Soul towards God.  
6. If there be some real Motions, (as there may be in temporary Believers, for we must not think all is Hypocritical) yet it is not entire. Mark 6.20. Herod did many things, and heard John Baptist gladly: His Heart and his Profession went a great way together, till he was to part with his Bosom-Lust. John was safe, till he touched upon his Herodias; then Conviction grows furious, and he turneth into a Devil. Therefore take heed of mere Conviction.  
Use 4. To press the Children of God to express such Fruits of their Union with Christ, that they may convince the World. Christ prays, not only that the World may be convinced, but that it might be by those that are real Members of his Mystical Body, that they may have a Hand to further it. What are the Fruits of the Mystical Union, that you may convince the World?  
1. Love and mutual serviceableness to one another's Good. When we live as Members of the same Body, that have a mutual care for one another, than we shall bring a mighty Honour and Credit to Religion, and can with Power give Testimony to the Truths of Christ. Acts 2.44. And all that believed were together, and had all things common. When Christians were of One Mind and Heart, they had all things common. O, it is a mighty convincing thing, when all those that profess Godliness, labour to carry on the same Truths and Practices. Divisions breed Atheism in the World. The Lord Jesus knew it, and therefore he prays, Let them be all one, etc. that the World may believe that thou hast sent me. We never propagate the Faith so much, as by this Union. Divisions put a great stop to the progress of Truth. When contrary Factions mutually condemn one another, it is a wonder any are brought off from their vain Conversations: The World is apt to think, there is no such thing as Religion, and one sort is no better than another: they see the World cannot agree about it, therefore they stay where they are.  
2. Holiness and Strictness of Life and Conversation: there is a convincing Majesty in it; natural Conscience doth homage to it, where ever it findeth it. Therefore live as those who are taken up into Fellowship with God through Christ. Herod feared John Baptist: Why, because he was a strict Preacher? No, but because he was a Just Man, Mark 6.20. When you live thus holily, and accomplish the Work of Faith with Power, than the Lord Jesus is glorified in you, 2 Thess. 1.11, 12.  
3. When you can contemn the Baits of the World, and Allurements of Sense, this is a mighty Argument to convince the World, that you have higher and nobler Principles you are acted by, and better Hopes you are called to. Tho you have not divested and put off the Interests of Flesh and Blood, for you are not Angels, yet you can be faithful to God and Christ. The World admireth what kind of Temper Men are made of. 1 Pet. 4.4. They think it strange that you run not with them into all excess of Riot. They have the same Interests and Concernments, and yet how mortified! how weaned are they from those Things which others go a whoring after! sure they have a felicity which the World knoweth not of; they dread and admire this, though they hate you.  
4. A Cheerfulness and Comfortableness in the midst of Troubles, and deep Wants, when you can live above your Condition, take joyfully the spoiling of your Goods, Heb. 10.34. and bear Losses with an equal mind, for you are not much troubled with these Things, than you live as those that are called to a higher Happiness.  
5. To be more faithful in the Duties of your Relations. The Fruits of the Mystical Union run to every part of the Spiritual Life. None commend their Religion so much, as those that make Conscience of the Duties of their Relations, that they may carry themselves as becomes Christians; Husbands and Wives, Parents and Children, Masters and Servants. So poor Servants make the Doctrine of the Lord Jesus Christ comely: Tit. 2.10. That ye may adorn the Doctrine of God our Saviour in all things. And the Apostle saith, Men that do not obey the Word, may without the Word be won by the Conversation of their Wives, 1 Pet. 3.1. Worldly Men have been much gained by the Lives of Religious Persons. Thus you propagate the Truth, by carrying yourselves usefully in your Relations. This hath been ever the Glory of Religion, as it was in the Primitive Times. Austin makes this Challenge; Vbi tales Imperatores? etc. Let all the Religions in the World show such Emperors, such Captains, such Armies, such Managers of Public Treasury, as the Christian Religion. The World was convinced there was something Divine in them. O! it is pity the Glory of Religion should fall to the ground in our days, and that the quite contrary should be said: none such careless Parents as those that seem to be touched with a sense of Religion! None so disobedient to Magistrates; none such disobedient Children to Parents, as those that seem to be called to Liberty with Christ! Therefore if you would honour Christ, and propagate the Truth, keep up this Testimony, and convince the World.  
6. A Constancy in the Profession of Faith. You should live, as if Christ and you had one common Interest. Sure they believe Christ was sent from God, and able to reward them, else why should they sacrifice all their Interests for his sake? It is said, Rev. 12.11. The Saints overcome by the Blood of the Lamb, and the Word of their Testimony, and they loved not their Lives unto the Death. Religion had never thrived and spread its Branches far and near, had it not been watered by the Blood of the Martyrs. Christ began, and watered the Plant by his own Blood; and then the Martyrs kept watering it, till it began to be rooted, and had got some esteem in the World; and now it spreads its Boughs, and yields a shadow and refreshing to the far greatest part of the World. When Men take up Principles that will not warrant Suffering, or are changeable and pliable to all Interests, and wriggle and distinguish themselves out of their Duty upon all Occasions, it doth mightily dishonour Christ, and make Religion vile, and harden the World, and feed their Prejudices against the Truth. What is the Reason the Ways of God have so little honour in the Eyes of the World? so little Power upon the Hearts of Men? Professors are so fickle and changeable, this maketh them suspect all, and so return to their old Superstitions and Vanities.  
Now that you may do so, I shall bind it upon you by some further Considerations.  
1. Consider you are God's Witnesses to keep up Truth in the World, to bring them on to Conversion, or at least to some temporary Faith. Isa. 43.10. Ye are my Witnesses, saith the Lord, that I am Herald God appealeth to those that have most Communion with him, for the truth and reality of his Grace. If a Man would be satisfied in a Thing that he knoweth not, to whom should he go for Satisfaction, but to those that have most Experience? Well, if the World would be satisfied, Is Union with Christ a Notion, or a real thing? Ye are my Witnesses, 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ. In an Epistle a Man writes his Mind. The Scriptures, they are Christ's Epistle, and so are Christians. The World that will not study the Scriptures, are to be convinced, and preparatively induced by your Lives. Every Christian is to be a walking Bible. It is a dangerous Temptation to Atheism, when Christians, that pretend themselves near and dear to God, are scandalous, and let lose the Reins to every corrupt Affection. He that took a Christian in an Act of Filthiness, cried out, Christiane! ubi Deus tuus? In the Scripture there is Christ's Mind in words; in a Christian there is Christ's Mind written in Deeds, in his Conversation. You are to be a living Reproof. As Noah condemned the World by preparing an Ark, Heb. 11.7. There was something in it, when he was so busy in preparing an Ark, with so great Cost and Charge, it was a real upbraiding of their security and carelessness: So when Men are so diligent and busy in working out their Salvation with fear and trembling, it is a real Reproof to the carnal and lazy World.  
2. Consider, if you do not convince the World, you justify the World; as Israel justified Sodom, Ezek. 16.52. The Wicked hold up their Ways with greater pretence, and are hardened in their Prejudices. You put an Excuse into Wicked men's Mouths. What a sad thing will it be, when they shall say, Lord! we never thought they had been thy Servants, they were so wrathful, proud, sensual, selfseeking, factious, turbulent, hunting after Honours, and great Places in the World. Rom. 2.23, 24. Thou that makest thy boast of the Law, through breaking of the Law dishonourest thou God? For the Name of God is blasphemed among the Gentiles through you. Carnal Professors will blush at the last day, when they shall consider how many they have hardened by their Examples, unsettled by their loose walking; how you have disgraced Christ, and taken up his Name for a dishonour to him; It is this that makes the Chams of the World to laugh, you cannot gratify them more.  
3. Consider the great Good that cometh by it. For the present, you stop the Mouth of Iniquity. Tit. 2.8. That he that is of the contrary part may be ashamed, having no evil Thing to say of you. It is the Duty of Christians, not only to approve themselves to God, but as far as they can to Wicked Men, to take off all advantage from the World, to confute their Slanders, to muzzle the Mouths of Carnal Men, that they may have no occasion to speak against the Ways of God, and the Professors of Christianity. Carnal Christians open profane Mouths, their Slanders shall be put upon your Score, who give them too much matter and occasion to speak. Do not say, they are Dogs, what care I if they bark? The Awe that is upon Wicked Men, is one Means of the Church's Preservation; therefore you must justify Wisdom, Mat. 11.19. But Wisdom is justified of her Children. Justification is a relative Word, it implieth Condemnation, the World condemns the Ways of God, and People of God of Fancy, Fury, Faction; now you must justify them: at least you will leave them without excuse, and furnish Matter for the Triumphs of God's Justice at the last Day, and so will have further cause to applaud the Counsels of God, when you sit on the Bench at the last day. For as in the last Day you shall, together with Christ, judge the World by your Vote and Suffrage; 1 Cor. 6.2. Know ye not that the Saints shall judge the World? So now you must convince them by your Conversations. It is a sad thing Men walk so, as it cannot be said, Where is the Malefactor? and where is the Judge? You should condemn them, as by the difference of your Lives, so by the Heavenliness of your Hearts.   

SERMON XXXVIII.  JOHN XVII. 22. 
And the Glory which thou gavest me, I have given them; that they may be one, even as we are one.  
CHRIST had prayed for the Union of Believers in one Mystical Body; here is an Argument to enforce that Request, The Glory which thou hast given me, I have given them, etc. His Act is urged as a Reason, because of that Consent of Will that is between Him and the Father; Christ would have his Gift ratified by the Father's Consent, as if he had said, Deny not what I have granted them.  
For the meaning of the Words, all the difficulty is, what is meant by the Glory here spoken of? Some say, by Glory is meant the Power of working Miracles, that is called the Glory of God: John 11.40. Said I not, If thou wouldst believe, thou shalt see the Glory of God? that is, a Glorious Miracle wrought by him. When Christ wrought a Miracle, John 2.11. He manifested forth his Glory. And so they limit it to the Apostles, who had Gifts of Miracles, and were fitted to succeed Christ upon Earth: Thus many of the Ancients. By the Glory of God, is sometimes meant the Image of God. Rom. 3.23. All have sinned, and fallen short of the Glory of God. So, 2 Cor. 3.18. We all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory. That Glory which we lost in Adam, and want by Nature, is restored to us in Christ. Some by Glory understand the Spirit, who is called a Spirit of Glory, and was given to Christ without measure, and from him to us, as a means of Union between us and Christ, and between us and Believers. Others understand it of the Honour of Filiation; as Christ was a Son by Nature, so are we by Grace. John 1.14. We beheld his Glory, the Glory as of the only begotten of the Father. And, Vers. 12. As many as received him, to them gave he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Power to become the Sons of God. It is an Honour; It is a means of Union. Adoption maketh way for Union with Christ, and Christ left us the Relation of Brethren, that we might love one another, for we are Brethren. But by Glory I suppose is meant, rather the Happiness of the everlasting State, which is usually called Glory in Scripture; and so it is taken, Vers. 24. Father, I will that they also whom thou hast given me, may be with me where I am, that they may behold my Glory which thou hast given me. And there is the most perfect Union with Christ: and we that expect one Heaven, should not fall out by the way: Ephes. 4.4. One of the Bonds is One Hope. All the Difficulty is, How was this given them? The Disciples were upon the Earth, and the greatest part of Believers were not then in being. Answ. Christ acquired a Right, and left us a Promise; he would not go to Heaven till he had made it sure to us by Deed of Gift; this than I conceive to be the meaning. It is not good to straighten the Sense of Scripture; yet some one is more proper: Adoption, Gift of the Spirit, New Nature, Eternal Life, you may comprise all.  
1. Observe. Christ's Care to make us every way like himself, as far as our capacity will bear; like, but not equal. The Reiteration showeth his Care, let them be as we are▪ and the Glory which thou hast given me, I have given them.  
What Resemblance is there between us and Christ?  

1. Between us and Christ as the Eternal Son of God.  
2. Between us and Christ as Mediator.   
1. Between us and Christ at the Eternal Son of God. Christ is the Essential Image of the Father, therefore called the Image of the Invisible God, Col. 1.15. and the Character or express Image of his Person, Heb. 1.3. and we are God's Image by Reflection. If there be two or three Suns appear, one or two are but a Reflection. There are some strictures in us. Christ is one with the Father, and we with him; a poor Christian, though never so mean, is one with Christ. Christ is called God's Fellow, Zech. 13.7. and every Saint is Christ's Fellow. Psal. 45.7. God, even thy God, hath anointed thee with the Oil of Gladness above thy Fellows. The Father loveth him, because he is the express Image of his Person; and the Father delights in the Saints, because they are the Image of Christ, the Father himself loveth you, John 16.28. A Man that loveth another, he loveth Head and Members with the same Love. Christ is the Son of God, so are we; it was his Eternal Right and Privilege, our Title cometh by him. John 20.17. I ascend unto my Father, and your Father; First, He is Christ's Father, and then Ours; His by Nature, Ours by Adoption, otherwise we could not have it.  
2. But this likewise chiefly respects the Glory that was given to Christ as Mediator. As God communicateth himself to Christ as Mediator, so doth Christ communicate himself to his Members. Christ, as Man, was begotten by the Holy Ghost; and the same Spirit begetteth us to the Life of Faith: The New Nature is form in us by the Spirit, as Christ was form in the Virgin's Womb. Gal. 4.19. My little Children, of whom I travel in Birth again, until Christ be form in you. All his Moral Excellencies are bestowed on the Saints. 2 Cor. 3.18. We all beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. If a Picture be well taken, it makes us know him whom it represents; we see the Lineaments of his Face, as if he were present: So doth a Christian express and show forth the Virtues of Christ. 1 Pet. 2.9. Ye are a Chosen Generation, a Royal Priesthood, an Holy Nation, that ye should show forth the Praises of him who hath called you out of Darkness into his marvellous Light. There is an answerable Impression to his Mediatory Actions, and a Spiritual Conformity to them. Rom. 6.4. Therefore we are buried with him by Baptism into Death, that like as Christ was raised up from the Dead by the Glory of the Father; even so we also should walk in newness of Life. Phil. 3.10. That I may know him, and the Power of his Resurrection, and the Fellowship of his Sufferings, being made conformable unto his Death. Ephes. 2.6. And hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus: a dying in his Death, a living in his Life, an ascending in his Ascension; dying to Sin, rising to Newness of Life; our Ascension is by Thoughts, Hopes, and Resolutions. We resemble him in his Afflictions, it is a part of our Conformity. 2 Cor. 4.10. Always bearing about in the Body, the dying of the Lord Jesus, that the Life also of Christ might be made manifest in our mortal Flesh. An afflicted Innocence, and meek Patience, is a Resemblance of Christ. And as in this Life we resemble Christ in his Actions and Passions, so that a Christian is as it were a Spiritual Christ; so in the Life to come we resemble him in Glory. Christ, after he died, rose again, and so do we; the same Spirit raiseth us, that raised Christ. He ascended into Heaven, accompanied with Angels; so are we carried by the Angels into Abraham's Bosom. In Heaven he liveth blessedly and gloriously, so do we. Christ hath a Kingdom, so have we. Luke 12.32. Fear not, little Flock, it is your Father's Pleasure to give you the Kingdom. At the last Day his Humane Nature shall be brought forth with a Majesty and Glory suitable to the Dignity of his Person: So shall he be admired in his Saints, 2 Thess. 1.10. Then the Mystery of his Person shall be disclosed▪ so shall the Mystery of our Life. Col. 3.3, 4. For ye are dead, and your Life is hid with Christ in God. When Christ who is our Life shall appear, then shall ye also appear with him in Glory. Christ judgeth the World; so do the Saints. 1 Cor. 6.2. Know ye not that the Saints shall judge the World? Mat. 19.28. Ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve Tribes of Israel. The second time Christ shall appear without Sin unto Salvation, Heb. 9.28. So we shall be then disburdened of all the Fruits and Effects of Sin, which shall be blotted out, when the Times of Refreshing shall come from the presence of the Lord, Acts 3.19. We are like him in his Offices, Kings, Priests, and Prophets, but in a Spiritual Manner, to rule ou● Lusts, to minister in Holy Things, and to instruct our Hearts. Thus you see there is a conformity in Grace and Glory.  
Now Christ is thus earnest to make us like himself, partly, out of his own Love, he cannot satisfy his Heart with giving us any inferior Privilege. Whatever he had and was, it was for our sakes; as Man, he received it for us: Psal. 68.18. Thou hast received Gifts for Men: compared with Ephes. 4.8. He gave Gifts unto Men: His Life, Righteousness, and Glory, is for our sakes. Wherefore doth Christ make himself like unto us, but that we might be like unto him? Partly, in obedience to God's Counsels and Decrees; Rom. 8.29. For whom he did foreknow, he also did predestinate, to be conformed to the Image of his Son, that he might be the Firstborn among many Brethren. There is Wisdom in it, Primum in unoquoque genere est praestantissimum. Christ is the Example and Pattern set forth by God, and that in our Nature, he is the second Adam, a new Root, and it is meet that Head and Members should suit, otherwise it is monstrous.  
Use 1. It showeth who are Christ's, they that are like him; there is a conformity between them and Christ; first, in Grace, and then in Glory. Here we are like him in Soul, in regard of Dispositions, and Moral Excellencies; and in Body, in regard of Afflictions and Weaknesses: Hereafter we shall be like him in Soul and Body in a glorious manner; here in Holiness, hereafter in Happiness: He beginneth with the change of the Soul, the Resurrection is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Regeneration, Mat. 19.28. Then we shall be perfectly renewed; our Carnality is done away by Grace, our Corruption and Mortality by Glory. All Things are there made new, new Bodies, new Souls. Glory, it is but the full Period of the present Change and Transformation into Christ's Image. 2 Cor. 3.18. We are changed into the same Image, from Glory to Glory: Glory is but the Consummation of Grace, or our full Conformity to Christ, or that final Estate which is suitable to the Dignity of the Children of God. Therefore every one that looketh for Eternal Life in Christ, must be like him in this Life; they are partakers with him of Glory hereafter, because followers of him here. Therefore see; Art thou like Christ? Hast thou the Image of Christ? that is our Title. Alas! many are not conformable▪ but contrary to Christ; Christ spent whole Nights in Prayer, they in Gaming and filthy Excess; it was Meat and Drink to him to do his Father's Will, but it is your Burden; Christ was Humble and Meek, you are Proud and Disdainful, Vain in Apparel and Behaviour. Were you ever changed? Till you resemble Christ here, you shall never be like him hereafter.  
Use 2. It presseth us to look after this Conformity and Likeness unto Christ. It is the Ground of Hope, you cannot otherwise think of Death and Judgement to come, without Horror. 1 John 4.17. Herein is Love made perfect, that we may have boldness in the Day of Judgement; because as he is, so are we in the World. David was not ashamed to own his Followers, when he was crowned at Hebron. So neither will Christ be ashamed of us, if we have followed him. If you profess Christ, and be not like him, Christ will be ashamed of you. Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of one; for which cause he is not ashamed to call them Brethren. He is not ashamed to own the Saints: if one of your Name were stigmatised, and branded with a Mark of Infamy, you would be ashamed to own him.  
To this end,  
1. Eye your Pattern. Christ's Life should be ever before your Eyes, as the Copy is before the Scholars; Heb. 12.2. looking unto Jesus, etc. He hath set forth himself in the Word to this end and purpose.  
2. Often shame thyself, that thou comest so much short: Phil. 3.12. I follow after, if I may apprehend that for which also I am apprehended of Jesus Christ. Alas! we do but lag behind, Christ is a great way before. We have so excellent a Pattern, that we may never want Matter for Humiliation and Imitation. It is a good sign, to desire to come nearer the Copy every day.  
2. Observe. Our Glory for Substance is the same that Christ's is. In the Degree there is a Difference, according to the Difference that is between Head and Members. The Head weareth the Crown and Badge of Honour, and the Eldest Son had a double Portion: So doth Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, excel in degrees of Everlasting Glory; but the Substance is the same. Therefore we are said to be Coheirs with Christ, and to be glorified with Christ, Rom. 8.17. Christ and we hold the same Heaven. 2 Tim. 2.11, 12. If we be dead with him, we shall also live with him. If we suffer, we shall also reign with him. More particularly; Our Bodies are like his Glorious Body. Phil. 3.21. Who shall change our Vile Body, that it may be fashioned like unto his Glorious Body, according to the working whereby he is able to subdue all things to himself. When the Sun ariseth, the Stars vanish, their Glory is obscured; but it is not so here, Christ's coming doth not eclipse, but perfect our Glory; the more near Christ is, the more we shine. And so for our Souls, they see God and enjoy him; though not in that same Latitude and Degree which Christ doth, yet in the same manner they solace themselves in God: We shall be like him, for we shall see him as he is, 1 John 3.2. When we behold him in the Glass of the Gospel, we are transformed, much more when we see him as he is. As the Iron held in the Fire is all Fire; so we being in God, and with God, are more like him, have higher Measures of the Divine Nature. So our Privileges are the same with Christ's. Rev. 3.21. To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. We sit upon his Throne, as he doth upon his Father's; there are two Thrones mentioned for our distinct conceiving of the Matter; as God is over all, so is Christ, and then we next.  
Use 1. It is a great Comfort,  
1. Against Abasement. Will any one believe that these poor Creatures that are so slighted, and so little esteemed in the World, shall have the same Glory that Christ hath? 1 John 3.2. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be. The World thinketh meanly and contemptibly of the Condition of Christians; in the World we are like him in Afflictions, by that means we hold forth the Life of Christ; 2 Cor. 4.10. Always bearing about in the Body, the dying of the Lord Jesus, that the Life also of Jesus might be made manifest in our mortal Flesh.  
2. Against Weaknesses and Infirmities of the Flesh; those Saints that have now so many Infirmities, shall be made like Christ, and crowned with Perfection. There is nothing less than Grace at the beginning, it is as a grain of Mustardseed, a little Leaven: But it groweth still, as a Child groweth in favour more and more, and as the Light increaseth to the perfect Day. This should comfort us against all our Weaknesses and Infirmities. Psal. 17.15. As for me, I will behold thy Face in Righteousness: I shall be satisfied, when I awake with thy Likeness.  
Use 2. It informeth us,  
1. That our Condition in Christ, is in this regard better than our Condition would have been, if Adam had stood in Innocency. Adam could only convey to us what he had received; but Christ is a better Root, we have in Christ whatever we lost in Adam: the first Root, and more, more than we lost. Christ being God-Man, must needs have the Image of God in greater Perfection; now we are not renewed to the Image of the First Adam, but of the Second. Oh the depth of the Divine Mercy and Wisdom, that hath made our Fall to be a Means of our Preferment!  
2. It informeth us what we may look for, even for what Christ is in Glory, we have a glimpse of it in his Transfiguration, in his giving the Law: Let our Thoughts be more explicit about this Matter.  
Use 3. It is an Engagement to Holiness. We expect to be as Christ is, therefore let us not carry ourselves sordidly, like Swine, wallowing in the Mire. 1 John 3.3. And he that hath this Hope in him, purifieth himself, even as he is pure. We expect a Sinless State, not a Turkish Paradise. That Body that is made an Instrument of Whoredom and Drunkenness, shall it be like Christ's Glorious Body? Those Affections that shall be ravished with the Enjoyment of God, shall they be prostituted to the World? And that Mind which is made for the sight of God, serve only to make provision for the Flesh? shall it be filled with Chaff and Vanity?  
3. Observe. That Glory is the Fruit of Union, as well as Grace. The Spiritual Union is begun here, but it is accomplished in the next Life. Here we are crucified, quickened, ascend, and sit down with Christ in Heavenly Places. Ephes. 2.5, 6. Even when we were dead in Sins, hath he quickened together with Christ, and hath raised us up together, and made us sit together in Heavenly Places in Christ Jesus. Col. 1.27. Christ in you the Hope of Glory. Christ in us, will not leave till he bringeth us to Heaven. In this Life we cannot come to him; the State of Mortality is a State of Absence, therefore Christ will come to us, but with an intent to bring us to himself, that we may be where he is. Vers. 24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory. He cometh to us where we are, that at length we may be where he is. It is the Lord's Method, to bring us from Death to Life, from Misery to Happiness, by degrees; thousands of Years cannot make up that which was lost in an Hour, till the Resurrection all is not perfected, we do not fully discern the Fruits of our Union with Christ.  
Use 1. To help us to conceive of the Mystery of Union. Some Men fancy, that as soon as we are united to Christ, we are actually glorified in this Life. It is true, Christ is equally united to them upon Earth, as to them in Heaven: He that reigneth with the Church-Triumphant, fighteth with the Church-Militant; but there is a difference in the degree of Influence and Dispensation: In the Blessings that he conferreth upon them, he respects their different Condition, and poureth out of his own Fullness as they are able to bear. The Reason of this different Influence is, because they are conveyed to us voluntarily, not by necessity. Phil. 2.13. It is God which worketh in you, both to will and to do, of his good pleasure. He gives more or less Comfort, Grace, Joy, as he pleaseth; his Grace floweth into his Members, not by a necessity of Nature, but according to his own Pleasure. Give him leave to handle his Mystical Body, as he handled his Natural Body: His Natural Body grew by degrees, and the capacity of his Humane Soul was enlarged by degrees, else how could he increase in Wisdom, as well as Stature? Luke 2.40. There was a perfect Union between the Divine and Humane Nature at first; yet the Divine Nature manifested itself by degrees, not in such a latitude in Childhood, as in grown Age. So though there is a perfect Union between Christ and the Soul at first Conversion, yet the Influence of Grace and Comfort is given out according to the measure of our Capacity. All Believers upon Earth are united to Christ, yet all have not a like degree of Manifestation and Influence. As all the Members of the Body are united to the same Head, and animated by the same Soul; yet all the Members grow according to the measure of a part; we cannot expect a Finger should be as big as an Arm: So all that are united to Christ, receive Influences according to their Capacities; those that are glorified, Glorious Influences; those that are Militant, Influences proper to their State.  
Use 2. It serveth to quicken those that are united to Christ, to look for greater Things than they do yet enjoy. John 1.50. Thou shalt see greater Things than these; another manner of Union and Communion with God through Christ. There is a mighty difference between our Communion with God here and there. The Saints in Heaven have Union with God by Sight, as the Saints on Earth by Faith: 2 Cor. 5.7. For we walk by Faith, not by Sight; and Faith cannot go so high as Feeling and Fruition. Now we are unfit for converse with God, because of our Blindness and Darkness, as Men of weak Parts are not fit company for the strong. But then our Faculties are more enlarged: Grace regulates the Faculty, but it doth not alter and change the Faculty. God's Communications are more full and free, and we are more receptive. Here we have dark Souls, and weak Bodies; the old Bottles would break, if filled with the new Wine of Glory. At Christ's Transfiguration, the Disciples were astonished, and fell on their Faces, Mat. 17.6. But in Heaven, the sight of Christ's Glory will be ravishing, no terror. Here we are amazed at the sight of an Angel. But there is a perfect suitableness between us and God, and therefore a more perfect Union and Communion, God more delighteth in the Saints, as having more of his Image; and the Saints more delight in God, as being freed from Sin: God loveth to look on what he hath made, when he hath raised a Worm to such an Excellency. It is there continued without Interruption; here our Communion with God is sweet, but short, it cometh by glimpses; but there it is for ever and ever, not only in regard of Duration, but Continuance, without ceasing. The Spirit of God came on Samson at times; in Heaven there is nothing to divert us from the sight of God, we are withdrawn from all other Objects, that we may study him alone without weariness.  
Use 3. It directeth us in what order we should seek these Things; first, Grace; then, Glory. Psal. 84.11. The Lord will give Grace and Glory. Psal. 73.24. Thou shalt guide me with thy Counsel, and afterwards receive me to Glory. Ephes. 5.26, 27. That he might sanctify and cleanse it by the washing of Water, by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish. Here the first Lineaments are drawn by the Spirit of Sanctification, whilst the Soul remaineth in the Body, as a Pledge of a more perfect State. God hath called us to Glory and Virtue, 2 Pet. 1.3. As they were to go through the Temple of Virtue, to the Temple of Honour.  
4. Observe. There is no Privilege which we have, but what Christ enjoyed first. Christ had it all, and from him we have it; he was the Purchaser and the Natural Heir; it is in us at the second Hand, we are Elected, Sanctified, Glorified, in and through him. Whatever is in us that are Members, it is in our Head first; first God, than Christ as Mediator, and then We. All Good is first in Christ, he receiveth it, and conveyeth it; We ascend: Why? Because he ascended first; we sit in Heavenly Places, because he did first.  
Use 1. In Times of Desertion, when we see nothing in ourselves, look upon Christ as a Depository, the first Receptacle of Grace; he is justified, sanctified, ascended, glorified; and encourage thyself to take hold of Christ, that thou mayest have all these things in him.  
Use 2. To be thankful to God for Christ. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ, Ephes. 1.3. Let us never bless God for what we enjoy, but still remember Christ.  
Use 3. It presseth us to get an Union with Christ: 1 Cor. 3.22, 23. All are yours, for you are Christ's, and Christ is God's. That we may not look on Christ as an abstracted Head. All that Christ hath, he hath it for us.  
5. Observ. From those words, I have given them; it may be Objected, that we see no such Matter, Christ's Members are poor, despicable, Dust and Ashes, more afflicted than others. How then can it be said, This Glory I have given them? Answ. Christ hath acquired a Right. Obs. The Glory that is given to us by Christ, is as surely ours, as if we were in the actual possession of it. John 3.36. He that believeth on the Son of God hath Everlasting Life. How hath he it?  
1. He hath it in Capite, it is done in regard of Christ, with whom we make one Mystical Body; the most worthy part of the Body is in Heaven, the Head is there. Ephes. 2.6. And hath raised us up together, and made us sit together in Heavenly Places in Christ. We are already glorified in Christ, though not in ourselves. Christians take possession in their Head, as Christ hath taken possession in their Names.  
2. They have it in the Promises. The Promise is the Root of the Blessing; you have a fair Charter to show for it. God standeth bound in point of Promise. God is very tender of his Word, you will see it in all the other Promises, when you put him to Trial. The Promise of God is but the Declaration of his Purpose. Heb. 6.17, 18. Wherein God willing more abundantly to show unto the Heirs of Promise the immutability of his Counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, ye may have strong Consolation. You have a Lease to show for it; A Man doth not carry his Inheritance upon his Back.  
3. They have the First-Fruits of it, which differ only in degree from Glory. Rom. 8.23. And not only they, but ourselves also, which have the First-Fruits of the Spirit; even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body. We have the Earnest in Hand. That Portion of the Spirit, which we have received, is given us for security. Wherefore this fitting and preparing, these Groans are Grounds of Confidence. If a Vessel be form, it is for some use. All this would else be lost: And do you think God will lose his Earnest? The Beginnings we have here, are a Taste and Pledge: Here we sip, and have a foretaste of the Cup of Blessing. Union with Christ, Joys of the Spirit, Peace of Conscience, are the Beginnings of Heaven. They that live in the Provinces next to Arabia, have a strong Scent of the Odours and sweet Smells of the Spices that grow there: So the Church is the Suburbs of Heaven, the Members of it begin to smell the Upper Paradise. The Comfortable Influences of the Spirit, are the Taste; and the Gracious Influences, are the Pledge and Earnest of our Future Inheritance.  
Use 1. Let us bless God aforehand. 1 Pet. 1.3, 4, 5. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy hath begotten us again unto a lively Hope, by the Resurrection of Jesus Christ from the Dead, to an Inheritance incorruptible and undefiled, and that fadeth not away, reserved in Heaven for us; who are kept by the Power of God through Faith unto Salvation. The Inheritance is kept for us, and we for it. We can never want Matter to bless God; if we have nothing in Hand, yet we have much in Hope.  
2. Let us wait with more Confidence; we have no cause to doubt, we have God's Word and Pawn; as sure as Christ is in Heaven, we shall be there.  
3. Let us be there in Affection, in earnest Groans and Desires, in frequent Thoughts. Rom. 8.30. Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.  
4. Let us not fear Changes; all Changes will end in that which is best for us.   

SERMON XXXIX.  JOHN XVII. 23. 
I in them, and thou in me, that they may be made perfect in one, and that the World may know that thou hast sent me, and hast loved them, as thou hast loved me.  
CHRIST's Request for Union is again repeated, with the Advantage of another Expression, to declare the Nature of it. So that in this Verse we have, 

First, The Nature of the Mystical Union.  
Secondly, The End of it; with respect to Believers, and the World; their Conviction of Christ's Mission, and the Father's Love to the Disciples.    
First; The Nature of this Union further declared; I in them, and thou in me.  
Here, First, Observe, That one Union is the ground of another. Christ and the Father are One, and then Christ and we are One, and then we are One one with another. The Assumed Nature is united to the Divine Essence in Christ's Person; and so he, as Mediator, is one with the Father; And then we by the Communion of the Spirit, are not only united to the Head, but to our Fellow-Members.  
There are two Unions spoken of in this Verse.  
1. With God; that is implied, the Father is a Believer's as well as Christ▪ John 14.23. My Father will love him, and we will come to him, and make our abode with him. Why then doth Christ say, I in them? Not to exclude the Father; for he presently addeth, Thou in me. Christ speaketh as Mediator, to show that he is the Cause, Way, and Means. He is the Jacob's Ladder, John 1.51. Verily I say unto you, Hereafter ye shall see Heaven opened, and the Angels of God ascending and descending upon the Son of Man.  
2. There is an Union with Christ immediately; that is formally expressed, I in them. And then between us and others of the same Body, that they may be made perfect in one, all drawn up into Unity with God in Christ. First, God descendeth in the Person of Christ, and then we all ascend by Christ, and come up to God again. Thus the Personal Union maketh way for the Mystical, and the Mystical for our Joint-Communion with God in the same Body. This is the Great Mystery that hath been driving on from all Eternity, the Father is the Beginning and Ending, and Christ the Means. All Influence cometh from God through Christ, and our tendency is to him through Christ. 1 Cor. 8.6. To us there is but one God the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him: All Mercies come to us, and our Services and Respects go to God through Christ. The Reason is, we are departed from God by Sin; so that God is removed from us, and God is against us, at a distance, and at an enmity; and we are Fugitives and Exiles, as Adam ran away from God, before he was banished out of his Presence. Therefore Christ is not only a Meritorious Cause of the Union that is between us and God, but also the Bond and Tie of it. To satisfy God offended; this he might do as a Saviour without us: but to be a means of Influence on God's Part, and Respect and Service on Ours; to convey Grace, and return Service; he must be in us, I in them: As Exiles, we are taken into Grace and Favour by the Merit of Christ; and as Fugitives, we are brought into Unity again by his Spirit working in us. Therefore it is said, Ephes. 1.10. That in the Dispensation of the Fullness of Times, he might gather together in one all things in Christ, both which are in Heaven, and which are on Earth, even in him. There God descendeth, and we ascend. All the scattered Elect are brought into a Body, to receive Influences of Grace from God as a Fountain, through Christ as a Conveyance. So, Ephes. 2.18. For through him we have an access by one Spirit unto the Father. All Believers are united into a Body by the Communion of Christ's Spirit, that by Christ they may perform Service to God, and receive Grace from him.  
Use. Is to prize Christ as Mediator, and to make use of him in your Addresses to God. Heathens had many ultimate Objects of Worship, and many Mediators, we have but one.  
1. If you perform any thing to God, do it in and through Christ, in whom he is well pleased, Mat. 3.17. An Holy God will accept nothing, but as tendered in Christ's Name. We cannot endure the Majesty of his Presence. Col. 3.17. And whatsoever ye do in Word or Deed, do all in the Name of the Lord Jesus, giving thanks to God and the Father by him; by the assistance of his Grace, and dependence upon his Merit, that is to do all in Christ's Name. We are made amiable to God in Christ: out of Christ we are odious to God. Psal. 14.2, 3. The Lord looketh down from Heaven upon the Children of Men, to see if there were any that did understand and seek God. They are all gone aside, they are altogether become filthy; there is none that doth good, no not one. Once God looked on the Creatures all good, but that was in Innocency; after the Fall he looked on the Creatures, and all are become filthy; it is not meant of any particular sort of Men, but all to their natural Condition. The Apostle bringeth that Place, to prove the Universal Corruption of Nature, Rom. 3.10. that is, out of Christ. But as he looketh on us in Christ, so we are amiable; he is well-pleased in him: It is proclaimed from Heaven, that we might not be afraid to go to God.  
2. If you expect any thing from him, you must expect it in Christ. Christ is not only the Meritorious Cause, but the Means. All we look for, is not only from him, but in him. As God first loveth Christ, then loveth us; he is the primum amabile, the first Beloved of all: So he is first in Christ, and then in us; he is primum recipiens, the first Object of Blessing and Grace. 1 Cor. 3.22, 23. All are yours, for you are Christ's, and Christ is God's. We have it at second Hand, Christ cometh between God and us, to convey the Influences and Bounty of Heaven to us. Therefore it is said, 2 Cor. 1.20. All the Promises of God in him are Yea, and in him Amen. God doth whatever we desire him in him. God doth not bless us as Persons distinct from Christ, but as Members of his Body. There is as much need of the Union of our Persons to the Person of Christ, as there was of the Union of the Humane Nature to the Divine Nature. Christ must be in us, as well as God in Christ; we must be Christ's, as well as Christ is God's. The Mediator hath an Interest in God, and you must have an Interest in the Mediator. Look, as by the Personal Union, Christ merited all for us; so, by the Union of Persons, he conveyeth all to us. Christ could not suffer, till he had united our Flesh to his Godhead; and we cannot receive the Virtue of his Sufferings, till he unites our Person to his Person.  
II. Observe; Christ is in us, as God is in Christ. The two Unions are often compared in this Chapter; and here it is said, I in them, and thou in me. How is God in Christ? By unity of Essence, and by constant Influence; and so is Christ in us. (1.) God is in Christ by Unity of Essence, or coessential Existency, Christ and He communicates in the same Nature; the Fullness of the Godhead dwelled in him bodily, Col. 2.9. Now there is something which answereth to this in the Mystical Union, there is a communion of Spirit between us and Christ, though not the same Nature. The same Spirit dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily, that is, essentially; in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually, we partake of the Divine Nature in some Gifts and Qualities. (2.) By constant Influence. God is in Christ by a communication of Life, Virtue, and Operation.  
1. The Father is the perpetual Beginning, Foundation, and Root of Life to Christ as Mediator. John 6.57. As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me. So is Christ to us, Gal. 2.20. Nevertheless I live, yet not I, but Christ liveth in me; and the Life that I live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me.  
2. The Divine Essence sustained the Person of Christ as Mediator. The Humanity could not subsist of itself, but by constant influence from the Godhead; Isa. 42.1. Behold my Servant, whom I uphold. Christ had constant sustentation from the Father, he upheld him, and carried him through the Work. So are we preserved in Jesus Christ, Judas 1. We have not only the Beginning and Principle of Life from Christ, but constant support. We can no more keep ourselves, than make ourselves: all things depend upon their first Cause.  
3. The Father concurreth to all the Operations and Actions of Christ, and so the Father is in Christ, as he worketh in him. John 14.10. Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you, I speak not of myself, but the Father that dwelleth in me, he doth the Works. The Divine Power was interested in Christ's Works as Mediator, especially in the Miracles that he wrought to confirm the Truth of his Person. So is Christ in Believers, as he worketh in them all their Works for them. John 15.5. I am the Vine, ye are the Branches. He that abideth in me, and I in him, the same bringeth forth much Fruit; for without me ye can do nothing; he doth not say, nihil magnum, no great thing; but, nihil, nothing at all. Thinking is the most sudden and transient Act; sure the new Nature there may get the start of Corruption. But, 2 Cor. 3.5. Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God. Actions are more deliberate, there is more scope for the interposition of corrupt Nature; but of ourselves we cannot think a good thought.  
What Use shall we make of this?  
Use 1. If Christ be in us, as God was in Christ, let us manifest it, as Christ did. Christ manifested the Father to be in him by his Works. John 10.37, 38. If I do not the Works of my Father, believe me not. But if I do, though ye believe not me, believe the Works, that ye may know and believe that the Father is in me, and I in him. Works and Miracles exceeding the Power and Force of Nature, showed that Christ was a Divine Person; sure the Father is in him, or else he could not do these Works. So St. James puts Hypocrites upon the Trial, Show me thy Faith by thy Works, James 2.18. Do we do any Works exceeding the Power of corrupt Nature? that would be a proof of Christ's working in you. When Jacob counterfeited Esau, Isaac felt his Hands. So, what are your Works? If you walk as Men, do no more than an ordinary Man, that hath not the Spirit of God, where is the proof of Christ's working in you? Many boast of Christ in them: if Christ were in them, he would be there, as the Father was in Christ, they would bewray it by their Operations. You may know what is within, by what cometh out; if Christ be within thee, there will come out Prayer, Sighs and Groans for Heaven, fruitful Discourses, heavenly Walking, a mortified Conversation; all this cometh out, because Christ is within. But now, when ye belch out filthy Discourses, rotten Communication, there is nothing cometh out but Vanity and Sin, how dwelleth Christ in you? are these the Fruits of his Presence?  
Use 2. Learn Dependence upon Christ. All the Power we have to work, is from Christ. Whence hath the Body the Vigour it hath to work, and to move from Place to Place, but from the Soul? And whence hath a Christian his Power, but from Christ? We derive all our Strength from Christ. We are as Glasses without a Bottom, they cannot stand of themselves, but they are broken in pieces. Christ can do all things without us, but we can do nothing without him: As the Soul can subsist apart from the Body, Christ hath no need of us, but we cannot live and act without him. Sine te nihil, in te totum possumus. Phil. 4.13. I can do all things through Christ which strengtheneth me. The Apostle doth not speak it to boast of his Power, but to profess his Dependence. It was never seen, that a Father would cast away the Child that hangeth on him.  
III. I shall now speak of Christ's being in Believers apart, that I may a little enforce this Argument. How is Christ in Believers? We must not go too high, nor too low. It is not to be understood essentially, so he is every where, and cannot be more peculiarly in one than in another; Whither shall I go from thy Spirit? or whither shall I flee from thy Presence? Psal. 139.7. He is here, and there, and everywhere, in Heaven, in Earth, in Hell. Personally he is not in us, that cannot be without a Personal Union; if the Spirit were personally in us, that would make us to become one Person with the Holy Ghost, as the Divine and Humane Nature make but one Person: But Mystically, with respect to some peculiar Operations which he worketh in us, and not in others. Christ is in us, as the Head is in the Members, by influence of Life and Motion; not such Influence as tendeth to Life Natural, so natural Men live in him, move in him, and have their being in him: There is an Union of Dependence between God and all his Creatures; but Influence with respect to Life Spiritual. In short, Christ is not only in us, as in a Temple or House, that is one way of his being in us, therefore he is said to dwell in our hearts by Faith, Eph. 3.17. But he is in us as the Head in the Members, and as the Vine in the Branches. Joh. 15.1. where there is not only a Presence, but an Influence. Once more, he is not only in us in a moral Way, in Affections, his Heart is with us, and our Heart is with him, and his Love and his Joy is in and towards us. Prov. 8.31. Rejoicing always in the habitable parts of the Earth, and my Delights were with the Sons of Men: But he is in us in a Mystical and gracious Way. John 17.26. That the Love wherewith thou hast loved me, may be in them, and I in them. He is in us, as the Soul is in the Body, to give us Life, Sense, Vigour and Operation.  
Use 1. To press us to labour after an Interest in this Privilege, that Christ may be in us. It is the saddest mark, if Christ be not in us; 1 Cor. 13.5. Know ye not that Christ is in you, except ye be Reprobates? Reprobates disallowed of God.  
Let me press it:  
1. If Christ be not in us, the Devil is. Ephes. 2.2. Wherein in time past ye walked according to the course of this World, according to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience. Man's Heart is not a Waste, it is occupied by Christ or Satan. The Children of Disobedience are acted by the Devil, and governed by the Devil. Those that are cast out of the Church, which is a Figure of cutting off from Communion with Christ, were given up to Satan, to show, that he reigneth there where Christ doth not take possession, the Devil entereth into them, and sendeth them headlong to their own destruction.  
2. Where Christ is, there all the Trinity are. John 14.23. We will come unto him, and make our abode with him; there is Father, Son, and Spirit. Such an one is a consecrated Temple, wherein God taketh up his Residence. They do not only come as Guests, to tarry with us for a Night, as the Angels came to Abraham, Gen. 18.2. Or as Friends come to visit, and away, and so leave more Sorrow on their departure, than Joy in their Presence; but they will abide with us for ever. Heaven is where God is; this Heaven we have upon Earth, that all the Persons take up their abode in our Hearts. God knocketh at the Door of a Wicked Man's Heart, but doth not enter, much less have his Abode and Residence there. Here is the Father as a Fountain of Grace, Christ as Mediator, and the Spirit as Christ's Deputy, to work all in us. This is his second Heaven, one above the Clouds, and another in our Hearts. Oh, what a condescension is it, that God should not only pardon us, and admit us into his Presence hereafter, be familiar with us, when we have put on our Robes of Glory, but dwell in us here! When Christ was about to go to Heaven, and his Disciples were troubled at it, than he leaveth us this Promise. We cannot go to God, but God will come to us, not only give us a Visit, but take up his Abode in us.  
3. wherever the Trinity are, there is a Blessing left behind. The presence of Earthly Princes is costly and burdensome, because of their Train, and the Charges of Entertainment. But the Trinity are Blessed Guests, they never come but bring their Welcome with them, and a Blessing in their Hands. The Father, Son, and Holy Ghost, do not come emptyhanded. Gen. 18. The Son of God came to Abraham with two Angels; but he came not without a Gift, a Promise of a Child, though their Bodies were dry and dead. Wheresoever Christ came in the days of his Flesh, he left some Mercy behind: While in the Womb of the Virgin, he came into the House of Zacharias, and Zacharias and Elizabeth his Wife were both filled with the Holy Ghost. Luke 1.41. He came into Peter's House, and brought deliverance for Peter's Wive's Mother from a Fever. Mat. 8.15. He came to Capernaum, and brought with him to the Man sick of the Palsy, Health for his Body, and a Pardon for his Soul. Mat. 9.2. He came to the House of Jairus, and raised his Daughter. Vers. 23. He came to the House of Zacheus, and brought Salvation with him, Luke 19.9. Every where wherever he went, trace him, you will find he left a Blessing behind him. Laban thrived better for Jacob; the House of Obed-Edom for the Ark. In these short visits, Christ left a Blessing; but in a Gracious Soul, they have a perpetual Residence; it is fit these Blessed Guests should have good Entertainment.  
4. It is a Pledge that we shall have more. Christ in us the Hope of Glory, Col. 2.29. He dwelleth in us, to fit us for Heaven. It is Heaven begun, it makes our Exile a Paradise. It is still growing, till it cometh to a complete Presence in Heaven. Where he is once in Truth, there he is for ever. Temples built, may stand forsaken; but God never forsaketh his Spiritual Temples.  
Use 2. Direction; What must we do that Christ may be in us?  
1. Make way for him. Empty the Heart of all Self-confidence. When the Heart is full of Self, there is no room for Christ. Phil. 3.8, 9 Yea doubtless I count all things but loss for the Excellency of the Knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things; and do count them but Dung, that I may win Christ, and be found in him, not having mine own Righteousness, which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. First, There must be a cutting off from the wild Olive-Tree by a sound Conviction, we must know what Strangers we are to the Life of God. Was there a Time when we were convinced of this? Ephes. 4.18. Having the Understanding darkened, being alienated from the Life of God, through the Ignorance that is in them, because of the blindness of their Heart. How can a Man, that was never convinced of the sadness of his Estate, say, Not I, but Christ?  
2. Wait for him in the Ordinances. Where should a Man meet with Christ, but in his Ordinances, in the Shepherd's Tents? All the Ordinances have an Aspect upon our Union with Christ, either to begin or continue it. God offereth him to us in the Word. 1 Cor. 1.9. God is faithful, by whom ye are called to the Fellowship of his Son Jesus Christ our Lord. We are entreated to take him. As long as they see nothing but Man in it, it cometh to nothing, but many times in hearing, they see God in the Offer: the Matter is of the Lord, as Rebekah yielded out of an overruling Instinct. So for the Religious use of the Seals. We are baptised into Christ, Gal. 3.27. It is the Pledge of our Admission into that Body, whereof Christ is the Head. God is aforehand with us; we were engaged to make a profession of this Union, before we had liberty to choose our own way. Let us not retract our Vows, and make Baptism only a Memorial of our Hypocrisy, to profess Union, when there is no such Matter, I profess to be planted into Christ by Baptism, but I feel no such Matter: O you should groan for this! Then for the Supper of the Lord. 1 Cor. 10.16. The Cup of Blessing which we bless, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? Under the Law, the People could not eat of the Sin-Offering, but only the Priest; for the same Reason they were forbidden to eat Sacrifice, and drink Blood. Levit. 17.11, 12. For the Life of the Flesh is in the Blood: and I have given it to you upon the Altar, to make an atonement for your Souls; for it is the Blood that maketh an atonement for the Soul. Therefore I said unto the Children of Israel, No Soul of you shall eat Blood: compared with Mat. 26.26. This is my Blood of the New Testament, which is shed for many for the Remission of Sins. The Priest was to become one with the Sacrifice, to figure Christ's Person; but now Atonement being made, another Union is necessary of Sinners with the Sacrifice. Nothing is so one with us, as that we eat and drink, it becometh a part of our Substance; it resembleth that straight and near conjunction between us and Christ. This is a means appointed to engage us to look after this Union, here we come to profess it, to promote it, it is a Means under a Blessing.  
3. Receive him thankfully. Oh what am I, and whence is it to me, that the Mother of my Lord should come to me? Luke 1.43. that Christ should come to me, and dwell in my Heart!  
4. Entertain him kindly: be careful to preserve the Motions, Quickning, Comforts of his Spirit. This is the respect we should show, to be sensible of Accesses and Recesses, and accordingly suit our Carriage. Rejoice in his Presence; such a precious Guest must be observed: Grieve when you do not feel the Comforts of it. Cant. 5.4. My Beloved put in his Hand at the hole of the Door, and my Bowels were moved for him.  
Use 3. Examine whether Christ be in you or no. You may know it;  
1. By his manner of Entrance. Christ is not wont to come into the Heart without Opposition. The Devil is loath to be dispossessed; Luke 11.21. When a strong Man armed keepeth his Palace, his Goods are in Peace. Christ came into the Temple with a Whip to drive out the Money-changers. He cometh to Rule alone.  
2. By the Fruits of his Abode; Life, Fruitfulness, Tendency.  
(1.) Life. It will stir and quicken you to good Duties; Gal. 3.20. I live, yet not I, but Christ liveth in me. He is a Living Fountain of Vital Union.  
(2.) Fruitfulness of Soul. John 15.2. Every Branch in me that beareth not Fruit, he taketh away: and every Branch that beareth Fruit, he purgeth it, that it may bring forth more Fruit. And, Vers. 4. Abide in me, and I in you: As the Branch cannot bear Fruit of itself, except it abide in the Vine; no more can you, except you abide in me.  
(3.) Tendency (1.) to Heaven. Heaven is the place of our full enjoiment of him. They do not admire Worldly Excellencies. Luke 19.8. Behold, Lord, the half of my Goods I give to the Poor; and if I have taken any thing from any Man by false Accusation, I restore him fourfold. The Woman left her Pitcher, John 4.28. Matthew followed Christ. (2.) To God's Glory as our last Aim; their Aim is according to their Principle.  
Secondly; I come to the End of this Union.  

I. With respect to Believers; That they may be made perfect, etc.  
II. With respect to the World, and their Conviction; That the World may know that thou hast sent me, and hast loved them as thou hast loved me.   
I. With respect to Believers; that they may be made perfect in One, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This Oneness is either with God, or with one another. Both are included in the Mystical Union; we cannot be united to the Head, but we must also be united to the Members. Exod. 25.20. The Golden Cherubims did so look to the Ark and Mercy-Seat, that they did also look one towards another: So in this Union, as we respect God and Christ, so we must also look to our Fellow-Members; Let them be perfect in One, let them all centre in God, which is the Creature's Perfection.  
Observe; Our perfect Happiness lieth in Oneness, in being one with God through Christ. I shall evidence it to you in a few Particulars.  
1. Since the Fall, Man's Affections and Thoughts are scattered. Eccles. 7.29. God hath made Man upright; but they have sought out many Inventions. When Man lost his Happiness, he sought out many Inventions. A Sinner is full of Wander, as a wayfaring Man that hath lost his Direction, turneth up and down, and knows not where to pitch; or the Needle in the Compass, when it is jogged, shaketh and wavereth, and knoweth not where to rest, till it turneth to the Pole again. There is a restlessness in our Desires, still we have new Projects, and know not where to pitch, are not content with what we do possess, this is not the Pole where we rest. Quaerunt in vanitate creaturarum quod amisserunt in unitate Creatoris. A River, the further it runneth from the Fountain, the more it is dispersed into several Streams. Blindness maketh us grope and feel about for Happiness, as the Sodomites did for Lot's Door. We change Objects, striving to meet with that in one thing, which we cannot find in another; as Bees fly and go from Flower to Flower, we seek patch up things as well as we can.  
2. In all this Chase, and distraction of Thoughts, there is no Contentment in the vast World, nothing that can satiate the Heart of Man. Transitory Things may divert the Soul, but they cannot content it. After Solomon's Survey, Eccles. 1.2. Vanity of Vanities, saith the Preacher, Vanity of Vanities, all is Vanity. He had made many Experiments, but still found himself disappointed, and Disappointment is the worst Vexation.  
3. This Distraction continueth till we return to God again. 1 Pet. 2.25. Ye were as Sheep going astray, but are now returned unto the Shepherd and Bishop of your Souls. There is no safety, but in the Fold. God, who is the Principle of our Being, is the only Object of our Contentment. We began in a Monade or Unity, and there we end. God is the Boundary of all Things. Rom. 11.36. For of him, and through him, and to him, are all Things; to whom be Glory for ever, Amen. In him, or no where, the Soul findeth content: He is our first Cause, and our last End. There are some Strictures and Rays of Goodness in the Creature, but they cannot satisfy, because there we have Happiness by Parcels, it is dispersed; nothing is dispersed in the Creature, but what is recollected in the Creator; there is all in him, because all came out from him.  
4. The great Work of Grace, is to return us to God again, that we may pitch upon him as the chief Object and Centre of our Rest. Jer. 32.39. I will give them one Heart, and one Way, that they may fear me for ever. It is the great Blessing of the Covenant, this one Heart is to pitch upon God as the chief Object and Centre of our Rest; Otherwise we are troubled with divers Cares, Fears, and Desires: Thus Grace worketh upon us. But the distance lieth not only on our part, but God's: Before God and the Creature can be brought together, Justice must be satisfied. Christ came to restore us to our Primitive Condition. 2 Cor. 5.19. God was in Christ, reconciling the World unto himself. The Merit of Christ bringeth God to us; and the Spirit of Christ bringeth us to God. It is as necessary Christ should be united to us, as we to God.  
5. Our Happiness in God is completed by degrees. In this Life the Foundation is laid, we are reconciled to him upon Earth; But the complete fruition we have in Heaven, there we are fully made perfect in one. Here there is weakness in our Reconciliation, we do not cleave to him without distraction; there are many goings a whoring and wand'ring from God after our return to him. And here on God's part, our Punishment is continued in part. God helpeth us by Means at second and third Hand. We need many Creatures, and cannot be happy without them; we need Light, Meat, clothes, House: Our Life is patched up by Supplies from the Creature. But there God is all, and in all, 1 Cor. 15.28. We find in God, whatever is necessary for us without Means and outward Helps. There God is all, and in all; he is our House, clothes, Meat, Ordinances. We have all immediately from God, and in all, all are made perfect in one. We cannot possess any Thing in the World, except we encroach upon one another's Happiness. Worldly Things cannot be divided without lessening; and we take that from others, which we possess ourselves. Envy showeth the narrowness of our Comforts. But there the Happiness of one, is no hindrance to another, all are gratified, and none miserable. As the Sun is a common Privilege, none have less, because others have more. All possess God as their Happiness without Want and Jealousy.  
Use. If to be drawn into Unity and Oneness with God be our Happiness and Perfection, then take heed of two Things; 

1. Of Sin, which divides God from you.  
2. Of doting upon the Creatures, which withdraweth you from God.    
1. Of Sin, which maketh God stand at a distance from you. Isa. 59.2. Your Iniquities have separated between you and your God, and your Sins have hid his Face from you. As long as Sin remaineth in full Power, there cannot be any Union at all; What Communion hath Light with Darkness? And the more it is allowed, the more it hindereth the Perfection of the Union. What is the Reason we do not fully grow up to be one with God in this Life, that our Communion with him is so small? Sin is in the way; the less Holy you are, the less you have of this Happiness, such unspeakable Joys, lively Influences of Grace, and immediate Supplies from Heaven. In bitter Afflictions, we have most Communion with God many times; that is nothing so evil as Sin; as Afflictions abound, so do our Comforts.  
2. Of doting upon the Creatures, which withdraweth your Heart from God. The more the Heart is withdrawn from God, the more miserable: Let the Object be never so pleasing, it is an Act of Spiritual Whoredom. Sin is Poison, Creatures are not Bread. Isa. 55.2. Why do you spend your Money upon that which is not Bread? and your Labour for that which satisfieth not? It cannot yield any solid Contentment to the Soul. These things are short, uncertain, things beneath the Dignity of the Soul: there is a Restlessness within ourselves, and Envy towards others; they are not enough for us and them too: Not for us, if enough for the Heart, not for the Conscience. If God do but arm our own Thoughts against us, as usually he doth when the Affections are satisfied with the World, he will show you that the whole Soul is not satisfied; therefore he awakeneth Conscience. As Children catch at Butterflies, the gaudy Wings melt away in their Fingers, and there remaineth nothing but an ugly Worm. Desertion is occasioned by nothing so much as Carnal Complacency. Many times the Object of our Desires is blasted; but if not, God awakeneth Conscience, and all the World will not allay one Pang.  
You may understand this Oneness with respect to our Fellow-Members; and so you may understand it jointly of the compleatness of the whole Mystical Body; or singly, of the strength of that brotherly Affection each Member hath to another. There is a double Imperfection for the present in the Church; every Member is not gathered, and those that are gathered are not come to their perfect growth. So that let them be perfect in one, is, that the whole Body may attain to the integrity of Parts and Degrees.  
First; Let us take it Collectively, that they may all be gathered together into a perfect Body, and no Joints lacking.  
Observe. That all the Saints, of all Places, and all Ages, make but one perfect Body. In this sense, the glorified Saints are not perfect without us. Heb. 11.40. God having promised some better thing for us, that they without us should not be made perfect. It is no derogation, for Christ is not perfect without us. The Church is called, the Fullness of him that filleth all in all, Ephes. 1.23. They are as to their Persons perfect, free from Sin and Misery, made perfect in Holiness and Glory; but not as to their Church-Relation. So, Ephes. 4.13. Till we all come to the Unity of the Faith, and of the Knowledge of the Son of God, unto a perfect Man, unto the measure of the Stature of the Fullness of Christ. All the Body must be made up, that Christ Mystical may be complete. Now there are some Joints lacking; all the Elect are not gathered.  
Use 1. See the Honour that is put upon the Saints; The Saints on Earth, and the Saints in Heaven make but one Family. Ephes. 3.15. Of whom the whole Family in Heaven and Earth is named. In a great House there are many Rooms and Lodgings, some Above, some Below, but they make but one House: So of Saints, some are Militant, some Triumphant, and yet all make but one Assembly and Congregation. Heb. 12.23. We are come to the General Assembly, and Church of the Firstborn, which are written in Heaven; we upon Earth are come to them. Our Christ is the same, we are acted by the same Spirit, governed by the same Head, and shall be conducted to the same Glory. As in the State of Grace some are before us in Christ, so some are in Heaven before us, their Faces once as black as yours: We have the same Ground to expect Heaven, only they are already entered.  
Use 2. It is a ground of Hope, we shall all meet together in one Assembly. Psal. 1. 5. The ungodly shall not stand in the Judgement, nor Sinners in the Congregation of the Righteous. Now the Saints are scattered up and down, where they may be most useful, than all shall be gathered together; then shall be that great Rendezvouz, when the four Winds shall give up their Dead. Then the Wicked shall be herded, they shall be bound up in Bundles; as Straws and Sticks bound up together in a Bundle, serve to set one another on Fire, Mat. 13.40, 41, 42. Adulterers together, and Drunkards together, and Thiefs together, and so increase one another's Torment. So all the Godly shall meet in a Congregation, and never be separated more. You do not only groan and wait for it, but the departed Saints also. Rev. 6.9, 10. I saw under the Altar the Souls of them that were slain for the Word of God, and for the Testimony which they held. And they cried with a loud Voice, saying, How long, O Lord, Holy and True, dost thou not judge and avenge our Blood on them that dwell on the Earth? As in a Wreck, those that get first to Shore, are longing for, and looking for their Companions. This is the Communion between us and Saints departed; they long for our Company, as we for theirs; we praise God for them, they groan for us: we long and wait, by joint desires, for that happy Day.  
Use 3. It is an Engagement to the Churches of all parts, to maintain a common intercourse one with another. All maketh but one Body. We should pray for them whom we have not seen in the Flesh, Col. 2.2. and send relief to them, as the Church at Antioch to Jerusalem, when the Famine was foretold; Acts 11. latter end. And as God giveth Opportunities, meet and consult for one another's welfare. But the World is not ripe for this yet.  
Use 4. It giveth you assurance of the continuance of the Ministry, as long as the World continueth. As long as the World continueth, there are Elect to be gathered. 2 Pet. 3.9. The Lord is not slack concerning his Promise, as some Men count slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to Repentance. The Ship tarrieth till all the Passengers be taken in, and then they launch out into the Deep. The great Aim of Christ in keeping up the World, is to make his Body complete; and as long as the Elect are to be gathered, the Ministry is to continue. Ephes. 4.11, 12. He gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers; for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the Body of Christ. The Workmen are not dismissed, till the House be built.  
Secondly; Understand it singly and severally, that they may be made perfect in one; that is, that there may be a perfect Oneness between Member and Member of Christ's Body, or a brotherly Affection which one Member hath to another.  
Observe; No less Union will content Christ, but what is perfect. This was the Aim of his Prayers; then strive for it, wait for it.  
1. Strive for it. 1 Cor. 1.10. Now I beseech you, Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same Mind, and in the same Judgement. We should all strive together, as if we had but one Scope, one Interest, one Heart. We should grow up to this Perfection more and more. Oh what Conscience should we make of keeping the Unity of the Spirit in the Bond of Peace! If we are not one in Opinion, yet we should have one Aim and Scope. Let us concur in one Object and Rule, and as far as we have attained to the knowledge of it, let us walk together.  
2. Wait for it. The Perfection of our Communion is in Life Eternal. Here it is begun, we are growing to the perfect Day. Prov. 4.18. The Path of the Just is at the shining Light, that shineth more and more to the perfect day. Ibi Lutherus & Zuinglius optime conveniunt. We are going thither, where Hooper and Ridley, Luther and Zuinglius, shall be of a Mind. In Heaven they are all of one Mind, one Heart, one Employment: there is neither Pride, nor Ignorance, nor Factions to divide us, but all agree in one Comfort.  
II. The End as to the World, their Conviction, That the World may know that thou hast sent me, and that thou hast loved them as thou hast loved me. When is the World convinced? and how? I shall answer both together, in part here, and fully hereafter.  
1. In part here, by Christ's being and working in them, by the Life of Christ appearing in their Conversations.  
2. Fully and finally at the last Judgement, by the Glory put upon them. The Reprobate World shall know, to their cost, when they shall see them invested with such Glory, that they were the Darlings of God.  
But of what shall the World be convinced? Of Christ's Mission, and the Saints Privileges, that Christ was authorized by God as the Doctor of the Church, and the Saints are dearly beloved of God.  
Observe; There are two things God is tender of, and two things the World is ignorant of, his Truth, and his Saints.  
1. God prizeth these above all things.  
(1.) His Gospel, and therefore would have the World convinced, that Christ was sent as a Messenger from the Bosom of God.  
(2.) His Saints; and therefore he would have them convinced of his Love to them, and that he hath taken them into his Protection, as he did the Person of Christ. What should People regard but these two, especially since God hath put his little Ones to Nurse, and bid them be wise to learn his Truths.  
2. The World is most ignorant of these two: Of the Divine Authority of the Gospel, and therefore they slight it, and refuse it as much as they do; And of the dearness of his Saints, therefore they persecute and molest them, and use them hardly. The World may be well called Darkness, Ephes. 5.8. because they are ignorant of two things which do most concern them.  
But let us speak more particularly of that wonderful and mysterious Expression, That thou hast loved them, as thou hast loved me.  
Observe three things.  

1. That God loveth Christ.  
2. That God loveth the Saints, as he loved Christ.  
3. That Christ would have the World know so much, and be convinced of it.   
1. Observe; That God loveth Christ, as the first Object of his Love. This is my beloved Son, in whom I am well-pleased, Mat. 3.17. He is his dear Son; Col. 1.13. Who hath delivered us from the Power of Darkness, and hath translated us into the Kingdom of his dear Son. God saw all the Works of his Hands, that they were Good: He delighteth in the Creatures, much more in his Son. He loveth Christ as God, and as Mediator as God-Man.  
1. As God; so he is prim●m amabile, the first Object of his Love, as his own express Image, that represents his Attributes exactly. He is the First Son, the Natural Son, as we are Adopted Ones; and so his Soul taketh an infinite contentment in Christ, before Hill or Mountain were brought forth. Prov. 8.30, 31. Then was I with him, as one brought up with him, and I was daily his delight, rejoicing always before him▪ Rejoicing in the habitable part of his Earth, etc. As two that are br●d up together, take delight in one another.  
2. As Mediator; he loveth the Humane Nature of Christ freely; the first Object of Election, was the Flesh of Christ assumed into the Divine Person. Col. 1.19. I pleased the Father, that in him should all Fullness dwell; it deserved not to be united to the Divine Person. When it was united, the Dignity and Holiness of his Person deserved Love. There was the Fullness of the Godhead in him bodily, the Spirit without measure, all that is lovely. And then, besides the Excellency of his Person, there was the Merit of his Obedience, he deserved to be loved by the Father for doing his Work. John 10.17. Therefore doth my Father love me, because I lay down my Life, that I might take it again; that was a new ground of Love; Christ's Love to us, was a f●rther cause of God's Love to him. Thus you see how God loveth Christ.  
Use 1. It giveth us confidence in both Parts of Christ's Priestly Office, his Oblation and Intercession. His Oblation, Mat. 3.17. This is my beloved Son, in whom I am well-pleased. God hath proclaimed it from Heaven, that he is well-pleased with Christ's, standing in our room, though so highly offended with us, and with him for our sake. Eph. 1.6. To the praise of the Glory of his Grace, wherein he hath made us accepted in the Beloved. All that come under his Shadow, will be accepted with God. He is beloved, and will be accepted in all that he doth; his being beloved, answereth our being unworthy of Love; surely he will love us for his sake, who hath purchased Love for us. His Intercession; if the Father loveth Christ, we may be confident of those Petitions we put up in his Name. John 16.23. Whatsoever ye shall ask the Father in my Name, he will give it you. Our Advocate is beloved of God. When we pray in the Name of Christ, according to the Will of God, our Prayer is in effect Christ's Prayer. If you send a Child or a Servant to a Friend, for any Thing in your Name, the Request is yours; and he that denieth the Child or Servant, denieth you. When we come in a sense of our own Unworthiness, on the score and account of being Christ's Disciples, and with an high estimation of Christ's Worth and Credit with the Father, and that he will own us, that Prayer will get a good Answer.  
Use 2. It is a Pledge of the Father's Love to us; and if God gave Christ that was so dear to him, what can he withhold? Rom. 8.32. He that spared not his own Son, but gave him up to the Death for us all: how will he not with him also freely give us all things? He spared him not, the Son of his Love was forsaken and under Wrath; and will he then stick at any thing? God's Love is like himself, infinite, it is not to be measured by the affection of a Carnal Parent. Yet he gave up Christ; Love goeth to the utmost; had he a greater Gift, he would have given it: How could he show us Love more, than in giving such a Gift as Christ? John 16.22. The Father himself loveth you, because ye have loved me, and have believed that I came forth from God. God hath a respect for those that believe in Christ, and receive him as the Son of God.  
Use 3. It is an Engagement to us to love the Lord Jesus. 1 Cor. 16.22. If any Man love not the Lord Jesus Christ, let him be Anathema Maranatha. Shall we undervalue Christ, who is so dear and precious with God? Let us love him, as God loved him.  
1. God loved him so, as to put all Things into his Hands. John 3.35. The Father loveth the Son, and hath put all things into his Hand. Let us own him in his Person and Office, and trust him with our Souls. He is entrusted with a Charge concerning the Elect, in whose Hands are your Souls. 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day.  
2. God hath loved him, so as to make him the great Mediator to end all Differences between God and Man. God hath owned him from Heaven. Mat. 3.17. This is my beloved Son, in whom I am well-pleased. Do you love him so, as to make use of him in your Communion with God? Heb. 7.25. Wherefore he is able to save to the uttermost all that come unto God through him, seeing he ever liveth to make intercession for us. That is the sum of all Religion.  
3. God loveth him, so as to glorify him in the Eyes of the World. John 5.22, 23. The Father judgeth no Man; but hath committed all Judgement to the Son, that all Men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father that hath sent him. Do you honour him? Phil. 1.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To me to live is Christ, should be every Christian's Motto. This is Love, and not an empty Profession. Christ will take notice of it, and report it in Heaven; it is an endearing Argument, when the Father's Ends are complied with. John 17.10. And all thine are mine, and mine are thine, and I am glorified in them.   

SERMON XL.  JOHN XVII. 23. 
I in them, and thou in me, that they may be made perfect in one, and that the World may know that thou hast sent me, and hast loved them, as thou hast loved me.  
I Come now to the Second Observation, That God loveth the Saints, as he loved Christ.  
The Expression is stupendous; therefore divers Interpreters have sought to mitigate it, and to bring it down to a commodous Interpretation.  
First; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, As, is a Note of Causality, as well as Similitude. He loveth us, because he loved Christ. Therefore it is said, Ephes. 1.6. He hath made us accepted in the Beloved. The Elect are made lovely, and fit to be accepted by God only by Jesus Christ; accepted both in our State and Actions, as we are reconciled to him; and all that we do, is taken in good part for Christ's sake, who was sent and entrusted by the Father to procure this favour for us, and did all which was necessary to obtain in The Ground of all that Love God beareth to us, is for Christ's sake. There is indeed an Antecedent Love showed in giving us to Christ, and Christ to us. John 3.16. For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting Life. The first Cause of Christ's Love to us, was Obedience to the Father; the Son loved us, because the Father required it: Tho afterwards God loved us, because Christ merited it: All Consequent Benefits are procured by the Merit of Christ. The Father, that is first in order of Persons, is first in order of working, and can have no higher Cause, than his own Will and Purpose. And besides, there is an Obligation established to every Person; absolute elective Love; is the Father's Property and Personal Operation; but then his Eternal Purpose is brought to pass in and through Jesus Christ: In the carriage of our Salvation, Christ interposeth: So we are chosen in him as Head of the Elect, Ephes. 1.4. pardoned, justified, sanctified, glorified in and through him: all these Benefits and Fruits of God's Love, are procured by Christ's Merit; not only as it is the more for the Freedom of Grace, that the Reasons why Man should be loved, should be without himself, and so the Obligation is increased; and not merely, neither for the greater fullness of our Comfort; for if God should love us in ourselves, it would be a very imperfect Love, our Graces being so weak, and our Services so stained. But whence should we have this Grace at first, which is the Object of his Love? He could never find in us any cause why he should love us; God could not love us with honour to himself, if his Wisdom had not found out this way of loving us in Christ. There was a double Prejudice against us; our Nature was loathed by God's Holiness, and then God's Justice had a quarrel against us.  
1. For God's Holiness; What Communion could there be between Light and Darkness? God is Holy by Nature, and we are Sinners by Nature. Nature being corrupted, God cannot love it, unless he see it in such a Person as Christ is. Psal. 5.4, 5. For thou art not a God that hast pleasure in Wickedness▪ neither shall Evil dwell with thee. The Foolish shall not stand in thy sight, thou hatest all workers of Iniquity; not only the Work, but the Person. Therefore we are hidden in him, found in him; as when a Man loathes a Pill, we lap it up in something which he affects. God abhorred the fight of Man till found in Christ.  
2. God's Justice had a Quarrel against us. God dealt with Man by way of Covenant; and so hated Man, not only out of the Purity of his Nature, but out of Justice; his Righteous Anger was kindled, because of the breach of the Covenant. When Subjects are fallen into displeasure with their Prince, such an one as the King loveth, must mediate for them: So God was in Christ, reconciling the World unto himself, 2 Cor. 5.19. How cometh God, who seemed to be bound in point of Honour to avenge himself on Sinners, to be reconciled? In Christ he received satisfaction. God was resolved to manifest an infinite Love to Man, but he would still manifest an infinite Hatred against Sin; which could not be more fully manifested, than by making Christ ●●e ground of our Reconciliation. Thus the Wisdom of God hath taken up the difference between us and his Holiness, and between us and his Justice, that so Divine Love may be like itself, not blind, but rational: This was the great Prejudice; how could the Holy God, the Just God, who is not overcome with any Passion, love such vile and unworthy Creatures as we are? The Question is answered, he loveth us in Christ, and for Christ's sake.  
Secondly; Take the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as, in the ordinary Acceptation. So it signifieth Similitude and Likeness; but than it signifieth not an exact Equality, but some kind of Resemblance; Be ye perfect, as your Heavenly Father is perfect, Mat. 5.48. One as we are One. So here; 

1. There is a Disparity.  
2. A Likeness.    
1. A Disparity; for in all Things Christ hath the pre-eminence, both as God, and as Mediator.  
(1.) As God; he is most perfect, in whom God hath found all Complacency and Delight: Prov. 8.30. Then I was by him, as one brought up with him: and I was daily his Delight, rejoicing always before him. He was God, we are Creatures; He the natural Son. Psal. 2.7. Thou art my Son, this day have I begotten thee. We the adopted Children. John 1.12. To as many as received him, to them gave he power to become the Sons of God. God's Love to Christ was necessary, ours is a free dispensation: John 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have Everlasting Life.  
(2.) As Mediator; so he is the first Beloved. God loves Christ as the first Object of his Love; after Christ, he loveth those that are Christ's. The Relation begins with him. John 20.17. Go to my Brethren, and say unto them, I ascend unto my Father, and your Father, unto my God, and your God. He is loved, as the Head of the Mystical Body, we as Members; the Head first, than the Members. He is loved for his own sake, we for his.  
2. Yet there is a Likeness; God loveth us with a like Love.  
1. Upon the same Grounds; Nearness, and Likeness.  
(1.) Nearness. He loveth Christ as his Son, so he loveth us as his Children. 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us, that we should be called the Sons of God. There is a threefold Ecce in Scripture. (1.) Ecce demonstrantis, as pointing with the Finger. John 1.29. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, that taketh away the Sin of the World. It referreth to a Thing, or Person present, and it noteth the certainty of Sense, as there he pointed at him as present; or to a Doctrine, and then it noteth the certainty of Faith. Job 5.27. Lo, this we have searched, so it is; hear it, and know thou it for thy good: believe it as a certain Truth. (2.) There is Ecce admirant●s, as awakening our drowsy Minds more attentively to consider of the Matter; as, Lam. 1.12. Behold and see, if there be any sorrow like unto my sorrow! So here, entertain it with Wonder and Reverence, as an important Truth. (3.) Ecce exultantis, vel gratulantis, as rejoicing and blessing ourselves in the Privilege. Psal. 121.4. Behold, he that keepeth Israel, he neither slumbers nor sleeps. Now all these take place here. Behold it with Faith and Confidence, as a certain Truth; behold it with Reverence and Wonder, as an high Dignity; behold it with Joy and Delight, as a Blessed Privilege: as it is a certain Truth, we should believe it more firmly; as it is an important Truth, we should consider it more seriously; as it is a comfortable Truth, we should improve it more effectually to our great Joy and Satisfaction in all Conditions. The Wisdom of God findeth out Relations between God and us, to establish a mutual Love between us. He would be known, not only as our Creator, but our Father; and indeed none is so much a Father as God is: Earthly Parents have but a drop of Fatherly Compassion suitable to their finite Scantling, never had any such Bowels and Affections as our Father which is in Heaven. If we look to his Fatherly Bowels, none deserveth the Title but he. Isa. 49.15. Can a Mother forget her Sucking Child, that she should not have compassion on the Fruit of her Womb? yea, they may forget, yet will not I forget thee. Mat. 7.11. If ye then being Evil, know how to give good Gifts unto your Children; how much more will your Father which is in Heaven, give good Things to them that ask him? Psal. 27.10. When my Father and Mother forsake me, than the Lord will take me up. Certainly God excelleth all temporal Relations, never Father had such Bowels and Affections. We were never in the Bosom of God, to know his Heart; but the only Son of God that came out of his Bosom, he hath told us Tidings of it, and hath bidden us come boldly and call him Father. When ye pray, say, Our Father.  
(2.) Likeness is another ground of Love. God loveth Christ, not only as his Son, but as his Image, he being the Brightness of his Glory, and the express Image of his Person, Heb. 1.3. So he loveth the Saints, who are by Grace renewed after his Image. Col. 3.10. And that ye put on the New Man, which is renewed in Knowledge after the Image of him that created him; and who are thereby made partakers of the Divine Nature, 2 Pet. 1.4. We lost by Adam the Image of God, and the Favour of God; now, first his Image is repaired in us, than his Love and Favour is bestowed on us; without this we could not be lovely in his Eye; for we are amiable in the sight of God, by reason of that comeliness he has put upon us.  
2. There are like Properties.  
1. It is free. So was God's Love to Christ's Manhood; as much of his Substance as was taken from the Virgin, was chosen out of Grace. Christ for his whole Person deserved Love, but as to his Humane Nature, he was himself an Object of Elective Love as we are; and this being assumed into the Unity of his Person, Christ was set apart by God for the Work of Mediation. Isa. 42.1. Behold, my Servant whom I uphold, mine Elect in whom my Soul delighteth, I have put my Spirit upon him. Choice supposeth the Preferment or Acceptance of one, and refusal of another; so was Christ chosen as Man. This the Virgin acknowledgeth, Luke 1.48. He hath regarded the low Estate of his Handmaid. He had done her an Honour, the greatest that was done to any of his Servants, among which she acknowledged herself the unworthiest. So much of the Substance of the Virgin, as went to the Person of Christ, and his Humane Soul was chosen out of mere Grace: Nay, in his Divine Person, there was a choice which is to be referred to the Wisdom and Pleasure of the Father: Col. 1.19. It pleased the Father, that in him should all Fullness dwell. The same account as is given of our Salvation: Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes. Even so, Father, for so it seemed good in thy sight. So is God's Love to us free and undeserved, his Love is the Reason of itself, he loved us because he loved us. Deut. 7.7, 8. The Lord did not set his Love on you, nor choose you, because ye were more in number than any People; but because the Lord loved you. There is the last Cause; God's Act is its own Law and Reason, we can give no other account.  
2. It is tender and affectionate. There is a full complacency and delight in Christ. Mat. 3.17. This is my beloved Son, in whom I am well-pleased; his Heart was taken up with him, he was full of contentment in him; as a Husband is called the Covering of the Eyes, because a Woman should look no further. So, Prov. 8.31. I was daily his delight, rejoicing always before him. So tenderly affectioned is God to the Saints: Isa. 62.5. As the Bridegroom rejoiceth over the Bride, so shall thy God rejoice over thee; then Affections are in their reign and height. So tender is God of his People, Zech. 2.8. He that toucheth you, toucheth the Apple of his Eye: The Eye is the most tender part, and so is the Apple of the Eye; Can there be a more endearing Expression?  
3. It is Eternal. Christ as Mediator was loved before the Foundation of the World, in God's Purpose: John 17.24. Father, I will that they also whom thou hast given me, may be with me where I am, that they may behold my Glory that thou hast given me; for thou hast loved me before the Foundation of the World. And in loving Christ, he loved us; and in choosing Christ as Head of the Church, the Members were included in that Election, for Head and Body cannot be severed. This Grace was given us in Christ before the World began. 2 Tim. 1.9. Who hath saved us, and called us with an Holy Calling; not according to our Works, but according to his own Purpose and Grace, which was given us in Christ Jesus before the World began. Some are not called as soon as others, but all are loved as soon as others, even from Eternity. God's Love is an ancient as himself, there was no time when God did not think of us, and love us. We are wont to prise an Ancient Friend; the ancientest Friend we have is God, who loved us not only before we were lovely, but before we were at all. He thought of us before ever we could have a thought of him; after we had a being in Infancy, we could not so much as know that he loved us; and when we came to Years of discretion, we knew how to offend, before we knew how to love and serve him; we cared not for his Love, but prostituted our Hearts to other Things. Let us measure the short scantling of our Lives with Eternity, wherein God showed Love to us; as to our Being's, we are but of Yesterday; as to the Constitution of our Souls, we are Sinners from the Womb; and when we are convinced of it, we adjourn, and put off the Love of God to old decrepit Age, when we have spent our strength in the World, and wasted ourselves in deceitful and flesh-pleasing Vanities. Now it should shame us, when we remember God's Love is as ancient as his Being. Some look after God sooner than others; but if you look after God never so soon, God was at Work before us; those that began earliest, as Josiah, John Baptist, find God more early providing for their Eternal Welfare.  
4. It is unchangeable; as to Christ, so to us; from Eternity it began, to Eternity it continueth; it began before the World was, and will continue when the World shall be no more. Psal. 103.17. The Mercy of the Lord is from Everlasting to Everlasting, upon them that fear him, and his Righteousness unto children's Children. It is Man's weakness to change Purposes; we have good Purposes, but they are suddenly blasted: but God's Eternal Purpose, that shall stand. We are mutable, and frequently change, out of the levity of our Nature, or the ignorance of Futurity; therefore upon new Events we easily change our Minds; but God that seeth all things at once, cannot be deceived; the first Reasons of God's Love to Man, are without Man, and so Eternal. Among the Persons of the Godhead, the Son loveth, because the Father required it; the Father, because the Son merited it; and the Holy Ghost, because of the Purpose of the Father, and the Purchase of the Son, abideth in our Hearts to preserve us unto God's Use, and to keep afoot his Interest in us.  
Thirdly; There are the like Fruits and Effects of it. I shall instance in some, which are like his Love to Christ.  
1. Communication of Secrets. All Things are in common amongst those that love one another. Said Dalilah to Samson, Judges 16.15. How canst thou say I love thee, when thy Heart is not with me? Thou hast mocked me these three times, and hast not told me wherein thy great strength lieth. Now Jesus Christ knoweth all the Secrets of God. John 1.18. No Man hath seen God at any time; the only begotten Son, which is in the Bosom of the Father, he hath declared him. Christ lying in the Father's Bosom, knoweth his Nature, and his Will. So it is with the Saints; John 14.21. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself to him. As God manifested himself to Christ, so Christ will to us. Christ hath treated us as Friends: John 15.15. Henceforth I call you not Servants, for the Servant knoweth not what his Lord doth; but I have called you Friends, for all things that I have heard of my Father, I have made known unto you. The knowledge of God's Ways, is a special Fruit of his Love.  
2. Spiritual Gifts. God's Love to Christ was a bounteous Love. John 3.34, 35. God giveth not the Spirit by measure to him. The Father loveth the Son, and hath given all things into his Hands. God's Love was showed to Christ, in qualifying the Humane Nature with such excellent Gifts of Grace. As to us, God's Love is not barren; as a Fruit of God's Love, Christ received all things needful for us. You will perhaps say, as they replied to God when he said, I have loved you, Wherein hast thou loved us? Mal. 1.2. because he hath not made you Great, Rich, and Honourable. If he hath given us such a proof of his Love, as he gave to Christ, namely, such a measure of his Spirit as is fit for us, we have no reason to murmur and complain. The Spirit of Illumination is better than all the Glory of the World. Prov. 3.32. The Froward is an Abomination to the Lord: but his Secret is with the Righteous. The Spirit of Regeneration, to convert the Heart to God and Heaven. 1 Cor. 2.12. Now we have received, not the Spirit of the World, but the Spirit that is of God, that we might know the things that are freely given us of God. The Spirit of Consolation, to evidence God's Love to us, and our right to Glory. 2 Cor. 1.22. Who hath sealed us, and given the earnest of his Spirit in our Hearts. 2 Cor. 5.5. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the Earnest of the Spirit. As the End of his Love to Christ's Humane Nature, was to bring it to Heaven; so the End of God's Love to us, is to sanctify us, and so to make way for Glory.  
3. Sustentation, and gracious Protection during our Work and Service. This was his Love to Christ: Isa. 42.1. Behold my Servant whom I uphold. I am not alone, my Father is with me, John 8.16. His Enemies could not touch him, till his time came. John 11.9. Are there not twelve hours in the day? If any Man walk in the day, he stumbleth not, because he seeth the light of this World. As long as the time of exercising his Function here lasted, there was such a Providence about him, as did secure him from all danger; and till that time was past, and the Providence withdrawn, he was safe; and when that time was out, and he seemed to be delivered to the Will of his Enemies, all the Creatures were in a rout, the Sun was struck blind with astonishment, the Earth staggered and reeled. So God will carry us through our Work; and keep us blameless to his Heavenly Kingdom; but if we are cut off by the violence of Men, all the Affairs of Mankind are put in confusion, and carried headlong, besides the confederacies of Nature disturbed, and divers Judgements (as in Egypt, and the Land of the Philistines) ensue Odium in Religionis Professores, the World shall know how dear and precious they are to God.  
4. Acceptance of what we do. God accepted all that Christ did, it was very pleasing to God. Ephes. 5.2. Walk in Love, as Christ also hath loved us, and given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour. In every solemn Sacrifice for the Congregation, the Blood of it was brought unto the Mercy-Seat with a perfume; but Christ's Sacrifice received value from his Person, he being one so dear to God, so excellent in himself. This kind of Love God showeth to us, the Persons of the Upright are God's delight, and then their Prayers. Cant. 5.1. I am come into my Garden, my Sister, my Spouse; I have gathered my Myrrh with my Spice, I have eaten my Hony-comb with my Hony. Tho our Services are mingled with Weaknesses and Imperfection, they shall be accepted: But the Sacrifice of the Wicked is an Abomination to the Lord, much more when he bringeth it with an evil Mind, Prov. 15.8.  
5. Reward. Christ was gloriously exalted; after his Sufferings he entered into Glory, and was conducted to Heaven by Angels, and welcomed by the Father, who, as it were, took him by the Hand. Psal. 2.7, 8. Thou art my Son, this day have I begotten thee. Ask of me, and I will give thee the Heathen for thine Inheritance, and the uttermost parts of the Earth for thy Possession. So if we do what he did, we shall far as he fared. John 12.26. If any Man serve me, let him follow me, and where I am, there shall my Servant be: If any Man serve me, him will my Father honour. When we die, we shall be conveyed to Heaven by Angels. Luke 16.22. The Beggar died, and was carried by Angels into Abraham 's Bosom; our Souls first, than our Bodies. Phil. 3.21. Who shall change our vile Bodies, that they may be like unto his glorious Body, according to the working, whereby he is able even to subdue all things to himself. And at last we shall have a solemn Welcome into Heaven. Mat. 25.21. Well done good and faithful Servant, thou hast been faithful over a few things, I will make thee Ruler over many things; enter thou into the Joy of thy Lord. Christ is not only Purchaser, but first Possessor, and is gone into Heaven to prepare a place for us, to which he will at last bring us. John 14.2, 3. In my Father's House are many Mansions; if it were not so, I would have told you, I go to prepare a Place for you. And if I go to prepare a Place, I will come again and receive you unto myself, that where I am, there ye may be also.  
Use 1. Information, to show what ground we have of Patience, Comfort, and Confidence.  
1. Of Patience in Afflictions from God. Would we be loved otherwise than Christ was loved? We see in the Person of Christ▪ that Love may stand with Fatherly Correction; Christ was beloved by God, yet under Poverty, Disgrace, Persecution, Hunger, Thirst, etc. When Christ was hungry, the Devil came unto him. Mat. 4.3. If thou be the Son of God, command that these Stones be made Bread. So he taketh advantage of our Troubles and Afflictions, to make us question our Adoption: but we may retort the Argument; Heb. 12.7, 8. If ye endure Chastisement, God dealeth with you as with Sons. ● for what Son is he whom the Father chasteneth not? But if ye be without Chastisement, whereof all are Partakers, then are ye Bastards, and not Sons. Brambles are not pruned, but Vines; God loved Christ in the lowest degree of his Abasement, as much as at other times: Shall I desire to be otherwise beloved of God than Christ was? Nay, God's Love may stand with sad suspensions of Soul-Comforts. Mat. 27.46. My God, my God, why hast thou forsaken me? The Natural Son was in the Love of God, when at the worst; God loved him still, though he appeared to him with another Face; as the Sun is the same, when it shineth through red Glass, only it casts a more bloody Reflection. God had one Son without Sin, but none without suffering.  
2. Comfort, when we meet with ill usage in the World. Our Lord Jesus prayeth, That the World may be convinced, that God loved them as he loved Christ. When the World entreated Christ ill, how was the World convinced that God loved him? There was an Eclipse at his Death, which was a Monument of God's Displeasure. Mat. 27.54. When the Centurion, and they that were with him, watching Jesus, saw the Earthquake, and those things which were done, they feared greatly, saying, Truly this was the Son of God. So when Christ's Members are evil entreated, there are public Monuments of God's Displeasure, the Courses of Nature are altered, Drowths, Inundations, Pestilences, Famines, unseasonable Wether, Confusions, etc. If this be not, when God smileth, though the World frowneth, you will convince them by bearing up with Courage and Confidence. The more the World is set against us, the more do the Fruits of his Love appear before Men.  
3. Confidence in the midst of Dangers and Temptations. When once we are assured of God's Love, what shall separate us from it? Rom. 8.38, 39 For I am persuaded, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor Height, nor Depth, nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Can any thing alienate God's Love in Christ? If it were God's Love in us, that were an uncertain ground of Hope, but it is God's Love in Christ. Get but an Assurance of his Love, and you will never be ashamed. What can alienate the Heart of God from you, while you are faithful to him, and have the sure Pledge of his Love, his Spirit in your Heart? Love or Hatred is not known by any thing that is before us: But if you have an Heart to seek him, fear him, obey his Laws; this is the favour of his People, and this was his Love to Christ.  
Use 2. Direction.  
1. Whereby chiefly to measure God's Love by his Spiritual Bounty. John 3.34, 35. God giveth not the Spirit by measure to him. The Father loveth the Son, and hath given all things into his hands. So the Gifts and Graces of the Spirit, are the special Effects of his Love; for he loved us as he loved Christ, and thus he manifested his Love to Christ. Psal. 106.4. Remember me, Lord, with the Love that thou bearest to thy People. When one gave Luther Gold, he said, Valde protestatus sum, me nolle sic à Deo satiari. Be not satisfied till God love you with such a Love, as he loved Christ. Inward Excellencies, though with outward Crosses, these are the best Fruits of his Love; an Heart to seek him, to fear his Name, to obey his Laws, an understanding to know his Will. God's Love is best known by the stamp of his Spirit, that is his Mark set upon us. Let us leave outward things to God's Wisdom, Love or Hatred is not known by all that is before us. Let us labour for a share in his peculiar Love: Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy Name. Lord, I do not ask Riches, nor Glory, nor Preferment in the World; I ask thy Love, thy Grace, thy Spirit. Doth our Saviour care for outward Things? Other things are given promiscuously, these to his Favourites. God's Love is conveyed through Christ. Rev. 1.5. To him that lo●ed us, and washed us from our Sins in his own Blood; he loved us, and sanctified us. Ephes. 5.25, 26. Husbands, love your Wives, as Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word. Nothing more worthy, nothing more suitable to Christ's Love.  
2. It directeth us what to do when we are dejected through our own unworthiness. Look upon God's Love in Christ. If God did take Arguments, and Grounds of Love from the Creature, Where would he have found Objects of Love? God hath proclaimed it from Heaven. Mat. 3.17. This is my beloved Son, in whom I am well pleased; and we are accepted in the Beloved, Ephes. 1.6. Jesus Christ is worthy; desire to be found in him, not having thine own Righteousness. Lord, for the Merit● of thy blessed Son, accept of me. Christ being beloved of the Father, is the Storehouse and Conduit to convey that Love to his People.  
Use 3. Exhortation, to endeavour after the sense and apprehension of this Love in our own Hearts. Surely this is our Duty, for Christ afterward saith, Vers. 26. That the Love wherewith thou hast loved me, may be in them. There is a Love of God towards us, and a Love of God in us: so Zanchy citing the Text; his Love, erga nos, towards us, is carried on from all Eternity; but nondum in nobis, it is not in Us, but in Time. He loved us before the Foundation of the World, though we know it not, feel it not; but now this Love beginneth to be in us, when we receive the Effects, and God is actually become our reconciled Father in Christ. God's Love from Everlasting, was in Purpose and Decree, not in Act. God's Love in us is to be interpreted two ways, both in the Effects and the Sense. In the Effects, at Conversion: Ephes. 2.4, 5. But God, who is rich in Mercy, for his great Love wherewith he loved us, even when we were dead in Trespasses and Sins, hath quickened us together with Christ. In the sense, when we get assurance, and an intimate feeling of it in our own Souls. Both are wrought in us by the Spirit; Rom. 5.5. And Hope maketh us not ashamed, because the Love of God is shed abroad in our Hearts by the Holy Ghost, that is given to us. A Man may have the Effects, but not the Sense; God may love a Man, and he not know it, nor feel it. But we are to look after both. Therefore I shall do two things.  

First, Press you to get the sense.  
Secondly, Speak to the Comfort of them that have indeed the Effects, but not the Sense.   
First; I shall press you all to get the sense and comfortable apprehension of this Love, that God loved you as he loved Christ.  
1. Motives. The Benefits are exceeding great.  
(1.) Nothing quickeneth the Heart more to love God. Certainly we are to love God again, who loved us first. 1 John 4.19. Now though it be true, that Radius reflexus languet, that God loveth us first, best, and most: yet the more direct the Beam, the stronger the Reflection; the more we know that God loveth us in Christ, the more are we urged and quickened to love God again; 2 Cor. 5.14. For the Love of Christ constraineth us. And this Consideration is the more binding; if you expect those Privileges which Christ had, you must express your Love by suitable Obedience. John 6.38. I came down from Heaven, not to do mine own Will, but the Will of him that sent me. John 4.34. My Meat is to do the Will of him that sent me, and to finish his Work. John 8.29. And he that sent me, is with me; the Father hath not left me alone, for I do always those things that please him. You must love him as Christ loved him. Will you sin against God, that are so beloved of him? Thus we must kindle our Hearts at God's Fire, for Love must be paid in kind.  
(2.) It maketh us contented, patient, and joiful in Tribulations and Afflictions. Rom. 5.3. And not only so, but we glory in Tribulations also. And, 1 Pet. 1.8. Whom having not seen, ye love: in whom the now ye see him not, yet believing, ye rejoice with joy unspeakable and full of Glory.  
(3.) Nothing more emboldeneth the Soul against the Day of Death and Judgement, than to know, that God loveth us, as he loved Christ, and therefore will give us the Glory that Christ is possessed of. 1 John 4.17. Herein is our Love made perfect, that we may have boldness in the Day of Judgement, because as he is, so are we in the World; the greater apprehension we have of the Love of God in Christ, the more perfect our Love is.  
2. Means, that this may be increased in us.  
1. Meditate more on, and believe the Gospel. It is good to bathe and steep our Thoughts in the remembrance of God's wonderful Love to Sinners in Christ. John 17.26. I have declared to them thy Name, and will declare it, that the Love wherewith thou hast loved me, may be in them, and I in them. Fervency of Affection followeth strength of Persuasion; and strength of Persuasion is increased by serious Thoughts.  
2. Live in Obedience to the Spirit's sanctifying Motions; for this Love is applied by the Spirit, Rom. 8.14. For as many as are led by the Spirit of God, they are the Sons of God; compared with the 16 th', The Spirit itself beareth Witness with our Spirits, that we are the Children of God. The Spirit obeyed as a Sanctifier, will soon become a Comforter, and fill our Hearts with a sense of the Love of God.  
3. Take heed of all Sin, especially heinous and wilful Sins. Isa. 59.2. Your Iniquities have separated between you and your God, and your Sins have hid his Face from you that he will not hear. Ephes. 4.30. And grieve not the Holy Spirit of God, whereby ye are sealed to the day of Redemption. Otherwise you may lose the sense of God's Love once evidenced. Men that have been lifted up to Heaven in Comfort, have fallen almost as low as Hell in sorrow, trouble, and perplexity of Spirit. One Frown of God, or withdrawing the Light of his Countenance, will quickly turn our Day into Night; and the poor forsaken Soul, formerly feasted with the sense of God's Love, knoweth not whence to fetch any Comfort and Support.  
Secondly; I shall seek to comfort them that have but the Effects, not the Sense. For many serious Christians will say, Blessed are they who are in Christ, whom God loveth as he loved Christ; but what is this to me, that know not whether I have any part in him or no? To these I will speak two things.  

1. What Comfort yet remaineth.  
2. Whether these be not enough to evidence they have some part in Christ.   
1. What may yet stay their Hearts.  
(1.) The Foundation of God still standeth sure. The Lord knoweth those that are his, 2 Tim 2.19. He knoweth his own, when some of them know not they are his own; he seeth his Mark upon his Sheep, when they see it not themselves. God doubteth not of his Interest in thee, though thou doubtest of thy Interest in him; and you are held faster in the Arms of his Love, than by the Power of your own Faith; as the Child is surer in the Mother's Arms, than by its holding the Mother.  
(2.) Is not God in Christ willing to show Mercy to Penitent Believers? or to manifest himself to them, as their God, and reconciled Father? Did not his Love and Grace find out the Remedy before we were born? And when we had lived without God in the World, he sought after us when we went astray; he thought on us, when we did not think on him; and tendered Grace to us, when we had no mind and heart to it. Isa. 65.1. I am sought of them that asked not for me, I am found of them that sought me not.  
(3.) Hast thou not visibly entered into the Bond of the Holy Oath, and consented to the Covenant, seriously at least, if thou canst not say sincerely? Or dost thou resolve to continue in Sin, rather than accept of the Happiness offered, or the Terms required? then thou hast no part in Christ indeed. But if thou darest not refuse his Covenant, but cheerfully submittest to it, than God is thy God. Zech. 13.9. I will say, It is my People; and they shall say, The Lord is my God. If thou consentest that Christ shall be thy Lord and Saviour, thou art a part of the renewed Estate, whereof Christ is the Head.  
(4.) If thou wantest a sense of his Love, because of thy manifold Failings, it is unreasonable to think that all will end in Wrath, which was begun in so much Love. If he expressed Love to thee in thy unconverted Estate, and hath brought thee into God's Family, will he destroy thee, and turn thee out again upon every actual unkindness? The Lord doth gently question with Jonah in his Fret; Dost thou well to be angry? Jonah 4.9. When the Disciples fell asleep in the Night of Christ's Agony, he doth not say, Ye are none of mine, because ye could not watch with me one hour; but rather excuseth it, Mat. 26.41. The Spirit indeed is willing, but the Flesh is weak. This great Love of God overcometh all the unkindness of his Children.  
2. What may evidence they are concerned in this Love.  
(1.) There is some change wrought in you; thou art now no despiser of God and his Holy Ways; the Heart of thy Sensuality, Pride and Worldliness, is broken, though too much of it still remaineth in thee. Now it is good to be in the way to a further Progress; and we begin with Mortification: 2 Cor. 5.17. If any Man be in Christ, he is a new Creature: old things are passed away, behold, all things are become new. Every change for the better, is either the New Creature, or a Preparation to it.  
(2.) The Gift of the Sanctifying Spirit is more prized by thee, than all the Riches and Honours in the World. Now without Holiness, we cannot esteem Holiness, and practically prefer it above other things. God loveth Christ as he bore his Image; so he loveth us, we are sealed by the Mark of the Spirit. Psal. 106.4. Remember me, O Lord, with the favour that thou bearest unto thy People: O visit me with thy Salvation. And, Psal. 119.132. Look thou upon me, and be merciful unto me, as thou usest to do unto those that love thy Name.  
(3.) Thou lovest and preferrest Christ's People, and that for their Holiness, and therefore seekest to discountenance all sorts of Wickedness. Psal. 15.4. In whose Eyes a vile Person is contemned; but he honoureth them that fear the Lord. He laboureth to discountenance all sorts of Wickedness, and desireth to bring Goodness and Godliness into a creditable Esteem and Reputation, and payeth an hearty honour and respect to those that excel therein. So, Psal. 16.3. But to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. He doth value them, and esteem them, above the greatest Men in the World, because they are so loved, prized, and set apart by God.  
(4.) You labour more and more to be such, whom God loveth as he loved Christ. Jesus Christ was the express Image of his Person; we strive to be such in the World as Christ was, 1 John 4.17. hating what God hateth, and loving what God loveth: then we make it our business to walk as he walked, 1 John 2.6. doing his Will, seeking his Glory. God loved Christ, for that Spirit of Obedience that was in him; who shrunk not in the hardest Duties, but whatever it cost him, was faithful in his Work.  
3. Observe; That God would have the World know so much, and be convinced of this great Love which he beareth to the Saints: that the World may know that thou hast loved them, etc.  
1. The Necessity of the World's Knowledge.  
(1.) Because the World is blinded with Ignorance and Prejudice against the Children of God, they cannot, or rather will not see. 1 Cor. 2.14. But the natural Man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can be know them, because they are spiritually discerned. They will not see, because they have a mind to hate.  
(2.) The Life that floweth from this Union, is a hidden thing; Col. 3.3. For our Life is hid with Christ in God. It is hidden, because maintained by an Invisible Power; the Spiritual Life is hidden under the Veil of the Natural Life. Gal. 2.20 The Life which I now live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. It is obscured by Infirmities. The best show forth too much of Adam, and too little of Jesus. It is hidden under Afflictions: Heb. 11.37, 38. They were stoned, they were sawn asunder, were tempted, were slain with the Sword: they wandered about in Sheepskins, and Goatskins, being destitute, afflicted, tormented. Of whom the World was not worthy, etc. and the World's Reproaches. 2 Cor. 6.8. By Honour and Dishonour, by evil Report and good Report, as Deceivers and yet true.  
2. The Means whereby the World is convinced.  
(1.) The Promises of the Word show God's great Love to the Saints; and hereby he hath engaged himself to do great things for them. 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be partakers of the Divine Nature. He hath engaged to pardon their Sins, accept their Persons, sanctify their Natures, keep them blameless to his Heavenly Kingdom, and finally, to translate them to Glory. Deut. 33.29. Happy art thou, O Israel: who is like unto thee, O People saved by the Lord, and who is the Shield of thy Excellency!— thy Enemies shall be found Liars unto thee, and thou shalt tread upon their high Places. Psal. 144.15. Happy is that People that is in such a Case: yea, happy is that People whose God is the Lord.  
(2.) By the visible Fruits of the Mystical Union. The Gift of the Spirit cannot be hidden, they have a Power and Presence with them which others have not. 1 Pet. 4.14. The Spirit of Glory, and of God, resteth upon you. They live contrary to the course of this World, so as to become the World's Wonder. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to the same excess of Riot. And Reproofs Heb. 11.7. By Faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an Ark for the saving of his House, by the which he condemned the World.  
(3.) By the wonderful Blessings of God's Providence, they are hidden in the secret of his Presence, strangely preserved. Psal. 4.3. But know that the Lord hath set apart him that is Godly for himself; not only as Instruments of his Glory, but as Objects of his special Favour and Grace.  
(4.) This is more fully seen, for the utter confusion of the Wicked at the last Day, 2 Thess. 1.10. When he shall come to be glorified in his Saints, and to be admired in all them that believe. Now it is for their Conviction, or Conversion, then for their Confusion; these are those whose Lives we judged Madness, and Ways Folly.  
3. Why Christ was so earnest that the World should know this.  
(1.) To restrain their Malice. 1 Cor. 2.5. Had they known it, they would not have crucified the Lord of Glory. If God loveth Believers, it should stop the Violence and Malice of the World against them; they are the Beloved Ones of God, whom they malign, and against whom their Heart riseth.  
(2.) It stirreth them up to come out of their wicked Condition, that is, out of a state of Nature. Psal. 7.11. God is angry with the Wicked every day.  
(3.) To put in for a share in this Blessed Estate, that they may be some of those whom he loveth as he loved Christ.  
Use 1. Caution to the Carnal World; do not hate those whom God thus loveth. To you they are accursed, but God counteth them precious. Isa. 43.4. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee. To you they are the Scurf and Off-scouring; 1 Cor. 4.13. We are made as the filth of World, and the Off-scouring of all things to this day. But to God they are Jewels: Mal. 3.17. They shall be mine, saith the Lord, in the day when I make up my Jewels.  
Use 2. Advice to the Children of God, to promote the Conviction and Conversion of the Carnal. 1 Pet. 2.12. Having your Conversation honest amongst the Gentiles; that whereas they speak against you as evil Doers, they may by your good Works which they shall behold, glorify God in the Day of Visitation. Herein you imitate your Master, and your own Safety lieth in it.   

SERMON XLI.  JOHN XVII. 24. 
Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me: for thou lovedst me before the Foundation of the World.  
WE have hitherto seen Christ's Prayers for the Happiness of his Church in the present World; now he prayeth for their Happiness in the World to come. His Love looketh beyond the Grave, and outlasteth the Life that now is; he cannot be contented with any thing on this side a Blessed Eternity: Glory, as well as Grace, is the Fruit of his Purchase, and therefore it is the Matter of his Prayers. Every Verse is sweet, but this should not be read without some ravishment and leaping of Heart. One saith, he would not for all the World that this Scripture should have been left out of the Bible: Certainly we should have wanted a great Evidence and Demonstration of Christ's Affection. Every word is emphatical. Let us view it a little.  
Here is a Compellation, a Request, and the Reason of that Request. The Compellation, Father. In the Request there is the Manner, how it is made, I will. The Persons for whom it is made, that they whom thou hast given me. The Matter of the Request, in Presence and Vision, be with me where I am, that they may behold my Glory. Or the Matter is Everlasting Happiness, which is described by the Place of Enjoiment, and our Work when we come thither. Now the Reason of all is, the Father's eternal Love to Christ, and in Christ to us, for thou hast loved me before the Foundation of the World.  
First; The Compellation, Father. The Titles of God are usually suited to the Matter in Hand. Christ is now suing for a Child's Portion for all his Members, and therefore he saith, Father. God is Christ's Father by Eternal Generation, and ours by gracious Adoption, whence our Title to Heaven ariseth. And therefore it is called an Interitance; Col. 3.24. Knowing that of the Lord ye shall receive the Reward of the Inheritance. It is not simply Wages, such as a Servant receiveth from his Master; but an Inheritance, or a Child's Portion, such as Children receive from Parents. And it is very notable, the Apostle there speaketh of Servants, who are saved as God's Sons. So our waiting for Glory, is expressed by waiting for the Adoption, Rom. 8.23. because than we have the Fruit of it. We hold Heaven, not by Merit, nor by our Purchase, nor by Privilege of Birth, but by Adoption: The Ground of Expectation, is put for the Matter of Expectation, waiting for the Adoption. And now we wait, because now we have jus haereditatis, than we have Possession.  
Use 1. This Notion represents the freeness of Grace in giving us Glory, we do not receive it as a Debt, but as a Gift. Nothing is more free than an Inheritance; It was purchased by Christ, but it was given to us, we receive it by virtue of his Testament, and the Father's Promise. It is called an Inheritance, Ephes. 1.18. What is the Riches of the Glory of his Inheritance in the Saints; an Inheritance cometh freely, and without Burden and Encumbrance. Thus we hold Heaven by all kind of Titles, we have it by Purchase, and we have it freely: Christ maketh the Purchase, and we possess the Gift. It is a greater Security to our Hopes, when we can look for Heaven from a Merciful Father and a Righteous Judge; it is Just, Christ having paid the Price. Therefore it is called, the Gift of God through Jesus Christ our Lord, Rom. 6.20. It is the Father's Gift, but for the greater Honour to God, and security to us, it is Christ's Purchase.  
Use 2. It showeth the Necessity of becoming Sons to God, if we expect Heaven. Children can only look for a Child's Portion. The World is a common Inn for Sons and Bastards; but Heaven is called our Father's House, none but Children are admitted there: John 3.3. Except a Man be born again, he cannot see the Kingdom of God. Seeing is often put for enjoying; yet the Word is emphatical, they shall not have so much as a glimpse of Heaven, but are cast into everlasting Darkness. A Man should never be quiet, till he be one of the Family, and can evidence his New Birth. As they were put from the Priesthood as polluted, that could not find their Genealogy, Ezra 2.62. So if you cannot prove your descent from God, you are disclaimed, and reckoned not to God's, but to Satan's Family.  
Use 3. It teacheth God's Children, with Patience and Comfort, to wait for this happy Estate. Rom. 8.23. And not only they, but ourselves also, who have the first Fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies. You do not yet know what Adoption meaneth, the Day of the Manifestation of the Sons of God is to come. 1 John 3.3. Behold, now are we the Sons of God; but it doth not appear what we shall be. It doth not appear, therefore wait. There is the Spirit of an Heir, and the Spirit of a Servant, as we read of the Spirit of Adoption. A Servant must have something in Hand, Pay from Quarter to Quarter; they do not use to expect their Master's Possession; but an Heir waiteth till it fall.  
You may look upon the Compellation, as an Expression of Christ's hearty goodwill. When he ●ueth for our Glorification, he improveth all his Interest in God; Father, I will. When he pleadeth for himself, he useth the same Compellation, Vers. 1. Father, glorify thy Son. Vers. 5. And now, O Father, glorify thou me with thine own self. Thus here, Christ's Heart is much set upon the Happiness of his Members; if there be any more endearing Title, the Spirit of God here will use it; Father, if I can do any thing, or have any room in thy Heart or Affection, Father, I will, etc. When we would prevail, Christ biddeth us urge our Interest; When we pray, say, Our Father, Luke 11.2. so doth he. When we mediate for others, we are wont to mention our Relation, as a Circumstance of Endearments▪ So doth Christ expressly mention his Relation, when his Requests are of great Concernment.  
Secondly; The next Circumstance, is the Manner of ask, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will, a word of Authority, becoming him that was God and Man in one Person, who knew the Father's Will, who had made a through Purchase, and so might challenge it of right: So some observe, he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But possibly it may bear a softer sense in this place; and thus is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used elsewhere, Mark 10.35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Master, we will that thou shouldest do to us whatever we desire thee; if that look like an Expostulation, or a Capitulation rather than a Request: see Mark 6.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will that thou give me by and by in a Charger the Head of John the Baptist. Mark 12.38. Master, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we would see a sign from thee. Briefly then, it doth not express his Authority, so much as the full bend of Heart; only because he useth the word Will, and because at least the manner of expression carrieth the force of a Promise, which if it be backed with his Prayers, cannot fall to the ground. We may thence,  
Observe, The Certainty of our glorious Hopes. If [I will] be not a word of Authority, it looketh like a Testamentary Disposition. Christ was about to die, and now he saith, I will. When Christ made his Will, Heaven is one of the Legacies which he bequeatheth to us. This was his last Will and Testament; Father, I will. You have the very words and form of a Testament, Luke 22.29. I appoint unto you a Kingdom, as my Father hath appointed unto me; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only word we have for a Testament. Heaven is ours, a Legacy left us by Christ.  
But what Power had Christ to dispose of it? Let me clear that by the way, since he saith, Mat. 20.23. To sit on my right Hand, and on my left, is not mine to give; but it shall be given to them for whom it is prepared of my Father. Christ's Power of disposing is not denied, but he showeth only to whom it is given, not for by-Respects, but according to God's Eternal Will and Purpose. In the Original the words run otherwise than they do in our Translation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is no Ellipsis which some have fancied; and it should be rendered thus, It is not mine to give, save to those for whom it is prepared of my Father. He doth not deny degrees of Glory, he doth not deny his own Power to distribute them, but only asserts, that he must dispose according to his Father's Will; not for outward and temporal Respects of Kindred and Acquaintance, but as God hath given to every Man his Measure. Certainly Christ's Will standeth good to all Intents and Purposes; for as God, he hath an Original Authority; and as Mediator, he doth nothing contrary to his Father's Will; he is tender of that, as you see in the place alleged; so that the Objection confirmeth the Point.  
Use 1. It is comfort to us when we come to die, thou hast Christ's Will to show for Heaven. When God's Justice puts the Bond in Suit against us, then let Faith put Christ's Testament in Suit. There is an old Sentence against us, In the Day thou eatest thereof, thou shalt die, Gen. 2.17. Confront it with Christ's Prayer. In Life we should provide for Death, and a comfortable departure out of the World. Hear for the time to come; it is good to have our Comforts ready. Can a dying Man have a sweeter Meditation than Christ's Words? Father, I will that those whom thou hast given me, may be with me where I am. We know not how soon we may go down to the Chambers of Death, and become a Feast for the Worms. When we come to make our own Will, we should think of Christ's, Father, I will, etc.  
Use 2. It is an Engagement to Holiness. That is a part of Christ's Will: 1 Thess. 4.3. For this is the Will of God, even your Sanctification. How can I plead his Will in one thing, and not in another? Hereditates habent sua onera. Legacies have their Burdens annexed; Christ will have an Action against us, if we do not fulfil his whole Will. As a Man that sueth for what is left him by Will, must take care that his claim be not invalidated. Did Christ ever say, I will that all that live as they list, should at length come to Heaven for all that? No, But I will that all those whom thou hast given me, etc. And therefore,  
Thirdly; The next Circumstance is, the Parties for whom he prayeth. It is as ne-necessary to know for whom Christ prayed, as for what; it is not enough to hear of a Privilege; but we must consider which way our Claim and Interest doth arise. For those which thou hast given me; that is, for all the Elect, who are intended in this Expression.  
Observe; That there is a certain number given to Christ, which cannot finally miscarry, but shall come to Glory. But of that in former Verses.  
1. Who are given, hath been already discussed. The Elect are given, those that come to him from the Father. John 6.37. All that the Father giveth me, shall come to me. They are given before all Time, and therefore in Time they come, and actually accept of Grace. And as they come to him, so they keep there, for of those he can lose nothing: Vers. 39 And this is the Father's Will that hath sent me, that of all which he hath given me, I should lose nothing.  
2. But how are they given? By way of Reward, and by way of Charge; the one as his Work, the other as his Wages.  
1. By way of Reward. John 17.6. Thine they were, and thou gavest them me. They were given to be Members of his Body, Subjects of his Kingdom, Children of his Family; Christ hath a special and peculiar Interest in them. This was the Bargain which he made with God, that he should be Head of the renewed State. This was all the Honour and Benefit accrueing to Christ by the Covenant of Redemption. Isa. 53.10.11. He shall see his Seed, he shall prolong his Days, and the Pleasure of the Lord shall prosper in his Hands; He shall see of the travel of his Soul, and shall be satisfied. Christ was pleased with the Bargain. Nothing could be added to the greatness of his Person, who was the Eternal Son of God, equal with the Father in Glory and Honour; yet he was pleased to account it a good Purchase, to have a special Title and Interest in us, and rested satisfied, having gained sufficient by all his expense of Blood and Merit. We are all Benoni's, Sons of Sorrow to him.  
2. By way of Charge. John 6.37, 38, 39 All that the Father giveth me, shall come to me; and he that cometh to me, I will in no wise cast out. For I came down from Heaven, not to do mine own Will, but the Will of him that sent me. And this is the Father's Will, which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last Day. God calleth Christ to account for the Elect, and his Number and Tale must be full. The Elect are given to Christ, not by way of Alienation, but Oppignoration, that he may guide them safe to Glory; as the Shepherd must give an account of the Sheep to the Owner that sets him a work. And so doth Christ at the last Day. Heb. 2.13. Behold, I, and the Children which God hath given me. God looketh narrowly what is become of the Elect, not one of the Tale is wanting.  
Use. Are you of this Number? If you be given by God, you give up yourselves to him. Our Faith is nothing else but our Consent to God's Eternal Decrees. All the Father's Acts are ratified in time by the Creatures Consent: God giveth by way of Reward and Charge; so there is a Committing, and a Consecrating, both together.  
1. Committing yourselves to Christ. 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by an advised Act of Trust. Can you put your Souls into his Hands? The Father is wiser than we, he knew well enough what he did, when he left us in Charge with Christ. It argueth a sense of Danger, a solicitous Care about the Soul; and then an advised Trust, grounded on the belief of Christ's Sufficiency. Many think their Souls were never in danger, therefore they are not careful about putting them into safe Hands. Canst thou venture upon Eternity on such Assurances? Well, I have trusted Christ with my Soul. Oh it is the hardest matter in the World, to trust Christ with our Souls advisedly and knowingly. Presumption is an inconsiderate Act, a Fruit of Incogitancy, and therefore very easy.  
2. Consecrating. Rom. 12.1. I beseech you, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service; yield up yourselves to Christ. So David, Psal. 119.94. I am thine, save me. Personal Dedication showeth God's Act is not fruitless. In a serious self-surrender, we must give up ourselves to God; not with any reservation, to use ourselves as our own, but absolutely to be at God's dispose, to live and act for him. O Christians! if you would clear up your Interest, this is your Duty, for this is but making good his Grant to Christ. It goeth under the Name of our Deed, but it is God's Work in us. The Altar, the Sacrifice, the Fire is sent down from Heaven. It is God's giving, still the receiving is on our part; for by renouncing Self, we enjoy Self most. Do we out of a sense of Duty thus give up ourselves? Do we make good our Vows? God dareth us to ourselves, to be employed to his Honour.  
Fourthly; The next thing is the Matter of the Request. Presence, and the Beatifical Vision, as the Fruit of that Presence.  
1. That they may be where I am; that is, where I am according to my Humanity presently to be; for he doth not speak of the Earthly Jerusalem, where he was then visibly and corporally.  
1. Observe; It is no small part of our Happiness, that we shall be there where Christ is. Now Christ is with us, but then we are with him. It is the Inchoation of our Happiness, that he is with us graciously: I am with you to the end of the World, Mat. 28.20. It shall be the Consummation of our Happiness, when we shall be with him. Thus it is often expressed, 2 Cor. 5.8. We are willing rather to be absent from the Body, and to be present with the Lord. So David expresseth our State of Blessedness. Psal. 16. ult. In thy Presence is Fullness of Joy; and at thy right Hand there are Pleasures for evermore. This makes Heaven to be Heaven, because Christ is there: as the King makes the Court wherever he is, it is not the Court maketh the King. John 12.26. Where I am, there shall my Servant be. It is our Happiness to stand always in our Master's Presence, an Happiness that Wicked Men are not capable of, because of their bondage and estrangement from God. Therefore Christ telleth the Carnal Jews, John 7.34. Where I am, thither ye cannot come. Wicked Men have no grant, no leave to come. Paradise is still closed up against them with a flaming Sword; and they have no Heart to come, because they cannot endure the Majesty and Purity of his Presence.  
But when shall we be there where Christ is? Presently after Death our Souls shall be there, and at the Resurrection Body and Soul together.  
1. Presently after Death the Soul is where Christ is. So Paul thought, Phil. 1.23. I desire to depart, and to be with Christ; that is, with him in Glory, otherwise it were a loss of Happiness for Paul to be dissolved. It is a sorry Blessedness to lie rotting in the Grave, and only to be eased of present Labours, for God's People are wont to reckon much on their present Service, and Enjoiment of God, though it be accompanied with Affliction. Paul was in a straight, and he saith, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, much more better to be dissolved. A stupid Sleep, without the enjoiment of God, is far worse; what happiness were that, to be in such a Condition, wherein we do nothing, and feel nothing? God's Children are wont to prefer the most afflicted Condition with God's Presence, above the greatest Riches and Contentment in his absence. If thou goest not up with us, carry us not hence, Exod. 33.15. Better be with God in the Wilderness, than in Canaan without him. Therefore Paul would never be in such a straight, if this drowsy Doctrine were true, that the Soul lay in such an unactive state of Sleep and Rest till the Resurrection. He would be no happier than a Stone, or the inanimate Creatures are. Again; Luk. 23.43. This day shalt thou be with me in Paradise, saith Christ to the good Thief. Some to evade this place, refer this Day to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but the pointing in all the Greek Copies confuteth it, as also the sense of the Place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Thiefs words, Remember me when thou comest into thy Kingdom; Christ promiseth more than he asketh, as God doth usually abundantly for us above what we can ask or think. He had reference to Christ's words to the High Priest, the Son of Man shall come in his Glory. Now saith Christ, I will not defer thy Desires so long, Heavenly Joys attend thy Soul. And others seek to evade it by the word Paradise; it is a Persic word, but used by the Hebrews for Gardens and Orchards, and by allusion for Heavenly Joys; the Allusion is not only to the delights of an ordinary Garden, but Eden, or that Garden in which Adam was placed in Innocency. The Fathers fancied, secreta animarum receptacula, & beatas sedes. But it is put for Heaven itself in other places; 2 Cor. 12.2. He was caught up into the third Heaven, which he presently calls Paradise, Vers. 4. So that presently Souls, upon their departure out of the Body, are immediately with Christ. Thus it is said, Luke 16.22. The Beggar died, and was carried by the Angels into Abraham 's Bosom, presently, in the twinkling of an Eye, or the forming of a Thought. Which is a great Comfort to us when we come to die, in a moment Angels will bring you to Christ, and Christ to God. The Agonies of Death are terrible, but there are Joys just ready; and as soon as the Soul is loosed from the Prison of the Body, you enter into your Eternal Rest; it flieth hence to Christ, to be there where he is. To be short, certainly Men enter upon their final State presently as soon as they die. 2 Pet. 3.19. He went and preached to the Spirits in Prison; compare it with Heb. 12.24. To the Spirits of Just Men made perfect. How can Souls be perfect, if they lie only in a dull Sleep, without any Light, Life, Joy, or Delight, or Act of Love to God? We see the very present refreshments of Sleep are a burden to the Saints, because they rob us of so much Time, cheat us of half our Lives.  
2. Completely at the Resurrection. Believers consist of Body as well as Soul. Now it is said, that they may be there; that is, their whole Self shall be there where Christ is. And so it proveth the Resurrection, and the Translation of our glorified Bodies into Heaven. So our Lord showeth, that our being there where he is, shall completely be after his second coming. John 14.3. And if I go and prepare a Place for you, I will come again and receive you to myself; that where I am, there ye may be also. Christ and we that are one, cannot always live asunder; if he have any Glory, we must have part of it; and therefore he will come again and take us to himself, that as Coheirs we may live upon the same Happiness. Rom. 8.17. And if Children, than Heirs, Heirs of God, and joint Heirs with Christ: if so be that we suffer with him, that we may be also glorified together. As Joseph brought his Brethren to Pharaoh, he bringeth us to God. As he took part with us in Nature, so he will have us take part with him in Glory.  
Now the Happiness of it will appear,  
1. By the Place, the third Heaven, or Paradise; as there was the Outward Court, the Holy Place, and the Holy of Holies. The spangled Firmament, is but the Outside and Pavement of that House, where Christ and the Saints met. When we look upon the aspectable Heavens, we may cry out, as David in his Night-Meditation, Psal. 8.4. Lord, what is Man, that thou art mindful of him? and the Son of Man, that thou visitest him? The Church is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Portal, as one saith, and entrance into Heaven. If the visible Heavens so affect us, how glorious is it within!  
2. The Manner of bringing us thither; I will come again and receive you to myself, John 14.3. Christ will not send for us, but come in Person to fetch us in state, which will make our access to Heaven the more glorious. Christ will come to lead his Flock into their Everlasting Fold, to present his Bride to God, decked and apparelled with Glory. How glorious a sight will it be to see Christ and all his Troops following him, with their Crowns upon their Heads! to see the triumphant entrance into those Everlasting Habitations! and to hear the Applauses of the Angels! Psal. 24.7, 8. Lift up your Heads, O ye Gates, and be ye lift up you Everlasting Doors, and the King of Glory shall come in. Who is this King of Glory? the Lord strong and mighty, the Lord mighty in Battle. That was a private and a personal entry at his Ascension; but now it shall be public and glorious; now Death the last Enemy is destroyed, than he is the Lord mighty in Battle indeed.  
3. Our perpetual Fellowship with Christ, in the Presence and Glory of his Kingdom. Pray mark, there is a Presence, and that is much, that we are called to Heaven as Witnesses of Christ's Glory. The Queen of Sheba said of Solomon, 1 Kings 10.8. Happy are thy Men, happy are these thy Servants, which stand continually before thee, and that hear thy Wisdom. They that stand before the Lord, and see his Glory, are much more happy. Zacheus pressed to see him: the Wise Men came from the East to see him. It is our burden in the World, that the Clouds interpose between us and Christ, that there is a great Gulf between us and him, which cannot be passed but by Death; that God is at a distance, that our Enemies often ask us, Where is your God? Now we shall be happy when we shall be in his Arms, when we can say, Here he is, when our Redeemer is ever before our Eyes, Job 19.26. to remember us of the Grace purchased for us, and we are as near as we can desire. Now we dwell in his Family. David envied the Swallows that had their residence in the Temple; One day spent in thy Courts, is better than a thousand spent elsewhere, Psal. 84.10. Then we shall always be about his Throne, and we shall for ever feed our Eyes with this Glorious Spectacle, Jesus Christ; his Body shall be in a certain Place where all shall behold it. The three Children walked comfortably in the fiery Furnace, because there was a fourth there, the Son of God; Dan. 3.25. Lo, I see four Men loose, walking in the midst of the Fire,— and the form of the fourth is like the Son of God. Again; this Presence maketh way for Enjoiment. It is not a naked sight and speculation, we are in the same state and condition with Christ; Rom. 8.17. Heirs of God, and joint-Heirs with Jesus Christ. We shall be like him. Servants may stand in the presence of Princes; but they do not make their Followers Fellows and Consorts with them in the same Glory. Solomon could only show his Glory to the Queen of Sheba, but Christ giveth it us to be enjoyed. And all this is perpetual and without change and interruption. 1 Thess. 4.17. We shall be for ever with the Lord. We are then above Fears, no more Eclipses of God's Face, no more trouble because of God's absence. Here we complain; the Spouse sought Christ about the City, Cant. 3.3. Saw ye him whom my Soul loveth? Here we are for●orn Orphans, and often without his Society. Upon Earth his Converse was so acceptable, that the Apostles were loath to hear of his departure. Now it is for a few days, he is not always abiding with us: Then we shall never be glutted, God is always fresh and new to the glorified Saints.  
Use 1. To show us the Love of Christ, his Heart is not satisfied till we be in like condition with himself. Luke 22.30. Ye shall eat and drink at my Table in my Kingdom. The greatest Love that David could show to his Friend, was, to admit his Children to his Table; 2 Sam. 9.7. Thou shalt eat Bread at my Table continually, said David to Mephibosheth; and to Barzillai, 2 Sam. 19.33. Come over with me, and I will feed thee with me in Jerusalem. And when he would honour Solomon, 1 Kings 1.33, 35. He put him upon his own Mule, and caused him to sit on his Throne. So we be at his Table, and on his Throne; Rev. 3.21. To him that overcometh, will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. We enjoy the same blessedness which Christ doth. Adam was in Paradise, we in Heaven; Adam with the Beasts of the Earth, we with God and Holy Angels; Adam might be thrown out, we never. It is no matter if the World deny us a room to live among them, they cast us out many times, but Christ will take us to himself.  
Use 2. If the Presence of Christ be no small part of our Happiness, let us more delight in it here. We enjoy his presence in Ordinances: Psal. 17.15. As for me, I will behold thy Face in Righteousness: I shall be satisfied when I awake with thy likeness. Psal. 84.10. A day in thy Courts is better than a thousand; I had rather be a Doorkeeper in the House of my God, than to dwell in the Tents of Wickedness. This is Heaven begun, to be familiar with Christ in Prayer, and Hearing, etc. Let us often give him a visit. Oh shame thyself, when thou art loath to draw near to God. Dost thou look for Heaven?  
Use 3. Be willing to die. Why art thou backward to go to Christ? Would Christ pray for an Inconvenience? You eat his Company, when he desireth yours, and he desireth your presence for your own sakes, that you may be happy. Love brought Christ out of Heaven, that he might be with us, he thought of it before the World was. Prov. 8.31. My delight was with the Sons of Men; he longed for the time, when will it come! We are to go from Earth to Heaven, from conversing with Men, to converse with Angels, why are we so loath to remove? What could Christ expect but hard Usage, Labour, Griefs, and Death? He came to taste the Vinegar and the Gall: We are called to the Feast of Loves, to the hidden Manna, to Rivers of Pleasures; if you love Christ, why should you be unwilling to be in the Arms of Christ? Let him be unwilling to die, that is loath to be there where Christ is. Love is an Affection of Union, it desireth to be with the Party loved, and can you be unwilling to die? Death is the Chariot, that is to carry you to Christ. Gen. 45.27. When Jacob saw the Wagons which Joseph had sent to carry him, the Spirit of Jacob revived. What is there in the World to be compared with Heaven? Either there must be something in the World to detain us, or it is the terribleness of the Passage, or else a contempt of what is to come, that you are unwilling to die. If you have any thing in the World more worthy than Christ, Father, or Mother, or Wife, or Friend, or Brother, or present Delights, it is a sign of a Carnal Heart. Psal. 73.25. Whom have I in Heaven but thee? and there is none on Earth I desire besides thee. Can you say so without dissembling? quit them all then. It is not the company of Angels, but Christ; it is not Wife, Children, Relations, (these must be loved in God, and after God) nothing within the Circuit of Nature, none so worthy as Christ. Now you are put to the trial, when sickness cometh, and you see Death a coming; Christ hath sent his Wagons, his Chariots, to see if we be real. Or is it the terribleness of the Passage? doth Nature recoil at our dissolution? Where's your Faith? Death is yours, 1 Cor. 3.22. Christ hath assured you, and will you not trust his Word? You love him little, when you have no Confidence in his Word. Or else contempt of things to come; then why was all this cost to prepare a Place for you? Why came Christ to lay down his Life to purchase that which we care not for? what needeth all this waste? Christians! hear for the time to come, we know not how soon we may be sent for and put to the trial; it is good to be resolved, that we may say, the sooner the better.  
2. Observe; Christ taketh great delight in his People's Company and Fellowship. His Heart is much set upon it.  

I. I shall give you some Demonstrations and Evidences of it.  
II. Reasons.   
I. Evidences.  
1. His longing for the Society of Men before the Creation of the World. Prov. 8.31. I rejoiced in the habitable parts of the Earth, and my Delights were with the Sons of Men. Tho Christ delighted in all the Creatures, as they were the Effects of his Wisdom, Power, and Goodness; yet chiefly with Men that are capable of God's Image, and upon whom he should lay out the Riches of his Grace. He thought on us before the World was, and longed for the time of his Incarnation, when will it come!  
2. In that he delighted to converse in humane shape before the Incarnation. Zech. 1.10. The Man among the Myrtle Trees: who is also called, The Angel of the Lord, Vers. 11.  
3. He took pleasure to spend time busily among them, whilst he was with them in the days of his Flesh. John 9.4, 5. I must work the Works of him that sent me, while it is Day: the Night cometh, when no Man can work. As long as I am in the World, I am the Light of the World. His Affection to the Service, made him go up and down doing good to Men; he would not leave this Ministration to his Servants, but would do it in Person as long as he was in the World. John 1.14. The Word was made Flesh, and dwelled among us. Christ did not assume our Nature, as Angels assumed Bodies for the present turn, but lived a good space of time, and conversed with Men.  
4. When it was necessary he should depart, he had a mind of returning before he went away, and removed his bodily Presence from us; his Heart is upon Meeting and Fellowship again, of getting his People up to him, as in the Text, or his coming down to us: John 14.3. And if I go and prepare a Place for you, I will come again, and receive you to myself, that where I am, there ye may be also.  
5. Until the time that that Meeting cometh, he vouchsafeth us his Spiritual Presence. Mat. 28.20. Lo, I am with you always to the end of the World. Whatsoever Part or Age of the World we fall into in this Life, we are with Christ, and Christ with us; not only with the Church in general, but with every Believer. With the Church or Assemblies of his People, Where two or three are gathered together in my Name, I am in the midst of them, Mat. 18.20. With every particular Believer, Christ is said to dwell in our Hearts by Faith, Ephes. 3.17. There is a near familiarity between Christ and every Believer; every sanctified Heart is a Temple wherein he keepeth his Residence. As God he is every where; as to his Humane Nature, the Heaven of Heavens contain it; as to his gracious Operation, and especial Influence, so he dwelleth in the Hearts of his People. He is with us in our Duties; Exod. 20.24. In all places where I record my Name, I will come unto thee, and bless thee. Christ is present to entertain us, we go to meet with Christ. In our Dangers, Isa. 43.2. When thou passest through the Waters, I will be with thee; and through the Rivers, they shall not overflow thee: when thou walkest through the Fire, thou shalt not be burnt, neither shall the Flames kindle upon thee. The Son of God was with the three Children in the Furnace. When left alone, they are not alone. He would never have gone from us, if our Necessities did not require it. It was necessary that he should die for our Sins, that they might not hinder our believing and coming to him. It was necessary he should go to Heaven; if our Happiness lay here, he would be with us here, but it doth not, it is reserved for us in the Heavens; therefore he must go there to prepare a Place for us, that we may be ever with him.  
6. When gone away, he will tarry no longer than our Affairs require; as soon as he hath done his Work, he will come again and fetch us. When our Souls are with him, that doth not fully content Christ, he will come and fetch us into Heaven in our whole Persons, and then Christ and we shall never part more. 1 Thess. 4.17. And then shall we ever be with the Lord. Thus Christ is never satisfied, till our Communion be perfect and perpetual, till we are all with him in one Assembly and Congregation. Psal. 1.5. Therefore the ungodly shall not stand in the Judgement, nor Sinners in the Congregration of the Righteous. Then all the Elect shall meet in one General Assembly, that Christ's Mystical Body may be fully complete, not one Member of his Mystical Body is wanting.  
II. Reasons.  
1. Negatively; there is not any want in himself, nor any worth in us. We are worthless and wretched. Psal. 14.3. They are all gone aside, they are altogether become filthy, there is none that doth good, no not one. Titus 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in Malice and Envy, hateful and hating one another. Christ hath no need of us, he was happy without us, he lieth in the Bosom of his Father, and hath been his Delight from all Eternity, and hath ten thousand times ten thousand Angels to attend him; what want hath he of poor Worms?  
2. Positively; his Affection and Relation to them: Affection, and Self-Inclination, they are the Members of his Body. John 13.1. Jesus having loved his own, that were in the World, he loved them to the end. There are both Motives, he hath loved them, and they are his own.  
(1.) He hath loved them, and Love is all for Union and near Communion. Deut. 7.7, 8. The Lord did not set his Love on you, nor choose you, because ye were more in number than any People, but because the Lord loved you. He hath no other Reason but his own Love; and therefore he will not leave, till he hath brought them to their final Happiness.  
(2.) They are his own by Election, Purchase, Resignation. They resign themselves to him, and so he hath a peculiar Interest in them. He provideth for his own, they are Members of his Mystical Body, The fullness of him that filleth all in all, Eph. 1.23. Mystical Christ is not complete and full without them, though Christ Personal be every way full and complete.  
Use 1. Reproof. You see how Christ standeth affected to the Society of his People, and so are all that have Christ's Spirit; as Moses chose rather to suffer affliction with the People of God, than to enjoy the Pleasures of Sin for a Season, Heb. 11.25. It is better to be afflicted for a Season with God's People, than to live with the Wicked in Pleasure for a season; both are for a season. But there are a sort of Men, whose Spirit and Practice is very contrary to this of Christ; who cannot abide the Presence, much less the Company and Communion of the Saints. Christ cannot rest in Heaven without the Saints; and these Men count themselves in a Prison when they are in good Company; it is their burden and trouble to have a restraint upon their Lusts, to be confined to gracious Discourse about Heaven and Heavenly Things. Nay, their very Presence is an eyesore. As in some of the Commonwealths of Greece, they had their Petalism and Ostracism for Men, when they grew eminent and worthy, the baseness of popular Government not consisting with conspicuous Virtue: So these cannot endure holy strictness, or a size of Grace above their dead-hearted Profession.  
Use 2. Comfort against the scorn and contempt of the World; though you are cast forth as the sweep of the Streets, yet you are dear and precious with Christ; that Company which is so disdained and rejected in the World, is longed for by Christ. Therefore let us go forth to him without the Camp, bearing his Reproach, Heb. 13.13. The World casts us out, but Christ takes us to himself.  
Use 3. Let us prise the Communion and Fellowship of Christ. It is but reason that we should prise that Company that is so necessary for us, such a Blessing to us: If he value ours, he is worthy of Love, and he is our Head, let us long to be with him. But wherein?  
1. By looking after Communion with him for the present. Certainly there is such a thing, the World looketh upon Communion with Christ but as a Fancy; as many among the Heathens pretended to a Secrecy with their Gods, but the Saints know the Reality of it. 1 John 1.3. And truly our Fellowship is with the Father, and with his Son Jesus Christ. Certainly there is such a thing as this. Now this is either Constant and Habitual, or Solemn and Special.  
(1.) Constant and Habitual; as he dwelleth in our Hearts by Faith, where Christ doth take up his abode and dwelling in the Heart, renewing them by his Spirit, as the Fountain of Life. Gal. 2.20. Nevertheless I live, yet not I, but Christ liveth in me: And the Seed and Hope of Glory; Col. 1.27. Christ in you the Hope of Glory: maintaining and defending them against all Temptations. 1 Joh. 4.4. Greater is he that is in you, than he that is in the World. There is no necessity in order to the Spiritual Use, that his Body be in the Sacrament, received into the Mouth and Stomach; his Humane Nature is locally present in Heaven, but his Spirit is in us as a Well of Life. This is our constant Communion with him.  
(2.) Solemn and Special in Holy Ordinances. Our Souls should run upon this, How we may find Christ there; as the Spouse sought her Beloved throughout the whole City. Cant. 3.2, 3. I will arise now, and go about the City, in the Streets, and in the broad Ways, I will seek him whom my Soul loveth; I sought him, but I found him not. The Watchmen that go about the City found me, to whom I said, Saw ye him whom my Soul loveth? So doth the believing Soul long to see Christ. If he longeth for our presence, we should desire his Presence, and to enjoy as much as we can of it here in the World. It is Heaven begun, As for me, I shall behold his Face in Righteousness, Psal. 17.15. Not only to have bare Ordinances, but to meet with God there, that we may never go from him without him. This is to begin Heaven, to give Christ a Visit, to be familiar with Christ in Prayer, to seek after him in the Lord's Supper, and never go from God without God. Psal. 63.1, 2. O God, thou art my God, early will I seek thee: my Soul thirsteth for thee, my Flesh longeth for thee, in a dry and thirsty Land, where no Water is. To see thy Power and thy Glory, so as I have seen thee in the Sanctuary. That glimpse he had once found, made him long for more: Psal. 84.1, 2. How amiable are thy Tabernacles, O Lord of Hosts! My Soul longeth, yea, even fainteth for the Courts of the Lord, my Heart and my Flesh crieth out for the Living God. Spiritual Communion will at last end in Glory: You may change Place, but not Company.  
2. Long to be with him, and to have immediate Communion with him in Heaven. Phil. 1.23. I desire to depart, and to be with Christ; not to wish for Death in a pet, to put an end to your Troubles. Men look upon Heaven as a Retreat. Nay, do not merely look upon Heaven, as it freeth you from the Torments of Hell, or the Curse and Vengeance of God, but as it giveth you Communion with Christ. 2 Cor. 5.8. We are confident, I say, and willing, rather to be absent from the Body, and to be present with the Lord. Therefore upon this account, be more willing to depart. You that are Old, and within sight of Shore, wait for the happy Hour; you that are Sick, be forward to prepare for Home; you that are Young, you may live long, but you cannot live better than with Christ, be ready when God shall call you.  
(1.) There is far more Reason why we should long for Christ, than Christ for us. He desireth your Presence for your own sakes, that you may be happy; he is not solitary without you. You have all the reason in the World to be willing to go to Christ, the sooner the better.  
(2.) If you have the Hearts of Christians, you will do so. Rev. 22.17. The Spirit and the Bride say, Come. If you have heartily consented to Christ, you will do so. Gen. 24.58. They called Rebekah, and said unto her, Wilt thou go with this Man? and she said, I will go. Christ saith, I will that they shall be where I am: and the Soul saith, I will be ever in a posture, longing, waiting for this happy Time. The Children of Israel eat the Passover with Staves in their Hands.  
(3.) Experience puts us to this; such as have any Communion with Christ here, will long after the completing of it in Heaven. Rom. 8.23. And not only they, but ourselves also, who have the first Fruits of the Spirit; even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Body.  
(4.) If we desire it not, it is a sign of some Corruption, too great an inclination to the Pleasures and Contentments of the World. Lot lingered in Sodom, Gen. 19.16. Or that you have lost your Evidences, and so think to appear before him, as Malefactors before a Judg.   

SERMON XLII.  JOHN XVII. 24. 
Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me: for thou lovedst me before the Foundation of the World.  
Secondly; NOW I come to our Work and Employment in Heaven, that we may behold his Glory.  
Observe; Our Work, or rather our Happiness in Heaven, mainly consists in the sight of Christ's Glory. 1 John 3.2. Beloved, now are we the Sons of God, but it doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him, for we shall see him as he is. We see him now under a Veil, then in Person: 1 Cor. 13.12. Now we see but through a Glass darkly, than Face to Face.  
Here I shall show, 

I. What is this Glory.  
II. What it is to behold this Glory.  
III. Why our Happiness lieth in it.    
I. What is this Glory.  
1. The Excellency of his Person. The Union of the two Natures in Christ's Person, is one of the Mysteries that shall then be unfolded. John 14.20. At that day ye shall know, that I am in my Father, and you in me, and I in you. How he is God-Man in one Person, how the Father, Son, and Spirit are one. We were made for the understanding of this Mystery. God had Happiness enough in himself, he made Creatures on purpose, Angels and Blessed Men, to contemplate his Excellency.  
2. The Clarity of his Humane Nature. It is happiness enough to see Jesus Christ upon his White Throne: Rev. 22.4. They shall see his Face, and his Name shall be in their Foreheads. We shall be Eye-witnesses of the Honour which the Father puts upon him as Mediator. It will be a wonderful Glory, we want words to make it intelligible; the visible Sun hath scarce the honour to be Christ's Shadow. We may guests at it by his appearance on Mount Sinai, when he gave the Law, Exod. 19 compared with Heb. 12.18, 19 By the Transfiguration, Mat. 17. when the Disciples were astonished: By the Glimpse given to Paul, when a Light from Heaven shined round about him. Acts 9.3. Paul was three days without sight, and could neither eat nor drink; By those emissions of Light and Glory, John 18.6. As soon as he had said unto them, I am he, they went backward, and fell to the Ground. All these Apparitions were formidable, but in Heaven they are comfortable; we are more able to bear it, the Natural Faculties being fortified; and we come to consider it as a Glory put upon him for our sakes.  
II. What is this Beholding? It is either Ocular or Mental.  
1. Ocular; our Senses have their Happiness as well as the Soul; there is a glorified Eye, as well as a glorified Mind. 2 Cor. 5.7. We walk by Faith, not by Sight: He doth not mean present sense, and the present view of Things, the Life of Faith is sometimes opposed to that, but now he meaneth our Privileges in Heaven. Job pointed to his Eyes, Job 19.26, 27. Tho after my Skin Worms destroy this Body, yet in my Flesh shall I see God: whom I shall see for myself, and mine Eyes shall behold, and not another. We shall see that Person that redeemed us, and that Nature wherein he suffered so much for us. God intendeth good to the Body, he hath entrusted it with the Soul, and the Soul with so much Grace, that he will not lose the outward Cask and Vessel. There is a Glory to entertain our Eyes in Heaven; not only the Beautiful Mansion, and the Glorious Inhabitants, but the Face of the Lamb. We shall be always looking on that Book.  
2. There is Mental Vision or Contemplation. The Angels that are not Corporeal, are said always to behold the Face of our Heavenly Father, Mat. 18.10. Angels have no Eyes, yet they see God. When we are said to see God, it is not meant of the bodily Eye; a Spirit cannot be seen with bodily Eyes. And therefore God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Invisible God, Col. 1.15. And seeing Face to Face, is opposed to knowing in part; 1 Cor. 13.12. Now we see through a Glass darkly, than Face to Face: now we know but in part, than we shall know Men as also we are known. The Mind is the noblest Faculty and therefore it must be satisfied in Heaven, or else we cannot be happy; it is the Mind maketh the Man; it is our preferment above the Beasts, that God hath given us a Mind to know him. Man is a rational Creature, and there is as great an Inclination to Knowledge in the Soul, as in Beasts to Carnal Pleasures. Drunkard's may talk of their Pleasures, and the gratifications of Sense; but the Pleasure and Delight of the Soul is Knowledge. And besides this general Capacity, there is a particular Inclination in Believers by Grace; and therefore that we may be completely happy, the Mind must be satisfied with the sight of God.  
III. Why our Happiness lieth in beholding Christ.  

First; It is the Cause of all our Fruition and Enjoiment in Heaven.  
Secondly; All Fruition and Enjoiment is resolved into it again.   
First; It is the Cause of all our Fruition in Heaven. Ocular Vision maketh way for Mental, and Mental Vision for Complete Holiness or Conformity to God, and Conformity for Love, and Love for Delight, and Delight for Fruition.  
1. Ocular Vision maketh way for Mental. We go to Heaven to study Divinity in the Lamb's Face: Rev. 22.4. They shall see his Face, and his Name shall be in their Foreheads. There is an Assembly sitting round about the Throne, and the Lamb is in the midst of them, and there by looking upon his Face, they learn more of God. We need no other Books than beholding his Glory: We converse with Christ, that we may know more of God. Thus we come to Knowledge without labour and difficulty; Christ in his Glory and Eminency is Bible enough.  
2. Mental Vision maketh way for Likeness and Conformity to God. Knowledge in this Life changeth us. Col. 3.10. And have put on the New Man, which is renewed in Knowledge after the Image of him that created him. Much more are we sanctified and made holy by the Light of Glory. The sight that we have of Christ in the Gospel, transformeth us: 2 Cor. 3.18. For we all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord. By looking upon Christ through the Light of the Spirit, we are made like him; But now in Glory, when we see him Face to Face, we are more like him; 1 John 3.2. We shall be like him, for we shall see him as he is. Moses, by conversing with God, his Face shone. As a Glass held up against the Sun, the Image and Brightness of the Sun is reflected upon it: So the more we behold Christ, the more we do bear the Image of the Heavenly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith Basil) he dieth his own Spirit with a Tincture of Glory.  
3. This Light and Conformity maketh way for Love, that is, Knowledge increaseth Love; as Light is, so is Love; our Affection is still according to the rate of our Knowledge. In this World Love is but weak, because Light is imperfect; we love little, because we know little. John 4.10. If thou knewest the Gift of God, and who it is that saith to thee, Give me to drink, thou wouldst have asked, and he would have given to thee Living Water. And Conformity is a ground of Love, it is the highest pitch of Love, to love God out of the Communion of the same Nature. The lowest Love, is to love him out of Interest; as the highest Love is to love him out of a Principle of Holiness, not because he is good and bountiful, but because he is Holy. Whilst Holiness is weak, Love is imperfect. We wander and estrange ourselves from him, and go a whoring from him, for there is some suitableness between us and the Creature, as long as Flesh remaineth: but when we are perfectly Holy, there is no suitableness between us and any thing but God, and the Saints and Angels which partake with us of his Image. And we love the Creatures for the need we have of them, as well as the suitableness of them to us: but when we are likened to God, in Holiness and in Happiness, we are above these Wants, we are above all Baits and Snares, so that our Love is entirely carried out to God.  
4. Love maketh way for Delight. Can a Man cleave to God, and not rejoice in him? Rejoicing in God, is not only a Duty, but a Reward. Isa. 58.14. Then shalt thou delight thyself in the Lord. The Saints love God, and delight in him, in his Essence and Being, as much as in their own Glory. This maketh Heaven comfortable: it would be a torment to a carnal Heart to be always thinking of God, and employed in Acts of Love, and Service to God; but the Saints delight in him, they delight in his Presence, and in their own Happiness, because God is glorified in it. There is an inconceivable delight in seeing, knowing, and being beloved of God.  
5. Delight maketh way for Fruition: for the more we delight in God, the more doth God delight in us, and giveth us the actual Fruition of himself for our Blessedness, so that we are fully satisfied. It is Fruition maketh us happy: We can only speak of it in general Terms, the filling up of the Soul with God, and of the Glory that shall be revealed in us, Rom. 8.18. We are in God, and God in us; as Fire in Iron that is red hot, it seemeth all on fire. Thus can we prattle a little, and darken Counsel with words.  
Secondly; Backward again. Fruition maketh way for Delight. We enjoy God to the full, therefore we delight in him. We are bidden to rejoice in our Pilgrimage: Phil. 4.4. Rejoice in the Lord always, and again I say, Rejoice. God hath made our Work a part of our Wages, to train us up by degrees. But now when we come to Heaven, we enter into our Master's Joy. It is our only Work in Heaven; painful Affections have no more use. And Joy maketh way for Love; these mutual Endearments pass between God and us to increase Love. We delight in God, therefore we are never weary of him. And Love maketh way for Likeness, and Light for Likeness, eadem velle & nolle. There is the most perfect Imitation and Resemblance of God, because the most perfect Love. And for Light, there is Light in this Fire; blunt Iron; if it be made red hot, pierceth deeper than a sharp Tool, we have but one Object. And Likeness maketh way for Knowledge. Mat. 5.8. Blessed are the pure in Heart, for they shall see God. A dusky Glass doth not give a perfect Representation. Ignorance is the Fruit of Sin; Man never knew less, than since he tasted of the Tree of Knowledge. Holiness clarifies the Eye. We shall be like him, for we shall see him as he is, 1 John 3.2. There is little proportion between God and Men, and therefore we do not know him: when we are conformed to God, we are in a greater capacity to understand his Nature. And then Light, or Mental Sight, maketh way for Ocular Sight, that we may look upon Christ. It is a sweet Employment, to see the Brightness of the Father's Glory in Christ's Face; there is God best to be seen at the Rebound, and by Reflection: It is a delightful Spectacle.  
Use 1. To ravish your Hearts with the Contemplation of this Happiness. O what an affective Sight is Christ's Glory!  

1. The Sight itself is a Privilege.  
2. That we shall be able to see it with Comfort.   
1. The Sight itself is a Privilege. Abraham had a sight of his Incarnation, when it was a thing long after to come, and it filled him with Joy. John 8.56. Your Father Abraham rejoiced to see my Day; and he saw it▪ and was glad. Simeon saw him when he was a Child, and then said, Now it is enough; Luke 2.29, 30. Now Lord, lettest thou thy Servant depart in peace according to thy Word. For mine Eyes have seen thy Salvation. Zacheus climbed up into a Tree to see him, when he was grown up, Luke 19.4. yet than he went up and down as the Carpenter's Son. Many saw Christ in Person, that had no benefit by him. So to see him by Faith and Spiritual Illumination, fills the Soul with Joy. 1 Pet. 1.8. Whom having not seen, we love; in whom, though now ye see him not, yet believing, ye rejoice with Joy unspeakable and full of Glory. To know Christ by hear-say, is lovely and glorious; but now what will it be to see Christ in the midst of Angels, and Blessed Saints, Face to Face! he is another manner of Christ than ever we thought him to be. It is ravishing to behold him in Ordinances; Feasts are poor things to be spoken of to that, but yet there is a Veil upon his Glory. O that there should be such a glorious Spectacle provided for us! It is God's own Blessedness to see himself, and enjoy himself.  
2. That we are able to behold it, and that with Comfort. That we are able to behold it: The World is a dark Place, and we are weak Creatures; our Eyes now are like the Eyes of an Owl before the Sun, we cannot take in a full Representation of his Greatness, nor bear the Lustre of his Majesty. God is sometimes represented as dwelling in Light, to show the Lustre of his Majesty. 1 Tim. 6.16. Who only hath Immortality, dwelling in the Light, which no Man can approach unto. And sometimes as dwelling in Darkness, as noting the weakness of our Apprehensions. Psal. 18.11. He made Darkness his secret Place; his Pavilion round about him were dark Waters, and thick Clouds of the Sky. We are dark Creatures, and can but guests, all is Mystery and Riddle to us. The Children of Israel cried out, We cannot see God and live. Deut. 5.25. Now therefore why should we die? for this great Fire will consume us; If we hear the Voice of the Lord our God any more, than we shall die. God is fain to dwell in the Heavens, and fix his Throne there; his Glory would drive us to our Wit's end, the very Happiness of Heaven would not be a Mercy upon Earth. And then that we may behold it with Comfort. God in Christ is not formidable. Wicked Men shall see Christ, but they shall see him as a Judge; but, saith Job, with these Eyes shall I see my Redeemer: Job 19.25, 26, 27. I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. And though after my Skin, Worms destroy this Body, yet in my Flesh shall I see God: Whom mine Eyes shall behold, and not another. Every Time we look upon Christ, we have the liveliest and sweetest sense of God's Love, it bringeth to remembrance his Passion and Sufferings. Wicked Men shall see him as a Judge to their Terror; as Joseph's Brethren were ashamed to look on him, they cannot hold up their guilty Heads: But we come to behold our best and beloved Friend, to see him that laid down his Life for us. John 15.13. Greater Love than this hath no Man, that a Man lay down his Life for his Friend. To see such a Friend will be comfortable.  
Use 2. Strive to get an Interest in so great a Privilege. Who are those that shall have an Interest in it?  
1. They that are careful to serve Christ here. John 12.26. If any Man serve me, let him follow me; and where I am, there also shall my Servant be. His Servants shall serve him, and they shall see his Face, etc. Rev. 22.3, 4. Those that have suffered with him, and sighed with him, that have owned him now, an hidden Christ, shall have the honour to behold him a glorious Christ; they that encourage themselves with these Hopes, One day I shall see Christ▪ Psal. 27.13. I had fainted, unless I had believed to see the Goodness of the Lord in the 〈◊〉 of the Living. The true Land of the Living is Heaven; the World is but the Valley of the Dead, or the place of Mortality. The Queen of Sheba took a long Journey to behold the Glory of Solomon, which yet was but a temporal, fading and earthly Glory.  
2. They that begin their Happiness here, ne'er it their study to know Christ. John 17.3. This is Life Eternal, to know thee the only ●●ue God, and Jesus Christ whom thou hast sent; there is the Foundation and the beginning of it. Study Christ in his Natures, Person, Offices; this is fit Work for Saints. Saith Moses, Exod. 33.18. Show me thy Glory.  
1. It is an Increasing Light, but to the Wicked it is a growing Darkness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outer Darkness, Mat. 25.30. there they are held in Chains of Darkness: you love Darkness better than Light, and you shall have Darkness enough one Day. Now there is a thick Curtain and Vail drawn between you and Christ, and hereafter there will be a deep Gulf; but our work in Heaven is to behold Christ's Glory. Can a Man look for it, and not follow on to know the Lord? None shall have a fight of Christ hereafter, that do not know him now.  
2. It must be such a Light, as carries proportion with the Light of Glory, that is, an Affective, transforming Light.  
1. An Affective Light. Many may study to warm the Brain, but not the Heart. Rom. 2.20. Which haste, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Form of Knowledge, and of the Truth in the Law. They may discourse more exactly than a good Christian, have a Map and Model of Truth in the Brain, they dig in the Mines of Knowledge, that Christians may have the Gold. Do you see him with any Affection? Do you strive, above all things, to see his Face? Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the days of my Life, to behold the Beauty of the Lord, and to inquire in his Temple. It is David's Vnicum, Moses Ravishment, when he saw God's back Parts: Exod. 34.9. If now I have found Grace in thy sight, O Lord, let my Lord, I pray thee, go amongst us. That is one effect of the sight of God, a Man would not be without his Company; I pray thee go amongst us. As Absolom said, 2 Sam. 14.32. Come hither, that I may send thee to the King, to say, Wherefore am I come from Geshur? It had been good for me to have been there still; now therefore let me see the King's Face; and if there be any iniquity in me, let him kill me; as if he should say, let him kill me, rather than deny me the King's Face. Prise this above all the World▪ Psal. 4.6, 7. Lord, lift thou up the Light of thy Countenance upon us. Thou hast put Gladness in my Heart, more than in the time that their Corn and their Wine increased. Psal. 80.3. 'Cause thy Face to shine, and we shall be saved.  
2. It is Transforming. 2 Cor. 3.18. We all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of the Lord. Light and Grace do always go together. It is such a looking upon Christ, as Laban's Sheep looked upon the peeled Rods in the Gutter; it maketh us more like Christ. Sight worketh upon the Imagination in Brute Beasts; Shall not the Eye of Faith be more strong to change, than Natural Imagination? A bare empty Contemplation will do you no good; those that find themselves to be the Old Man still, let them have never so much Knowledge, it is no sign of Grace, nor of an Interest in Glory.  
Use 3. Let the foresight of this glorious Estate wean thee from all inordinate Affections to Humane and Earthly Glory. There is the Lust of the Eyes, 1 John 2.16. By the Eyes we fire our Hearts. Doth a stately glorious House allure thee? What is this to Heaven, the Palace of God, and the Mansion of Blessed Spirits? Do glorious Garments and Apparel bewitch thee? What is this to our Robes of Righteousness, and those Garments of Salvation, wherewith the Saints shall be clothed in the Day of the Manifestation of the Sons of God? Doth the Face of Earthly Majesty astonish thee? What will it be to behold the Lord Jesus in all his Majesty and Glory? As the Sun puts out the Candle; so should the forethought of these Excellencies extinguish in us carnal Desire, and dissolve the Enchantment, that would otherwise bewitch our Souls, and make us impatient under the Cross. Beware of the Vanity of the Eye, if it be consecrated to behold Christ's Glory.  
Fifthly; The next thing is, the Reason of all this, the Father's Eternal Love to Christ, and in Christ to us: For thou hast loved me before the Foundation of the World, that is, from all Eternity, as the Phrase is often used in this sense in Scripture. But how was Christ loved from all Eternity? I Answer; Partly, as 〈◊〉 Eternal Son of God: Prov. 8. from 21, to verse 30. before the Mountains were settled, before the Hills were brought forth. Partly as Mediator, designed from all Eternity, and so loved before the Foundation of the World, as he was slain before the Foundation of the World, Rev. 13.8. Christ was our Mediator from all Eternally; not only before we were born, but before ever he came in the Flesh. To the Ey● of God all things are present, nothing is past, nothing is to come. But why is this made a Reason? I Answer; It is a Reason, 

1. Of the last Clause; the Glory given to Christ, is a Fruit and Evidence of God's Eternal Love to him as Mediator; for so he is considered here; for whatever was given to Christ, was given to him as Mediator, for to the Divine Nature nothing can be given; though the Father be the Fountain of the Godhead, yet he is not so properly said to give Glory to Christ as God, because he loved him.  
2. Of the whole Verse, and so you may conceive it either thus, that he improved his whole Interest in the Father, conjuring him by his Infinite and Eternal Love, or rather from Love to himself, inferreth Love to us; thou hast loved me, and them in me; for we also are loved before the Foundation of the World. Mat. 25.34. Come ye blessed of my Father, inherit a Kingdom prepared for you before the Foundation of the World.    
The Point to be discussed is, The Eternity of God's Love to Christ, and in Christ to us.  
1. The Eternity of God's Love to Christ, as God, as his Son; the Love of Parents to Children is but a shadow of it. We are Finite, so are our Affections. As his Image, Heb. 1.3. Who is the Brightness of his Glory, and the express Image of his Person. Likeness is the Ground of Love; God loves Christ, not only as like him, but as being of the same Essence with himself. 1 John 5.7. For there are Three that bear Record in Heaven; the Father, the Word, and the Holy Ghost, and these Three are One. There is no created Instance to answer it; all that we love are without us, but Christ is of the same Essence with God. Then he loveth him as Mediator, and Head of the Church, he doth not only love us in Christ, but in a sort he loveth Christ in us, because of the complacency that he took in his Obedience. John 10.17. Therefore doth my Father love me, because I lay down my Life, that I might take it again. God did therefore eternally love him, and glorify his Manhood for his Love to us.  
2. In God's loving Christ, he loved us. We are elected in him before the Foundation of the World. Ephes. 1.4. According as he hath chosen us in him before the Foundation of the World. When God chose Christ to be Mediator, he chose us in Christ. This is the Method of the Divine Decrees. God from all Eternity resolved to create Man pure and innocent, but with a changeable Will; to permit him to fall; and he resolved on the Remedy, Christ, and in Christ to receive them to Grace, and accept them to Life again. First he loveth Christ, and then us in him; as a King doth not only love a Subject that hath done him Service, but all his Friends and Kindred they are brought to Court, and preferred for his sake.  
3. This Love to us was Eternal also. 2 Tim. 1.9. Who hath saved us, and called us with an Holy Calling; not according to our Works, but according to his own Purpose and Grace, which was given us in Christ Jesus before the World began. So, Titus 1.2. In hope of Eternal Life, which God, that cannot lie, promised before the World began. But how then are we Children of Wrath by Nature, the Elect as well as others? Ephes. 2.3. And were by Nature Children of Wrath, even as others. Answ. That showeth the Merit of the natural Estate, not the Purpose and Decree of God. There are Vessels of Wrath, viz. the Reprobate; and Children of Wrath, viz. the Unregenerate Elect; and Children under Wrath, viz. Children of God under desertion. It notes not what God hath determined in his Everlasting Counsel, but what we deserve by Nature, and in the course of his Justice.  
Use 1. It is a ground of Hope, why we may look for Everlasting Life, because of God's Eternal Love. So it is urged here. There are two Grounds of Hope, The Eternity of his Love, and his Love to Christ.  
1. The Eternity of his Love: From Eternity it began, and to Eternity it continueth; before the World was, and when the World shall be no more. Psal. 103.17. The Mercy of the Lord is from Everlasting to Everlasting, upon them that fear him; and his Righteousness unto children's Children. It is the weakness of Man to change Purposes; God's Love is not sickle and unconstant. We have good Purposes, but they are speedily blasted, but certainly God's Eternal Purpose shall stand. So that the great Foundation of our Hope is, the immutable Love of God the Father. He that ●eeth all things at once, cannot be deceived; we are ignorant of Futurity, and therefore upon new Events change our Minds. Whatever falleth out, God repenteth not; Rom. 11.29. For the Gifts and Calling of God are without Repentance. His Ancient Love continues still. We have many back-sliding Thoughts; we think to love God, but new Temptations carry us away, and so we are fickle and changeable; but God changeth not, he cannot deny himself.  
2. His Love to Christ, which is the ground of his Love to us. It is the Wisdom of God, that the Reasons why Man should be loved, should be out of Man himself, in and among the Persons of the Godhead. The Son loveth us, because the Father requireth it; and the Father loveth us, because the Son merited it; and the Holy Ghost, that proceedeth from the Father and the Son, loveth us, because of the Father's Purpose, and the Son's Purchase: And then the Holy Ghost's Work is a new Ground of Love. As long as the Son is faithful to the Father, and God regardeth the Obedience of Christ, and the Work of the Spirit, we are sure to be loved. But will not such an absolute Certainty make way for looseness? It is possible it may with a Carnal Heart, for the very Gospel is to some the savour of Death unto Death; but to the Elect it cannot be, the great Gift of God's Eternal Love is Holiness: Ephes. 1.4. According as he hath chosen us in him, before the Foundation of the World, that we should be holy and without blame before him in Love. And so for Christ's Love, Ephes. 5.25, 26. Christ loved the Church; and gave himself for it; that he might sanctify and cleanse it by the washing of Water by the Word. And the Holy Ghost worketh us to this very thing, 2 Thess. 2.13. Through sanctification of the Spirit. If we turn a Wheel round, the Wheel of necessity must run round. If God loveth us Eternally, we must be Holy. There is not only a necessity of Precept, but of Consequence; he hath not only commanded it, but it must be so.  
Use 2. It commandeth God's Love, that you may admire it. Remember it is eternal, of an old standing; and all that is done to us in time, are but the Issues and Fruits of Eternal Love.  
1. It is Eternal, as Ancient as God himself. There was no time when God did not think of us and love us: we are wont to prise an ancient Friend; the oldest Friend that we have is God; he loved us, not only before we were lovely, but before we were at all; he thought of us, before we could have a thought of him; in our Infancy we could not so much as know that he loved us; and when we came to Years of Discretion, we knew how to offend him, before we knew how to love him and serve him. Many Times God is not in all our Thoughts, when he is thinking how to bless us, and do us good. Let us measure the s●ort scantling of our Lives with Eternity, wherein God showeth Love to us. We began but as yesterday, and are Sinners from the Womb; the more liberal we find God to be, the more obstinate are we, yet be repenteth not of his Ancient Love. Certainly if God should stay till he found cause of Love in us, we should never be loved.  
2. Look to the Effects of his Love in time. We receive new Effects of his Love every day, but all cometh out of his ancient and eternal Love in Christ: though the Effects be new, the Love is ancient. It is good sometimes to trace God in the Paths of his Love; by what strange Providences our Parents came together, that we might have a being! how wonderfully were we preserved, that we might not be cut off in our natural Estate! How were we converted many times, when we did think of no such Matter? Everlasting Love sets itself a-work. Jer. 31.3. I have loved thee with an everlasting Love; therefore with lovingkindness have I drawn thee. What could move God, when Paul was in the heat of his Persecution? How wonderfully did God take us in our Month! send Afflictions to stop the course and career of Sin! 1 Cor. 11.32. For when we are judged, we are chastened of the Lord, that we may not be condemned with the World. How many Disappointments did we meet with in a carnal Course! As David said to Abigail, 1 Sam. 25.32, 33. Blessed be the Lord God of Israel, which se●● thee this day to meet me. And blessed be thy Advice, and blessed be thou which hast kept ●● this day from coming to shed Blood, and from avenging myself with mine own Hand. O how sweet is it to see Eternal Love in all that befalleth us! It will be our speculation in Heaven, we shall know as we are known, and be able to interpret all the Windings and Circuits of Providence.  
Use 3. It shameth us, that we adjourn and put off our Love to God till old Age; when we have spent our strength in the World, and wasted ourselves in Satan's Work, we dream of a devout Retirement. O consider, God's Love to us is as ancient as his Being; and are not we ashamed that we should put off God till the latter and none decrepit part of our Lives? It is a commendation to be an old Disciple; and God loveth an early Love. Jer. 2.2. Thus saith the Lord, I remember thee, the Kindness of thy Youth, the Love of thine Espousals, before our Affections are prostituted to other Objects. Under the Law, the first-Fruits were the Lord's, he should have the First. God's Children are wont to return Love for Love, and like Love; therefore let it be as Ancient as you can: Do not say, Art thou come no torment me before my time? and dream of a more convenient Season.  
Use 4. It teacheth us to disclaim Merit.  
1. God's Love was before our Being and Acting. Paul, out of a less Circumstance, concludeth Election not to be of Works. Rom. 9.11. For the Children being yet ●●-born, neither having done Good or Evil, that the Purpose of God according to Election might stand, not of Works, but of him that calleth, it was said, The Elder shall serve the Younger. God's Election is before all Acts of ours; therefore we deserve nothing, but all is from God. It is not a thing of Yesterday, our Love is not the cause of God's neither is it a fit Reward and Satisfaction.  
Object. But doth not God foresee our good Works, or at least Faith and final Perseverance? He knew who would believe the Gospel, who would live Holy, and who would remain in their Sins.  
I Answer; If this were true, there were not such a gracious Freedom in Grace. It is true, God forseeth all things that shall be, but first he fore-ordaineth them: Prescience includeth and supposeth Preordination; things are not, because they are foreseen; but they are foreseen, because they shall be: From Predestination issueth Faith, Sanctification, Perseverance. So that we are not chosen because we are Holy, but to be Holy: Ephes. 1.4. According as he hath chosen us in him before the Foundation of the World, that we should be holy, and without blame before him in Love. And to be rich in death; James 2.5. Harken my beloved Brethren, Hath not God chosen the Poor of this World Rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him? As Paul saith of himself, 1 Cor. 7.25. I give my Judgement, as one that hath obtained Mercy of the Lord to be faithful; not that God foresaw that he was so. Our Ordination to Life, is the Cause of Faith. Acts 13.48. As many as were ordained to Eternal Life, believed.  
2. When we were, we were not lovely; there was nothing to excite God to show us Mercy. Our natural Condition is described, Titus 3.3. For we ourselves also were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in 〈◊〉 and Envy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hateful, and hating one another. All are abominable, and worthy of hatred; yet one hateth another, as if he were lovely, and the other only abominable.  
There are two Causes of Self-conceit; we have not a Spiritual Discerning, and are partial in our our own Cause, and guilty of Self-love.  
1. We have not a Spiritual Discerning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are filthy, deformed, hateful in the Eyes of God, stink in the Nostrils of God. If we see a deformed Creature, overgrown with Scurf and Sores, or a stinking Carcase, we turn away the Head in great abomination, and cry, O filthy! yet we are all so before God. A Toad, a stinking Carcase, cannot be so loathsome to us, as a Sinner is to God. If a Man had but a Glass to see his own natural Face, he would wonder that God should love him. Indeed we have a Glass, but we have not Eyes. What could God see in us, to excite him to show Mercy? God is not blinded with the vehemence of any Passion; yea, the Object is uncomely, uncomely to a Spiritual Eye, much more to the Father of Spirits.  
2. Self-love blindeth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If Men would hold together, and like one another, all would be well; but now we cannot love one another, and live with one another in safety, we seem such odd Creatures. Fratrum concordia rara est. We are hateful Creatures to God, to Angels, to Devils, to ourselves.  
Object. But some are more civil and refined.  
Answ. It is true, Natural Corruption doth not break out in all with a like Violence; but a benumbed Snake, is a Snake; a Sow washed, is not changed. As when the Liver groweth, other parts languish; one great Lust intercepteth the nourishment of other Corruptions.  
Object. But do not some use freewill better than others? Sure God loveth them more.  
Answ. No, not according to the Works which we have done, but according to his Mercy he saved us, Tit. 3.5. God's Original Motives to do good, are from himself.  
Use 5. We are not to measure God's Love by Temporal Accidents; that which cometh from Eternity, and tendeth to Eternity, that is an evidence of his special Love. Eccles. 9.1. No Man knoweth either Love or Hatred, by all that is before him. The Pleasures of Sin are for a Season, Heb. 11.25. and Afflictions are for a season; but Spiritual Blessings in Heavenly Places, which come from Heaven, and tend to Heaven, which have no dependence upon this World, whether it stand or no, these evidence the best Love, God's special Mercy; Why, they were devised before ever the Foundations of the World were laid, and it is most of all showed when the World is at an end. Therefore moderate your desires of Earthly Things, which the Apostle calls this World's Goods, 1 John 3.17. they are of no use in Eternity. And bear Afflictions with more Patience, you do but lose a little for the present, that you may be safe for ever. Hic ure, hic seca, ut in aeternum parcas.  
Use 6. It presseth us to get an Interest in this Eternal Love. How shall we discern it?  
1. By the Scope and Aim of your Lives and Actions. Do you labour for another World? 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are Temporal, but the things which are not seen are Eternal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is your Heart set upon? and what do you make your Scope and Aim? A Child of God prayeth, professeth, in order to Eternity. A Man shall know his general Scope by what satisfieth him. Are you contented with the World, to have your Names written in Earth, to have your whole Portion in this Life? for other things you will give Goda Discharge. Luther would not give God an Acquittance, Valde protestatus summe nolle sic à Deo satiati. Grace must have Eternity, for it would fain answer God's Love; it would live for ever, for ever to praise God, and serve God. All the World will not satisfy it, without this eternal enjoiment of God.  
2. Have you an Eternal Principle? Is there a Life begun that cannot be quenched? Is the Immortal Seed conveyed into your Hearts? 1 Pet. 1.23. Being born again, not of Corruptible Seed, but of Incorruptible, by the Word of God, which liveth and abideth for ever. Then certainly thou art loved from Eternity, for thou hast a Pledge of it. First or last there is a Work wrought in their Souls, that can never be undone and disannulled, something that is of an Everlasting Nature. And therefore what Seeds of Eternity hath God planted in your Hearts? Common Graces and Moral Virtues, these are of no long continuance, the Soul must have an abiding Work, an immortal Work.  
3. You may know it by this, you will be much in Trial, whether this be wrought in you or no, whether there be such an Eternal Principle conveyed into your Hearts. Morality is puffed up, never suspects itself, and common Grace puts us into good Moods, now and then gives some tastes and flashes. Heb. 6.4, 5. They were once enlightened, and have tasted of the Heavenly Gift, and were made partakers of the Holy Ghost; and have tasted the good Word of God, and the Power of the World to come. Morality doth not labour to see that all is sure and safe, and Common Grace only gives us some Taste and Flashes. But a Child of God is looking after the Unction that will abide, the Seed that remaineth; and is careful to see that there is Grace, and to be increasing in Grace, and is always examining whether it be real.   

SERMON XLIII.  JOHN XVII. 25. 
O Righteous Father, the World hath not known thee: but I have known thee, and these have known that thou hast sent me.  
OUR Lord had laid down the Object of his Prayers, and the Matter of them, and now he comes to the Reasons: though in such affectionate Addresses to God, we should not be anxious in stating the Method. Some conceive this a Doxology; as Mat. 11.25, 26. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes. Even so, Father, for so it seemed good in thy sight. He had fully discharged his Office as a Prophet, and therefore giveth Thanks. But I rather look upon it as a part of Supplication. He had made his Will and Testament, and now allegeth the Equity of it. Here, 

First; A Compellation, O Righteous Father.  
Secondly; The Qualification of the Disciples for that Glory which he sought for them, Saving Knowledge. Which is illustrated; 

I. By its Opposite, the affected and obstinate Ignorance of the World; The World hath not known thee.  
II. By its Efficient and Exemplary Cause; but I have known thee.      
First; A Compellation; Righteous Father. In which there is an Argument secretly couched. For always Titles of God are suited to the Matter in Hand. It is brought to show the Reason, why the World is excluded the participation of Heavenly Glory, and the Equity in bestowing it upon the Elect. He had before called him, Holy Father, now Righteous Father.  
God is Just and Righteous two manner of ways, in a Legal and in an Evangelical Sense. In a Legal Sense, his Justice is rewarding Men according to the Merit of their Actions. Thus he dealeth with the Reprobate lost World. In the Evangelical Sense, God's Righteousness doth not regard the Merit of their Actions, but the State of the Person; and judgeth them rather according to what they have received, than what they have done: And so God dealeth with the Elect and Reprobate; the one are rewarded according to their Works, the other according to their State, evidenced by their Works; to both God is just. So that I might,  
1. Observe; That in the Condemnation of the World, God is just, though they remain in blindness.  
1. Because God hath done enough, God is aforehand with them, they have more Means than they use well. The Gentile World had Light enough from the Creatures to convince them of the True God; Rom. 1.19, 20. Because that which may be known of God is manifest in them, for God hath showed it unto them. For the invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, even his Eternal Power and Godhead; so that they are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without excuse. Yet they would not acknowledge the True God. The Jewish World had Miracles enough to convince them of the true Messiah. Joh. 15.24. If I had not done among them the Works that no other Man did, they had not had Sin; but now they have both seen and hated me and my Father. The Carnal World, within the Pale of the Church, have had means enough to be better; and though it be blind in the things of God, yet the Lord is clear. Isa. 5.4. What could I have done more for my Vineyard than I have done? in point of External Administration. The Lord loveth to be clear when he judgeth, Psal. 51.4. compared with Rom. 3.26. In all Debates he loveth the Victory. Isa. 65.2. I have spread out my Hands all the day unto a rebellious People, which walketh in a way which was not good, after their own Thoughts. None goeth to Hell for want of warning: Mat. 23.37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thy Children together, as a Hen gathereth her Chickens under her Wings, but ye would not?  
2. They have not done their part. They dally with Means, scorn Wisdom: their Weakness is wilful, and their Blindness affected. The Things of God must be spiritually discerned, but they are folly to them: 1 Cor. 2.14. For the natural Man receiveth not the Things of the Spirit of God, for they are foolishness unto him; neither can be know them, because they are spiritually discerned. There is not only an Impotency, but a Scorn: there is a positive Enmity, as well as an Incapacity. John 3.19. This is the Condemnation, that Light is come into the World, and Men loved Darkness rather than Light, because their Deeds were Evil. Man is in love with his own Misery; when we should hate Sins, we hate the Light that discovereth them: an Ignorant People love a Sottish Ministry; the Faithful Witnesses are the World's Torment; Rev. 11.10. These two Prophets tormented them that dwelled on the Earth. The World would fain lie down upon the Bed of Ease, and sleep. Light is troublesome to sore Eyes. Ignorant Priests are the People's Idols; the Blind lead the Blind, and they both fall into the Ditch. They do not only err in their Minds, but err in their Hearts; the one is sad, the other worse. It is Evil that we do not know, it is doubly Evil that we desire not to know; Job 21.14. Therefore they say unto God, Depart from us, for we desire not the knowledge of thy ways. Spiritual Blindness is worse than Bodily. When Elymas was stricken blind, he desired somebody to lead him by the Hand, Acts 13.11. We count it our Happiness to have fit Guides; but in Spiritual Blindness it is quite otherwise; we cannot endure a faithful Guide. The Prophet's prophecy Lies, and the People love to have it so. Blind People are all for blind Guides.  
Use 1. Let it set God clear. He loveth to have it so. When he cometh to Judgement, the Books shall be opened, Rev. 20.12. We are apt to quarrel his Justice, for leaving so great a part of the World in the dark. Remember he is aforehand with Means, and they love the state they are in: God leaveth no Man without a sufficient Conviction and Witness of himself.  
Use 2. Let sottish Men know that God is not all Mercy, and all Hony. Usually our Desires transform God into that shape which we fancy. A Libertine would have God all Mercy, and all Patience, because he desires him to be so. Affections make Opinions. Psal. 50.21. Thou thoughtest that I was altogether such an one as thyself. But be not deceived; to the blind World God will be severe, but just. Isa. 27.11. It is a People of no understanding; therefore he that made them will not have mercy on them, and he that form them, will show them no favour. Ignorance is fatal and deadly to the Heathens. 2 Thess. 1.8. In flaming Fire, taking Vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. We pity them, and say, Poor ignorant Creatures! We hate a Drunkard, but we pity an Ignorant Man: But God is very angry with them, because he knoweth the wickedness of their Hearts, how many Means they have withstood, and how much Light they have abused. God doth not measure Sins by the foulness of the Act, but by the unkindness and ingratitude of it: The Blind and the Lame are equally an abomination to the Lord: to want Knowledge, is as bad as to want Obedience, it will be no excuse.  
Object. Ay, but they have good meanings, and surely God will not deal in Justice and rigour with them: we are ignorant, but our Heart is good.  
Answ. Prov. 19.21. Without Knowledge the Heart is not good. Ignorance is so far from being the Mother of Devotion, as the Papists say, that it is the great hindrance of it. Simple Credulity may be more awful and scrupulous, as Men in the Night have many Fears: but God loveth rational Service, not blind Obedience, 1 Chron. 28.9. And thou, Solomon my Son, know thou the God of thy Father, and serve him with a perfect Heart, and a willing Mind. Worship without Knowledge, is but a blind Guests, and loose Aim, as Christ reproveth the Samaritans for worshipping they knew not what, John 4.22. Certainly we are not so sensible of the danger of Ignorance as we should be. Men live sensually, and die sottishly, and then perish eternally; they live by guess at best, and some devout Aims; and when they come to die, they die guests, in a doubtful uncertain way; like Men that leap over a deep Gulf blindfold, they know not where their Feet shall light.  
2. Observe; That God is not only merciful, but just▪ in the reward of the Godly, or glorifying the Elect. Christ is praying and arguing for Heavenly Glory, and he giveth God the Title of Righteous Father. You shall see all your Privileges are made to come from Righteousness. Pardon of Sins, which is one of the freest Acts of God, and wherein he discovereth most of his Mercy. 1 John 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins, and cleanse us from all unrighteousness. This is the Mystery of Divine Grace. So also for Eternal Rewards: 2 Thess. 1.6, 7. Seeing it is a righteous thing with God to recompense Tribulation to them that trouble you. You will think that it is righteous indeed that God should punish the Wicked; but read on, but to you who are troubled, rest with us, when the Lord Jesus shall be revealed, etc.  
But how is God's Righteousness and Justice interested in our Rewards?  
1. Partly it is engaged by Christ's Merit. Tho to us it be mere Grace, yet as to Christ it is just, Christ's Satisfaction being equivalent to the violation of God's Majesty, and therefore it is just to pardon us. It is just for the Creditor to forgive the Debtor, when the Surety hath paid. So Christ's Blood, it is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Price. It is just with God to glorify us; Christ's Righteousness giveth us a Right. This Reason you have, Rom. 3.24, 25, 26. Being justified freely by his Grace, through the Redemption that is in Jesus Christ: whom God hath set forth to be a Propitiation, through Faith in his Blood, to declare his Righteousness for the remission of Sins that are past, through the forbearance of God. To declare, I say, at this time his Righteousness; that he may be just, and the Justifier of him that believeth in Jesus. God being satisfied by Christ, can be gracious to the Creature without disparagement to his Justice: The Mediator interposeth, his Satisfaction is accepted. This was that the wise Men of all Times busied themselves in, How God could do good to the Creature, without disparagement to his Justice. But all their Devices were frustrate, Christ alone bringeth the Blood to the Mercy-Seat.  
2. God is fast bound by his own Promise. James 1.12. Blessed is the Man that endureth Temptation; for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him. And it is a part of Justice to make good his Word. Promittendo se facit debitorem; The Qualification being supposed, we may challenge him upon it. Psal. 119.49. Remember thy Word unto thy Servant, upon which thou hast caused me to hope. He biddeth us put him in remembrance; he hath drawn us to these Hopes. 2 Tim. 4.8. Henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day, and not to me only, but unto all them also that love his appearing. Upon which Bernard noteth, Paulus expectat Coronam justitiae, sed justitiae Dei, non suae: justum est ut reddat quod debet, debet autem quod pollicitus est. It is just with God to pay what he oweth, and he oweth what he promised. Therefore Chrysostom saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We may say to God, red quod promisisti, though not red quod debes.  
3. By positive Ordinance, that every Man shall receive according to the kind of his Work; the Wicked, according to their wicked Actions; and the Good, according to their good Actions. Mat. 16.27. Then he shall reward every Man according to his Works. Now lest any should think it is meant of wicked Men only, the Apostle tell us, 2 Cor. 5.10. Every one shall receive the things done in his Body, according to that he hath done, whether it be good or bad. God is not arbitrary in his Judgement, it is the Rule of Process. All shall be rewarded in the general quoad genus, according to the kind of their Works; Wicked Men, quoad meritum, because Eternal Punishment is due to Evil Works, out of the Nature of the Works; but for the Godly, the kind of their Works is judged, but not in rigorous Justice, they shall not be weighed in the Balance, than all would be found wanting, but brought to the Touchstone. Vae laudabili vitae hominum, si (remotâ miserecordiâ) discentias eam, saith Gregory. And the Apostle, James 2.12. So speak ye, and so do, as they the● shall be judged by the Law of Liberty.  
Use 1. See how careful God is to preserve the Honour, and the awe in us of his Justice, even in his Rewards of Grace. God will be just; he is very careful to preserve the Notions which the Creature hath of his own Essence, inviolable. He will not exercise Mercy to the prejudice of his Justice, there must be some way to represent him still a Righteous Father. God would give his own Son to the Death, that he might appear Righteous, God will not love that Honour. Therefore stand in awe, and sin not, lest thou come short of the Grace offered in Christ, lest you find him just in a legal sense, while you abuse the Mercy of the Gospel.  
Use 2. It is to give us a sure Ground of Hope. Heb. 6.10. For God is not unrighteous to forget your Work and Labour of Love: That which is most terrible in God, is the Pawn and Pledge of our Salvation. Conscience, which is God's Deputy, is never satisfied till God be satisfied; for this Thought cannot be plucked out of our Minds, that God is an Avenger. If we had not a sufficient Satisfaction, we should always be troubled; Wherewith shall he be appeased? Mic. 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the High God? Shall I come before him with Burnt-Offerings, with Calves of a Year old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my Firstborn for my Transgression, the Fruit of my Body for the Sin of my Soul? If a poor Creature were in Debt, and haling to Prison, and a King should say, I will engage my whole Revenue but I will pay it; how would this comfort him! Certainly Christ was responsible enough, we are not so cheerful in his Service as we should be, now Justice is made our Friend. Make use of it in great dejections and pangs of Conscience. Job 33.24. Then he is gracious to him, and saith, Deliver him from going down to the Pit, I have found a Ransom. When the Ram was taken, Isaac was let go. God will show Mercy to our Persons, for Justice is satisfied in our Surety. You have a double Claim, and hold fast upon him in every Court; you may come before the Tribunal of Justice, as well as the Throne of Grace. When you are fainting in Service, encourage yourselves; Verily there is a Reward for the Righteous, Psal. 58.11. One day or another the Saints shall be rewarded, their Labour and Service shall not be lost.  
Secondly; The Qualification, Saving-Knowledg, These have known that thou hast sent me. It is urged as a Reason, why they should behold his Glory hereafter, because they make it their Care to know God in Christ here.  
Here are two Propositions.  

1. The only way to come to Blessedness, is by the Knowledge of the True God.  
2. There is no Knowledge of the True God, without the Knowledge of Jesus Christ as Mediator.   
1. Proposition; That the only way to Blessedness, is by the Knowledge of the True God. This I prove;  
1. Because the Foundation of the Eternal State must be laid in this Life. Now the Foundation and Superstructure must carry a proportion. What is the great Happiness of Heaven, and the Blessedness of the Creature? The Beatifical Vision; and therefore we must begin it here in Knowledge, and in the study of God. John 17.3. This is Life Eternal, to know thee the only True God; that is, this is the beginning of Life Eternal; when there is a Saving-Light in the Soul, there is a Spark kindled that will never be quenched. In the Barn Corn doth not grow, but in the Field. Here we labour after Knowledge, there we enjoy the Perfection of it; and according to the Degrees of Knowledge and Grace we attain in this Life, so will be our Happiness hereafter. The State of the Wicked is a growing Darkness. Mat. 8.12. The Children of the Kingdom shall be cast out into utter Darkness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is that? A Darkness beyond a Darkness, in tenebras ex tenebris inf●liciter exclusi, they shall be cast out from one Darkness into another. Here they are under the Darkness of Ignorance and Sin, and there they shall be under the darkness of Horror and Terror for evermore. The State of the Wicked in Hell, is a Darkness that grows out of a Darkness; here they are dark, and care not to know God, or know his Ways, and the Mists of Darkness are reserved for them for evermore. But now the State of the Godly is an Increasing Light. Prov. 4.18. The Path of the Just is as the shining Light that shineth more and more unto the perfect day. Look, as the just do increase, and go on from Knowledge to Knowledge, till they attain the Light of Glory, as the Sun climbeth up to the top of the Meridian by degrees; so the way of the Wicked is Darkness, they go on from Darkness to Darkness, and the Mist of Darkness is reserved for them; ignorance makes way for Sin, and Sin for Hell. They are hastening downwards from Darkness to Darkness, and we hasten to the perfect Day, from Grace to Glory.  
2. There is no serving or enjoying of God but by Knowledge. I do not plead for a naked Knowledge, and an unactive Speculation, but such as is accompanied with▪ Faith, Love, and Obedience, otherwise it is no true Knowledge. No Knowledge, no Faith. Rom. 10.14. How shall they believe in him of whom they have not heard? We must know what Christ is, before we can trust him with our Souls. Would a Woman accept of a Man, when she knows not what he is, nor from whence he came? Can the Soul rest itself with Christ, and venture its Salvation upon him, till it knows what he is? 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him against that Day. Faith is an advised Act, it is a Child of Light; Presumption is but a blind Adventure, an Act that is done hand overhead, without Advice and Care; but Faith certainly presupposeth Knowledge. The blind Man speaks Reason in this, when Christ asked him, Dost thou believe on the Son of God? John 9.35. He answered, Vers. 36. Who is he, Lord, that I may believe on him? And then for Love; No Knowledge, no Love; an unknown Object never affects us: Love proceeds from Sight, those that have a sight of the Excellencies of God, by the Light of the Spirit accompanying the Word, they love the Lord. And then where there is no Love, there is no Knowledge. 1 John 4.8. He that loveth not, knoweth not God, for God is Love. And then for Worship and Obedience, that is also the Fruit of Knowledge; that Worship which is performed to the unknown God, is never right. As those Fruits that grow out of the Sun, are crabbed and sour; so all such Acts of Worship as proceed not from Light and Knowledge, are not right and genuine. There cannot be a greater Preservative from Sin, than Knowledge. 3 Epist. John 11. He that doth Evil, hath not seen God. Certainly he that makes a trade and course of Sin, was never acquainted with God. 1 John 2.4. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him. And there can be no enjoiment of God without Knowledge, neither in a way of Grace, nor in a way of Comfort. Not in a way of Grace: there can be no Grace without Knowledge; if we be renewed and changed, it is by Knowledge; Col. 3.10. And have put on the New Man, which is renewed in Knowledge after the Image of him that created him. If we be strengthened in Affliction, and enabled for the Duties of every Condition, it is by Knowledge. Phil. 4.12. I know both how to be abased, and I know how to abound; every where and in all things I am instructed, both to be full, and to be hungry, both to abound, and to suffer need. All Communications of Grace are conveyed by Light. Nor can there be any enjoiment of God in a way of Comfort, without Light and Knowledge: Fears are in the dark, till we have a distinct Knowledge of the Nature and Tenor of the Covenant; we are full of Fears and Doubts, which vanish as a Mist before the Sun, when Knowledge is wrought.  
2. Proposition; There is no Knowledge of the True God, without the Knowledge of Christ as Mediator.  
For two Reasons.  

1. Because God will accept no Honour from the Creature, but in and through Jesus Christ. John 5.23. That all Men should honour the Son, even as they honour the Father. He that honoureth not the Son, honoureth not the Father that hath sent him. God hath revealed himself in Christ, and you make God an Idol if you think of him otherwise.  
2. Because God out of Christ is not comfortable, but terrible. The fallen Creature cannot converse with God without a Mediator. As Waters which are salt in the Sea, strained through the Earth, are sweet in Rivers: So are the Attributes of God, in and through Christ, sweet and comfortable to the Soul; for we cannot draw nigh to God without a Screen.   
Use. To press us to get Knowledge. The more Knowledge, the more a Man; the more Ignorant, the more Brutish. Psal. 49.20. Man that is in Honour, and void of Understanding, is like the Beasts that perish. And again; as Knowledge doth distinguish you from Beasts; so the Knowledge of God doth distinguish you from other Men; to know God is your excellency above other Men. Jer. 9.23, 24. Let not the wise Man glory in his Wisdom, neither let the mighty Man glory in his Might, let not the rich Man glory in his Riches. But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, etc. As if he had said, If you will needs glory, it is not who is most Wealthy, nor most Mighty, nor most Wise, but who hath the greatest Knowledge of God in Christ. Above all, know God in Christ, that is most comfortable. Horribile est de Deo extra Christum cogitare; It is an horrible thing to think of God out of Christ. God in Christ is the greatest Mercy the World was ever acquainted with; this is a Speculation fit for Angels. 1 Pet. 1.12. Which things the Angels desire to look into. Eph. 3.10. To the intent that now unto the Principalities and Powers in Heavenly Places, might be known by the Church the manifold Wisdom of God. And therefore much more should it be the study of Saints. But do not rest in a naked Contemplation; there is a Form of Knowledge, Rom. 2.20. as well as a Form of Godliness, 2 Tim. 3.5. which is nothing else but an Artificial Speculation, a naked Model of Truth in the Brain, which, a● the Winter-Sun, shines, but warms not. But what is true Knowledge? How shall we discover it? I Answer; 1. It must be a serious prudent Knowledge, etc. [See on Ver. 8.]  
I now come to speak to the Illustration of this Qualification of Saving-Knowledg. It is illustrated; 

I. By its Opposite, the affected and obstinate Ignorance of the World. The World hath not known thee.  
II. By its efficient and exemplary Cause. But I have known thee.    
I. The first Illustration, is from the Opposite Ignorance and Obstinacy of the World. The World hath not known thee.  
Why is this alleged? I Answer; Partly, to show the Reason why they should be otherwise dealt withal than the blind World. As if he had said, By thy righteous and wise Constitution, thou hast appointed different Recompenses to Men of different States; but now They have known thee, but the World hath not known thee. Partly, in commend their acknowledgement of Christ, the World neither knowing nor believing▪ yea, rather hating and persecuting thee. In the Original there [is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though] so that neither hindered by Fears nor Snares; the Rulers and great Men were against the acknowledging of Christ, the Multitude blind and obstinate; yet the Disciples knew him, and owned him as the Messiah, or one sent of God.  
1. Observe; That it is exceeding praiseworthy to own Christ, when others disown him and reject him; to own him in the midst of the World's blindness and madness against 〈◊〉▪ Now he is publicly received among the Nations, it is no great matter to own his now; as those that followed Christ in his Life-time for the Loaves, Joh. 6.26. when Honours, and Conveniences, and Interests, look that way. But to own him then, when the Powers of the World, the Heads and Rulers of the Church are against him, when the Stone is refused by the Builders, this is Praiseworthy.  
Now the Reasons are two. It is a sign God hath a great Love to them, and it is a sign of their great Love to God; of his choice, and their sincerity. There are two things hinder us from the sight of Truth, Prejudices and Interests; now it is a sign of the special Direction of God's Spirit, when we can overlook Prejudices; and it is a sign of our unfeigned Zeal, when we can deny Interests.  
1. It is an Argument of God's Love to us. This looketh like Election. Mat. 24.24. If it were possible they shall deceive the very Elect. There are some Favourites whom God taketh into his special Care, that he may show them his Counsel, and lead them into all Truth. In Times, when Error is so countenanced, and appeareth with a plausible Face, it is a matter of great skill to find out the Truth. There are some choice Ones to whom God manifests himself, when others are left to perish in their own ways So it is said, Psal. 25.14. The Secret of the Lord is with them that fear him. By the ●●cret of the Lord, is not meant the Counsels of his Providence, they are revealed but to a few, to the Prophets; this is a Promise common to all that fear him, therefore by it is intended the Counsels of the Word; those that are his Favourites, that lie in his Bosom, they shall know his Secrets; as the Disciples, when they would know any thing of Christ, pointed to the Disciple whom Jesus loved. John 13.23, 24. Now there was leaning on Jesus Bosom one of the Disciples whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spoke.  
2. It is an Argument of our Sincerity, to own God in Times of public Contest, when it is dangerous to own him. There are some times when God crieth, Who is on my side? Exod. 32.26. when he calleth upon us to manifest ourselves, and Providence calleth for a Public Acknowledgement. Errors by God's Permission are sent into the World to try us: The Lord trieth you, to see if you will be led by every Fancy, and swim with the Stream. Many times the Delusion is very strong, that our Trial may be the greater; so, 1 Cor. 11.19. There must be Heresies, that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they which are approved may be made manifest among you. Winds are let loose to try who are Chaff, who are solid Grain; especially an Error backed with Power, as when the Tree is shaken, rotten Apples fall down, such Times discover Hypocrites. Prov. 26.26. Whose Hatred is covered by Deceit, his Wickedness shall be showed before the whole Congregation. But now it is a great Argument of Sincerity to own the Truth, when the Error is so plausible, and the Inconvenience is great. 1 Kings 19.10. I have been very jealous for the Lord God of Hosts, because the Children of Israel have forsaken thy Covenant, thrown down thine Altars, and slain thy Prophets with the Sword, and I; even I only am left, and they seek my Life to take it away. When we are left alone to Contest, that is a great trial.  
Use 1. Information.  
1. That true Zeal is not seen so much in fight with antiquated Errors, as in being established in the present Truth, 2 Pet. 1.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The present Truth of that Age, was to acknowledge Christ to be the Messiah. When Truths are upon the Stage, then to give our Testimony to them, this is to be God's Witnesses. To declaim against the Errors of former Ages, is but a safe and wary Zeal. The Jews that opposed Christ, yet pleaded for the Prophets slain by their Fathers; Corah, Dathan, and Abiram, were as hateful to them, as Judas to us, but they had no Eyes to see for the present. Christ taxeth the Hypocrisy of them that maligned the living Prophets, and garnished the Tombs of the Dead, Mat. 23.29. It is no thank to own Christ in the Day of his Exaltation, as when he is opposed and slighted. Old Truths are only opposed by Natural Prejudices, but present Truths by carnal Interests.  
2. That it is a great Folly in them that will profess nothing till the World be agreed. Lazivess is apt to pretend want of Certainty. This is the old Prejudice. chrysostom bringeth in an Heathen disputing; I would fain become a Christian, but there are so many Divisions among you, that I know not what to choose. Men are loath to put themselves to the trouble of Prayer and search, and would have all fitted to their Hands; and therefore till all be agreed, keep themselves in a wary reservation. Should a Traveller stand still, because he meeteth with many Ways? Jer. 6.16. Thus saith the Lord, Stand ye in the way and see, and ask for the old Paths, Where is the good Way? and walk therein, and ye shall find rest for your Souls. Or should a Man that is sick; refuse Physic, till all Physicians be of one Mind? It is your Duty to search, and it is praiseworthy to own Christ in Times of Contest.  
3. It informeth us that a Multitude is no excuse, because all went that way. We should own Christ, though the World know him not, though it hate him, though it persecute him. We should have an Eagle-Eye; The old World was not spared for the Multitude; there were but eight Persons of another Judgement. We often presume, that many Eyes see more than one, and so spare the labour of Examination: but one Man that hath the use of his Eyes, seeth more than a thousand blind Men; and oftentimes it falleth out, that a few find the true way. Mat. 7.14. Straight is the G●●e, and narrow is the Way that leadeth unto Life, and few there be that find it. Therefore it is brutish to follow the Track. We should examine, because mostly the World is out, and the Maltitude followeth that which is Evil; nay, it is rather a ground of suspicion, the most are not the best.  
Use 2. It presseth us to be more earnest to get a clear and satisfactory Knowledge in the Controversies of the Age, in the Truths that are now upon the Stage▪  
To that end,  
1. Desire the direction of Christ, and consult with him. As the Woman of Samaria, John 4.20. Our Fathers worshipped in this Mountain; and ye say, that in Jerusalem is the place where Men ought to worship. Whether Zion or Ge●●z●m. Present it often to Christ. Prayer is the best way to get Satisfaction; and our Doubts are best solved, by consulting with the Oracle. You can have no certain Light from Men without his Illumination.  
2. Search, and prove all things. 1 Thess. 5.21. Prove all things, hold fast that which is good. We should stand in the Ways and see; Jer. 6.16. Stand in the Ways and see, and ask for the old Paths, Where is the good Way? and walk therein, and ye shall find rest for your Souls. We should be able to render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 3.15. A Reason of the Hope that is in you with meekness and fear. And we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a steadfastness of our own, 2 Pet. 2.16. We must not only regard the Consent of others, but our Judgements must be balanced with sound and weighty Grounds, otherwise we shall be carried about with every Wind of Doctrine, when the Posture of Interest is changed, or a new Opinion is started. Non exploratis traditionum rationibus probabilem fidem portant. Such Men have no Principles.  
But must we not hold fast what we have received? must we always be searching, and keeping ourselves in a wary reservation, and be never settled?  
I answer; 1. For Principles, and Fundamental Doctrines, we are not to doubt of them: Deut. 12.30. Thou shalt not inquire after their Gods, saying, How did these Nations serve their Gods? even so will I do likewise. It is dangerous to loosen Foundation-Stones, though with an intent to settle them better. Here we should be at a certainty.  
2. For lesser Truths, when they are already cleared, and God hath taught them, it is good to hold fast what we have already received, and not to loosen the Assent, or keep the Soul suspensive, out of a jealousy or supposal that something may be said against what we now hold; ever learning, and never coming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the knowledge of the Truth. But in case of actual Doubt, it is good to search. Doubts smothered, make way for Atheism, or hardness of Heart. Therefore in Cases of Anxiety, it is good to bring things to an issue. Smoke maketh way for flame.  
3. In your choice, be not swayed with Interests, nor vulgar Prejudices, nor vile Affections.  
1. Not with Interests. God puts us to trial, to see if we can love an hated Truth. The World is a blinding thing; 2 Cor. 4.4. The God of the World hath blinded the minds of them which believe not. Why is Satan called the God of the World? he throweth the Dust of the World in our Eyes, and then we cannot see. We easily believe what we readily desire, and are loath to search, when we have a mind to hate. Let the Weights be never so equal, yet if the Balances be not equal, you can never judge of the weight of any thing. When the Mind is prepossessed and infected with Interests, we are not capable of making a right Judgement; as the Water when it is muddied, doth not render and represent the Face.  
2. Not with vulgar Prejudices; as prepossessions of Custom, and long Tradition; the Opinions of Holy and Learned Men; general Consent; Pretences of a stricter Way. Men would fain judge upon slight Grounds, without entering into the Merits of the Cause, to save the pains of Study and Prayer. This is but to put a Fallacy upon yourselves. Some are against Novelty; and when the Ways of God are revived, they are hardened, they will not change; as if there were no Obstinacy, as well as Constancy; Obstinacy in the bad Angles, as well as Constancy in the good. Others are swayed by the Opinions of godly learned Men, whose Persons they have in admiration: there is no ipse dixit in the Church but the Lord's. It is observed, that the Corruptions of the Roman Synagogue, were occasioned by admiration of some venerable Pastors of that Church. Paul withstood Peter to the Face, Gal. 2.12. when his Credit and Example was like to do hurt. Others are swayed by general Consent; but it is dangerous following the Multitude; the World hath been against Christ, when a few only have owned him. Others by Pretences of a stricter way. Col. 2.23. Which things have indeed a show of Wisdom in Will-worship and Humility, and neglecting of the Body. This is to be wiser than God, and to judge the Law.  
3. Not by vile Affections; Pride, Passion, Envy. Pride, or an overweening Opinion of our own Wit and Learning. John 9.40. The Pharisees said, Are we blind also? Proud Persons, as the great Rabbis, will not seem to be in an Error. Men choose rather to be Wicked, than to be accounted Weak. So Envy at others, when Men cannot be admitted into such Places as they affect; and that puts them upon Error and Opposition. 1 Cor. 3.3. For whereas there is among you Envying, and Strife, and Divisions, are ye not Carnal, and walk as Men? So Passion, Revenge, and Discontent. The Devil worketh much upon Spleen and Anger, when Offence is taken, whether justly, or upon supposed Occasion, it mattereth not. Many in spite and stomach have turned Atheists or Heretics: Carnal Cham, when cursed of his Father, began the way of Atheism.  
2. Observe; That the Reprobate World can never have any true Knowledge of God. The World hath not known thee.  
1. The Reprobate World can go as far as Nature can go. 1 Cor. 2.14. The Natural Man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are two Reasons urged by the Apostle, a Natural Incapacity, and a Positive Enmity. 1. A Natural Incapacity. He supposeth a sufficient Revelation; they are spiritually discerned. There must be a cognation between the Object and the Faculty. Spiritual Things must be seen by a Spiritual Light. Sense, which is the Light of Beasts, cannot trace the workings and flights of Reason; we cannot see a Soul, or an Angel, by the Light of a Candle. So that the Object must not only be revealed, but there must be an answerable Light in the Faculty. There is Light enough, but we have not Eyes. There needeth not a plainer Revelation; David prays not that God would make a plainer Rule, but open his Eyes. Psal. 119.18. Open thou mine Eyes, that I may behold wondrous Things out of thy Law. The Understanding must be opened, as well as the Scriptures. Luke 24.45. Then opened he their Understanding, that they might understand the Scriptures. 2. Positive Enmity. They are foolishness to him. He looketh upon the Things of God, and solid Piety, as frivolous and vain. When Paul came to Athens, they called him Babbler, Acts 17.18. What will this Babbler say? The same Disposition still remaineth in Natural Men. Tho the Truths of Religion, by long tract of Time, and by the consent of many Ages, have obtained Credit, yet Men nauseate Spiritual Truths, and the Power of Godliness. A Stomach, illaffected by Choler, casts up wholesome Meats; so do they scorn Strictness, and the Holy Ways of God.  
2. Experience shows it. Take mere Nature itself, and like Plants neglected, it soon runneth wild; as the Nations that are barbarous, and not polished with Arts and Civility, have more of the Beast, than of the Man in them. Judas 10. What they know not naturally, as brute Beasts, in those things they corrupt themselves. Suppose they use the Spectacles of Art, to help the Native Light of Reason with Industry; yet their Eyes are blind: How erroneous in Religion were the Civil Nations? Rom. 1.22. Professing themselves to be wise, they became Fools; very foolish in Matters of Worship. The Romans placed Fear, Humane Passions, and every paltry thing among their Gods. The ruder and more brutish Nations, worshipped only the Sun and Thunder, things great and wonderful. And still now we see great Scholars given over to fond Superstitions. Nay, go higher, suppose, besides the Spectacles of Art, Nature be furnished with the Glass of the Word, yet we see great Scholars very defective in the most useful and practical Points. Nicodemus a Teacher in Israel, knew not Regeneration. John 3.10. Usually they delight rather in Moral Strains, than Mysteries of Faith, and err in one Point or another; usually the Controversies of their Age, they are blinded by Pride or Interest, are loath to stoop to Truth revealed, and so are outstarted by the Vulgar. Surgunt indocti & rapiunt Coelam, etc. they dispute away Heaven, while others surprise it. Nay, suppose they had an exact Model and Proportion of Faith, and do pry into all the Secrets of Religion, as it is possible to do with the common Light and Help of the Spirit, which is as far as a Reprobate can go; yet all this is without any change of Affection, without any savour or relish of Truth. This Speculative and Artificial Knowledge doth not change the Heart.  
But here is an Objection; Many Carnal Men have great Parts, and profess the Knowledge of the True God.  
I Answer; 1. The greatest part of the World lieth in Ignorance; they are born in Darkness, live in Darkness, love Darkness more than Light, and are under the Powers of Darkness; Ephes. 6.12. The Rulers of the Darkness of this World. The Devil hath a large Territory over all the blind Nations.  
2. Carnal Men, that own the True God, and profess him, yet in a Scripture-sense they do not know him. For Knowledge not being affective, it is reputed Ignorance. John 8.54, 55. Of whom ye say, that he is your God. Yet ye have not known him, but I know him: and if I should say, I know him not, I shall be a Liar like unto you; but I know him, and keep his Saying. It is a Lie to pretend to Knowledge without Obedience. 1 John 2.4, 5. And hereby we know that we know him, if we keep his Commandments. He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him. For all their great Parts, they are but Spiritual Fools, they have no true Wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So are all Carnal Men: Titus 3.3. We ourselves also were sometimes foolish, out of our Wits. They do not understand things Spiritual, and such as tend to maintain Communion with God: they love, and do those things with delight that are against all Reason, hurtful to Body and Soul. Natural Men are sometimes represented as Fools that judge amiss; sometimes as Infants that know nothing. Isa. 28.9. Whom shall he teach Knowledge? and whom shall he make to understand Doctrine? they that are weaned from the Milk, and drawn from the Breast. Sometimes as Beasts, that are uncapable of Understanding; Psal. 32.9. Be ye not as the Horse, or as the Mule, that hath no Understanding. Fools they are in their choice, that prefer a Nut or an Apple before a Jewel; they spend all their time in looking after Riches, and Honours, and such kind of things as do not conduce to Eternity; for Carnal Pleasures forfeit their Souls, and yet think themselves very wise. In their Course, they make War with Heaven, and enter into the Lists with God, as if they were stronger than he. In their presumption, they give out themselves for the Sons of God, when they are the Devil's Children; as if a Man, born of a Beggar, should pretend to be the Son of a King. Fools and Madmen challenge all Lands as theirs, so do they all Promises and Comforts: Within a little while, experience will show them to be Fools; their Eyes are never opened to see their Folly, till it be too late: Luke 12.20. Thou Fool, this Night thy Soul shall be required of thee. Jer. 17.11. As a Partridge sitteth on Eggs, and hatcheth them not; so he that getteth Riches, and not by Right, shall leave them in the midst of his Days, and at his End shall be a Fool. There is no Fool to the Carnal Fool; Godly Men are only wise, that are wise to save their Souls.  
Use. It informeth us;  
1. Of our Misery by Nature. For as the Reprobate lost World are, so are we all by Nature, we have no Knowledge of the True God. Job 11.12. Vain Man would be wise, though Man be born like a wild Asses Colt. We are apt to think ourselves Angels, but we are Beasts. Every one affects the repute of Wisdom, we would rather be accounted Wicked, than Weak. If a Man were born with an Ass' Head, or were monstrous and misshapen in his Body, this were sad. It is worse to be born with the Heart of an Ass, to be born like a Wild-Asses Colt, with such gross and rude Conceits of God and Holy Things. This is our Estate by Nature.  
2. The Danger of Ignorance; it is the state of the Reprobate World. It is good to think of it, partly, that we may avoid it ourselves, and strive for Knowledge; partly, that we may be thankful, if we have obtained Knowledge; and partly, that we might pity others, as Christ wept over Jerusalem, Luke 19.41, 42. And when he was come near, he beheld the City, and wept over it, saying, If thou hadst known, even thou, at least in this thy Day, the things which belong unto thy Peace! but now they are hid from thine Eyes. It is one of God's sorest Judgements; when the Lord hath left threatening other things, than he threatens a blind Heart, and a vain Mind. The great reproach that Nahash would lay upon Israel, was to put out their right Eyes. The great Design of the God of this World, upon the Men of this World, is to put out their Eyes, that they might not come to the Knowledge of the Truth.  
3. Positive Ignorance is a sign that we are of the World; I mean, where we have Means and Opportunities to the contrary, and do not come to the Knowledge of God, and of his Ways. 1 John 2.13. I write unto you little Children, because ye have known the Father. God hath no Child so little but he knows his Father. The blind World knows him not; when there is Night in the Understanding, or Frost in the Heart, it is a sign of a Worlding, when Men are ignorant, unteachable, and do not grow in Knowledge. God's Children many times may be ignorant, and do not profit according to their Advantages. John 14.9. Have I been so long with thee, and yet hast thou not known me, Philip? that is, not known so distinctly God the Father, and me, as coming out from him. But God's Children are not altogether unteachable.  
4. We have no reason to trust the Judgement of Carnal Men in matters of Godliness, for they do not know God. Can blind Men judge of Colours? I urge it, that you may not be discouraged, though the World scoff at Holiness; who would take notice of the Judgement of Fools?  
5. That Ignorance is not only the Badge of silly weak Persons, but of great Men, and those that are carnally Wise. Mat. 11.25. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes. Whatever parts they have, they have no saving-Knowledg of God. The Godly Man is the only knowing and wise Man, all others they are but Fools, however they swell with an opinion of Knowledge, and count it a reproach to be so called.  
II. The second Illustration is by the Efficient and Exemplary Cause of our Knowledge, but I have known thee, etc. All along our Likeness to Christ, and Unlikeness to the World is asserted.  
Observe; That Christ's Knowledge is the Pattern and Cause of ours. We have all things at the second hand. I have known, and they have known. All the Candles are lighted at this Torch. Or, to use a comparison more Celestial, all the Stars receive their Light from the Sun. Therefore he is called, The Father of Lights, James 1.17. and the Sun of Righteousness, Mal. 4.2.  
Christ giveth us Knowledge two ways, by his Word, and by his Spirit: Now none is fit to establish a Word, none to pour out the Spirit but Christ.  
1. None can give us a sufficient Revelation of the Father, but Christ that came out of his Bosom, that knew all his Counsels. John 1.18. No Man hath seen God at any time, the only begotten Son, which is in the Bosom of the Father, he hath declared him. Our Knowledge is by the Senses, by Sight and Hear-say. Now no Man hath seen God, but Christ, that was God-Man, who came out of his Bosom. So, Mat. 11.27. No Man knoweth the Son but the Father; neither knoweth any Man the Father save the Son, and he to whomsoever the Son will reveal him. To know him perfectly and comprehensively, so neither Men nor Angels know him. To know him originally, so as to establish a Revelation with Authority, and so as fit to offer the Light and Knowledge of him to the Creature, so none but Christ knows him, our Faith is built on God. Humane Authority begets but an Humane Faith and Credulity. It was necessary, that in the Bedroll of Gospel-Preachers, the Son of God should have the first place; that in the latter Times, he should preach to us by his Son, that the ultimate Resolution of Faith might be into Divine Authority. John 7.29. But I know him, for I am from him, and he hath sent me. And chap. 10.15. As the Father knoweth me, even so know I the Father. It is for our Confidence, that the full discovery of this Doctrine was reserved for the Son of God.  
2. None else can give us a capacity to learn. Jesus Christ is such a Teacher, that he doth not only give the Lesson, but the Wit and Skill to learn. 1 John 5.20. We know that the Son of God is come, and hath given us an Understanding, that we may know him that is true. No matter what the Scholar is, when we have such a Master. We use to inquire whether any one hath a Capacity to learn. He openeth the Scriptures, and openeth the Understanding to learn. Luke 24.27. And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself. And Vers. 45. Then opened he their Understandings, that they might understand the Scriptures. There is a double Veil upon the Doctrine, and upon the Heart, Christ removeth both.  
Use 1. If that the true Knowledge of God is only to be had from Christ, it directeth us in the use of all Ordinances to look up to him, there must our Trust be fixed in Reading, Hearing, Meditating. We must use Helps and Means, else we tempt God, but our Trust must be elsewhere. In Reading, Psal. 119.18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. There are wonders in the Law, but our Eyes must be opened to see them, otherwise we shall have but a superficial and literal Knowledge, when Men think to find more in Books than in Christ. So in Hearing; Cathedram habet in Coelis. Isa. 2.3. Come ye, and let us go up to the Mountain of the Lord, to the House of the God of Jacob, and he will teach us of his Ways. You come to the Word to be taught by Man, and yet not to be taught by Man; in Obedience you use the Means, but your Confidence is on Christ, that you may hear his Voice to the Soul; that he that brought the Gospel out of the Bosom of God, may bring it into your Hearts. The Dial is of no use without the Sun; except the Sun shine, you cannot see what is a Clock by the Dial. So in Meditation and Study, Christ is Wonderful Counsellor, Isa. 9.6. Prov. 8.14. Counsel is mine, and sound Wisdom; I am Understanding, I have strength. How are Men befooled, that go forth in the confidence of their own Wit! Flesh and Blood are apt to stumble in God's plainest Ways. Carnal Hearts turn all to a Carnal Purpose. Prov. 26.9. As a Thorn goeth up into the Hand of a Drunkard; so is a Parable in the Mouth of Fools. The same Cloud that was Light to the Israelites, was Darkness to the Egyptians. Luther calleth the Promises, bloody Promises, through our perverse Applications. Truth is only renewing, as taught by Christ. Ephes. 4.21. If so be that ye have heard him, and have been taught by him, as the Truth is in Jesus. We cannot tell how to master Corruptions without this; the Light of common Conviction is like a March-Sun, that draweth up Aguish Vapours; it discovereth Sins, but cannot quell them. We should be apt to forsake Truth upon every Temptation, unless it were for Christ's teaching. Psal. 119.102. I have not departed from thy Judgements, for thou hast taught me. 1 John 2.20. Ye have an Unction from the Holy One, and ye know all things. When Men lead us into Truth, others may lead us out again. Those that have made trial, can best judge of the difference between being taught of God and Men. 1 Cor. 2.4. My Speech, and my Preaching was not with enticing words of Man's Wisdom; but in demonstration of the Spirit, and of Power. When the Arrow cometh out of God's Quiver, it sticketh in our sides. Then we see Truths with Application.  
Use 2. It teacheth us how to direct our Prayers to Christ. Seek to him with Confidence, and with all earnestness of Affection.  
1. With Confidence; we despair many times because of our blockishness. Col. 2.3. In him are hid all the Treasures of Wisdom and Knowledge. Hidden, not that they should not be found out, but because they are seen by the Eye of Faith: Hidden, because deposited there, to be dispensed to us. God made Christ a Storehouse to furnish all our Necessities. 1 Cor. 1.30. Of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. Wisdom, to give us Spiritual Illumination. Be not discouraged, it is not the Pregnancy of the Scholar that prevaileth here, but the Excellency of the Teacher. If Christ be the Teacher, no matter how dull the Scholar be. Pride in Parts hath been in hindrance, but Simpleness hath never been an hindrance. Psal. 19.7. The Testimony of the Lord is sure, making wise the Simple. Jer. 31.33, 34. I will put my Law in their inward parts, and write it in their hearts; and will be their God, and they shall be my People. And they shall teach no more every Man his Neighbour, and every Man his Brother, saying, Know the Lord: for they shall all know me, from the least of them to the greatest of them, saith the Lord. Mat. 11.25. I thank thee, O Father, Lord of Heaven and Earth, because thou hast hid these things from the Wise and Prudent, and hast revealed them unto Babes. God can give to shallow and weak People great understanding in Spiritual Things, as he cured him that was born blind, John 9  
2. With Earnestness, cry for Knowledge, and lift up thy Voice for Understanding, Prov. 2.3. Many times God withholdeth Knowledge, that we may cry for it, especially when the Case is doubtful and litigious. John wept when the Book was sealed with seven Seals, Rev. 5.4. We need to cry for all Grace, but especially for Saving-Knowledg. Let us groan and sigh when we are in the Dark.  
1. Consider the Necessity of Knowledge. The blind Man cried after Christ, because he knew what it was to want Eyes; Luke 18.41. Lord, that I may receive my Sight! We are not sensible of our natural blindness as we ought to be. There is Ignorance and Folly in all, but Treasures of Wisdom and Knowledge in Christ. If we are not ignorant, yet we are indiscreet, Men know not how to guide and order their Course. Certainly, if you were acquainted with yourselves, you would not hold your peace.  
2. Consider the Excellency of Knowledge. All Knowledge is Excellent, as all Light is Comfortable. Knowledge is your Excellency above the Beasts; that you have Receptive Faculties capable of knowing and understanding Things, that you are intelligent Creatures, this is your advantage above the Beasts. But Saving-Knowledg is far more excellent, even the Knowledge of God in Christ. This is the Glory of a Man; Jer. 29.23, 24. Let not the wise Man glory in his Wisdom, neither let the mighty Man glory in his Might; let not the rich Man glory in his Riches. But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, etc. If Men should be able to dispute of every thing that might be known, from the highest Star to the lowest Shrub; this Knowledge is nothing to the Knowledge of God in Christ, which is far better than all the Knowledge of the Questionists and Disputers of this World. The Fear of God, that is the best Excellency, and that is it which Christ teacheth. I observe the Providence of God in that one thing, viz. Solomon had wrote many Books of Philosophy which are not extant; when the Books of some Heathens, as Aristotle's Book de Animalibus, etc. are extant: but his Books of the Fear of God, are preserved by a special Providence, not one of them lost; we may want the other without any loss of true Wisdom, but we cannot want these. And therefore you are more concerned in the getting of Saving-Knowledg than you are aware of. Light was the first Creature that God made; so it is the way by which all Grace is wrought in the Soul; for in all Communications of Grace, God beginneth with the Understanding. Jer. 31.19. After I was instructed, I smote upon my Thigh. He makes the Creature to submit to his Providence, to be contented in all Estates and Conditions. Phil. 4.12. In all things I am instructed, both to be full, and to be hungry; both to abound, and to suffer need. God draws you to Christ, but his drawing is accompanied with a Teaching; John 6.44. No Man can come to me, except the Father which hath sent me, draw him. Ver. 45.— And they shall be all taught of God. Every Man therefore that hath heard, and hath learned of the Father, cometh unto me. God's drawing is not a blind Force, but there is a teaching with it; God loves rational Service, not blind Obedience: And therefore cry for Knowledge, and run to Christ that he may teach you, and lead you into the Paths of Righteousness.   

SERMON XLIV.  JOHN XVII. 26. 
And I have declared unto them thy Name, and will declare it: that the Love wherewith thou hast loved me, may be in them, and I in them.  
THIS is the second Reason, taken from the Benefits Christ had bestowed upon them. Here is his Gift, and his Aim. In the first, what he had done, what he will do. Where (1.) Quid, the Manifestation of his Father's Name. (2.) Quibus, to whom, principally to the Apostles, and from them to Believers. (3.) Quomodo, I have, that is, by his Ministry upon Earth; and I will, in the pouring out the Spirit, and his Discourses with them after the Resurrection. All that needeth Explication, is, What is meant by God's Name? Answ. The use of Names from the beginning, was a distinction to separate Creature from Creature by their Appellations. At first Adam gave Names to the Beasts, that their Species and Kind's might be distinguished, for Beasts are distinguished only by their Herds and Kind's. But the Names which Men bear are individual and particular; Man being an excellent Creature, made for Rule and Commerce, and therefore is to be known not by his Kind, but Name. But now what is God's Name? Where there are many, there is need of Names; but where there is but one, the singularity is distinction enough. But yet God hath his Name, by way of distinction from Creatures; so we have a Negative Name, removing the Imperfections of the Creature; and to distinguish him from those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gods that are so called, and his Name is a Jealous God: Exod. 34.14. For thou shalt worship no other God; for the Lord whose Name is Jealous, is a Jealous God. And by way of Notification, that we may conceive of him aright, as Names are not only distinctive, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Damascen. So all that by which he is known, or distinguished, that is his Name: and so God hath many Names, because one cannot enough express him; his Works are a part of his Name, but chiefly his Word, the Doctrine concerning his Essence and Will; Psal. 138.2. Thou hast magnified thy Word above all thy Name: there he hath made himself most known. In Creation and Providence, we may read much of God, but in the Bible more; and chiefly his Word of Promise and Covenant, which is that Theatre upon which his Mercy and Truth is discovered, which is the Representation wherein God delighteth. And again, the Covenant, as it is revealed in the Gospel, is a chief part of his Name, for his Name was secret, before the New-Testament-Dispensation was set afoot; Judg. 13.18. Why askest thou thus after my Name, seeing it is secret? There was little known of the Trinity, of the Son of God, the Incarnation of the Son of God, etc.  
1. Point; That one great Privilege of the Gospel, is to know God by his right Name.  
1. I shall show you how God's Name and Title hath been often changed and altered, because he would acquaint his People with his full Name by degrees. Exod. 6.3. I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty, but by my Name JEHOVAH was I not known to them. First, to Abraham, to distinguish him from Idols and false Gods, El Shaddai; then, Jehovah, as giving Being to his People, making good his Promises; after, God of Abraham, God of Isaac, and God of Jacob, as relating more to the Covenant; then, God that brought them out of the Land of Egypt, Exod. 20.2. then, God that brought them out of the Land of the North; then, the God and Father of our Lord Jesus Christ; before that, The Lord our Righteousness, Jer. 23.6. The Jewish Church knew little of the Doctrine of the Trinity, distinction of the Persons, quality of the Mediator. God proclaimed his Name; Exod. 34.6, 7. The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in Goodness and Truth, keeping Mercy for thousands, forgiving Iniquity, and Transgression, and Sin: but the way of Pardon was not then so fully discovered. Some Names God hath from Everlasting, as Eternal, Infinite; some relate to the present State, as Creator, Lord, God in Covenant, the God of Abraham, Isaac, and Jacob.  
2. What the Gospel especially doth discover more of God.  
1. The Distinction of the Persons in the Godhead. At the Baptism of Christ the whole Trinity was sensibly present; the Son in the Body, the Father in the Voice, and the Holy Ghost in the form of a Dove. This was the Mystery brought upon the Stage.  
2. The Incarnation of Christ; 1 Tim. 3.16. God manifest in the Flesh. The World was acquainted with this great help to Piety. The Jews had a Temple; here is a Temple wherein the Godhead dwelleth bodily; Col. 2.9. For in him dwelleth all the Fullness of the Godhead bodily.  
3. The Attributes of God are more amply declared. Every Excellency of God hath its proper Theatre, where it is seen. In the Gospel all are discovered, but chiefly Mercy, Justice, and Truth. His Power and his Wisdom are seen in the World, but more in the Gospel; the Heavens do not declare half so much of the Glory of God, as the Word and Doctrine which Christ brought out of the Father's Bosom; 1 Cor. 1.24. Christ the Wisdom of God, and the Power of God. There is Truth, 2 Cor. 1.20. For all the Promises of God in him are Yea, and in him Amen. The greatest Assurance of his Faithfulness was his sending Christ; that which we expect, is nothing so difficult to believe, as the Incarnation of the Son of God; his second coming is not so unlikely as his first; if he came to Suffer, and to Purchase, he will come to Reign. His Wisdom in joining God and Man together in the Person of Christ, Justice and Mercy together, Comfort and Duty together in the Covenant of Grace; two Natures, two Attributes; God loseth no Honour, Man wanteth no Encouragement. God showeth his Justice; Rom. 3.26. To declare, I say, at this time his Righteousness, that he might be Just, and the Justifier of him which believeth in Jesus. While the Sacrifices continued, God only showed Patience and Forbearance. His Holiness and Hatred of Sin, by laying it on Christ, punishing it in Christ. His Wrath, the most dreadful sight of God's Wrath is upon Golgotha, God spared not his Son. But his Grace, that was on the top; Tit. 3.4. But after that the kindness and love of God our Saviour towards Man appeared. This is the Attribute that beareth sway in the Gospel. Mercy is in Office ever since the Fall; there was not so much Kindness to Man discovered in Innocency; God did good to a good Man, there was no Mercy to Enemies then; there Man was made after God's Image, here God is made after our Image and Likeness. Mercy and Grace comes now to show itself to the World.  
Use. Let us admire and study more the Name of God in the Gospel. The first Letter of Christ's Name is Wonderful. He is a Mystery that is worthy our Contemplation. The Angels have known more of God since Christ was revealed. Eph. 3.10. To the intent that now unto the Principalities and Powers in Heavenly Places, might be known by the Church the manifold Wisdom of God. Let it take up your Thoughts, set your Minds a-work: Heb. 3.1. Wherefore; Holy Brethren, partakers of the Heavenly Calling, consider the Apostle and Highpriest of our Profession, Jesus Christ. There cannot be a more affective, humbling and Heart-changing Consideration.  
2. Point; That none can discover this Name of God but Christ, none Authoritatively, none perfectly.  
1. None Authoritatively can fix his Name, by which he shall be known among the Creatures. The imposition of Names implieth Superiority, the less is named of the greater. Adam had this favour to name the Beasts, as having Authority over them. Gen. 2.19, 20. And out of the Ground the Lord form every Beast of the Field, and every Fowl of the Air, and brought them to Adam to see what he would call them, and whatsoever Adam called every Living Creature, that was the Name thereof. And Adam gave Names to all cattle, and to the Fowl of the Air, and to every Beast of the Field. Now God is over all, there is no higher to name him, therefore he nameth himself. Jesus Christ, who is the very Image of God, he cometh and declareth his Name. My Name is in him, Exod. 23.21. He is God, and therefore Authoritatively fixeth the Name of God, establisheth the Gospel as the Rule and Direction of the Church.  
2. None can so perfectly discover him. Our Hearts are too narrow to conceive of God, and our Tongues too weak to express him. Prov. 30.4. What is his Name? and what is his Son's Name? if thou canst tell. Who knoweth his Pedigree exactly? Who knoweth his Being? Who hath been in his Bosom to discover him, so as Christ hath done? we must have a borrowed Light to see him.  
Use 1. Sat down with this Revelation which Christ hath left in the Church, there is enough to instruct Faith, though not to satisfy Curiosity. In things not revealed, a simple Nescience is better than a bold Inquiry; there is enough for Service and Adoration. Let not Reason prescribe to Faith. He were not God, if he were not incomprehensible. Should Worms make their own Apprehension the measure of Divine Truth? It is not so, because I cannot understand it, by a Candle in the Night I cannot see it, therefore it is not. Some things are to be received from Divine Testimony, though we cannot fully conceive of them. Let us bless God for the Word, and take heed unto it, as to a Light shining in a dark Place. It is God's Mercy that Christ came from Heaven with a Commission to discover so much to us. It is a Ray of the Face of God in Christ. Here is God's Heart discovered to us, and our Hearts to ourselves.  
Use 2. When you consult with the Gospel, make use of Christ. He is to discover his Father's Name; he taught the Gospel, not only on Earth, but in Heaven; I have declared thy Name, and will declare it. Non loquendum de Deo sine lumine. There is no Saving-knowledg of God from ourselves. Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Interpreter of his Father's Mind. It is dangerous to set upon the Knowledge of the Mystery of the Gospel, in the strength of our own Gifts and Parts, to rest merely on the study of Books and Humane Helps. The Gospel is God's Riddle, which none but himself can expound; beg the Spirit of Revelation, you cannot have a knowledge of it without a Revelation from Christ. We do not improve Christ's Prophetical Office so much as we should: we think he must pacify our Consciences, subdue our Affections; but we do not look after Knowledge, but think to get it by our own Industry.  
3. Point; Christ doth not convey all Knowledge, or the full notice of God's Name at once. The Knowledge that is originally in Christ, is not communicated to us but by degrees, that it may increase more. Like the good Housholder, that brought out the best at last. John 1.50. Because I said unto thee, I saw thee under the Figtree, believest thou? thou shalt see greater things than these. Partly, to keep up our Dependence and Respect, lest a Satiety grow upon us. When there is no more use of a thing, than we contemn it. Man is a Creature that is led by Hope, rather than by Memory. Still God keepeth the best till last, there is a perpetual use of Christ's Prophetical Office, that he may declare more. Partly, to conform us to himself, and to the Church. Christ increased in Wisdom and Stature, etc. Luke 2.40, 52. his Humane Capacity was enlarged by degrees. The Church grew by degrees. There was a Nonage; than it was the Seed of the Woman; afterwards, In thy Seed, etc. To Abraham, Isaac, and Jacob. Then it was told what Tribe, The Sceptre shall not depart from Judah, Gen. 49.10. afterwards of what Family, to David; that a Virgin shall conceive, and shall bear a Son, and shall call his Name Immanuel, Isa. 7.14. At last, Behold the Lamb of God, John 1.29. Partly, that he might suit his Dispensations to our Capacity. God will not violate the Course of Nature. Our Life is hidden in Christ. You do not teach University-Learning to a Boy; Christ dealeth with us as we are capable, according to our receptivity. We are made meet to be partakers of the Inheritance of the Saints in Light, Col. 1.12.  
Use 1. Comfort against present Defects. Tho you are ignorant of some Mysteries of Religion, do not despond, Christ doth not give you all at once. There is a double Comfort, God will accept our weakness, and we have an Head in whom is all Fullness. As our Life is hidden in Christ, so is our Wisdom hidden. In the Text you see Christ hath undertaken for our growth; we have a Teacher that will carry us on from one degree of knowledge to another. Therefore let us not be discouraged, though we know little, and our parts be weak and insufficient.  
Use 2. It presseth us to grow in Knowledge. 2 Pet. 3.18. But grow in Grace, and in the Knowledge of our Lord and Saviour Jesus Christ. There is more to be learned. Do not say, I know as much as they can tell me; we never know so much, but we may know more: there is no stint in Knowledge. If there be a measure of Grace beyond which we cannot pass, the Apostle would not say, Grow in Grace and Knowledge. Therefore be conscionable and careful in the use of Means: We must not rest in our low and imperfect Measures, nor always keep to our A, B, C. We must grow till we come to Heaven, and then there will be no more growing. A formal Man is where he was, (as a Picture) doth not increase in Stature. The way to keep what we have, is to increase our Store; Gifts that lie idle and unactive, suffer loss and decay; an active Nature, such as Man's, must either grow worse or better. It is an ill sign, when we are contented with a little: Light groweth to the perfection of Glory, our Reward is increased in the other World. Col. 3.16. Let the Word of God dwell in you richly in all Wisdom. It is the worst of Poverty, to have a poor Understanding. Grace is multiplied through Knowledge. 2 Pet. 1.2. Grace and Peace be multiplied unto you through the Knowledge of God, and of Jesus our Lord.  
4. Point; Christ maketh one Mercy to be the Pledge of another. I have declared, and I will declare. He is never weary of well-doing; his Love is Infinite, and cannot be wearied, and his Grace is Infinite, and cannot be spent. Men waste by giving, their drop is soon spent; but the oftener we come to God, the more welcome we are. Our Faith is sooner tired than God● Bounty, for he doth not waste by giving. I AM, is God's Name; he is where he was at first, he is never at a loss; what he hath done, he can do, and will do: God's Providence is new and fresh every Morning. God is One, Gal. 3.21. he is always like himself. The Creatures soon spend their Allowance, but he is where he was at first. But it chiefly holdeth good in Spiritual Mercies; the least drop of Saving-Grace, is an Immortal Seed, it will grow, it will increase; it is a Spark that cannot be quenched; it is the Pledge of mere Grace. Therefore where Christ hath begun to work for thee in some sparks of Saving-Grace and Knowledge, he will go on in his Work; where he is the Alpha, he will be the Omega; where he is an Author, he will be a Finisher. Heb. 12.2. Looking unto Jesus, who is the Author and Finisher of our Faith. The Apostle would have us confident of this: Phil. 1.6. Being confident of this very thing, that he that hath begun a good Work in you, will perform it until the Day of Christ. God's first Work is an Earnest, and God will not lose his Earnest, it is the very first Fruits of the Spirit, and he gives it as a Pledge of more Grace to follow.  
That the Love wherewith thou hast loved me, may be in them, and I in them. In the whole Verse, Christ showeth what he had done, what he would do, and with what Aim. His End was twofold, to make way for Application of God's Love, and his own Presence, as a Vital Principle in their Hearts; God's Love and Union with Himself.  
I shall speak now of the first. Whence,  
Observe; That one great End why God's Name is manifested in the Gospel, is, that his Love may be in us.  
I. I shall inquire, What it is to have his Love in us. I shall give you several Observations upon the Phrase.  
1. Observe; [That the Love, etc.] He doth not say, that they may have Pardon, Sanctification, or Grace, or Comfort in them, but Love in them. Obs. God's Love in Christ, is the ground of all other Favours and Graces whatsoever: The Spring of all is Love, and the Conveyance is by Union, which containeth two Truths.  
1. That all the Goodness that is in us, cometh from the Love of God in Christ. We are loved into Holiness, loved into Pardon, loved into Grace. Isa. 38.17. Thou hast in love to my Soul delivered it from the Pit of Corruption, or thou hast loved me from the Pit. He loved his Church, and sanctified it; Ephes. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word. Rev. 1.5. To him that loved us, and washed us from our Sins in his own Blood. Our Holiness is not the Cause of Love, but the Fruit and Effect of it. There can be no other Reason for any thing we receive. So, 2 Thess. 2.16. Now our Lord Jesus Christ himself, and God even our Father who hath loved us, and hath given us everlasting Consolation, and good Hope through Grace, etc. There was no other cause, there could be no other cause; not necessity of Nature, moral Rule, or any former Merit and Kindness. Not necessity of Nature, God hath always the same Love; Not bound by any external Law and Rule; Who can prescribe to him? Not by any Merit or Debt, because of the Eternity of his Love, antecedent to all Acts of the Creature. There should be no other Reason for the Honour and Majesty of God, and our Comfort.  
2. That we have not only the Blessings and Benefits, but the Love itself. 1 John 3.1. Behold, what manner of Love is this that the Father hath bestowed upon us, that we should be called the Sons of God not showed us, but bestowed upon us. We have Blessings from his Heart, as well as his Hand; by his Blessings in us, his Love is in us; we may gather thence, that we are beloved of God, and no Benefit is to be valued, unless God's Love be in it. What good will the possession of all things do us, if we have not God himself? The Love is more to be valued than the Gift, whatever it be. God giveth this Love to none but special Friends, he giveth his outward Love to Enemies. He accepteth not our Duties, unless our Hearts be in them, and our Love be in them; so we should not be satisfied, till we can see Love in the Blessings that we receive from God, that they come from his Heart, as well as his Hand. There are Chastisements in Love, and Blessings given in Anger, salted with a Curse.  
2. Observe; That the Love wherewith thou hast loved me, may be in them. He had before said, Thou hast loved them as thou hast loved me: now, let this Love be in them. The Love of God is sometimes said to be in Christ, sometimes in us. Sometimes in Christ; Rom. 8.39. Nor height, nor depth, nor any other Creature, shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Sometimes in us, 1 John 4.9. In this was manifested the Love of Christ towards us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because that God sent his only begotten Son into the World, that we might live through him. We are the Objects, and Christ is the Ground. To make it sure, it is in Christ; and to make it sweet and comfortable, it is in us. God doth not love us in ourselves out of Christ; there would be no ground and reason for his Love, but in Christ; and there is an eternal Cause and Reason why he should love us.  
3. Observe; There is a Love of God towards us, and a Love of God in us. So Zanchy citing this Text. His Love, erga nos, towards us, is from all Eternity; his Love in nobis, in us, is in time. These differ, there was a Love of God towards us; so he loved us in Christ before the Foundation of the World, though we knew it not, felt it not. But now this Love beginneth to be in us, when we receive the Effects of it, and God breaketh open the Sealed Fountain. 1 John 4.16. And we have known and believed the Love that God hath to us. And therefore it must be distinguished. God's Love from Everlasting was in Purpose and Decree, not actual: Rom. 9.11. That the purpose of God according to Election might stand. So, Ephes. 1.11. Being predestinated according to the purpose of him that worketh all things after the Counsel of his Will. We are loved from Eternity, but not justified from Eternity. Certainly the Elect are in a different condition before and after Calling. 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spirit of our God. Secret Things belong to God, but revealed Things to us. Whatever Thoughts God hath towards us, yet we know it not till his Love be in us. We are to judge of our Estates according to the Law. It is true, God is resolved not to prosecute his right against a Sinner that is Elect, but he is not actually acquitted from the Sentence of the Law, till he actually believeth. We are not qualified to receive a legal discharge from the condemnation of the Law, till we be actually in Christ: Rom. 8.1. There is no condemnation to them that are in Christ Jesus. And whatever God's Purposes may be towards us, we cannot but look upon ourselves as under a Sentence of Condemnation; and Children of Wrath, Eph. 2.3. that is the misery of our present Estate. Before we know God as a Father in Chris● the Love of God is towards us, but not in us.  
4. Observe again; God's Love is in us two ways, in the Effects, and in the Sense and Feeling. These must be also distinguished; for God's Love may be in us in regard of the Effects, when it is not in us in regard of Sense and Feeling. It is in us in the Effects of it at Conversion, as soon as we begin to live in Christ. Where Christ liveth and dwelleth in us by Faith, the Love of Christ is there too. His Love may be in us in the Sense and Feeling, when we have the assurance of it. Rom. 5.5. The Love of God is shed abroad in our Hearts by the Holy Ghost, which he hath given to us, that they may feel it in their Hearts, that God loved them in Christ. There is the Work of the Spirit, and the Witness of the Spirit, both are intended in that Expression; chiefly the latter, such a Sense of God's Love as stirreth up Joy, and Thankfulness, and Hope. The precious Ointment gave no savour, while it was shut up in a Box, till it was poured out: So God's Love, while it is kept secret, it yieldeth no reviving Fragrancy. These two differ, for many have the Effects of God's Love, but not the Sense; and the Effects of Love do always abide, for it is an Immortal Seed; but the Sense of Love is flitting and changeable: Nothing can separate us from the Love of God in Christ, yet the Love of God in Christ is often beclouded, overcast, and interrupted: and some have more Effects, though less Sense; the most shining Years are not always the most Fruitful; a Man may have greater increase of Grace, though less comfort. Observe for your Comfort, that Christ prayeth for both; he hath prayed, not only for Grace, but for Assurance, that we may feel ourselves beloved by the Father. The Lord delighteth not only to love us, but to assure us of his Love. It is no comfort to a blind Man to hear of a glorious Sun, or brave Shows, he cannot see them. God would not leave us in the dark, but give us an Experience of his Love.  
II. How this ariseth from the Manifestation of God's Name in the Gospel.  

1. The Knowledge of God, is a means to kindle our Respects to God.  
2. To convey the Influence of his Grace to us.   
1. It is a means to kindle our Respects to God; as Trust, Psal. 9.10. They that know thy Name, will put their Trust in thee. Men are ignorant of God's Goodness, Mercy, and Truth, and therefore they make so little use of him. Usually Fears are in the Night, Doubts come from Ignorance of the Tenor of the Gospel; if we did believe those Things to be true which are revealed concerning his Mercy and Love to Sinners, we should trust in him. Fire once kindled, would burst out of itself into a Flame: so did we once savingly know God's Name, there would be more Trust and Confidence in God. Isa. 50.10. Who is among you that feareth the Lord, that obey the Voice of his Servant, that walketh in Darkness, and hath no Light? let him trust in the Name of the Lord, and stay upon his God. We are overwhelmed with Difficulties and Straits, for want of studying God's Name. So also for Love, Cant. 1.3. Thy Name is as Ointment poured forth, therefore do the Virgins love thee. Ignoti nulla cupido. Love springeth from Knowledge. In the Beams of the Sun, there is a mixture of Warmth and Light. We know not the Gift of God, and therefore our Bowels are not troubled. Did we but see him as he is, it would set us all on Fire.  
2. It is the means to convey all the Influences of Grace to us. 2 Pet. 1.2. Grace and Peace be multiplied unto you, through the Knowledge of God, and of Jesus our Lord. God worketh upon us as rational Creatures, agreeably to an intelligent Nature; and so nothing can be wrought, unless Knowledge go before. An House, the more the Windows stand open, the more it is filled with Light; so the more Knowledge, the more is the capacity of the Soul enlarged to receive Comfort and Grace. Guilty Nature is full of Fears, more presagious of Evil than of Good, and therefore it must have clear grounds of Comfort and Hope. But you will say, How comes it to pass, that Persons of great Knowledge want Comfort, and have no sense of God's Love? I Answer, It is not the Light of Parts, but of the Spirit. I have declared, etc. It is God's Prerogative to settle the Conscience. I create the Fruit of the Lips; Peace, Peace, etc. Isa. 57.19. The Gospel is a Sovereign Plaster, but God maketh it work. Our own Thoughts do nothing, unless God put in with them.  
Use 1. It informeth us of a double Duty.  
1. To study God's Name. It would settle the Conscience to meditate upon those Declarations which Christ hath made of his Will. Deep Thoughts fasten things upon the Spirit, and musing maketh the Fire to burn. How hath God declared himself! we may trust him upon his Word. Psal. 104.34. My Meditation of him shall be sweet; I will be glad in the Lord. We should oftener find sweetness, if we did oftener meditate of God. It is sweet thus to enlarge our Thoughts upon the Promises and Comforts of the Gospel.  
2. To apply it. When God's Name is proclaimed and made known to thee, urge thy own Soul with it. Rom. 8.31. What shall we say to these things? Job 5.27. Lo this, we have searched it, so it is, hear it, and know thou it for thy good. This is Christ's Aim, that Knowledge should beget Love in them. Knowledge without Application doth no good. We must take out our Share. The Riches of God's Goodness are laid open to us for this End and Purpose, that we may feel what is expressed. We have known and believed the Love that God hath to us, 1 John 4.16. It is no presumption, it is the great End why the Gospel was written. Wicked Men are too forward and presumptuous of God's Love; they continue their ungodly Courses, do those things which offend him, and yet are persuaded that God loveth them. God's Children pray against their Sins, and fight against their Sins, and yet after all cannot be persuaded of it. There is a fear of Presumption, and a fear of Security. (1.) A fear of Presumption, as some say, I am not worthy; it is as if you should say, I am too poor to ask, or receive an Alms, too filthy to be washed: say not so, for this is the way to make you worthy. (2.) Of Security; this is to say, If I take the Physic, I shall be sick; whereas it is not by applying Christ that we are endangered, but by an insensibleness of our Misery. If thou feelest thy Misery, there is no danger of Security; it is not every thing will satisfy a sensible Sinner, not every slight Comfort.  
Use 2. Examination; Whether you have gotten benefit by the Gospel? Is God's Love in you? Have you any Fruits or Feeling of his Love? Can you say God loveth you? All God's Children cannot feel his Love; but have you the Fruits of his Love? The Feeling of his Love is to be improved immediately to Thankfulness, and the Fruits of his Love are to be improved by Spiritual Discourse to Confidence. The present Argument will afford us ground of search and enquiry.  
1. Things without us are excluded, they can be no Evidence or Argument of God's Love. It is Love in them. It is the common Error of the World to be led with false Evidences. Many think God loveth them, because he spareth them, and followeth them with long-suffering and patience, and maketh them thrive in the World, and blesseth them with the increase and fatness of an outward Portion. Ay, but Love and Hatred cannot be known by the things that are without us; it must be something within us must discover it. Eccles. 9.2. All things come alike to all. Some are fatted to Destruction, and condemned to worldly Felicity, God will give them enough. Jer. 17.13. All that forsake thee, shall be ashamed; and they that depart from me, shall be written in the Earth, because they have forsaken the Lord, the Fountain of Living Waters. Worldly Happiness may be God's Curse; they shall be written in the Earth, they shall have Happiness here, that have none hereafter. On the other hand, there are some whose Names are written in Heaven; and though they have little of outward Comforts, yet that is matter of Joy. Luke 9.20. Rather rejoice, because your Names are written in Heaven. We must have a better Evidence than things without us, before we can see our Names in those eternal Records, and be assured that God loves us. When God only gives things without you, it is a sign you are only hired Servants. You have your Reward, and are satisfied, and when you die, your best Days are at an end; there is no Inheritance kept for you: as Abraham gave Ishmael, and the rest of the Sons of the Concubines, Gifts and Portions, but he reserved the Inheritance for Isaac. This is so far from an Evidence of Love, that it is rather a sign of Hatred, if your Hearts are herewith satisfied. Nay, as it excludes and cuts off all outward things, so it cuts off all outward Profession, as Baptism, and Hearing of the Word. For where the Heart is not washed, Baptism is but the Monument of your unfaithfulness and breach of Vows. And so for Hearing of the Word, it is but like Vriah's Letters; he thought they contained Matter of Preferment but when opened, they contained Matter of Danger, for he was to be set in the Forefront of the Battle to be destroyed. So when you think to come to God with these pleasing Excuses, it is Matter of Condemnation, because you have heard so much, and profited nothing. Here is no Evidence without you of the Love of God.  
2. Things within are excluded. There are some Moral Inclinations, mere Instincts of Nature, which God hath left in Men out of his common bounty and pity to Humane Society. Rom. 2.14, 15. For when the Gentiles which have not the Law, do by Nature the Things contained in the Law, these having not the Law, are a Law unto themselves. Which show the Work of the Law written in their Hearts. These Moral Inclinations, by which we avoid gross Sins, are not an Evidence of God's Love. Again; there are Gifts for the use of the Body: Hypocrites may have a great share in them; Achitophel and Saul had excellent Gifts: but this is not an Evidence of God's Love. How did God love Christ? Herein was a great Evidence of God's Love to Christ; he loved him, and gave the Spirit to him without measure, John 3.33, 34. So we know his Love by his Spirit, that he hath given to us to witness our Justification, and to work our Sanctification. The Gift of the Spirit we may know by his Witness, and by his Work.  
1. His Witness; Hast thou a full Testimony of thy Adoption? Rom. 8.16. The Spirit itself beareth witness with our Spirits that we are the Children of God. It is such a certainty as ariseth from Gospel-Grounds, working Joy and Peace, stirring up to Thankfulness and Love to God, which you have in God's way, by praying, reading, hearing, meditating. I confess, there is something lower, that may be called the Witness of the Spirit: There are Expressions and Impressions; Have you not some secret Impressions of Confidence and Liberty in Prayer, and Resolutions to wait upon God? Doth he not stir you up to cry, Abba Father, put you upon often calling upon God, and waiting upon God? There is something in your Heart that carries you to God. These Impressions are a kind of Witness and Testimony of the Spirit, though you have not those actual Testimonies of God's Favour.  
2. His Work. Have you the Work of the Spirit? what is that? The Work of the Spirit is to sanctify and cleanse. Ephes. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it. It is the greatest sign of God's Anger and Wrath that can be, to live and die under the Power of Sin, not to be sanctified, not to be cleansed, not to be washed from Sin. And therefore are you sanctified, cleansed, and washed? Rev. 1.5. To him that loved us, and washed us from our Sins in his Blood. Is there any care of Obedience stirred up in your Hearts? The Spirit will cause us to grow in Obedience. John 14.23. If a Man love me, he will keep my Words, and my Father will love him, and we will come unto him, and make our abode with him.  
3. There is one thing more in the Expression, [that the Love wherewith thou hast loved me, may be in them] and that is, If God love thee, thou canst not but love him again. 1 John 4.16. For we have known, and believed the Love that God hath to us. God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. If thou lovest God, his People, his Ordinances, and delightest in Communion with him, his Love is in thee. These are the Fruits and Effects of it.  
Use 3. To press us to labour after the Sense of his Love. We should go to Heaven as comfortably and as richly as we can, not only creep thither, but labour after an abundant Entrance, 2 Pet. 1.12. Tho it is not always our Sin to want it, yet it is our Duty to strive after this Sense of God's Love in us. The Sense of God's Love, it is the Flame of Faith. Gal. 2.20. I live, yet not I, but Christ liveth in me; and the Life which I live in the Flesh, I live by the Faith of the Son of God, who loved me, and gave himself for me. It is the ground of our Love to him again. 1 John 4.19. We love him, because he first loved us. The more full and direct the Beams are cast upon any solid Body, the stronger the Reflection. It is the Life of Joy, that which enlargeth our Hearts in Thankfulness. It is our Stay in Afflictions, and our Strength in Duties, especially in Prayer. How can we call God Father, unless in Custom and Hypocrisy, except we have some sense of our Adoption? Therefore labour after the Sense of his Love, that it may be in you.   

SERMON XLV.  JOHN XVII. 26. 
And I have declared unto them thy Name, and will declare it: that the Love wherewith thou hast loved me, may be in them, and I in them.  
AND I in them.] This is the next Aim of Christ, the Mystical Union. This is fitly coupled with the former Privilege. God's Love is the Fountain of all Mercy, and Mystical Union is the Means of Conveyance. The Father's Love, and the Son's Inhabitation, are elsewhere conjoined. John 14.23. My Father will love him, and we will come unto him, and make our abode with him. God's Love cannot be in us, unless Christ be in us; nor Christ be in us without the Father's Love. God loveth the Elect freely in Jesus Christ, and therefore giveth us his Spirit to work Faith in our Hearts, that Christ may dwell there, and be one with us, and we with him; Love is the rise of all. And again; without the perpetual Residence of Christ in the Heart, we cannot have a sense of God's Love. Again; from this Conjunction we may learn the Presence of the whole Trinity in the Heart of a Believer, as in a consecrated Temple. The Love of the Father it is in us, by the Holy Ghost given to us. Rom. 5.5. The Love of God is shed abroad in our Hearts by the Holy Ghost, which is given unto us. Now we have not only the Holy Ghost to assure us of the Love of God, but we have Christ as the Head and Fountain of Vital Influence. Once more, I in them. Christ doth not only communicate Gifts of Grace to us, but Himself.  
Observe; That the Gospel is made known to us to this intent, that Christ may be in us. Or; This is one great Privilege of the Gospel, that Christ may be in us by a perpetual Residence; as a Principle and Fountain of the Spiritual Life.  
I. What is meant by Christ's being in us? How can one Man be in another?  
I shall Answer;  
First, Negatively; How it is not to be understood, that we may remove all false, gross, and unworthy Thoughts.  
1. It is not Contiguity that we speak of, but Union. Two pieces of Wood lying together, are not united. Christ is in Heaven, we on Earth; there is no Contiguity, and if there were, it would not cause an Union. There is indeed an Union of Contact, as when two Hands are joined together, which may resemble this Union; for there is a mutual or reciprocal Apprehension, Christ apprehendeth us, and we him. Phil. 3.12. If that I may apprehend that, for which also I am apprehended of Christ Jesus. He taketh hold of us by his Spirit, and we take hold of him by Faith. But of this by and by.  
2. It is not a Congregation, as things may be gathered together: as Stones in an heap, they are united, or gathered into one Heap, but they do not act one upon another. And therefore the Holy Ghost doth not resemble our Union with Christ by Stones in an Heap, but by Stones in a Building, that afford mutual strength and support to one another, and Christ to the Foundation and Corner Stone, which beareth up all the rest. 1 Pet. 2.5. Ye also as lively Stones; are built up a Spiritual House. And, Ephes. 2.20, 21, 22. And are built upon the Foundation of the Apostles and Prophets, Jesus Christ himself being the chief Corner Stone, in whom all the Building, fitly framed together, groweth unto an Holy Temple in the Lord: In whom you also are builded together for an Habitation of God through the Spirit. Only here is the difference, that is but an Union of Art, not of Nature; and though Stones orderly placed, do give Strength and Beauty one to another, yet they do not communicate Life and Influence; therefore the Holy Ghost saith, Ye are as living Stones.  
3. It is not Representation only, as all Persons are in their common Person and Representation. This is a part of the Privilege, we are in Christ as our Surety and Common Person. He impersonated and represented us upon the Cross, and doth now in Heaven, where he appeareth for us, as our Agent and Leaguer with God: Thus what is done to him, is done to us. This is the Judicial Union; but this is not all, for thus we may be said to be in Christ, but he cannot be said to be in us, I in them. There is Influence as well as Representation.  
4. It is not an Objective Union, aut Vnio Occupationis; as the Object is in the Faculty, the Star in the Eye that seeth it, though at thousands of Miles distance; and what I think of is in my Mind, and what I desire is in my Heart, as a Scholar's Mind is in his Books; when the mind is occupied and taken up with any thing, it is in it. So when I fear God, my Mind is with him; when I love God, my Heart is with him. But this is not all, partly, because such an Objective Union there is between Christ and Hypocrites, they may think of him, and know him. But this Union is rather Subjective, it maketh us to live in Christ, and Christ liveth in us: Partly, because than we should be no longer united to Christ, than we do actually think of him; whereas Christ's being in us, implieth a perpetual Residence. Ephes. 3.17. That Christ may dwell in your Hearts by Faith. Dwelling, doth not note a transient Thought, a short Visit, but a constant Stay and Abode. John 14.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We will come unto him, and we will make our abode with him. There Christ fixeth his Seat and Residence.  
5. It is not merely a Relation between us and Christ. He is not only ours, and we are his; but he is in us, and we in him. The resemblance of Head and Members, doth not relate to a Political Body, but to a Natural Body. I am sure the Case is clear in Root and Branches, John 15.1, 2, 3. And Relations do not need such Bands and Ties as constitute this Union. There is the Spirit, and Faith, and then secondarily other Graces.  
6. It is not only a Consent or Agreement; Christ agreeth to love us, and we to love him. My Love in them, and I in them; they are propounded as distinct. Confederation maketh way for Union.  
7. It is not an Union of Dependence, merely such as is between the Cause and the Effect. The Effect dependeth on the Cause, and is in the Cause, and the Cause is in the Effect. This is general to all Creatures; for it is said, Acts 17.28. In him we live, and move, and have our Being. Such an Union there is between God and all Creatures, and not merely a Dependence, in regard of special and gracious Influences. That doth much open the Privilege; but that is not all, for then our Union would be immediately with God the Father, and the Spirit on whom we depend: And so an Union there is between God and the Holy Angels. And Christ is in an especial manner the Head of the Church; it is a Notion consecrated for our conjunction with him.  
8. It is not merely a Communion in the same Nature. So he is Immanuel, God with us. But he saith, I in them. He not only came into our Natures, but he must come into our Hearts. This Union is common to all, though I confess it is only reckoned and imputed to the sanctified. Heb. 2.11. For both he that sanctifieth, and they that are sanctified, are all of one: for which cause he is not ashamed to call them Brethren. And to the Children of God, Heb. 2.14. Forasmuch then as the Children are partakers of Flesh and Blood, he also himself took part of the same.  
9 It is not a mixture, as if Christ and we were confounded, and mingled our Substances together. That is a gross Thought, and suiteth with the Carnal Fancies of a Corporal eating his Flesh, and drinking his Blood. We are not mixed, his Substance with ours, and ours with his; he remaining still a distinct Person, and we distinct Persons.  
10. It is not a Personal Union, as of the two Natures in the Person of Christ. We are not united to Christ, so as to make one Person, but one Mystical Body: 1 Cor. 12.12. For as the Body is one, and hath many Members, and all the Members of that one Body, being many, are one Body: so also is Christ. The whole is Christ Mystical, but every Believer is not Christ.  
Thus I have endeavoured to remove all gross and unworthy Thoughts. But now;  
Secondly, Positively; What it is. I Answer; We cannot fully tell till we come to Heaven, than we shall have perfect knowledge of it, than Christ is all in all. John 14.20. At that day ye shall know, that I am in the Father, and you in me, and I in you. Then our Union is at the height. But for the present we may call it an Union of Concretion and Coalition, for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, planted into him, Rom. 6.5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, joined to the Lord, 1 Cor. 6.17. It is immediately with Christ; we are united to Father and Spirit, but by Christ, as the Foot is united to the Head, but by the intervention of other Members: So we are united to the Father, and the Spirit, but by Christ; as an Arm or Foot of the Son belongeth to the Father, but as the Son belongeth to the Father. The Love of the Father is the Moving Cause of it, the Spirit is the Efficient Cause of it; but it is with Christ. And it is by way of Coalition, as things are united. So as they may grow, and live in another, as the Branches grow in the Vine, and the Members being animated and quickened by the Soul, grow in the Body; so are we united with Christ as our Vital Principle, that we may live and grow in him; that we might live in him. Gal. 2.20. I live, yet not I, but Christ liveth in me; and grow in him, Ephes. 4.15, 16. But speaking the Truth in Love, may grow up into him in all things, which is the Head, even Christ. From whom the whole Body fitly joined together, and compacted by that which every Joint supplieth, according to the effectual working in the measure of every part, maketh increase of the Body, unto the edifying of itself in Love. So that this is enough in general, to call it an Union of Concretion and Coalition, such an Union whereby Christ remaineth, and liveth, and dwelleth in us, as a Vital Principle. As the Soul is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Cause and Principle of Life to the Body; so is Christ to us. Before God breathed the Soul into Adam, his Body, though otherwise organised and form, lay but as a dead Lump, without Breath and Life; but no sooner was the Soul put into him, but he began to live: So Christ being mystically united, enableth us to live, to act, to grow, and increase more and more. More particularly to open it to you is hard, because it is a great Mystery; Life Natural is a Mystery not sufficiently explained, much more Life Spiritual. But now,  
First, I shall show how it is wrought and brought about, and in what Order. For there is a difficulty there to be cleared. For since Union is said to be by Faith; Ephes. 3.17. That Christ may dwell in your Hearts by Faith. And Faith is an Act of Spiritual Life, it seemeth there is Life before our Union with Christ: So that this Union seemeth to be the Effect, rather than the Cause of the Spiritual Life, and some say it is the Effect of the Beginning, and the Cause of the Continuance and Increase of it; and conceive the Order thus: That Christ is offered in the Gospel, and by receiving Christ, we come to be united to him, and then to be possessed of his Righteousness, and receive further influences of Grace; and that the first beginning of Spiritual Life is not from Union, but Regeneration; by virtue of which Faith is given to us, that we may be united to Christ. But I suppose this Method is not right: Briefly then, for the manner and order how it is wrought, take it thus: Union it is by the Spirit on Christ's part, and Faith on ours; he beginneth with us as the most worthy, as having a quickening and life-making Power in himself. 1 Cor. 15.45. The last Adam was made, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a quickening Spirit. By the Spirit he infuseth Spiritual Life, the first Act of which is Faith, that is the first Grace that acteth upon Christ, and maketh the Union reciprocal, that so in him we may have Righteousness and Grace. Phil. 3.9. And be found in him, not having mine own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. All Graces flow from Union with Christ▪ so doth Faith. Believing is an Act of the Spiritual Life, but it is at the same instant of time, and not before. The first Band of Union is the Spirit, for the Gift of the Spirit is the Cause of Faith, and every Cause is before the Effect in Nature, though not in Time; for, Positâ causâ in actu, ponitur effectus. But the Spirit is not given us in the least moment of Time before the being of Faith; for the Spirit being infused, immediately excites Faith to take hold of Christ.  
Secondly; What is that Act of Faith by which we close with Christ? I Answer; The apprehending, embracing, taking hold of Christ; To as many as received him, etc. John 1.12. trusting him with our Souls: that is the Faith that gives us an Interest in Gospel-Privileges. But what is this receiving Christ? I Answer; Receiving presupposeth Offering; it is a Consent to what is offered, an Accepting of what is given. Receiving, is a word used in Contracts, and noteth the Consent of one Part to the Terms which the other offereth. The Scripture chiefly delighteth in the Similitude of the Matrimonial Contract; as a Woman accepteth a Man for her Husband, so do we receive Christ. When a Man's Affections are set upon a Woman, he sendeth Spokesmen to tell her of his Love, and that he is ready to give her an Interest in himself, and all that is his, if she will accept him for an Husband. So Jesus Christ, the Son of God, the Heir of all Things, sendeth Messengers to treat and deal with us about a Spiritual Marriage, to tell us how he loved us, gave his Life for us, established an Everlasting Righteousness, whereby we may be accepted with God, and that he is ready to bestow it upon us, if we will receive, and honour, and obey him as Lord and Husband; which if we do, than we are interested in this great Privilege: Yea, Lord, I give up myself, Body and Soul, to thee, and I take thee for Lord and Husband. For these are the Terms; Host 3.3. Thou shalt not be for another Man, so will I also be for thee. You will think this is easy, because you do not understand what it is to receive Christ. Alas! Christ stretcheth forth his Hands to many that never take him by the Hand again. Isa. 65.2. I have spread out my Hands all the day to a rebellious People, which walketh in a way that is not good, after their own Thoughts. He inviteth, clucketh, spreads his Wings, but to no purpose, till he puts his Fingers upon the Handles of the Lock. Cant. 5.4. My Beloved put in his Hand by the hole of the Door, and my Bowels were moved for him. Herein he differeth from ordinary Suitors, that he doth not only woe and invite, but draw by the secret and prevailing Power of his Spirit; he must enlarge the Heart, and open the Hand, or else we shall not receive him. Why! what is there in this Receiving? a Renouncing of all others; Thou shalt not be for another. Christ findeth us entangled with a former Love of the World, addicted to Carnal Pleasures, in Covenant with Death and Hell; this must be renounced, for God is jealous, and cannot endure a Rival; it is Spiritual Adultery, to have any thought of other Lovers. As when the Ark was brought into the House, Dagon was thrown to the Ground. Christ will be entertained alone; you must not only renounce your former Loves, but hate them. In ordinary Marriages, if a Woman loved one, and afterwards marry another Man, it is enough that she withdraw her former Love, though she be not an Enemy to him whom before she loved. In some Covenants, if you come off from such a side it is enough: But here is a League Offensive and Defensive, when we receive Christ as our Captain, his Enemies must be our Enemies, if as dear as a right Hand, or a right Eye, it must be cut off and plucked out. And again; Christ himself is to be received, not his Gifts and Benefits; you must not come to him as to a Physician, to give ease to the Conscience, but as an Husband, not marry the Estate, but the Man; otherwise you do not take what God offereth. He hath given us his Son, and all things with him. Rom. 8.32. He that spared not his own Son, but gave him up to the Death for us all; How will he not with him also freely give us all things? The Father doth not offer the Portion merely, but his Daughter, and the Portion with his Daughter; as you cannot have Life without the Son, so you cannot have the Son without Life; and you must receive him gladly. Marriage importeth not a forced, but a free Consent; you do not receive Christ as a Land receiveth a Conqueror, for Prince and King against their Will; but as a Woman her Husband, as being convinced her state will be much bettered by him. So doth the Soul receive Christ, as knowing in whom we believe, and what we enjoy by him. Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. Neither Angels in Heaven, nor any Creatures upon Earth are so lovely, and fit for the Soul's Love and Trust. You cannot live without him. If a Woman can live without an Husband, she doth well if she marrieth not, saith the Apostle, 1 Cor. 7.8. but you cannot, you are undone for ever if you have him not. And you must receive him sincerely to obey him, and serve him as Lord and Husband, and not be ashamed to own him. Act 2.41. Then they that gladly received his Word, were baptised, and the same day there were added unto them about three thousand Souls. When Articles are agreed and sealed, and the Marriage completed, a Woman is content to go into her Husband's House, and leave her Kindred, and Father's House: So must you profess Christ openly, and then live in constant Communion with him. This is to receive Christ; and is this easy? Can all this be done, till God enlarge the Heart? O, my Lord! I am willing to receive thee, do thou open and enlarge my Heart so to do.  
Again; it is expressed by apprehending Christ. Phil. 3.12. If that I may apprehend that, for which also I am apprehended of Christ Jesus; by taking hold of him, leaning upon him. Psal. 22.8. He trusted in the Lord, or rolled himself upon the Lord: by running for Refuge. Heb. 6.18. Who have fled for refuge, to lay hold upon the Hope set before them; as Joab laid hold on the Horns of the Altar, or the Man that casually killed another, ran to the City of Refuge, by a being found in him as in an Ark, when the Flood came upon the World: All which Expressions imply a sense of Danger. This Effect of Faith, is sensible in a time of Trouble, Bodily or Spiritual, as things are more sensible one time than another. Horses draw the Coach, but down the Hill apace. The Strength of an Anchor is seen in a Storm, the Courage of a Soldier in a Fight. The Child runneth and claspeth about the Mother, when any thing affrighteth it.  
Sometimes it is expressed by coming to Christ, and coming to God by him. Heb. 7.25. Wherefore he is able to save unto the uttermost all those that come to God by him. By choosing Christ as Mediator, owning him, and consenting to God's Eternal Decrees, that he is alone a sufficient Mediator. This was represented, by laying Hand on the Head of the Sacrifice. Leu. 1.4. He, that is he that brought the Sacrifice, shall put his Hand upon the Head of the Burnt-Offering, and it shall be accepted for him, to make an Atonement for him. q. d. This is me, I deserve to die, but here is my Sacrifice. All Prayers were to be made in or towards the Temple, 1 Kings 8. Deut. 12.13, 14. Take heed that thou offer not thy Burnt-Offerings in every place that thou seest. But in the place which the Lord shall choose in one of thy Tribes, there thou shalt offer thy Burnt-Offerings, and there thou shalt do all that I command thee. Daniel his Windows being open towards Jerusalem, he kneeled upon his Knees three times a day, and prayed, and gave thanks to God, Dan. 6.10. he would not omit that Circumstance. In all our Addresses to God we must make use of Christ.  
Sometimes it is expressed, by committing ourselves to him; 2 Tim. 1.12. For I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. It is an advised Act, it is fit the Soul should be in safe Hands. We are sensible, that as long as this Life lasts, we are subject to many Trials and Changes, therefore we put our Souls into Christ's Hands, in a confidence of his Alsufficiency. It is a knowing Trust.  
Use 1. To press us to mind this great Privilege, Christ in us. This should be our chief Care. We cannot mortify Sin, till we be in Christ; He is our Sanctification. We can have no security against God's Wrath till then. Acts 4.12. Neither is there Salvation in any other, for there is none other Name under Heaven given among Men, whereby we must be saved. Whatever shifts they made against the Flood, it would not serve, nothing but the Ark could save them. Make this the Business of your Lives; wait upon the Word, and other Ordinances, with this Aim; improve Providences to this end, to draw you the nearer to God by Christ. Let this be the constant breathing of your Souls. Yea doubtless, and I count all things but loss for the excellency of the Knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but Dung that I may win Christ. Phil. 3.8. Measure all the Business and Employment of your Lives by this. A tender Mother that nurseth her Child, she hath other Work to do, but still she remembreth her Child; when she awaketh, she thinketh of her Child; when she is abroad, when employed in the Affairs of her Family, her Mind is on her Child: God is pleased to resemble his Love to us by this. So a true Christian faith, My Work is to get into Christ. When he is about Business of the World, he still remembreth that this is his great Care, and it must be minded every Day: When he riseth, when he goeth to sleep, this should run in his Mind. This is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ his Work. John 6.29. This is the Work of God, that ye believe on him whom he hath sent. All other Business is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his by-work, that he may get or lose it. Make more room for Christ in the Soul.  
Use 2. Examination.  
1. Is Christ in you? who liveth there, and worketh, Christ or Satan? These two divide the World between them, the strong Man, and the stronger than he. The Heart of Man is not a waste, Christ ruleth in the Church, and the Devil in the World. And yet all that are in the Church, are not in Christ. John 15.2. Every Branch in me that beareth not Fruit, he taketh away. They that are where Christ is in Honour, will make a general Profession. The Devil hath a great Party in the Church. Therefore who is in you, Christ or Satan? Satan is in all Carnal Men, their Hearts are his Forge or Workhouse. Ephes. 2.2. According to the Prince of the Power of the Air, the Spirit that now worketh in the Children of Disobedience. 2 Cor. 4.4. The God of this World hath blinded the Minds of them which believe not. He blindeth them, and hardeneth them, and leadeth them captive by their own Lusts. Consider, there is no Neutrality; We are under Christ or the Devil. The Devil is a Spirit, he possesseth Men when they do not feel him. He is called, the Prince of the Power of the Air; and infected Air is drawn in without pain, and we get a Disease before we feel it, and die of a Pestilent Air. Were you never changed? Conversion is a Dispossession. The Devil is in all the Children of Disobedience. Did you ever consent to choose Christ for your Mediator, and Lord, and King? When you refuse Christ offered, the Devil is most ready to entertain you, and to enter into you, and possess you the more securely. There is a Tradition upon your Refusal, God giveth you then up to Satan, to be blinded and hardened. Therefore consider this, observe your Course. Some are Satan's Slaves, they that walk in the ways of their own Hearts, and according to the Lusts of the World. John 8.44. Ye are of your Father the Devil, and the Lusts of your Father ye will do. Satan's Mark and Brand is upon them that live in Malice and Envy against God, and good Men; Satan was a Murderer from the beginning; in filthiness and uncleanness, he is an unclean Spirit: in railing, swearing, cursing, whose Tongues are set on Fire of Hell: tempting, seducing, lying; Satan is a Liar, and a Tempter, enticing to drink and gaming.  
Again; Is Christ in you? A great deal of Bran will remain, if we use too course a Bolter. Doth Christ dwell in your Hearts? You will know it by the Effects of his Presence.  
(1.) Doth Christ fill the Heart? So great a Guest is enough, the Believer desireth no more to his Peace of Conscience, Joy, and complete Blessedness. There is a full acquiescency of the Soul in Christ; he desireth above all things to enjoy him. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 6.6. Godliness with contentment is great Gain. There is nothing in Heaven or Earth that can fill the hungry Soul of Man, but Jesus Christ. He that hath his Heart full of Christ, all things seem base and vile to him, a little portion of the World serveth his turn. They are cheap things to Jesus Christ, after which the World runs a whoring. 1 Sam. 19.30. And Mephibosheth said, Nay, let him take all, forasmuch as my Lord the King is come again in peace unto his House. Mephibosheth is contented to see the King's Face in Peace. They have the Pearl of great Price; there is little room for other things. Christ filleth every corner of the Heart: Phil. 4.12, 13. I know both how to be abased, and I know how to abound; every where, and in all things, I am instructed, both to be full, and to be hungry; both to abound, and to suffer need. I can do all things through Christ which strengtheneth me.  
(2.) He ruleth, and acteth, and swayeth all these. He doth not dwell as a Stranger or Guest in another Man's House, or as an Inmate, but as a Lord in his Possession; therefore he still directeth, counselleth, quickeneth, destroyeth the Kingdom of Satan, reneweth us more and more, dwelleth in us as the King of Glory. Where the Spirit of the Lord is, there is Liberty, Light, Joy, Strength, Peace.  
2. What Entertainment do you give him? The more Faith is enlarged, the more room hath Christ in thy Heart. With great cheerfulness should you receive him, not always frowning; he looketh for Reverence, not constant Mourning. Do not grieve him by Sin, by such things by which the Wrath of God cometh upon the Children of Disobedience. If an earthly King lie but a Night in a House, what care is there taken that nothing be offensive to him, but that all things be neat, clean, and sweet: How much more ought you to be careful to get and keep your Hearts clean, to perform service acceptably to him; to be in the exercise of Faith, Love, and other Graces, that you may entertain, as you ought, your Heavenly King, who comes to take up his continual abode and residence in your Hearts?  
FINIS:   

A TABLE of the principal Matters contained in this PART.  

A.  
ABasement of Christ, the truth of it. Page 11  
Abode of Christ in us, the fruit of it. Page 333  
Account; all must be called to an Account. Page 55  
Actions; all Actions and Employments have their Temptations. Page 215  
Afflictions, why they befall God's People. Page 132 

God loves his People in Affliction. Page 344  
God is a Father to them in Afflictions. Page 6  
How to carry ourselves in Afflictions towards God as a Father. Page 7    
Ambassadors: Ministers Christ's Ambassadors, and why. Page 280  
Angels, entertain Christ at his Ascension. Page 127  
Anointed, who were anointed. Page 44 

What Christ 's anointing implys. Page 44  
To what Christ was anointed. Page 45    
Antiscripturists have no true Holiness. Page 237 

judgements of God on them. Page 254    
Apostles and ordinary Ministers, how they differ, and wherein they agree. Page 271  
Arrian's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confuted. Page 306  
Ascension of Christ what it includes. Page 61 

The History of it. Page 121  
The Time of it. Page 121  
The place from whence, and to whence. Page 121  
The manner of it. Page 122 

Christ ascended as a Conqueror. Page 122  
Angels entertain Christ at his Ascension. Page 122  
Christ's welcome of the Father at his Ascension. Page 123    
The Reasons of it. Page 123  
The Fruits and Benefits of it. Page 124 

A Token of his Satisfaction. Page 124  
A Pledge of our Ascension. Page 124    
Comfort to Believers from hence. Page 126  
How shall a Man know he is ascended with Christ. Page 125    
Authority of Christ as Mediator. Page 267   

B.  
BElievers, their Felicity and Dignity. Page 108 

Comfort to Believers. Page 295    
Believing, vid. Faith. 

Believing in Christ, what it is. Page 296  
Difference between believing Christ, and believing in Christ. Page 296  
Difference between believing in Christ, and believing in God. Page 296  
Which is most difficult to believe in Christ for temporal or for spiritual things. Page 172    
Blessing; Christ blessed his Disciples before his Ascension. Page 122  
Blessing and praising God, how they differ, Page 49, 139  
Body: all the Saints make but one Body. Page 335 

And shall at last be all gathered together into one Body. Page 336     

C.  
CAll to the Ministry, the necessity of it. Page 274 

Extraordinary, what it is. Page 271 

Not to be expected now. Page 271    
Ordinary, inward, what. Page 272 

Outward, what. Page 272 

The necessity of it. Page 272      
What Call the first Reformers had Page 277  
What is to be done where no Call can be had. Page 278  
How to make out our Calling to the People. Page 276    
Calling civil, the necessity of it. Page 53 

What Callings are unlawful. Page 54  
God hath a hand in appointing men's Callings. Page 54  
Every Man to keep in his Calling. Page 276  
How a Man should glorify God in his Calling. Page 54  
Every Calling hath its Snare. Page 215    
Care of Christ over his People. Page 171 

The fruit and success of it. Page 173    
Carelessness; whether God hates most the careless Person, or the openly vicious? Page 229  
Caution to be used in the World, and why. Page 135  
Censure; the whole Body not to be censured for the Miscarriages of some. Page 180  
Certainty of the Salvation of the Elect, Page 78 

And of their future Hopes. Page 350    
Charge: what was the Charge God gave Christ concerning the Elect. Page 77 

The ground of this Charge. vid. Covenant of Redemption. Page 77  
Christ hath a Charge of his People. Page 134  
Christ is loyal, faithful, tender of his Charge. Page 171    
Children of God, their Privilege. Page 125 

Believers Children of Christ's Family. Page 74, 157    
Christ; what the Word signifies. vid. Anointed. Page 42 

True God. Page 17  
A distinct Person from the Father. Page 40  
Sent by the Father, vid. sent.  
That he came out from God, what it signifies. Page 98  
Made known to the Church by degrees. Page 259  
The Holiness of his Life. Page 288  
Tender of his Servants and Truth. Page 18  
Is ready to take notice of the good in his People. Page 96  
Speaks good of his People to the Father, Page 80  
Tho they have many Failings. vid. Gentleness of Christ. Page 80  
All that he hath is for his People's good and Comfort. Page 125    
Christ in us, what is not to be understood by it. Page 387 

What is to be understood by it. Page 389  
How he is said to be in Believers. vid. Union. Page 311    
Christ is in us, as God is in Christ. Page 330 

What must we do that Christ may be in us. Page 332  
Arguments to press us to look after this Privilege. Page 331  
How we may know whether Christ be in us. Page 333    
Christian Doctrine, the certainty of it. Page 89 

A Gift of God. Page 90    
Church visible, in it always some Mixture. Page 179 

The use of wicked Men in the visible Church. Page 179, 316.    
Claim; false Claims to God and Christ disproved. Page 108  
Comfort; the loss of the greatest Comforts may be supplied. Page 125  
Commensurableness of the Acts of the three Persons in the Trinity. Page 110 

Of the distinct propriety of the three Persons in Believers. Page 110  
Reasons of it. Page 110    
Committing the Soul to Christ, what it is. Page 79, 159 

When we should do it especially. Page 79  
How we should do it. Page ibid.  
We should commit our Bodies to Christ. Page 80    
Communion with Father, Son, and Holy Ghost. Page 310 

Communion with God constant and habitual, or solemn and special. Page 358  
Difference between Communion with God here and in Heaven. Page 326    
Communion between Saints on Earth, and Saints in Heaven, what it is. Page 336  
Company, Christ takes delight in his People's Company. Page 355 

Reasons of it. Page 356    
Condition: every Condition of Life hath its Snares. Page 214  
Confidence in God, to be used in Prayer. Page 4  
Confirmation of Ministers, the Magistrates Right. Page 274  
Conformity to Christ, wherein it consists. Page 324  
Conscience, what keeps it quiet without Christ. Page 297  
Consubstantiation of the Lutherans disproved. Page 127  
Contentment, none in the World for the Heart of Man. Page 334  
Continuance of God's People in the World in a time of Danger consistent with the Wisdom and Goodness of God. Page 210 

We should be willing to continue in the World as long as God hath Work for us to do. vid. Desire of Death. Page 211  
Why God's People are not continued, but taken out of the World in time of danger. Page 211    
Conversation worldly, vid. worldly.  
Conviction of the World of the truth of Christianity, the fruit of the Mystical Union. Page 320 

A great Blessing. Page 311, 318  
What the Spirit convinceth the lost World of, viz. Sin, Righteousness and judgement. Page 312, 313.  
The fruit and effects of the World's Conviction. Page 314  
Why Christ prays so earnestly for it. Page 315  
God honoured hereby. Page 315  
The advantage of it to the Elect. Page 316  
It lessons and increases the World's judgement, and how. Page 317  
Arguments to press Christians so to live, as to convince the World. Page 321  
God would have the World convinced of his Love to his People. Page 347  
Reasons of it. Page 348  
How the World should be thus convinced. Page 347    
Convictions not to be slighted, nor rested in. Page 318, 319 

How we may know whether we are convinced only, or converted. Page 319    
Covenant of Redemption, the terms of it. Page 77 

What was proposed by the Father in it. Page 155  
What Christ undertook. Page 156    
Covetousness one of Judas' Sins. Page 174 

The evil of the Sin. Page 177  
To be avoided. Page 177    
Creatures discover God. Page 28, 33 

Doting upon the Creatures withdraw the Heart from God. Page 335     

D.  
DAnger cannot be withstood by us in our own Strength. Page 171 

Christ apprehensive of the Danger of his People in this World. Page 133  
Reasons of it, his Interest, Love, Charge, Experience. Page 133  
Comfort from hence. Page 136    
Death, desire of Death, vid. Desire.  
Death of Christ, Christ died to promote Unity among Christians. Page 1ST 

Why the Death of Christ hath so little Effect upon us. Page 291    
Decay of the Power of Godliness brings trouble on the Church. Page 195  
Delight excessive in worldly things shows a worldly Heart. Page 209  
Desires show the temper of the Soul. Page 208  
Desire of Death whether lawful, and what Desires are so. Page 212, 213 

Difference between serious and passionate Desire of Death. Page 213  
Carnal Desires of Death whence they arise. Page 212  
Believers must be willing to die. Page 354    
Despair one of Judas' Sin, Page 175 

To be avoided. Page 178    
Devil, the great Author of the Troubles of the Church. Page 201, 219.  
Difference in course of Life provokes wicked Men, especially Difference in Religion. Page 200  
Difference between Believers and Men of the World in their Principles, Rule, Conversation, End, Aims. Page 204  
Disrespect of the World not to be regarded, and why. Page 225 

Hard to be digested. Page 224  
The best way to digest it is to consider Christ's Example. Page 225    
Distraction of Man's Thoughts after the Fall. Page 333 

This continueth till we return to God. Page 334    
Divisions in the Church, how they arise. Page 163 

The mischief of them. Page 165, 166  
They bring on Trouble. Page 194  
They that promote them, contrary to Christ. Page 164  
Who are guilty of this Sin. Page 165    
Doctrines of the Word show it to be from God. Page 260  
Doctrines Christian, vid. Christian.   

E.  
ELect, none of them can be lost. Page 173  
Election a special Privilege. Page 66 

Not for foreseen Faith, good Works, or Perseverance. Page 364  
Original and actual, what. Page 71    
Election of Ministers, the People's Right. Page 273  
End, a Man is as his End is. Page 55  
Enjoying; no enjoying God without Christ. Page 30  
Envy of others worldly Happiness, shows a worldly Heart. Page 209 

Wicked Men envy the Good in others. Page 201    
Error makes way for Looseness. Page 232  
Esteem of the World discovers a worldly Heart. Page 208  
Eternal State, the Foundation of it laid in this Life. Page 370  
Evil; Satan hath an Hand in the Evil that befalls God's Church and People. Page 219  
Example of Christ, the heavenliness of it. Page 206 

The Courage of it. Page 206    
Experience; Christ hath Experience of his peoples Sufferings. Page 134   

F.  
FAith, various Expressions by which it is setforth in Scripture. Page 391 

The Nature of it. Page 90, 95.  
Difference between true Faith and counterfeit. Page 93  
The Acts of Faith. Page 296, 297  
In Faith Assent, Consent and Trust. Page 93  
The Office of Faith, to accept Christ, and present him in Prayer. Page 115  
The Object of Faith. Page 85, 97, 296 

The Word, vid. Receiving the Word.  
Christ, vid. Receiving Christ.    
Three things concur to the working of it, the Light of the Spirit, external Revelation, and the use of fit Instruments. Page 84  
The Word the means to work Faith. Page 88  
The necessity, use, and power of the Word to work, Faith. Page 298, 299  
Why God useth the Word to this end. Page 299  
Encouragements to Faith. Page 295  
The Excellency of Faith. Page 296  
How it sanctifies. Page 234    
Faith a help to joy. Page 189  
Faith cannot be without Knowledge. Page 90 

What a kind of Light the Light of Faith is. Page 91  
In the Knowledge of Faith there is undoubted Certainty. Page 90  
The work of Faith when we cannot apply Christ. Page 298  
The Faith of the Apostles work yet by Christ commended to the Father. Page 97    
Faithfulness to our Charge recommended Page 67 

Of Christ to his Father. Page 83    
Fall into Sin: why God sometimes leaves his People to fall into Sin. Page 218 

What falls into Sin are inconsistent with Grace. Page 148  
Belivers not to be discouraged by every Fall into Sin. Page 147    
Father; a Comfort in Prayer to call God Father. Page 6 

How to carry ourselves in Afflictions towards God as a Father. Page 7  
God the Father chiefly offended by Sin, Page 86, 263 

And he the supreme judg. Page 86, 264      
Fear of want discovers a worldly Heart. Page 208  
Filth of Sin our Filthiness by Nature. Page 291 

Nothing can cleanse us but the Blood of Christ. Page 291    
Finishing, what Christ's finishing his Work signifies. Page 47   

G.  
GEntleness of Christ in bearing with his People's failings. Page 80, 85.  
Gift, the Privileges of the human Nature a Gift. Page 48 

Work itself a Gift. Page ibid.    
Gifts are fading. Page 148 

Wicked men's Gifts useful to the Church. Page 316    
Given, how Christ had given to his Disciples the Word of God. Page 191  
Given to Christ, who are given to Christ. Page 21, 76, 153, 351. 

None given to Christ but they that are the Fathers, vid. Commensurable, Page 72, 107, 109.  
Why God gave the Elect to Christ. Page 77  
How Belivers given to Christ. 

By way of Charge, vid. Charge. Page 21, 72, 154, 156, 351.  
By way of Reward, Page 21, 72.154, 155, 351.    
How shall we knowwe are given to Christ. Page 159, 351  
Being given to Christ, a ground of Consolation and Establishment to the Elect. Page 154  
How it is such a ground of Establishment. Page 158    
Glory, the fruit of Union as well as Grace. Page 326 

Shame the way to Glory. Page 10  
Christ in his last Will and Testament gives Glory to his People. Page 350  
The Glory that is given by Christ we have as sure, as if in the Possession of it. Page 322  
The freeness of Grace in giving us Glory. Page 349  
Looking to future Glory a remedy in Tribulation. Page 10    
Glory of God much advanced by jesus Christ. Page 11  
Glory of Christ's Person what it is. Page 358 

What the Glory was Christ prayed for. Page 9, 61  
Why Christ begged it of the Father. Page 58  
Why he was so earnest for his own Glory. Page ib.  
What Glory Christ retained in his Humiliation. Page 60  
What Glory he wanted. Page ib.  
Our Glory for substance the same that Christ's is. Page 325  
This is matter of Comfort to Believers, and an Encouragement to Holiness. Page 325    
Glorify God: what it is to glorify God. Page 49 

What it is to sanctify, justify and glorify God. Page 113  
How are we to glorify God. Page 12, 49, 52  
How Christ glorified God. Page 46  
How God was glorified in Christ. Page ib.  
Why it should be our care to glorify God. Page 55  
Why we should glorify the Name of God. Page 52    
Glorify Christ, what it is to glorify Christ. Page 115 

How Christ was glorified by his Disciples. Page 112  
Objections against glorifying Christ answered. Page 118  
Consolations to them that glorify Christ. Page 118  
To glorify Christ an Evidence of our Interest in Father, Son, and Spirit. Page 112  
The great Condition of the Covenant of Grace. Page 113  
Gratifies the Aim of God. Page 114  
Pledge of our Interest in his Intercession. Page ibid.    
Glorification of Christ, a Pledge of ours. Page 14, 63 

A Pledge of his Satisfaction. Page 14  
A Ground of Hope to the Creature. Page ib.  
It fits him to do his People good. Page 63    
God; that there is a God proved. Page 33 

That God is but one. Page 36  
One God in 3 Persons, the only true God. Page 39    
Gospel, a great Blessing. Page 32 

The excellency of the Doctrine of the Gospel. Page 67  
The Motion of the Gospel is directed by the Providence of God. Page 279  
What of God it discovers to us. Page 380    
Grace, seeming Grace may be lost. Page 144, 149 

Initial or preparative Grace may fail. Page 144  
True Grace may suffer shrewd decay. Page ibid.  
The Grace that makes for our well-being in Christ may be taken away. Page ibid.  
If left to ourselves would be soon lost. Page ibid.  
We are not to rest satisfied in any degrees of Grace. Page 230  
No Grace where there is not a sound Apprehension of Truth. Page 237  
The freeness of Grace in giving us Glory. Page 349    
Grief at worldly Losses, a sign of a worldly Heart. Page 208   

H.  
HAppiness; Man is at a loss for Happiness after the Fall. Page 333 

Our Happiness in God completed by degrees. Page 334    
Hatred of any Man to be watched against. Page 203  
Hatred of Godliness, the evil of the Sin. Page 202 

Those that profess Religion may hate one another for their Strictness in Religion. Page 202    
Hatred of Sin, the property of the People of God. Page 141  
Hatred of the World to be expected by Christians. Page 192 

Instances of this in Scripture. Page 197  
Reasons of it. Page 193, 196, 200  
This Hatred palliated over with Pretences. Page 198, 199.  
That it ariseth from an Antipathy to Godliness, proved. Page 198  
People of God most hated by the worst of Men. Page 198  
The best of Men most hated of the World, notwithstanding many Excellencies to allay their Malice. Page 199    
How the People of God should carry themselves under it. Page 203 

Christians not to be troubled at it. Page 196, 203  
Not to be allayed by carnal meant. Page 196    
Head of the Church, why Christ is Head of the Church as God-Man. Page 301 

How we should respect Christ as Head of the Church. Page 309    
Hearing: we must take heed, that we hear, how we hear, who we hear. Page 239 

The necessity of Hearing. Page 298    
Heart; Frame of the Heart, how it may be known. Page 207  
Heaven, the Happiness of our being with Christ in Heaven. Page 353  
Heavenly-mindedness exhorted to. Page 126  
Heaviness, vid. Sadness of Spirit.  
Histories of the Word show it to be from God. Page 261  
Holiness, the signification of the word. Page 137 

Difference between the Holiness of God, and of the Creature. Page 137  
In the Creature finite and derivative. Page 138  
The preciousness of it. Page 292    
Holiness to be prized. Page 140 

Deriding Holiness a great Sin. Page 140    
Holiness a good preparative to the Ministry, and why. Page 230 

No coming to God in Prayer, but in an holy State. Page 140  
What this holy State is. Page 141    
Holiness of God, the various Significations of it. Page 136 

What it is. Page 137  
The Properties of it. Page 137  
Essential to God. Page 137  
His Glory. Page 139  
Sight of God's Holiness makes us prize Christ. Page 139  
How we should draw nigh to God as an holy God. vid. Sanctification. Page 140    
Holy Father; when we pray to God, we must look on him as a Holy Father. Page 137 

Reasons of it. Page 138, 139  
Why Christ useth this Title in Prayer to God. Page 136    
Hope of Heaven, the Certainty of it. Page 350 

The grounds of it. Page 363, 370  
It raiseth a Believer above the World. Page 205  
It maintains joy. Page 189    
Human Nature of Christ, the Innocency of it. Page 281 

Reasons why Ch●ist's humane Nature must be innocent. Page 288    
Hypocrisy one of Judas' Sins. Page 175 

To be avoided. Page 178     

I.  
IDleness, the Mischief of it. Page 53  
Jesus, what the Word signifies, vid. Saviour. Page 42 

How we should own Christ as Jesu●. Page 43    
Ignorance, the danger of it. Page 376 

The sad Condition of ignorant People. Page 90    
Incarnation, Christ was incarnate to promote Unity among Christians. Page 161  
Intercession of Christ, the Nature of it. Page 103 

Christ is the Intercessor. Page 101  
The advantage of Christ's being the Intercessor. Page 101  
The Advantage, Privilege, and Fruits of Christ's Intercession. Page 14, 103  
How we may know what Christ is interceding for in Heaven. Page 183    
Interest of Christ in Believers. Page 134  
Interest of God in Believers. Page 71, 107 

Evidences of God's Interest in us. Page 109  
Ground of Comfort. Page 111    
God's Interest in his People moveth him to Mercy. Page 108 

To be urged by Saints in Prayer. Page 108  
Christ pleads it as an Argument in Prayer. Page 71    
Interest of Believers in God and Christ. Page 159  
Joy, the great use of it in the spiritual Life. Page 184 

The Causes of Spiritual Joy. Page 189  
How it is maintained, vid. Rejoicing. Page 189  
Some Observations concerning Spiritual Joy. Page 185  
It ariseth more from Hope than Possession. Page 185  
It is felt more in Adversity than Prosperity, and why. Page 185  
The feeling of this Joy an uncertain thing. Page 186  
It mars the taste of carnal Pleasures. Page 185    
Joy of Believers, why called Christ's Joy. Page 182 

Christ took care to leave his People joyful when he left the World. Page 183  
What a kind of Joy this was. Page 183  
His Heart was much set upon it. Page 184  
Reasons of it. Page 184    
Joyful Spirit an Honour to Religion. Page 185 

A Delight to God. Page 185     

K.  
KEeping the Word, what it signifies. Page 80, 81 

That it is the duty of God's People. Page 81    
Kept: Believers kept in a State of Grace, vid. Preservation. 

What it is to be under Christ's keeping. Page 171    
Keeping of Christ extends to Body and Soul Page 169, 172 

Various ways of God's keeping his People. Page 172, 217  
The necessity of God's keeping. Page 217  
Why God alone must keep us. Page 218    
Keeping of God should teach us Dependence and Confidence. Page 218  
Knowledge: there is an unsatiable desire in Man after Knowledge. Page 239 

The beginning, increase and progress of Eternal Life lies in Knowledge. Page 25  
Form of Knowledge, what it is. Page 91  
The difference between the Knowledge of carnal Men, and of Believers. Page 91  
The necessity of Knowledge. Page 378  
The excellency of it. Page 378  
That we are to grow in Knowledge. Page 382  
Directions to get Knowledge. Page 27  
Directions for our increase and progress in it. Page 29  
In using means to get Knowledge we must look up to Christ. Page 377  
How Christ gives us Knowledge. Page 377  
How we should seek to Christ for Knowledge. Page 378    
Knowledge of God, what it implys. Page 31 

Only way to Blessedness. Page 370  
No Knowledge of God without Christ. Page 30, 371  
No Knowledge sufficient for eternal Life, but the Knowledge of God. Page 30  
This is sufficient. Page 30  
The Reprobate World have no true Knowledge of God. Page 375  
No believing or enjoying God but by Knowledge. Page 371    
Knowledge of Christ, what it is. Page 31 

General Knowledge of Christ not sufficient. Page 31    
Knowledge of Christ; Christ knows all the Elect. Page 79 

And their Conditions and Necessities. Page 79  
Christ's Knowledge the pattern and cause of ours. Page 377    
Kingdom Mediatory of Christ, the extent of it. Page 17 

The Properties of it, Page 73, 156 

Universal, Page 73, 156  
Eternal. Page 73, 157    
The manner of Administration of Christ's Kingdom. Page 74  
Believers are the Subjects of it. Page 156    
Kingly Office of Christ was little exercised in the World. Page 268   

L.  
LIbertines, when in Power grow cruel. Page 195  
Life: a Christians Life what it is. Page 115  
Life eternal Christ's Gift. Page 19 

Lies in Knowledge. Page 25  
The Estate of Heaven expressed by Life Eternal. Page 19  
Begun here, and carried on by degrees. Page 20    
Lifting up the Eyes to Heaven in Prayer, what it signifies. Page 13 

Heart to be lift up in Prayer. Page 3    
Light: God's way of working in converting Souls is by Light. Page 231 

It must be a true and not a false Light. Page 232    
Light Divine, the necessity of it to understand the things of God. Page 69, 70  
Light of Nature, not a sufficient Rule to fallen Man. Page 239  
Likeness to Christ, what it is, vid. Resemblance, Conformity. 

Why Christ is so earnest to make us like himself. Page 324  
Those are Christ's that are like him. Page 324 

What we should do to be like Christ. Page 324      
Love of Christ to Believers. Page 134 

The excellency of it. Page 106  
Evidenced in his coming from the Father for our sakes. Page 98    
Love of God in giving Christ. Page 75, 98 

God loves his People in Afflictions. Page 341  
The Love of God is the ground of all other Favours and Blessings. Page 382  
Yet not to be measured by temporal things Page 265, 385  
But by spiritual Blessings. Page 344  
God's Love towards us, and in us. Page 345, 383  
God's Love in us, in effect, and in sense and feeling. Page 384  
We are to labour after the sense of it. Page 345  
The benefit of the sense of God's Love. Page 345  
Means to get it and increase it. Page 345  
Comfort to them that have the Effects, but not the Sense of it. Page 346  
What may evidence God's Love to thee, when thou wantest the sense of it. Page 346  
How to discern our Interest in God's Love. Page 365  
How we may know whether God's Love be in us. Page 385  
Love of God to Christ, the grounds of it. Page 340  
The Properties of it. Page 341, 362, 363, 364  
The Fruits and Effects of it. Page 342, 363  
God loved Christ as the Son of God, and as Mediator. Page 337, 362  
In God's loving Christ he loved us. Page 363  
How we should love Christ, as God loved him. Page 338  
Wherein God's Love to Christ and to Saints differ. Page 340    
Love of God to the Saints: God loves the Saints as he loved Christ. Page 339, 340, etc. 

The grounds of it. Page 340  
The Properties of it. Page 340, 364  
The Fruits and Effects of it. Page 342  
God would would have the World convinced of his Love to his People, vid. Conviction. Page 347    
Love to God, a shame to defer it. Page 364  
Love to Brethren, how it is a new Commandment. Page 162  
Love of the World, natural to us. Page 222 

The heinousness and danger of the Sin. Page 223    
Lust within gives advantage to Temptations without us. Page 129, 216   

M.  
MAgistrates, whether under Christ as Mediator; Aff. Page l7 

To own the Mediator. Page 18  
Magistrates Duty towards Ministers. Page 274    
Manifestation: how Christ manifested God's Name to his People. Page 66  
Masters of Families, to pray for their Families. Page 105  
Mediator: the Office of a Mediator, wherein it consists. Page 2 

Why God appointed a Mediator. Page 77  
Designation of Christ to this Office. Page 265  
The fitness of Christ for it. Page 265  
Why he must be God. Page 40, 265  
Why he must be Man. Page 266  
What Christ received from God as Mediator. Page 82  
How we should make use of Christ as a Mediator. Page 329    
Meditation feeds joy. Page 190  
Members: Believers Members of Christ's Body. Page 75, 158  
Memory of former Mercies an Encouragement to ask anew. Page 15 

The weakness of Memory in spiritual things. Page 221    
Men, why Christ will teach us by Men, vid. Ministers. Page 65  
Merit to be disclaimed. Page 364  
Ministers to be called, with the necessity of a Call. Page 41, 274 

To be elected by the People. Page 273  
Ordained by the Elders. Page 273  
Confirmed by the Magistrates. Page 273  
How to make out their Calling to the People. Page 276  
Holiness a good preparative to the Ministry, and why. Page 230  
Ministers have more especial need of Holiness. Page 263  
Their Duty in their Conversation, in their Ministry. Page 281  
Their Dignity. Page 278, 280  
To be faithful in their Charge. Page 171, 181  
To pray for their People. Page 104  
They need the Prayers of their People. Page 105  
Success to be desired of Ministers. Page 277  
People to own their Ministers. Page 277  
Ministers to be respected, both their Message, Calling, and Persons. Page 282, 283  
Hated of the World, and why. Page 193  
The Madness of the World in opposing them. Page 282  
Opposition against them, whence it proceeds. Page 282  
Those that wrong and affront them reproved. Page 284  
Affronts to Ministers redound to Christ. Page 283  
Mission of Ministers, vid. Mission.    
Ministry, an Office, and a standing Office. Page 275 

The Mercy of God in the Institution of the Ministry. Page 65, 282  
Those that invade the Office of the Ministry reproved. Page 276    
Miracles of Christ generally Actions of Relief. Page 249 

Sufficient Argument to prove the divine Authority of the Scriptures. Page 249  
Not necessary now to confirm the Scriptures, and why. Page 249  
How shall we know that Miracles were truly wrought. Page 249  
Not wrought at Man's will. Page 249    
Misery of Man by Nature. Page 376  
Mission of Christ, vid. Sent.  
Mission of Ministers, who are sent. Page 279 

By whom. Page 279  
To whom. Page 279  
For what end. Page 280    
Multitude, no excuse to Wickedness. Page 373   

N.  
NAme of God, what it signifies. Page 67, 143, 379 

None can discover the Name of God but Christ. Page 381  
How Christ manifested God's Name to his People. Page 66    
God's Name made known to the Church by degrees. Page 258, 380 

Why Christ would reveal God's Name to his People by degrees. Page 381  
It is the great Privilege of the Gospel to know God by his right Name. Page 380    
New Birth takes Believers off from the World. Page 250   

O.  
OBedience establisheth our joy. Page 189 

Whether Christ as Man was bound to Obedience to the Law of God his Maker. Page 287  
Positive Obedience, vid. Positive.    
Occasions of Sin to be avoided. Page 216  
Offices of Christ exercised in another manner in Heaven than here. Page 15 

The Sublimity of Christ's Office. Page 102    
Omissions; whether we are more hardened by Sins of Omission or Commission. Page 228  
Oneness; our Happiness lies in being one with God through Christ. Page 333  
Opinions novel condemned. Page 165  
Opposition: We had need be tender in opposing the godly. Page 202  
Ordination of Ministers, the Elders Right. Page 274 

Whether Ordination by the Popish Clergy valid. Page 278    
Owning Christ; it is praise worthy to own Christ when the World disowns him. Page 372 

This is a sign of God's Love to us. Page 372  
And of our Sincerity. Page 373     

P.  
PEnmen of Scriptures, their Fidelity. Page 258 

People, their right to choose their Ministers. Page 273  
Advice to them with respect to their Ministers. Page 277, 283    
Perdition: Son of Perdition a Name given to Judas and to Antichrist. Page 174 

Carnal Practices will end in Perdition. Page 175    
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is. Page 300, 306  
Persecution to be expected by God's People in this World. Page 130, 132 

Wicked Men restrained from Persecution by conviction of Sin on their Hearts. Page 316    
Perseverance of Saints built on John 17.11. Page 143 

The Point stated. Page 144  
The Grounds of it. (1.) The Father's Love and Power, (2.) The Son's Merit and Intercession. (3.) The Spirit's Influence. Page 146  
Not a discontinued, but constant Perseverance. Page 145  
This Doctrine not shaken by the Defections of Hypocrites. Page 173  
Doth not exclude Prayer. Page 145  
Still Believers are to be wary. Page 145  
And means of Grace not to be neglected. Page 145  
Exhortation to Perseverance. Page 147  
Should excite to Thankfulness. Page 148  
Yields Comfort to the People of God. Page 149  
When this Doctrine more especially yields Comfort to them. Page 150    
Person in the Trinity, what it is. Page 38  
Person of Christ, the Dignity of it. Page 101 

The dearness of it to the Father. Page 102    
Places; in all Places there are Temptations. Page 215  
Pleasure of God's ways. Page 186 

Carnal Pleasure to be despised. Page 186    
Plots against the Church destroy the Authors of them. Page 179 

Reasons of it. Page 179    
Positive Obedience; we must not only depart from Evil, but do good. Page 228 

Reasons of it. Page 229  
Whether the Trial of a Christian lies in departing from Evil, or doing Good. Page 228    
Poverty of Christ upon the Earth. Page 205  
Power of Christ over all Flesh, what it is. Page 16 

Exercised for the Churches good. Page 18    
Power of the Word. Page 251 

How an Argument of the Truth of it to them that never felt it. Page 252    
Powers of the World usually set against Christ. Page 130  
Practices carnal will end in Perdition. Page 175  
Praising and blessing God, how they differ. Page 49, 139  
Prayer must follow Preaching. Page 2 

The use of Words in Prayer. Page 5  
The only Guide in Suffering. Page 8  
Providence doth not hinder Prayer. Page 11  
An Encouragement in Prayer to back Requests with Promises. Page 16  
We are to pray for one another. Page 104  
Whether we may pray for wicked Men. Page 106  
Unto a Prayers of great force. Page 162  
When we pray to God, we must look on him as an Holy Father, vid. Holy Father.  
No coming to God in Prayer, but in an holy State. Page 140  
Prayer helps our joy. Page 190    
Prayer of Christ, why he prayed. Page 4 

Why he prayed aloud. Page 5  
The Object of it. Page 94, 294, 295  
Not the Apostles only. Page 99  
Why Christ prayed for them that should believe hereafter. Page 294  
Why Christ prayed for the Elect. Page 107  
Why Christ prayed not for the reprobate World. Page 101  
Prayers of Christ and Merit of Christ of equal extent. Page 295  
How Christ prayed for his Persecutors. Page 100  
Prayers of Christ a Fountain of Consolation. Page 183    
Preaching; some Preaching more apt to convert than others. Page 84  
Precepts of the Word show it to be from God. Page 260  
Priestly Office of Christ the Parts of it, Oblation and Intercession. Page 103, 338 

The Love of God in Christ gives Confidence in both Parts. Page 338    
Prepare: how Christ prepared Heaven for us by his Ascension. Page 123  
Presence corporal of Christ why withdrawn, (1.) To try his People. (2.) To make way for his spiritual Presence. Page 126, 127 

Why Christ's Spiritual Presence was not vouchsafed till his Corporal Presence was withdrawn. Page 127    
Presence Spiritual of Christ to be looked after by Christians, and the advantage of it. Page 128  
Presence with Christ in Heaven, a great part of our Happiness there. Page 352, 353 

The Soul goes immediately to Christ's Presence after Death. Page 352  
And the Body at the Resurrection. Page 353  
Wherein our longing for it appears. Page 356  
Why we should long after it. Page 357    
Preservation, means of it. Page 172 

What of God's Name is engaged in the Preservation of his People in Grace. Page 150  
None can preserve us but God. Page 151  
Why we are only preserved by God. Page 151  
God's Preservation should excite us to Dependence, Confidence, and Thankfulness. Page 152    
Preservation of Scriptures wonderful. Page 253  
Pride of wicked Men impatient of rebukes in the Lives of the godly. Page 201  
Privileges outward not to be rested in. Page 180  
Profession, Professors, Worldliness of Professors brings Trouble on the Church. Page 195 

Profession not to be deferred till times are quiet. Page 196  
Not till the World is agreed. Page 373  
The excellency of our Profession above others. Page 243    
Proficiency of the Apostles in Christ's School. Page 83  
Promises of the Word show it to be from God. Page 260 

May be pleaded. Page 45  
Shall be made good. Page 250 

Objections answered. Page 250    
Why temporal Blessings are in the Promise. Page 251  
What Respect and Reverence is due to the Promises. Page 251    
Prophecies of the Word show it to be from God. Page 261 

Always fulfilled. Page 250    
Prophetical Office of Christ, vid. Teaching of Christ.  
Providence doth not hinder Prayer. Page 1●  
Providence of God in guarding Man is observable. Page 172   

R.  
REading the Scriptures, the advantage of it. Page 27 

Scriptures to be read with Prayer. Page 28    
Receiving Christ, what it is. Page 389 

What it is to receive Christ with all the Heart. Page 94    
Receiving the Word, what it is. Page 92 

What it is to receive the Word with all the Heart. Page 93    
Reconciliation; the Mercy of God in seeking Reconciliation with us. Page 28  
Redemption: In the work of Redemption the Father the supreme Author, supreme Cause, supreme judg. Page 86, 87 

Universal Redemption disproved. Page 105  
Covenant of Redemption, vid. Covenant.    
Reformation, after Trials and Reformations come Trials and Probations. Page 194 

God oftentimes promotes Reformation by Troubles. Page 194  
What Call the first Reformers had. Page 277    
Rejoicing; what reason a Christian hath to rejoice. Page 189  
Religion: no Religion but the Christian Religion the way to Salvation. Page 32  
Repentance, the Ingredients of it. Page 179  
Repetition of the same Truth's grievous to Nature, and why. Page 220 

But profitable to Grace, and why. Page 220  
Not to be grievous to us. Page 221  
Directions to Ministers in repeating the same Truths. Page 222    
Resemblance between us and Christ as the Son of God, and as Mediator. vid. Likeness. Page 323  
Respect of the World, to be suspected. Page 201  
Restraint, wicked Men restrained from Persecution by the Conviction of Sin on their Hearts. Page 316  
Resurrection; how Christ was raised by the Father, and how by himself. Page 266  
Revelation of God's Will to Adam, to the World, to the Church. Page 240, 241 

Various manners of Revelation of God's Will. (1.) By Word without writing. (2.) By Word and writing. (3.) By writing alone. vid. Scriptures. Page 241, 242    
Reverence to be used in Prayer. Page 3, 138  
Right; God hath a Right to all we have. Page 55  
Righteousness of God, how God is said to be righteous. Page 367  
Rule; God's Act his Rule. Page 238 

There must be some Rule from God to guide the Creatures. Page 261  
Light of Nature not a sufficient Rule to fallen Man. Page 239     

S.  
SAcraments promote our joy. Page 190  
Sacrament of the Lord's Supper, the end of it. Page 293  
Sacrifice; how Christ was both Priest and Sacrifice. Page 288 

Christ offered himself a Sacrifice. Page 288  
This Sacrifice Christ offered not for himself, Page 288 

But for all the Elect. Page 289      
Sadness of Spirit the causes of it. Page 188 

In some it deserves Pity, in others Rebuke. Page 187  
In Christians disproved. Page 187  
It brings a Scandal on Christ's Spiritual Kingdom, and on the Ways of God. Page 188  
A Christian hath cause of joy, when he hath Sorrow and Sadness of Spirit. Page 188    
Salvation: next to God's Glory, Christ's Aim was our Salvation. Page 13 

The business of our Salvation put into safe Hands. Page 158  
No Salvation out of the true Religion. Page 236    
Sanctification; the various senses of the Word. Page 226, 287, 293 

It is actual Election. Page 227  
The difference between Civility and Sanctification. Page 237  
The efficient cause of it, God. Page 229  
We cannot sanctify ourselves. Page 229  
Means cannot do it without God. Page 229  
The Instrument of it, the Word of God. Page 231, 233 

Chiefly the Gospel. Page 233  
The Gospel worketh not without the Spirit. Page 233  
This must be received and applied by Faith. Page 233 

How Faith sanctifies. Page 234      
How we are sanctified by the Word. Page 291  
Why God sanctifieth by his Word. Page 234  
The Word of God is morally accommodated to this. Page 235  
The Excellency of Sanctification. Page 227  
Why we should pray for it. Page 227  
It is God's aim in all his Dispensations. Page 227  
The end of Christ's Death. Page 290  
Those that are sanctified need to be sanctified more and more. Page 230    
Sanctify; what it is to sanctify God. Page 243 

What Christ's sanctifying himself signifies. Page 290  
Why Christ sanctified himself. Page 290    
Satisfaction of Christ, the value of it. Page 102  
Saviour; how Christ saves us. Page 42  
Scholars: Believers Scholars of Christ's School. Page 74, 157  
Scriptures: the necessity of the Scriptures, or written Word. Page 241 

The advantage we have by the Scriptures above what the jews and Gentiles had. Page 68  
We are to bless God for the Scriptures. Page 245  
The Scriptures not corrupted. Page 254  
The aim of the Scriptures. Page 261  
To be the judge of Controversies. Page 262  
To be the constant Rule of Faith and Manners. Page 262  
Reading the Scriptures, vid. Reading.  
Divine Authority of Scriptures, why we should inquire into it. Page 242  
Sufficiently assured to us. Page 245  
More Reason to believe, than doubt it. Page 261  
How to settle the Conscience concerning it. Page 261  
What they shall do that stagger about it. Page 244  
Whether wicked Men can have any absolute assurance of the truth of it. Page 243  
Arguments to prove it. Page 246    
External: (1.) How God hath owned them. Page 246 

(2.) How the Church hath owned them by Tradition, by Martyrdom. Page 255, 256  
The Church's duty to the Scriptures. Page 255  
What respect we ought to bear to the Church's Testimony. Page 255  
(3.) How the malignant World hath owned them. Page 256    
Internal Arguments. Page 257 

(1.) The manner and form of them. Page 257  
The Majesty, and yet the Simplicity of the Style of Scriptures. Page 257  
The Harmony of the Scriptures. Page 258  
The Impartiality of them. vid. Penmen of Scriptures. Page 259  
(2.) The matter of Scriptures, vid. Precepts, Promises, Doctrines, Histories, Prophecies.    
Self-conceit, the causes of it. Page 365  
Self-Murder, the sinfulness of it. Page 212  
Sending of Ministers, vid. Mission of Ministers.  
Sent; Christ was sent by the Father. Page 263 

What it implys. Page 25, 40, 264  
The ends of it. Page 267  
Christ's Condescension in submitting to be sent. Page 269    
Sending of Christ, and sending the Apostles compared. Page 270, 271  
Separation, a great Crime. Page 165 

What grounds of Separation warrantable. Page 165    
Shame, the way to Glory. Page 10  
Sight of Christ, the greatness of the Privilege. Page 360 

vid. Vision.    
Sin committed against God chiefly as the wronged Party and highest judg. Page 86, 263 

Makes God stand at a distance from us. Page 335    
Sin prevails by degrees. Page 176 

Wilful Sins, the danger of them. Page 174    
Sitting of Christ at God's Right-hand, what it implys. Page 62  
Snares; the World full of Snares. Page 214  
Sorrow: the Nature of Man more acquainted with Sorrow than Pleasures. Page 186 

vid. Sadness of Spirit.    
Spirit; how it confirms the Word. Page 27, 85 

Given to promote Unity. Page 164  
Testimony of the Spirit, how discerned. Page 253  
How we should know whether we have the Spirit of Christ. Page 306, 386    
Spirit of the World to be avoided. Page 207 

How it maybe discerned. Page 207    
Success to be desired by Ministers. Page 277 

Of the Doctrine the Scripture teacheth. Page 246    
Sufferings of Christ the greatness of them. Page 287 

He willingly underwent them, vid. Willingness.  
Did not fall out by chance. Page 180  
Were appointed by the Father. Page 7  
Foretold by the Prophets. Page 8  
Always attended with some Glory. Page 9    
Sufferings of God's People short. Page 8 

God's People to prepare for them. Page 194 

vid Troubles.    
When they come, do not think strange at them. Page 195  
How to know when God is about to bring Trouble on the Church. Page 164  
Cautions in suffering for Christ. Page 117  
Christ hath Experience of his People's Sufferings. Page 134     

T.  
TEaching of Christ the manner of it. Page 69 

Christ the great Teacher of the Church. Page 74    
Temptations fitted to every State. Page 135 

To every Condition, Calling, Action, Place. Page 214, 215,  
Lust within gives advantage to Temptations without. Page 129, 260    
Tender: God is tender of his Truth and Saints. Page 239, 337  
threatenings of the Word always fulfilled. Page 250 

Objections answered. Page 250    
Titles of God in Scripture suited to Requests made to him. Page 136, 349, 367  
Toleration, Arguments against it. Page 236  
Treason against Christ, one of Judas' Sins. Page 175 

To be avoided. Page 178    
Trinity, the Doctrine of the Trinity opened and proved. Page 37 

vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Person.  
How we are to imitate the Trinity. Page 168, 309    
Truth a great Treasure. Page 236  
Truth of the Scriptures; Scriptures must be fulfilled. Page 182 

vid. Scriptures Divine Authority.     

U.  
VIctory over evil to be preferred before Exemption from it. Page 213  
Vision of Christ in Heaven ocular and mental, what. Page 358, 359 

Why our Happiness lies in it. Page 359    
Vision, the cause of all Fruition in Heaven. Page 359 

It shall be comfortable. Page 361  
Who are they that shall see Christ in Heaven. Page 361    
Union moral of Believers one with another what it is, vid. Unity. Page 106, 303  
Union mystical of Believers with Christ, what it is. Page 160, 301, 389 

The whole Trinity is concerned in this Union. Page 301  
Whole Christ is united to a whole Believer. Page 301  
This Union is secret and mysterious, but real. Page 302  
Illustrated by the Union of Head and Members. Page 302 

And by the Conjugal Union. Page 390    
All the Ordinances have an aspect on our Union with Christ. Page 332  
How this Union is brought about, and in what order. Page 389  
What the Act of Faith is, whereby we are united to Christ. Page 389  
The end of it. Page 333  
The advantages Believers have by it▪ Page 305  
Glory the Fruit of Union as well as Grace. Page 326  
The Honour and Happiness of those that are united to Christ. Page 304, 305  
The Resemblance between the Mystical Union and the Union of the Divine and Humane Nature in Christ. Page 308  
The disagreement between these two Unions. Page 308  
The Resemblance between the Mystical Union, and the Union of Father and Son in the Trinity. Page 308  
Why Christ prayeth for this Union. Page 303  
How we may know we are united to Christ. Page 305, 391  
Those who are united to Christ to look for greater things than they enjoy. Page 326  
This should teach us Dependence. Page 331  
What those Fruits are of it whereby the World is convinced of the Truth of Christianity, vid. Conviction. Page 311, 320    
Unity of Believers hath some resemblance of the Unity of the Divine Persons. Page 167 

What is contrary to it. Page 165  
To be prayed for. Page 163  
Believers to be earnest for it. Page 165  
How much Christ's Heart is set on the Unity of his Members. Page 161 

vid. Love of Brethren.    
Why Christ so earnestly prays for it. Page 162  
Arguments to press it. Page 166  
It is possible to be attained. Page 163  
What an excellent Blessing it is. Page 162  
The need the Church hath of it. Page 163  
Directions to attain it. Page 166  
Directions to restore it. Page 166  
How God keepeth the Saints together. Page 168    
Unity between God and Christ. Page 307  
Unworthiness: what we should do when dejected with a sense of our Unworthiness. Page 344  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Original and Signification of the Word, vid. Person. Page 38   

W.  
WAiting ●n God a Duty, though we want outward Supplies. Page 172  
Walk: Christians to walk wisely towards them that are without. Page 203  
Warning: Sinners to take warning by judgements on others. Page 180  
Watching; what a Believer should watch against. Page 216  
Watching and Prayer should go together. Page 216  
Welcome of Christ by the Father at his Ascension. Page 123  
Willingness of Christ to undertake the Work of Redemption. Page 286 

And to suffer. Page 9, 287    
Word of God; the necessity of God's giving us a Word. Page 238 

What it is. Page 240  
To be reverenced. Page 250  
How given to Christ. Page 88  
The proper means to work Faith. Page 88 

vid. Faith.    
It will work without Miracles. Page 89  
The Spirit will not work without it. Page 89  
The Power of it to convert Souls. Page 89  
The Truth of it, vid. Scripture Divine Authority.  
It helps our joy. Page 190    
Work: every Man hath his Work. Page 52 

This Work is given to him by God. Page 53  
This Work must be finished. Page 54    
World; why God permits his People to be in the World. Page 131 

The weakness of the World. Page 105  
The danger of living in the World. Page 129, 214  
The Enemies we meet with in the World. Page 130  
Christ apprehensive of his People's danger in this World, and why. vid. Da●ger. Page 133  
Why we should grow weary of the World. Page 135  
How Christians are not of this World. Page 204  
Why Christians are not of this World. Page 204  
Characters of those that live as if they were of this World. Page 206  
How to know whether our Hearts are set on this World, vid. Heart. Page 206, 207  
How should a Christian know when the World incroacheth upon him. Page 217  
We can never enough be cautioned against the World. Page 222    
Worldly Conversation, wherein seen. Page 209  
Worldly Men, their dangerous Estate. Page 106 

Men of the World apt to defile the People of God. Page 130  
How the People of God differ from the Men of the World. Page 191    
Worldly Spirit to be avoided. Page 224  
Worldly things are frail. Page 148  
Worldliness expressed by Adultery and Idolatry, and why. Page 217, 223 

Arguments against it. Page 223    
Worldliness of Professors brings Troubles on the Church. Page 195  
Worship; God to be worshipped in an holy manner. Page 142 

We should go away the more holy from Worship. Page 142      

A TABLE Of the Places of Scriptures explained in this PART.  
   Pag. GEn. 3. 15. 197 19 17. 216 Ex. 28. 12, 29. 265 29. 4. 230 1 Sam. 2. 9 171  25. 86, 264 Job 1. 5. 105 4. 18. 138 31. 14. 56 Psalm 14. 1. 33 16. 3, 4. 106 19 7, 8, 9 235 24. 7, 8. 253  11. 122 25. 14. 372 62. 10. 209 93. ult. 140 112. 96. 235, 259 Proverb. 8. 12. 91 13. 17. 281 14. 13. 187 18. 10. 152 29. 27. 197 30. 8, 9 214 Eccles. 2. 2. 187 Cant. 2. 2. 243  13. 97 Isaiah 11. 6, 7. 164 34. 16. 181 43. 11. 132 51. 9 16 52. 7. 280 63. 1, 2, 3. 122 Jerem. 6. 16. 240  20. 176 Daniel 7. 13. 122 Matth. 6. 13. 213 7. 29. 257 8. 8, 9 28  12. 370 9 6. 86 12. 4. 154 15. 6. 117 19 27, 28. 114 20. 23. 350 22. 5. 115 23. 29, 30. 129 24. 14. 193 26. 39 101 28. 20. 271 Mark 13. 9 193 Luke 1. 17. 258 4. 4. 276  17. 207 21. 13. 193 23. 43. 252 John 1. 4. 232 3. 3. 349 5. 19 87 6. 27. 86, 264 7. 17. 262 8. 27. 207 10. 36. 86 12. 28. 11  42, 43. 311 13. 10. 230  27. 287  34. 162 14. 1. 296  28. 25 15. 19 197 16. 8, 9, 10, 11. 312  15. 110  26, 27. 11.  28. 98  30. 40 17. 5. 269  12. 76, 153  20. 100  22. 164  26. 100 Acts 1. 12. 121  18. 177 2. 21. 31  33. 63 5. 30, 31. 313 6. 3. 273 9 6. 304  15. 275 13. 12. 272, 273 16. 7. 279 19 14, 15. 274 20. 28. 265 Romans 4. 25. 87 5. 5. 384 6. 23. 19 8. 23. 349 11. 29. 146 15. 3. 13 1 corinth. 2. 4. 92 2. 14. 243, 375 6. 17. 302 10. 31. 51 11. 32. 211 12. 4. 164 15. 24. 22, 73, 157  28. 334  32. 193 2 Corinth. 3. 3. 321  18. 281 4. 4. 130, 374. 5. 9 117 12. 9 131 Galatians 4. 45. 41, 264, 265  29. 198 6. 14. 222 Ephes. 1. 10. 161  23. 304 2. 3. 363  14, 15, 16. 164  19 109 3. 12. 298  17. 355 4. 6. 164  24. 141 5. 14. 232 6. 20. 282, 284 Philippian. 1. 1. 274  23. 352 3. 15, 16. 163 Colossians 1. 24. 304  27, 28. 280 2. 3. 328  15. 123 3. 3. 347  14. 162  24. 349 2 Thess. 1. 7, 8. 315 1 Tim. 4. 12. 281 2 Tim. 3. 18. 29 Titus 2. 14. 108 3. 3. 365 Hebrews 1. 1. 241 2. 3. 319  18. 134 3. 1. 41, 25, 157, 267 4. 1. 147  2. 234  16. 151 6. 12. 132 8. 3. 134  4. 124 12. 9 146  24. 129 10. 14. 146  22. 94 12. 14. 140  15. 198 James 5. 10. 193 2 Pet. 1. 19 245 1 John 1. 5. 137 3. 1. 340 1 John 3. 9 148  12. 197 5. 6. 84, 252 Revelat. 5. 8. 118 21. 27. 154   

ERRATA.  
PAge 2. line 3. for free, read first. P. 5. l. 12. r. he prayeth as God-Man. P. 16. l. 31. f. agrue r. argue. P. 32. l. 50. f. this, r. his. P. 35. l. 36. f. sure, r. sore. P. 46. l. 15. f. then, r. when. l. 25. f. general, r. several. P. 48. l. 15. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 20. f. this r. the. P. 57 l. 39 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 71. l. 38. f. & tamen, r. attamen. P. 86. l. 58. r. John 6.27. P. 113. l. 33. r. this is one. P. 123. l. 41. deal (;) P. 125. l. 2. r. Accusations. P. 134. l. 19 f. it, r. I. P. 136. l. 35. f. in, r. of. P. 141. l. 30. f. an Act, r. a Care. P. 143. l. 8. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 149. l. 54. f. Goal, r. Goel. P. 154. l. 56. f. Gift, r. Reward. P. 163. l. 33. r. to a sick Person. P. 183. l. 32. f. must, r. might. P. 186. l. 5. f. liberal, r. liberatio. P. 195. l. 36. r. whippeth it out again by the World. God will, etc. P. 211. l. 38. after themselves, add in the depth of Sorrow. P. 222. l. 26. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. P. 241. l. 17. f. Creatures, r. Nations. P. 249. l. 21. f. lessen, r. beseem. P. 250. l. 67. f. Promises, r. promised. P. 263. l. 10. r. as a thing done. P. 312. l. 27. r. as to be put to silence. P. 359. l. 15. f. Men, r. even. P. 370. l. 6. f. Love, r. loose. P. 374. l. 43. f. no, r. not. P. 382. l. 16. deal (), l. 34. f. mere, r. more. P. 388. l. 5. f. Representation, r. representative. P. 392. l. 35. f. these, r. there.    

SERMONS UPON THE six CHAPTER OF THE ROMANS.  

SERMON I.  ROME VI 1, 2. 
What shall we say then? shall we continue in sin, that grace may abound? God forbid! How shall we that are dead to sin, live any longer therein?  
THE drift of the Apostle in this Chapter is to show, That free justification by Faith in Christ greatly tendeth to promote Holiness, which he first proveth from the tenor of Christianity, and then exhorteth the justified to get, increase, and exercise this Holiness in all their actions.  
In these Words there are three things, 

1. An Objection supposed.  
2. A Rejection of it with abhorrence and indignation.  
3. A Confutation of it.    
First, The Objection is a preposterous Inference from what the Apostle had said, Chap. 5.20. That where sin abounded, grace did much more abound. The Apostle propoundeth it by way of interrogation, What shall we say then? shall we continue in sin that grace may abound? The words may be conceived as a slander raised by Jewish prejudice to make the Doctrine of the Gospel odious, as if it did foster people in sin; an unjust calumny! Or as a temptation incident to lose, carnal, and careless Christians, who are apt to abuse Grace, and have such wretched reasonings in their own hearts, that they might take the more liberty to sin, that the Grace of God might thereby appear more illustrious and abundant. You may therefore look upon it as produced either as a check to an Objection already made, or as a prevention of an Abuse that might afterwards be made.  
Secondly, He rejecteth this Inference as absurd and blasphemous, by a form of speech familiar to him. Gal. 2.17. Rom. 3.8.31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let this thought be far from us, or this is a thing that all Christian Hearts should abominate.  
Thirdly, Paul's Reason against it, or Confutation of it, represented in an emphatical Interrogation, How shall we that are dead to sin live any longer therein? Where Observe,  
First, That to continue in sin, and live longer in sin, are equivalent expressions; for in the Objection the expression is, shall we continue in sin? But in the Apostles Answer and Argument to the contrary, it is, can we live any longer therein?  
Secondly, Observe that before Grace, we lived in sin; for when he sai●●, any longer, he implieth, that we were given to sin, enslaved by sin before; but shall we continue this course? far be it from us to think so, or say so, much more to do so.  
Thirdly, Observe the Argument lieth here, we that are dead, etc. All that have given their names to Christ, are, or should be dead to sin; now to be dead to sin, and live in sin, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things incompetible, the dead are no longer alive.  
Because this is the strength of his Argument, it will be good to inquire what it is to be dead to sin. In the strict and rigorous notion, he is said to be dead, who is utterly deprived of all sense and motion, that they are altogether without all feeling and motion of sin; but this strict sense will not stand here, therefore I must tell you the word relateth to the Baptismal Engagement, as the following verses abundantly do declare, v. 3. Know ye not that so many of us as were baptised into Jesus Christ, were baptised into his death? Baptism referreth to Christ's Death, and we are baptised into the likeness and power of his Death; the meaning of that Ordinance is to signify our dying to sin, and rising to newness of life; this is that which every Christian knoweth, if he be but a little instructed in the Principles of his Religion. Well then, every good Christian is dead to sin by Vow and Obligation, therefore cannot, should not live any longer therein. There is a double undertaking in Baptism, one on God's part, the other on ours; the undertaking on God's part is to give us the sanctifying Spirit of Grace, to quell the reign of sin; the undertaking on our part, is by the Spirit to mortify the deeds of the Body: Now some make Conscience of this solemn Vow and Promise, others do not; the Apostle considereth not what is done, but what ought to be done; he speak-the de jure, of the Vow and Obligation, we are all bound; not the facto, of the event; not what always cometh to pass: All Christians are bound to be dead to sin, and every good Christian is actually dead to sin, which though it hath some Life and being left, yet it retaineth not its Sovereignty and Dominion over him. Some conceive this latter sort intended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as many of us as have died to sin: But rather he considereth the Right than the Fact; Christianity doth oblige all at their first entrance into the Profession of it, to renounce the Reign and Dominion of sin, and break the power of it yet more and more, so that it dyeth, though a linger Death, as Christ did upon the Cross.  
Doctrine. That to take occasion to live in sin, from free Grace or God's mercy to sinners in Christ, is an inference most unjust, absurd, and blasphemous; and that which all Christians hearts should abominate.  
Here in the Text such an inference is mentioned with a denial joined with a detestation of the thing denied, the very thought and first mention of it ought to be entertained with abhorrency.  
I. I will prove that the corrupt heart of man is apt to draw such a consequence.  
II. I will prove the three charges: 

First, That it is very unjust and ill grounded.  
Secondly, Absurd and contradictory to Christianity.  
Thirdly, Wicked and blasphemous.    
I. That the corrupt Heart of man is apt to draw such inferences from the Doctrine of Grace. In the general, carnal men are ill skilled at reasoning about spiritual matters. Solomon telleth us, Prov. 26.9. That a parable in a fools mouth is like a thorn in the hand of a drunkard. As a drunkard with a sharp thorn grievously hurts himself and others, neither his mind nor hand can do their office, when the man is distempered with drink; so 'tis with men intoxicated by sin, witness those contrary and different Conclusions, which the carnal and spiritual will draw from the same Principles: from the stated course of Nature the sco●●ers said, 2 Pet. 3.4. Where is the promise of his coming? for since the Fathers fell asleep, all things continue as they were from the beginning of the Creation. David reasoneth the quite contrary way, Psal. 119.89, 90, 91. For ever, O Lord, thy word is settled in heaven. Thy faithfulness is unto all generations, thou hast established the earth, and it abideth. They continue this day according to thine ordinances: for all are thy servants. So 1 Cor. 15.32. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? Let us eat and drink, for to morrow we shall die: with 1 Cor. 7.29, 30. But this I say, Brethren, the time is short, it remains that both they that have wives, be as though they that had none; and they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not. So 2 Sam. 7.2. The King said unto Nathan the Prophet, See now I dwell in an house of Cedar, but the Ark of God dwelleth within curtains: with Haggai 1.2. This people say, The time is not come, the time that the Lords house should be built. So 2 Kings 6.33. Behold, this evil is of the Lord, what should I wait for the Lord any longer? with 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. So Mary Magdalen upon Christ's pardoning her sin, was more abundant in duty, and mourning for sin, Luk. 7.47. Her sins, which were many, are forgiven; for she loved much: and in the Text, the directly contrary conclusion is drawn, sin because grace doth abound, maketh work for pardoning mercy. But particularly, it is very natural to us to abuse the Gospel, and plead God's grace to quiet and strengthen ourselves in security and sin; the thoughts of men do easily incline them to such conclusions. That which hath been may be; that this hath been, appeareth by the Writings of the Apostles, who every where seek to obviate this abuse, and also by evident Reason.  
1. We all affect liberty to a degree of licentiousness. This is natural to us, as appeareth by our distaste of Christ's strict Laws, Psal. 2.3. Let us break their bands asunder, and cast away their cords from us, and our ready harkening to Seducers, who promise liberty, though they bring us into bondage to sin, 2 Pet. 2.19. and we be the more enslaved to baseness and filthiness.  
2. The flesh taketh all occasions to indulge itself, and that it may be done in a plausible cleanly manner, and with less remorse from Conscience, it catcheth at every pretence to countenance it. Sometimes it makes use of bodily Austerities, as a compensation for their sins; and so Hypocrisy, Superstition and Profaneness grow on the same Root. The sensual Nature of men is such, that it is loath to be crossed, which produceth Profaneness; for therefore do men indulge themselves in all manner of sensuality, because they are loath to deny their natural appetites and desires, and row against the stream of Flesh and Blood: but if Nature must be crossed, or else they cannot palliate their carnal indulgences, than they will not mortify the lust, but afflict the body for a while, and in some slight manner, which produceth Hypocrisy, and we excuse the partiality of our obedience by some outward shows of strictness: as Isa. 58.5. They afflict the soul for a day, or bow down the head like a bulrush: and so in the external actions of other Duties. That this deceit may be more strong, they exceed in outward Observances, and that produceth Superstition, or some by-Laws of our own, by which we hope to expiate our sins; as to whip, and gash ourselves. Micah 6.6, 7. Wherewithal shall I come before the Lord, and ●ow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? On the other side, if men's Tempers, Education and strain of Religion carry them to another way, and they are all for the Grace of the Gospel, without the Rudiments of men, the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also; and so many take liberty to sin under the pretence, that God may have more occasion to exercise his mercy; and our proneness to please the flesh is countenanced by presumptions of Grace, and the supposition of unreasonable Indulgences of God to the faulty Creature: Psal. 50.21. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such an one as thyself. God will not be so severe, as is commonly imagined, and so lessening God's Holiness, they abate their Reverence of him. Psal. 68.19, 20, 21. Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation, Selah. He that is our God is the God of salvation, and unto God the Lord belong the issues from death. But God shall wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses. He seeketh to obviate their conceit, how great soever the riches of his Bounty and Grace offered in Christ be, yet he is irreconcilable to those that cease not to follow a course of sin.  
3. This conceit is strengthened in us, because many that profess Christianity live licentiously: All sins propagate their kind, and among others abuse of Grace: we see others have great hopes and confidence in Christ, notwithstanding their carnal and worldly course of living, and self-love prompteth us, that we may hope to far as well as they; and so we leaven one another with a dead, loose, carnal sort of Christianity, instead of provoking each other to love and good works, Heb. 10.24. Self-love is very partial, and loath to think evil of our condition: now this cannot be justified by the Laws of Christianity, yet it is often justified by the lives of Christians; after this Rule they live in the World, and we think we may do as others do.  
4. There is another cause, that is, Satan, who abuseth the weakness of some Teachers, and the ignorance of some Hearers, to misapply the Grace of the Gospel, and the comforts of Justification, to countenance their sins. The Devil knoweth, we will not receive his Doctrine in his own Name, and therefore doth what he can to usurp the Name of Christ, and to obtrude his Commands upon us in the Name of Christ, and so conveyeth poison to you by the Perfume of the Gospel: and if he can set Christ against Christ, his Merits and Mercy against his Government and Spirit, his Promises against his Laws, Justification against Sanctification, he knoweth, that he obtaineth his end and purpose, that the Gospel, which was set up to destroy the works of the Devil, will be a means to cherish his Kingdom in the World. And on the Hearers part, he abuseth them also; carnal hearts turn all into fuel for their lusts, and with the more pretence, if they can allege a Dispensation from God himself to serve and please the flesh, and no harm shall come of it. A little trusting in Christ shall serve the turn, though they live never so impure lives. I ascribe all this to Satan, because all Error is from him, who is the Father of Lies, who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's, and by a partial representation of Christ's Gospel, destroyeth the whole.  
II. I come now to make good the Charge.  
First, That this inference is very unjust and ill grounded. The Pretence here are those words of the Apostle in the two last verses of the former Chapter. Moreover the Law entered, that the offence might abound; but where sin abounded, grace did much more abound. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life, by Jesus Christ our Lord. These words yield no such consequence. To evince which, 1. I shall state the meaning of those words.  
2. Show the unjustness of this illation from them.  
1. For the meaning, the Apostle showeth the Law was given to the Israelites by Moses, not that they might be justified thereby; but that sin and punishment, to which we are liable by reason of sin, might the better be known: and so the Grace of God in Christ, which justifieth us, notwithstanding the grievousness of sin, might be the more esteemed, and we might the more earnestly fly to it for Sanctuary and Refuge, and the Curse might drive us to the Promise. For there are two things which the Law discovereth:  
1. The multitude and heinous nature of our offences, it entered that sin might abound, not in our practice, but in our sense and feeling, as being more apparent, and awakening more lively stings in our Consciences. If a rugged and obstinate People sin the more, that is not the fault of the Law, but of our corrupt Nature, which always tendeth to that which is forbidden; it only took occasion from the commandment, Rom. 7.8. The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin; or to be a means to aggravate sin, to render it more exceedingly heinous, as being against an express Law of Gods own giving, with great Majesty and Terror.  
2. The other use of the Law is to give us an awakening sense of the punishment due to sin, as it exposes us to temporal and eternal death, vers. 21. and so our deliverance and life by Christ might be more thankfully accepted, who by his Mercy hath taken away the condemning and reigning power of sin, by granting pardon of it, and power over it: so that as a great and mortal disease maketh a Physician famous, if he cureth it; so sin maketh the Grace of Christ more conspicuous and glorious.  
2. The injustice of the Illation.  
1. There is a difference between causa per se, and causa per accidens, a Cause and an Occasion: though the abounding of sin helpeth to advance Grace, it is not of itself, but by accident, by God's overruling Grace; therefore it is a desperate Adventure to try Conlusions, to drink rank Poison to experiment the goodness of an Antidote, or to wound ourselves mortally to try the virtue of a Plaster. God made advantage of the sins of the World for the honouring of his Grace in Christ; but they that presume to sin greatly, that God may pardon greatly, run a desperate adventure, whether God will pardon them or no.  
2. There is a difference between the remission of sins past, and allowance of sin future. Our fixed purpose must be not to sin, but if we sin we have the use of God's remedy: 1 Joh. 2.1. My little children, these things I write unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. If God made advantage of sins past to honour his Grace, we also by sins past may make an advantage for a renewed use of Faith in our Redemeer, and renewed desires and expectations of pardon by his Intercession: but it is a wrong conclusion to think we may heap up new sins for time to come, and still make more work for pardoning Mercy, and be content to offend God again, that he may still be pardoning, and we never forsake sin. In short, we must not sin, that grace may abound; but when we have sinned, we must make use of abounding grace. Faith and Repentance may draw good out of sin itself, to make the remembrance of it a means of our hatred, and mortification of sin, and of more gratitude to our Redeemer; but not to take liberty to indulge sin, antedating our pardon before the fact.  
3. It is contrary to all ingenuity, and love to God or Christ. This is the difference between Faith and Presumption, or a sound and a blind confidence of pardon by Christ, namely, that Faith maketh us hate sin, and Presumption maketh us secure and bold in finning, and slightly to pass it over with little remorse and reluctancy, when we are guilty of it. He who presumeth, doth the work of an Age in a breath, God is merciful, Christ died for sinners, and all our confidence must be in Christ: But the true Believer is more affected with sin, as she wept much, and loved much, to whom much was forgiven, Luc. 7.47. and Ezek. 16.63. That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified towards thee, for all that thou hast done. They express their gratitude for remission of sin by a careful keeping from it: pardoning Mercy maketh God amiable to us, and his Laws acceptable, our Duty sweeter, and Sin more grievous.  
Secondly, It is absurd and contrary to the Doctrine of Grace: true Christianity is of a far different make from this conceit.  
1. It is not consistent with the Grace that goeth along with Pardon, for God sanctifieth all those whom he justifieth: we receive, together with the remission of sins, the gift of the Holy Ghost; 1 Cor. 1.30. Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. 1 Cor. 6.11. But ye are washed, but ye are justified, but ye are sanctified in the Name of the Lord Jesus, and by the Spirit of our God: these are inseparable, the application of the Merit of Christ, and the gift of his Spirit, which reneweth us to the image of God, and mortifieth the life of sin in us; the heart broken with compunction seeketh this double benefit; 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and cleanse us from all unrighteousness: as a Malefactor that hath a Leprosy on him needs not only a Pardon, but a Medicine; and in a broken leg not only ease of the pain is desirable, but that the bone be set right. Therefore we are both justified and sanctified; continuing in sin cannot consist with the truth of Regeneration.  
2. It is contrary to the order of God's grace in the New Covenant, who requireth of us Faith and Repentance, if we would be partakers of Christ: Now to continue in sin, is to be under the bondage of it, without restraint, or any change of heart and life.  
1. It is against Faith; take it for assent, it is a belief that he will save all those that submit to be sanctified, and ruled by him, in order to their Salvation; Heb. 5.9. Being made perfect he became the Author of eternal salvation to all them that obey him. If you hope to be saved by him, and will not be ruled by him, you do not believe Christ, but the Devil: for if you believe Christ, you must believe that you cannot be saved, unless you be converted; Mat. 18.3. Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Take Faith for acceptance of Christ, it is an hearty consent both of subjection to him, and dependence upon him, as the Saviour and Redeemer of the World; the Mediator's blessing is to turn every one of you away from your iniquities, Acts 3.26. he is a Saviour to save his people from their sins, Mat. 1.21. to say nothing of receiving Christ the Lord, which the Scripture presseth Col. 2.6.  
2. It is against Repentance, which implieth a sorrow for sin, with a serious purpose to forsake it.  
1. There is in it godly sorrow, 2 Cor. 7.10. this is requisite to check the sensual inclination, or love of pleasure, which is the heart, root and life of all sin, it dies when our affection to it dies. In Repentance with bitterness of Soul we bemoan ourselves for offending God; now if we lick up our vomit again, and go round in a tract of confessing sin, and committing sin, our hearts are not found with God, we undo that which is done, and so build again the things we have destroyed, if while we seek to be justified by Christ, we are still found sinners, Gal. 2.17, 18. a man that truly seeks after pardon, seeks with it the ruin and destruction of sin. Sin was his greatest trouble, the burden that lay upon his Conscience, the grievance from which he sought ease, the wound which pained him at heart, the disease that his Soul was sick of; is all this real? What will you say, if this man should delight in his former trouble? and take up his burden that he groaned under? and prefer it before liberty? to tear open the wounds which were in a fair way of healing? willingly relapse into the sickness, out of which he is recovered with so much ado? if he should desire the bonds and chains again, of which he was freed by infinite mercy? Surely then you may question the reality of all that he hath done; in the anguish of our Souls we groaned under sin, as the heaviest and most intolerable burden we could ever feel; now should we stoop to it, and take it on again, after it was lifted from our backs, who would pity us?  
2. There is a renouncing and forsaking of sin: it is called Repentance from dead works, Heb. 6.1. not only Repentance for but from them. The heart is so turned from sin, that it is turned against it: we do not repent of the sins we still live in. Now if Grace be dispensed in this order, what more contrary to the Tenor of the Gospel-Covenant?  
3. This Faith and Repentance are solemnly professed in Baptism, which is the initiating Ordinance, wherein we profess to be baptised into the Death of Christ, that is to say, to express the virtue, to be conformed to the likeness of it, and die unto sin. When we first gave our Names to Christ, our Baptism strictly obligeth us to continue no longer in sin; it is a vowed death to sin, therefore if we continue in it, we renounce or forget our Baptism, 2 Pet. 1.9. if we wallow again in the mire, after we are once washed, all that is done in Baptism is but a Nullity, or empty Formality: That is the Apostles Argument here, How shall we, that are dead to sin, live any longer therein? There you solemnly renounced sin, that you might have no more commerce with it, than the dead have with the living; therefore for us to continue in sin, and indulge sin, is to break our solemn Covenant with God. You have promised to give neither mind, nor heart, nor sense, nor any faculty or member of Soul or body to accomplish it, but so carry yourselves, as if you were dead. And besides, you deprive yourselves of the Grace of the Covenant, which you might have; if you did not ponere obicem, you might be delivered from the reigning power of indwelling sin; therefore you must carefully see, that it have not the upper hand in your Souls, that the Flesh be made subject to the Spirit, that the Reign and Dominion of Sin be indeed broken, that you run into no wilful sin, and walk with all holy strictness and watchfulness.  
4. It is contrary to God's design to call us out of our sinful estate to sincere reformation: this was God's end, that we that fly from him as a condemning God, might return to his love and service as a pardoning God; Psal. 130.4. There is forgiveness with thee, that thou mightest be feared: he pardoneth what is passed upon condition of future obedience: he calleth us to Repentance, Acts 17.30. Now he commandeth all men every where to repent: not to encourage them to continue, or go on a minute longer in a course of sin, or flatter them with hope of impunity, if they do so, Ezek. 18.30. Repent, and turn yourselves from all your transgressions, so iniquity shall not be your ruin. Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.  
Thirdly, It is wicked and blasphemous.  
1. Because, as much as in you lieth, you make Christ a Minister of sin, or an incourager of sin, Gal. 2.7. If while we seek to be justified by Christ, we are found sinners, is Christ a minister of sin? God forbid.  
2. They prevent the highest Institution in the World for the recovery of men to God, Judas 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turning the grace of God into wantonness. The Gospel is the only way of taking away sin, you make it the only way to countenance sin. Grace is there taken for objective Grace, viz. Grace held forth to us in the Doctrine of the Gospel. The Doctrine of the Gospel doth not tend to make men sinners, nor encourage them to lay aside all care of Holiness or good Works.  
Use 1. Caution against this abuse.  
1. Be not prejudiced against the Doctrine of Grace, as if it yielded these conclusions: it is a misunderstood and misapplied Gospel, the World hath not a right understanding in this Mystery; Christ came into the World to save sinners, but not to reconcile God to our sins, to make him less holy, or his Law less strict, or sin less odious; and his free pardon is not to encourage us to go on in our sins, but a wicked heart, like a Spider, will suck poison from those flowers from whe●●e a Bee ●u●keth honey.  
2. Let us not give occasion to others to think so, either, 1. By entertaining Opinions that may countenance this abuse, as the setting up a naked dependence on Christ without a care of Holiness, or Christ's Merit, against his Spirit; relying on his reconciling, and neglecting his renewing Grace; that we are justified before we repent or believe; that all sins past, present or to come a●e pardoned at once; that we need not trouble ourselves with scruples about offending God; that the greatest confidence of our own good estate, is the strongest and best Faith. 2. Nor by Practices. Christian's must be most averse from sin, and all enormous Practices, else you dishonour Christ in the World; but let the blame and shame lie on us, and not on the Gospel.  
3. Let us not harbour this mistake in our own bosoms, we are marvellous apt to do so, but hereby we forfeit the comfort and privilege of Christians, and it concerneth God to avenge the quarrel of his Grace against us. Now harbour it we do, if we grow more careless and negligent in Duties, less circumspect in our Conversations, less humble for Sins, and venture upon them with greater boldness and security. If you think you need to be less troubled for sin, less earnest and watchful against it, as if since Christ died for the expiation of it, it were a smaller matter than before to sin against God, you are guilty of this abuse.  
Use 2. To exhort you to three things.  
1. To carry yourselves as those that are dead to sin, be sure that its Dominion and Reign be broken, and its strength and power every day more weakened; you subdue it throughly root and branch, and let your minds be more intent on this, that you may not sin, 1. Joh. 3.9. Whoso is born of God doth not commit sin, for his seed remaineth in him; and he cannot sin, because he is born of God: see how this is fulfilled in you, and what Conscience you make of your Baptismal Vow every day.  
2. Honour Grace; you should not only esteem it, and advance it in your minds, but set forth the glory of it in word and deed; Eph. 1.5, 12. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, that we should be to the praise of his glory. The whole strain of your life and conversation should be to the praise of Grace, that our actions might speak for it, though we be silent. To this end consider, God hath trusted you with the honour of his Grace, therefore you should be eminently much better than other men▪ Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. 1 Pet. 3.9. and set forth the genuine and kindly workings of it.  
3. Fortify your minds against this abuse, which is so natural to us.  
1. God's principal Will is, that we should obey his Laws, rather than need his Pardon; the Precept is before the Sanction, before sin came into the world; he pardoneth, that we may return to our duty, Heb. 9.14. Luk. 1.74. Rev. 5.9, 10. therefore to make wounds for Christ to cure, is not the part of a good Christian.  
2. Remember what was Christ's main design, 1 Joh. 3.5. To take away sin, not to take away obedience. Many think, though they sin never so much, their pardon will be ready and easy; Oh no! not so lightly, when you wilfully and presumptuously run into sin.  
3. Lose, carnal and careless Christians, that wallow in all filthiness, and hope to be saved, are rather of the Faction of Christians, than of the Religion of Christians, 2 Tim. 2.19. Let every one that nameth the Name of Christ depart from iniquity. 1 Pet. 1.17, 18. Pass the time of your sojourning here in fear, forasmuch as you are not redeemed with corruptible things, ●s silver and gold, from your vain conversations, received by tradition from your fathers; but with the precious blood of Christ, as of a Lamb without blemish and without spot.   

SERMON II.  ROME VI 3. 
Know ye not, that so many of us as were baptised into jesus Christ, were baptised into his death?  
IN the former verse the Apostle confuteth the preposterous inference, which some drew, or might draw from free Justicifation, or God's Mercy to Sinners in Christ, by this Argument, It cannot be so, that men should continue in sin, because Grace aboundeth, for all Christians are dead to sin; at their first entrance upon the Profession of Christianity, they take upon themselves a Vow or solemn Obligation to die unto sin. Now what he had asserted there, he proveth it in this verse, that such is the Tenor of the Baptismal engagement, Know ye not, that as many of us as were baptised into Christ Jesus, were baptised into his death?  
In the words there is, 

1. A Truth supposed, That those who are baptised, are baptised into Christ.  
2. A Truth inferred, That they that are baptised into Christ, are baptised into his death.  
3. The Notoriety of both these Truths, Know ye not?    
1. For the first, the Phrase of being baptised into Christ is again repeated, Gal. 3.27. As many of you as are baptised into Christ, have put on Christ; it noteth our Union with him, or engrafting into his mystical Body. We are not only baptised in his Name, but baptised into him, made Members of that mystical Body, whereof he is the Head.  
2. For the second, are baptised into his death; the meaning is, Baptism principally referreth to his Death, that we may have communion with it, expect the benefit of it, express the likeness of it.  
3. For the third, Know ye not? It is that which every Christian knoweth, if he be but a little instructed in the Principles of his Religion, those bred in the Church neither are, nor can be ignorant of this Truth: therefore the Doctrine of Grace opens no way to Licentiousness.  
Doctrine. Sacraments are a solemn means of our Communion with the Death of Christ.  
Where is to be shown, 

1. What is Communion with Christ's Death?  
2. That Sacraments are a solemn means thereof.    
1. What is Communion with Christ's Death? It signifieth two things.  

First, Something by way of Privilege, a participation of the Benefits and Efficacy of Christ's Death.  
Secondly, Something by way of Duty and Obligation, namely, a spiritual Conformity and Likeness thereunto, by a Mortification of our Lusts and Passions.   
First, We are partakers of the Benefits of his Death, when we receive Pardon and Life, begun by the Spirit, and perfected in Heaven. Pardon, Eph. 1.7. In whom we have redemption by his blood, even the remission of sins: The same Death of Christ, which is the meritorious cause of our Justification, is the cause of our Sanctification also, Tit. 3.5, 6. Eph. 5.26. as it took away the impediment which hindered God from communicating his Grace to us, and opened a way for the Spirit of Grace to come at us, and sea! our Adoption, Gal. 3.13, 14. Christ hath redeemed us from the curse of the Law, being made a curse for us; for it is written, Cursed is every one that hangeth on a three: That the blessing of Abraham might come on the Gentiles, through Jesus Christ, that we might receive the promise of the Spirit through faith. Gal. 4.5, 6. To redeem them that were under the Law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.  
Secondly, Christ's Death bindeth us to renounce sin, and by submitting to Baptism we profess to take the Obligation upon us to die unto sin, and unto the world more and more, to show ourselves to be true Disciples of the crucified Saviour, as we are when we express the likeness of his Death, vers. 5. And elsewhere the Apostle telleth us, Gal. 2.20. I am crucified with Christ. He is a Christian indeed, that not only believeth that Christ is crucified, but is crucified with him; that is, doth feel the virtue, and bear the likeness of his Death: for Christ's death is the pattern of our Duty. This likeness is seen in two things.  
First, In weakening and subduing sin; so it is said, Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts; they have in their Baptism renounced these things, and they fulfil their Vow sincerely and faithfully: there we bind ourselves to die unto sin, and Christ bindeth himself to communicate the virtue of his Death unto us, that we may fulfil our Vow, and by his Spirit mortify the deeds of the body, Rom. 8.13.  
Secondly, In suffering for Righteousness sake, and obeying God at the dearest rate, as Christ's undergoing the Death of the Cross was the highest act of his Obedience to God. This is also called Conformity to his death, and the fellowship of his suffering, Phil. 3.10. This is Participation of, or Communion with his Death. Christ intended to wean his people from the interests of the animal life; therefore assoon as they enter into his Family, or are listed in his Warfare, they must resolve to renounce all that is dear to them in the World, rather than be unfaithful to him. Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom, Mat. 20.22. Are ye able to drink of the cup that I shall drink of? and to be baptised with the baptism that I am baptised with? They thought of Dignities, of being nearer to Christ than others in Honour, and Christ puts them in mind of sufferings that should befall them, wherein they might rejoice that they were partakers with him; but mark, here is a plain allusion to the two Sacraments, which are Signs and Tokens of Grace on Gods ●ide, and we on ours bind ourselves to imitate▪ Christ in his patient and selfdenying Obedience. This is Communion with his Death.  
II. That the Sacraments are a solemn means of this Communion. Here are three things.  

1. That Union with Christ is the ground of our Communion with him.  
2. This Union and Communion is signified and sealed by the Sacraments.  
3. That both the Sacraments do chiefly refer to Christ's Death.   
1. That Union with Christ is the ground of Communion with him. This is evident every where; for it is said, 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. We are first engrafted into Christ, and then partake of his influence, and he conveyeth to us all manner of Grace, and is the cause both of our Justification▪ and Sanctification, and final Deliverance: So 1 Joh. 5.12. He that hath the Son hath life, and he that hath not the Son hath not life. Christ is the first gift, first God giveth Christ to us, and with him all things, Rom. 8.32. Christ himself is the first saving gift, and therefore before we can have spiritual life, we must have Christ himself, who is offered to us in the Promises of the Gospel principally, and immediately to be received by us, and with him all his benefits, as the Members receive sense and life and motion from the Head, and the Branches sap from the Root. We have not what he hath purchased, unless we have him first: as we are not possessors of Adam's guilt, till we are united to his person by carnal generation; so not of the grace of the Redeemer, till united to him by effectual calling. In short, Christ hath purchased, and the Father hath given all things into Christ's own hands; the gifts and graces of the Spirit are not entrusted with ourselves, but him; we have so foully miscarried already, that God will no more trust his Honour in our hands, we have nothing but what we have in and from the Son. The Spirit dwelleth in Christ, and there it can never be lost; he dwelleth in Christ by way of radication, in us by way of influence and operation. We have many disputes about the inhabitation of the Spirit; the Spirit is not given to any Believer immediately, but to Christ, and to us derivatively from Christ. Therefore the Spirit i● called the Spirit of Christ, Rom. 8.9. and the Spirit of his Son, Gal. 4.6. and 'tis Christ liveth in us, Gal. 2.20. and as head of the Church he filleth all in all, Eph. 1.22, 23. From this great Cistern the Waters of Life come to us, and not immediately from the Godhead; and it is our Head, which doth communicate and send to all his Members from Himself that Spirit, which must operate in them, as they have need; this Grace our Mediator distributeth to all his Members.  
2. That this Union and Communion is signified and sealed by the Sacraments, and so they are special means to preserve and uphold the Communion between Christ and us. Baptism is spoken of in the Text, and that is called a being baptised into Christ, nnd is elsewhere said to be a putting on Christ, and here▪ v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a being planted together in the likeness of his death, and 1 Cor. 12.13. By one Spirit we are all baptised into one body, and are all made to drink into one Spirit. The Union is begun by the Spirit, but sealed in Baptism, then carried on by the same Spirit, and further sealed in the Lord's Supper. Our first implantation is represented by Baptism, which is a Solemnisation of the New Covenant, whereby the Party is solemnly entered a visible Member of Christ and his Church. It is carried on by the same spirit, the Lords Supper is a Seal of that Communion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? the bread which we bless, is it not the communion of the body of Christ? There is not only a solemn Commemoration of the Death and Passion of our Lord Jesus Christ, but a Participation of his Benefits, it is the Communion of his Body and Blood. There is a difference between an Historical Representation of Christ's Death, and a spiritual Communion of his Blood and Body. Now the Lords Supper is an holy Rite instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in remembrance of him, and also to convey to us the benefits of Christ's Death. Well then, you see this Union and Communion is signified and sealed by the Sacraments; Baptism is our first implantation, and the Lords Supper concerneth our growth and nourishment; the external and visible incorporation is by Baptism, or Profession of the Christian Faith, which all visible Christians have, Joh. 15.2. Every branch in me that beareth not fruit, he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. The real and saving Union belongeth to the Regenerate, who really believe in Christ, in their hearts Christ dwelleth, Eph. 3.17. That Christ may dwell in your hearts by faith: and love is requisite, 1 Joh. 4.16. God is love, and he that dwelleth in love, dwelleth in God, and God in him: and new obedience, 1 Joh. 3.24. He that keepeth his commandments dwelleth in him, and he in him; and hereby know we that he abideth in us by the Spirit, which he hath given us. This is the sum then, Christ maketh his first entrance into us by his Spirit, who regenerateth us; this is figured in Baptism, continueth his Presence by Faith, Love and New Obedience, which are exercised and quickened by the Lord's Supper.  
3. The Sacraments do chiefly relate to our Communion with Christ's Death, as appeareth,  
1. By the interpretation of both in Scripture; Baptism is explained in the Text, the chief thing represented is his Death, and by what is said, 1 Cor. 1.13. Is Christ divided? was Paul crucified for you? or were ye baptised in the name of Paul? Whence I gather, that for any to have been crucified (made a Curse and a Sacrifice to God) for us, would draw an obligation upon us, to be baptised into his Name. And that one peculiar reason of our being baptised into the Name of Christ, was his having been so crucified for us. The Lord's Supper is explained, 1 Cor. 11.26. As often as ye eat this bread, and drink this cup, ye do show the Lords death till he come. The use of the Lords Supper is a solemn Commemoration and Annunciation of the Lords Death. We annunciate and show it forth with respect to ourselves, that we may anew believe and exercise our Faith; with respect to others, that we may solemnly profess this Faith in the crucified Saviour with a kind of glorying and rejoicing; with respect to God, that we may plead the Merits of the Sacrifice of his own Son with affiance, expecting the benefits thereof, which are Pardon and the sanctifying Spirit. Thus you see Christ hath instituted two Sacraments, which represent him dead, not one to represent him glorified. This signification may be confirmed by the Types of the old Law: the Sin-offering was not to be eaten by the people at all, and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered, Leu. 7.16, 17, 18. the eating of the Peace-offerings, wherein they rejoiced before the Lord, and gave him thanks, was a solemn Feast like the Lords Supper; now they might eat it the same day, in which it was offered with acceptation, but not on the third day, than it was unlawful: the eating it the same day taught them to hasten, and not delay, but with speed while it is called to day to be made partakers of Christ, to eat his flesh in Faith, and to be thankful for his Grace; the longest time was the second day, the third it could not be eaten, not only upon a natural reason, that the flesh might be eaten while it was pure and sweet, for by the third day it might easily putrefy in those hot Countries; but upon a mystical reason, to foreshadow the time of Christ's Resurrection, whose rising from the dead was on the third day, and the third day I shall be perfected, Luk. 13.32. So our Feast on the flesh and blood of Christ representeth his Death, rather than his Resurrection. Well then, Christ hath appointed two Sacraments, which represent him dead; but none that represent him glorified; for Sacraments were instituted in favour of Man, and for the benefit of man more directly and immediately, than for the Honour of Christ exalted. Therefore in these Ordinances he representeth himself rather as he procured the glory of others, than as possessed of his own Glory, and would have us consider rather his Death past, than his present Glory. His Death is wholly for us, but his Glory for himself and us too. For understanding this, we must distinguish between what is primarily represented in the Sacraments, and what is secondarily and consequentially. It is true, the consideration of his Humiliation excludeth not that of his Exaltation, but leadeth us to it: primarily and properly Christ's Death is represented in the Sacraments, and consequentially his Resurrection and Exaltation, as those other Acts receive their value from his Death as to our comfort and benefit, as his Resurrection and Intercession: we remember his Death as the meritorious cause of our Justification and Sanctification; but his Resurrection as the public Evidence of the value of his Merit, according to that of the Apostle, Rom. 4.25. He died for our offences, and rose again for our justification: Therefore primarily and directly we are baptised into his death, and in the Lord's Supper we show forth his death, by which he satisfied Divine Justice for us; but secondarily and consequentially we remember his Resurrection, which showeth that his Satisfaction is perfect, and God, who is the Judge and Avenger of sin, could require no more of Christ for the Atonement of the World. While the punishment remaineth in the guilty person, or his Surety, the debt is not fully paid; but the taking our Surety from Prison and Judgement, showeth, that provoked Justice is contented. So in Baptism, the immersion or plunging in Water signified his Death, and the coming out of the Water his Resurrection: and in the Lord's Supper we annunciate his Death; but because we keep up this Ordinance till he come, we imply his Resurrection and Life of Glory, therefore we do but consequentially remember it: So it is for Christ's Intercession; it is but a Representation of the Merit of his Sacrifice, and receiveth its value from his Death, Heb. 9.12. By his own blood he entered into the holy place, having obtained eternal redemption for us. Our High Priest now appearing before God, and representing the value of his Sacrifice for all penitent Believers, the foundation was in his Death. As this is true of the cause, so it is true of the benefits procured by that Cause; the great benefit, which we have by Christ is Salvation, which consists in the destruction of sin, and a fruition of those things, which by God's appointment are consequent upon the destruction of sin, namely, Eternal Life and Happiness. Now as these things are consequent upon the destruction of sin, so Baptism and the Lords Supper signifieth and sealeth them, but consequentially, its primary use is to signify the destruction and abolition of sin by the Death of Christ; as for instance, We are baptised for the remission of sins, Act. 2.38. and Acts 22.16. Arise and be baptised, and wash away thy sins; and in the Lord's Supper, Mat. 26.28. This is my blood of the New Testament, which is shed for many for the remission of sins. So that you see these benefits are more expressly signified in Baptism and the Lords Supper, the Resurrection of the Body and Eternal Life more remotely and consequentially. The Death of Christ first purchased for us Justification and Sanctification, therefore they are first represented directly and primarily, Baptism and the Lords Supper represent these especially; so now you see why the Apostle saith, Ye are baptised into his death.  
2. By the Rites used in both these Ordinances, Baptism signifieth the Death and Burial of Christ; for immersion under the water is a kind of Figure of Death and Burial, as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death: and the trine Immersion, the threefold Dipping used by the Ancients, is expounded by them, not only with reference to the Trinity, Father, Son and Holy Ghost, in whose Names they were baptised, Mat. 28.19. but the three several days, wherein Christ lay buried in the grave, as Athanasius expoundeth it, and many others interpret it as a similitude of Christ's death for three days. So for the Lords Supper, Luke 22.19, 20. He took bread, and broke it, and gave it to them, saying, This is my body, which is given for you, this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the New testament in my blood, which is shed for you. His Body is represented as dead and broken, and so proper food for our Souls, his Blood as poured out and shed for us. Well then, here we remember Christ as dying on the Cross rather than as glorified in Heaven.  
3. By reason it must needs be so.  
1. With respect to the state of Man, with whom the new Covenant is made; it is made with Man fallen, and a Sinner; therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour, who cometh to save us from our sins, Mat. 1.21. and nothing can save us from our sins but a crucified Saviour. Therefore these Ordinances imply a Communion with his Death, Heb. 9.15. For this cause he is the Mediator of the New Testament, that by the means of death, for the redemption of the transgressions, that were under the first Testament, they which are called might receive the promise of eternal inheritance. So here, the intervention of his Death was the way and means to expiate former sins, and that penitent Believers might have eternal Blessedness instated upon them by way of inheritance; therefore the most obvious thing represented in these Seals of the new Covenant must be the Death of Christ.  
2. With respect to the great Benefit we stand in need of, which is the destruction of sin, which hath a double malignity in it; for sin is considerable under a double respect, as it damneth, or as it defileth; as it rendereth us obnoxious to God's Justice, or as it tainteth and staineth and defileth our faculties. Christ considereth sin under this double respect, and maketh none partakers of the benefit which cometh by him, whom he freeth not from sin, both as to the guilt and power: by his Death our sins are expiated before God, and so pardoned; and also the Spirit, or a new and holy Nature is put into us, whereby the reigning power of sin is broken and taken away; not only the guilt of sin, which is opposed to Blessedness, but the reign of sin, which is opposed to Holiness. We can never be completely happy, till we get freed from the punishment which sin hath made our due, and also get that sin destroyed which would involve us in new guilt; God who is a just and wise Disposer of his Grace will not give impunity where sin remaineth in its full strength. Now this being the nature of our recovery, we ought to seek Communion with Christ's Death, that we may obtain both pardon, and the gift of the Spirit, and be justified and sanctified in the Name of the Lord Jesus, and by the Spirit of our God; or (which tendeth to the same effect) that we might feel the virtue of Christ's Death, and express the likeness of it.  
3. With respect to the value of Christ's Death, which is often recommended to us under these two Considerations (1.) As a wonderful Act of Love. (2.) As a Price and Ransom paid for our Souls, and the Blessings we stand in need of.  
1. As a wonderful Act of condescending Love, Gal. 2.20. He loved me, and gave himself for me. Eph. 5.2. Who hath loved us, and given himself for us an offering and sacrifice to God for a sweet-smelling savour. Rev. 1.5. Who loved us, and washed us from our sins in his own blood. Christ's Death is the greatest instance of his Love, and Sacraments are a Memorial of his Love to us, and therefore must needs principally relate to his Death, for so they are most apt to work upon our Souls.  
2. They are the Price paid for the Blessings we stand in need of, and so breed confidence in us. The great benefit is the destruction of sin, as I said before; for the great occasion of this Mystery of Grace was our fallen estate, which brought sin and misery upon us. But the Son of God came to take away sin, 1 Joh. 3.5. by dying an accursed Death to propitiate God to us, and make way for the more liberal effusion of his Mercy. Well then, if poor Creatures have any awakening sense of their deep misery, what should they look after, or bless God for, when they solemnly come to accept the Covenant, but the Death of Christ?  
4. The mutual respect that is between both Sacraments. For Christ's Death, and the immediate Benefits which result thence, are represented both in Baptism and the Lords Supper in a way proper to each. Baptism signifieth our first entrance into the Evangelical state, and the Lords Supper our growth and progress therein. Both are necessary.  
1. Baptism, that our consent do depend upon God for the benefits of the new Covenant, and perform the duties thereof, may be more solemn and explicit: for all the sincerity of our after-obedience doth very much depend upon the seriousness of our first consent; therefore it is meet, that we should be strengthened with such a bond, that we should be baptised into the Death of Christ: that act is an act of Love, it may bind us to love him to the death, who hath loved us first, and in all Temptations cleave to him, performing our Covenant-resolution and consent with all fidelity all the days of our lives. And as it is the ground of our confidence, and the price of our Blessings, we may comfortably depend upon God for the gift of the sanctifying Spirit, and that he will afford all necessary help to us in the use of those means which he hath appointed, that we may receive the Grace and Spirit of God by virtue of this help.  
2. The Lord's Supper is necessary to confirm and strengthen both our resolutions and dependence: for nothing is more fickle and uncertain than the heart of man. Men are of several sorts and sizes, three I shall mention. Good Christians, who have a clear and undoubted Right to the Privileges of the new Covenant; yet they stand in need of the Lords Supper, that they may give Christ a new and hearty welcome in their Souls by the solemn remembrance of his Love, and also have their Right solemnly confirmed and ratified, that their confidence and joy in the Lord may be quickened and increased, Acts 8.39. Or else lapsed Believers, these come by the solemn Remembrance of Christ's Death to be set in joint again, and restored to God's favour, whilst both they and God renew the promise of the destruction of sin, 1 Joh. 2.1. Another sort are weak, wavering, doubtful Christians, Jam. 1.8. who come because of their imperfect estate, that they may be confirmed and strengthened, that the comfort of their Christianity may be more explicit, and their resolutions against sin fortified, that they may more glory in the Death and Cross of Christ, feeling the effects of it in their own Souls, Gal. 6.14. and look upon Christ, not simply propounded as dead, but as dead for them, and themselves dead with him.  
Use. Here is direction to us about the improvement of our Communion with Christ, to look more to the effect and fruit of Sacraments; have we the Communion of his Death?  
1. Of your Baptism: Do you live as one that is washed from his sins, that is baptised into the Death of Christ? What virtue have you to quell sin? What likeness do you express? Baptism is the best preparation for the Lords Supper, if you have the fruit of that, you may more comfortably come to the other, Joh. 13.8. If I wash thee not, thou hast no part with me. We are utterly unqualified and unprepared for the Lords Supper, if we be not washed. Now though no man can say his heart is clean, yet every good Christian maketh Conscience of his Baptismal Vow, he purifieth himself as Christ is pure, the work is a doing. If this Conscience be not in us, the whole Action is lost to us, yea will bring a Judgement upon us: What do we come about, but the destruction of sin? Is it really your burden? Have you not only a wish but a will to get rid of it? If so you have been labouring in it, you desire solemnly to remember Christ's Death, to strengthen your resolutions, and increase your dependence, that in these means you may meet with more encouragement; then come and see what Christ will do for you.  
2. As to the Lords Supper, your great business here is to commemorate Christ's Death, who is evidently set forth, and as it were crucified before your eyes: Now you you do not commemorate his Death as a Tragical story, but as a Mystery of Godliness, and therefore you are to look to the end of it, which is the destruction of sin. This is what man needeth, this is that which God offereth.  
1. This is needed by man, we are undone for ever, if sin be not destroyed. We may take up the Church's words, Lament. 5.11. The crown is fallen from our head, we unto us, that we have sinned! If we had a broken hearted sense of what we have brought upon ourselves by sin, we would more prise our remedy: we come to be saved from sin, and so by consequence from Wrath and Hell, and shall we be cold in such addresses to God, while we have so much sin in us?  
2. This is offered by God. His great intention of sending Christ into the World, was to be a propitiation for our sins; 1 Joh. 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins; and therefore he set him forth in the Gospel, Rom. 3.24. Whom God hath set forth to be a propitiation through faith in his blood. How is it offered?  
1. It is dearly purchased by the Death of Christ, that was the price paid for our Ransom, which both commendeth his Love, Rom. 5.8. But God commendeth his love to us, in that while we were yet sinners Christ died for us, and assureth ou● confidence, Rom. 8.32. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?  
2. It is freely offered: Isa. 55.1. H● every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy and eat, yea come, buy wine and milk without money and without price. Rev. 22.17. And the Spirit and the Bride say, Come, and let him that heareth say, Come, and let him that is a thirst come; and whosoever will, let him take the water of life freely. These blessings come freely to you, though they cost Christ dear.  
3. It is surely sealed and conveyed to every penitent Believer: for God by Deed and Instrument reacheth out to every Believer the Body and Blood of our crucified Saviour, or the benefits of Christ's Death. To others it is a Nullity, the whole Duty is lost to them, who regard iniquity in their hearts. Therefore resolve without any reservation to devote yourselves to God, always to watch and strive against sin.   

SERMON III.  ROME VI 4. 
Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father: even so we also should walk in newness of life.  
THE words are a proof, that we are baptised into Christ's Death, the Apostle proveth it, by explaining the Rites of Baptism. The ancient manner of Baptism was to dip the Parties baptised, and as it were to bury them under water for a while: and if Baptism hath the Figure of a Burial, but with an hope to rise again, than it signifieth two things, Christ's Death and Resurrection, the one directly and formally, the other by consequence; and our Communion with him in both. Therefore we are buried with him in Baptism, etc.  
In the words the Apostle speaketh, 

1. Of something directly and primarily signified in Baptism, We are buried with him, etc.  
2. Of something by just consequence and inference thence, That like as, etc.    
1. That which is primarily and directly signified in Baptism, We are buried with him in Baptism into his death: the like expression you have, Col. 2.12. Buried with him in Baptism, wherein also ye are risen with him. The putting the baptised Person into the Water, denoteth and proclaimeth the Burial of Christ, and we by submitting to it are baptised with him, or profess to be dead to sin; for none but the dead are buried. So that it signifieth Christ's Death for sin, and our dying unto sin. You will say, If the Rite hath this signification and use, why is it not retained? I answer, Christianity lieth not in Ceremonies, the principal thing in Baptism is the washing away of sin, Acts 22.16. Arise and be baptised, and wash away thy sins; that may be done by pouring on of water as well as dipping. Other things were used about Baptism then, as the stripping themselves of their clothes, even to stark nakedness; whence came the notions of putting off and putting on, so frequently used Eph. 4.22, 24. That ye put off concerning the former conversation the old man; and Col. 3.9, 10. Seeing ye have put off the old man with his deeds, and have put on the new man, etc. Gal. 3.27. As many of you as have been baptised into Christ, have put on Christ. Now none rigorously urge the continuance of these Ceremonies; as long as the substance is retained, we may not quarrel about the manner.  
2. That which was signified with just consequence and inference, is our conforming to Christ's resurrection. Baptism referreth to this also, as a significant Emblem, for the going out of the water is a kind of resurrection, so it signifieth Christ's Resurrection and ours. Now our resurrection is double, to the life of Grace spoken of here, and called the first Resurrection; or to the life of Glory, Baptism relateth to that also, 1 Cor. 15.29. else what shall they do, who are baptised for the dead? Baptism is a putting in and taking out of the water, or a being buried with an hope to rise: The former is intended here, our rising to the life of Grace. All this abundantly proveth, that those which are dead to sin, cannot live any longer therein.  
In the latter Clause the Pattern of Christ's Resurrection is first propounded, then applied, the Protasis, the Apodosis.  
1. The Protasis, or the Proposal of the Pattern, like as Christ was raised up from the dead by the glory of the Father.  
2. The Conformity, or Similitude on our part, even so we should walk in newness of life.  
1. In the Pattern propounded you may observe two things.  
First, Christ's state after his Burial, he was raised up from the dead.  
Secondly, The efficient Cause, by the glory of the Father, that is, by his glorious Power, as it is explained, 2 Cor. 13.4. He was crucified through weakness, but he liveth by the power of God: and elsewhere by the glory of God is meant his power. So Joh. 11.40. If thou wouldst believe, thou shouldest see the glory of God, that is, his Power in raising Lazarus to life. The agreement to this purpose is observable of Eph. 3.16. That he would grant you according to the riches of his glory to be strengthened with all might; with Col. 1.11. Strengthened with all might according to his glorious power. And this Power doth effect that great change in us, which fits us for the new life, as Eph. 1.19, 20. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places. Col. 2.12. Buried with him in Baptism, wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead. It is the mighty Operation of God that beginneth this life in us, the same Power raiseth us first to a new life, then to a glorious Eternity.  
2. The Apodosis: wherein it is applied, even so we also should walk in newness of life: The Similitude holdeth good in these things.  

1. As the Resurrection of Christ followed his Death, so doth newness of life our death to sin.  
2. As Christ was raised to a blessed immortal Life by the glorious Power of the Father; so are we renewed and quickened by the same Power.  
3. The Effect of the new Birth is mentioned, our walking in newness of life, rather than Regeneration or the new Birth itself, which yet is signified by Baptism, and Christ's Resurrection is the Pattern and Cause of it; the Similitude holdeth good in the Power, and in the new state of Life, which supposeth such a Principle.   
Doctrine. That Baptism strongly obligeth us to walk in newness of Life.  
I. Let me speak of the Nature of this new Life.  
II. How strongly we are obliged by Baptism to carry it on through the Power of God.  
1. This newness of Life, it may be considered,  
First, In its Foundation, which is the new Birth or Regeneration; for till we are made new Creatures, we cannot live a new life; Joh. 3.5, 6. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is Spirit. 2 Cor. 5.17. If any man be in Christ, he is a new creature: old things are passed away, behold all things are become new. A Bowl must be made round before it can run round: all creatures are first made and fitted for their use, before they can perform the operations belonging to that creature: so a new Being and holy Nature is put into us, and we are powerfully changed, before we can live unto God. Man's nature is not in such a condition, as to need some reparation only; but is wholly corrupt. Therefore we must be born again, there must be a change of the whole Man from a state of Corruption to a state of Holiness, and a Principle of new Life must be infused into us, whence flow new actions and delights.  
Secondly, The first Regeneration consists of two parts, Mortification and Vivification. Mortification doth conquer the fleshly inclination to things present, and Vivification doth quicken us to live unto God. There is need of both. Of Mortification, that we may die to the Flesh and to the World, for there is a seducing Principle within, and a tempting Object without; within there is the Flesh, without the World; we die to both. To the Flesh, Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and lusts. To the World, Gal. 6.14. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world. While the mind and heart is captivated to the flesh, we can never cease to sin. There is need of Vivification, that you may live to God: for the recess from the world is not enough, unless there be an access to God; and therefore the immediate Principles that carry us to God, are Love kindled in us by Faith in Christ. For the new Creature, being interpreted as to Vivification, is nothing else but Faith working by Love. Compare Gal. 5.6. In Christ Jesus neither circumcision nor uncircumcision availeth any thing, but faith which worketh by love, with Gal. 6.15. In Christ Jesus neither circumcision nor uncircumcision availeth any thing, but a new creature. These two, Faith and Love, are the Principles and Springs of all Christian Practice and Conversation. You are never changed till the Heart be changed; and the Heart is never changed, till the Will and Love be changed. Well then, it is not enough to die to sin, but we must walk in newness of life, both must be minded; but we begin first at Mortification, and then proceed to the positive duties of a new life. Holiness consists not in a mere forbearance of a sensual life, but principally in living to God: the Heart of it within is the Love of God, its inclination towards him, delight in him, desire after him, care to please him, lothness to offend him, and the expression of it without is the exercise of Grace according to the direction of God's Word. Yea, these two branches are not only seen at first, but every step of the new life is a dying to sin, and a rising to newness of life, a retiring from the world to God.  
Thirdly, As to the Rule, which is the infallible Revelation of God, delivered to the Church by the Prophets and Apostles, comprised in the Holy Scriptures, and sealed by Miracles, and Operations of the Holy Ghost, who was the Author of them. The new Creature is very inquisitive to know God's Will, Rom. 12.2. And be not conformed to this world, but be you transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God. Grace is sometimes called Light, and sometimes Life; for there is direction in it as well as inclination. This Light we have from the Word and Spirit: In the Word our Duties are determined, and the new Creature is naturally carried to the Word; it is the seed of that life it hath, 1 Pet. 1.23. Being born again, not of corruptible seed, but incorruptible, by the word of God, which liveth and abideth for ever: and it is the Rule of acting and exercising this life, Gal. 6.16. As many as walk according to this rule, peace be on them, etc. There is a Cognation between the Word and the renewed Heart, Heb. 8.10. I will put my laws in to their mind, and write them in their heart: as the stamp and impress answereth to the Seal, or the Law within to the Law without, the Law written on the heart to the Law written on Tables, or in the Bible.  
Fourthly, As to the End, which is the pleasing, glorifying and enjoying of God, it is a living to God, Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. 2 Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted of him. A new life inferreth new ends and pursuits, the new Being obligeth us to be to the praise of his glorious grace, Eph. 1.12.  
Fifthly, The Properties of it.  
1. It is a godly Life, as beginning and ending in God, and carried on by those, who are absolutely devoted and addicted to him; 2 Pet. 3.11. What manner of persons ought ye to be in all holy conversation and godliness? It is called the life of God, Eph. 4.18. it is from God and for God; you live by him and to him; in others Self is the Principle, Measure and End.  
2. It is an holy Life, measured by the pure Word of God, Psal. 119.140. Thy word is very pure, therefore thy servant loveth it. Rom. 7.12. The law is holy, and the commandment is holy, and just, and good: not by our own natural inclinations, or the fashions of the world, but God's direction: 1 Pet. 1.15. As he which hath called you, is holy, so be ye holy in all manner of conversation. Luk. 1.75. That we should serve him in holiness and righteousness before him all the days of our lives. The inclinations are planted in us by Gods first work, Eph. 4.24. That ye put on the new man, which after God is created in righteousness and true holiness: they are directed by his Word, all Moral Duties being comprised in those words, Holiness or Dedication to God, Righteousness, performing our duties to men; Acts 24.26. Herein do I exercise myself to have always a conscience void of offence toward God and toward men.  
3. It is an heavenly life, Phil. 3.20. Our conversation is in Heaven. Our great work is to prepare for everlasting Life; seeking, rejoicing in that endless Happiness we shall have with God; a living for or upon the unseen everlasting Happiness, as purchased for us by Christ, and freely given us of God. We live for it, as we seek after it with our utmost diligence; Acts 26.7. Unto which promises the twelve Tribes, instantly serving God day and night, hope to come. We live upon it, as fetching thence all our supports, solaces and encouragements; 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal.  
II. How strongly we are obliged by Baptism to this kind of life. Baptism hath three Offices, it representeth, sealeth, undertaketh; it representeth as a signifying Sign, sealeth as a confirming Sign, undertaketh as a Bond, wherewith we bind ourselves when we submit to it.  
First, What it representeth, primarily and principally the Death of Christ, and secondarily his Resurrection, the one in order to the other.  
1. The Death of Christ, which is the meritorious Cause of all the Grace, and good which is communicated to us in this or any other Sacrament, or Mystery of the Gospel. We are told, 1 Pet. 2.14. That he himself bore our own sins in his body on the tree, that we being dead to sin, might be alive to righteousness. I told you before, that Christ's Death may be considered as an instance of his Love, or as the Price paid for the Blessings of the new Covenant: as an instance of his Love it worketh morally, as the Price of our blessings meritoriously: as it worketh morally and exciteth our gratitude, we should not go on in that course which brought these sufferings on Christ; but live holily, in gratitude to him, and kindness to ourselves, lest we bear our own sins, which are so hateful to God. This consideration we exclude not, but to make this all the sense of the Place, no Christian heart can endure: therefore we go to the second Consideration, as the Price and Ranson of our own Souls, and of the Blessings we stand in need of: he purchased Grace to mortify sin, and quicken us to the duties of Holiness, that the love of sin might be weakened in our hearts, and we might be quickened to live to God in the Spirit. Now if this be represented in Baptism, then surely it strongly obligeth us to improve this Grace for those ends and purposes: and that this is represented, is evident; for in the Apostles interpretation Baptism is a sort of Burial: and first it is a Commemoration of the Burial of Christ; who when his Soul was separated from his Flesh he was buried, his Sacred Body was laid up in the Chambers of the Grave. This was necessary not only in compliance with the Types, Mat. 12.40. As Ionas was three days and three nights in the whales belly; so shall the Son of man be three days and three nights in the heart of the earth. Christ was found to be the true Messias by his Resurrection from the Dead, as Ionas was authorized to be a true Prophet of the Lord by his miraculous deliverance: Prophecies of this you may see, Psal. 16.9. My flesh also shall rest in hope. Isa. 53.9. He made his grave with the wicked, and with the rich in his death. But also this was necessary for the confirmation of the reality of his Death past, and the verity of his Resurrection suddenly to follow. Therefore in Baptism the truth of his Death is represented as the ground of all our hopes.  
2 The next thing which is represented, is the Truth of his Resurrection. Christ that purchased this Grace, is risen to apply it, he is a Saviour merito & efficaciâ, his Merit immediately depended on his Death, and his Power for effectual application (though mediately on that too) depended immediately on his Resurrection: for Christ rose on purpose to turn men from their iniquities, Acts 3.26. God having raised up his Son Jesus, hath sent him to bless you, in turning away every one of you from his iniquities. Christ's Resurrection hath a twofold regard.  

1. It is a Pattern.  
2. It is a Pledge.   
1. It is a Pattern of our rising from the death of sin, to newness of life. If Christ that was dead and buried rose again, and cast off the burden of our sins, which for our sakes he undertook, or cast of the form of a servant, we must not only be dead and buried, but we must rise also. Christ's Resurrection is every where made in a Pattern of the new Birth, 1 Pet. 1.3. He hath begotten us to a lively hope by the resurrection of Christ from the dead, that is the influential Cause and Pattern of it. So 1 Pet. 3.21. The like figure whereunto, even Baptism, doth now also save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ. Anima non lavatione, sed responsione sancitur; the Soul is dedicated to God to live a new life, not by the water, but by the answer to the demands of the new Covenant, and this is by the Resurrection of Christ.  
2. As it is Pledge of his Power, by which that great change is wrought in us, Eph. 1.19, 20. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power: Which he wrought in Christ, when he raised him from the dead. To convert Souls to God there needeth a mighty working of efficacious Power, which exceedeth all contrary power, which might hinder and impede that work. Men by Nature are averse from God, the Devil seeketh to detain them from him, and his powerful Engine is the World: But now if they are to be raised as Christ was raised, what can oppose this work? So that we have not only the Merit of his Humiliation, but the Power of his Exaltation. And besides, that this Power is likely to be exercised for us, we may consider, that Christ is said to rise by his own Power, Joh. 2.19. Destroy this Temple, and in three days I will raise it up. Joh. 10.17. I lay down my life, that I may take it again: and to be raised by the Power of his Father, which noteth Authority to rise again, and having fully done his work, upon which account he is said to be brought again from the dead, Heb. 13.20. and the Apostle inferreth from thence, vers. 21. Being made perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ. Now if both these be implied in Baptism, it doth mightily oblige the Parties baptised to look after the effect of these two Acts of Christ Mediation: for Christians should not only believe the Death and Resurrection of Christ, but feel it; by the Merit of his Death, and Efficacy of his Resurrection we obtain this new life, and both are the causes of our dying to sin, and living to God.  
Secondly, What it sealeth or confirmeth? The new Covenant, wherein God hath promised the gift of the Spirit, to renew, sanctify and heal all those that enter into it. We have the Grace to destroy sin by virtue of the Death and Burial of Christ, but the Promises are in the new Covenant. That the new Covenant is sealed in Baptism, see Mat. 28.19, 20. Go ye therefore and teach all nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you. Mark 16.16. He that believeth and is baptised, shall be saved; but he that believeth not, shall the damned. Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul: Surely this is properly signified in Baptism, Joh. 3. 5. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. And Tit. 3.5. According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost. As the body is washed with water without, so is the Soul cleansed by the Spirit within. As at the Baptism of our Saviour, the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward: for at his Baptism the fruit of all Baptisms was visibly represented; we are admitted Children of his Family, as Christ was declared to be the well- beloved Son of God, Mat. 3.17. and we have the Spirit of his Son, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. As God promiseth to pour out water on him that is thirsty, and floods on the dry ground, so to pour out his Spirit on the seed, and his blessing upon thy offspring, Isa. 44.3. And the Spirit itself is figured by Water, Joh. 4.14. Whosoever shall drink of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life. Joh. 7.37. If any man thirst, let him come unto me and drink. Rev. 22.17. Let him that is a-thirst come, and whosoever will, let him take the water of life freely. Now unless we will receive this Grace in vain, we are bound to wait for and obey the Spirits motions, either by way of restraint or excitation, Rom. 8.13, 14. If ye through the Spirit mortify the deeds of the body, ye shall live: For as many as are led by the Spirit of God, are the sons of God, we that pretend to come to God for this Promise of the Spirit, as in Baptism we do: Acts 2.38. Repent, and be baptised every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost.  
Thirdly, It obligeth, as there is a kind of undertaking to show forth the likeness of Christ's Death and Resurrection by our submission to it. Our receiving Baptism implieth two things.  

1. A public and open Profession.  
2. A solemn Bond, wherewith we bind our Souls.   
1. A public and open Profession, wherein we profess a Communion with Christ's Death and Resurrection, or to die and rise with Christ. In the general, that Baptism is an open Profession; for it is required as a sign of the Faith that is in our hearts, Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. And Mark 16.16. He that believeth, and is baptised, shall be saved; but he that believeth not, shall be damned. Acts 2.38. Repent, and be baptised every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. As Circumcision was the Badge of the Jewish Profession, so is Baptism of the Profession of Christianity. Therefore the Jews are called Circumcision, and we are called the purified people, Tit. 2.14. Who gave himself for us; that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works: and those that are purged from their sins, 2 Pet. 1.9. And more distinctly what we profess is plain and evident in this Ordinance, we profess to die and rise with Christ.  
1. Death, yea in the Text not only and simply to be dead, but to be buried with Christ. If Baptism expresseth an image of Burial, and every Burial supposeth Death. not only of Christ, but us; surely we are bound not only to die unto sin at first, but to make our mortification more thorough and constant: for as Burial noteth the continuance of Christ's Death; so should we persevere and increase in the mortification of sin, for Burial is a continued dying to sin; we should not only renounce and give over all the sins of our former lives, but presevere in this resolution, and increase in our endeavour against sin daily. A Christian living in sin, and serving his lusts, is like a Spectre and Ghost arisen out of the grave.  
2. So for Christ's Resurrection. In this Ordinance we profess to rise again with Christ, and therefore should not only put off the old Man, or body of sin; but have an earnest impulsion within ourselves to the duties of Holiness, and be breathing after, and pressing on yet more and more to the purity and perfection of the heavenly Estate: Phil. 3.14. I press toward the mark for the price of the high calling of God in Christ Jesus. Well then, unless those that are baptised into Christ change their course of life, all their Profession is but an empty Formality, a Mockery, a mere Nullity as to reward, not as to punishment: Their circumcision is made uncircumcision, Rom. 3.25. As when God came to reckon with his People. Jer. 9.25, 26. Behold, the days come, saith the Lord, that I will punish the circumcised with the uncircumcised, Egypt, Judah and Edom, with the children of Ammon and Moab, and all that are in the utmost corners, that dwell in the wilderness; for all these nations are uncircumcised (in flesh) and all the house of Israel are uncircumcised in the heart. Circumcision was the Sign and Seal of the new Covenant to them, as Baptism is to us; they were distinguished from other Nations that were without it, and this Prerogative they stood not a little upon, Gen. 34.14. We cannot do this thing, to give our sister to one that is uncircumcised; for that were a reproach unto us. They quarrelled with Peter, Acts 11.3. Thou goest in to men uncircumcised, and didst eat with them. Now to cut off this presumption God telleth them, this was a sorry stay for them to trust to: for he intended shortly to hold a Visitation, wherein he would proceed against wicked persons, without difference whether circumcised or uncircumcised, and would deal impartially with the one and the other, because the one were such in heart, as the others were in flesh. The outward Rite is of no force and worth in God's account.  
2. It is a Bond, wherewith we bind our Souls. It is enough evidence that, because it is an Answer to the Covenant, 1 Pet. 3.24. as there God undertaketh to renew and strengthen us, and give us Grace by his Almighty Power; so we undertake to improve this Grace, and to put off the old Man, that we may walk in newness of life; and Covenant-ingaging is the most solemn engaging, Ezek. 20.37. I will cause you to pass under the rod, and I will bring you into the bond of the covenant. As also by Analogy, Gal. 5.3. I testify to every man that is circumcised, that he is a debtor to the whole Law: He obligeth himself to the whole Oeconomy of Moses; so by parity of reason, he that is baptised is a debtor to the Law of Faith. And so Debtors is the word used by the Apostle, Rom. 8.12. Therefore, Brethren, we are debtors, not to the flesh, to live after the flesh. A Covenant-bond is sacred, as that of an Oath or Vow; a solemn Promise made to God hath the nature of a Vow, Numb. 30.2. If a man vow a vow to the Lord, or swear an oath to bind his soul with a bond, he shall not break his word, he shall do according to all that proceedeth out of his mouth. Now if it be not performed, we violate God's Ordinance, and are infringers of the Oath sworn to Christ, and so are to be reckoned among the Perfidious, rather than the Faithful. Besides, ●ake it in the notion of a Dedication, or Consecration, or yielding ourselves to the Lord. Every Consecration implieth an Execration, whether it be formally expressed or no. Sometimes it is expressed, Nehem. 10.29. They entered into a curse, and into an oath to walk in Gods Law. Now see if this holds not good in the new Covenant, consider the tenor of it, Mark 16.16. He that believeth and is baptised, shall be saved; but he that believeth not shall be damned. Therefore the Bond of the Covenant is a strict Bond.  
Use 1. Is matter of lamentation, that so many are baptised into Christ, and yet express so little of the fruit of his Death or Resurrection. Alas! the Rabble of nominal Christians live in defiance of the Religion which they profess, and are angry with those that would reduce them to the strictness of it. They are alive to sin, and dead to righteousness; as if they had promised rather to continue in their sins, than to renounce and disclaim them, and were in Covenant with the Devil, the World and the Flesh, rather than Father, Son and Holy Ghost, as if they had vowed to be utterly unlike to Christ. Now it will go ill with them in the Judgement, worse than with Heathens, because they knew better, were obliged to do better, had grace to do better (in offer at least.) We laugh at the rudeness of one bred up at Plough; but are sorely displeased at the ill manners of one bred in places of more refined Conversation. The Heathens were never buried with Christ in Baptism, never professed to be dead to the World, or alive to God; but Christians are under a solemn engagement; and if they had the courage to set about their Duty, would God be wanting to them?  
Use 2. To persuade you to make Conscience of your Baptismal Vow, and to observe and perform it with all good fidelity, and that in both parts of it.  
1. Dying to sin, you are not only dead, but buried: O do not neglect the mortifying of your sins. You think it is hard to renounce sensual delight and pleasure, but better lose the pleasure of the Senses, than incur the pains of Hell; that is that which our Saviour teacheth us, Mat. 5.29, 30. If thy right eye offend thee, pluck it out and cast it from thee. For it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off and cast it from thee, etc. Literally that place cannot be taken, no man ever yet hated his own flesh, nor can he lawfully hate it; this is contrary to the sixth Commandment: for a man to hurt his body to prevent his sin, is to run from one fire into another, to be guilty of Murder, to prevent Adultery, the fault is not in the eye, but in the heart, Mat. 15.19. For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witnesses, blasphemies. If the right eye were plucked out, the left eye might easily transmit the temptation. Metaphorically you may take it for the principal members of the body of sin, beloved lusts. But the meaning is, it is better to be blind than damned, to lose their senses than lose their Souls, much more to deny the pleasures of sense. You may say, if you allow yourselves a little liberty, the danger is not great; you should say rather, the pleasure is not great, therefore mortify your sins.  
Motives.  
1. Till sins be mortified, they easily break out again: 2 Pet. 2.20. For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, etc. their heart is in secret league with their lusts, which is never thoroughly dissolved.  
2. Your consolations will be but small. Mortification breeds joy and peace, especially the mortification of a Master-sin: Psal. 18.3. I was also upright before him, and I kept myself from mine iniquity. A man showeth his uprightness in mastering this sin. The dearer any victory over sin costs you, the sweeter will the issue be. Voluntarily and allowedly to commit a known sin, or omit a known duty, maketh our sincerity questionable: Jam. 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin.  
3. Crosses will be many: Host 5.15. I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early. Isa. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin.  
4. Doubts will be troublesome. To obey Christ a little, and the Flesh more, is no true obedience, and such will have no rejoicing of heart: Job 20.12, 13, 14. Though wickedness be sweet in his mouth, though he hide it under his tongue, though he spare it, and forsake it not, but keep it still within his mouth; yet his meat in his bowels is turned into poison, and becomes the gall of asps within him. Sin proveth bitter and vexing, till we leave it, and sinners still have a secret sting within.  
5. The Heart is benumbed and stupefied: Heb. 3.13. Hardened through the deceitfulness of sin, that is the sorest Judgement to become stupid.  
2. To walk in newness of life.  
First, It is the most noble life the Nature of Man is capable of, it is called the life of God, Eph. 4.18. it floweth from the gracious presence of God dwelling in us by the Spirit, which engageth us in the highest designs.  
Secondly, It is the most delectable life: Prov. 3.17. Her ways are ways of pleasantness, and all her paths are peace. We live upon God as represented to us in a Mediator, and avoid the filthiness, delusions, vexations of the World and the Flesh.  
Thirdly, It is the most profitable life, it is a preparation for, and introduction into eternal life: Rom. 6.22. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.   

SERMON IU.  ROME VI 5. 
For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.  
HERE the Apostle proveth, that continuance in sin cannot be supposed in them that are really and sincerely dedicated to Christ in Baptism, from the strict Union between Christ and them, and their Communion already thereupon with him in his Death. They are planted into Christ, and particularly into the likeness of his death; therefore the Virtue and Likeness of his Resurrection is communicated to them. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection.  
In the words, 

1. A Supposition, and  
2. An Inference.    
1. The Supposition proceedeth on two grounds. One is taken from the general Nature of Sacraments, that they signify and seal our Union and Communion with Christ. The other from their direct and immediate Use, our Communion with his Death.  
2. The Inference, and Consequence drawn thence, That we shall be also planted into the likeness of his resurrection. The reason of the Consequence is, because if we have indeed Communion with Christ in one Act, we shall have Communion with him in another; for the one doth but make way for the other, the death of sin for the life of Holiness. But what is this Likeness of his Death▪ and this Likeness of his Resurrection? (1.) The Likeness of his Death hath been already explained to be a dying to sin and to the world, as the fuel and bait of sin; our old man is crucified, verse. 6. and the world is crucified to us, and we to it, Gal. 6.14. Not that we are utterly dead to all the motions of sin, but the reign of it is broken, its power much weakened. (2.) What is this Likeness of his Resurrection? There is a twofold Resurrection, a Resurrection to the Life of Grace, and to the Life of Glory. The one may be called the Resurrection of the Soul, the other the Resurrection of the Body. Both are often spoke of in Scripture. The first is spoken of here, our being quickened, when we were dead in trespasses and sins, and raised from the death of sin to newness of life, vers. 4. But though Regeneration or Resurrection to the Li●e of Grace be principally intended; yet Resurrection to the Life of Glory is not altogether excluded; for the one is the beginning of the other, and the other surely followeth upon it by God's Promise; the joys and bliss of the last Resurrection are the reward of those, who have part in the first Resurrection, and are raised to Holiness of life. When the Apostle had first said, Phil. 3.10. That I may know him, and the power of his resurrection, he presently addeth in vers. 11. If by any means I may attain to the resurrection of the dead. When once we are raised from the death of sin to the life of Grace, than the benefit reacheth further than to any thing within time, it accompanieth a man till death and after death, and preserveth his dust in the grave, that it may be raised into a body again, and so in Body and Soul we are made partakers of the glorious Resurrection of the Just. So Eph. 2.5, 6. He hath quickened us together with Christ; and raised us up together with Christ: the one expression signifieth our Regeneration, the other our rising to Glory: first he quickeneth us by his converting Grace, and then glorifieth us by his rewarding Grace. All that I shall say concerning this double Resurrection, may be referred to these three Considerations.  
1. That both are the fruit of our Union with Christ, his raising us to a new life, and his raising us to the life of Glory: Rom. 8.11. If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you. The same Spirit that we received by Union with Christ, doth first sanctify our Souls, and then raise our Bodies.  
2. That the one giveth right to the other, Rom. 6.8. If we be dead with Christ, we believe that we shall also rise with him; that is, live with him in glory, Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live.  
3. That when we are fully freed from sin, than we attain to the full Resurrection: somewhat of the fruit of sin remaineth in our bodies till the last Day, but then is our final deliverance; therefore it is called the day of redemption, Eph. 4.30. Well then, the meaning is, If the fruits of his Death be accomplished in us, we shall be sure to partake of all the fruits of his Resurrection.  
Doctrine. That Union with Christ, sealed in Baptism, inferreth a Conformity or Likeness both to his Death and Resurrection.  
This point I will lay forth to you in these five distinct Considerations.  

1. That there is a strict Union between Christ and Believers.  
2. That this Union is signified and sealed in Baptism.  
3. That this Union sealed in Baptism inferreth a Likeness or Conformity to Christ.  
4. That this Likeness and Conformity to Christ is both with respect to his Death and Resurrection.  
5. If with the one, by infallible consequence it must be with the other.   
1. That there is a strict Union between Christ and Believers. It is represented in Scripture by many Metaphors, I will look no further than that of the Text. The similitude is taken from a Graff, which becometh one Plant with the Tree, upon which it is engrasped, and draweth the sap of life and fruitfulness out of it: So we are united to Christ as the stock, and receive the Spirit from him, as the graft doth the sap from the root. The Apostles word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are planted together, we are not so planted together as one tree is by another, sicut arbor inter vel juxta arbores, thus a whole Orchard is planted together: But the one is planted into another, as the branch is into the stock and root. Trees that are planted by one another, may be said to be planted together in regard of situation and place: but a slip planted into a stock, is planted together in regard of sustentation and influence. Once more, this being planted together, is not in regard of time, for now some, now others are planted into it; but in regard of Union, all first or last are planted into Christ, they do not all live together in one Age, nor are they converted at one time; but they all live in Christ. But because similitudes do not every way square with the thing which they are brought to represent; let us see wherein this similitude of a Graff is like or unlike the Mystery set forth thereby.  
1. Let us take notice of the difference and dissimilitude.  
1. In ordinary ingraffing the stock is base, when the Plant is noble and generous, ●s when the branch of a choice Appletree is planted into a Crab-stock. But the case is quite otherwise here, all the goodness is in the stock or root, we were branches of the wild olive-tree, Rom. 11.17. or the degenerate plants of a strange vine, as the Prophet speaketh, Jer. 2.21. Men when they ingraff seek out the choicest Slips or Plants, and are wont to send far and near for such: but God maketh another choice of Plants wild by Nature, who can bring forth no good fruit of themselves, and graffeth them into Christ the Mediator, That they may be filled with the fruits of righteousness, which are by Christ Jesus to the praise and glory of God, Phil. 1.11.  
2. Be the Slip generous or base, if it be dead, the engraffing is in vain; Though the stock be never so lusty and growing, it cannot quicken a dead Slip: But it is otherwise here, Eph. 2.1. And you that were dead in ●respasses and sins, yet now hath he quickened.  
3. The Graff bringeth forth fruit according to its own nature, and its own kind: But here the Graff is changed by the stock, and followeth the nature of the stock, We are made partakers of a Divine Nature, 2 Pet. 1. 4. and so live to God: this fruit belongeth to the stock, and wholly cometh from his influence.  
2. Let us see the Likeness and Resemblance.  
1. As the Branch and Stock make one Tree; so we that are cut off from our old Root, and planted into Christ, become one with him: I am the Vine, ye are the branches, Joh. 15.5. We are one with him, not by way of Adhesion, as Ivy cleaveth to the Oak, and receiveth nourishment from it; but by way of Insition and Implantation: there is a closer Union between the Graff and the Stock, than there is between the Ivy and the Oak.  
2. In regard of influence, as Plants receive moisture and juice from the Root; so do we receive nourishment from Christ. As the Apostle speaketh of the Covenant-stock, Rom. 11.17. Thou partakest of the root and fatness of the Olive-tree; meaning it of the privilege of Ordinances and means of Grace, which the Gentiles did partake of by becoming Abraham's seed by Faith. So it is true of the Mediator, o● the Root and Head of the renewed Estate; we partake of his fatness, without which we should soon die and wither: Joh. 15.4. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. The Spirit by the grace of the Redeemer is distributed to Believers, as juice to the branches, as long as they abide in their stock, and are not cut or broken off. It is not a bare imitation, but influence.  
3. The effects are Life, Growth and Fruitfulness.  
1. Life, 1 Joh. 5.12. He that hath the Son hath life, and he that hath not the Son hath not life. We have no life, but as planted into Christ, who is our Root; both the life we have, and the life we hope for, cometh from him: Gal. 2.20. I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God who loved me, and gave himself for me.  
2. Growth, Col. 2.19. Not holding the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. Every member doth its part, but the influence, whereby they increase, is from the Head. Now our growth is either in Mortification, when by degrees we get more strength to kill sin; or in Vivification, or our rising more and more to newness of life.  
3. Fruitfulness, Joh. 15.5. He that abideth in me, and I in him, the same bringeth forth much fruit: and the wisdom that is from above, is said to be full of good fruits, Jam. 3.17. that is, plentiful in acts of Holiness, Obedience and Love; to do a little good may be more from Chance than Nature. Well then, from the whole we see, that the power of dying to sin, and walking in newness of life is derived from Jesus Christ, and he should have the praise of all; for he merited these benefits for us, and effecteth them in us by his Spirit, which we receive by virtue of Union with him.  
2. That this Union is signified and sealed in Baptism, I will not speak much of this, because I handled it before in another verse. Only let me mind you, that there is a visible external professed implantation into Christ, and an internal and real implantation: the one is by Baptism, the other is by the Spirit: both together make complete Baptism, 1 Cor. 12.13. For by one Spirit we are all baptised into one body, whether we be Jews or Gentiles, whether we be bond or free: and have been all made to drink into one Spirit. One alone is the Baptism of Water, the other the Baptism of the Spirit: The one inferreth an obligation, the other produceth an inclination to die unto sin, and to live unto God. And therefore, 

1. Let us speak of Baptism, and  
2. Of Regeneration.    
1. Of Baptism, which inferreth an obligation. All those that profess Faith in Christ, and an interest in him, are by Baptism taken into the number of his Disciples, and visibly joined into his Church, Acts 2.41. Then they that gladly received his word, were baptised, and the same day there were added unto them about three thousand souls. And therefore they are bound to rise from the death of sin to the life of Grace, and to make use of the virtue purchased by Christ's Death, and evidenced by his Resurrection, to this end and purpose, and to use all good endeavours to subdue sin: and a double woe and curse shall befall us, unless we verify and make good this Vow and Profession by our constant practice. And therefore all the Members of the visible Church are to be put in mind, that they are planted into the likeness of his Death, and engaged to walk in newness of life: 1 Joh. 2.6. He that saith, he abideth in him, aught to walk also as he walked. Not only he that abideth in him, as a real Member of his mystical Body; but he that saith, he abideth in him. All that profess Communion with Christ, their Profession bindeth them to a resemblance of Christ, otherwise their Baptism is but a mockery, and their Profession a dissembling and counterfeit respect to Christ's Name and Memory. It may be said to them, as Alexander said to one that bore his Name, but was a Coward, Either lay aside the name, or put on greater courage. So either do as Christians, or do not pretend to be Christians.  
2. As to Regeneration figured by Baptism. In Regeneration there is planted in us, or put into us a Principle destructive of sin, and impulsive to Holiness. Now the working and urging of this Principle should not be restrained or obstructed.  
1. As to the destruction of sin, the checks of the new Nature should be observed: 1 Joh. 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God.  
2. As to the perfecting of Holiness, where the life of Holiness is begun, we should give way to its operations; and when the new Nature would break out with operations proper to itself, we should obey these motions: 1 Joh. 2.5. But whoso keepeth his word, in him verily is the love of God perfected; that is, breaketh out into its consummate and perfect effect. So 2 Pet. 1.8. For if these things be in you and abound, they make you that you shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ. Grace in its vigour will put you upon fruits becoming a Christian; this vigour should not be quenched, which is our internal Baptism.  
3. This Union sealed in Baptism inferreth a Likeness and Conformity to Christ. I prove it thus.  
First, Surely we are cut off from our old stock, and planted into a new one to better our condition, that it may be otherwise with us in Christ, than we were when we merely belonged to Adam. This improvement of our estate and condition cometh from our being planted into a new stock, and partaking of his virtue and influence, and that inferreth a likeness: 1 Cor. 15.49. As we have born the image of the earthly, we shall also bear the image of the heavenly. As we grew upon our natural Root, we were like Adam; but when cut off and planted into a new Root, we are made like Christ. How like Adam? Gen. 5.3. Adam begat a son in his own likeness; corrupt man begat a corrupt son, mortal man begat a mortal child. So by proportion we may conceive of the image of the Heavenly, first made holy, then happy creatures: in the first we had the seed and pledge of death and corruption, and in the second the seed and pledge of incorruption, immortality and life.  
Secondly, Christ was ●it to be a Pattern, to whom all the rest of the Heirs of Promise should be conformed, for this reason: Because he was the Head of the renewed state. Primum in unoquoque genere est mensura & regula caeterorum, the first and best in every kind is the measure and rule of the rest. He is a Fountain of Grace set up in our Nature: Rom. 8.29. He hath predestinated us to be conformed to the image of his Son, that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the firstborn among many brethren, that principal new Man, to whom we might be conformed. In every case wherein one thing beareth the image and likeness of another, there must not only be similitude, but deduction, or a means of conveying that likeness. Both are in Christ, therefore Christ is set up as a Pattern in our Nature, who lived among men in the same flesh that we have, to teach us a life of Holiness and Patience, and contempt of the World.  
Thirdly, The sameness of the Spirit in Head and Members doth evidence this. For the Spirit worketh uniformly in both: Rom. 8.9. But ye are not in the flesh, but in the Spirit, if so be the Spirit of God dwell in you. The sap of the stock doth all; now if the stock be the good Vine, the fruit must be as the sap is, the branches must bring forth Grapes. Christ as the Root communicateth to us not only the fruits and effects of his Death and Resurrection; but also the likeness of it, in a way proper for our reception. We partake of the likeness of the Root by Analogy and just proportion, and what was done to Christ literally, is spiritually done to us; he died for sin, we die unto sin; he rose to live unto God, so do we in our way here upon earth, as we seek his Glory and do his Will.  
Fourthly, That this Likeness and Conformity to Christ is carried on with respect to his Death and Resurrection. To clear this it is good to see, wherein our Likeness to Christ consists. He was to be a Pattern to us in three things.  

1. His Graces.  
2. His States.  
3. The special Acts of his Mediation.   
1. His Graces. There are certain Graces wherein we resemble God, as Wisdom, Purity, Holiness, Goodness and Truth; in these God himself is our Pattern, Mat. 5.8. Be ye perfect, as your Father which is in heaven is perfect. There are other Graces that help us in the duties of subjection to God, as Faith, Patience, Humility, Self-denial and Obedience; in these we cannot have the Pattern from God, for God is over all, and subject to none; therefore in these Christ is a Pattern to us. As for instance, Humility, Mat. 11.29. Learn of me, for I am meek and lowly in heart. For Obedience, Heb. 5.8. Though he were a Son, yet learned he obedience by the things which he suffered. For Patience and Self-denial, 1 Pet. 2.21, 23. Christ suffered for us, leaving us an example, that we should follow his steps. Who when he was reviled, reviled not again, when he suffered, he threatened not, but committed himself to him that judgeth righteously. Thus in his Graces must we resemble him.  
2. In his States, of Humiliation and Exaltation, wherein we must be content to follow him who first suffered, and then entered into the Glory that he spoke of. His people are usually afflicted, persecuted, slandered, now they must suffer all for the hopes of a better life, because therein they do but follow the Captain of their Salvation, who was made perfect through sufferings, Heb. 2.10. And if we suffer with him, we shall also be glorified together, Rom. 8.17. So 2 Tim. 2.11, 12. If we be dead with him, we shall also live with him; if we suffer, we shall also reign with him. 2 Cor. 4.10. Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our mortal flesh: And in many other places▪ where Christ's Pattern is urged to bespeak our Patience, and encourage our Hopes, that we may bear his Cross after him with an hope of those endless Joys, which our Redeemer now possesseth. He first endured the shame, Heb. 12.2. and was misrepresented in the World as we are, but at length was vindicated, being mightily declared to be the Son of God with power.  
3. In the special Acts of his Mediation, which are his Death and Resurrection. These are of special consideration; for these are not barely a Pattern propounded to our imitation, but have a great influence upon our dying to sin, and living to Holiness. To clear this let me note to you, That effects of Grace in us are ascribed to those Acts of Christ's Mediation, which carry most correspondence with them: thus our Mortification is referred to Christ's dying, and our Vivification to his Resurrection unto life, our heavenly mindedness to his Ascension: So that all Christ's Acts are spiritually verified in us, we die to sin as Christ died for sin, and rise again to newness of life, as Christ rising from the dead, liveth a new kind of life to what he did before. Let us a little state the dependence of the one upon the other: Our Acts depend on Christ, four ways.  

1. As the Effect on the Cause.  
2. As the thing purchased on the Price.  
3. As the Copy on the Pattern.  
4. As the thing promised on the Pledge thereof.   
1. As the Effect on the Cause. By the same virtue by which Christ was raised from the dead, by the same Almighty Power are we raised to newness of life; the same Almighty Power is engaged for working Grace, and carrying on Grace, and perfecting Grace in Believers which wrought in Christ, when he was raised from the dead: Eph. 1.19, 20. According to the working of his mighty power, which he wrought in Christ, when he raised him from the dead. Compared with Rom. 6.4. Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.  
2. As the thing purchased on the Price. All Christ's Actions have an aspect on his Merit. The Foundation was laid in his Death. This Resurrection evidenceth, that this Purchase holdeth good in Heaven, and that his Merit, Ransom and Satisfaction are perfect: Rom. 4.25. Who was delivered for our offences, and rose again for our justification.  
3. As the Copy on the Pattern or Original. Christ dying and rising in our Nature is a Pattern, to which all the Heirs of Promise must be conformed, as the Apostle telleth us, 1 Cor. 15.23. First Christ, than they that are Christ's.  
4. As a thing promised on the Pledge thereof. Christ dying is a Pledge of our dying to sin; and his rising a Pledge of our rising to Holiness first, and Glory afterwards: Therefore our old man is said to be crucified with him, Rom. 6.6. and we are said to sit down with him in heavenly places, Eph. 2.6. It is already done in the Mystery, and shall be surely done in the effectual application in all that belong to God.  
5. If there be a likeness to his Death, by infallible consequence there shall be a likeness to his Resurrection. Those that are dead with Christ shall also live with him: Gal. 2.20. I am crucified with Christ, nevertheless I live. Where sin is mortified, there is a new life engendered, which will at length end in the life of Glory. It must needs be so for these reasons.  
First, Christ is not divided; those that really partake with him in one Act, partake with him in all, it is a necessary consequence. The death of sin and the life of Holiness are the two branches wherein we profess our Communion with Christ in his Death and Resurrection, and therefore these cannot be sundered, we must reckon upon both, or else we have neither: Rom. 6.11. Likewise reckon ye yourselves also to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. In our dying to sin Christ's dying is conspicuous in us, and his Resurrection in our walking in newness of life: as it was with him, so must it be with us.  
Secondly, God doth not love to leave his work imperfect. Now imperfect it would be, if besides ceasing to do evil, we should not learn to do well: Amos 5.14. Seek good, and not evil, that you may live: and again, vers. 15. Hate the evil, and love the good. Their affection to good must be evidenced by their cordial detestation of evil, and their hatred of evil must kindle their affection to good. This is perfect Christianity: it is said of the foolish Builder, That he began, and was not able to make an end, Luke 14.30. Our Conversion is complete, when there is a turning from sin to God.  
Thirdly, That the temper of our hearts may carry a meet proportion with the Divine Grace. Duty is the Correlate of Mercy: now Grace and Mercy are not only privative, but positive; Gen. 15.1. I am thy shield and thy exceeding great reward. Psal. 84.11. The Lord God is a sun and shield, the Lord will give grace and glory; no good thing will he withhold from them that walk uprightly. So the godly man is described, Psal. 1.1, 2. Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the Law of the Lord, and in that Law doth he meditate day and night. There is not only an abstinence from gross sins, but an earnest love to God and his ways: Rom. 8.1. Who walk not after the flesh, but after the Spirit.  
Fourthly, This is the end of Mortification. God subdueth sin to make way for the life of Grace: 1 Pet. 2.24. That we being dead to sin, should live unto righteousness. Dying to sin is made a step to the life of Righteousness. So Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God. We are hereby freed from clogs and impediments.  
Fifthly, Sin is the better mortified, when life is introduced; for the Love of God doth most engage us to hate evil: Psal. 97.10. Ye that love the Lord, hate evil. Life is sensible of what is contrary to it.  
Use 1. Information, it informeth us of divers Truths.  
1. Except a man be turned from sin to Holiness, he is not made a partaker of Christ; and therefore while he lives in sin, cannot be justified, or have any right to pardon: He that continueth to live in his sins, shall die in his sins, and miserable shall his portion be for ever. Well then, be persuaded, if we would have the comfort of Christ's Death, we must be changed into the likeness of it.  
2. How much it concerneth every Christian to be cautious and watchful. For he is to remember this within himself, I am to represent Christ's Rising and Dying; the death of sin must answer the Death of Christ, and the new life his Resurrection. Now is Christ's dying and rising seen in us? We were never implanted into him, unless it be so. Therefore unless we will declare to the World▪ that we have no Union with Christ, we must endeavour after Holiness. What maketh so many Atheists in the World, but because so few Christians discover the fruit of their Baptism, they live as if they were wholly alive to sin and the world, and dead to righteousness.  
3. That they have not yet attained to true Christianity, that content themselves with abstaining from gross sins; but make no conscience of loving, serving, pleasing and glorifying God, or preparation for the World to come. They do no man wrong, but have no care of Communion with God. Paul could say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To me to live is Christ, Phil. 1.21. meaning, that he had no other object, and employment for his life, but Christ and his Service. But these wholly live to themselves; a true Christian can say, Rom. 14.7, 8. None of us liveth to himself, and no man dyeth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore or die, we are the Lords.  
Use 2. Is Exhortation to press you, 1. To die unto sin. All that profess themselves Christians are by obligation dead; O do not keep it alive after you have undertaken its Death: charge your Consciences with your Baptismal Vow. Besides, Christ hath purchased Grace enough for the subduing and mortifying of sin, and we have engaged ourselves to improve this Grace. The Ordinances call upon us every day to do it yet more and more, the Word and Sacraments, with the dispensations of which there go some motions of the Holy Ghost, Nehem. 9.20. Thou gavest them also thy good Spirit to instruct and teach them: O quench not his motions, disobey not the sanctifying Spirit. If this Grace hath taken hold of your hearts in any sort, and you are affected with the offers of it, you are bound to improve it the more: Col. 3.3. For ye are dead, vers. 5. Mortify therefore your members which are upon the earth, you are dead by Vow and Covenant, dead by Grace offered, dead by Grace received: Habitual mortification maketh way for actual. Habitual mortification is, when the heart is turned from sin, so that it is turned against it: Actual mortification consists in the resisting and suppressing its motions; Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. Once more, none are in such a dangerous condition as those who have begun the work, and then give it over, 2 Pet. 2.20. For if after they have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. Those that fall from a common work, make their condition more uncomfortable. For real Believers the reign of sin is broken, its strength and power much weakened by Grace, but still it is working and stirring. Gal. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would do. Rom. 7.23. I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin, that is in my members. Therefore still you must take care of this work.  
Means.  
1. Be sensible of the evil of sin. When once we begin to make light of sin, we lie ready for a temptation. God doth not make little reckoning of sin, Christ's Death showeth it, Rom. 8 3. What the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. Infant's death showeth it, Rom. 5.14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression. The punishment of the wicked showeth it, Rom. 2.9. Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. The smart of God's children showeth it, Prov. 11.31. Behold the righteous shall be recompensed in the earth; much more the wicked and the sinner.  
2. Earnestly resolve against it in the strength of Christ: 1 Pet. 4.1. Forasmuch then as Christ hath suffereth for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin: The mind is hereby fortified. Christ's dying engageth them to it, Christ hath suffered for it, and we are bound to subdue the flesh, and deny the pleasures of it.  
3. Seriously endeavour against it, according to the advantages the Spirit giveth you; a conscientious Attender on the Ordinances of God hath many motions and helps.  
2. To walk in newness of life, or to express the likeness of Christ's Ressurection. The spiritual Resurrection is described, (1.) By the Cause of it, Joh. 5.25. The ●our is coming, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live. In the spiritual sense that Power was already executed by him, in raising sinners out of the grave of sin, for he saith, it now is. It is the Voice of Christ awakens, as, Lazarus come forth. Do not then delay, do not say, it is too soon, Heb. 3.15. To day if ye will hear his voice, harden not your hearts. (2.) The Nature of it, as to the first Grace, Eph. 5.14. Awake thou that sleepest, arise from the dead, and Christ shall give thee light; awake as a man out of his wine: as to the progress of it, 1 Cor. 15.34. Awake to righteousness, and sin not. Rouse up yourselves out of this drowsy condition of sin to a lively exercise of Grace. (3.) The tendency and end of it, Col. 3.1. If ye then be risen with Christ, seek the things that are above, where Christ sitteth at the right hand of God.   

SERMON V.  ROME VI 6. 
Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.  
IN this Verse the Apostle explaineth, how we are planted into the likeness of Christ's Death, Knowing this, that our old man is crucified with him, etc.  
In the words, 

1. A Truth represented, That our old man is crucified with him.  
2. The manner of applying and improving this Truth.    
For the former Branch, 

1. Christ's undertaking, Our old man is crucified with him.  
2. The Fruit and End of it, That the body of sin might be destroyed.  
3. The Obligation lying upon us, That we might no longer serve sin. Or, 

1. What Christ doth, he was crucified, And our old man crucified with him.  
2. What the Spirit doth, That the body of sin might be destroyed; that is, the Reign of it broken, the Power of it weakened yet more and more, Acts prevented, Habits cast off.  
3. What we must do, That henceforth we may not serve sin.      
Doctrine. That the Reign of sin would be sooner broken, if we did seriously consider and believe the great End of Christ's Death and undertaking on the Cross.  
This will appear, (1.) By explaining the several Branches of the Text. (2.) Giving Reason's.  
1. In the Explication take notice of,  
First, The Truth represented, which is expressed in three Branches.  
1. What Christ doth, or his intention and undertaking on the Cross. Our old man is crucified with him. Where observe,  
I. That sin within us is called an Old man, partly because it is born and bred with us, it had its rise from Adam's Fall, and is ever since conveyed from Father to Son unto all who are descended from Adam: Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. Partly because this natural corruption, which we inherit from the first Man, is opposite to that new Man, which consisteth in Knowledge, Righteousness, and true Holiness: Eph. 4.22, 24. That ye put off concerning the former conversation the old man, which is corrupt, according to the deceitful lusts: And that ye put on the new man, which after God is created in righteousness and true holiness. And Col. 3.9, 10. Seeing that ye have put off the old man with his deeds▪ and have put on the new man, which is renewed in knowledge, after the image of him that created him. So that the Old man is that perverse temper of Soul which was in us, before we had the knowledge of Christ, or embraced him by Faith. Partly because it is an antiquated thing, as is upon the declining hand, and hasteneth in the Regenerate (as men in their old age) to its own ruin and destruction: 2 Cor. 5.17. Old things are passed away, behold all things are become new. 1 Cor. 5.7. Purge out therefore the old leaven, that ye may be a new lump.  
2. This Old man must be crucified, that is the kind of death, which it must die. Sometimes the destruction of sin is called a mortifying of sin, that implieth a putting to death in the general, or a kill the love of sin in our Souls; sometimes a crucifying of sin, that showeth the particular kind of death we must put it to, and this for a double reason. Partly to show our conformity and likeness to Christ's Crucifixion: Partly because it expresseth the nature of the thing itself, the Cross bringeth pain and death: So is sin weakened by godly sorrow, which checketh the sensual inclination. The strength and life of sin lieth in a love of pleasure, and one special means to mortify it is godly sorrow, 2 Cor. 7.10. For godly sorrow worketh repentance to salvation never to be repent of. Those that have tasted the bitter waters are more easily induced to forsake all known sin. Well then, sin must be crucified, a man fastened to the Cross suffereth great pain, his strength wasteth, and his life droppeth out with his blood by degrees: So sin is not subdued but by constant painful endeavours, not by feeding the flesh with carnal delights, but by thwarting it, watching, striving against it, bemoaning ourselves because of it, and so by degrees the love of it is not only weakened, but deadned in our Souls. If it be tedious and troublesome, nothing that hath life will be put to death without some struggling: we must be content to suffer in the flesh, Christ suffered more, and none but he that hath suffered in the flesh ceaseth from sin, 1 Pet. 4.1. You make it more painful by dealing negligently in the business, and draw out your vexation to a greater length: the longer you suffer the Canaanite to live with you, the more doth it prove a thorn and goad in your sides. Our affection increaseth our affliction, your trouble endeth, and your delight increaseth, as you bring your Souls to a thorough resolution to quit it. quam suave mihi subi●ò factum est carere suavitatibus nugarum! No delight so sincere as the contempt of vain delights. The crucified man's pains end when death cometh.  
3. This Old man was crucified with Christ. This Phrase and manner of speech is difficult, and therefore must be explained.  
1. That Christ was crucified for us, in bonum nostrum, for our good, is past dispute with Christians. Surely he hath born our griefs, and carried our sorrows, Isa. 53.3. he endured the punishment which sin had made our due.  
2. That he stood before the Tribunal of God representing us, and so died loco & vice omnium nostrî, in the room as well as for the good of his people, should as little be doubted: 2 Cor. 5.14. For if he died for all, then were all dead; that is, in him: he died not on the Cross as a private, but a public Person.  
3. Christ died not only to expiate our guilt, but to take away the power of sin; at least the end of Christ's suffering, and dying on the Cross for our sins, was to purchase Grace, that we might crucify sin, that is, forsake it with grief and shame, Heb. 9.26. Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself; that is, not only to expiate the guilt of our sins, but to abolish the power of them. He came to redeem us from the slavery of sin, Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity.  
4. Assoon as we are regenerated and converted to God, there is a closer application of the Death of Christ, we partake of the influence and fruit of his Merit and Purchase, and the benefit is made ours, and so our old man is said to be crucified with him. The Merit of his Passion beginneth then to take place, so that every good Christian can say, I am crucified with Christ, Gal. 2.20. our old man beginneth then to receive its death's wounds; so that we are not the ●ame men we were before, being made partakers of the fruit of Christ's Death.  
II. The Fruit of it, or what the Spirit is to do, that is intimated in the next Clause, That the body of sin might be destroyed. Here, 1. What is meant by the body of sin. 2. In what sense it is said to be destroyed.  
1. What is meant by the body of sin? Answ. By the body of sin is meant the whole stock and mass of corruption, which is called a body of sin.  
1. Because it is composed of many sinful passions and disorders, as the body is of divers members, Col. 2.11. In putting off the body of the sins of the flesh. And again, Col. 3.5. Mortify your members upon the earth: It is not meant of the natural, but sinful body; for it follows, Fornication, uncleanness, inordinate affection, evil concupiscence and covetousness, which is idolatry.  
2. Because they are executed by the body, Rom. 6.12. Let not sin reign in your mortal bodies. And Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. Sin is gotten within us by the Soul, but it hath taken possession of the body; the gate of the senses let it in, and other powers of the body are as ready to let it out.  
2. In what sense it is said to be destroyed? The Duty is ours, but the Grace is from God; it is done on God's part by the Spirit, but it is our duty: Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. Both Agents carry it on to such a degree in this life, as it may not reign in us. On God's part there needeth no more Merit to get sin destroyed, but that of Christ, nor a greater power than that of the Spirit to subdue it: and by degrees the work is accomplished, its reiging power is taken away by converting Grace, it's very Being is abolished by his final perfecting Grace. The same Spirit that begun it at first, ceaseth not to work till it be wholly abolished in us. On our part, we must yield up ourselves to be renewed by him, and obey his sanctifying motions, till our cure be perfectly wrought. Observe here,  
1. It is the whole body of sin must be quitted and put off, not actions only, but lusts: 1 Pet. 2.11. Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts which war against the soul. Not some parts only and branches, but all sin. As the body compasseth about, and encloseth the Soul; so doth the body of sin enclose us. The corrupt mass is made up of many sins, it is an impure body that hath many members: now all these must be mortified.  
2. It must be carried on to such a degree, that sin may lie a dying. We must not cease to oppose sin till it be destroyed, not only scratch the face of it, but seek to root it out. Christians are said to destroy sin four ways.  
1. Proposito, in the settled purpose of their hearts, as Christ ceased not till he had done his work: so a Christian, 1 Pet. 4.1. Forasmuch as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin. Now a work is spoken of as done, when it is throughly purposed to be done. As a fire is said to have taken an house, when it hath only taken a little corner of the house; because if it be not quenched, it will in time consume all. There is a fixed purpose to get rid of it.  
2. Voto, in desire, in their constant Prayer accompanied with hearty groans, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death! Psal. 119.133. Order my steps in thy word, and let not any iniquity have dominion over me. Nothing less will content them than a total extirpation of sin.  
3. Conat●, they have begun it with a mind to finish it, and are always thwarting and curbing the desires of corrupt Nature: 1 Cor. 9.27. I keep under my body, and bring it into subjection, lest after I have preached to others, I myself should be a castaway.  
4. Eventu, the work is not only really begun, but they have some success in it; and while it is a doing, they have the comfort of it. The reign of sin is broken, Rom. 6.14. Sin shall not have dominion over you; for you are not under the law, but under grace. They are somewhat enabled to prevail over it, so far that there is a manifest difference between them and the carnal, whilst others cherish their lusts, and make provision for them, they crucify them, and are freed from that base servitude.  
III. What man must do, or the Obligation lying upon us, That henceforth we should not serve sin. Here observe,  
1. The word Henceforth. We did before serve sin; before Regeneration we were all slaves: Tit. 3.3. Serving divers lusts and pleasures. There is a double notion of servitude intimated in Scripture, and confirmed by the practice of all Nations. One is of those that yield up themselves by their own consent and willing subjection in bondage to another, of which that Text speaketh, Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are whom ye obey. These are servants by consent that yield up their time, and strength, and life to the disposed of by another, to whom they have sold themselves. The other is of that slavery▪ which is introduced by Conquest; as those that were taken in War, were at the dispose of him that took them: that is spoken of, 2 Pet. 2.19. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. The first deliver up themselves as servants and slaves by their own consent; the other by Conquest: for by the Law of Nature Victory giveth Dominion, and though men had a mind to do otherwise, they cannot help themselves. Both notions express the reign of sin, and our servitude under it, which is both voluntary and unavoidable; at first it is voluntary, afterwards unavoidable; they first yielded up themselves, and then are overcome by their base and brutish lusts; and so lose all liberty and strength of will to help themselves; first willingly and by our own default we run into it, and afterwards we are captivated, and though we are convinced of better, we shall do that which is worse, being overcome by our lusts: though they see their duty, they are not able to perform it, they have some kind of remorse and trouble, but they cannot help or free themselves.  
2. Observe, that the Gospel looketh forward to the time to come. It respecteth not what Believers have been before Conversion, and turning to God; but thenceforward they must forsake their sinful lusts, and turn to God. So 1 Pet. 4.2. That he no more should live the rest of his time, in the flesh, to the lusts of men, but to the will of God. Time is short, work is great, since it is not enough for a Christian to cut off one member, but the whole body of sin must be destroyed, and they have been too long dishonouring God, and destroying their own Souls, and cherishing divers lusts in themselves. Therefore now they should more earnestly set about the mortifying of sin. Now as this is an encouragement to those that have long been serving their base lusts and vile affections, and been eminent in wickedness; so it is an engagement to them to double their diligence for the future to serve God, by virtue of their deliverance by Christ: Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? Luke 1.74, 75. That we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life. If the Gospel doth not look backward, surely it looketh forward, it obligeth us to be more assiduous and serious in the study of Holiness after Conversion, that if it be possible they may restore the Lord to his honour, reclaim those whom they have hardened in sin, and get their own hearts more loosened from it, since custom hath deeply rooted it in them.  
3. Observe the Apostle saith, That we should not serve sin. It is one thing to sin, another thing to serve sin. Though sin doth remain in the godly, it doth not reign in them: to serve sin is to yield willing obedience to it. This may be done two ways.  
First, When men slavishly lie down in any habit and course of sin. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a way of sinning, as David, Psal. 139.24. See if there be any way of wickedness in me. David would not be corrupt in any of his ways. And again, Psal. 119.29. Remove from me the way of lying. Some are given to one sin, some to another; some covetous, others sensual; some proud, others brutish; there is some iniquity they regard in their hearts and make much of, and indulge in themselves, and so grow slaves to that imperious lust. Now whatever good properties we have otherwise, we must take heed of any one perverse habit, or evil frame of spirit, lest it hamper us, and make fools of us, and make us liable to be caught again after some show of escape. A beast escaped with an halter is easily caught again: so this lust indulged will bring us into our old bondage.  
Secondly, When we willingly indulge any presumptuous acts. For Joh. 8.34. He that committeth sin, is the servant of sin. If we allow ourselves to commit any one gross sin, we serve it. Other sins steal into the Soul by degrees, but these at once: therefore we must take heed that we run not wilfully into these inordinacies, and yet hope to escape the danger.  
Secondly, How all this must be improved by us: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, knowing this. The word signifies, 1. Knowledge, 2. Consideration, 3. Assent.  
1. Knowledge, understand this. This is of use here; for ignorance of Christ and his Gospel is a great cause of sin, whereas a sound knowledge produceth mortification. Ignorance causeth men to become brutish: 1 Pet. 1.14. Not fashioning yourselves according to the former lusts in your ignorance. 1 Cor. 15.34. Some have not the knowledge of God; I speak this to your shame. On the other side, knowledge is an help to mortification, provided it be found, and such a knowledge both for matter and manner as it ought to be. For matter, that it be a thorough knowledge, Eph. 4.20, 21, 22. But ye have not so learned Christ, if so be that ye have heard him, and been taught by him, as the truth is in Jesus, that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. If men were thoroughly instructed in the Christian Doctrine, they could not so easily sin against God; but a partial knowledge incourages our boldness in sinning. For manner, it must be lively: 2 Pet. 2.20. If after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ. Joh. 8.32. And ye shall know the truth, and the truth shall make ye free. Jer. 31.19. After I was instructed, I smote on my thigh: I was ashamed, yea even confounded, because I did bear the reproach of my youth. It is but a form of knowledge, not the lively light of the Spirit, which doth not break the power of our lusts.  
2. It may import Consideration, and so knowing this is seriously considering this. Many Truths lie by neglected, unimproved, for want of consideration, and that is the cause of men's sins; they consider not Gods benefits, Isa. 1.3. The ox knows his owner, and the ass his master's crib; but Israel doth not know, my people doth not consider: nor his Judgements, Job 34.27. They turned back from him, and would not consider his ways: that is made the reason of their sin, they consider not his ways; that is, the ways of his Providence towards them and others. If men did consider and ponder with themselves, how hateful sin is to God, with what severity he will punish it, what obligations they have to the contrary, it would much check the fervour of their lusts, and they could not go on so quietly in a course of disobedience against God; but they do not seriously consider what they are a doing. Above all, the Death of Christ should be considered by us, as, 1 Pet. 1.18, 19 Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, from your vain conversations, received by tradition from your fathers. But with the precious blood of Christ, as of a lamb without blemish, and without spot. If men would know, that is, ponder these things in their hearts, and discourse with themselves, Why was so great a price given for our Reconciliation, but that sin might be destroyed, and the great makebate between God and us removed out of the way?  
3. Knowing is often put for Assent. For Faith is not a Doubting, but a certain Knowledge. And this enliveneth every Truth. If you do believe that Christ came to take away every sin, you have no reason to cherish it. The Word worketh not till it be believed: Heb. 4.2. To us was the Gospel preached, as well as unto them, but the word preached did not profit them, not being mixed with faith in them that heard it. But than it worketh mightily and effectually; for it cometh not to us in word only, but in power: 1 Thess. 2.13. Ye received it not as the word of men, but as it is in truth the word of God, which effectually worketh also in you that believe. And more particulary in Mortification; for it is Faith that purifieth the heart, Acts 15.9. Where the Christian Doctrine is really entertained and received by Faith, it taketh men off from their old sins: 1 Pet. 1.22. Seeing you have purified your souls in obeying the truth through the Spirit. The obedience of the Truth is nothing else but Faith wrought in us by the Spirit upon the hearing of the Gospel, this produceth in us that purity of heart and life, which becometh Christians.  
II. I will give you the reasons. The Death of Christ may be considered as it worketh morally, or as it worketh meritoriously. As it worketh morally, it hath a full and a sufficient force to draw us off from sin: as it worketh meritoriously, it purchaseth the Spirit for us. As it worketh morally, it layeth a strong engagement upon us; as it worketh meritoriously, it giveth great encouragement to oppose and resist sin, and set about the mortification of it. So that the true way of subduing sin is by serious reflection on the Death of Christ, which we shall consider, 

1. As it is a strong engagement.  
2. As it is a great encouragement.    
1. As it is a strong engagement, and there,  
1. It is a pattern to teach us how to deny the pleasures of the senses. Pleasure is the great Sorceress that hath bewitched all the World, and that which giveth strength to all temptations: Jam. 1.14. Every man is tempted, when he is drawn away of his own lust and enticed. There is some sensitive carnal bait which first inviteth, and then draweth us from our duty; and all the Charms sin hath upon us, are by the treacherous sensual appetite, which is impatient to be crossed. So when another Apostle speaketh of a revolt to the carnal life after some partial Reformation, he giveth this account of it: 2 Pet. 2.20. After they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled and overcome. Before men be overcome by Temptation, they are first enticed by the apprehension of some pleasure or profit which is to be had by their sins, by which apprehension the danger of committing the sin is covered and hid, as the Fisher's hook is by the bait, that is the Metaphor there, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lapse again into the slavery of the former sins, which they seemed to have escaped. Therefore till we are dead to the sensitive lure, and can be content to suffer in the flesh, and to deny the satisfactions of the animal life, we shall never avoid the slavery of sin, nor know that our old man is crucified. Now what is more powerful than the consideration of the Death and Example of Jesus Christ? In his whole Life he was a Man of sorrows, and so taught us to contemn the world, and the pleasures of the flesh; but especially at his Death, when pain was poured in upon him by the Conduit of every Sense, there he pleased not himself, Rom. 15. 3. but conquered the love of life, and all the natural contentments of life, that he might please God, and procure our Salvation. Now we have not the Spirit of our Religion till we grow dead, not only to the pleasures of sin, but the natural pleasures of life, yea life itself, and can submit all to God's glory.  
2. As it is an act of Love, which should beget love in us to God again, which love will make us tender of sinning. There are many aggravations of sinning; but the greatest of all is, because we sin against so much Love, as God hath showed us in our Redemption by Christ. Sin is aggravated by the greatness of the Person against whom it is committed, against the infinite Majesty of God; as to strike an inferior person is not so heinous a crime, as to strike a Magistrate or Prince; but this will not hold in all cases, for foul indignities and grievous wrongs offered to meaner persons are a greater offence, than the omission of a Ceremony to a Prince, as if a man through ignorance of the customs of the Court, should not be bare before his Chair of State. Therefore take in the other Consideration of the infinite Goodness and Love of God towards us in Christ; this doth exceedingly aggravate our sins. They are acts of unkindness, After such a deliverance as this is, shall we again break thy commandments? Ezra 9.13, 14. after a deliverance out of Babylon, out of Hell. To sin against the infinite Goodness of a Creator by eating the forbidden Fruit, we see what mischief it brought on Mankind; conscious of this transgression, the first Actors hid themselves from God's presence. But what is it to sin against the infinite Goodness of a Redeemer, who came to recover us from this thraldom and bondage, and to draw us to himself with the cord of love? He chose rather to suffer the punishment due to our sins, than to suffer sin still to reign in us, whom he loved more dearly than his own life: Gal. 2.20. Who loved me, and gave himself for me. Rev. 1.5. To him that loved us, and washed us from our sins in his own blood. Now if after this manifestation of his Love we shall still continue in sin, the heinousness of our offence is greatly increased.  
3. Christ's Death is the best Glass, wherein to view the deadly nature of sin. It was so great and heinous an evil in the sight of God, that nothing but the Blood of the Son of God could expiate it: Rom. 8.3. For what the Law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. Jesus Christ must come and suffer a shameful Death; this painful, shameful accursed Death of the Son of God showeth God's displeasure against sin, and what it will cost us, if we allow it, and indulge it in our hearts and lives; for if this be done in the green tree, what shall be done in the dry?  
4. It showeth us also what a great benefit Mortification is. This among others was intended by him, and moved him to bear our sins in his Body on the Tree: 1 Pet. 2.24. Who his own self bore our sins in his body on the tree, that we being dead to sin, should live unto righteousness. To remember a good turn done by a Friend, and not to prise and value it as we ought, is rather to forget than to remember his friendliness: So here, if we do not prise Christ's benefits, we undervalue his Death, and a lessening of the benefits is a lessening the price: Now one of the chief of them is to take away sin, and to break the reign of it in the heart of his renewed ones. This Argument seemeth to be urged, 1 Pet. 1.18, 19 Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, from your vain conversations; but with the precious blood of Christ, etc. If there be a liberty purchased and bought at so dear a rate, and then proclaimed, and we will not accept it; it is a plain slighting the benefit we have by Christ.  
5. The sins of Christians, who profess a Communion with his Death, are more criminal and scandalous than the sins of Heathens. They never heard of the Son of God, that came to redeem them from their vain conversations at so high a rate, as his own precious Blood: They never were called solemnly to vow integrity of life and conversation, as a service due to that Redeemer, as is done by Christians in Baptism. All this we believe, and this some have done, and yet disobeyed our Masters will. Heathens had no expectation of any gracious immortal reward, feared no dreadful Doom nor Sentence after death. We are hedged in within the compass of our duty both on the right hand the left: on the right hand with the hopes of a most blessed everlasting estate; on the left with the fears of an endless and never dying death: all which are included in our Baptism, and so if all be not mockery, our old man is crucified with Christ.  
6. A Christians living in sin is a greater injury to Christ, than the Persecution of the Jews that crucified him; because we daily and hourly do that which is more against his holy Will. The rule for measuring the greatness of our personal injury and wrong, is the opposition, which the act includeth to the will and liking of the Party who is displeased and wronged. Well then, which is most displeasing to Christ, his dying for sin, or our living in sin? Surely his dying for sin, as an act of obedience to his Father, or love to us, was very pleasing to Christ: Psal. 40.8. I delight to do thy will, O my God, yea thy law is within my heart. He is more willing to suffer Death for us, than to suffer us to live and die in our sins. You will say, that is not the case we speak of, not the submission of Christ, but the Jews act. But this will not lessen the Argument, if we compare the Jews act with our disobedience; that was against his Humane Life, this is against his Office: Now as Christ preferred his Office above his humane and natural Life; so those that neglect his Office, or contradict his Office, are more offensive to him, than those who did wrong to his natural Life. Therefore those that profess Christianity, and yet live in their sins, do more wrong to him than Judas, or Annas and Caiaphas, or any that had an hand in his Death merely as such. They did wrong to Christ indeed, as Cain did to Abel, when he took away the life of his innocent Brother; and these personal wrongs are more unpleasing to his holy Will, as the Son of God, than unto the affections of his humane Nature as the Son of David, as sins against God, more than as injuries against a man. But for us who pretend to adore and worship him, our crime is the more horrid, because we build those things again, which he came to destroy, and so evacuate the fruit of his Sufferings, and make his Office of no effect; and thereby take part with the Devil, the World and the Flesh against him.  
2. As it is a great encouragement, as Christ's Death was the Merit and Price, by which Grace sufficient was purchased to mortify and subdue our Old man. The work of Mortification is carried on in the hearts of God's people by the Spirit, and the Spirit is also purchased by the Death of Christ: Tit. 3.5, 6. According to his mercy he saved us by the washing 〈◊〉 regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour. Gal. 3.14. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. The Spirit worketh as Christ's Spirit, that he might be glorified by the full extent of his Merit, and in the use of means we may comfortably expect the virtue of Christ crucified. We are not obliged only, but enabled, and are convinced of faulty laziness and despondency; if we do not resist sin, it is a sign we affect our slavery. It is not want of power, but of will.  
Use 1. It informeth us, that Christianity is the only true Doctrine, that teacheth us the right way of mortifying sin. Haman refeained himself, Hest. 5.10. Moral instructions cannot reach the root of this woeful disease. So dark are our minds, so bad our hearts, so strong our lusts, so many are our temptations; but the Doctrine, Example, Merit and Spirit of the Lord Jesus will do the work.  
Use 2. Direction. Let us often and seriously consider the Death of Christ, and the great condescension of the Son of God, who came and suffered in our Nature an accursed Death to finish transgression, and make an end of sin. As the Leper was cleansed by the blood of the slain Sparrow dropped into running water, Leu. 14.5, 6. This signifies the cleansing of us sinners by Christ, who as the Bird that was killed, was put to death in the flesh; but as the living Bird, was quickened by the Spirit, 1 Pet. 3.18. And 2 Cor. 13.4. He was crucified through weakness, yet he liveth by the power of God. The dropping the blood of the slain Sparrow into running water, representeth Christ, who came by water and by blood, 1 Joh. 5.6. Blood noteth Christ's Satisfaction, running Water the Spirit, Joh. 4.24. The water that I shall give him, shall be in him a well of water springing up into everlasting life. Joh. 7.38. He that believeth on me, out of his belly shall flow rivers of living water. The living Bird was to be dipped in the blood and water, and then to be let go in the open field up to Heaven, Levit. 14.8. The scaping of the Bird noteth the Resurrection of Christ; his flying in the open field with bloody wings in the face of Heaven, his Intercession, or Representation of his Merit to God; and herein is all our confidence.  
Use 3. Caution. Let us not serve sin.  
1. See you be dispossessed of every evil Habit and Frame. Many profess obedience to God, but still retain the yoke of sin; as Israel delivered out of the house of Bondage, returned in their hearts, wishing themselves there again, Acts 7.39. The league between them and their lusts is not fully dissolved; so that though they forsake many sins, yet not all their sins; they keep some beloved sin, Psal. 18.23. I was also upright before him, and I kept myself from mine iniquity. Herod would not part with his Herodias; so they return like the dog to his vomit.  
2. See you resist actual Temptations. God calleth to you, Jer. 44.4. O do not this abominable thing that I hate. Conscience calleth to you, as David's heart smote him, it is time to stop then: Is this becoming your solemn Vow? Will it consist with the Love of God?  
Use 4. It puts us upon Selfreflection. Do I know, that my Old man is crucified with Christ? There is a knowledge of Faith, and a knowledge of spiritual Sense.  
1. Have you experimentally felt the power of his Death? Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. Is the body of sin destroyed, or at least considerably weakened?  
2. Whom do you serve, God or Sin? Have you changed Masters? Are you as free from sin as before from righteousness? And do you as much for God as before for sin? Rom. 6.19, 20. As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity: even so now yield your members servants to righteousness unto holiness. For when ye were the servants of sin, ye were free from righteousness.   

SERMON VI.  ROME VI 7. 
For he that is dead, is freed from sin.  
THE words are a Reason to prove what was asserted in the former Verse. Two things were there asserted. (1.) That their old man is crucified with Christ. (2.) That therefore we must not serve sin. This the Apostle proveth. This Reason is taken from the Analogy between Death natural and spiritual. He that is dead naturally is freed from the Authority of those who formerly had power over him; humane slavery endeth with death, in the grave the servant is free from his master, Job. 3.19. Death leveleth the ranks of persons, and the imperious Lord and Master hath no more privilege, than his vilest slave and servant. So he that is dead to sin, is delivered from the power of sin acting formerly in him For he that is dead, is freed from sin.  
In the words, 

1. A Subject.  
2. A Predicate.    
1. A Subject, He that is dead. A man may be said to be dead properly and naturally; or improperly and metaphorically.  
First, Properly and naturally, when the Body is deprived of the Soul, Jam. 2.26. The body without the spirit is dead.  
Secondly, Improperly and metaphorically, for Death spiritual; and this either with respect to Unbelievers, who are said to be dead in sin, Eph. 2.1. You hath he quickened, who were dead in trespasses and sins. And vers. 5. Even when we were dead in sins, hath he quickened us together with Christ. And therefore when we come out of that estate, we are said to pass from death to life, 1 Joh. 3.14. Or with respect to Believers who are dead to sin, Col. 3.3. For ye are dead. Real Believers are dead, not in sin, but to sin, the Dominion and Reign of it being broken, though it be not totally subdued. This is here intended.  
2. The Predicate, Is freed from sin. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Vulgar hath, justificatus est à peccato: Beza, with many of the Ancients, liberatus est. Our Translation hath both, in the Text, freed; in the Margin, justified. Whether you take one or the other word, it importeth deliverance from the yoke and dominion of sin, so as not to obey its motions and commands. For the Apostle doth not speak here of the Forgiveness of sin, but the Abolition of its power and dominion; for it is brought as a Reason, why those whose Old man is crucified with Christ, should not serve sin; and the word justified is the rather used, because one justified and absolved by his Judge, is also released and set free from his bonds, so are we.  
Doctrine. That freedom from sin is the consequent of our dying with Christ.  
I shall handle, 

1. The Nature of this Freedom from Sin.  
2. The Degree to which we attain in this Life.  
3. The value of this Benefit.  
4. How it is the Consequent of our dying with Christ.    
I. The Nature of this Freedom from Sin. I told you before, it is an exemption from the Dominion and Reign of Sin.  
1. We quit the evil disposition and temper of our Souls, we are dispossessed of every evil habit. Our first work is to put off the habit, and then the act ceaseth. The Apostle telleth us, 1 Pet. 2.11, 12. Dear beloved, abstain from fleshly lusts that war against the soul. Having your conversation honest among the Gentiles, etc. In vain do we lop off the branches, till the root be first deadned. The life and reign of sin lieth in the prevalency of our lusts within; all outward sins are but acts of obedience to the reigning lust.  
2. We renounce our former course of living, after the Habits we are free from the Acts, we do not, and durst not to live in sin, the former conversation is cast off as well as the former lusts: Eph. 4.22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. Sin must not break out in our conversations; for it is but a deceit to think we have quelled the lust, when the acts appear as frequently and easily as they did before. A change of heart will be made manifest by a change of conversation. So 1 Pet. 1.14. As obedient children, not fashioning yourselves according to the former lusts in your ignorance. They must not shape and mould their actions and endeavours according to the sinful motions of their corrupt Nature. So 1 Pet. 2.12. Having your conversation honest. If sin be weakened in the heart, the fruit of it will appear in the conversation.  
Now this Freedom is expressed by a word that signifieth Justification, and fitly,  
1. Because of the Nature of Justification, in which there are two Branches; liberatio à poenâ, and acceptatio ad vitam. The punishment incurred by the Fall is poena damni and poena sensûs, the loss and the pain: Both may be considered as in this life, or the life to come. To begin with the highest and most dreadful part of the punishment, the loss of God's eternal and blessed Presence, or the Fruition of him in Glory: Mat. 25.41. Depart ye cursed. The pains are those eternal Torments which are appointed for the wicked, when they shall fall immediately into the hands of an angry and offended God: Heb. 10.31. It is a fearful thing to fall into the hands of the living God. But in this life we must also consider the loss and pain. The pains are all those miseries and afflictive evils, which came into the World by reason of sin. The loss is loss of God's Image: that Threatening, Thou shalt die the death, Gen. 2.17. implied spiritual death as well as temporal and eternal. Now we are justified when we are freed from punishment, and among other punishments from the punishment of loss, when God giveth us the blessing, which sin had deprived us of: As for instance, when he giveth us the sanctifying Spirit, this is called a receiving the Atonement, Rom. 5.11. We had forfeited it by sin, and God being pacified in Christ, doth restore it to us. Man brought upon himself spiritual death by sin, and the gift of the sanctifying Spirit is the great and first Act of Gods pardoning Mercy, and a means to qualify us for other parts of Pardon. Though the thing be plain of itself, yet to make it more clear to us,  
2. Let us distinguish of the kinds of Justification. There is a twofold Justification, it is either constitutive, or executive.  
First, Constitutive Justification is by the new Covenant, when those who submit to the Terms are constituted or made righteous: Joh. 5.24. He that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death to life. There is Gods Grant, and whosoever can make good his Claim, hath a right to Justification by Gods own Grant; according to the Law of Grace, he is one freed from sin.  
Secondly, Executive, when God accordingly taketh off all penalties and evils, and giveth us all the good which belongeth to the Righteous or Justified: as in the case in hand, when God giveth us the Spirit to break the power and reign of sin: And therefore so often in Scripture is God said to sanctify us as a God of Peace, or as a God pacified and reconciled to us in Jesus Christ: Heb. 13.20, 21. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight. 1 Thess. 5.23. And the very God of peace sanctify ye wholly, etc. 2 Cor. 5.18. And all things are of God, who hath reconciled us to himself by Jesus Christ. This God doth as a Judge, acting according to the Rules of Government constituted in the new Covenant, upon the account of the Merit of Christ, and our actual interest in him.  
II. As to the Degree, how far we are freed from sin.  
1. All the justified and converted to God are freed from the Reign of it. The flesh, though it remaineth, is made subject to the Spirit, which by degrees doth destroy the relics of sin: For it is said of the justified, Rom. 8.1. There is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit.  
2. The more obedient we are to the motions of the sanctifying Spirit, the more power we have against sin: Gal. 5.18. If ye be led by the Spirit, ye are not under the Law, under the irritating Power and Curse of it. Many sins are in a great measure left uncured as a part of our punishment. We should have more of his Spirit, and so more of his Grace to mortify sin, if we did mind more the Covenant we have made with God as our Sanctifier: but degrees of Grace may be forfeited by our unworthy dealing with the Spirit, Eph. 4.30. Grieve not the Spirit of God, whereby ye are sealed to the day of redemption. He seeketh by degrees to fit us for our everlasting estate, and final deliverance from all sin, and the consequence of sin: 2 Cor. 5.5. Now he that hath wrought us for the self same thing is God, who also hath given to us the earnest of his Spirit. And therefore he must not be obstructed in his work, while he is preparing the Heirs of Promise aforehand unto Glory, lest we lose not only the comfort of our future Hopes, but also be set back in the spiritual Life, and so grieve both our Sanctifier and our Comforter.  
3. If we fall into heinous wilful sin, God manifesteth his displeasure against the party sinning, by withdrawing his Spirit. This was the evil that David was so much afraid of, Psal. 51.10, 11, 12. Create in me a clean heart, and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy Spirit from me. Restore unto me the joy of thy salvation, and uphold me by thy free Spirit. In which expressions he desireth, that God would not withdraw his Grace, and the influence of his holy Spirit, which by that heinous sin he had so justly forfeited. This is the sorest Judgement on this side Hell, to be deprived of Communion with God in point of Grace. Though it may be not a total separation from his Presence and Grace; yet it is a degree of it, when God is strange to us, and suspendeth all the Acts of his complacential Love, leaving us dull and senseless, that we have no heart or life to any thing that is spiritually good. Yea, if after such scandalous falls, we repent not the sooner, God may deliver us up to brutish lusts; the evils are lesser and greater according to the rate of our sins or neglects of grace. These penal withdrawings of his Spirit should therefore be observed: for God showeth much of his pleasure or displeasure by giving and withholding the Spirit. His Blessing and Favour is showed this way, Prov. 1.23. Turn ye at my reproof, behold I will pour out my Spirit upon you, and I will make known my words unto you. But when God is refused, or neglected, or highly provoked, Psal. 81.11, 12. My people would not hearken to my voice, and Israel would none of me: so I gave them up unto their own hearts lust, and they walked in their own counsels: This is more than all the calamities of the World.  
4. Where the work is really begun and duly submitted unto, we have hopes of a better estate, it still increaseth towards that perfect Blessedness, when we shall be without spot and blemish, or any such thing, Eph. 5.27. What a life do Gods holy Ones live in Heaven, who are wholly freed from sin? There is no worldly mind, nor pride, nor passion, nor fleshly lust to trouble them. Here many wallow in their own dung, others are in a great measure defiled and blemished: but there they are freed, not only from the Reign, but Being of sin. Hath God been so kind to them in glory? And will he not do the same for us also? There is none in Heaven by the first Covenant, all that are there come thither as sanctified and justified by Jesus Christ, and in the way of his pardoning grace. Surely since we have the same Redeemer, depend upon the Merit of the same Sacrifice, and wait for the same Spirit in the use of all holy means and endeavours, he will not be strange to us. Christ is willing if we are willing, there you will find it sticketh, he came to take away sin, but we will not give way to his Spirit; we are neither sensible of our sickness, nor earnest for a cure, at least a sound cure. We seek ease and comfort more than the removing of the distemper; but if we were throughly willing, will he fail a serious Soul? It is Christ's Office to expiate sin, and destroy it, his Blood was shed for his Church for this purpose: Eph. 5.26. That he might sanctify and cleanse it with the washing of water by the word. For the same end he intercedeth now in Heaven: Heb. 7.25. Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever liveth to make intercession for them. He that hath undertaken this work counteth it his honour and glory to perform it: Eph. 5.27. That he might present it to himself a glorious Church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish. And Judas 24. Now unto him that is able to keep ye from falling, and to present you faultless before the presence of his glory with exceeding great joy. It is matter of rejoicing not only to us, but to him.  
III. The value of the Benefit; surely it is a great mercy to be freed from the power of sin, and to have our enthralled Souls set at liberty.  
1. Because sin is the cause of all the controversy and variance between God and us: Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. This is the abominable thing which he hateth, Jer. 44.4. O do not that abominable thing, which I hate! It is sin that maketh the great distance between Man and God, not in position of place, for so he is every where present, with bad and good; but in disposition of mind and affection of heart, it hath caused him in anger to withdraw his gracious Presence from you. Would you not be glad to have the great difference between God and you compromised and taken up, and all enmity to cease between you and Heaven? It can never be till sin be mortified as well as pardoned: For till man be converted, as well as God satisfied for the breach of his Law, there is no due provision made for our entering into fellowship with him, we shall stand aloof from him as an Holy, sin-hating and condemning God, and so have no heart to Communion with him.  
2. It is a defacing God's Image in us, and a bringing in of a contrary image, the image of the Devil. God's image is defaced while we live in sin, Rom. 3.23. We have all sinned, and are come short of the glory of God. By the glory of God there is meant his image, not his glorious reward, but his glorious image, as 1 Cor. 11.7. The man is the image and glory of God, and the woman is the glory of the man; that is, hath some likeness of his Power and Majesty. Similitude and likeness is often called Glory: So 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Now this is lost which is the beauty, as sin is the deformity of the Soul. And on the contrary, the image of the Devil is introduced into the Soul, as we are proud, envious, revengeful: Joh. 8.44. Ye are of your father the devil, and the lusts of your father ye will do, he was a murderer from the beginning, and abode not in the truth, because there is no truth in him; when he speaketh a lie, he speaketh of his own; for he is a liar and the father of it. The properties of the Devil like us much better than the Excellencies of God. Now is it not a great mercy to be freed from this disposition and temper of heart, especially since image, favour and fellowship go together.  
3. It disableth us for God's service. While we live in sin, we are not only weak, but dead. Let us take the softest notion, Rom. 5.6. When we were yet without strength, etc. that is, unable to perform any obedience to God, sick and weak, yea in a dangerous estate: an heart under the power of sin is feeble and impotent: Ezek. 16.30. How weak is thine heart, seeing thou dost these things, the work of an imperious whorish woman? The strength of the disease is the weakness of the person that suffereth it; so the strength of sin is the weakness of the Soul, that cannot break the force of their own passions and affections, but are easily led away by temptations, have no strength left to do the will of their Creator, to overcome temptations to sin, to govern their own passions and affections, but are at the beck of every foolish and hurtful lust, pride, sensuality, wordliness, carnal fear, sorrow, etc.  
4. It not only disableth us for our duty; but setteth our hearts against it, Rom. 8.7. The carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. It disliketh his Government, riseth up in defiance of his strict Laws, so that Man is a perfect Rebel to God: if this Law be enforced by external Messengers, Host 4.4. Let no man strive nor reprove another, for this people are as they that strive with the Priest. It is to no purpose to seek to reclaim them, for they would admit of no admonition; for they opposed their Teachers, urging not their own private suggestions, but the Sentence of the Law of God; slight all those that would oppose their growth and continuance in sin; are enemies to them that tell them the truth. So in the checks of their own Consciences, Rom. 7.23. I see another law in my members warring against the law of my mind, and leading me captive to the law of sin and death, that is in my members. Sin sets up a commanding power in direct opposition to the dictates of Conscience. So for the Spirit, Gal. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the things that ye would. Now to be freed from this enmity and opposition to God, and averseness from all that is good is certainly a great mercy, and this we have by a due improvement of the Death of Christ.  
5. It is not a distant evil, but in our bowels, always present with us, hindering that which is good, Rom. 7.21. When I would do good, evil is present with me: urging us to that which is evil, therefore called, Heb. 12.1. Sin that doth so easily beset us. This inbred corruption is ever with us, lying down and rising up, at home and abroad; it is ready to open the door to all temptations, Jam. 1.14. Every man is tempted, when he is drawn away of his own lusts and enticed. It poisons all our comforts and mercies, and strengthens itself against God by his own benefits, while it useth them as an occasion to the flesh, Gal. 5.13. It corrupts all our duties, distracting us with vain thoughts in Prayer, Mat. 15.8. This people draweth nigh to me with their mouth, and honoureth me with their lips; but their heart is far from me. It choketh the good seed, Luke 8.14. That which fell among thorns are they, which when they have heard the word go forth, and are choked with cares and riches and pleasures of this life, and bring forth no fruit to perfection. It makes our abode in the World dangerous, 2 Pet. 1.4. Having escaped the corruption that is in world through lust. It maketh us lazy and negligent in our callings. It turneth our table into a snare, while we glut ourselves with carnal delights, and oppress our bodies, when we should refresh them; and maketh us inordinate in all that we enjoy and do. Therefore to get rid of such an enemy surely is a great mercy.  
6. Till you get rid of sin, there is a thorn in your foot, so that you will have no ease nor comfort, till you set yourselves to destroy every sin of heart and life, and make it your principal care and daily business. For if you live in wilful sin and negligence, you are unwilling to be delivered, and so lose all comfort of Justification, and Hope by Christ. While you cherish sensual lusts, which you should mortify, all the Promises in God's Book will not yield you one dram of comfort, nor help you to assurance: you may complain long enough before you have ease, for this still lieth against you, You regard iniquity in your hearts, Psal. 66.18. Conscience must be better used before it will speak peace to you. They only that have cast off the yoke of sin, are freed from the guilt of it; they that give way to sin are not justified. Justification is opposed both to the condemnation of a Sinner, and to the condemnation of an Hypocrite. A Sinner is justified from his sin by Faith in Christ only, if his Faith be sincere; if he still indulge sin in his heart, and be a servant of sin, he is still liable to be condemned, both as a Sinner, and an Hypocrite. For he remains a Sinner still, and is an Hypocrite, inasmuch as he pretends to that Faith by which he should be justified from all his other sins, while he hath it not.  
IU. How is it a Consequent of our dying with Christ? There are two sorts of men that profess Communion with Christ's Death.  

1. Those that are visibly baptised into his Name.  
2. Those that are really converted to God. The professed or penitent Believer; or the nominal and real Christian.   
1. The visible Professor, it is his duty to look after freedom from sin. All Christians do visibly profess by virtue of Christ's Death, to die unto sin: they are dead by Profession, they are dead by their Baptismal Vow and Undertaking; but this is but in word and in deed; in show not in power, if they do not mind these things. The careless Christian forgets the obligation of Baptism, though he doth not renounce it, 2 Pet. 1.9. He is blind and cannot see afar off, and hath forgotten that he was purged from his old sins. Christianity calleth him out of those pollutions that he walloweth in, and affordeth him great helps to avoid them; but he undervalueth all, and is little affected with that Pardon and Life, which is offered in the new Covenant, and which by his Baptism he seemed, and was esteemed, to have a right unto: and as a purblind man cannot see things at a distance, they are so intent upon things worldly and sensual, that they forget the purification of their Souls, or due preparation for the World to come. Now we cannot say the facto, that such a man is actually freed from sin, for he is not truly dead with Christ; but de jure, of right he should mind this dying to sin, that he may no longer serve sin; he cannot comfortably conclude himself to be pardoned or sanctified, or one who is made a partaker of this Grace, it is not his Privilege to be freed from sin, but because of his engagement to Christ it is his duty.  
2. The next sort is the real Convert, or penitent Believer, who is indeed dead with Christ, it is both his duty and his privilege: he hath not only undertaken to die unto sin, and to renounce his former course of life, but hath seriously begun it, and by the power of the Spirit of Christ carrieth on this work daily; so that by virtue of Christ's dying he is dead, and so really is, and is also reckoned to be one that is freed from the dominion of sin. So the Apostles speech in the Text is exactly parallel with that, 1 Pet. 4.1. He that hath suffered in the flesh, hath ceased from sin: he that is dead, that is, spiritually dead here, is the same with him that hath suffered in the flesh; freed from sin, that is, is absolved from sin, not in regard of guilt but power, is the same with hath ceased from sin there; so that one place doth explain another. But let me prove,  
1. It is his duty to be cleansed from sin, or freed from the dominion of sin; for it is brought to prove that he must no longer serve sin.  
1. All our Communion with Christ is by the Spirit of Christ: now wherever the Spirit comes to dwell, he doth infuse a Principle of Grace, which doth not only strive against sin, but conquer sin, at least so far as to take away the dominion of it: Gal. 5.16, 17. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh; for the flesh lusteth against the Spirit, and the Spirit against the flesh; therefore they cannot serve sin as they did before. There are two Principles in us, and accordingly there are two Desires, the one proceeding from the Flesh, the other from the Spirit, which are so opposite one to another, that what the one liketh, the other disliketh, and whatsoever you do in compliance with the one, you do it in opposition to the other: But that which is in predominancy, is the Spirit, which rebuketh the carnal Nature and Principle in us.  
2. In our Conversion to Christ there is included an aversion from sin; and therefore it must not bear sway and command, and influence our actions, as it did formerly. It is called Repentance from dead works, Heb. 6.1. not for them only, but from them; it breedeth not only a sorrow, but a loathing and forsaking of the sin we repent of. Many will say, they are sorry, and do repent for sin which they have committed; but all kind of sorrow doth not evidence true Repentance: there is a sort of repenting and sorrow for sin in Hell, all do repent, and are sorry for sin at last; when a sinner hath sucked out all the carnal sweet that is in sin, and the sting only is left behind, no wonder if he be troubled: this is Attrition, not Contrition, not a sorrow that ariseth from love to God, a sorrow that doth not break the force of sin; they go on still, there is no change of heart or life.  
3. There must be a difference between a man carnal and regenerate, and what is the difference, since sin remaineth in both? The one serveth sin, and the other serveth God. Though we cannot do all that we would and ought, yet something must be done to distinguish you from the carnal World: wherein do you differ? Certainly if there be no difference, the godly would be ungodly, and as bad as others. But the difference is manifest, and what is that difference, 1 Joh. 3.10. In this the children of God are manifest, and the children of the devil; whosoever doth not righteousness, is not of God. He that doth sin is of the Devil, and he that is born of God sinneth not, that is, not customarily, frequently, easily, as the carnal and ungodly do, who are carried away with every return of the Temptation. In short, they conquer gross sin, and are always striving against infirmities, and that with some effect and success. An holy life is the proper and genuine product of this discriminating Grace.  
2. It is his Privilege, being crucified with Christ, he hath a right, and not a right only, but his Justification is executed and applied to him by the gift of the sanctifying Spirit, which is the surest token of God's love, and the true effect of his approbation, adopting us into his Family, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. The Mission or sending down of the Holy Ghost was the visible pledge of Christ's making the Atonement, and the sending him into our hearts, of our receiving the Atonement.  
The work being begun by converting Grace, there is the less for confirming Grace to do, and God that hath begun a good work, will perform it to the day of Christ, Phil. 1.6. He will not fail the serious and sincere Christian, that doth still continue to make use of his Grace. In short, they are dead, as they entered into a solemn Covenant with God to die unto sin, which they make Conscience of; they are dead, as they have a contrary Principle of Life within them, which they neglect not, but improve; they are dead, as they often and solemnly meditate on Christ's Death, as the price of their Blessings, and pattern of their Obedience; they are dead, as they seriously attend upon the Ordinances of God, and all holy means, which he hath appointed to communicate to them the fruits of Christ's Death: and therefore the Lord vouchsafeth further Grace, whereby they may be more and more freed from sin. Let a man be but serious in his Christianity, especially in this matter, that is, daily renew his repentance for his old sins, thankfulness for the pardon of them, watchfulness against the like for the future, and it will be no nice case to determine his condition, he will soon appear to be one freed from the reign of sin.  
Use 1. To inform us of the intimate connexion between all the parts and branches of the grace of the Gospel. We are absolved and discharged from the power of sin as well as from the guilt of it. All will grant that Justification respects the guilt of sin; but the Apostle telleth us here, that Justification respects the power of sin also. The penalty was the loss of God's Image as well as of his Favour: so that pardon is executed and applied when our Natures are sanctified and healed. The privation of the Spirit being the great punishment, the gift of the Spirit is a great branch of our Absolution, and so Christ's reconciling and renewing Grace fairly accord and agree.  
Use 2. Direction. What we should do to be freed from sin. Meditate upon and improve the Death of Christ, that we may be planted into the likeness of it; for he that is dead, is freed from sin. When we commemorate his Death, we do it not only to increase our confidence of deliverance from the flames of Hell; but to encourage and engage ourselves to the mortifying of sin, and to make it more hateful to us. What can stand before the all-conquering Spirit of Christ? Certainly Christ came to renew the World, as well as to redeem it from the Curse, Tit. 3.5, 6. He saved us by the washing of regeneration and renewing of the Holy Spirit, which he shed on us abundantly through Jesus Christ our Saviour.  
Use 3. Exhortation.  
1. To be dead with Christ. All that are baptised into Christ, have undertaken to accompany him in his Death, so far as to die unto sin and the world. To die unto sin is under our consideration. Once let it receive its death's wound. The privilege is great, freedom from the guilt and dominion of sin, from the Curse of the Law, the wrath of God and eternal Death. Let the remembrance of Christ's Death breed confidence in us; thence I expect all my strength. O let us be dead to sin, let us never more have a favourable thought of sin, or slight thoughts of God's Justice, or be fond and tender of the flesh, (as if it were so great a matter to gratify it) or despair of mortifying sin more.  
2. Let us demonstrate ourselves really to be freed from the power of sin, and never more permit ourselves to live in it, or be acted by it. Who are they that demonstrate themselves to be freed from sin.  
1. Those whose settled purpose is not to sin: 1 Joh. 2.1. These things I write unto you that ye sin not. A carnal man non proponit peccare, a renewed man proponit non peccare; a carnal man doth not purpose to sin, but he doth not purpose against sin; but the godly purpose not to sin in good earnest. Do you loathe yourselves for past sins? Are you truly desirous to get rid of sin? Is it a benefit or burden Christ offereth to you?  
2. They are watchful, that they may not sin: Psal. 39.1. I said, I will take heed to my ways, that I offend not with my tongue. Prov. 4.23. Keep thy heart with all diligence; for out of it are the issues of life, especially to watch over those corruptions and inclinations, which are the strongest in them.  
3. They are striving and endeavouring to get more victory every day. You must not only strive against sin, but conquer the predominant love of every sin. Every man that hath a Conscience may strive against evil before he yield to it, while he liveth in it: But if it be your daily endeavour to mortify the flesh, and master its opposition to the Spirit, and you so far prevail as to live, walk and be led by the Spirit, so that the course and drift of your life is spiritual, then do you demonstrate yourselves to be freed from sin.   

SERMON VII.  ROME VI 8. 
Now if we be dead with Christ, we believe, that we shall also live with him.  
THE Apostle now proveth the second part, That we are planted into the likeness of his resurrection. He proveth it as a necessary Consequent of the antecedent Privilege. Now if we be dead with Christ, etc.  
In the words, 

1. A Supposition.  
2. The Truth thence inferred.  
3. The Certainty of the Inference.    
1. The Supposition, there,  
1. The thing supposed, Being dead with Christ. What that is, we have explained already: all that I shall now add, is, That in Scripture it implieth two things.  

First, Conformity with Christ in his Sufferings: so we have a Saying like that in the Text, 2 Tim. 2.11. It is a faithful saying; for if we be dead with him, we shall also live with him, which presently is explained, vers. 12. If we suffer, we shall also reign with him.  
Secondly, It implieth mortification of sin: so it is understood here, if we have communion and fellowship with his Death, for the mortification of sin.   
2. The Term of Proposal, conditionally, If we. The Particle [if] hath sometimes the notion of a Caution, see that ye be dead with Christ: sometimes it is a note of Relation, when one privilege is deduced from another, as here, if we partake of the effect and likeness of his Death in dying to sin, we shall partake of the effect and likeness of his Resurrection, in being quickened to live in Holiness and Righteousness all our days. Dying to sin and newness of life are inseparable; if we have the first, we shall have the other also: they are branches of the same work of Regeneration, and both proceed from the same Cause, Union with Christ.  
2. The Truth hence inferred, We shall also live with him. This is meant both of the Life of Grace, and of the Life of Glory, Regeneration and Resurrection; the one is to newness of Life, the other is to everlasting Bless and Happiness. Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father; and Resurrection is for the perfecting of that Likeness, which is, 'tis true, perfect in part here in the Soul, 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. Hereafter both in Body and Soul, Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his own glorious body according to the wonderful working, whereby he is able to subdue all things to himself: As to degrees, 1 Joh. 3.2. When he shall appear we shall be like him, for we shall see him as he is: As to kinds, both in Holiness and Happiness, 1 Cor. 15.49. As we have born the image of the earthy, we shall also bear the image of the heavenly. Now we are conformed to his Image in afflictions, Rom. 8.29. He hath predestinated us to be conformed to the image of his Son, we look like him in the form of a Servant, than we shall be like him as the Lord from Heaven, heavenly. Therefore the life of Glory in Heaven must not be excluded.  
3. The Certainty of the Inference, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is not a matter of Opinion and Conjecture, but of Faith, we are certainly persuaded of the truth of it. We must distinguish of this Truth; for it may be considered two ways.  
First, As a general Maxim or Proposition, so it is absolutely true, Those that are dead with Christ, shall live with him. This is an Article of Faith to be believed fide divinâ.  
Secondly, As it is applied to us, or as it is a ground of our particular Confidence: so it is true Hypothetically, or upon Supposition, and our Confidence can be no greater than the evidence of our Qualification, If we be indeed dead with Christ, we in particular shall also live with him. It is but a rational Conclusion from two Premises; one of which is of Divine Revelation, the other of inward Experience, namely, that I am dead with Christ, therefore I believe that I shall live with him. It is an act both of Faith and Reason, an act of Faith by participation, as it buildeth on a Principle of Faith.  
Doctrine. Those that are dead with Christ, have no reason to doubt, but that they shall also live with him.  
I. I shall speak of the Condition, If we be dead with Christ.  
II. Of the Benefit, They shall live spiritually and everlastingly.  
III. Of our certain Apprehension, We believe.  
I. Of the presupposed Condition, If we be dead with Christ.  
1. Who are dead with Christ.  
2. How necessary this Order is. The one will show us that it is not an over-strict, but a comfortable Condition; the other, that it is a Condition absolutely necessary to subsequent Grace.  
1. Who are dead with Christ.  
1. Such as own the Obligation, which their Baptism and Profession puts upon them, That reckon themselves dead indeed unto sin, Rom. 6.11. that make account they are under a Vow and Bond, wherewith they have bound their Souls. The careless mind it not; but the sincere Christians acknowledge that the debt lieth upon them, they being solemnly engaged to Christ to do it. The Apostle saith, Rom. 8.12. We are debtors, not to the flesh, to live after the flesh: as the Jew by Circumcision is bound to observe all the Rituals of Moses, Gal. 6.3. so Christians by Baptism are bound to crucify the flesh, and obey the Spirit. What say you? Are you at liberty to do what you lift, or under a strict Bond and Obligation to die unto sin? Let your lives answer for you.  
2. They make Conscience of it, and seriously address themselves to perform it: Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts, they have begun to do it, and still go on to do it more and more; for this is a continued action, not the work of a day, but of our whole lives. They have not only retrenched the desires of the flesh, but seek to mortify and subdue them, and perform their Promise so solemnly made to God.  
3. They obtain the effect in such a degree, that the reign of sin is broken, though sin itself be not utterly extinct us. They do no longer live in their old slavery and bondage, as those do who obey every foolish and hurtful lust that bubbleth up in their hearts. A man's condition is determined by what is in the Throne habitually, and governeth our lives and actions. There are two warring Principles in us full of enmity and repugnancy to each other, the Flesh and the Spirit; but one reigneth, which constituteth the difference between the carnal and the renewed: in the carnal, Flesh reigneth; but in the regenerate the Spirit hath the mastery, and is superior and most powerful: so that a Christian showeth himself to be Spirit rather than Flesh; otherwise it could not be said, That which is born of the Spirit is Spirit, Joh. 3.6. The acts of sin are disowned acts, and he may say with Paul, It is not I, but sin that dwelleth in me. Sin is against the bent and habit of our wills.  
4. They subtract the fuel of their lusts, as they wean themselves from earthly things, and show such contempt of the World, that the good things which they enjoy by God's allowance, are not a snare to them. For the Apostle saith of those that set their affections on things above, and not on things on earth, Ye are dead, and your life is hid with Christ, Col. 3.2, 3. It is the Divine and heavenly life which they seek to live. Well then, here is a brief and plain description of those who are dead with Christ in four things. (1.) They make Conscience of their solemn Vow in Baptism, wherein they promised to put off their former lusts of their ignorance, and the corrupt conversation that flowed from them. (2.) They are busily at work in it, and it is their daily endeavour. (3.) They prevail so far, that sin is a dying, and Grace groweth in strength and power. (4) They continue faithful in that purpose, and their savour of earthly things is deadned, and their hearts are still working towards God and Heaven.  
2. It is a Condition absolutely necessary to obtain subsequent Grace. For,  
1. The Graces of the Spirit cannot thrive in an unmortified Soul; therefore than we set about our duty in the right order, when we begin with Mortification in the first place, and thence proceed to the positive duties of the new Life. Faith will not thrive in a proud, unhumbled, impenitent heart, Joh. 5.44. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? Nor will the love of God ever bear sway where sensual and worldly love is in such strength and prevalency, 1 Joh. 2.15. If any man love the world, the love of the Father is not in him. Vain pleasures divert us from our great Hopes, or the Pleasures that are at God's right hand for evermore, 1 Pet. 1.13. Be sober, and hope to the end. Sobriety is an holy moderation or sparing use of worldly delights, they behave themselves as in their journey. Well then, we must die before we can live in purity and holiness, and seek that Glory which Christ now enjoyeth with God in Heaven. We must put off our old rags before we can put on the garments of Righteousness.  
2. The longer corruption is spared, it groweth the worse; for the more it venteth itself by inordinate and sinful desires, the more it acquireth strength, and secures its interest more firmly in the Soul. Every Act strengtheneth the Habit, and then it groweth into an inveterate Custom: Jer. 9.3. They bend their tongues for lies, but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the Lord. Therefore the Apostle, 1 Pet. 4.2, 3. That he should no longer live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in licentiousness, lusts, excess of wine, revel, banquet, and abominable idolatries. Alas! sin is too deeply rooted and ingrained in our Natures already, and that hindereth the coming on of the Divine Life; either we never receive the Grace of Regeneration, being so stiffened and hardened in our sins; or else it hath more corruption to grapple with, so that all our days there is more to do to keep it alive in our Souls.  
3. Till sin be mortified, the good we pretend to is but a covering and hiding of our loathsome lusts: Jam. 4.8. Cleanse your hands, ye sinners, and purify your hearts, ye double minded. Many being taxed for their evil and inordinate life will say, they hope their hearts are good; if the heart were good, the life would be better, the sinner must cleanse his hands. Others are plausible in their carriage, but their fleshly and worldly lusts were never sound mortified, therefore Hypocrites must cleanse their hearts. Here the operation of the Spirit beginneth. Our Lord saith, Mat. 23.25, 26. Cleanse first that which is within the cup and the platter, that the outside may be clean also. Many external Acts may be counterfeited, or overruled and influenced by buy ends, the purity of the outside is loathsome to God without the purity of the heart. Pharisees are compared to whited sepulchers, which indeed appear beautiful outward, but are within full of dead men's bones, and all uncleanness: so ye outwardly appear righteous unto men, but within are full of hypocrisy and iniquity, Mat. 23.27, 28. So Luke 11.44. Ye are ●s graves which appear not, and the men that walk over them are not aware of them: not as a grave when new, but a grave when overgrown with grass. The Jews buried out of the City in the fields, they thought themselves defiled by coming too near the dead. Men may be fair in outward guise and show, but in heart the most noisome and polluted that can be. So that no Mortification is necessarily requisite to Vivification, we must die before we can live.  
II. Let me open the Benefit, We shall also live with him. Here,  
1. Observe how Grace is followed with Grace, one part with another, God loveth to crown his own gifts, and we are endeared to him by his own mercies. So it is in the general, Zech. 3.2. Is not this a brand plucked out of the fire? But some mercies draw on other mercies, and are given in order to them, as Mortification in order to Vivification, Grace in order to Glory. God giveth the one, that he may give the other; he maketh one degree of Grace a step to the other.  
2. Observe how Grace is followed with Glory, We shall also live with him. One and the same word expresseth both, Life spiritual and eternal is but one Life. It is good to observe how many ways the Scripture sets forth the connexion between the Life of Grace and the Life of Glory: sometimes by that of the Seed and Crop, Gal. 6.8. He that soweth to the Spirit, shall of the Spirit reap life everlasting. No seed no crop, now is our seedtime: sometimes the first-fruits and the harvest, for the offering of the first-fruits dedicated to the whole harvest, Rom. 8.23. We ourselves who have the first-fruits of the Spirit, etc. sometimes to the Fountain and the Stream, or the River losing itself in the Ocean, Joh. 4.14. He that shall drink of the water that I shall give him, shall never thirst; but the water that I shall give him, shall be in him a well of water springing up into everlasting life: sometimes of the Pledge and Earnest with respect to full and actual Possession, 2 Cor. 1.22. Who hath also sealed us, and given the earnest of the Spirit in our hearts. Sometimes to the beginning and accomplishment, or the degree with the top and height, life is begun by the Spirit, and perfected in Heaven. There is a mighty suitableness between Life spiritual and eternal, Joh. 17.3. This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent. The Life of Grace consisteth in knowing and loving God, and the Life of Glory is the everlasting Vision and perfect Love of God: now we are changed by the sight of Faith, 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord; then we shall be changed by the beatifical Vision, 1 Joh. 3.2. When he shall appear we shall be like him, for we shall see him as he is: our life here and life there is but one life, begun here, and perfected there; here are manifold imperfections, but there is complete blessedness: sometimes as the morning to high noon, or light of the perfect day; Prov. 4.18. The path of the just is as the shining light, that shineth more and more to the perfect day; here the day breaks, but it is but a little: sometimes to a man and a child, 1 Cor. 13.10, 11, 12. But when that which is perfect is come, that which is in part shall be done away. When I was a child I spoke as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass darkly, but then face to face: now I know in part, but then shall I know even as also I am known: as it is in the change of Ages, so is it between this and the other Life. Now all these things show both the sameness of the life, and also the necessity of one degree of Grace to another.  
3. Observe how fitly this is mentioned as an help to Mortification; we should sweeten the tediousness and trouble of the work by thinking of the life that will ensue.  
1. The Life of Grace, Conscience calleth upon you for your duty to your Creator, and Lust hindereth it; now is it not a great advantage to have a vital Principle to incline us to God? By the life of Grace we are enabled in some measure to do what is pleasing in his sight, Heb. 12.28. Let us have grace whereby we may serve God acceptably with reverence and godly fear. Set about Mortification, and you shall have this Grace. This should be a great consolation to us, who are so often vexed with guilty fears, because of the neglect of our duty.  
2. The Life of Glory. Pleasures, Honours and Profits seem great matters to a carnal heart, and can do much till you put Heaven in the balance against them, as Moses did, Heb. 11.26. Esteeming the reproach of Christ greater riches than the treasures of Egypt, for he had respect unto the recompense of reward, he looked off from one object to another. Alas! when we think of this life, all that we enjoy here is nothing, and should do nothing upon us to gain us from God and our duty to him: we should have such thoughts within ourselves, Shall I take these pleasures instead of my birthright? For this preferment shall I ●ell my part in Heaven? Shall I cast away my Soul for this sensual delight? The Devil usually prevaileth over men when Heaven is forgotten, and out of sight. Sure the Baptismal Vow and Engagement hath little hold upon us, 2 Pet. 1.9. He is blind and cannot see afar off, and hath forgotten that he was purged from his old sins. These things are fitly coupled.  
4. Observe how we have all with Christ, we die with him, and we live with him: as we mortify sin by virtue of that Grace, which he purchased for us by his Death, so we hold Heaven by his gift, or the Grant of that Covenant which he hath confirmed by his Blood: his Dying is the Pattern of our Mortification, and his Life of our Happiness and Glory: if by his Example we first learn to die unto sin, according to his Pattern and Example we shall have a joyful Resurrection to eternal Life, for still we fare as Christ fared: he would not be a Pattern to us only in his worst estate, but in his best also; we shall be partakers of the same glory, which Christ hath at the right hand of the Father, and as we shall live eternally, so we shall eternally praise our Redeemer, who deriveth influence to us all along both in dying and rising.  
III. The certain Apprehension we have of this [we believe.] Here I shall handle, 

1. The necessity of this Faith.  
2. The grounds of it.  
3. The profit of believing this.    
1. The necessity of believing, (1.) This life is not matter of Sense, but of Faith, whether you take it for the life of Grace, or the life of Glory.  
1. The Life of Grace. If you consider the nature of it, which is of the order of things spiritual, and men that judge according to things of sense, see no glory in it, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit, for they are foolishness to him, neither can he know them, because they are spiritually discerned. Alas! the rich preparations of Grace, which God hath made us in the Gospel, a carnal heart hath no savour for them, nor value and esteem of them, is nothing moved with the tender and offer; we must have a higher light to see these things. Besides, the new Nature is hidden under manifold infirmities and afflictions, Col. 3.3. Your life is hid with Christ in God: and 1 Joh. 3.2. It doth not yet appear what we shall be. Once more, it is God's gift, and a matter full of difficulty for them to apprehend that are sensible of their own vileness, and are daily conflicting with so many lusts; that they should be quickened and enabled to live to God, is a matter which they cannot easily believe: Shall these dead bones live? O Lord! thou knowest, Ezek. 37.3. It is an hard matter to persuade them that have a great sense of the power of their bewitching lusts, they shall ever overcome.  
2. For the Life of Glory, that is also a matter of Faith, because it is a thing future, unseen, and to be enjoyed in another World. Now faith is the substance of things not seen, and the evidence of things hoped for, Heb. 11.1.  
(2.) The Person, Office and Power of our Redeemer are all mystical Truths, Joh. 11.25, 26. I am the resurrection and the life, he that believeth in me, though he were dead, yet shall he live. And whosoever liveth, and believeth in me shall never die, believest thou this? That Christ is able to raise the dead to life again now or hereafter.  
3. The matter is difficult to be believed, that after worms have consumed this flesh, it shall be raised again in Glory, and at length reign with Christ for ever. Therefore Abraham's Faith is so often propounded to the Faithful, Who considered not his own body now dead, nor yet the deadness of Sarahs' womb, Rom. 4.19. and the Apostle showeth us, That such a kind of faith shall be imputed to us for righteousness, vers. 24. who believe Christ's Resurrection, and then ours. All this showeth the necessity of Faith in this case.  
2. The grounds of believing this blessed Estate, which is reserved for the mortified.  
1. The infinite Love of God, which prepared these Mercies for us, Luke 12.32. Fear not little flock, it is your Father's good pleasure to give you a kingdom. And 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. Mat. 25.34. Come ye blessed of my Father, inherit a kingdom prepared for you from the foundation of the world. God prepared this Glory for us, and by degrees traineth us up for it.  
2. The everlasting Merit of Christ, Heb. 9.15. For this cause he is the Mediator of the new Testament, that by means of death for the redemption of transgressions that were under the first Testament, they which are called might receive the promise of the eternal inheritance. It is by his means that we are redeemed from the guilt and power of sin, and have an eternal Inheritance stated upon us. It behoved Christ for the honour of the Divine Government, by the intervention of his Merit and Intercession to satisfy God's Justice, and acquire unto us those things which Love and Mercy had prepared for us, and among other things that blessed and glorious estate, which is to be enjoyed upon the Resurrection. This is made sure to the Heirs of Promise by the Death of Christ, which is of everlasting Merit, called therefore, v. 12. Everlasting redemption.  
3. The Almighty Power of the sanctifying Spirit both to change the Soul, and raise the Body. To change the Soul, which is made an Act of Omnipotency, 2 Pet. 1.3. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue. Therefore it is often compared to Creation, which is a making things out of nothing: To raise the Body, as he did Christ's, Rom. 1.4. And declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, and will raise the bodies of the Faithful, in whom he once dwelled, Rom. 8.11. He that raised up Christ from the dead, shall also quicken your mortal bodies by his Spirit that dwelleth in you. Phil. 3.21. Who shall also change our vile body, that it may be fashioned like unto his glorious body, according to the wonderful working, whereby he is able even to subdue all things to himself.  
4. The immutable Covenant or Promises of the Gospel, which always stand firm and stable, 2 Cor. 1.20. For all the promises of God in him are yea, and in him Amen. Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope that is set before us: Hope is put for the thing hoped for, that is, the glorious estate which is reserved in Heaven to be enjoyed there: this hope is set before us in the Promises as the Prize which we must seek after, and the Blessedness we must aim at; We lay hold upon it, when we consent to Gods offer; and we fly for refuge to take hold of this Hope; for it is our Sanctuary and safety, as the City of Refuge was to him that was pursued by the Avenger of blood; this is ground of strong consolation in all fears, troubles and sorrows, in the midst of the infelicities of this life; this consolation is secured by two immutable things, Gods Promise and Oath, which are as unchangeable as his Nature, these cannot fail or frustrate our hopes, these give us security of enjoying what we hope, or receiving the reward promised to us.  
5. The unquestionable right of the mortified, or those that are dead with Christ: There is nothing wanting but the clearing up of our right and title. Now the Christian Faith proposeth and showeth much good to them as real Members of Christ's mystical Body, Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live: and till this be done, the whole design of Grace is at a stand, we cannot upon other terms expect everlasting Blessedness from Christ.  
3. The profit of Believing.  
1. It strengthens our Reason, and helps it to maintain its authority and government against Sense and Appetite. Reason is a middle Faculty that standeth between things above and things below, and it may be either debased by Sense, or elevated by Faith. The one is easy, because corrupt Nature carrieth us to things pleasing to Sense, which are near at hand, and carry a great suitableness to our Fancies and Appetites. The other is difficult, because it dependeth on supernatural Grace, for the Spirits illumination is necessary to Faith, 1 Cor. 2.12. Now we have received, not the Spirit which is of the world, but the Spirit which is of God, that we may know the things that are freely given to us of God. Therefore here lieth the benefit we have by Faith, to take us off from the life of sense, and to mortify the desires of the flesh, which the nearness of things sensible is apt to irritate and stir up in us.  
2. The more we believe, the stronger and greater is our Consolation. As for instance, our comfort under crosses is more abounding, 2 Cor. 4.14. Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus. 2 Cor. 4.18. While we look not to the things which are seen, but to the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Our courage against death is more strong, 1 Thess. 4.18. We shall ever be with the Lord. Our diligence in duties is more unwearied, 1 Cor. 15.58. Wherefore my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as you know that your labour shall not be in vain in the Lord.  
Use. Let us now improve these things that we have been delivering to you.  
1. Let us make great Conscience of the first part of our Duty, If we be dead unto sin. See that the work of Regeneration be once begun. The first virtue we receive from Christ is the likeness of his Death, that will make way for other things. Christ is dead, let us be dead with him, that to us he may not die in vain. And when it is once begun, let it be carried on to a further increase, adhere still to Christ's dying, and persevere both in your diligence and your dependence Diligence, do not give over your endeavours of mortifying sin till it be quite gone. Dependence, that you wait for the power of his Spirit, which his Death merited for us.  
2. As to Life, let us encourage ourselves with the hope of it, the same Grace that hath begun, will also finish the work, when we are prepared by living the life spiritual in the midst of conflicts and temptations. Therefore while you are studying to please God wait for it,  
1. With Patience. Christ after his Resurrection was not presently glorified, there must be a time to wean us from worldly happiness, To make us meet to be partakers of the inheritance of the Saints in light, Col. 1.12. Vessels of mercy which he had afore prepared unto glory, Rom. 9.23. In time you shall be delivered, see that you have the beginning and first-fruits, and that you daily grow in grace.  
2. With earnest Longing, Rom. 7.23. O wretched man that I am, who shall deliver me from this body of death! 2 Cor. 5.2. In this we groan earnestly, desiring to be clothed upon with our house which is from heaven.  
3. As to Faith.  
1. Fix it and be at a greater certainty against all doubts and fears, not only as to your interest, but the truth of the promise of eternal Life. These doubts may stand with a sincere Faith, but not a confirmed Faith, we have much of the Unbeliever in our bosoms, venture all your happiness temporal and spiritual upon this security.  
2. Improve it, it is the work of Faith to overcome the World and the Flesh, 1 Joh. 5.4, 5. This is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God, to overrule our sense and appetite, and to teach us to make nothing of all that would dissuade us against our heavenly interest, Acts 20.24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God. This is the true Mortification.   

SERMON VIII.  ROME VI 9, 10. 
Knowing that Christ being raised from the dead, dyeth no more, death hath no more dominion over him.  
For in that he died, he died unto sin once; but in that he liveth, he liveth unto God.  
THAT I may the better explain the drift of these words, let us take the Apostles Method along with us. His intent is to prevent an abuse of the Doctrine of the Gospel, which publisheth the free Grace of God to Sinners, Where sin abounded, grace did much more abound. From hence some did infer, That therefore under the Gospel they might take liberty to sin; the more their sins were, and the greater they were, the more they should occasion God to manifest the abundance of his Grace upon them. The Apostle answereth this,  
1. By way of Detestation, Shall we continue in sin, that grace may abound? God forbid!  
2. By way of Confutation, the Argument by which he confuseth it, is our Baptismal Vow and Engagement, How shall they that are dead to sin, live any longer therein? To clear this, he explaineth our Baptismal Vow in the two branches of it, dying to sin, and living to righteousness, the one direct, and the other consequential: directly, we are baptised into the death of Christ, vers. 2. but so as that we also rise again to newness of life, vers. 4, 5. for we are united to Christ as dying an● rising, and we are by virtue of the Union to express a conformity to both, vers. 5. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection. He proveth the former part, vers. 6, 7. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, for he that is dead is freed from sin. The latter he begins to prove, vers. 8. If we be dead with Christ, we believe that we shall also live with him. How live with him? As our spiritual death was answerable to the Death of Christ, so our spiritual Life must be answerable to his Resurrection from the Dead; as we have a Copy and Pattern for the mortifying sin in his Death, so we have also a Copy and Pattern for newness of life in his Resurrection; and therefore we do not in vain believe, that we shall live spiritually and eternally with him, Knowing that Christ being raised from the dead, dyeth no more, death hath no more dominion over him; for in that he died, he died unto sin once, but in that he liveth, he liveth unto God.  
The better to state the Analogy and Proportion between Christ's Resurrection, and our rising to the Life of Grace first, and then of Glory afterward. The Life of Christ after his Resurrection is set forth by two thi●●●, 

1. The Perpetuity or Immortality of it.  
2. The Perfection and Blessedness of it.    
1. The Perpetuity and Immortality of it is delivered in three expressions.  
First, Actual dying again is denied, Christ being raised from the dead, dyeth no more. Christ's Resurrection was not a return to a single Act of Life, or Life for a while, to show himself to the World, and no more: but to an immortal endless estate.  
Secondly, His further liableness or subjection to death is denied: Death hath no more dominion over him. That is thus expressed for two reasons.  
1. Death had once dominion over Christ, when he gave up himself to die for us, he for a while permitted, yea subjected himself to the power of it; but Christ overcame death, and put an end to its power by his Resurrection, Acts 2.24. Whom God raised up, having loosed the pains of death, because it was impossible that he should be holden of it.  
2. To show that Christ died not only to expiate sin, but to take away the dominion and power of it in Believers; therefore it is said, Death hath no more dominion over him, he took away sin, by which death reigneth, he did enough both as to the satisfying God's Justice and our Deliverance.  
Thirdly, Any further need of his dying again is denied, In that he died, he died unto sin once; that is, he hath done his work, his Death needeth not to be repeated, he died to sin once, not in regard of himself, for in him was no sin; but as charged with the sins of his people, he sufficiently took away sin, both as to guilt and power.  
2. The Perfection and Blessedness of his Life is intimated, In that he liveth, he liveth unto God. This expression may imply, either the Holiness of his Life in Heaven, or the Blessedness of it.  
First, The Holiness, when Christ was raised from death to life again, he liveth to God wholly, seeketh to promote his Glory in the World, he liveth with God and to God; with God, as he is sat down at the right hand of Majesty, and administereth the Mediatorial Kingdom for his Glory, as indeed God hath a great deal of Honour from Christ as Mediator, Phil. 2.11. That every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father.  
2. The Blessedness of it. Christ always lived to God, even before his Death, Joh. 8.29. And he that sent me is with me, the Father hath not left me alone, but I do always those things that please him. Why then is he said after his Resurrection to live to God? Answ. As freed from our infirmities, he liveth a glorious life, Luke 20.28. He is not the God of the dead, but of the living; for all live to him: though they do not live to the World, they live to God, those that are departed out of this World, have another Life the Souls of the Just are already in the hands of God, and their Bodies are sure to be raised up at the last Day. So Christ liveth to God.  
Doctrine. That the due consideration of Christ's being raised from the Dead, doth mightily promote the spiritual Life in us.  
This will be evident, if we consider what advantage we have by Christ's Resurrection.  
1. It evidenceth the Verity of Christian Religion, and that Christ was no Deceiver, for his Resurrection is a sufficient attestation to the Dignity of his Person and Offices, Rom. 1.4. Declared to be the Son of God with power, according to the Spirit of holiness, by his resurrection from the dead. Acts 17.31. He hath appointed a day, in which he will judge the world in righteousness by that man whom he hath ordained, whereof he hath given assurance unto all men, in that he hath raised him from the dead. This is a strong and undeniable Argument, that Christ is the Son of God, the Saviour and Judge of the World. Where lieth the force of the Argument? Christ died in the judgement and repute of the World as a Malefactor; but God justified him, when he would not leave him under the power of Death, but raised him up, and assumed him up unto Glory, thereby visibly declaring unto the World, that the World was mistaken in him, that he was indeed what he gave out himself to be, the Son of God, and the Judge of the World, to whom is given power over all flesh, either to save or destroy them, according to his Covenant. This Argument supposeth, 

1. That there is a God sufficiently represented to us by other means.  
2. That whatsoever exceedeth the power of Nature, or course of second Causes, is done by this God.  
3. Among all the Miracles, this of raising a dead man to life is the greatest, the cure of a disease is not so much.  
4. That if this be done to a person unjustly accused and condemned in the World, it is a Justification of his Cause before all the World, and a sure mark of Divine Testimony.  
5. The Cause between Jesus Christ and those that condemned him, was, That he made himself to be the Son of God, and Saviour and Judge of the World: this he evidenceth himself, and this was preached by his Disciples. Surely the Supreme and Just Governor of the World would not justify a Cheat and Imposture, and so far permit the Devil to deceive in his Name, as to change the course and order of Nature, and so far directly to work against it, as to raise a man from the dead. Now it is a mighty advantage to the advancement of the spiritual Life, to be sure of the Religion that requireth it at our hands, much of it being against the inclination of corrupt Nature; for then there is no tergiversation or excuse, as if our Rule were uncertain, or that we did trouble ourselves more than needeth us of absolute necessity.    
2. It showeth us the Perfection of his Satisfaction, there needeth no other Sacrifice to abolish sin; for it is said in the Text, In that he died, he died unto sin once, and elsewhere the unity of the Mediator and the Sacrifice is pleaded to show the perfection of it. The Unity of the Mediator, 1 Tim. 2.5. There is one Mediator between God and man, the Man Christ Jesus: And Heb. 10.14. By one offering he hath perfected for ever them that are sanctified: And Heb. 9.28. Christ was once offered to bear the sins of many. The ground of this Argument standeth thus. That Christ came to take away sin, the benefit which the World needeth; either he hath done it sufficiently, or not done it; if sufficiently, we have what we desire; if not, it must be either because other Mediators were necessary to supply his defects; but where are they? Who can challenge this Honour as authorized by God, and recommended to the World as Christ was? Or what can they do beyond what he hath done? No, there is but one Mediator: or else because another Sacrifice or Offering was necessary, because this could not attain its end, than Christ needed again to undergo Death; for the single Sacrifice did not the work, which was the taking away of sin. But this was enough to ransom all Souls, no other propitiatory Sacrifice was necessary. Why, how doth it appear? By the Resurrection; for when Christ was raised from the dead, our Surety and Mediator (which were the Qualities he took upon himself) was let out of prison, and dismissed, as having done what he undertook: Isa. 53.8. He shall be taken from prison, and from judgement. The Debtor may have confidence the debt is canceled, when the Surety is let out of prison, and walketh freely abroad: when Christ is risen from the dead, and advanced to a glorious condition, surely his Merit is full enough, and he hath a perfect release and discharge, as having done his work, and needeth no more to come under the power of Death; which is a great encouragement to us to set upon the destruction of sin. Christ hath paid a full ransom to purchase grace, to make our endeavours effectual.  
3. It is a visible demonstration of the Truth of the Resurrection and Life to come. For Christ, who would be an Example to us of all painful and selfdenying Obedience, would also be a Pattern of the Glory and Felicity that should ensue. Therefore after a life of Holiness and Sufferings he died, and rose again, and entered into the Glory that he spoke of, which is a great encouragement to us to follow his steps; for all this is a pledge of what shall be done in us. It is said, 1 Pet. 1.21. That God raised him from the dead, and gave him glory, that our faith and hope might be in God. The Resurrection of Christ, and the consequent Honour and Glory put upon him, is the great prop and foundation of our Faith and Hope. Certainly it much concerneth us to believe the truth of the Resurrection, and the reality of the unseen Glory, else all Holiness, Patience, Self-denial and practical Godliness would fall to the ground. Now when our Teacher, who hath told us of these things, hath given sufficient evidence of the Truth of them, in his own Person, by his own rising from the dead, and his own ascending into Glory, it helpeth mightily to silence the objections of Unbelief. The thing is not incredible nor impossible; Christ in our Nature did arise from the dead, and ascend up into Heaven: nay it is not only possible, but certain; for Christ is risen and entered into Glory as our forerunner, Heb. 6.20. to make the way accessible to us, and to seize upon it in the name and right of all true Believers, and secure a landing place for them after the storm of this World is over; whenever they die, their place is ready for them, there is a Friend on shore ready to receive them: So elsewhere, 1 Cor. 15.20. Christ is risen as the first-fruits; his Resurrection is a certain proof, that other men shall have a Resurrection also, as by a handful of the first-fruits the whole Harvest was blessed and consecrated to God, the First-fruits did not bless the Tares, the Cockle or the Darnel, or the filthy Weeds that grew among the Corn, these are not carried home into God's Barn: But penitent Believers may be confident of a joyful Resurrection; if we be reconciled by his Death, we may much more expect to be saved by his Life.  
4. Christ by his Resurrection is the Cause of our Life; for Christ liveth in Heaven as a quickening Head, who will give the Spirit of Grace to all his Members, to change their hearts, and to bring them into the Life of God: Joh. 14.19. Because I live, ye shall live also. Christ is the Fountain of all Life, the life of Believers is derived from the Life of Christ, without which it could not subsist: if he had remained under a state of Death, he were not in a capacity to convey Life to others, and so had neither been a Fountain of Grace or Glory to us; therefore his Resurrection is the Fountain-cause of our living to God; having first purchased Grace for us, he is risen to apply it, and bring us into possession of it. Therefore he sendeth his Spirit into the hearts of his People, even that same Spirit by which he was raised up to a new Life, Rev. 1.18. I am be that liveth and was dead, and behold I am alive for evermore, he liveth for ever to make and keep us alive. Now this is a mighty encouragement to us, that we live by virtue of Christ's endless Life. When the Fountain faileth, the stream may be dried up, but that cannot be, and therefore we are encouraged to expect our supplies from him.  
5. Christ's Life after his Resurrection is a Pattern of ours, both as to the Immortality and Perfection of it.  
First, The Immortality. Christ, when he rose again, rose to an eternal immortal Life, he shall die no more, he is no more obnoxious to Death. The Phrases that express the Immortality of Christ's Life, are suited to our case, that he may the better be propounded as a Pattern to us, both of what we ought to endeavour ourselves, and of what his Spirit doth work in us.  
1. Being raised, he dyeth no more. We should once so fix and settle our hearts to live to God, that we should no more return to our old course, and our old bondage. There are some who are always dying, and rising and dying again, that return to their old sins, and lick up their vomit, and after they are washed, wallow in the 〈◊〉 these never died in good earnest, for than they would so die unto sin once, as not to revert to it any more; but to be repenting of sin, and committing of sin and then repenting and committing again, showeth our Mortification is not sincere. A bone often broken in the same place is very hard to be set again; Relapses make our case to be more dangerous, if it be into open sinful courses, it showeth our Repentance is not sincere. Men are sick of sin; but when that trouble is over, they presently are as bad as they were before, Prov. 24.11. As a dog returneth to his vomit, so a fool returneth to his folly: their hearts were never changed, their renounced sins and fleshly practices are as dear to them as ever True repentance will produce a constant perseverance in well doing; but if the unclean spirit returneth, after it seemed to be cast out, Luke 11.24. we never parted in good earnest. Was your repentance sincere, and will you taste of the bitter waters again? Indeed we must distinguish of Relapses.  
(1.) As to the degrees of sin, there are infirmities which we cannot avoid while we are in the body; and there are iniquities which we can and aught to avoid. A man that is troubled with vain and distracting thoughts in Prayer, may be troubled again; but of gross and wilful sins we never sound repent, if we cease not from them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the pollutions of the world spoken of 2 Pet. 2.20. Doth a man repent of his ●●clea●ness, that often falleth into it, as often as the occasion returneth? So again,  
(2.) As to the seasons of sinning, we must distinguish between the acts repeated before any repentance professed, or after. An Issue when it is new made, before the orifice of the wound be well closed, may bleed afresh after it is bound up: So before we are throughly recovered, sin will be breaking out, as in Lot's doubled Incest. Samsons returning often to Dalilah, when God had rebuked him for his sin; Peter's treble denials, his heart was not throughly touched and moulded as yet, this was as one continued sin.  
(3.) As to the manner of the return, if it be frequently, readily, easily, this will infer a Habit; for an Habit serveth, ut quis facitè, jucundè, constanter agate. Now though some sins solicit us more than others, yet uprightness requireth that we should keep ourselves from our iniquity, Psal. 18.23. I was also upright before him, and I kept myself from my iniquity. So that Repentance, which consists only in sorrow for sin, and such trouble for it as doth not mortify it, is but like thawing a little in the Sunshine or giving weather, soft at top, and hard at bottom. True Repentance is a thorough change of heart and life; therefore to repent and go on still in our trespasses, is no found Repentance.  
2. Death hath no dominion over him; so should not sin have over us. After all our care sin will be troublesome, but it must be kept out of the Throne; if men forsake not known wilful sins, they are wicked men, sin reigneth, and the power of it is no way broken: Therefore let it not have dominion, so as to draw you to a sensual life, or command your thoughts and affections, or engross your time and strength: Psal. 19.13. Keep back thy servant also from presumptuous sins, let them not have dominion over me, so shall I be upright, and free from the great transgression. As to the Merit, there needeth not another Sacrifice; and to the conveyance and making over the blessings of the Gospel, there needeth not another Covenant: so, as to the Application, there needeth not another Regeneration or total Conversion unto God; as also our Baptism, which is the sign of it; needeth not to be repeated or reiterated, though the Acts of our Faith and Repentance need often to be repeated. For all known sins it is expressly required; for sins of ignorance, and lesser escapes, they are pardoned of course, and as they are retracted i● a general Repentance. Well then, let us so rise to newness of life, as never to return to our old sins again, at least let them not have dominion over us. Baptism is the Sacrament of our Regeneration, and implanting into Christ, and reception into God's family; and as we are born but once, so we are but once newborn; being once received into God's Family, we are never cast out thence; being once adopted into the number of his Children, we are never disinherited: no, the gifts and calling of God are with●●t repentance, Rom. 11.29.  
Secondly, As to the Perfection and Blessedness of it, In that he liveth, ●e liveth unto God. This is, 

1. A Pattern and Copy of the spiritual Life here upon earth.  
2. A Pledge and Assurance of our glorious Life in Heaven. The one is our Duty, the other i● our Reward.    
1. The spiritual Life is a living to God, as Christ liveth with God and to God. As Mediator he liveth with God, is sat down at his right hand: so should we live in Communion with God, be much and often in Company with him, in our whole course we should always set him before us, walking as in his eye and presence▪ Psal. 16.8. I have set the Lord always before me. It is his Law we live by, in his Presence we stand, his Work we do, his Glory we seek; for our great end is the pleasing and glorifying of God, Gal. 2.19. For I through the Law am dead to the Law, that I might live unto God, Rom. 14.7, 8. For none of us liveth to himself, and no man dyeth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore or die, we are the Lords. Christ gave us a Pattern of an holy, obedient and heavenly Life in his conversation here on Earth; and in Heaven we must still write after his Copy, we must be Christ's, as Christ is Gods, and then all things are ours, 1 Cor. 3.23. All are yours, for you are Christ's, and Christ is Gods. Wholly devote your time and strength and service to him. God must be your solace and your strength and your beginning, end, way and all: When you awake, you should be still with him, Psal. 139.18. all the day long you should keep in his Eye: Prov. 23.17. Be thou in the fear of the Lord all the day long. In all your actions, your intention must be to please and glorify him: 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever you do, do all to the glory of God.  
2. Our glorious Life in Heaven, that is a living unto God indeed; for there we have nothing else to mind but God. We are admitted before the Throne of his Glory, to be with him for evermore. Now if Christ be there, we shall be there also; for if we follow him, we shall far as he fared: Job. 12.26. Where I am, there shall my servant be. Joh. 17.24. Father I will, that those also whom thou hast given me, may be with me, where I am. So Joh. 14.3. If I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there ye may be also. Our Saviour desireth to have the Faithful in Heaven with himself, it is a thing which his heart is set upon; and he presents the efficacy of his Merits and Obedience to this end and purpose, that the great work of the Restitution of lost Man may obtain its end and effect, and his mystical Body may be brought together to one place, that they may ever land and praise and glorify God. Many in the World cannot endure the presence and company of the Saints. Christ cannot be in Heaven without them; now the spiritual Life issuing itself into the heavenly, is a great encouragement to us to go on in our Duty and Obedience.  
Use. Let us often and seriously think of him, Who died for our offences, and rose again for our justification, Rom. 4.25. and improve it,  
1. For the destruction of sin; Christ died, that he might destroy sin, and take away sin; if he had not fully done his work, he could not rise again; or if risen, he needed to return once more to die: but Christ dyeth no more, death hath no more dominion over him. By raising up Christ God showeth, that he received the death of his Son as a sufficient ransom for our sins, and all that believe in him shall have the comfort of it. If he had remained in death, or were still obnoxious to it, his Satisfaction should not have been perfect, neither should he have been able to apply the virtue and comfort of it to us: but now who shall condemn, when God justifieth? when Christ is dead, yea rather risen from the dead, etc. Rom. 8.33, 34. If Christ hath paid our debt, and born our sorrows so far, that no more is required of him; surely God will never reverse that Pardon, which was sealed with Christ's Blood. The Curse and Condemnation are terrible indeed; but he hath taken them away, and given us a free discharge.  
2. For the new Life, Christ is both the Cause and the Pattern of it. His Spirit is the Cause of it, and his Life in Heaven is the Copy after which we must write.  
1. His Spirit is the Cause of it, who quickeneth our dead Souls; therefore if you be entered into God's Peace, have sued out your Atonement, you may expect to be saved by his Life: Rom. 5.10. If when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled, shall we be saved by his life: that is, by him who now liveth, and sitteth at the right hand of God, and there intercedeth for grace necessary, that we may live unto God: he that intercedeth wanteth no will; and he that saith, that all things are put into his hands, wanteth no power.  
2. Christ is the Pattern of this new Life, which we are to live in the World. Christ is the great Agent to promote God's Kingdom and Glory, but his Spirit ingage● us in the same design; as long as we live, we should live unto God; we are raised 〈◊〉 from the grave of sin, that we should be to the praise of his glorious Grace. The Christians life is a life whereby we glorify God; see this life be begun in you, and see it be perfected more and more. Be Christ's, as Christ is Gods, Heb. 7.25. He is able to save unto the uttermost all those ●ha● come unto God through him, seeing he over liveth to make intercession for us. Christ liveth, we need not doubt of a supply. He gives life as Creator to the smallest worms, In him was life, Joh. 1.4. he can quicke● or when dead and dull; he came into the World for this purpose, Joh. 10.10. I am come that they might have life, and that they might have it more abundantly: and he is gone out of the World to Heaven for this purpose, Eph. 4.10. He ascended for above the heavens, that he might fill all things: he is filled with the Spirit to communicate it to his Members; he is not weak when we are weak, but able to do above what we can ask or think.  
3. As concerning the Life of Glory, we have it by Christ also: 1 Joh. 5.11. This is the record that God hath given to us eternal life, and this life is in his Son. The door which is shut against us by our sins, is opened by Christ. Let us follow his Precepts and Example, and depend upon his Grace, and you cannot miscarry. Christ hath brought Life and Immortality to light, assured us of an endless Happiness after Death. Heathens had but a doubtful conjecture of another Life; we have an undoubted assurance, and that is some great stay to us.  
4. Concerning the troubles and afflictions that we meet withal. As to the troubles of the Church of God, he is alive and upon the Throne, he can never cease to live and reign: Psal. 110.1. The Lord said unto my Lord, Sat thou on my right hand, until I make thy foes thy footstool. The enemies of his Kingdom must bend or break first or last.  
5. Against Death. Christ hath broken the power of it, as it hath no dominion over him, so it cannot totally seize upon his Members, in their better part they still live to God assoon as they die, and as to their Bodies, The body is dead because of sin, but the Spirit is life because of righteousness, Rom. 8.10.15. 1 Cor. 15.55, 56, 57 O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the Law. But thanks be to God who hath given us the victory through our Lord Jesus Christ. Job 19.25. I know that my Redeemer liveth, and that he shall stand the last day upon the earth, etc. But what is this to us? As it hath no dominion over him, so not over us, the power is broken, the sting is gone. If our flesh must rot in the grave, our Nature is in Heaven. Christ once died, and then rose again from the dead. Now this doth mightily secure and support us against the power and fears of death, that we have a Saviour in possession of Glory, to whom we may commend our departing Souls at the time of death, and who will receive them to himself, one that hath himself been upon Earth in flesh, then died and rose again, and is now in possession of endless Blessedness. He is Lord of that World we are going into. All Creatures there do him Homage, and we e'er long are to be adjoined to that dutiful happy Assembly, and partake in the same work and felicity.   

SERMON IX.  ROME VI 11. 
Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through jesus Christ our Lord.  
THE Protasis or Foundation of the Similitude was laid down vers. 9, 10. the Apodosis or Application of it to the case in hand in this Verse. The Foundation is Christ's Example and Pattern, dying and rising; now after this double Example of Christ's Death and Resurrection, we must account ourselves obliged both to die unto sin, and rise again to newness of life. Likewise reckon ye also yourselves, etc. In which words, 

1. Our Duty, which is Conformity or Likeness to Christ dying and living.  
2. Grace to perform this Duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through or in Jesus Christ, by virtue of our Union with him we are both to resemble his Death and Resurrection.  
3. The means of enforcing this Duty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reckon; Vulgar, existimate; Erasmus out of Tertullian, reputate, consider with yourselves. Others, colligite & statuite.    
Doctrine. That all who are baptised and profess. Faith in Christ dying and rising from the dead, are under a strong obligation of dying to sin and living to God through the Grace of the Redeemer. Here 

I. I shall consider the Nature of the Duties of being dead to Sin, and alive to God.  
II. The Correspondency, how they do answer the two States of Christ, as Christ dyeth to sin for the Expiation of it, and after Death reviveth and liveth to God; so we.  
III. The Order, first Death, than the Resurrection from the dead; so first dying to sin, then being alive to God.  
IV. The certain Connexion of these things, if we die we shall live, and we cannot live to God, unless we be dead to sin; neither can we die to sin, unless we live to God.  
V. In the two Branches the Apostle opposeth God to Sin.    
I. The Nature of the Work. It consists of two Branches, dying to Sin, and living to God. Mortification and Vivification.  
1. Mortification is the purifying ●●d cleansing of the Soul, or the freeing it from the slavery of the flesh, which detaineth it from God, and disableth it for all the duties of the holy and heavenly life. The reign of sin was the punishment of the first Transgression, and is taken away by the gift of the Spirit upon account of the Merit of Christ; however it is our work to see that sin die: it dyeth as our love to it dyeth; and our love to sin is not for its own sake, but because of some pleasure, contentment, and satisfaction that we hope to find in it; for no man would commit sin or transgress merely for his mind's sake: mere evil apprehended as evil, cannot be the object of our choice. Now than our love to sin dyeth, when our esteem of the advantages of the carnal life is abated, when we have no other value of the pleasures, honours and profits of the world, than is fully consistent with our duty to God, and may further us in it. Therefore we are dead to fin, when we endeavour more to please God, than to please the flesh, and mind more our eternal than our temporal interests: Rom. 8.5. They that are after the flesh do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. What we mind and value most, showeth the Reign of either Principle, the Flesh or the Spirit.  
2. Vivification, or living to God is the changing of the Heart by Grace, and the acting of those Graces we have received by the Spirit of Regeneration. All that have received the gift of the spiritual Life are bound to exercise it, and put it in act by loving, serving, and obeying God: 2 Pet. 1.3, 4, 5. According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue. Whereby are given unto us exceeding great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And besides this, giving all diligence, add to your faith virtue, and to virtue knowledge, etc. They that have received Grace, are not to fit down idle and satisfied, but to be more active and diligent in the exercise of Grace, and whatever remaineth of their lives must be devoted to God. To live to God implieth two things.  
First, To fulfil his Commands with a ready mind, and so they are said to live to God, who show themselves ready to obey him in all things: Psal. 112.1. Blessed is the man that feareth God, that delighted greatly in his commandments; not who is greedy to catch all opportunities of pleasure and profit and worldly preferment in the world, and careth not how he cometh by them: but is most observant of Gods will, and careful to follow it, he that delighteth to know, believe, and obey God's Word.  
Secondly, To glorify his Name; for as we receive power from the Spirit of Christ to live as in the sight of God, so also to the glory of God. Sin till it be killed and mortified in us, as it disposeth us to a wrong way, so to a perverse end, to seek happiness in the satisfaction of our lusts; but grace wrought by God inclineth us to God: Phil. 1.11. Filled with the fruits of righteousness, which are by Christ Jesus to the praise and glory of God. As they do good, so to a good end, not for any bye-respect, but to please and honour God.  
II. The Correspendency, it is such a dying and living, as doth answer Christ's dying and living. We must so die and forsake sin, as that we need not to die any more: we may never return to our sins again, so as that they may have any dominion over us, and that is done, when sin hath its deaths wound given it by a sincere Conversion to God, than we put off the body of the sins of the flesh, Col. 2.11. though the final death be not by and by, yet as a man is said to be killed, when he hath received his death's wound; so he that never reverts to his old slavery, is said indeed to be dead unto sin. On the other side, for our new Christian life we are to take care, that it may be eternal, carried on in such an uninterrupted course of Holiness, as may at length end in everlasting Life. When we are first converted, we see that man was made for other things than he hath hitherto minded; therefore we resolve to seek after them, and so must persevere in living to God, till we come to live with him. God or none, Heaven or nothing must serve our turn: Psal. 73.25. Whom have I in heaven but thee, and there is none on earth I desire besides thee: nothing else will satisfy and content the Soul. When we live from an everlasting Principle to an everlasting end, than we live to God as Christ did.  
III. The Order is to be regarded also. We first die to sin, and then live to God; for till we die to sin, we are disabled from the duties, and uncapable of the comforts of the new Life.  
1. We are disabled from the Duties of it; fo●●●●hout Mortification the Duties will be unpleasant and unacceptable to you, as being against your carnal inclination and design: Rom. 8.7. Because the carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be. We may affect the repute of Religion, but cannot endure the work of Religion. And besides, sin allowed and indulged begets a trouble in the Conscience, and then no wonder if we be loath seriously to exercise ourselves unto godliness; for when the bone is out of joint, and the wound unhealed, a man certainly hath no mind to his work. The Apostle telleth us, Heb. 12.13. That which is lame is soon turned out of the way, but let it rather be healed. A worldly carnal Bias upon the heart will make us warp, and decline from our duty. There can be no spiritual strength, and vigour of heavenly motion, whilst sin remaineth unmortified; for the love of ease and worldly enjoyments will soon pervert us. Well then, sin must be mortified before we can live unto God. On the other side, grace cureth sin, as fire refresheth us against the cold, and health taketh away sickness; so far as God is admitted, Satan is shut out, Eph. 4.25. Wherefore putting away lying, speak every man truth with his neighbour; and as Christ is valued, worldly things are neglected and become less in our eyes, Phil. 3.8. Yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and I do count them but dung, that I may win Christ: as heavenly things are prized, the world is undervalved. When grace hath recovered the heart to God, the world, that first stole it from God, is despised; but the first work of grace is to cast out the Usurper, and then set up God: darkness goeth out of the room when light comes in; so doth the love of the world depart, as the love of God prevaileth in the Soul.  
2. While sin prevaileth and reigneth in the Soul, we are uncapable of the comforts of the Spirit, and are full of bondage and guilty fears; afraid of God, that should be our joy and delight, deprived of any sweet sense of his love; for the Spirit of Adoption is given to those that obey him, Rom. 8.13, 14, 15, 16. If ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby ye cry Abba, Father. The Spirit itself also beareth witness with our spirits, that we are the children of God. Others are tormented between their Corruptions and Convictions; and can have no boldness in their access to God, nor freedom in their commerce with him.  
IV. The certain Connexion of these things, this dying to sin, and this living to God must be both evident in us, for they are intimately conjoined. A man cannot remain in his sins, and be a Christian, or a Believer, or accounted one that is in Christ, and hath right to the Privileges of the new Covenant, these have but a name to live, and are dead, Rev. 3.1. Again on the other side, some never break out into shameful disorders, but yet love not God, nor do they make it their business to obey him; they never felt the power of the heavenly Mind, or make conscience of living godly in Christ Jesus: as the Pharisees Religion ran upon Negatives, Luke 18.11. God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican. These seem to be dead to sin, but are alive, whilst worldly things sit nearest their hearts.  
V. The Apostle opposeth God to Sin, that by the consideration of both Masters we may return to our rightful Lord. It is otherwise expressed elsewhere, 1 Pet. 1.24. That we might die unto sin, and live unto righteousness; but here it is, die to sin, and live to God: And this for two reasons.  
First, That Christ came to restore us to our rightful Lord and Master. Sin and the Devil and the World are Usurpers, and therefore are exauctorated, we are no longer bound to serve them; but God hath a right to require love and service at our-hands, Acts 27.23. The God whose I am, and whom I serve. He hath a title by Creation, as our proper Owner, Psal. 100.3. Know ye that the Lord he is God, it is he that hath made us, and not we ourselves. By Redemption, 1 Cor. 6.19, 20. Ye are not your own, for ye are bought with a price: Therefore glorify God in your body, and in your spirit, which are Gods. Christ came to recover us from our slavery.  
Secondly, To show the disadvantage between having Sin and God for our Master. What is more filthy than sin, and more mischievous than sin, and more holy and beneficial than God? To serve sin is a brutish captivity, and will prove our bane in the issue; but to serve God is true liberty, and it will be our present and eternal Happiness: Rom. 6.22. But now being made free from sin, ye have your fruit unto holiness, and the end everlasting life.  
Secondly, The Grace to perform this Duty. Through our Lord Jesus Christ. We are to die to Sin and live to God, not only ex praescripto Christi, according to the precepts of Christ, which every where run strongly against sin, and pleading Gods right with us: nor only ex imitatione Christi, to imitate our Pattern and Example, that we may be like Christ in these things, and express his dying and rising in our conversations; but virtute Christi, by the power of Christ's Grace, as by the force of his Example. This power of Christ may be considered as purchased, or as applied, or as our interest in it is professed in Baptism.  
1. As it is purchased. He died and rose again to represent the Merit of his Death to God, that he might obtain Grace for us to kill sin, and live unto God, and that in such a continued course of obedience, till we live with God: 1 Thess. 5.10. He died for us, that whether we wake or sleep, we should live together with him; i.e. to redeem us from all iniquity, and to preserve us in our obedience to eternal Life. While we wake, or are alive, we live with him, and when we sleep, after we are dead, we still live with him, we live a spiritual Life here, and afterward an eternal Life in Glory. So that place, which otherwise hath some difficulty in it, may be expounded by Rom. 14.8, 9 Whether we live, we live unto the Lord; or whether we die, we die unto the Lord: Whether therefore we live or die, we are the Lords. For this Christ died.  
2. As it is applied. It is applied by the Spirit of Christ, by virtue of our Union with him. Jesus Christ is the Root and Foundation of this Life, in whom we do subsist: For it is in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and in the Context it is said, vers. 5. we are planted into his likeness: so that this conformity is the fruit of our Union, and wrought in us by his Spirit, which is the sap we derive from our Root.  
3. As our interest in him is professed in Baptism; for than we are visibly graffed into Christ, Gal. 3.27. As many as are baptised into Christ, have put on Christ. Thence an obligation resulteth, we ought to be like him: So that in short, the sum of the whole is this, the Precepts and Example of Christ do show us our Duty; the Grace whereby we perform it is wrought in us by the Spirit, by virtue of our Union with Christ; and our Baptismal engagement bindeth it on our hearts. Or thus, it is purchased by Christ, effected by the Spirit, sealed and professed in Baptism, which partly bindeth us to our. Duty, and assureth us, we shall not want Grace, but have help and strength from Jesus Christ.  
Thirdly, The means of improvement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reckon yourselves. It may be inquired, why the Apostle faith not simply, we are dead, or be ye dead indeed, but reckon yourselves to be dead indeed unto sin, etc. Shall our reckoning ourselves dead or alive make it so? Answer.  

1. Let us consider the import of the word.  
2. Why it is used.   
1. For the import of the word. It is equivalent with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 9 what they signify this signifieth. It is an act of judgement, the power of the mind is put forth in it.  
2. The Use of it here.  
1. It is Actus Mentis cogitantis, it is an act of the mind considering or meditating upon this matter, and the effect here mentioned doth much depend upon meditation as the means. The weightiest things work not, if they be not thought of; therefore we must not slightly pass over this Mystery of Christ's dying and rising, but consider how they concern us, and what we were before Regeneration, and what we are now to be, who profess to follow our Redeemer unto Glory.  
2. It is Actus Rationis concludentis, an act of reason concluding from due Premises, and inferring, that this is our Duty. Because the heart is averse from God, we need positively to determine upon rational deductions, that it is our unquestionable Duty; for we must certainly know a thing to be our Duty before we will address ourselves to perform it, and herein Reason is a good Handmaid to Faith, for sanctified Reason ever concludeth for God: whilst it improveth Principles discovered by Faith, it is our Light to discover many things evident by natural Light; it is our Instrument to improve other things, which it cannot discover, but depend on God's Revelation. We ponder and weigh things in our minds, then determine what is our Duty. So that Reckon is by Reason collect, as often in Scripture, 1 Cor. 10.15. I speak as to wise men, ye have reason, Judge ye what I say.  
3. It is Actus Fidei assentientis, it is the Syllogism of Faith. It is not the bare knowledge, nor the bare discourse of these things doth make them operative and effectual; but as Faith is mingled with them, Heb. 4.2. The word preached did not profit them, not being mixed with faith in them that heard it. This is not matter of conjecture or opinion only, but of Faith, to own the obligation, which dependeth on the Authority of Christ, which is a supernatural Truth; (2.) to believe the Power, which doth assist us, which is also a matter of pure Faith, and seemingly contradicted by sense. For though Mortification and Vivification be begun in us; yet because of the troublesome relics of corruption, to reckon ourselves with any degree of confidence and trust to be dead unto sin, and alive unto God, is an Act of Faith; the thing is not liable to external sense, and internal sense contradicts it, we being oppressed with so many remaining corruptions.  
4. It is Actus Fidei applicantis. We must not only know and discourse of these things, but apply them to ourselves. The best and the most profitable knowledge is in applying general Truths to a man's own case: Likewise reckon ye yourselves also to be dead unto sin, etc. This is a Truth which concerneth us in Mortification, I profess Faith in Christ, am baptised with Christ, I must die unto sin. Omnis operatio est per contactum, the closer the truth, the more effectual the operation, Rom. 8.31. What shall we say to these things?  
5. It is Actus Judicii decernentis, we do determine, this we must do, or be undone, 2 Cor. 5.14, 15. We thus judge, that if one died for all, then were all dead; and that be died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.  
6. It is Actus Voluntatis consentientis, this Death and Life is much promoted by the firm purpose and resolution of our minds: 1 Pet. 4.1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin. The sum of the whole is,  
1. That we should think of it seriously, and here many are defective, who little think of dying to sin, or living to God; all their thoughts are how they may please the flesh, Rom. 13.14. To make provision for the flesh, to fulfil the lusts thereof; or thrive in the world, Luke 12.17, 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he thought within himself, saying, What shall I do, because I have no room, where to bestow my fruits? And he said, This will I do, I will pull down my barns, and build greater, and there will I bestow all my fruits and my goods. Or as those, Jam. 4.13. To day or to morrow we will go into such a city, and continue there a year, and buy and sell and get gain: and so their great work lieth neglected.  
2. That by Reason we should so evidence it to ourselves to be our Duty, that we should make conscience of it. A sluggish heart needs to be awakened by plain and evident Conclusions; for wherefore was Reason given us? to lie asleep? No, we must argue and conclude for God, that we may bring it to this issue, that either we are flat Rebels, or must do those things he hath given us in charge.  
3. We must assent to those Principles of Faith, from whence this Conclusion is deduced by necessary consequence, as namely,  
1. That Christ is set up as a Pattern, to whom all the Heirs of Promise must be conformed.  
2. That our Conformity is mainly seen in resembling his two Estates, his dying to Sin, and living to God.  
3. That our Baptism obligeth us both by way of Dependence and Obedience. By way of Dependence waiting for his Grace, whereby this Conformity and Likeness may be accomplished. By way of Obedience, using all those holy means and endeavours, that conduce to this end and purpose, Faith assenteth, Reason concludeth.  
4. We must resolve upon it as an unquestionable Duty, that we may not play fast and loose with God. For the Judgement determintaing, and the Will consenting, make up the strength of Resolution, which in this case is very necessary, because we are likely to be assaulted with many enemies; and seeing we are too often secure, and forgetful of our work and welfare, therefore we must stand fast in the purpose of our own hearts still to pursue this work till it be finished. Those who are regenerated by the Spirit, surely will have such reasonings in themselves, and are not only in profession, but indeed (as the word is in the Text) dying to sin and living to God. And it is ordinary in Scripture to exhort by affirming, that is, to speak of the Duty of Believers as already done by them, thereby to assure them it shall be done, and to oblige them the more strongly to the endeavour of it.  
Use. To press us to two things.  

1. To regard your Duty.  
2. To own the Grace of Christ.   
1. To regard your Duty of dying to Sin and living to God. The Arguments to press it are these.  
1. From the Work itself, which is so noble and excellent, that if there were no benefit to ensue, it were enough to engage us. It consists in these four Branches and Parts.  
First, To have the sensitive Appetite subject to Reason, which is nothing else but to have the order of Nature preserved, or that Man should carry himself rather like a Man, than a Beast; nor serve divers lusts and pleasures, but be governed by his Reason and Conscience. Now it should not be a hard Precept to us to persuade us to walk upon our feet rather than our heads; let the head guide the body, and the feet obey its direction, put Reason in the Throne.  
Secondly, To have Reason illuminated and rectified by Faith, which discovereth things to us out of the ken and view of Reason: Heb. 11.1. Now faith is the substance of things hoped for, and the evidence of things not seen. The Heathens had the highest opinion of those, who were admitted into secrecy with their Gods, and had things revealed to them, which other Mortals could never have known. This Honour have all his Saints, They shall be all taught of God, Joh. 6.45. higher Mysteries than Nature could discover.  
Thirdly, That this Faith should make us alive to God, or enable and incline us to persevere in our Duty to him. Faith is our life as begun, Gal. 2.20. The life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. As consummated, Heb. 10.38. Now the just shall live by faith; the Spirit working in us a practical fiducial assent to the saving Truths of the Gospel, or affiance on God according to the Promises, doth beget life in us, or a resolution to obey God, whatever it cost us.  
Fourthly, That this Faith working by Love, doth incline and enable us to live accordingly. The property of Faith is to work by love, Gal. 5.6. Now see what these two Graces do. The property of Love is to incline us to God, it is the bent and bias of the Soul; and the property of Faith is to enable us by presenting greater encouragements to the holy and heavenly Life, than the World and the Flesh can produce to the contrary. Now is this a toilsome and tedious life to have Appetite governed by Reason, Reason elevated by Faith to the sight of God and the other World, and Faith acting by Love and Hope, which incline us to God and Heaven, and fortify and strengthen us against all the delights and terrors of sense. This is nothing but dying to sin, and living to God.  
2. From the consequent Benefits, which are,  
1. Pardon of all their sins, these have an interest in Christ, a Pardon sealed by his Blood. They that die to Sin, and live to Righteousness, have passed from death to life, not only as death to sin implieth Corruption, but Condemnation, or the righteous Sentence of the Law dooming it to Death, Rom. 8.1. There is therefore now no condemnation to them that are in Christ Jesus, who walk not after the flesh, there is dying to sin▪ but after the Spirit, there is living to God.  
2. These are adopted into God's Family, and have the Privileges and Right of Children. For Adoption followeth Regeneration, Joh. 1 12, 13. But as many a● received him, to them gave he power to become the sons of God, even to them that believe on his Name. Which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.  
3. These have Communion with the Father by the Son, through the Spirit: 1 Joh. 1.7. But if we walk in the light, as he is in the light, we have fellowship one with another. For God's Children have the Spirit of Adoption, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.  
4. That Spirit dwelling in us worketh us to further Holiness and Joy; for he is both a Sanctifier and a Comforter: as a Sanctifier he doth further enable us to die to sin, and Mortify the deeds of the body, Rom. 8.13. and to live to God, Gal. 5.25. If we live in the Spirit, let us also walk in the Spirit: and so the Duty is a reward in itself. As a Comforter he doth assure us of our interest in God's Love, Rom. 8.16. The Spirit itself beareth witness with our spirit, that we are the children of God: and it causeth us to live in the foresight of everlasting happiness, 2 Cor. 5.5. Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of the Spirit.  
5. Entrance and actual admission into Glory: Joh. 3.3. Except a man be born again, he cannot see the kingdom of God, compared with vers. 5. Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Mat. 5.8. Blessed are the pure in heart; for they shall see God. Heb. 12.12. Without holiness no man shall see God.  
2. Own the Grace of Christ, without whom we can do nothing acceptable to God. Lapsed man is unable not only to redeem himself, but unable to live unto God without the Grace of the Redeemer; he doth sanctify us by his Spirit, and change our hearts, and is a Saviour to us, not only by Merit, but Efficacy. To be a Sanctifier is his Office, which he hath undertaken, and it is his Glory to perform it, we only work under him. Which teacheth us,  
1. Humility, whatever good things Believers have, which concern spiritual and heavenly Life, they are beholden only to Christ for it, we can never die to Sin, nor live to God, but only through Christ, and Christ not only enlightening, but sanctifying. A speculative Error vanisheth assoon as Truth appeareth; but Lust is a brutish inclination, bare Reason cannot master it.  
2. Thankfulness and Love to Christ, by whom we have all our Grace, and look for all our Glory.  
3. Dependence, he is ready to give us Grace, Phil. 4.19. But my God shall supply all our need, according to his riches in glory, by Christ Jesus.   

SERMON X.  ROME VI 12. 
Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.  
THE Apostle having undeniably proved, that the justified are dead to sin, he now beginneth his Exhortation, that we should not obey sin by indulging bodily lusts. The Exhortation is short, but of great weight, Let not sin therefore reign, etc.  
In the words take notice,  
1. Of the illative Particle [therefore] which leadeth us to the Principles, from whence the Duty is inferred, namely, the Tenor of Christianity, which is considered, (1.) as professed by them; for they have submitted to Baptism, and so are obliged to die unto sin, and to live unto God: (2.) as having obtained its effect in them, as in charity he presumeth them to be regenerated or real Believers, and therefore chargeth them with this Duty: for Christ's Grace must not lie idle in the Soul.  
2. The Duty to which they are exhorted, is to take care to prevent the reign of sin, which is described and represented, 

1. By the Seat of it, In your mortal body.  
2. The Nature of it, That you should obey it in the lusts thereof. To obey bodily lusts is the Reign of Sin.    
Doctrine. That Christians are strictly obliged to take care, that Sin get not Dominion over them by the Desires and Interests of the mortal Body.  

1. Let me explain this Point.  
2. Give you the Reasons of it.   
I. In explaining this Doctrine, I shall handle three Questions.  

1. Why is Sin said to reign in our Bodies, rather than our Souls?  
2. Why doth the Apostle call it our mortal body? the use of this Term, and  
3. When is Sin said to reign?   
First, Why is Sin said to reign in our Bodies, rather than in our Souls? And again [lusts thereof] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as agreeing to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as relating to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1. Negatively, it is not to be understood that sinful lusts are only in the body, or have their Original only from the body, and not from the Soul; for that is repugnant to what Christ saith, Mat. 15.18, 19 Those things which proceed out of the mouth come forth from the heart, and they defile the man. For out of the heart proceed evil thoughts▪ murders, adulteries, fornications, thefts, false witness, blasphemies.  
2. But positively he saith, In your body.  
1. Because these lusts mostly manifest themselves in the body, and belong to the body and the flesh. Therefore the Apostle saith, Mortify your members which are upon the earth, Col. 3.5. and Rom. 7.23. I see a law in my members, warring against the law of my mind. Jam. 4.1. Lusts that war in your body. When the Devil would set up a Kingdom in the hearts of men, he doth it by the body; for what is nearer and dearer to us than our bodies? and things present and grateful to the bodily senses promote his designs; these blind our minds, and corrupt our hearts, and entice our affections, so that we follow after them earnestly, with the neglect of God and our precious immortal Souls. There are various desires according to the variety of objects, which tend to please and gratify the flesh, by occasion of which sin doth insinuate itself into us.  
2. Because they are acted and executed by the Body or Outward man, and therefore are called the deeds of the body, Rom. 8.13. Now though some sins are seated in the mind, as Heresies, yet they are works of the flesh, Gal. 5.19, 20. Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies: because usually they begin at falseness of the heart, and are bred in us by some corrupt affections, such as Pride, Vainglory, Selfseeking, etc. Gal. 2.18. Puffed up with his fleshly mind: and for sins of Omission, they arise in us from some inordinate sensual affection to the Creature, which causeth us to omit our Duty to God. But generally most sins are acted by the body. Therefore as in Grace, or in the Dedication of ourselves to God, the Soul is included, when the Body only is mentioned, Rom. 12.1. Present your body as a living sacrifice, holy and acceptable to God, which is your reasonable service: all the service we perform to God is acted by the body; so in the destruction of sin, let it not reign in your body.  
3. Because the disorder of the sensual Appetite, which inclineth us to the interests and conveniencies of the bodily life, is the great cause of all sin: and therefore man corrupted and fallen, is represented as wholly governed by his sensual inclinations, Gen. 6.3. For that man also is flesh: and Joh. 3.6. That which is born of the flesh is flesh: as if he had nothing in him but what is earthly and carnal. Our Souls do so cleave to the earth, and are addicted to the body, that they have lost their primitive excellency; our Understandings, Will and Affections are distempered by our Senses, and enslaved to serve the Flesh: which is a matter well to be regarded, that we may understand why the Scripture so often calleth sin by the name of Flesh, and sometimes a Body, or it is said to dwell in the body, not as if the Understanding and Will were not corrupted and tainted, but to show how they are tainted and corrupted, that this corruption which hath invaded humane Nature, cometh chiefly, though not only, from the inordinacy of our sensual Appetite. I will prove it by two Considerations.  
First, One is a Supposition: Suppose that Original sin, so far as it concerneth the Understanding and Will, consisted in a bare privation of that rectitude that should be in these Faculties (I do not say it is so, but suppose it were so) yet as long as our Senses and Appetites are disordered, which wholly incline us to terrene and earthly things, this were enough to cause us to sin; as a Chariot must needs miscarry, where the Driver is weak, sleepy, negligent, and the Horses unruly and disorderly: So here, we have not so much light and love to higher things, as will restrain the sensual Appetite: the Understanding hath no light, 2 Pet. 1.9. But he that lacketh these things is blind, and cannot see afar off. Eph. 1.18. The eyes of your understandings being enlightened, that ye may know what is the hope of his calling, etc. The Will hath no love, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned: and therefore man that obeyeth his bodily lusts and desires, must needs be corrupt and sinful.  
Secondly, The other is an Assertion, that there are habitual, positive, inordinate inclinations to sensual things both in the Understanding and Will For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the carnal mind is enmity against God, Rom. 8.7. The mind doth not only befriend the lusts of the flesh, and seek to palliate and excuse them, but opposeth whatever would reduce us from the love of them. And the Will is biased by such sensual inclinations, 1 Tim. 6.10. For the love of money is the root of all evil. Our Reason doth often contrive and approve sin, and the Will embraceth it. So that you see the reason, why sin is said to reign in our bodies, because of the strong inclination of our Souls to present things, or things conducing to the contenting of the flesh, or gratifying the bodily life.  
Secondly, Why doth the Apostle say, In your mortal bodies? I answer, For sundry reasons.  
1. To put us in mind of the first rise of sin; for sin brought in death, Rom. 5.12. As by one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned. And so while we live this mortal bodily life, we are subject to these desires, swarms of sinful motions and inclinations to evil remain within us, we are prone to them, and give way to them, and are too slack in the resistance of them, and through the ignorance and unattentiveness of our minds cannot discern or distinguish between what regular Nature desireth, and Lust craveth. There are lawful desires of the body, and prohibited desires of the body; through the crafty conveyance between the Understanding and the false Heart, we easily give way to what is inordinate, under the pretence of what is lawful and convenient: and so insensibly slide into compliance with the plain prohibited desires of the body. Lust is headstrong, and the Empire and Government of the Will feeble, and so we are led on to obey them, that is, we become servants and slaves to sin. And though the Regenerate be delivered from the power of sin, yet much of this corruption remaineth in them for their exercise and humiliation; and if they be not watchful, and obey not the motions of the Spirit, it will soon recover its power, and men will be brought into their old slavery and captivity, Gal. 5.16, 17. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit lusteth against the flesh. So that this mortal body giveth sin many advantages.  
2. This term mortal Body puts us in mind of its punishment, it tendeth to death and destruction. We considered it before as it pointed at the rise, now at the fruit itself. The Apostle telleth us, Rom. 8.10. The body is dead, because of sin; but the Spirit is life, because of righteousness. He speaketh there of Believers, or those who have the Spirit of Christ dwelling in them, who being once sinners, the punishment of sin, death, befalleth them, and so their bodies must die and return to dust, yet they shall live a happy and blessed Life both in Body and Soul. If they labour to mortify and suppress sin, and return sincerely to newness of life, though they are still mortal and subject to corporal death because of sin, yet it shall not be eternal death. The renewed Soul is a partaker of eternal Life, and shall always live with God in Glory; and though the body be put off for a time, yet in time it shall be partaker of this life also.  
3. To show us the transitoriness of these delights. You gratify a mortal body with the neglect of a precious and immortal Soul; now the mortal body should not be pampered with so great a loss and inconvenience to our Souls. All the good things which the flesh aimeth at, they perish with the mortal body; but the guilt and punishment of this disorderly life remaineth for ever. All fleshly pleasure ceaseth at the Graves mouth, and wealth, pleasure, carnal rest, worldly honour are no longer of use ●o us, when we are to be laid in the dust. One would think this should cure the mad desires of all mortal Creatures: 1 Joh. 2.17. The world passeth away, and the lusts thereof; but he that doth the will of God, shall endure for ever. When we come to die, neither can the thing do us good, and the very lust and desire is gone, and is bitter in the remembrance of it. Pray, how little can all the World then do for you, when you have most need of comfort, the taste of these things is gone, and the sting remaineth, the pampered flesh must then be cast into the dust, and all its pleasure will then be at an end. Which will be a doleful day to those that had their good things here, and all their portion in this life, when that is gone, which is so much valued and sought after, and the true Felicity forfeited, because it was undervalved and contemned; how will they be ashamed of the folly of their perverse choice! Therefore if we would joyfully bear, or contentedly yield to the dissolution of our bodies, we should now master and mortify the desires of the flesh.  
4. To show, that in this state of Mortality and Frailty we may prevent the reign of sin. Many will say, We are frail Creatures, we are not glorified Saints, the desires of Nature are impetuous; Ay, but you may resist them, and that with success: The mortality of the body doth not excuse sin, but aggravate it, that for a little brutish pleasure, that is but for a while, we will forfeit eternal Joys, and run the hazard of eternal Pains. But can we avoid the pleasing of desires so natural? Yes, many that live in the flesh do not live after the flesh, their Reason is not enslaved by sense, but illuminated and directed by Faith to higher things. The Apostle produceth himself as an instance, Gal. 2.20. I am crucified with Christ, nevertheless I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me: And he speaketh no more of himself, than what is common to all Believers; surely they may or can, if they be not wanting to themselves, crucify the flesh with the affections and passions thereof, yea they have, if they are true Believers. Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts. Indeed nothing seemeth harder and harsher, than for men to get such a Victory over their own Flesh, and to contradict motions that are so pleasing. They are not stocks and stones (they say)▪ How is it possible to be so dead to the interests of the animal life, as not to be moved, and sometimes greatly moved with these things, which either gratify or displease the flesh? I answer in Christ's words, Mat. 19.26. With men this is impossible, but with God all things are possible. There is the Spirit of Christ to change our Natures; and the Spirit of Christ to direct and influence our motions; and Ordinances and means appointed to convey this Spirit to us, as the Word, which revealeth better things; Sacraments which assure to us our great hopes, and oblige us to live answerably; there are many Providences to deaden the taste of the flesh, and train us up for better things in another World, and we are to be watchful, serious, heavenly.  
5. To show that the tediousness of our Conflict, and this troublesome resistance shall endure but for a little while. All our business is, that sin may not reign in our mortal body; there will a time come, when this mortal shall put on immortality, 1 Cor. 15.53. and long before that, our spirits must return to God that gave them, Eccles. 12.7. Now the more we think of another life, the stronger we are against sin, the troublesome part of our duty is but while we are in the flesh, or in the world; and if we can but escape the corruption that is in the world through lust, we shall be happy for ever.  
Thirdly, When is sin said to reign? I answer in general, That is said to reign, which attaineth the chief power in the Soul; and particularly, sin is said to reign.  
1. Negatively, when it is not opposed, or but slightly opposed. We must take in this part of the description, because there are contrary Principles in us. There is no question but fleshly lusts will solicit you; but your business is to inquire, whether you oppose them, it may be you do; for it cannot be imagined, that whilst a spark of Conscience remaineth alive in us, a man can apparently be tempted from his duty, but his heart will give back a little: but an ineffectual striving will not acquit us; even the unregenerate have a remnant of natural Knowledge, and Conscience, which in its measure resisteth sin, as Light resisteth Darkness, as is seen in the Gentiles, Rom. 2.14, 15. For when the Gentiles which have not the Law, do by nature the things contained in the Law, these having not the Law, are a Law unto themselves; which show the work of the Law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another. And where supernatural Revelation is added, it may do more; for Christians know what is evil more than Heathens do, and so may escape through the knowledge of Christ the common pollutions of the world, 2 Pet. 2.20. or be much troubled if they fall into them: and God may give unto many some common internal Grace of the Spirit, Heb. 6.4, 5. which may occasion many convictions of the evil way they walk in. But the business is, whether there be such a Principle of resistance set up in the Soul, that you walk not after the flesh, but after the Spirit, Rom. 8.1. so that your hearts are habitually bend to God, and your course of life is altered, you dare not wittingly nor willingly give way to any known sin, or live in the neglect of any known Duty, (as they do that live in any customary practice of sin, or constant neglect of God) or ordinarily break out into enormous offences. It may be after all your care, caution, watchfulness, resistance, you may be overtaken or overcome by some violent temptation, and may feel in yourselves some infirmities: you find you are guilty of many idle thoughts, passionate words, unwary practices; but what is this to iniquities? So those that say, they relent, and strive, and have many wishes to be better, but still continue in a carnal and ungodly life, these do but sin against Conscience, and never conquer the sin, which they strive to resist; till the opposite Principle be the ruling Principle for the main bend of your hearts, and course of your lives, the opposition and striving is but ineffectual. If there be no sin, but what you are truly desirous to know, and no sin, but what you are truly desirous to get rid of, so that the chiefest care of your hearts, and endeavour of your lives be to serve and please God, and it is your daily desire and endeavour to please God, and master its rebellious opposition to the Spirit, and you so far prevail, that for your drift and course you are not led by the Flesh, but the Spirit, than you are sincere and upright with God: otherwise you must not think every striving will excuse you, if it be such a striving as may consist with the dominion and customary practice of sin. There are few Wretches so bad, but they may have some wishes, that they could leave sin, especially when they think of the inconveniences that attend it, and Conscience may strive a little before they yield, but they live in it still. A Christian striveth, but cannot be perfect, there are infirmities; but the convinced sinner striveth, but cannot live holily, there are iniquities. This striving hindereth not the dominion of sin, because he doth not conquer, and master it so far, but that it breaketh out in a gross manner: his striving cometh not from the renovation of the Spirit, but the conviction of his Conscience, which is ever condemning his practices.  
2. Positively, when we obey it, and follow it, and do that, to which sin enticeth us. For the end of sins Reign and Empire is our Obedience, the commands and urge of it are in vain, if you obey them not, but rather rebuke and suppress them. Now we may obey bodily lusts two ways.  
First, By the inward consent of the mind; for what sins you would do, you have done in God's account, though the outward Act follow not: Mat 5.28. He that looketh on a woman to lust after her, hath already committed adultery with her in his heart, though you be impeded and hindered in the Action. The life and reign of sin is in the heart, in the love of the heart, though it may be it may not appear in outward deeds. Restraint is not Sanctification. Practices may be restrained by bye-ends; but if you like the sin in your hearts, you let it reign, and do not oppose it by gracious motives. Your hearts are false with God, if his Empire be not set up there. Therefore obey not the lusts of the body, that is, consent not to them; if they arise and bubble up in your hearts, let them be disowned and disliked. We are to abstain from fleshly lusts, 1 Pet. 2.11. before they break out into our conversation: for the governing of the heart, and the regulating of the life are two distinct acts of our obedience to God: they are required indeed, the one in order to the other, but you must be careful of both. Your love to God and his Law must be showed by abominating the motions that would draw you to the contrary, Psal. 119.113. I hate vain thoughts, but thy Law do I love. The first motions are sins, for they proceed from corrupt Nature, we had none such in Innocency; and the consent is a farther sin, because than you begin to give way to its reign. The delightful stay of the mind showeth our love to it, these pauses of the mind come from sin, are sin, and tend to further sin, Jam. 1.15. Then when lust hath conceived, it bringeth forth sin, and sin when it is finished, bringeth forth death.  
Secondly, The Execution of these Motions by the Body, when sin is brought to her consummate effect, Micah 2.1. woe to them that devise iniquity, and work evil upon their beds, when the morning is light they practise it, because it is in the power of their hands. This is a sign of the reign of sin, too much room being given to sin in the heart, that it obtains a mastery there, it violently and effectually commands our practice; which if it be a scandalous enormity, it makes sin to reign for the present. Lesser evils steal into the Throne by degrees, and leaven us with a proud, worldly, or carnal frame of heart; but gross sins invade the Throne in an instant, at least for the present, making fearful havoc and waste of the Conscience, and the repeated acts show our state.  
II. That Christians are strictly obliged to take heed that sin get not Dominion over them.  
1. By the Light of Nature, which is in part sensible of this disorder, which hath invaded all Mankind, namely, an inclination to seek the happiness and good of the Body above that of the Soul. The very make and constitution of man showeth his Duty, man is composed of a Body and a Soul, both which parts are to be regarded according to the dignity of each, the Body was subordinated to the Soul, and both Soul and Body unto God, his Flesh was a servant unto his Spirit, and both Flesh and Spirit unto the Lord; but sin entering, defaced the Beauty, and disturbed the Harmony and Order of God's Creation and Workmanship: Man withdrew from subordination to God his Maker, seeking his happiness without God, and apart from him, in earthly and worldly things; and also the Body and Flesh is preferred before the Soul, and Reason and Conscience enslaved to Sense and Appetite, Understanding and Will are made bondslaves to the lusts of the Flesh, which govern and influence all his actions; his Wisdom, Mind and Spirit as it were sunk into the Flesh, and transformed into a brutish Quality and Nature. This many of the wiser Heathens saw, and sought to rectify. Maximus Tyrius calls our Passions and Appetites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tumultuous Populacy or common People of the Soul, which must not be left to their own boisterous violence, but be kept under the Law and Empire of the Mind. Philo the Jew calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Woman part in Man, in opposition to Reason, which he maketh to be the Masculine part. Simplicius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Child in us, which needeth more stayed heads to govern it. And some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Foot part of the Soul, as it is a monstrous disorder, if the feet be there where the head should be; so it is for us to serve divers lusts and pleasures, when we should be governed by Reason. The Stoics generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the bestial part in us, which they counted the Man, as if the Beast should ride the Man, as Socrates expressly calls Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Rider or Chariot-driver, as the Body and bodily Inclinations the Horses. Now if the Light of Nature taugh: the Heathens, who knew little of the cause and malignity of this Vitiosity and Disorder, to observe this, and labour under it; surely Christians are more strictly bound to curb the flesh, and moderate the lusts and passions of it. We know more clearly, what an evil it is to love the Creature above God; the Body more than the Soul; the World above Heaven; Riches, Honours and Pleasures more than Grace and Holiness; as the Light of Christianity befriendeth the Light of Nature in this point, we may see clearly how great a disorder it is to obey or fulfil these bodily lusts to the wrong of God and the Soul, and that the true Honour and Dignity of a Man consists in the Victory, which he hath over himself; and that to pamper the flesh is not our honour, but our disgrace; and that these irregular desires should not be gratified, but mortified.  
2. Christian Piety, or the Tenor of our Religion requireth it of us. The drift of this Religion is to recover men out of their Apostasy, and to promote true genuine Holiness in the World; to dispossess us of the Beast, and that Man being restored to Man, might be also brought back again to God; or in short, to draw us off from the animal life to life spiritual and eternal. As appeareth.  
1. By the Precepts of it, which mainly tend to enforce Self-denial, Mortification, Recess from the World, that we may not miscarry in our Obedience to God by our bodily lusts, Mat. 16.24. If any will come after me, let him deny himself. Col. 3.5. Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection; evil concupiscence, and covetousness, which is idolatry. The whole drift and business of this Religion is to drive out the Spirit of the World, and to introduce a Divine and heavenly Spirit: 1 Cor. 2.12. Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things which are freely given to us of God. That part of the World which is mad and brutish, is enslaved to lower things; but the other part, which hath submitted to the healing Institution of Christ, should be wise and heavenly. The Cure which Christ intended, was of the great Disease of Mankind, which was that the immortal Soul being depressed and tainted by the Objects of Sense, doth wholly crook and writhe itself to carnal things, and instead of Likeness to God, the Image of a Beast was impressed upon man's Nature, and the Divine part enslaved and embondaged to the brutish.  
2. By its Promises: 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises; that by these you might be partakers of the divine nature, having escaped the corruption that is in the world through lust, 2 Cor. 4.18. That man may seek his happiness in some higher and more transcending good, than the beasts are capable of, something that suits with his immortal Spirit. In short, to draw us off from things we see and inordinately love, to a Glory and Blessedness wholly unseen and future.  
3. By the Grace provided for us, namely, the Spirit of Christ, whose great design is to free man from a state of subjection to the flesh, and by overcoming the lusts thereof to make him ready for all the Graces and Duties of the spiritual Life, Rom. 8.5. They that are after the flesh, do mind the things of the flesh, and they that are after the Spirit, the things of the Spirit. He is first renewed by this Spirit, Joh. 3.6. That which is born of the Spirit, is Spirit: and then acted and assisted by him, Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. Gal. 5.25. If we live in the Spirit, let us also walk in the Spirit.  
4. By being baptised into this Religion we are bound to this strict care; for in our Baptism we did solemnly renounce the Devil, the World, and the Flesh, as the Usurpers must be thrust out before the rightful Lord can take Possession, Joshua 24.23. Put away the strange Gods which are among you, and incline your heart unto the Lord God of Israel: and we are dedicated to Father, Son and Holy Ghost, as our Creator, Redeemer and Sanctifier; as before, We are to count ourselves to be dead indeed unto sin, and alive unto God, verse. 11. Now it is the greatest Hypocrisy that can be, to be under this solemn Obligation to God, and let sin reign in us. Baptism is a Sign and Seal of Grace on God's part, and on ours a Bond of Duty; on God's part, that he will cleanse and wash away sin, Acts 22.16. Arise, and be baptised, and wash away thy sins. On our part, it obligeth us to do what in us lieth to destroy sin, a Bond never to be forgotten by us, 2 Pet. 1.9. He hath forgotten that he was purged from his old sins.  
Use 1. To humble us, that we have so much forgotten our solemn Covenant, so much cared for the Body, and so little cared for the Soul; that time and heart hath been so much taken up about those things which belong to the present life. The mortal Body is minded at every turn, and how much may the immortal, but neglected Soul, complain of hard usage? We profess subjection to the Gospel, and therefore should seek first the kingdom of God and the righteousness thereof, and all these things shall be added to us, Mat. 6.33. but we walk too much according to the course of the carnal careless World: Eph. 2.2, 3. Wherein in time past ye walked according to the course of this world, according to the Prince of the power of the air, the Spirit that ruleth in the children of disobedience; Among whom also we all had our conversation in times passed in the lusts of our flesh, fulfilling the desires of the flesh and of the mind.  
2. Strengthen the Bonds, and anew devote yourselves to Obedience, vers. 13. Neither yield you your members as instruments of unrighteousness unto sin but yield yourselves unto God as those that are alive from the dead, and your members as instruments of righteousness unto God. Bind yourselves for time to come to make it your work, not to indulge the flesh, but save your Souls: Heb. 10.39. For we are not of them that draw back to perdition, but of them that believe to the saving of the soul.  
3. Take great heed that sin reign not by bodily lusts.  
1. The Necessity of this. These Lusts are represented as deceitful, Eph. 4.22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. And as violent and imperious, Rom. 7.20. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me: both together, Jam. 1.14. Every man is tempted when he is drawn away of his own lust and enticed. We are by subtlety blinded by the delusions of the Flesh, and it is always endeavouring to get the Throne, and hurry us to destruction, and seeking to divert us from the Love of God; the more we indulge them, the more imperious they are, the more caution and resolution therefore is necessary.  
2. The danger of not doing it.  
1. They do not only unfit us for God, but for humane Society: Jam. 4.1. From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? They make you disquiet all others near you, as Dogs snarling at one another for a bone or piece of Carrion.  
2. They destroy the welfare of our Bodies, the part gratified is depressed by them, Prov. 14.30. A sound heart is the life of the flesh; but envy is the rottenness of the bones. Prov. 5.11. Thou mourn at the last, when thy flesh and thy body are consumed.  
3. These Lust's war against the Soul. The perfection of the Soul consists in the Image of God, which is defaced by these Lusts: yea against the Graces and Motions of the Spirit, Gal. 5.17. The flesh lusteth against the Spirit: against the comfort of the Soul, which dependeth on the holy sanctifying Spirit; he is grieved when his work is hindered in us.  
4. These Lusts oppose our everlasting Felicity and Happiness, when to gratify the Flesh we run the hazard of losing Soul and Body for ever.  
1. By Efficiency they steal away our hearts from God, take up our time, turn our thoughts from the one thing necessary. The great end of Faith is the saving of the Soul, they make it the great end of their living, to pamper the Body. They put Heaven away from them, sell it for a trifle; in effect bid God keep his Heaven to himself: Heb. 12.16. Profane Esau for one morsel of bread sold his birthright.  
2. By Desert, Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption. Rom. 6.13. Neither yield ye your bodies as instruments of unrighteousness unto sin. God is provoked, and so our Damnation is sure, they spend their strength, time, estates on the service of fleshly Lusts, surely these can look for nothing but everlasting perdition.   

SERMON XI.  ROME VI 13. 
Neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.  
HERE is the second Branch of the Exhortation, which concerneth Vivification; for expressly the Apostle speaketh to them, as those that are alive from the dead. This part of the Exhortation is propounded negatively, Yield not, etc. positively, but yield, etc.  
1. The Negative is necessary. For further declaring the sense of which, he had said before, Let not sin reign in your mortal body. The body is mentioned as the seat of sin for two Reasons: 

First, Because these Lusts gratify the Body and bodily Life, and so pervert the Soul, that is spoken to there.  
Secondly, Because they are executed by the Body, this is spoken to here, if they gain the consent of your minds, yet yield not your members as instruments of unrighteousness unto sin, let them not be acted by your bodies.    
2. Positively it is expressed, But yield yourselves unto God. There observe the order set down, first yield yourselves unto God, then, your members as instruments of righteousness unto God. The general Dedication is the ground of the Particular: first I am Gods, than I bestow my time and strength for God: first we give ourselves to him, nor in part, but in whole, to serve him with all our heart and all our might and strength, than sometimes the outward or inward Man, as the nature of the business calleth for.  
3. In both take notice, 

1. Of the two opposite Masters, Sin and God.  
2. The opposite Employments are Righteousness and unrighteousness.  
3. The Instrument used by both, and that is the Body, or the members of the Body.    
1. The two Masters, Sin and God; the one is an Usurper, the other is our rightful and most gracious Lord. God is our proper Lord, for he is our Creator, and therefore our Owner and Governor, and he is our most gracious Lord jure beneficiario, he hath obliged us to him by many benefits; so that a Christian should say as Paul did, Acts 27.23. His I am, and him I serve.  
2. The two Employments, unrighteousness and Righteousness. Unrighteousness is put for all evil works and actions; for all sin is unrighteousness, whether committed against God or man. By sin we deal unrighteously with God, whom we disobey and dishonour, Mal. 1.6. If I be a Father, where is mine honour? if I be a Master, where is my fear? we deny God his due. We deal unrighteously with ourselves, whom we defile and destroy, 1 Cor. 6.18. He that committed fornication, sinneth against his own body: and Prov. 8.36. He that sinneth against me, wrongeth his own soul. And also in many sins we hurt our Neighbour, either in Soul, Body, Goods, or good Name, as is evident. On the other side, Holiness is Righteousness, or giving God his due. Righteousness is sometimes taken strictly for that Grace which inclineth us to perform our duty to man, as 1 Tim. 6.11. Follow after righteousness, godliness, etc. Rom. 1.18. The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men. Sometimes largely, for newness of Life, for all those holy actions which are required of a Christian, 1 Joh. 2.29. If ye know that he is righteous, ye know that every one that doth righteousness is born of him.  
3. The Instrument used in both is the Body, or the members of the Body. For our Body is of a middle Nature, which may be used well or ill; and the members of the Body are weapons, with which the Soul is armed to do well or ill; and it is notable, that the word used by the Apostle is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, instrumenta, as we render it in the Text, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weapons or arms, as we translate it in the Margin. The work on both sides is a kind of Warfare.  
1. They that serve sin or indulge bodily lusts, sight for Sin and the Devil against God and their own Salvation, 1 Pet. 2.11. Abstain from fleshly lusts which war against the soul. Rom. 7.23. I see another Law in my members warring against the Law of my mind. While ye suffer the body to be thus employed, ye wage war against God, whether ye know it, or own it, yea or no.  
2. The other work is also a Warfare, our Graces are called Armour of light, Rom. 13.12. though you fight for your Duty, you must perform it.  
Doctrine. That sincere Christians should not suffer themselves to be employed by Sin, but offer up and present themselves to God to do his Will.  

1. Let us explain the Duty.  
2. Show you the Necessity of it.   
1. In explaining the Duty here enforced, let me observe to you.  
1. That there are two Masters, which divide the World between them, Sin and God, every man doth serve one of these; but no man can serve both. Every man serveth one of these, Sin or Righteousness, God or Satan; for there is no neutral or middle state; either their time and strength is spent in the service of the Flesh, or in the service of God: Rom. 8.5. They that are after the flesh, do mind the things of the flesh, and they that are after the Spirit, the things of the Spirit. Gal. 6.8. They that sow to the flesh, shall of the flesh reap corruption; but they that sow to the Spirit, shall of the Spirit reap life everlasting. Now it concerneth us to consider, what or who it is that employeth us. Our Bodies are worn out, and the vigour of Nature is daily spent; but in what? in pleasing the flesh in that which it craveth; or in serving, pleasing, and glorifying God? The Prophet saith, Isa. 55.2. Wherefore do you spend your money for that which is not bread? and your labour for that which satisfieth not? Every man is at the cost and expense of his time and labour, and bestoweth it on something or other; but in what? Do not think of compounding the matter; for as every man serveth one of these Masters, so no man serveth both, Mat. 6.24. No man can serve two masters, for either he will hate the one, and love the other; or else he will hold to the one, and despise the other: ye cannot serve God and Mammon. They both require our full strength, and both command contrary things; therefore as a man cannot go two contrary ways at once, so he cannot obey these two Masters: if sin reign in our Souls, it draweth all things into obedience; the consent of your minds is not enough to satisfy it, but it will employ the body to fulfil its cravings, and especially those two Adjuncts of the bodily Life, Time and Strength. And Grace doth the like, the Faculties and Powers of the Soul and Body must be employed one way or another, they cannot lie idle in such an active restless Creature as man is.  
2. Both these Services are entered into by consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (1.) Some men prone yield up themselves to do what sin would have to be done; therefore they are said to give themselves to work wickedness, and where sin is vehement and obstinate, they are said to sell themselves to work wickedness, and in other Phrases, Eccles. 8.11. The heart of the sons of men is fully set in them to do evil. Eph. 4.19. They have given themselves over to lasciviousness to work all uncleanness with greediness: when they have cast off all remorse of Conscience, and fear of God's Judgements, with full consent they abandon themselves to their brutish lusts and filthy desires, there is no check nor restraint can hold them. But this is when sin is grown an height, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas 11: They have ran greedily, etc. as water is poured out of a Bucket: But generally in all sin there is a voluntariness, if not a wilfulness in it, as a stone runneth down hill, because it is its own proper motion. (2.) To God we consecreate ourselves with a thorough consent of will, Rom. 12.1. I beseech you by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And 2 Cor. 8.5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word either alludeth to Servants, who stand before or in the presence of their Lord and Master, to show their readiness to be commanded or employed by him; so present yourselves to show your readiness to obey all the commands of God: or in allusion to the Sacrifice, which was presented before the Altar, in token that the party did design it, and with it himself to God: so do we yield up ourselves to God, Bodies and Souls, all that we are and have we resign it to him. There is this difference in both these resignations, the Devils Servants do not what they do in love to him, but to their own flesh; but Christ's Servants do what they do in love to him, as well as to themselves, they know him, and love him, he is not a Master to be ashamed of. The giving up ourselves to sin is a concealed act, we would not be seen in it; for there is somewhat in their own hearts to check it and condemn it, some Conscience of good and evil, as also a fear of blame from God and the World, and so men do it covertly; but do we give up ourselves solemnly and professedly?  
3. The service of sin should not be allowed by us, (1.) Partly because Sin is an Usurper, whereas God hath a full and clear right both to our Bodies and our Souls, for he made them both. Sinners so far as they own a God, and their obligations to him, cannot but look upon sin as a disorder, for it alienateth our subjection from him, to whom it is due. All sinners are not Atheists, and therefore can never get off this Conviction, that God is their Owner, for he is their Maker, and framed them for such an use and end, namely, to keep his Laws; therefore to lend or give their bodies to sin, is disloyalty and rebellion against the great and just Sovereign of the World, 1 Joh. 3.4. Whosoever committeth sin, transgresseth also the Law; for sin is the transgression of the Law. Men do not only say, but notionally know, that God is their Owner; but if they did practically improve it, the reformation of the World would not be so desperate a Cure as it is; but alas! professing to know God, in their works they deny him, Tit. 1.16. their lives are quite contrary to their notional acknowledgement of God, what could they do more or worse, if there were no God? Reason will tell us, that it is impossible for us to be our own; for we neither made ourselves, nor can we subsist of ourselves for one moment. All wicked men are God's, whether they will or no, yea the Devils themselves not expected, they are his against their wills, and therefore do not live as his. (2.) Sin is God's enemy and ours too; it destroyeth us while it seemeth to gratify us, The end of these things is death, Rom. 6.21. Now he is a Traitor to his Country, that supplieth the Enemy with Arms: you wrong God, and wrong your own Bodies and Souls; Therefore yield not your members us weapons of unrighteousness unto sin. It is a miserable thing to be Traitors to God and ourselves: Thy destruction i● of thyself, Host 13.9. our misery is of our own procuring; God is not to be blamed, but our own perverse choice, we cherish a Serpent in our bosoms, that will sting us to death.  
4. Since sin cannot challenge any just Title to us, it is unquestionably our Duty to yield up ourselves to the Lord. Let us see in what manner it is to be done.  
1. It must be done with hearty and full consent of Will. In the Covenant of Grace God demandeth his Right to be given him by your Consent, it is indeed a due Debt, but it is called a Gift: My son, give me thy heart, Prov. 23.20. because you become his People not by constraint, but by consent: Psal. 110.3. Thy people shall be willing in the day of thy power; and therefore it is resembled to Marriage, than which nothing should be more free and voluntary: Cant. 2.16. I am my beloved's, and my beloved is mine. Thus freely and willingly should we resign ourselves to him.  
2. It must be out of a deep sense of his Love and Mercy: Rom. 12.1. I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, etc. and especially his great Love in Christ: 2 Cor. 5.14. For the love of Christ constraineth us, because we thus judge, etc. There must be thankfulness in the Resolution to become the Lord's, for no bands will so strongly hold us to our Duty as the bands of Love; when the Soul is filled with admirations of his Grace, and the ravishing sense of the wonders of his Love in Christ, we do most kindly, heartily, and thoroughly surrender ourselves too God.  
3. It must be with grief and shame, that his Right hath been so long detained from him, and that we have: wasted so much of our time and strength in the service of sin: 1 Pet. 4.1, 2, 3. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath ceased from sin, That he no longer should live the rest of his time in the flesh, to the lusts of men, but to the will of God. For the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revel, banquet, and abominable idolatries. Therefore we should the more earnestly make restitution. O how sad a thing is it to grow old and grey-headed in the Devil's service, and to spend the fresh and flower of our time so vainly and unprofitably! Alas, how hath our time, strength, and parts been wasted, and unprofitably employed! Let us at length seek to do as much for God, as ever we have done for sin.  
4. This Resolution must be full and entire, of all that you are and have. All your Faculties, 1 Cor. 6.19, 20. Ye are not your own, ye are bought with a price; Therefore glorify God with your bodies and souls which are Gods: All that the Soul can do, and the Body can do, it is all due to God, and all to be devoted to him. In every state, Rom. 14.7, 8. For none of us liveth to himself, and no man dyeth to himself. For whether we live, we live unto the Lord, or whether we die, we die unto the Lord; whether we live therefore or die, we are the Lords. Whatever you are and have, you must have that, and be that to God, living, dying, sickness, health, in prosperity, in adversity, in every action: Zech. 14.20, 21. In that day shall there be upon the balls of the horses HOLINESS TO THE LORD, and the pots in the Lord's house shall be like the bowls before the Altar, yea every pot in Jerusalem and Judah shall be Holiness to the Lord of Hosts. There must be God's impress on all we do, our Civil and Sacred actions; all Reserves are hypocritical; what one Faculty you keep back from God, you do what you can to cut it off from his Blessing. Would you be contented, if God should take the Soul to Heaven, and leave the Body in Hell? or the contrary. What estate is not given to God, is not sanctified: what action is not ordered towards him as our last end, is not rewarded, so that you give all or none rightly.  
5. The end why we give up ourselves to God is to be governed, disposed, and ordered by him, to be what he would have us to be, and to do what he will have us to do, to submit ourselves to his disposing Will, and subject ourselves to his commanding Will.  
First, To submit ourselves to his disposing Will, or the Dominion of his Providence. Let God carry you to Heaven in what way soever he pleaseth, if by many afflictions, or sharp pains, and infirmities of body, you dare not prescribe to God. You must say as Christ, Heb. 10.5, 6. A body hast thou prepared for me, Lo I come to do thy will. God is wise, and knoweth that if we had a more healthy body, we might be in danger of neglecting the Soul; or if we had more of the World, we should neglect Heaven. Therefore you must except nothing out of your resignation, better the Body be pained, than the Soul lost, the thorn that sticketh in the flesh may occasion rich experiences of Grace. It may be God will have you to glorify him by Martyrdom, Phil. 1.20. Christ shall be magnified in my body, whether it be by life or by death; that is, either by living in the body to preach the Gospel longer, or signing the Truth of his Blood, if he died. So see David's resignation, 2 Sam. 15.26. Let the Lord do unto me what seemeth good to him. So we should humbly submit to the good will of God. Dan. 3.18. But if not, Be it known unto thee, O King, that we will not serve thy Gods, nor worship the golden image that thou hast set up. They yielded their bodies to be burned, that they might not serve any gods but the Lord.  
Secondly, To subject ourselves to his commanding Will, or to do what he will have us to do. This is principally considered here, we give up ourselves to God, that our bodies may be employed as instruments of Righteousness. All external Duties, or fruits of our Love to God in Christ are acted by the Body, therefore we resign up ourselves to him to obey him in these things: surely it is meet that God should rule the Creatures that he hath made; therefore we should be able to say as the Psalmist, Psal. 119.94. I am thine, save me, for I have sought thy precepts. One that maketh Conscience of his resignation to God, will be careful both to know and do his will; Paul assoon as he was smitten with Conviction, cries out, Acts 9.6. Lord! what wilt thou have me to do?  
5. When you have thus dedicated yourselves to God, you must use yourselves for him; for the sincerity of our Dedication is known by our Use. Many give up themselves to God, but in the use of themselves there appeareth no such matter; they use their tongues as their own, to talk what they please, their hearts as their own to think and desire what they please, their bodies, their wealth, their time, their strength, as if it were all their own, and the hand of Consecration had never been upon them: Psal. 12.4. Our tongues are our own, who is Lord over us? This is the language not of their mouths, but of their lives, these reassume the possession of that which they had surrendered to the Lord. No, you have, as to disposal, lost all property in yourselves, and must look upon yourselves ever after not as your own, but Gods; they are vessels set apart for the master's use, 2 Tim. 2.21. and accordingly we must live not to ourselves, but to God: 2 Cor. 5.15. And that he died for all, that they that live, should not henceforth live unto themselves, but unto him that died for them, and rose again. Nothing must be alienated from him, but used as he shall direct and appoint. All your powers and faculties are his, and to be employed for him.  
II. Let me show you the Reasons of it. They are taken from the Right God hath in you and to you. Justice requireth that we should give every one his own, to Caesar the things that are Caesar's, to God the things that are Gods. We do but restore to God that which is his before, when we give up ourselves to him. Now we are Gods,  
1. By his creating us out of nothing, It is he that hath made us, not we ourselves, Psal. 100.3. Surely God hath a propriety in all that we have; for we have all by his creating Bounty, as the Potter hath power over his own Clay. So saith God in all the Vessels which he hath form, he form them for himself. If the Husbandman may call the Vine his own, which he hath planted in his own ground and soil, God may much more call the Creature his own, which he hath made. The Husbandman cannot make the Vine, but only set it, and dress it; but we are wholly and solely of him, and from him, and from nothing else, and therefore we should be wholly and solely for him, and nothing else.  
2. By Preservation, God is Lord of all, because he preserveth all, Nehem. 9.6. Thou even thou art Lord alone, thou hast made Heaven, the heaven of heavens, with all their host, the earth and all things that are therein, and thou preservest them all, and the host of Heaven worshippeth thee. Preservation is the continuation of our Being by his providential influence and supportation, Acts 17.28. For in him we live, and move, and have our being. Heb. 11.3. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. If we could any moment exempt ourselves from the dominion and influence of his Providence, we might be supposed to be exempted in that moment from his Jurisdiction and Government: But man wholly depending on God for Being and Preservation, we cannot lay claim to our time and strength, not for one minute or moment; for we can hold neither Body nor Soul, nor any thing that we have a minute longer than God pleaseth. If you will serve yourselves, and please yourselves, live of yourselves, if you can.  
3. By Redemption, that Right is pleaded, 1 Cor. 6.20. Ye are not your own, ye are bought with a price, therefore glorify God with your bodies and souls, which are Gods. By Creation and Preservation we are Gods; but Redemption constituteth such a new Right and Title, as doth not only strengthen the former, but also is comfortable to us. If a Slave were not killed outright, but continued a day or two, though he died by the stripes given him by his Master, there was no Plea or Accusation could be commenced against the Master for the life of his Slave, Exod. 21.21. He was his money, that is, purchased by his money; God hath bought us at an higher rate than money, 1 Pet. 1.18. For ye are redeemed not with corruptible things, as silver and gold, from your vain conversations, received by tradition from your fathers: but with the precious blood of the Son of God, as of a Lamb without spot and blemish. Therefore the Redeemed are bound to serve him that ransomed them. All our time and strength belongeth to the Redeemer, who hath ransomed us from the worst slavery, the bondage of Sin and Satan, and with the greatest Price, his own Blood. This was Christ's end, Rom. 14 9 For to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living.  
4. Christians have owned this Right by their Covenant consent. Our Bodies and Souls were consecrated to Christ, when we gave up our Names to him in Baptism: Thou enterdst into Covenant with me, and becamest mine, Ezek. 16.8. then were we enroled in God's Cense-book, Isa. 44.5. One shall say, I am the Lords: and another shall call himself by the name of Jacob: and another shall subscribe with the hand to the Lord, and surname himself by the name of Israel. By voluntary Contract and Resignation we gave up ourselves, and all that is ours to God. Baptism is our Sacramentum militare, our military Oath, we were then listed in his Warfare and Service. When Christ was baptised, he was consecrated as the Captain of our Salvation, and there presently after his Baptism he entered into the Lists with Satan. We are entered as private Soldiers: now it is Treachery and breach of Covenant, if after we have owned and acknowledged Gods Right in us, we shall alienate ourselves from him, and use ourselves for ourselves at our own list and pleasure.  
5. By Regeneration, whereby we are actually taken into Christ's Possession, and fitted for his Use. This Right is pleaded in the Text, As those that are alive from the dead, yield up yourselves to God. There is a double Argument in it.  
1. As it puts an obligation upon us. It is by the tender Mercies of the Lord that you are recovered out of the death of sin to the life of Grace: Eph. 4.4, 5. God who is rich in mercy, for his great love wherewith he hath loved us, even when we were dead in trespasses and sins, hath quickened us together with Christ. We that were once wretched and miserable, liable to death, utterly disabled for the service of our Creator, that he of his Grace hath called us and quickened us, and made us alive, who were formerly dead: we have this spiritual Life from him and for him. This should be an everlasting obligation upon us, while we have a day to live, to remember God hath renewed you for himself.  
2. As it puts an inclination into us. Men that are raised to a new Life are fitted to do him service, they are delivered from the power and death of sin, have received Grace to serve him acceptably; the new Creature is fitted for the operations that belong to it: Eph. 2.10. For we are the workmanship of God, created in Christ Jesus to good works, that we might walk therein. The withered branch is planted into the good Vine-stock, that it may live again, and bring forth fruit unto God. So that if we have been made partakers of this mercy, we are bound, and we are inclined, this shows God's propriety in us, that he expecteth to be honoured by us.  
Use 1. Information.  
1. It shows how vain the Plea was of those Libertines in calvin's time (against whom he is justly severe) and their Adherents, who thought they might serve sin with their bodies, as long as they did dislike and disallow it with their Souls, they were safe enough. They were wont to say, Non ego, s●d Asinus meus, it was their Drudge the body that sinned, not they. No, the Apostle saith, Give not up your members as weapons of unrighteousness, etc. and elsewhere, Glorify God in your bodies and souls, which are Gods. And the Apostle pleadeth the dignity of the Body, and how it is defiled by Fornication and other inordinacies, 1 Cor. 6. per totum.  
2. That it is not enough to abstain from evil, but we must do good; for the Apostle saith, Yield not, and then yield. So the Apostle saith, 2 Tim. 2.21. If a man therefore purge himself from these, he shall be a vessel of honour, sanctified and meet for the master's use, and prepared unto every good work. So 2 Cor. 5.15. And that he died for all, that they that live should not henceforth live unto themselves, but unto him which died for them, and rose again. They are sinners that hide their Talon in a Napkin, though they live not in apparent gross sins: all that time and strength that is bestowed on sin is used against God; but what is idly and impertinently lost, is not used for him. Both deprive God of his Right, the one alienate their time and strength, the other misspend it. Some do not run into Gluttony, Drunkenness, Oppression, Adultery, (these apparently use their bodies as weapons of unrighteousness) but they do not live to God, and so are defective in the other part.  
3. It showeth what care we should take, how we employ our bodies; for the members of the body are instruments of the Soul to execute that which it willeth and desireth, and sin without the body is unfurnished with Arms. But chiefly two things should we take care of in the body, the senses by which we let in sin, and the tongue by which we let out sin; for it is the Interpreter of the Heart.  
First, For the Senses, a Christian should not be guided by his Senses, but by his Reason, and Conscience as sanctified by Grace. Our Lord would teach us, that it were better to want senses, than gratify them with an offence and wrong to God, against them that cannot deny the pleasures of senses: Mat. 5.29, 30. If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. And if thy right hand offend thee, cut it off, and cast if from thee; for it is profitable for thee, that one of thy members should perish, and not that thy whole body should be cast into hell. Better be blind, than by wanton gazing run the hazard of damnation; not that we should maim ourselves, but of the two count it the less evil. Therefore to want the sinful pleasure should not be so grievous, when we should be content to want the sense itself. The far greatest part of the world are merely guided by their senses, because the far greatest part of the world are unconverted and unsanctified, and the world is full of allurements to the flesh, and the more we enjoy the good things thereof, the more is corruption strengthened within us: and as the heart stands affected, sensitive objects make a deeper or slighter impression on us. Some temptations, which are nothing to another, may be great matters to some, who cannot deny themselves without great difficulty. Therefore when such temptations as suit with our fancies and appetites, assault us with more than ordinary potency, we must remember Sense is not to be the ruling Power in our Souls, but Grace. Sometimes sin is brought to our hands, and the bait is played to our mouths; as Joshua 7.21. Achan saw, coveted and purloined the wedge of gold. Prov. 6.25. Lust not after her beauty in thy heart, neither let her take thee with her eyelids. 2 Sam. 11.2. David saw Bathsheba, and so his heart was fired. In short, Sense is an ill and dangerous Guide, it was never given for a Judge or Counsellor to determine or direct, but an Informer to represent the outward forms of things; partly natural, to inform us of things profitable or hurtful to the outward man; partly spiritual, to transmit the objects of God's Wisdom, Power and Goodness to our minds, or to be the ordinary passage, by which the daily effects of God's Love and Mercy are conveyed to our hearts. God instituted them for helps, but we make them snares. Well then, better want senses than gratify them with the displeasure of God; to lose an Eye is a far less evil than to lose a Soul.  
Secondly, For the Tongue. The Apostle saith it produceth a world of evil. It hath a great use in Religion, to vent the conceptions of our minds to the praise and glory of God: Jam. 3.9. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. In the general think of this, every member must be an instrument of Righteousness: is my tongue now employed for God or for Satan, when you are apt to run into censuring, detraction, vain and frivolous talk?  
Use 2. To press you to this solemn Dedication of yourselves to God, entirely, unreservedly, irrevocably.  
1. God giveth himself to you in Covenant, Father, Son, and Holy Ghost, all their infinite Goodness, Wisdom, Power, etc. and will not you give yourselves wholly to God?  
2. You are already absolutely wholly his, and will not you consent that he shall be your God, and you his People? that is all that is wanting: Jer. 24.7. And I will give them an heart to know me, that I am the Lord, and they shall be my people, and I will be their God: for they shall return unto me with their whole heart. This God worketh by his renewing Grace.  
3. You are never so much your own as when you are Gods, not as to disposal, but as to enjoyment: 1 Cor. 3.23. All are yours, and ye are Christ's, and Christ is Gods: There lieth your safety, glory, and happiness; it is the foundation of all obedience, and of all comfort. (1.) Of obedience, you will not easily yield to temptations, a Christian hath this answer ready, I am dedicated to God: 1 Cor. 6.15. Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them members of an harlot? God forbid! Nor will you stick at interest, 2 Cor. 8.5. They first gave their own selves to the Lord, and unto us by the will of God. (2.) Then for Comfort, Joh. 14.1. Let not your hearts be troubled, ye believe in God, believe also in me. 1 Tim 6.8. Having food and raiment, let us be therewith content. 1 Pet. 5.7. Casting all your care upon him, for he careth for you. This easeth you of all your cares and fears, you are Gods; nay it secureth you against eternal miseries, Joh. 12.20. Where I am, there shall my servant be.  
Use 3. To put us upon selfreflection. Is your Dedication to God sincere? If so,  
1. In the whole course of your Conversations you will prefer his Interest before your own, and when any interest of your own riseth up against the interest of God, you will set light by it, as if it were nothing worth, and then no self-respects will tempt you to disobey God, though never so powerful; no hire draw you to the smallest sin, nor danger fright you from your Duty, Dan. 3.17, 18. Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O King! But if not, be it known unto thee, O King! that we will not serve thy gods, nor worship thy golden image, that thou hast set up. Acts 20.24. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy. If we can but forget ourselves and remember God, he will remember us better than if we had remembered ourselves. We secure whatever we put into God's hands, and venture in his service.  
2. You will make Conscience how you spend your time and strength, God keepeth account, Luke 19.23. Wherefore gavest not thou my money into the bank, that at my coming I might have required mine own with usury? So you will keep a faithful reckoning, how you lay out yourselves for God, that share he hath in all things we have and do. God observeth, so must we, whether God have his own, and we do not defraud him; whose work are you a doing?  
3. You will have a liberal heart, you will think no service too much, or loss too great for God: Phil. 1.21. For me to live is Christ, all other things come from God. Certainly you must not put him off with what the flesh will spare.   

SERMON XII.  ROME VI 14. 
For sin shall not have dominion over you; for ye are not under the Law, but under Grace.  
THE Apostle had exhorted them to Mortification, vers. 12. to Vivification, vers. 13. in both to Caution, that sin may not usurp the power and place of God, who alone should command and govern both our Souls and Bodies. To fight for sin is to fight against God, which should be an horrid thing to Christians, who should employ all their powers and faculties to keep up God's interest in their Souls, by maintaining that new Life that is given them by God. If we have any Weapons or Instruments, they should be employed for God, and not for sin, because sin was not their Lord now as heretofore, it neither had, nor shall have dominion over you. If a man should speak to any City (suppose in Hungary, or other Frontier of Christendom) newly freed from Turkish slavery, Care not for the commands and threatenings of the Turks any more, they do not Lord it over you as they were wont to do: the very same is the Argument of the Apostle, Sin hath not the same strength against you, which before it had, now you are regenerate and alive from the dead. Nay he speaketh with more advantage of expression, than any can in an outward case, sin hath not, sin shall not have dominion, etc. if you keep striving and fight against it, this Tyrant shall not recover the Kingdom in you, which he hath lost; but you shall become victorious by Christ. There are two things which encourage us to fight, (1.) the goodness of the Cause, (2.) the assurance and hope of Victory. The Cause is good; for the business in debate is, to whom we should yield up ourselves? to sin, or to God? or in whose Warfare we shall employ the faculties and powers of Body and Soul? If we take to God's side, the Victory is clear, that Grace which hath freed us from the Tyranny of sin, is able to free us still, that we shall no more come under that bondage. Strive we must, for unless we fight and make good our resignation, sin will reign; but let not the sense of our weakness discourage us in our endeavours against sin: though there be some relics of the flesh, yet the Sanctification of the Spirit shall prevail, and therefore it is laziness and cowardice, if we do not strive duly against sin; For sin shall not have dominion over you, for ye are not under the Law, but under Grace.  
In the words observe,  
1. The Privilege of the renewed and striving Christian, Sin shall not have dominion over you.  
2. The Reason of the Certainty of it. For ye are not under the Law, but under Grace. This Reason is both Negatively and Affirmatively expressed.  

1. Negatively, For ye are not under the Law.  
2. Positively, But under Grace. Both Expressions have their proper Emphasis, as you will see by and by.   
1. The Privilege of the renewed and striving Christian.  
1. That the renewed Christian is here considered is plain from all the foregoing Context, he speaketh of those that were dead unto sin, ver. 2. not only in Profession and Baptismal Vow, but really by virtue of their Union to Christ, ver. 5. But how is a Christian dead unto sin? not so as that it should be wholly extinguished in us, but so as that it is a dying, and the Victory is sure to those that strive against it. Again, he speaketh of those that are alive from the dead, v. 13. had a new Life begun in them, and have renounced sin, and effectually presented and resigned up themselves to God's use and service.  
2. That the renewed Christian is here considered as striving, because they are the same Persons, who were exhorted, ver. 12. not to let sin reign, what is here a Promise, is there an Exhortation: Again, they were such as had presented their Members and Faculties to the Lord as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weapons or instruments of righteousness, now what are weapons but for Warfare: they had undertaken in their Covenant-resignation not only to work, but fight for God. Rom. 13.12. the Graces of the Spirit are called Armour of Light: Christ doth array us non ad pompam, sed ad pugnam, not for show, but use. A Christian can do no good, but he must fight first. Again, carnal inferences are rejected with indignation, ver. 15. What then, shall we sin, because we are not under the Law, but under Grace? God forbid! and therefore the Christian here is not considered as lose and lazy, but as warring and fight against sin. Once more, the Argument here implieth it, ye are under Grace, which impelleth and urgeth us to resist sin, and the lusts thereof. God giveth power to overcome it. So then the Apostles purpose is, to exhort the renewed Christian strongly to resist sin, because through Grace he is sure to carry away the Victory; whilst we work and concur with our wills and endeavours, God worketh in us both to will and to do, Phil. 2.12.  
2. The Reason of it,  
1. Negatively expressed, Ye are not under the Law. By the Law is meant the Covenant of Works, which requireth exact obedience, but giveth no strength to obey; the Law requireth what we must do, but giveth no power to do what it commandeth, it forbiddeth sin, and denounceth Judgement, it terrifieth by its threatenings, and raiseth a tempest in the Conscience, but it doth not afford us any help and relief, and so rather irritateth and provoketh the power of sin, than suppresseth it: Rom. 7.8. Sin taking occasion, wrought in me all manner of concupiscence; for without the Law sin was dead: as a River swelleth, the more it is restrained by any let or dam; so is corruption stirred, and then a man is discouraged, giveth over all endeavour of repressing it. So 2 Cor. 3.6. The letter killeth, but the Spirit giveth life. The first Covenant did only denounce and aggravate our condemnation, and put us in despair.  
2. Affirmatively and Positively expressed, But under Grace, under the new Covenant, or under the Grace of Jesus Christ, who hath not only redeemed us from the guilt of sin, but also from the power of sin. The Grace of Remission is our encouragement, and the Grace of Sanctification our help and relief.  
First, The Grace of Remission is a great encouragement, freeth us from the bondage of despairing thoughts, which weaken our endeavours. Therefore the Apostle opposeth the Spirit of Power to the Spirit of Fear, Christ offering a Pardon upon Repentance, doth strengthen our hands in our work.  
Secondly, The Grace of Sanctification is our help. God by his Spirit giveth life and strength to do what he requires of us, and power to resist sin, that we may overcome it: Rom. 8.2. The Law of the Spirit of life in Christ Jesus, hath made me free from the Law of sin and death. 1 Joh. 5.4. Whosoever is born of God overcometh the world, and this is the victory, whereby we overcome the world, even our faith. Lex jubet, Gratia juvat, The Law commandeth, but Grace helpeth.  
Doctrine. That sin should not, and shall not reign over those who are under the sacred Power and Influence of jesus Christ.  
(1.) De Jure, it should not reign over them, it hath no right to rule, it is an Usurper. They who are redeemed by Christ should bind this Duty upon their hearts, charge themselves with it, to take heed that sin doth not reign: it was once our Lord and Master, but we have changed Masters, and profess ourselves now to be dead to sin, and alive unto God through Jesus Christ our Lord; therefore we should strive against it, lest it recover its old dominion over us.  
(2.) De Facto, it is not fully obeyed, it doth not absolutely get the Victory, and bear rule in our hearts, but is weakened more and more in them, who have given up themselves to the Regiment and Government of Grace. Here 

1. What is the Dominion of Sin?  
2. What need the Children of God to take heed it be not set up in their hearts?  
3. What hopes and encouragements they have by the Gospel, or Grace of Jesus Christ, whilst they are striving against it?    
1. What is the Dominion of Sin? That will be best known by some Distinctions and Propositions.  
1. We must distinguish between the Being and Reign of Sin. The Apostle doth not say, Ye shall not sin any more, because ye are not under the Law, but under Grace; but sin shall not have dominion over you, it shall not get the better. Sin doth remain and dwell in the Saints, though not reign over them, as the Beasts in Dan. 7.12. Their dominion was taken away, yet their lives were prolonged for a season and time. It is cast down in regard of Regency, but not cast out in regard of Inherency; Grace doth not wholly extinguish it, but only repel the motions of it. Sin will rebel, but it shall not reign, they do not give way to it, nor actually obey and embrace the commands of it, they do not do all that sin would have them to do. If the Apostle had said, Let not sin be in your mortal bodies, as long as we carry flesh about us he would not have expected the Exhortation to have been fully answered; but he saith, Let it not reign, which as well can as it ought to be complied with.  
2. Sin doth reign, when either it is not opposed, or when it is opposed weakly, and with a faint resistance. Where it is not opposed, there it remaineth in its full strength; and where it is opposed weakly, and without any victory and success, it argueth only a sense of Duty, but no effect of Grace.  
1. Sin reigneth when it is not opposed, when a man doth yield up himself to execute all the commands thereof, and doth fulfil and obey its lusts: as the Ambitious, the Worldly, and the Voluptuous do whatsoever their lusts command them with a miserable bondage, yea they willingly walk after it: Prov. 7.22. He goeth after her straightway as an ox to the slaughter, or as a fool to the correction of the stocks. Sin is as a Guest to evil men, but as a Thief and Robber to the godly, welcome to the one, but the other would not have it come into their hearts. It is one thing to wear a Chain as an Ornament, another as a Bond and Fetter; to give way to sin, or to have it break in upon us; to put it on willingly, or to have it put and forced upon us. It may be they may be sensible of it, they may purpose not to do it, or may complain of it; but this is a constant Truth, That we oftener complain of sin than we do resist it, and oftener resist it than prevail against it. It is not enough for men to see their sins, or blame them in themselves, or to purpose to amend them, and forsake them, but they must strive to overcome them, and in striving, prevail. But we speak now of the first complaining of sin. There is a double deceit of heart, whereby men harden themselves in complaining of sin without resistance of it. (1.) Either men complain of other sins, and not the main, as if a man should complain of an aching tooth, when the disease hath seized upon the Vitals; or of a cut finger, when at the same time he is wounded at the heart; of wand'ring thoughts in Prayer, when at the same time the heart is habitually averse or estranged from God, through some Idols which are set up there, Ezek ●4. 3, 5. Son of man, these men have set up their Idols in their heart, and put the stumbling-block of their iniquity before their face, should I be inquired of at all by them? And vers. 5. That I may take the house of Israel in their own heart, because they are all estranged from me through their Idols. They complain of want of quickening Grace, when it may be they want converting Grace, as if we would have the Spirit of God to blow to a dead coal. So when we pray for strengthening Grace, when we should ask renewing Grace, and confess only the infirmities of the Saints, when we should bewail the misery of an unregenerate carnal estate. And we cry out of some incident weaknesses, when we should first see that our habitual aversion from God is cured. As Moses pleaded many things, why he should not be sent to Egypt, he was not eloquent, and the like: Exod. 4.19. Go return into Egypt, for all the men are dead which sought thy life: he had never pleaded this, but God knew where the pinch was, and that was the main ground of his tergiversation, and therefore gently toucheth his privy sore. So some complain of other things, this and that is amiss, but the main thing is neglected and slightly passed over. (2) We rather complain than give over sinning, resistance is certainly a greater evidence of a sincere heart than complaining. We should not be so haunted with Temptations, if we did resist more, Jam. 4.7. Resist the devil, and he shall flee from you. Satan only hath weapons offensive, as fiery darts; he hath none defensive, as a Christian hath, namely, sword and shield, and we should not be so much troubled with the ill consquents of sin; who will pity that man that complains of soreness and pain, and doth not take the gravel out of his shoe? If you wound and gore yourselves, no question but your smart and trouble is real, you do not complain in Hypocrisy; but who is to be blamed? your business is to remove the cause. We read of the young man, Mat. 10.22. He was sad at that saying, and went away grieved, for he had great possessions. His grief was a real grief, but the cause was in himself, he would have Christ, and yet keep his love to the World still; so many complain of their Lusts, not as a burden, for they indulge them, but because of their inconvenience, they cannot reconcile their sense of Duty with those corrupt affections which it apparently disproveth.  
2. When it is opposed weakly, and with a faint resistance. It is not enough for men to see their sins, and blame them in themselves, or purpose to amend and forsake them, but they must strive to overcome them, and in striving prevail, for otherwise sensuality carrieth it, because our Reason and Will make too weak an opposition. Jesus Christ our Head and Chief resisted Satan's motions with indignation, Get thee behind me, Satan; so must we, when we speak faintly and coldly, the Devil reneweth the assault with the more violence; therefore our resistance must be valid and strong. Many purposes there are that come to nothing, because they are not deep and serious: Pharaoh in his qualms proposed to let the Children of Israel go; and yet when it came to it, he would not let them go: Saul purposed in his heart not to kill David, yea bound it by an Oath; yet afterwards he attempted it, 1 Sam. 19.6. compared with 10, and 11. So many times they purpose to avoid the sin, by which they have been foiled; but when the Temptation returneth, they are overborn with it, as marish ground is drowned with the return of every Tide. Many are persuaded that sin is evil, as contrary to God, and hurtful to themselves; hereupon they have some mind to let it go, yea some wishes and weak desires, that Christ would save them from it; yet still have a Love that is greater than their Dislike, the bent of their hearts is more for it, than against it, and their habitual inclination is more to keep it, than leave it. Therefore we must look not only to our endeavour, but to the success, that we have against sin; for if our Will were more strong, and our endeavour more serious, we should have more success; if there were a firm ratified resolution of mortifying and crucifying every sin, and an endeavouring against sin with all speed and diligence, the old man would more decay in us, and the life of Grace be set up with greater power and efficacy. I would not leave this point without distinct information.  
1. Then there are certain unavoidable infirmities, which the Saints cannot get rid of, though they fain would; such as the Apostle speaketh of, Rom. 7.19. When I would do good, evil is present with me. As those swarms of noisome and unsavoury thoughts, which are injected on a sudden, and do hinder us and distract us in the best employment, wand'ring thoughts in the time of Prayer, never distinctly consented to, rash words spoken of a sudden, sudden unpremeditated actions. In these cases watching and striving is conquering, for you do prevail in part, though not in whole, it preventeth many of them. Of this nature are want of degrees of Love to God, and that liberty and purity in his service, which the holy Soul aimeth at, and the first stir and risings of corruption in the heart.  
2. There are a smaller sort of sins, as the sins of daily incursion, Jam. 3.2. In many things we offend all of us. There is no man so exact but his watch is intermitted, and then he will be sinning; other cannot be looked for in this state of frailty, wherein we now are. We bewray too much dulness, weariness formality in our Duties to God, our domestic crosses put us into fits of anger and discontent; in our public actions some intermixture of Hypocrisy and vain Glory, some high-mindedness in our Prosperity, some distrust and uncomely disquiet of spirit in our Adversity. Our Lord telleth us, Joh. 13.10. He that is washed, needeth not, save to wash his feet; they that are in an holy state by walking up and down in the World in the several businesses and employments thereof, contract some filth, which must be washed off every day by a renewed application of the Blood of Christ, which is the Fountain God hath opened for uncleanness. Though the Saints do not (like Swine) voluntarily wallow in the puddle, yet in a polluted World they contract some filth. In this case every failing must make us more wary and watchful, and teach us wisdom, that we do not lapse another time.  
3. By the sway of great and headstrong Passions, some that make Conscience of their ways in the general, may fall into sins more heinous; but they do not make a trade of it, or settle in such an evil way. To lapse ordinarily, frequently, easily into these sins, will not stand with Grace. The Saints may fail in their Duty strangely on occasions, as David, Peter, Lot, etc. as a man sailing into France, a Tempest may drive him into Spain, or some other Country: their face is towards Heaven, but a sudden Passion may drive them another way; as the wicked are good by fits, but evil by constitution; so the Children of God, the constitution and bent of their hearts is towards God, for a fit or so they may do things misbecoming the new Nature, but assoon as awakened, they retract their sins by a special Repentance: Psal. 51.3, 4. For I acknowledge my transgressions, and my sin is ever before me. Against thee, thee only have I sinned, and done this evil in thy sight.  
3. As sin in general should not bear sway in our hearts, so no one sin should have dominion over us, Psal. 119.133. Order my steps in thy word, and let not any iniquity have dominion over me: neither this nor that. One sin allowed may keep God out of the Throne, and may keep afoot Satan's interest in the Soul. Certainly he that is in the state of Grace, lieth in no known sin. Every known sin sets up another God and Lord, and all his actions will have an evil tincture from that sin, every action will be leveled with the main thing which he affects, be it what it will be: therefore it is dangerous to know any thing to be sin, and yet to go on still to commit it, though it be not in materia gravi, in an heinous case; as for instance, vain speeches, wanton gestures, etc. he knoweth it is a sin to be idle, it cometh into his mind, his Conscience telleth him that he should not, yet he will: so for immoderate Gaming, as to the expense of Time or Money, if one convinced that he should not, yet will use it, these lesser failings persisted in, and kept up constantly against the light and checks of Conscience, may amount to a dangerous evil. Surely all that fear and love God, should be very tender of displeasing and dishonouring him. The domination of acts of sin is dangerous, though they be not settled so as to damn him, ye they may cause God to afflict you, hide his face from you, and humble you with a sense of his displeasure. Small sins continued in against checks of Conscience, may do us a great deal of harm, and get the upper hand of the Sinner, and bring him under in time; after, if habituated by long custom, so as he cannot easily shake off the yoke, or redeem himself from the Tyranny thereof, they steal into the Soul insensibly, and get strength, as multiplied acts; but gross presumptuous sins by one single act bring a mighty advantage to the Flesh, weaken the Spirit, advance themselves suddenly.  
4. As particular sins get into the Throne by turns, sometimes one, sometimes another; so there are evil frames of Spirit that do more directly oppose the Esteem and Sovereignty, and Power of God in the heart: as those three mentioned, 1 Job. 2.16. The lust of the flesh, the lust of the eye, and the pride of life, either Voluptuousness, or the inordinate love of Pleasures, when men make it their business to gratify their Senses, and glut and throng their hearts with all manner of Delights: or else are surprised with an unmeasurable desire of heaping up Riches; or affectation of Credit and Honour. Now these evil frames of heart should be the more watched and striven against, because these sins rise up against God, as he is the last End, and chief Good: they set up Idols instead of God, Mammon instead of God. All that are carnal and unsanctified are under the power of these, Luke 8.14. That which fell among thorns are they, which when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring forth no fruit to perfection; they never carry on Religion to any good effect and purpose. And there are none of God's Children but need constantly to be mortifying and subduing them; as in a Garden the weeds will grow, because the roots are not quite plucked up: so there must be a constant Mortification, because they are natural to us, and the back bias of Corruption is not wholly taken off, even in the most mortified of God's Children.  
5. There is a Dominion of Sin, which is more gross and sensible, or more secret and close. More open; for though sin doth reign in every one by Nature, yet this Dominion doth more sensibly appear in some than others, who are judicially given up to be under the visible dominion of sin, as the just fruit of their voluntary living under that yoke, and are set forth as warnings to the rest of the World, as men hung up in Chains of Darkness, they are apparently and in conspectu hominum instances of this woeful slavery; every man that seeth them, and ●s acquainted with their course of life, may without breach of charity say, There goeth one who declareth himself to be a servant to sin. This may be either as to sin in general, or to some particular sin.  
First, To sin in general. Whosoever he be that instead of trembling at God's Word, scoffeth at it, and maketh more account of the course of this World, than of the Will of God; of the Fashions of men, than of God's Word, and thinketh the scorn of a base worm, that would deride him for godliness, a greater terror than the wrath of the eternal God, and the love of his carnal Companions is prized as a greater happiness than Communion with Christ, and instead of working out his Salvation with fear and trembling, runneth into all excess of Riot, or carelessly neglects his precious Soul, while he pampereth his vile Body, and doth voluntarily and ordinarily leave the Boat to the Stream, and give up himself to serve his Corruptions without resistance, or seeking out for help; this man is without dispute, and in the eye of all the World, a slave to sin: Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are, whether of sin unto death, or of obedience unto righteousness? It is an apparent case, a man that giveth up himself to go on in the way of his own heart, restraineth himself in nothing which it affects, is one of sins slaves. So our Lord Jesus, Joh. 8.34. Verily, verily, I say unto you, whosoever committeth sin, is the servant of sin, there needeth no further doubt nor debate about the matter. He that goeth on in a trade of sin, and maketh that his work and business in the World, never seriously looking after the saving of his Soul, this Soul is one in whom sin reigneth.  
Secondly, To some particular Sin. As we have instances of carnal Wretches in the general, so of some poor captive Souls that remain under the full Power and Tyranny of this or that Lust, and are so remarkable for their slavery and bondage under it, that the World will point at them, and say, There goeth a Glutton, a Drunkard, an Adulterer, a covetous Worldling and Muck-worm, a proud envious Person; there sin is broken out in some filth Sore and Scab, that is visible to every common eye and view, either their Covetousness, or Gluttony, or ambitious affectation of Greatness, etc. Observers may truly say, There's one whose God is his Belly, a slave to Appetite, 2 Pet. 2.19. While they promise themselves liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought in bondage. They grow proverbial for giving up themselves wholly to such a conquering and prevailing Lust. As in natural things, several men have their distinct excellencies, some are famous for a strong sight; some for an exquisite ear, some for a nimble tongue, some for agility of body; so these have some notable excess in this or that sort of sin. Or as the Saints of God are eminent for some special Graces, Abraham for Faith, Moses for Meekness, Job for Patience, Joseph for Chastity, Timothy for Temperance; so these have their notorious and contrary blemishes.  
2. There is a more secret and close Dominion of Sin, that is varnished over with a fair appearance. Men have many good qualities, no notorious blemishes, but yet some sensitive good or other lieth nearest the heart, and occupieth the room and place of God; that is, it is loved, respected, and served instead of God, or more than God: that which is our chiefest Good or last End, is our God, or occupieth the room of God: Mat. 6.24. No man can serve two masters, for either he will hate the one, and love the other; or else he will hold to the one, and despise the other: ye cannot serve God and Mammon. Joh. 5.44. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? Luke 14.26. If any come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my disciple. We must be dead not only to carnal Pleasures, but to Relations, Estate, yea Life and all, nothing on this side God must fit nearest the heart, nor bring us under its command and power: 1 Cor. 6.12. I will not be brought under the power of any thing. We are besotted and bewitched with some temporal thing, cannot part with it, or leave it for God's sake, or notwithstanding all the mischief it doth to his interest in the Soul: though a man serve it cunningly, closely, and by a cleanly conveyance, yet all his Religion is to hide and feed this Lust.  
6. There is a Predominancy of one Sin over another, and the Predominancy of Sin over Grace. In the first sense renewed men may be said to have some reigning corruption, or predominant sin, namely, in comparison of other sins. That such predominant sins they have, appeareth by the great sway and power they bear in commanding other evils to be committed or forborn, accordingly as they contribute to the advancement or hindrance of this sin. As in the Body, a Wen or Strain draweth all the noxious humours to its self, and thereby groweth mo●e great and monstrous. It appeareth also by the frequent relapses of the Saints into them, and their unwillingness to admit admonition and reproof for them, and sometimes their falling into them out of an inward propensity, when outward Temptations are none, or weak, or very few. Well then, there are some sins which are less mortified than others, or unto which they are naturally carried by Constitution, or Education, natural Inclination, or course of Life. Thus David had his iniquity, Psal. 18.23. I was also upright before him, and I kept myself from mine iniquity, whether it were hastiness or distrust of the Promise, or also an inclination to revenge himself, some sins that men favour, or withstand less, or which are most urgent and importunate upon them, and steal away their hearts most from God, the great Pond into which other rivulets or streams of sin do empty themselves, or that bough or limb which taketh away the nourishment from all the under-shrubs, that which is loved and delighted in above other sins, and when other sins will not prevail, the Devil sets this awork, as the Disciples looked on the Disciple whom Jesus loved, Joh. 13.23, 24. Now there was leaning on Jesus bosom one of the disciples whom Jesus loved. Simon Peter therefore beckoned unto him, that ●e should ask, Who it should be of whom he spoke. Well then, in regard of other sins, one may reign and sit in the Throne of the Heart, or be loved more than another; but not in regard of Predominancy over Grace, for that is contrary to the new Nature, that sin should have the upper hand constantly and universally in the Soul. For any one thing, though never so lawful in itself, habitually loved more than God, will not stand with sincerity: Luke 14.33. Whosoever be be that forsaketh not all that he hath, he cannot be my disciple: if we must not keep our natural Comforts, certainly not our carnal Lusts. To love any thing apart from Christ, or against Christ, or above Christ, is a dispossessing of Christ, or a casting him out of the Throne.  
7. There is a twofold Prevalency and Dominion, actual or habitual. Actual is only for a time, habitual for a constancy: though a regenerate man be not one that lets sin reign over him habitually, yet too often doth sin reign over him actually, as to some particular acts of sin.  
First, The habitual Reign of Sin may be known by the general frame and state of the heart and life, where it is constantly yielded unto, and not controlled and opposed, but beareth sway with the contentment and delight of the party sinning. Men give the bridle to sin, and let it lead them whither it will, and generally walk after the flesh, and not after the Spirit, no doubt that is peccatum regnans, cui homo nec vult, nec potest resistere, the sinner hath neither will nor power, because usually after many lapses into heinous sin, God giveth up men to penal or judicial hardness of heart, they first voluntarily take on these bonds and chains upon themselves, these are said to walk after their own lusts, 2 Pet. 3.3. to continue or live in sin, Rom. 6.2. to be dead in trespasses and sins, Eph. 2.1. to serve divers lusts and pleasures, Tit. 3.3. to draw on iniquity with cart-ropes, Isa. 5.18. to addict and give up themselves to a trade of sin with delight and consent. But more closely, the reign of sin is never broken till the Flesh be made subject to the Spirit, that will be found by examining every day, what advantage the Spirit hath gotten against the Flesh, or the Flesh against the Spirit, how Providences and Ordinances are blessed for that end, or for the weakening of sin; for every day the one or the other gets ground. Doughty once soured with Leaven, will never lose the taste and smatch, but the sweetness of the Corn may prevail above it. Sin dwelleth in the heart, but doth it decay? Gal. 5.16. This I say, walk in the Spirit, and ye shall not fulfil the lusts of the flesh.  
Secondly, Actual Sin may now and then get a Victory over the Faithful, but not a full quiet Reign. Sin actually prevaileth, when we do that which is evil against our Consciences, or yield pro hic & nunc to obey sin in the lusts thereof. It gameth our consent for the time, but the general frame and bent of the heart is against it. In short, when sin is perfected into some evil action, or lust hath conceived. and brought forth sin, Jam. 1.15. that is, some heinous offence, for that time no question it hath the upper hand, and carrieth it from Grace, and the Flesh doth show itself in them more than the Spirit. A man may please a lesser friend before a greater in an act or two, but every presumptuous act of sin puts the Sceptre into his hands. Note, That the Predominancy spoken of in the former distinction, and this do much prejudice a Christian, waste his Conscience, hinder his Joy or Faith: and if not broken in time, or we sin often, we cannot be excused from the habitual reign of sin. Note again, Every dislike doth not hinder the reign of sin, it doth constantly govern our lives, though there may be some resistance.   

SERMON XIII.  ROME VI 14. 
For sin shall not ●ave dominion over you; for ye are not under the Law, but under Grace.  
II. I Now come to handle the second General. There is a Necessity incumbent upon them, 

1. From their own proneness and proclivity to fall into Sin.  
2. From the mischiefs arising from reigning Sin.  
3. From the unsuitableness of it to their renewed State.  
4. They cannot other ways maintain their hopes of Glory.    
1. Because of their own proneness and proclivity to this evil. That appeareth,  
1. Because there is sin still in us, a Bosom-enemy which is born and bred with us, and therefore will soon get the advantage of Grace, if it be not well watched and resisted. As Nettles and Weeds, which are kindly to the soil, and grow of their own accord, will soon choke Flowers and better Herbs, which are planted by care and industry, when they are neglected and not continually rooted out. We cannot get rid of this cursed Inmate, till this outward Tabernacle be dissolved, and this House of Clay be crumbled into dust, like Ivy gotten into a Wall, that will not be destroyed till the Wall be pulled down. The Israelites could not wholly expel the Canaanites; and therefore we are the more obliged to keep them under. Our Nature is so inclinable to this slavery, that if God subtract his Grace, and we be altogether negligent, we shall soon rue the sad effects of it.  
2. It is not only in us, but it is always working in us, and striving for the mastery. Sin is not as other things, which as they grow in age, they grow more quiet and tame: no, it is every day more active and stirring, Jam. 4.5. The Spirit that dwelleth in us, lusteth to envy: it is not a sleepy, but a working stirring Principle, Rom. 7.8. Sin wrought in me all manner of concupiscence. If it were a dull and an unactive habit, the danger were not so great, but it is always working, and putting forth itself, and seeking to gain an interest in our Affections, and a command over all our Motions and Actions. Therefore unless we do our part to keep it under, we shall soon revert to our old slavery: it is like a living Fountain, that poureth out waters, though no body cometh to drink of it; though there be nothing to irritate it but God's Law and the motions of his Spirit, there is a continual fermentation of the corrupt humours in our Souls.  
3. It is always warring, as well as working, Rom. 7.23. I see another Law in my members, warring against the Law of my mind, ●nd bringing me into captivity to the Law of sin which is in my members. Sin seeketh to deface all these impressions of God, which are upon the heart, which bind the Conscience to Holiness, and to stifle all these motions that tend to it: that it may alone reign in the heart without control, it sets itself in direct opposition against all those dictates of Conscience, and holy motions and inspirations, that the Sinner may be fully captivated to do what the flesh requireth to be done by him; therefore it must be kept under as a Slave, or it will get up as a Tyrant and domineer. One sin that we least suspect may bring us under this slavery, it doth not only make us flexible and yielding to Temptations, but it doth urge and impel us thereunto. We think and speak too gently of Corruption, when we think and speak of it as a tame thing, that worketh not till it be irritated by the suggestions of Satan; no, it riseth up in Arms against every thing of God in the heart.  
4. The more it acteth, the more it getteth strength, as all Habits are increased by multiplied Acts, and when we have once yielded, we are ready to yield again, as a brand that hath been once burned, is more apt to take fire a second time: Deut. 29.19. And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst. After men have once committed a sin, they are more vehement to venture on it again; at first we cannot get down sin so easily, till an Habit and Custom hath smoothed it to our throats. Well then, this bondage is daily increasing, and more hard to be prevented; by multiplied Acts a Custom creepeth on us, which is as another Nature, and that which might be easily remedied at first, groweth more difficult to be subdued. As Diseases looked to at first are easy to be cured; but when once they become inveterate, the Cure is more desperate: so are sins before we are hardened into a Custom, Jer. 13.23. Can an Ethiopian change his skin, or the Leopard his spots? then may ye also do good, who are accustomed to do evil. No means will then prevail to work it out of them, or bring them to any good; the more we sin, the more are we enthralled to sin, as a Nail, the more it is knocked, the more it is fastened into the wood. A Sinner is often compared to a Slave or Servant; now there were two sorts of Servants or Slaves: such as were so by Covenant, and by their own consent; or such as were so by Conquest, or Surprisal in War. The first similitude is used, Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are whom ye obey, whether of sin unto death, or of obedience unto righteousness. The other Servant by Conquest is spoken of, 2 Pet. 2.19. For of whom a man is overcome, of the same also is he brought into bondage. Now these Notions I would rank thus, every carnal man at his first entrance into a course of Vanity and Sin, is a Servant by consent, hire, or contract, for he doth consecrate his Life and his Love, his Time and his Care, his Actions and Employments to please his Lusts; we first willingly and by our own default give up ourselves to this course. But the customary Sinner by Conquest, that hath so crippled and maimed his Faculties, that he cannot be at liberty if he would, than they grow complete slaves to their Lusts, as Captives in War are servants to their Conquerors: for whilst they do voluntarily and ordinarily give up themselves to serve the Devil, and their own Corruptions without resistance, or crying to Christ for help, they are very Bondslaves and held in chains of darkness, till the Supreme Judge execute deserved wrath upon them. Augustine complaineth, Ligatus eram, non ferro alieno, sed meâ ferreâ voluntate, velle meum tenebat i●imicus, & me wehee catenam fecerat & constriuxerat me: Lord! I am bound, not with iron, but with an obstinate will, I gave my will to mine enemy, and he made a chain of it to bind me, and keep me from thee, quip ex voluntate perversa facta est libido; & dum servitur libidixi, facta est consuetudo; & 〈◊〉 consuetudini non resistitur, facta est necessitas: a perverse will gave way to lustings; and lusting made way for a custom; and custom let alone, brought a necessity upon me, that I can do nothing but sin against thee. Thus are we by little and little enslaved, and brought under the power of every carnal Vanity. Well now, put all together, are these things spoken of ourselves or of another? Is it so indeed, that there is such a warring? and are we not obliged to be watchful and careful?  
2. From the mischievous Influence and heinous Nature of reigning Sin.  
1. When sin reigneth, it plucketh the Sceptre out of God's hands, and giveth it to some vile and base thing which is set up in God's stead; as the setting up of an Usurper is the rejection of the lawful King. The Throne belonging to God must be kept for him alone; therefore every degree of service done to Sin includeth a like degree of Treason, and Infidelity to Christ. Our Lord telleth us, Mat. 6.24. No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other: ye cannot serve God and Mammon. As no man can serve two Masters, God and Mammon, so every one serveth one of these, God or Mammon, for the Throne is never empty; but between both of them you cannot divide your heart. Neither Dominion nor Wedlock can endure Partners; so that by cleaving to the one, you refuse and renounce the other. To serve God is to give up a man's mind, and heart, and whole man to know, and do what God requireth, whatever be the consequences: now this doth necessarily imply a renunciation of all those things which cross and contradict the Will of God, be it Devil, World, or Flesh. So to serve Mammon is to give up a man's mind, heart, endeavour to find out, and follow after the Riches, Honours, and Pleasures of the World, whatever may come of it. He that would serve God, must do nothing but what God alloweth him in the matter of Pleasure, Profit, or Preferment, or any other thing; for God is not well served, unless he be served as a Master commanding and governing all our actions. On the other side, he that serveth the World, giveth God only what the World and Flesh can spare, so much Religion, strictness, and good Conscience as will stand with his carnal ends▪ and affections; for then the World is served as a Master, when men dispose of themselves and all their concernments, and rule themselves, and please themselves, according to that fleshly and worldly appetite and fancy that governeth them, and God is no further loved, obeyed, pleased, than that love of Honour, Profit, or Pleasure will give leave. Well then, by this you may plainly see, that the setting up of any Lust to reign, is a laying aside and a deposing of God; for if a man be bound absolutely to resign up himself to the will and disposal of God, and to obey him, and love and serve him with all his powers; and this man on the contrary giveth up himself into the hands of some carnal affection of his, be it Pride, Sensuality, or Love of worldly things, and this ruleth him, and this governeth him, and this he studieth to please and gratify; certainly these Pleasures, or Profits, or Honours are set up in God's stead, it is a plain refusing one, and a cleaving to the other, a despising God and Christ, and a preferring the World and Satan: And it will not help the matter, though we profess Christ to be the Lord, all formal Titles are a Mockage, Mat. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven. Luke 6.46. And why call ye me, Lord, Lord, and do not the things which I say? Many who profess Christ to be their Lord, are as true bondmen to Satan, as the Heathen who offered Sacrifice to him; and a drunken and unclean Christian is as true a servant to the Devil, as the Votaries and Worshippers of Priapus, or Bacchus, or Venus; for he doth as absolutely command your affections as he did theirs; and though you are Christ's by Profession, yet you are Satan's by Possession and Occupation, and the bond of your servitude is altogether as firm and as strong, though it be more inward and secret, than their Rites of Worship. Neither will it help the matter, that as you do not profess, so you do not intend so: though we do not formally intend this, yet virtually we do, and so God will account it; it is finis operis, though not operantis. If a Wife be false to her Husband's bed, will it be excuse enough to say, she did not intend to wrong him? or will such a saying excuse a Subject that is disloyal to his Prince, and sets up an Usurper? Well then, what horror should this beget in our minds? and what care should we take, that sin may not reign?  
2. The Reign of Sin is mischievous to us. Sin when it once gets the Throne, it groweth outrageous, and involveth us in so many inconveniences, that we cannot easily disentangle ourselves, and get out again.  
1. This is one, that it turneth the man upside down, and degradeth and depresseth him to the rank of Beasts. A brutish Worldling that once gratifieth his carnal affections, is but a nobler kind of Beast, he employeth his Reason to gratify his Appetite, and puts Conscience under the Dominion of Sense, and so inverteth the whole Nature of a man, Tit. 3.3. Serving divers lusts and pleasures. The worldly bait taketh advantage of the brutish part, when Reason is asleep, and then the Beast rideth and ruleth the man, and Reason becometh a slave to Sensuality.  
2. This servitude is so burdensome as well as base, and attended with so much pain and shame, that those that know the service of sin (as we all do by sad experience) should use all caution, that it never bring them into bondage. Again, the Apostle dissuadeth from the reign of sin by this Argument, Rom. 6.21. When ye were the servants of sin, ye were free from righteousness; what fruit had ye then in those things, whereof ye are now ashamed? As if he had said, You have full experience of the service of sin, and the fruits of it, what fruit then? before you had a contrary Principle set up in your hearts; you are ashamed now, that is, now ye know better things; but what fruit then? nothing but toils, and gripes, and fears, and sad twinges of Conscience; for what other thing can be expected of him, that every day liveth within a step of Hell. The Devil hath one bad property, which no other Master hath, how cruel soever, and that is, to plague and torment them most, who have done him most continual and faithful service; those that have sinned most, have most horror, and every degree of carnal indulgence hath a proportionable degree of fear and shame and punishment. I speak nothing all this while of the wasting of Estate, and Health, of the loss of Credit and Interest, of the cost and pains which the Drudgery of sin puts men upon; many suffer more hardship in Satan's service, than any man in Gods; their sin costs them dearer than any Martyr ever endured to go to Heaven. Lastly, the reward of all is everlasting destruction, Rom. 6.21. For the end of these things is death; but being made free from sin, and become the servants of righteousness, ye have your fruit unto holiness, and the end everlasting life. After all your time and strength hath been spent in the pursuit of Vanity, what is the issue but everlasting horror and punishment? O then, when you see the bait, remember the hook; when you hear the Serpent hiss, see its sting, and reckon that everlasting death is attending the eating of forbidden fruit. When it seemeth most pleasant to the eye, let not the Pomps and Vanities of the World entice you into a forgetfulness of God, before whom you must appear as your Judge; nor of your immortal Souls, which must one day be rend from the embraces of the Body, and will survive them, and be commanded into the everlasting Regions of Light or Darkness, Ease or Sorrow. Hell and Heaven are not matters to be trifled with, nor should we easily hazard the feeling of the one, or the loss of the other.  
3. The mischievous influence and heinous nature of reigning sin appeareth in this, that it rendereth your sincerity questionable, yea rather it is a sure note of a carnal state, where it is habitual. There will be Pride, Earthliness and Sensuality dwelling, stirring and working in the best of God's Children, but it hath not its wont power over them. Christ will not reckon men slaves by their having sin, nor yet by their daily failings and infirmities, nor by their falling now and then into foul faults by the violence of a temptation, unless they settle in a constant trade of sin, and set up no course of Mortification against it. Though there be not a good man upon earth that sinneth not, yet surely there is a difference between the Regenerate and Unregenerate: there are some whose spot is not as the spot of God's children, Deut. 32.5. There is a difference between sins; God gave the Priest under the Law direction, how to put a difference between leprous persons, some of which were unclean, others clean, Leu. 13.38, 39 there was some Leprosy that spoilt the skin, but did not fret the flesh, which the Priest was to pronounce clean. God showeth himself hereby merciful to the infirmities of his people, not esteeming every spot and deformity in them as malignant sin: so vers. 23. If the bright spot stay in his place, and spread not, it is a burning boil, and the Priest shall pronounce him clean, to wit, from the contagion of Leprosy; which signified, that though the signs and marks of sin, which God hath healed by Forgiveness, remain still, yet if they spread not, that is, reign not in our mortal bodies, they shall not be imputed to us, but forgiven; because we are not under the Law, but under Grace. On the other side, if the spot were turned bright, and deeper than the skin, the Priest was to pronounce him unclean: vers. 25. And if it did spread much abroad, the Priest was to pronounce him unclean, it was the plague of leprosy, vers. 27. And again we read in vers. 44. When the Priest was to pronounce him utterly unclean, his plague was in his head; if ●o infirmity there be added malignity and presumption, it maketh the sinner a spiritual Leper in the sight of God: and he did rend high clothes, and make bare his head, and cry out, unclean, unclean, vers. 45. importing thereby humble and penitent acknowledgement, or broken hearted representing of our sin and misery, or sense of our own plague and grief: and he was to dwell alone till he was healed, v. 46. that is, he was deprived of Communion with God, till a through Cure was wrought in him. As it was in the Ordinances of the Law, so it is true also in the Gospel: there is a difference between sins and sins, and sinners and sinners; there is a difference between dimness of sight and blindness, between numbness and death, between want of sense and want of life, between slumbering and sleeping, between slipping into a ditch and tumbling ourselves headlong into the mire: so there is a difference between infirmities and iniquities, a failing out of ignorance and weakness, and some powerful temptation, and a running headlong into all ungodliness. God's Children have their failings, but a burning and earnest desire to be freed from them, in others there is a wallowing in sin without any care of remedy; in the one it is a failing in point of particular Duty, in the other a Rebellion. Judas and Peter both sinned against their Master, the one denied him, the other betrayed him, the one was overcome by fear, the other inclined by covetousness of a little money, the one plotted, the other was surprised: a purpose and a surprise are two different things, the one went out and wept bitterly, the other was given up to raging despair. David did not make a trade of Adultery, nor bathe himself in filthy lusts. Noah was drunk, by not knowing the force of the juice of the Grape: they do not lie in this state, but seek to get out of it by Repentance: closer discoveries I reserve to the Use.  
3. My next Argument is the unsuitableness and uncomeliness, that sin should reign in Christians who are Christ's, and should live to him, and for him. It misbecometh them as they profess themselves to be Christ's. We have no power to dispose of ourselves, being wholly his by Purchase and Covenant.  
First, By Purchase, 1 Cor. 6.19, 20. Ye are not your own, ye are bought with a price. Quod venditur transit in potestatem ementis: The buyer hath a power over what he hath bought. We were lost, sold away, had sold ourselves against all Right and Justice; but Christ was pleased to redeem us, and that with no slight thing, but his own Blood. Now how can you look your Redeemer in the face at the last Day? If you have any sense and belief of Christian Mysteries, you should be afraid to rob Christ of his Purchase, 1 Cor. 6.15. Shall I take the members of Christ, and make them the members of an harlot, God forbid! He hath bought us to this very end, that you may be no longer under the slavery of sin, but under his blessed Government, and the Sceptre of his Spirit, Tit. 2.14. He hath redeemed us from all iniquity, that was his end to set us at liberty, and free us from our sins; and therefore for us to despise the benefit, and to count our bondage to be a delight and privilege, this is to build up again that which he came to destroy, to put our Redeemer to shame, to tie those cords the faster, which he came to unloose, and so it is as great an affront and disparagement of his undertaking as possibly can be. Therefore let not sin live and reign.  
Secondly, We are his, not only by Purchase, but by Covenant, Ezek. 16.8. I entered into Covenant with thee, and thou becamest mine. We wholly gave over ourselves to his use and service; this Covenant was ratified in Baptism, wherein we were planted into the likeness of his death, Rom. 6.3, 4, 5. How into the likeness of his Death? To die unto sin, as he died for sin, that is explained by the Apostle, ver. 9 Christ being raised from the dead dyeth no more, death hath no more dominion over him, his Resurrection instated him in an eternal Life, never to come under the power of death again: so are we to rise to a new life, never to return to our sins again. Now shall we rescind our Baptismal Vows, and after we have resigned ourselves to Christ, give the Sovereignty to another; the hands of Consecration have been upon us, and therefore to allow ourselves in any course and way of sinning, is to alienate ourselves, and to employ ourselves not only to a common, but a vile and base use. When Ananias had dedicated that, that was in his power, and kept back part for private use, God struck him dead in the place, Acts 5. And if we alienate ourselves, who were not in our own power, and were Christ's before the Consecration, of how much severer vengeance shall we be worthy? God complaineth of the wrong of Parents, Ezek. ●6. 20. that they took sons and daughters born to him, and sacrificed them to be devoured by Moloch. Children born during the Marriage-Covenant were his, they were circumcised, and so dedicated to him, yet they gave them to Moloch; as many Parents dedicate their Children to God by Baptism, and bring them up for the World and the Flesh. This is veri●y a great sin in Parents, but we are more answerable for our own Souls, when we have owned the Dedication, and ratified it by our own professed consent; and if we shall willingly yield to the World and the Flesh, and suffer them to have a full Power and Dominion over us, how do we defy Christ, whom yet in words we profess to be our Lord? It is said, Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts thereof. How shall we interpret this Scripture, and reconcile it with the Carriage of most Christians, de jure all will grant, that they should crucify the flesh with the affections and lusts thereof: But the Apostle seemeth to speak de facto, they have, and that maketh the difficulty. All true Christians indeed have done so; Christians in the letter are bound to do so, and let them look to it, how they will answer it to Christ another day: All in their Baptism have renounced the desires of the flesh, and the passions of it also, they are engaged to do it, and all that are serious and real have begun to do this act of mortifying sin, and must go on yet more and more to smother the endeavours and effects of it. Because this is a momentous business, and it is charged on us as we are Christ's, as we profess ourselves to be so, and take ourselves to be so; let us see what it importeth. They must, all are bound; they really have crucified the flesh, mortified and deadned the root of corruption, that it shall not easily sprout and put forth its lustings; carnal Nature in them is weakened, it is not so vigorous and stirring as it was wont to be, there is some preventing of the first risings, though sin dwell in them, and work in them: so far all that are Christ's have put to death their fleshly corruption. But now as to the several ways of venting of it expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either by sinful Passions, as malice, envy, hatred, variance, emulation, wrath, strife, they do in a great measure and considerable degree get above these: or by Lust is meant all fleshly and worldly desires, which carry us out of the Pleasures, and Profits, and Honours of the World, the pleasing baits and enticements of Sense, they are dead to these also: all motions to Uncleanness, Intemperance, Ambition, Love of Riches and vain Pleasures: all the Children of God have actually begun this work, and are still suppressing these things; for they have resigned their hearts for Christ to dwell in, and they are advancing his Sceptre and Rule continually, for they have given up themselves to be guided by him; whether they be pleasant sins or vexatious evils, the heart of a Christian is set against them: and therefore you see how unsuitable it is for those that are Christ's, his redeemed ones, and his covenanted ones, to give way to the reign of sin.  
4. My last Argument to evince this necessity that is incumbent on the People of God, that this Dominion of Sin be not set up in their hearts is, because otherwise they cannot maintain and keep up any lively hope of Glory. That I shall evidence by some Scriptures, Rom. 6.8. If we be dead with Christ, we believe that we shall also live with him. If we die to sin so as never to allow it, or to return to the love and practice of it any more, than the Christian Faith promiseth some good to us, we have hopes of living with Christ, or a joyful Resurrection to eternal Life: for the Christian Life is an entrance and introduction into the Life of Glory. So Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. The Scripture is plain in setting down the Characters of those that shall go to Heaven, or to Hell, and very decisive and peremptory, If we live after the flesh, we shall die; it doth not say, if we have lived after the flesh, for that would cut off the hope of all the living; one man was first good, and after bad, as Adam; another never bad, always good, as Christ; of all the rest, none ever proved good, who was not sometimes bad, we all lived after the Flesh, before we come to live after the Spirit: But if we do still accommodate ourselves to obey and fulfil the motions of the flesh, Christ speaketh no good to such. But now see the Promise of God to those that keep mortifying of sin, striving against sin, they shall live, not only the Life of Grace, for surely by their progress in Mortification, Vivification is furthered and increased; as we grow dead to sin, we are more alive to righteousness; but the Life of Glory is a greater Boon than we can deserve, as much as we can desire, more than we can make any part of requital for. There is scarce any one Scripture, by which a man may sooner come to a decision of his spiritual Estate than this, for it puts it to a short issue; prevent the reign of sin, and your Title to everlasting Glory will not be so dark and litigious; make conscience of subduing and suppressing the secret inclinations and desires of the flesh by the Spirit, and you have by Warrant of Scripture a full and sufficient evidence: all the deeds of the flesh must be mortified before we can see our interest, though not universally and totally, yet still we must go on with it: Sin is mortal, if it be not mortified; so that a necessity is laid upon us of killing our Lusts, or being killed by them. The Apostle doth not say, If the deeds of the flesh be mortified in you through the Spirit; but if ye through the Spirit do mortify the deeds of the body. We must not dream of a Mortification to be wrought in us without our consent or endeavours, as well whilst we are asleep, as whilst we are waking, as if it were wrought in our Cradles, whilst we are passing our time in childish play and pastime, or should be done in our riper age, without any careful watch over our works and thoughts; or it may be by a sluggish wish, or slight prayer, as if this would master sin: no, all renewed ones must seriously address themselves to the work, the flesh must be mortified, and mortified it must be by us through the Spirit, if we would cherish the hopes of eternal Life. The Spirit alone giveth victory, but we must be active in it, for his Grace and powerful victorious work doth not licence us to be idle; but rather calleth for an assiduous, diligent and faithful use of means. The less earnest the conflict is between the Flesh and the Spirit, the longer will the old man live in us, and our peace and hope will be the more doubtful; but the more serious our endeavours are, the sooner shall we come to a determination in the great affairs and interests of our precious and immortal Souls.   

SERMON XIV.  ROME VI 14. 
For sin shall not have dominion over you: for ye are not under the Law, but under Grace.  
III. THE hopes of Victory and Success through the Grace of Jesus Christ. Now many things there are which give us hopeful encouragement in our conflicts with Sin.  
1. The undertaking of our Blessed Redeemer. Freedom from sin was a part of that Salvation which he purchased for us, Mat. 1.21. He shall save his people from their sins. Tit. 2.14. Who gave himself for us, that he might redeem us from all iniquity. It is not only an Evidence, but a Part, yea a principal part, as those means which have a more immediate connexion with the end, are more noble than others which are more remote; the last End is the Glory of God; now our conformity to God, and the holiness and subjection of the Creature is a nearer means to it than our comfort and pardon. Christ's end was to fit us for God's use, and therefore his business was to sanctify and free us from sin, 1 Joh. 3.8. For this purpose was the Son of God manifested, that he might destroy the works of the devil; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to dissolve, untie, unloose a knot. This was the end of his Coming, and will he come in vain, and miss of his end? The work of the Devil is to bring us into sin and misery, and the Lord knoweth we are miserably entangled in the corruptions of our own hearts, we know not how to lose these knots, Christ came for this purpose to 〈◊〉 them for us, and surely he cannot miss of his purpose. If we consider the Merit of his Humiliation, what a Price hath he paid for sanctifying Grace? 1 Pet. 1.18, 19 Ye were not redeemed with corruptible things, as silver and gold from your vain conversation, received by tradition from your fathers, but with the precious blood of Christ, as of a Lamb without blemish and without spot. So great a Price was given, not only to heighten our esteem of the Privilege, but also to increase our confidence, while we are endeavouring and striving against sin; Christ wanted not any Merit to make the Purchase sufficient and effectual. Or if we consider the Power of his Exaltation, having paid our Ransom, he is let out of the Prison of the Grave, gone into Heaven, and is fully commissioned and impowered to instate us in this Blessing of freedom from sin, Eph. 3.20. Unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us. Now what an encouragement is this to keep under that Enemy which Christ hath done so much to slay and destroy! What is his business now in Heaven, but to sit at the right hand of God, and see the fruits of his Mediation accomplished? Those indeed that cherish that, that Christ came to dissolve, as much as in them lies, they seek to frustrate the undertaking of Christ. But now whilst we are striving and warring upon sin, and seek the destruction of it, we are engaged in the same design Christ is, and therefore may have the more confidence of his help, and receiving the fruits of his Purchase; his great intent was to bring us back unto God, and saving us from sin, not in sin, and your heart is upon the same thing.  
2. The new Nature put into us, you have an opposite Principle to check it, 1 Joh. 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. Since Christ hath entrusted us with such a Talon as the new Nature, and hath put Grace into our hearts to resist sin, it is our duty not to suffer it to be idle and unfruitful. Though there be in the Regenerate a seed of corruption, yet that is or should be mortified; there is also in them a seed of Grace, and that is to be cherished. Now surely where this is, sin cannot carry a full sway, and break out without stop and interruption: for the new Nature will appear by way of check and dislike, one that hath a new Nature cannot make sin his trade, custom, and delight, why? because his seed abideth in him, which is the Principle of Grace wrought in him by the Spirit of God: there is a settled, fixed frame and bent of heart towards God, and so by consequence against sin, for it is irreconcilable with the motions and tendencies of the new Nature to live in sin; and therefore it is as natural to the new Nature to hate sin as to love God, Psal. 97.10. Ye that love the Lord, hate evil: there is an irreconcilable hatred and enmity against sin. There is a twofold hatred, odium abominationis, & odium inimicitiae. The hatred of abomination or offence is a turning away of the Soul from what is apprehended as repugnant and prejudical to us: so to sin is repugnant and contrary to the renewed Will; it is agreeable and suitable to the unregenerate, as Draff to the appetite of a Swine, or Grass and Hay to a Bullock or Horse. Now there being in all those that are born of God, this kind of hatred, it must needs weaken sin; for the mortification of sin standeth principally in the hatred of it, sin dyeth when it dyeth in the affections, when it is an offence to us, and we have an Antipathy against it, as some Creatures have one against another: the new Nature is a Divine Nature, 2 Pet. 1.4. in some measure it hath the same aversations and affections which God hath, we hate what he hateth, love what he loveth, Prov. 8.13. The fear of the Lord is to hate evil, pride and arrogancy, and the evil way, and the froward mouth do I hate. There is another kind of hatred, odium inimicitiae: now this hatred is nothing else but a willing evil or mischief to the thing or person hated, out of that dislike, offence and distaste we take against them, Psal. 18.37. I have pursued mine enemies, and overtaken them; neither did I turn again till they were consumed. This is different from the former, for there may be an aversation or an offence from some things, which yet I do not malign or pursue to the death. But by this hatred also do the Regenerate hate their sins, they hate sin so as to mortify and subdue it, and get it destroyed in themselves, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and lusts thereof. Grace within will not let a man alone in his sins, but rouseth up the Soul against it, non cessat in laes●one peccati, sed exterminio, it is still taking away somewhat from sin, its damning power, its reigning power, its being, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death! They would be free from all sin, groan under the relics of it as a ●ore burden: therefore certainly the new Nature, which hath such a lively hatred against sin, must needs give us a great advantage against it. I would not flatter you with the show of an Argument, nor put you off with an half Truth; therefore I must needs tell you, That though the former things alleged be true, yet  
1. You must not forget the back-biass of Corruption, and the Flesh, which still remaineth with us, and is importunate to be pleased; and though it be not superior in the Soul, yet it hath a great deal of strength, that still we need even to the very last to keep watching and striving: the best of God's Children must resolve to be deaf to its entreaties and solicitations, and not accommodate themselves to please the flesh, Not fashioning yourselves according to the former lusts in your ignorance, 1 Pet. 1.14. that is, they must take heed they do not cast their conversations into a carnal mould, and suffer their choices and actions to be directed and governed by their Lusts. In your ignorance, when you knew not the terror of the Lord, nor sweetness of the Lord, you could not be deterred from delighting in this slavery; your lusts influenced all your actions, and you wholly gave yourselves to the satisfaction of your sinful desires, shaping and moulding all your actions and undertake by this scope and aim. The Apostles word is very emphatical, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though now you have more knowledge, more grace to incline your hearts to God, and so by consequence against sin; yet former lusts are but in part subdued, and therefore our old love to them is soon kindled, and the gates of the senses are always open to let in such objects as take part with the flesh, and there is an hazard in the best of complying with the sinful motions of corrupt Nature; and therefore you must not so take it, as if there were no need of diligence, and watching, and striving, and constant progress in Mortification: even holy Paul, mortified Paul saw a continual need of beating down the body, lest after he had preached to others, he himself should be a castaway, 1 Cor. 9.27. This great Champion after so many years' service in the Cause of Christ, was not secure of the Adversary which he carried about with him: And therefore though we speak of the advantage of the new Nature, it is only for our encouragement in the Conflict, there is still need of caution, that we do not revert into our old slavery. And though it be troublesome to resist the pleasing motions of the Flesh, yet there is great hopes of success, we do not fight as those that are uncertain; the Grace given us is a fixed rooted Principle, and the Lusts we contend with are but the relics of an Enemy routed and foiled, though not utterly and totally subdued. Though there be a contrary Principle in us, that retaineth some life and vigour, yet surely in the Regenerate it is much abated, there is not such a connaturality and agreement between the heart and sin as there was before; Grace is a real, active, working thing, and where the new Nature doth prevail, certainly old things are passed away, 2 Cor. 5.17. Every Creature acteth according to its kind, the Lamb according to the nature of a Lamb, and a Toad according to the nature of a Toad; as a Thorn cannot send forth Grapes, nor a Thistle produce Figs; so on the contrary, Vines do not yield Haws, nor the Figtree Thistles. Men, now they have renewed Principles, cannot be at the power of Satan, nor at the command of every Lust, as they were before. How are all things become new, how are old things passed away, if it should be so, if they had the old thoughts and disigns still, the old affections still, the old passions they used to have, the old discourses, the old conversation? Surely Grace will not let a man alone, nor give him any rest and quiet, if he should act and walk according to the old tenor and manner; certainly the Grace given serveth for some use, and giveth some strength.  
2. I must interpose one Consideration more for the full understanding of this Truth, That Grace is operative indeed, a real, active, working thing; but yet it doth not work necessarily, as fire burneth, or light bodies move upward, but voluntarily; therefore it must be excited and stirred up, both by the Spirit of God, who worketh in us both to will and to do, Phil. 2.13. and by ourselves, we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stir up the grace of God that is in us, 2 Tim. 1.6. we must still be blowing up this holy fire, as the Priests do the fire of the Altar, still keep it burning; and its motions must be harkened to and complied withal, Gal. 6.16. Walk in the Spirit, and ye shall not fulfil the lusts of the flesh: cherish and obey the directions of the renewed part, and this will keep the carnal part under; so that though the motions of it be not totally suppressed, yet they shall not be completed and fulfilled, not so easily consented unto, nor so often break out into shameful acts; but as these are slighted, sin reigneth.  
3. The Spirit of Sanctification still dwelling and working in us. Herein the Law was a dead Letter, it only afforded us bare Instruction, without the help and power of Grace; but the Gospel is the ministration of the Spirit, 2 Cor. 3.8. There is a life and power, which goeth along with every Gospel-truth, to enable us to do what it requireth of us. The Renewed certainly feel this benefit by it; and the Truths of the Gospel, which to others taste are like ordinary running water, cold and spiritless, are to them like strong water, comfortable and full of virtue; strong water and running water are alike for colour and show, but not for virtue and taste. All that repent and believe in Christ, have the gift of the Holy Ghost, Acts 2.38. Repent and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gi●t of the Holy Ghost. He dwelleth and resideth in their hearts, and is the great cause of the mortifying of sin, Rom. 8.13. If ye through the Spirit mortify the deeds of the body, ye shall live. The Spirit will not without us, and we cannot without the Spirit subdue our sinful inclinations; at first indeed he worketh upon us as objects, as a Spirit only moving upon us, but afterwards he worketh by us as instruments, as a Spirit indwelling: at first he regenerateth us and converteth us, when we were dead, and wholly senseless; man at first was a passive subject, when the Holy Ghost infused life, and made him partaker of a Divine Nature; we were by Nature all dead in trespasses and sins, did not only deserve death by Original sin, but did also deserve to be denied the Grace of Jesus Christ by some following actual sins; but when we were all equally involved in misery, the secret working of Divine Grace did begin the difference: Eph. 2.4, 5. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in trespasses and sins, hath quickened us together with Christ, by grace ye are saved. This saving Grace is not given to all, though all have many both external and internal helps sufficient to make them better; that any have his special efficacy and converting Grace is the mere favour and bounty of God; if any want it, it is long of themselves, because by their neglect and abuse of common Grace they deserve that want. Well then, at first God giveth the Spirit, and all his purifying and sanctifying works upon the Soul are by his mere Grace, which the Gospel offereth to all, till they exclude themselves; but then after we are converted, we shall have more sins to remove by further Sanctification, now the Spirit dwelleth in us to give us his special assistance. But more closely consider, 

1. The Necessity of the Spirits concurrence.  
2. The Encouragement we have thereby.    
1. The Necessity of the Spirits concurrence, we cannot begin, carry on, and accomplish the work of Mortification, without the operation, help, and power of the Spirit. (1.) That we cannot begin it is evident, because before Conversion we were dead in trespasses and sins, Eph. 2.1. had only a life of resistance and enmity against God, and the work of his Grace left in us, Rom. 8.7. The carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be: and we were under the power of the Devil, who holdeth the fallen Creature in bondage till he be dispossessed, Luke 11.21, 22. When a strong man armed keepeth the house, his goods are in peace; but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. There is no Faculty in man that can work the Cure, the Understanding is dark, and blind, and weak; if it warn us of our Duty, it cannot break the force of sin, Rom. 1.18. The Will is enslaved to Corruption. Now nothing will seek to destroy itself, but rather to preserve that life that it hath; therefore the heart of man, which is by Nature corrupt, wedded to the interests and concernments of the Flesh, will never seek to mortify and subdue the flesh; for a thing will never be opposite to itself. The Scripture saith, Joh. 3.6. That which is born of the flesh, is flesh. A man wholly addicts himself to sin, while under the power of corrupt Nature, and a sensual carnal heart cannot make itself holy and heavenly. But, (2.) After Conversion, when Grace and the Principles of a new Life are put into us to weaken sin, yet still we need the help of the Spirit, partly because habitual Grace is a Creature, and therefore in itself mutable; for all Creatures depend in esse, conservari, & operari upon him that made them, Acts 17.26. In him we live, and move, and have our beings. If God suspend the influence, the Fire, which is a natural Agent, burneth not, as in the instance of the Three Children, who were cast into the fiery Furnace; if necessary Agents, much more voluntary Agents, and if there be this dependence in natural things, much more in supernatural. Therefore Grace still dependeth on God's influence, and there must be a concurrence of the Spirit to maintain what he hath wrought, Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ. Partly because it doth not totally prevail in the heart, but there is opposition against it, there is flesh still, Gal. 5.12. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other, so that you cannot do the things that you would. Habitual Grace non totaliter sanat, it worketh not a perfect, but a partial Cure upon the Soul. Therefore there needeth new Grace to act, and guide, and quicken us still, and to stir up the Principles of Grace in us. Partly because this Grace, as it meeteth with opposition from within, so it is exposed to Temptations from without; from Satan, who watcheth all advantages against us; now when Temptation cometh with new strength, we must have new Grace to oppose it: Heb. 4.16. Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Adam had habitual Grace, but he gave out at the first assault. When a City is besieged, the Prince who would defend it, doth not leave it to its ordinary strength, and the standing Provisions which it had before; but sendeth in fresh Supplies of Shoulders, Victuals, and Ammunition, and such things as their present exigence calleth for. So doth God deal with his people, his Spirit cometh in with a new Supply, that they may the better avoid sin, and stand out in an hour of Trial. So from the World, which is continually obtruding itself upon our embraces, and it is hard to escape the corruption that is in the world through lust, 2 Pet. 1.4. The new Nature was given us for that end, and also the Spirit of God is necessary, 1 Joh. 4.4. Ye are of God, and have overcome the world; for greater is he that is in you, than he that is in the world. The Spirit is necessary as against the Terrors, so the Delights of it, 1 Cor. 2.12. We have received not the spirit of the world, but the Spirit which is of God, that we might know the things which are freely given to us of God, that so the World may not corrupt us, nor entice us to affect its Riches, Honours, and Pleasures above God and the Conscience of our Duty to him.  
2. There is great encouragement to us to set upon the work of Mortification, because it is carried on by the help and power of the Spirit, if we were to grapple with sin in our own strength, than we might sit down and despair and die; but the Spirit is appointed for this end, and purchased for us by Jesus Christ, for all that come to him with broken hearts, and do not by their carelessness, negligence, or other sin, provoke the Lord to withdraw his exciting Grace: if you do humbly implore his assistance, wait for his approaches, attend and obey his motions, you shall find what the Spirit is able and willing to do for you. He is able surely, though you are ready to say, I shall never get rid of this naughty heart, renounce these bewitching lusts; there are none so carnal, but he can change them, and bend and incline their hearts to God and heavenly things, 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. He can turn Swine into Saints, a Dunghill into a Bed of Spices: none should give way to sottish despair, God never made a Creature too hard for himself. And when he hath begun an interest for God in our Souls, he can maintain it, notwithstanding oppositions and temptations, Phil. 1.6. He that hath begun a good work in you, will perform it until the day of Jesus Christ. God is willing to give the Spirit to them that ask it, as a Father is to give a Child what is necessary for him, Luke 11.13. If ye then being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the holy Spirit to them that ask him? Be careful you do not grieve the Spirit, and make yourselves uncapable of his help, Eph. 4.30. Grieve not the holy Spirit of God, whereby ye are sealed to the day of redemption. The Spirit of God will not forsake us, unless we forsake him first: The Spirit is grieved when Lust is obeyed before him, when his Counsels and holy Inspirations are smothered, and we yield easily to the requests of sin, but are wholly deaf to his motions; if so indeed, he ceaseth to give us warning, and to renew and continue the excitations of his Grace: water once heated, congealeth the sooner; so they are most hardened, who have been notably touched with his sacred Inspirations, but go a quite contrary way. But the Renewed need not doubt of his help; for God hath promised the Spirit to them, to cause them to walk in his ways, Joh. 14.16, 17. I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever: Even the Spirit of Truth, whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. Well then, do not complain, but up and be doing against sin; Laziness pretendeth want of power; but is any thing too hard for the Spirit of the Lord? It is a lamentable thing to see what a cowardly Spirit there is in most Christians, how soon they are captivated, and discouraged with every slender assault, or petty temptation, and their resolutions are shaken with the appearance of every difficulty. This is affected weakness, not so much want of strength as sluggishness and cowardice, and want of care, men spare their pains, and then cry, they are impotent; like lazy Beggars, who personate and act a Disease, because they would not work. Surely where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. Many are not able to stand before the slightest motion of sin, because they do not stir up themselves, and awaken that strength which they have, or improve that which God continually vouchsafeth to them by the motions of his Spirit. It would be more for your comfort to try what you can do in the resistance of sin, than idly to complain for want of strength. The two Extremes are Pride and Sloth. Pride is seen in self confidence, or depending upon our endeavours and resolutions; and Sloth in a neglect of the Grace given, or help afforded to you; Christians should improve present strength against sin, and still labour to get more. Every Conquest will increase your strength against the next assault, and one limb of the body of death mortified is a means to cause the rest to languish by consent.  
4. The next encouragement is the Promises of the Gospel, which secure this benefit to us; and surely the watching and the striving Person may take comfort in them. There are two sorts of Promises, some that do assure of necessary assistance, some that speak of arbitrary assistance, as Ezek. 36.26, 27. A new heart also will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your flesh, and I will give you an heart of fl●sh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them. Now such Promises must be improved, for the Covenant of God is the ground of our stability. Adam had a seed of Grace, but it was not secured by Promise, and therefore he sinned it away; the Victory is assured to us by Promise, Rom. 16.20. The God of peace shall bruise Satan under your feet shortly. In ordinary Conflicts it is a good Rule, Non aequè glorietur accinctus ac discinctus; but a Christian may triumph before the Victory, for all those who are really and earnestly striving against sin, are sure to conquer: these Promises may be pleaded to God, as his own words, by which he hath invited our hope; and to ourselves in case of fainting and discouragement, that we may not coldly set upon the practice of Christianity. Let us depend upon God's Promise, as Paul, 2 Tim. 4.18. And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom, to whom be glory for ever and ever, Amen.  
5. There are certain Ordinances, whereby this Grace is conveyed to us. The Spirit joineth his power and efficacy with the proper instituted means for the subduing of sin. The Word is a powerful instrument, which the Holy Ghost useth for the cleansing of the Soul from sin, Joh. 15.3. Now ye are clean through the word which I have spoken unto you: yea for the kill of sin, therefore it is called The Sword of the Spirit. When we come to hear, some new consideration is still given out for the further sanctifying of the heart, Joh. 17.17. Sanctify them through thy truth, thy word is truth. In Prayer we come to act Faith and Repentance, looking up to God for help; and with brokenness of heart mourning over our corruptions, Zech. 12.10. I will pour upon the house of David, and upon the inhabitants of Jerusalem the Spirit of grace and supplications, and they shall look upon him whom they have pierced, and they shall mourn for him as one 〈◊〉 for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. By every Prayer offered in the brokenness of our hearts, sin receiveth a new wound. So the Sacraments; as in the Old Testament, Circumcision signified a sanctifying of the heart, Deut. 30.6. And the Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and with all thy soul, that that thou mayest live: and the Paschal Lamb was a Type of Christ, Who taketh away the sins of the world, Joh. 1.29. So Baptism and the Lord Supper. Baptism signifieth the washing away of sin, Acts 22.16. Arise and be baptised, and wash away thy sins, and he that liveth in sin forgetteth, that is, neglecteth his Baptism, 2 Pet. 1.9. He hath forgotten that he was purged from his old sins; as forgetting the Law is neglecting the Duty of it, Psal. 119.153. I do not forget thy Law, he carrieth himself as if he were never baptised, for Baptism is a vowed death to sin. So for the Lords Supper. Every serious remembrance or meditation of Christ's Death should quicken us anew to crucify sin and to make it hateful to our Souls. (1.) As it representeth the great Act of Christ's condescending Love, which is a moving forcible Argument to persuade us to deny our inordinate self-love: 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, and that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again. (2.) It is a viewing the heinousness and odiousness of sin there represented to us in the Agonies and Sufferings of Christ, the more we consider of them, the greater apprehensions should we have of the evil of sin, the exactness of God's Justice, the terror of his Wrath, Rom. 8.3. For what the Law could not do, in that it was weak through the flesh, God sending his own Son, in the likeness of sinful flesh, and for sin condemned sin in the flesh. Christ was made sin for us, and then endured these things, 2 Cor. 5.21. He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. When we look upon sin through Satan's Spectacles, or the cloud of our own Passions, or carnal Affections, we make nothing of it; but it is a terrible spectacle to see the fruit of sin in the Agonies and Sufferings of Jesus Christ, which are there represented to us, as if he were crucified before our eyes, Gal. 3.1. O never have slight thoughts of sin more! (3.) As it implieth a solemn mutual Surrendry between Christ and us: Cant. 2.16. I am my beloved's, and my beloved is mine. Christ giveth himself and his Grace to us, as our Redeemer and Saviour; we accept Christ and his Benefits upon his own Terms, and surrender ourselves to him, as his redeemed ones, with thankfulness for so great a favour and benefit: Rom. 12.1. I beseech you, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy; acceptable unto God, which is your reasonable service. Now all this must needs be a great weakening of sin, both the remembrance of Christ's Love, the representation of his great Sufferings, necessary for the Expiation of it, and our solemn renewed Dedication of ourselves to God and his service, and doing this in an holy Duty instituted by God for this end and purpose: for the Spirit of God works by the appointed means, and the use of instituted Duties is no fruitless labour, for God would not set us a work in a Duty that should yield no profit and benefit to us.  
6. Providences are sanctified to this use, as helps and occasions of subduing sin: as Afflictions, which do remove the occasions, and subtract the fuel of sin, and awaken seriousness for the future: Isa. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. 2 Cor. 12.7. Lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, left I should be exalted above measure. The thorn in the flesh was given to mortify his pride. By these kind of Dispensations the Spirit worketh serious Humiliation, and brokenness of hear●, maketh sin odious to us. These are ordered with exact wisdom and faithfulness, Psal. 119.75. O Lord, I know that thy judgements are right, and that thou in faithfulness hast afflicted me: and they are accompanied by the Spirit; therefore God is said to teach us out of his Law, when he chastiseth us, Psal. 94.12. Blessed is the man whom thou chastenest, O Lord, and teachest him out of thy Law. Job 36.10. He openeth also their ear to discipline, and commandeth that they return from iniquity: the Rod is made effectual by the Spirits motion.  
Object. Some have frequently resolved to forsake their sins, but their resolutions have come to nothing; they have striven against it, but as a great stone that is rolled up hill▪ it hath returned upon them with the more violence, or as a man rowing against the stream, the Tide hath been strong against them, and they have been forced the more back; yea, they have prayed against sin, yet found no success, and therefore think it is in vain to try any more.  
Answ. 1. If all the Premises are true, yet the Inference and Conclusion is wrong and false; for we are not to measure our Duty by the success, but God's injunction; God may do what he pleaseth, but we must do what he commandeth. Abraham obeyed God, not knowing whither he went, Heb. 11.8. Peter obeyed Christ's word, Luke 5.5. We have toiled all the night, and caught nothing, howbeit at thy command we will let down the net.  
2. Though the first attempt succeed not, yet afterwards sin may be subdued and broken. In natural things we do not sit down with one trial, or one endeavour, A man that will be rich pierceth himself through with many sorrows, 1 Tim. 6.10. And after many miscarriages and disappointments, men pursue their designs till they complete them: and shall we give over our Conflict with fleshly and worldly Lusts, because we cannot presently subdue them? That showeth our Will is not fixedly bend against them. Therefore let no man excuse himself, and sit down in despair, and say, I am not able to master these Temptations or Corruptions; this is like those, Jer. 18.12. They said, There is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart. Do not throw up all, thy condition is not hopeless.  
3. God's Grace is free, and his holy leisure must be waited; for it was long ere God got us at this pass, to be sensible, and anxiously solicitous about ou● Soul-distempers. Grace is not at our beck, The Spirit bloweth when and where he lifteth, Joh. 3●7. We must still lie at the Pool for Cure, nor pettishly free against the Lord, or cast off our Duty, because he blesseth not our first Essay.  
4. Grace is ready, as it is free. He that begun this work, to make us serious and sensible, will carry it on to a farther degree, if we be not impatient: Surely the bruised reed will be not break, and smoking flux will be not quench, Mat. 12.20. Bemoan thyself to God, as Ephraim, Jer. 31.18. I have surely heard Ephraim bemoaning himself thuo, Thou hast chastised me, and I was chastised, as a b●dlock unaccustomed to the yoke. Turn thou me, and I shall be turned, for thou art the Lord my God. He is not wo●t to forsake the Soul that waiteth on him, and referreth all to the power and good pleasure of his Grace, Isa. 40.30, 31. Even the youths shall saint and be weary, and the young men shall utterly fall: But they that wait upon the Lord shall renew their strength, they shall 〈◊〉 up with wings as eagles, they shall run and not be weary, and they shall walk and not faint.  
5. Examine whether you seek the Lord with your whole heart, and you have done your endeavour. You say, you purpose, you strive, you pray, but yet sin increases, there is a defect usually in these Purposes, in these Strive, in these Prayers.  
1. Let us examine these Purposes.  
1. These Purposes are not hearty and real, and then no wonder they do not prevail. There is a slight wavering purpose, and there is a full purpose of heart, Acts 11.23. If thy Purposes were more full and strong, and thoroughly bend against sin, they would sooner succeed. Is it the fixed Decree and Determination of thy Will? When you are firmly resolved, your affections will be sincere and steadfast, you will pursue this work close, not be off and on, hot and cold, and unstable in all your ways. If the habitual bent of your hearts doth appear by the constant drift of your lives, then is it a full Purpose.  
2. This Purpose may be extorted, not the effect of thy Judgement and Will, as inclined to God, but only of thy present fear, awakened in thee on some special occasion. Many are frighted into a little Religiousness, but the humour lasts not long: Psal. 78.36. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues; for their heart was not right with him, neither were they steadfast in his Covenant. Ahab in his fears had some relent, so had Pharaoh, the Israelites turned to the Lord in their distress, but they turned as fast from him afterwards, they were resolved not from love, but fear; so these resolutions are wrested from you by some present terrors, which when they cease, no wonder that you are where you were before. Violent things will never hold long, they will hold as long as the Principle of their violence lasteth.  
3. It may be thou restest in the strength of thine own resolutions: now God will be owned as the Author of all Grace, 1 Pet. 5.10, 11. But the God of all grace, who hath called us into his eternal glory by Jesus Christ, establish, strengthen, settle you. To him be glory for ever and ever, Amen. Still we must have a sense of our own insufficiency, and resolve more in the strength and power of God; the grace of Jesus Christ you must rely upon, both for confirming and performing your resolutions, as knowing that without him you can do nothing; men ●ll again as often as they think to rise and stand by their own power: there is such guile and falsehood in our hearts, that we cannot trust them. The Saints still resolve, God assisting, Psal. 119.8. I will keep thy statutes, O forsake me not utterly: and vers. 32. I will run the way of thy commandments, when thou shalt enlarge my heart.  
2. As to Striving, let us examine that a little, if it be so serious, so diligent, so circumspect as it should be.  
1. That is no effectual striving, when you are disheartened with every difficulty, for difficulties do but inflame a resolved Spirit, as stirring doth the fire. No question, but it will be hard to enter in at the straight gate, or to walk in the narrow way, God hath made the way to Heaven so narrow and straight, that we may the more strive to enter in thereat, Luke 13.24. Now shall we sit down and complain, when we succeed not upon every faint attempt? Who then can be saved? This is to cry out with the sluggard, There is a lion in the way. Should a Mariner, assoon as the waves arise, and strong gusts of wind blow, give over all guiding of the Ship? No, this is against all the Experience, and the wont of Mankind.  
2. This striving and opposing is but slight, if not accompanied with that watchfulness and resolution, which is necessary. Many pretend to strive against sin, yet abstain not from all occasions of sin. If we play about the Cockatrice's hole, no wonder we are bitten: never think to turn from thy sins, if thou dost not turn from the occasion of them: if thou hast not strength to avoid the occasion, which is less, how canst thou avoid the sin, which is greater? He that resolveth not to be burnt in the fire, must not come near the flames. Job made a covenant with his eyes, that he would not look upon a maid, Job 31.1. Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away, Prov. 4.14, 15. Evil company is a snare. Our Saviour taught us to pray, Led us not into temptation, he doth not say into sin, the temptation openeth the gate.  
3. For Praying, we oftener pray from our Memories, than from our Consciences, or from our Consciences as enlightened, rather than hearts renewed by Grace. Prayer as it is the fruit of Memory and Invention, is but slight and formal, words said of course, a Body without a Soul; as dictated by Conscience, it may be retracted by the Will; timebam ne me exaudiret Deus. Or at best, they are but half desires, faint wishes, like Baalam's wishing, which will never do good: The soul of the sluggard desireth, but hath nothing. God never made promise, that such wishes should be satisfied.   

SERMON XV.  ROME VI 14. 
For sin shall not have dominion over you; for ye are not under the Law, but under Grace.  
USE 1. of Reproof, to reprove,  
1. The security and carelessness of many that never look to the state of their hearts, nor regard whether Christ reigneth, or Sin reigneth, or at least do not take good heed which way things tend to the greatning or increasing of God's interest or Satan's in their Souls. Many count an holy jealousy or heedful watchfulness to be but Preciseness, and that we make more ado than needeth, and make the lives of Christians burdensome, when we press them to a constant watchfulness and holy jealousy of themselves: no, this is no burden, but a blessing, Prov. 28.14. Blessed is the man that feareth always. Sin gaineth upon us for want of taking heed at first: They that see no need of this caution, are little acquainted with the practice of Godliness, or the state of their own hearts, have not a due sense and apprehension of the danger of displeasing God, or of their own proclivity and proneness to sin; therefore live by chance and peradventure, and leave themselves to be transported by their own affections, to do any thing which Occasions and Temptations invite them unto. Were we as sensible of the dangers of the inward as outward man, we should surely stand more upon our guard, and resist the first motions and tendencies towards a sin: certainly we would not give such harbour and indulgence to our Corruptions, as usually we do, lest we nourish and foster a Viper in our own bosoms, which will at length sting us to death. Surely it is no wisdom to carry till the dead blow cometh; an inclination to evil is best mortified at first; and the longer we dally and play with a Temptation, the harder will our conflict be.  
But when may we be said to omit our Watchfulness?  
1. When we grow bolder with sin, and the Temptations and Occasions of it, and think we have so good a command of ourselves, and can keep within compass well enough, though we cast ourselves upon tempting objects and occasions unnecessarily, and without a call. Surely these men forget themselves and the danger of sin, as if they had some special Amulet against it, which the People of God had not in former times. They know exactly how far they may go in every thing, even to the cleaving of an hair, and will not lose one jot of their liberty, and seem to make a sport of it, to show how far they can go, and how near the pit, and not fall in. They can allow themselves in all kind of liberty for lascivious Songs, wanton Plays, and yet look to the main chance well enough, please themselves with all kind of froth and folly, yea sometimes execrable filth, yet never any kind of infection cometh near their hearts. Alas poor deluded Creatures! they that do all that they may, will soon do more than they should; and those that come as near a sin as possibly they can, without falling into it, cannot be long safe: yea and they are infected already, that have so little sense of the strength of sin, and their own weakness. I confess some are more liable to Temptations than others, but yet all need watchfulness for their preservation; for sin is not extirpated and rooted out of any. And again, when I am in my Calling, I am under God's Protection, as a Subject is under the Protection of his Prince, travelling in due hours on the Highway; but none can presume their Knowledge is so found, their Faith so strong, their Hearts so good to God, as to think no hurt will come when they cast themselves voluntarily upon occasions of sin.  
2. When you make a small ma●ter of those Corruptions, which were once so grievous, even intolerable to you: Rom. 7.24. O wretched man that I am! who shall deliver me from the body of this death? You lose tenderness of Conscience, remit of your care.  
3. When you content yourselves with the customary use of holy Duties, though you find no profit, nor increase of Grace by them, rather perform them as a task, than use them as a means to get and increase Grace. Nunquam abs to absque te recedam, Lord! I will never go from thee without thee, Gen. 32.26. I will not let thee go, except thou bless me.  
4. When you neglect your hearts, grow strangers to them, find little work to do about them. Every Christian findeth work enough from day to day to get his heart quickened when it is dead, enlarged when it is straitened, prepared when it is indisposed, to be made serious when it is vain and frothy, cured when it is distempered, settled when it is troubled and discomposed: But sin becometh easy, and Conscience becometh patient and quiet under it. Surely you are not watchful, and mind not your Covenant-vow.  
2. It reproveth those that hope to have sin subdued and kept from reigning, though they never strive against it. It is the striving Christian which is here encouraged, those that have given up themselves to Christ's conduct, and to fight in his Warfare. Many run of their own accord into sin, others make no opposition against it: now Christ undertaketh not to keep these. The Captain of our Salvation only taketh charge of his own Soldiers, to lead them safe to eternal Glory and Happiness, others are excepted; Grace received from him is of little use to us, if we fight not. Therefore besides watching, there must be resisting. This Resistance must be,  
First, Earnest and vehement, such as cometh from an hatred of sin as sin. The Light of Nature will rise up against many sins, especially at first, as sin is a disorder and inconvenience; but this is but partial and soon tireth; but the resistance required of Christians is such as ariseth from a constant hatred, Rom. 7.15. That which I do, I allow not; for what I would, that do I not; but what I hate, that do I. When Eve speaketh faintly, the Devil reneweth the assult, Gen. 3.3. Of the fruit of the tree, which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. She speaketh too warmly, and with an impatient resentment of the restraint, and too coldly of the commination, God had said, In dying ye shall die. A faint denial is a kind of a grant. Our Lord rebuketh the Devil with indignation, Mat. 4.10. Get thee behind me, Satan.  
Secondly, It must be a thorough universal Resistance. Take the little Foxes, dash out the brains of Babylon's Brats; the Devil would frighten you by propounding great sins at first, but he approacheth by degrees. Therefore Eph. 4.27. we must not give place to the Devil. You set open the door to Satan by yielding a little; a temptation is better kept out than gotten out; when he hath but the narrowest passage, or least opportunity, he seeketh to re-enter, and seat himself in the heart, and exercise his former Tyranny, and doth excite the person to commit more sin. When the stone at the top of the Hill beginneth to roll downward, it is an hard thing to stay it; I'll yield but once, saith the deceived heart: But the Devil chargeth us further and further, till he hath left no tenderness in our Conscience; as some that thought to venture but a shilling or two, by the secret witchery of gaming have played away all their Estates.  
Thirdly, It is not for a time, but perpetual. It concerneth us not only to stand out against the first assault, but a long siege; what Satan cannot gain by argument, he seeketh to gain by importunity; but resist him steadfast in the faith, 1 Pet. 5.9. as Joseph's Mistress spoke to him day by day, Gen. 39.10. Deformed objects, when we are accustomed to them, seem less odious. As you rate away an importunate Beggar, that will not be answered. To yield at last, is to lose the Glory of the Conflict.  
Now many resist not. You may know it,  
1. When you cannot bring your hearts to let sin go, though Conscience worry you, and condemn you for it, as many men sin while their hearts condemn them, Rom. 1.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they hold the truth in unrighteousness.  
2. When you slightly purpose hereafter to amend, but do not presently resolve, Acts 24.25. And as he reasoned of righteousness, temperance, and judgement to come, Felix trembled, and said, Go thy way for this time, when I have a convenient season I will call for thee. The contrary you may see in David, Psal. 119.60. I made haste and delayed not to keep thy commandments.  
3. When you do not consent to the necessary effectual means of your recovery, which if you were truly desirous to get rid of sin, you would do. They that will not use the means, do not desire the thing, Prov. 21.25. The desire of the slothful killeth him, for his hands refuse to labour.  
4. When in actual Temptations you interpose not a strong dissent or negative, either by serious dislikes, or rebukes, deep groans, hearty defiance, or strong arguments, which are the several ways of resistance.  
Use 2. Exhortation, when God affordeth to poor captivated Sinners such help, if they will but take it, and make use of it in time: surely then we should watch and strive. And that I may deal the more effectually in this Use, I shall distinctly unfold the Duty of watching and striving, the means to curb and check sin.  
First, Watching.  
1. The spring and rise of it in the Soul are these three fundamental Graces of Faith, Fear, and Love; otherwise it is but moral Prudence and Caution, which will be too feeble a restraint to sin, unless it be animated and inspired with these Graces.  
First, Faith puts upon watchfulness, that Faith which looketh to things to come, and maketh them in a manner present to the Soul, it is a realizing sight, Heb. 11.1. Now Faith is the substance of things hoped for, and the evidence of things not seen. The more lively sense we have of the concernments of another World, and the more mindful we are of our eternal Enjoyments, the more watchful. In every sin it is our eternal Enjoyments are in danger, and Heaven and Hell are not things to be sported with, or ventured and put to hazard for a little carnal satisfaction. Many expound that, Eph. 6.12. We wrestle with spiritual wickednesses in high places, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, about heavenly things, for the word Places is supplied; it is in the Original only in or for the heavenlies: the main quarrel between us and Satan is about high and heavenly things, which tend to the honour of God, and the eternal good of our Souls; it is not our temporal and worldly, so much as our spiritual and heavenly concernments, which are struck at. The Devil would fain cheat us of our Souls, our God and our Happiness, and by propounding some base and unworthy trifle deprive us of everlasting Glory. Now a man that hath a sense of Eternity deeply impressed upon his heart, and hath made eternal things his scope, 2 Cor. 4.18. he hath his eyes in his head, is careful not to lose his interest in and hope of these things, who knows that the whole World will not countervail the loss of his Soul, and that one glimpse of Heaven's Glory and Happiness doth so much outshine all the Pomp and gaudy Vanities of the present Life, that he dareth not let his heart linger after these things, lest he should forget or neglect those better things. He is cautious of coming short of the heavenly rest, which his eye and his heart is upon, Heb. 4.1. But they whose Faith about these things is either weak, or none at all, are bold and venturous, as if there were no such danger in sins and temptations; they forgets God, and their Souls, and the great account they must give of all their actions to their impartial Judge, and the eternal recompenses of Heaven and Hell, into which all the World shall at last issue themselves.  
Secondly, Fear, or a reverend and awful regard of God's Eye and Presence, they are afraid to do any thing unseemly in his sight, Gen. 39.9. How can I do this wickedness, and sin against God? How will God take it to be affronted to his Face? As Esther 7.8. Will he force the Queen before me in the house? So, Shall we give vent to our sin, when God seeth and heareth? Void our excrements in his presence? The Israelites were commanded to march with a paddle, Deut. 23.12, 13, 14. Thou shalt have a place also without the camp, whither thou shalt go forth abroad. And thou shalt have a paddle upon thy weapon, and it shall be when thou wilt ease thyself abroad, thou shalt dig therewith, and shalt turn back, and cover that which cometh from thee. For the Lord thy God walketh in the midst of thy camp, to deliver thee, and to give up thine enemies before thee; therefore shall thy camp be holy, that he see no unclean thing in thee, and turn away from thee. The Master's eye makes the Servant diligent; the presence of a Reverend Man will hold us in some order; if Gehazi had known that the Spirit of Elisha went with him, would he have run after Naaman for a reward? 2 Kings 5.26. his prophetic Spirit went with him. We can no more be removed from the presence of God, than from our own Being; he is the continual Witness and Judge of our Conversations; he seeth us in secret as well as in public. Now when the Soul is habituated to this thought, how awful and watchful shall we be? Psal. 119.168. I kept thy precepts and thy testimonies; for all my ways are before thee. The sense of his Presence is the great ground of watchfulness, God is not so shut up within the Curtain of the Heavens, but that he doth see and hear all that we do or say, yea he knoweth our thoughts afar off.  
Thirdly, Love to God maketh us tender of offending him, for it is a Grace that studieth to please; the Soul is jealous of any thing which looks like an offence to those whom we love. Others are not troubled, though they sin freely in Thought; foully in Word, frequently in their daily Practice, because an offence to God seemeth as nothing, they have no love to God, Psal. 97.10. Ye that love the Lord, hate evil, it is a loathsome thing to them; to a gracious heart it is argument enough against sin, That it is the transgression of the Law, 1 Joh. 3.4. and he inferreth it out of Love to God, ver. 1. Behold, what manner of love the Father hath bestowed on us, etc. They have such a deep apprehension of God's Love to them in Christ, that it breedeth an awe upon them, or a fear to offend, Ezra 9.13, 14. After all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this. Shall we again break thy commandments? Joshua 24.31. Israel served the Lord all the days of Joshua, and all the days of the Elders that outlived Joshua, and which had known all the works of the Lord, which he had done for Israel. What! offend God who is so blessed a Being, who created us out of nothing, of whose Mercy we have tasted every moment, who preserveth and delivereth us continually, from whose Goodness we expect all our Blessedness. Is our deliverance by Christ of less value than all our temporal deliverances? Will not Love draw the same Inferences and Conclusions from it? Caution doth not arise out of a fear of anger, but a lothness to offend.  
2. The Time when this Duty is to be practised; always, it is never out of season, Conscience must still sit Porter at the door, and examine what goes in and out. If men neglect their watch but for a little while, how soon doth sin get an advantage against them? Lot that was chaste in Sodom, miscarried in the Mountains, where there was none but his own Family. David, whose heart was so tender, that it smote him for cutting off the lap of Saul's garment, falleth into so deep a sleep afterwards, that his Conscience was silent, when he had defiled it with Blood and Lust. The tears and sorrows of many years may perhaps not repair the mischief, which one hour may bring unto you. You have need to watch after the sense of your Duty hath been revived upon you, Satan loveth to snatch the prey from under Christ's own arm, He entered into Judas after the sop, Joh. 13.27. After solemn Duties, how soon do people miscarry? Assoon as the Law was given with terrible Thundrings, the people do presently miscarry by worshipping the golden Calf, Exod. 32. And the Priests in the very day of their Consecration, in the beginning and first day of their Ministration offered strange fire to the Lord, Leu. 10. After some escape from sin we need to watch, that we be not entangled therein again. 2 Pet. 2.20. If after they have escaped the pollution of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein and overcome, the latter end is worse with them than the beginning. As under the Law, a Sore rising as a boil, when it was healed, might afterward break out again, and turn to a Leprosy, Leu. 13.18, 19, 20. So sins, after we seem to be healed of them, may return, and make us worse than before. As Christ saith to the man cured, Joh. 5.14. Behold, thou art made whole, sin no more, lest a worse thing come unto thee. In Prosperity we need to watch, it is hard to carry a full Cup without spilling, and to live at ease, and yet to keep up a due and lively sense of our Duty. And in our Adversity, when the course of Temptation is altered, we are strangely surprised; every Condition bringeth its own snares with it, Ephraim is a cake not turned, Host 7.8. Those who are most advanced in a state of Grace, they need still to watch, Mark 13.37. What I say unto you, I say unto all, Watch. We are never passed this care; this is the great difference between Christian and Christian, one is more watchful than another.  
3. Against what we must watch.  
1. Generally against the three grand Enemies of our Salvation, the Devil, the World, and the Flesh.  
First, Against Satan; for he hath laid his Ambushes and Enterprises against us continually, and by his spiritual Nature hath advantages of being near us, when we are little aware of him: 1 Pet. 5.8. Be sober, be vigilant; for your adversary the Devil, as a roaring lion walketh about, seeking whom he may devour. Satan is ever watching, therefore you should watch, you give him the greatest advantage by your folly and negligence; now the Apostle saith, he would not give him any advantage, 2 Cor. 2.11. Lest Satan should get an advantage of us, for we are not ignorant of his devices. He is unwearied in his motions, lays his designs deep, takes all advantages and occasions to destroy us. If the Devil were either dead, or asleep, or had lost his malice and power, than we need not stand so much upon our guard.  
Secondly, Against the World; for we are bidden to deny worldly lusts, Tit. 2.12. not only ungodliness must be watched and prevented, but our inclination to worldly things. See how these two are matched; for when we fall off from God, we take to the Creature, Jer. 2.13. My people have committed two evils, they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that will hold no water. And Christ died to deliver us from this present evil world, Gal. 1.4▪ Here lie all the baits and snares and dangers, pass but safe through these flats and quicksands, and we shall soon arrive to the Haven of eternal Glory. The great virtue and proper effect of the Cross of Christ is seen in crucifying us to the World, Gal. 6.14. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. When the fashion of worldly Glory is spoiled, and it seemeth less lovely in our eyes, than the Cross of Christ hath produced its effect upon us, and the spiritual Life advanceth apace. It is the World that is an Enemy to God, and quencheth and abateth our Love to him, 1 Joh. 2.15. Love not the world, neither the things of the world: if any man love the world, the love of the Father is not in him. Jam. 4.4. Know ye not, that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is an enemy of God. Some temporal good lieth nearest our hearts, and God is not our chiefest Good and last End, wherein lieth the Life of all Religion. It is the World that diverts us from our Duty, that hinders the vigour and perfection of the Life of Grace, Luke 8.14. They which fell among thorns are they, which when they have heard, go forth and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. It is the World that makes us grudge at the strictness of Christ's Precepts, Mat. 19.22. When the young man heard that saying, he went away sorrowful, for he had great possessions. It is the World that tempts us to live in a slight way, as other careless Creatures do about us. It is the World that maketh us slightly mind heavenly things, and affect a life of Pomp and Ease here, Luke 16.25. Son, remember that thou in thy life time receivedst thy good things. It is the World that enticeth us to stay by the way, and neglect our home; that maketh the impressions which arise from the belief of another and better World to be weak and inefficacious, 2 Cor. 4.4. In whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, which is the image of God, should shine on them. Well then, we cannot be watchful enough against the sly insinuations of the World, when it seemeth too sweet and amiable to you, the Devil is at your elbows, enticing your Souls from God, when the things of this World begin to be represented as more sweet and delectable than God and Holiness and Heaven, and you are ready to value your Happiness rather by worldly Prosperity, than by the Favour and Friendship of God, and you are more indifferent, and can contentedly live without a sense of his Love; but your desires are more urgent and strong after an increase of temporal enjoyments, when you affect to grow rich in this World, and neglect to grow rich in Grace. O then, Christians have need to stand upon their guard, mischief is near, and unless it be prevented, will prove the bane and everlasting ruin of your Souls.  
Thirdly, The Flesh must be watched against. The Flesh is importunate to be pleased, and will urge us to retrench and cut off a great part of that necessary Duty which belongeth to our heavenly Calling, yea it will crave very unlawful and unreasonable things at our hands. It may be not at first; but if you continue to gratify Sense and brutish Appetite with an uncontrolled licence, it is impossible that you should keep within the bounds of your Duty. Therefore unless you keep a constant government over your Senses and Appetites, how shamefully will you miscarry? Therefore as you love your Souls, you must abstain from fleshly lusts which war against the soul, 1 Pet. 2.11. For whilst you keep gratifying and pleasing the flesh by the excess of lawful delights, you do but strengthen your Enemy, increase corruption in heart and life, provide fuel for Satan's temptations, and justle God out of the Throne, and finally hasten your own eternal ruin. If you would keep sin under, you must cut off the provisions of the flesh; not cater for them, Rom. 13.14. Make no provision for the flesh to fulfil the lusts thereof. If you would resist Satan, you must be sober and watchful, 1 Pet. 5.8. that is, sparing in the use of worldly delights. If you would preserve God's Interest, and reserve the Throne of your hearts for him, you must take heed, that the pleasures of the animal life be not too much indulged; for these will soon secure their interest in our affections, 2 Tim. 3.4. Lovers of pleasures more than lovers of God. If you would not have your Consciences benumbed, and grow forgetful of spiritual danger, you must set a guard upon these outward delights, Luke 21.34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 1 Thess. 5.6. Let us watch and be sober. There is a strange infatuation and sencelesness groweth upon you, and though we keep up a show of Religion, yet we feel little of the life and power of it. They indispose us for our Christian Warfare, quench all our sense of heavenly things, 1 Pet. 1.13. Be sober and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ. These delights that offer themselves in our pilgrimage make us forget our journey, as lewd Servants sent to a Market or Fair, spend all their time and money at the next Inn. We are strangers and pilgrims, that is the Apostles Argument, 1 Pet. 2.11. Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts which war against the soul. We may bait here, as in an house of Entertainment, but so as to set onward still on our journey, that it may be a refreshment, not an hindrance: certainly they that would make progress in their journey to their heavenly Home, should meddle sparingly with sensible delights, though lawful in themselves. Certainly they who make their corrupt inclinations their ordinary Guide and Rule, and the satisfying thereof their ordinary Trade, miscarry shamefully, and shipwreck all their hopes of Glory.  
2. More particularly, the Object of our watching are these things.  
First, Our Thoughts, which are Sins Spokesmen, and make the match between the Soul and the Object, Prov. 4.23. Keep thy heart with all diligence, for out of it are the issues of life. If we do not take care what thoughts we have, and whereunto they tend, the heart is entangled before we are aware, our Lusts stir up thoughts, and these thoughts entice the heart, and whilst we muse and sit abrood upon them, these Cockatrice Eggs are hatched; it is musing maketh the fire to burn, and when the fire is kindled, than the sparks begin to fly abroad, men execute what the heart contriveth, and finish it without stopping, Jam. 1.14, 15. Every man is tempted, when he is drawn away of his own lust and enticed. Then when lust hath conceived, it bringeth forth sin, and sin, when it is finished, bringeth forth death. There we read of the manner of the birth, or bringing forth of sin; some pleasurable Lure represented by Sense, awakeneth the Lust; that draweth off the heart from God and heavenly things; then Lust conceiveth by Thoughts, as the Eggs are hatched by Incubation; than it is a fullgrown sin, and so they go on to the very last, till they drop into Hell. O then suppress the muse, the vain and sinful thoughts; for whilst you dandle sin in your minds with a secret consent, liking, or a pleasing musing, the mischief increaseth, the stranger becometh your Master.  
Secondly, You must watch against Occasions. It is ill sporting with Occasions, or playing about the Cockatrice's hole, or standing in harms way. Many say, their infirmities make them run into such or such sins; but if they were minded to leave their sin, they would leave off evil company, and all occasions that lead to it. We are often warned of this, Prov. 4.14, 15. Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away. Prov. 5.8. Remove thy way far from her, and come not nigh the door of her house. The Wisdom of God thought fit to give us these directions, they that think they have so good a command of themselves, that they shall keep within compass well enough, though they venture upon the occasions of sin, converse with vain company, frequent the haunts of the wicked, go to Plays, and entertain themselves with Dalliances, refuse none of the blandishments of Sense, surely they are not acquainted with the slipperiness and infirmity of humane Nature, know not what the new Creature meaneth, nor what a tender thing it is to preserve it in strength and vigour. Is sin grown less dangerous? Or have men gotten a greater command of themselves, than they were wont to have, when the Scriptures were first written? Surely man is as weak as ever, and sin as dangerous; Why then should we venture upon evil company, and the places where they resort, and go too near the pits brink, and freely please ourselves with the Allectives of Sin, and Apostasy from God, such as are wanton Plays, idle Sports? Is there no infection that secretly tainteth our hearts?  
Thirdly, Against all appearance of Evil, 1 Thess. 5.22. Abstain from all appearance of evil. Some things, though not apparently evil, yet they have an ill aspect, as being unsuitable to the gravity of our holy Calling, or the strictness of our Baptismal Vow and Covenant made with Christ; or as being things not practised by good men, who most seriously mind heavenly things; or have been usually abused to sin, and so are not of good report; to be sure, do rather blemish Religion than adorn it. Christ's Worshippers should be far from Scurrility, Lightness, Vanity in Apparel, Words, Deeds, and they should avoid all things that look towards a sin. It is notable under the Law, that the Nazarite, who was not to drink Wine, was not to eat Grapes, moist nor dry, nor to taste any thing that was made of the Vine-tree, from the kernels even unto the husk, Numb. 6.3, 4. A Christian that hath consecrated himself to God, and hath made such a full and whole renunciation of all sin, should exactly take care to avoid every occasion and provocation to evil, every appearance of evil, not only the pollution of the flesh; but the garment spotted with the flesh, Judas 23.  
Fourthly, Watch to prevent the Sin itself. The actual reign of sin maketh way for the habitual. The progress is this, Temptations lead to sin; for there are few of us but discover more evil upon a Trial, than ever we thought we should before, as the piercing and broaching of a Vessel showeth what liquor is in it: and small sins lead to greater, as the small sticks set the greater on fire: and greater sins lead to Hell, except God be the more merciful, and we stop betimes. Well then, watch against the sin itself, for every foil maketh you suffer loss; sin cometh to reign by degrees, and a man settleth his neck to the yoke by little and little: it is not easy to fix bounds to sin, when it is once admitted, and given way to; water, when once it breaketh out, will have its course, and the gap once made in the Conscience, will grow wider and wider every day; a little rent in the cloth maketh way for a greater: so if we do not take heed of small sins, worse grow upon us; the fear of God and sense of sin is lessened by every sinful act, and Conscience loseth its tenderness, and our feeling decayeth. The best stopping of the stone is at the top of the Hill; when it beginneth to fall downward, it is hard to stay it. The deceived heart thinketh, I will yield a little, and the Devil carrieth them further and further, till there is no tenderness left in the Conscience. As in Gaming there is a secret Witchery, a man will play a little, venture a small sum, but he is wound in more and more and entangled: So men think, it is no great matter to sin a little: a little sin is a sin against God, an offence to him, and therefore why do not you make Conscience of it? And it will bring other mischiefs along with it, as it disposeth the heart to sin again.  
Fifthly, Watch against the mischief of heinous or presumptuous sins. When you venture to do any foul thing against apparent checks of Conscience, any small sin may get the upper hand of the Sinner, and bring him under in time, after it is habituated by long custom, so that he cannot easily shake off the yoke, and redeem himself from the Tyranny thereof; but these steal into the Soul insensibly, and enslave us, as they get strength by multiplied acts. But presumptuous or heinous sins by one single act bring a mighty advantage to the Flesh, and weaken the Spirit or better part, and advance themselves suddenly into the Throne: Psal. 19.13. Keep back thy servant also from presumptuous sins, let them not have dominion over me: Then shall I be upright, and I shall be innocent from the great transgression. The Regenerate, if the Lord do not keep them from temptations, or do leave them in temptations, may fall into most scandalous sins against the Light of their Consciences, and for the present are under woeful slavery and inconvenience. David representeth the utmost mischief of these kinds of sins, as afraid (with the fear of caution) it might tend thereto. Now if a Man, nay a Child of God, may possibly fall into scandalous sins, being enticed by the pleasure or profit of them, and for the present be blinded; then after any heinous fall there should be a special mortification or weakening of sin; because when we are gotten to that height, sin will break out again in the same or other kind; as a venomous humour in the body, heal one sore, and it breaketh out in another place. After some notable fall or actual Rebellion against God, it is good to come in speedily to prevent hardness of heart by all holy means, that we may not settle in an evil course; it is not enough to ask Pardon, to forbear the Act, but you must mortify the root of the distemper. There are three things in sin, Culpa, Reatus, Macula. The Fault is continued as long as the Act is repeated, you are in danger of this, till the breach be made up between God and you; as Lot doubled his Incest, the orifice of the wound was not yet closed; and Peter doubled and trebled his denials, whilst the Temptation was yet upon him, and he had not recovered himself by Repentance; Samsons folly and inordinate love to women twice betrayed him, Judg. 16.1, 4. The Gild continueth till Repentance, and suing out Pardon in the Name of Jesus Christ, 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Though a man should forbear the Act, yet unless he humbleth himself before God, and in a broken hearted way applieth himself to his Mediator and Advocate, the guilt is not done away▪ But besides, there is the blot, or the inclination to sin again, the evil influence of the sin continues till we mortify the root, and the core of the distemper be gotten out. Take for an instance Jonah the Prophet, the original reason of his tergiversation from his Call, was a fear of being ashamed, and found false in those threatenings which he was to denounce in the Name of God: this maketh him run away from his Duty; and it cost him dear; for a Tempest pursued him, and he was thrown into the Sea, and swallowed up of a Whale, or great Fish: Well, he being disciplined, confesseth his fault, repenteth his forsaking his Call, begs pardon, is delivered, addresseth himself to his work: God interposeth by the Prerogative of his Grace upon the Humiliation of the Ninevites, and then Jonah is all in a fury, his old reasons return, Jonah 4.1, 2. Was not this my saying, when I was yet in my country? etc. Therefore it is not enough to bewail or discontinue the sin, but we must lance the sore, mortify the root of the distemper, till all be well. This was the reason of Christ's Speech to Peter, Joh. 21.15. Simon Peter! lovest thou me more than these? that is, more than the rest of the Disciples present; Peter had boasted, Mat. 26.33. Though all men be offended because of thee, yet will I never be offended. Now saith Christ, Lovest thou me more than these? he reflecteth upon his former-conceit of himself and singular undertaking: Peter had wept bitterly for the fact of denying his Master, Christ would try if the cause were removed: The evil of the Saints Apostasy and Defection will never be cured thoroughly, unless the Fountain-cause and root of it be cured, and continually watched over: his making comparisons, and lofty conceit of himself was that, which occasioned his former Fall; therefore Christ, to see what he did think of it, and whether it did continue with him, puts him this Question: Peter was grown more modest than to make any comparisons now, his sad Fall taught him sobriety, not to boast of himself beyond others.  
Sixthly, You are to watch against evil Customs, that you do not lose your tenderness of Conscience. Conscience, as the Eye, is soon offended; the least dust, if it get into the Eye, will pain it: so will Conscience smite for lesser ●ailings and exorbitancies, but afterwards when you make bold with it, it is like the stomach of the Ostrich, which digesteth Iron, or like a part or member of the Body, which is seared with an hot Iron, it hath no feeling. 1 Tim. 4.2. or like freezing water, which at first will not bear a pin, but afterwards it freezeth, and freezeth, till it bear a Cartload; so men lose their tender sense by frequency of sinning. Therefore it is some degree of Mortification to prevent the Custom, and the hardness of Heart that comes thereby. When a member is sprained, or out of joint, if you let it alone and delay to set it, it never groweth strong or strait; so the longer Corruption is spared, the worse it groweth, and requireth more strength. Therefore at least, let not your hearts settle in a course of Vanity, or Disobedience unto God.  
Seventhly, Take heed of your darling Sin. We are more tender of one sin than another, It is sweet in our mouths, and we hide it under our tongues, Job 20.12. there is most pleasure and profit in it. This is the sin which is most apt to prevail, and settle into a Tyranny in the Soul; and your Uprightness is tried by your watching and striving against it, as Psal. 18.23. I was also upright before him, and I kept myself from mine iniquity. Unless we humble ourselves more for this, watch against this, strive against this, it will be our ruin, and prove the ground of our Apostasy in a time of Temptation. There is some secret vent, which all men have for their Corruptions, or some Postern or Backdoor, by which Satan usually enters: Now this sin should be always in your eye, for the strength of other sins dependeth upon love to this, Fight not against small nor great, but against the King of Israel, 1 Kings 22.21. You should be most jealous of your hearts, lest they miscarry by this sin, and labour to increase in the contrary Grace. He that will not spare his darling, he hateth no sin indeed.  
Secondly, For striving, this is required of us also; for we are bidden to stand against the wiles of the Devil, Eph. 6.11. To withstand, that after all we may stand, vers. 13. A stout and peremptory resistance of Satan's Temptations is required of us in order to Victory. The more we yield to sin, the more it tyrannizeth over us, Mat. 12.45. Then goeth he, and taketh with himself seven other Spirits more wicked than himself, and they enter in and dwell there, and the last state of that man is worse than the first. The more Satan is resisted, the more he loseth ground., Jam. 4.7. Resist the Devil, and he will flee from you. Christ promiseth the Crowns to those that will fight manfully, Rev. 2.10. Be thou faithful unto the death, and I will give thee a Crown of life. Therefore do not basely yield, nor lazily sit down, as if the work were already done.  
But what is this Striving? It implieth two things.  

1. An avowed Defiance.  
2. A courageous Resistance.   
1. An avowed Defiance. The first preparation of it is the Resolution of the Mind, or the Dedication of ourselves too God. When we are regeneraet, we renounce the Devil, the World, and the Flesh, and bid defiance, or proclaim an eternal feud and hostility against them, declare ourselves enemies to these three.  
2. A courageous resistance; for after that time we are fearfully assaulted, and in continual warfare with Satan, 1 Pet. 5.8. Be sober, be vigilant, because your adversary the Devil, like a roaring lion, continually walketh about, seeking whom he may devour; with the World, Jam. 4.4. Know ye not, that the friendship of the world is enmity with God? whosoever therefore will be a friend to the world, is the enemy of God; with the Flesh, Rom. 7.15. For that which I do, I allow not; for what I would, that I do not; but what I hate, that do I: there is the strife described. Now we resist,  
1. By strength of resolution, Dan. 3.18. We will not serve thy gods, nor worship the golden image which thou hast set up. Psal. 39.1. I said I will take heed unto my ways, that I offend not with my tongue.  
2. Partly by hazarding our temporal interests, Heb. 12.4. Ye have not yet resisted unto blood, striving against sin. Rev. 12.11. They overcame by the blood of the Lamb, and by the word of their testimony, and they loved not their lives unto the death.  
3. By opposing gracious considerations, Gen. 39.9. How shall I do this wickedness, and sin against God? 1 Joh. 2.14. Ye are strong, and the word of God abideth in you, and ye have overcome the wicked one, by opposing reasons out of Scripture, or arguing strongly against sin.  
4. By praying, or crying strongly for help, when we are sensible of the burden of sin, Rom. 7.24. O wretched man that I am, who shall deliver me from this body of death?  
5. But chiefly by being acquainted with all the Christian Armour, and the use of it, we must not go one day unarmed, but be armed cap-a-pee with the Helmet of Salvation, which is Hope, the Breastplate of Righteousness, the Girdle of Truth, the Shoes of the Preparation of the Gospel of Peace, the Shield of Faith, the Sword of the Spirit. The Apostle beginneth with,  
First, The Girdle of Truth, whereby is meant a sincere and honest intention, to be what we seem to be. Satan useth wi●es, but we must not imitate our Adversary in deceit, but labour for Truth of Heart, which as a Girdle is strength of the loins.  
Secondly, The Breastplate of Righteousness, which is a Principle of Grace inclining us to obey God in all things, or a fixed purpose and endeavour to give God and man their due. This secureth the breast or vital parts.  
Thirdly, The Feet must be shod. We meet with rough ways, as we are advancing to Heaven; and Soldiers had their Greaveses or brazen Shoes, to defend from sharppointed Stakes, fixed by the Enemy in the ground, over which they were to march. This Preparation is a readiness of mind to suffer any thing for Christ, this is built on the Gospel of Peace, Acts 21.13. Then Paul answered, What mean ye to weep and break my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. 1 Pet. 3.15. Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. We must be ready to confess Christ in Persecutions and dangers. When we have a sense of our peace and friendship made up between God and us by Jesus Christ, and our great and eternal interests are once settled, what need a Believer fear?  
Fourthly, The Shield of Faith, which covereth the whole body, a sound belief of the Mysteries of the Gospel, and the Promises thereof, especially a clear sight of the World to come. They that have such a Faith, see a sure foundation to build upon. On the one side the Righteousness of Christ, or the Promises of the Gospel to a penitent Believer of Pardon, of strength to maintain Grace received, and finally of eternal Life; on the other side Threats to impenitent and sensual persons.  
Fifthly, The Helmet of Salvation, which is a well grounded hope of eternal Life: 1 Thess. 5.8. But let us who are of the day be sober, putting on the breastplate of faith and love, and for an helmet the hope of salvation. This maketh a Christian hold up his head in the midst of all encounters and sore assaults; he that often looketh above the Clouds; and expecteth within a little while to be with God in the midst of the Glory of the World to come, why should he be daunted?  
Sixthly, The Sword of the Spirit. This is a Weapon both offensive and defensive, it wardeth off Satan's blows, and maketh him fly away wounded and ashamed. If Satan saith, O it is too soon to mind Religion! he hath the word ready, Eccles. 12.1. Remember thy Creator in the days of thy youth. If that it is too late, then Joh. 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life; If that his sins are too great, or too many to be pardoned, then Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon; If Satan tempt him to live sensually, Rom. 8.13. If ye live after the flesh, ye shall die; If to defile himself with base Lusts, 1 Thess. 4.3, 4. This is the will of God, even your sanctification, that ye should abstain from fornication: That every one of you should know how to possess his vessel in sanctification and honour; If to a negligent careless Profession, then Phil. 2.12. Work out your own salvation with fear and trembling. 1 Thess. 2.12. That ye would walk worthy of God, who hath called you unto his kingdom and glory; If to despondency and fainting, 2 Cor. 12.9. My grace is sufficient for thee, for my strength is made perfect in weakness.   

SERMON XVI.  ROME VI 15. 
What then? shall we sin, because we are not under the Law, but under Grace? God forbid.  
HERE the Apostle preventeth an absurd Conclusion, which might be inferred by people of a libertine Spirit, from what he had said in the former verse, either from the first, or the last clause, the Privilege or the Reason; from either, carnal men might collect what might be matter of security to them in sin; either because of the Privilege, Sin shall not have dominion over you, therefore they might let loose the reins, sin should not reign, and consequently not damn: Or else from the Reason, Ye are not under the Law, but under Grace: the Negative part might seem to infer an exemption from the Duty of the Law: the Positive, But under Grace, which provideth pardon for the lapsed, they might infer hence, that therefore they might sin impunè, without any fear of punishment. So that in short, three Doctrines of Grace are apt to be abused.  

First, The free Pardon or exemption from Condemnation, which the new Covenant hath provided for Sinners, therefore they might sin securely, no harm would come of it.  
Secondly, The Liberty and Exemption from the Rigour of the Law, which requireth things impossible at our hands under the penalty of the Curse, as if this had freed us from all manner of bonds and ties to obey God, they were not under the Law.  
Thirdly, The Doctrine of Perseverance, as if they might do what they list, the Covenant of Grace would secure their interest, and whether they watched or strove, yea or no, sin should not have dominion over them. All these are rejected as unreasonable Conclusions, What then? shall we sin, because we are not under the Law, but under Grace? God forbid.   
In the words we have, 

1. An Interrogation to excite us to regard what Conclusions we draw from Christian Privileges, What then? that is, What do we conclude thence?  
2. A faulty Inference or Conclusion is mentioned, Shall we sin, because we are not under the Law, but under Grace? Where first, 

1. The Inference itself, Shall we sin? that is, let us continue in sin, or serve sin, or not strive against sin.  
2. The Ground whence it is inferred,      
1. From the Evangelical state negatively proposed, Because we are not under the Law, as if we were exempted from the Rule of the Law, because we are exempted from the Rigour of it.  
2. From the Evangelical state positively proposed, But under Grace.  
1. The Grace of Justification, we may indulge sin, since the Gospel offereth a Pardon, or freedom from Condemnation.  
2. The Grace of Sanctification by the Spirit, God will maintain our Right, though we mind it not, and so we turn the Grace of God into looseness or laziness.  
3. The Brand upon this Conclusion, or his Abhorrence specified, it is not only unreasonable, but impious, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, far be it from Believers thus to conclude:  
1. Because the Conclusion is unreasonable, being a distortion of true Doctrine, or of the Grace of the Gospel.  
2. It is ungrateful, what? be more licentious for God's Grace? it is the most abherred use of God's mercy that is imaginable.  
Doctrine. That it is a manifest abuse of the new Covenant, so much as to imagine, that it countenanceth any licentiousness or liberty in sin.  
I shall 1. prove it by two Arguments, 

First, From the design or end of God in setting up this new Transaction with Mankind.  
Secondly, From the Tenor and Constitution of it.    
2. Shall vindicate those Doctrines of free Grace, which may most seem to occasion such thoughts in the hearts of men.  
1. From the design of God in setting up this new Covenant, which was to recover lapsed Man from the Devil and the World unto himself, that he might not wholly lose the Glory of his Creation; which appeareth by manifold expressions in Scripture, Luke 19.10. The Son of man is come to seek and save that which was lost. Now we were lost first to God, as Luke 15. the lost groat was lost to the Possessor, the lost sheep was lost to the Owner, the lost son lost to the Father: these two last Parables show that they were also lost to themselves; but that is but a consequent, the primary sense is, they were lost to God, and therefore Christ came to recover them to his obedience. But to leave Parables, it is said expressly, Rev. 5.9. Thou hast redeemed us to God by thy blood, that we might not only be admitted into his friendship and favour, but fitted for his service, and that he might bring us to God, 1 Pet. 3.18. by which is meant not only to reconcile us unto God, but bring us into a state of subjection and obedience to him. Christ is set up as a Mediator, and Lord of the new Creation, to the glory of God the Father, Phil. 2.11. That every tongue might confess that Jesus Christ is Lord, to the glory of God the Father, that his interest in his Creatures might be secured. And the Kingdom of the Mediator is subordinate to the Kingdom of God, all the Authority and Power which Christ hath as Mediator to enact Laws and make a new Covenant, is to bring men back again to the obedience of God upon more comfortable terms: Our subjection to him is not vacated or made void, or only reserved, but established on more comfortable terms, as we have Grace given us for the pardon of failings, and the effectual help of his Spirit to incline us to obedience.  
2. From the Tenor and Constitution of it. As to the Precepts, it begins with Faith and Repentance, and is carried on in the way of new Obedience or Holiness. None are admitted to the first Privileges, but those that repent. Upon Mary's Repentance Christ said, Her sins which are many are forgiven her, Luke 7.47. Him hath God exalted to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins, Acts 5.31. Now Repentance is a serious fixed purpose of returning to the obedience we owe to God. And the last Privilege, Eternal Glory, we have it not without Holiness, Mat. 5.8. Blessed are the pure in heart, for they shall see God. Heb. 12.14. Follow peace and holiness, without which no man shall see the Lord. All the intermediate Privileges do expressly require or imply Holiness, Psal. 84.11. For the Lord God is a sun and a shield, the Lord will give grace and glory, and no good thing will be withhold from that walk uprightly. So that from first to last it is an Holy Covenant, as it is called Luke 1.72. Yea it is holy, not only with respect to what it requireth, but with respect to what it promiseth; it promiseth the Holy Spirit to sanctify us, Acts 2.38. Repent and be baptised every one of you in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. Ezek. 36.25. Then will I sprinkle clean water upon you, and you shall be clean, and from all your idols will I cleanse you. 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are justified, but ye are sanctified, in the Name of the Lord Jesus, and by the Spirit of our God. And the Heaven of Heavens is Perfection of Holiness, 1 Joh. 3.2, 3. Beloved, now are we the sons of God, but it doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him, for we shall see him as he is. And he that hath this hope purifieth himself, as he is pure. Eph. 5.27. That he might present it (the Church) to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Once more, the aim of it is to promote Holiness, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the Divine Nature. 2 Cor. 7.1. Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of flesh and spirit, perfecting holiness in the fear of God. Luke 1.75. That we might serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without fear (that is the great Privilege of the new Covenant) in holiness and righteousness before him all the days of our lives. In short, the Covenant dealeth only with an holy people, and excludeth the profane and unclean; the holy Covenant must have an holy People suitable to it, or else it speaketh no good to them: if you be not holy, you have no part in Christ, nor interest in his Covenant, Acts 20.32. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among them that are sanctified. Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that we may receive forgiveness of sins, and an inheritance among them which are sanctified by faith that is in me. Well, you see the whole scope and great drift of the Covenant is to promote Holiness.  
2. It remains to vindicate those Doctrines of Grace, that may seem to occasion these imaginations.  
1. God's freeness and readiness to pardon. The Law threateneth Punishment, but Grace offereth Pardon and Impunity; therefore men let lose the reins, they think Mercy will pardon all, and discharge all. But this is a wretched abuse.  
1. Though Pardon be offered to penitent Sinners, yet it is on purpose that they may forsake their sins, and timely return to the obedience of God, Psal. 130.4. There is forgiveness with thee, that thou mayest be feared; that they may not stand aloof from God as a condemning God, but return to his fear and service. It is offered to prevent despair, not to encourage us in sin, so that you quite pervert the end of the offer.  
2. This Pardon belongeth only to the Penitent. The offer is made to all, but none have an actual Right to it, till they repent, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. And Prov. 28.13. He that covereth his sins, shall not prosper; but whoso confesseth and forsaketh them, shall find mercy. All Sinners are to be told, That God is ready to pardon; but all Sinners are not to believe that their sins are pardoned; for this is an Act that belongeth to God as a Governor and Judge. Some things God doth as a free Lord, and there it is, not of him that willeth, nor of him that runneth, but of God that showeth mercy, Rom. 9.16. Other things God doth as a righteous Judge and Governor, according to the Law of Commerce between Him and his Creatures, there it is, So run, that ye may obtain, 1 Cor. 9.24 To apply this to the case in hand. Pardon of sins is an Act of Judicature, dispenseth upon certain Terms, gracious and free they are indeed, but Terms and Conditions they are still, without which we have no right to pardon, or are not qualified to receive it. All the Privileges of the Gospel are a Benefit, but a Benefit dispensed on certain Terms, such as our Sovereign Lord was pleased to prescribe.  
3. They are expressly excluded that securely go on in sin, Psal. 68.21. But he will wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses. That exceptive Particle [But] relateth too what was said of God before, now twice before God is called a God of Salvation, vers. 19 Blessed be the Lord, who daily loadeth us with benefits, even the God of our salvation, Selah. And vers. 20. He that is our God is the God of salvation. But he will wound, etc. A man that goeth on still in his sins, is reckoned an Enemy to Christ, whatever he be by outward Profession, and as an Enemy he shall be dealt with, the God of Salvations, or the merciful Saviour will not save him, notwithstanding all that lenity and goodness which he showeth to them that are sincere, the God of Salvations will strike home upon their hairy scalp, that is, utterly destroy them. Therefore when men go on in a state of Impenitency, either ignorantly, or against conviction of Conscience, upon a presumption, that God's mercy shall bear them out, they make the God of all Grace their Enemy, his Justice is against you, and his Mercy will not help you. By the Law is the knowledge of sin, and by the Gospel you are excluded from Pardon, till you break off your sins by Repentance, and the more sin you commit, the further off you are from Salvation, every sin is a step further, Psal. 119.155. Salvation is far from the wicked, for they seek not thy statutes; à pari, Salvation is near to the righteous. Rom. 13.11. Now is your salvation nearer, than when ye first believed. Every man every day is a step nearer to Heaven or Hell.  
The second Doctrine abused is Exemption from the Rigour and Curse of the Law, Ye are not under the Law, but under Grace. Therefore men take a liberty to sin, They are not under the Law. But we must distinguish how we are, and how we are not under the Law.  
1. We are still under the Law as a Rule of Obedience, so the Apostle saith, 1 Cor. 9.21. Not being without Law to God, but under the Law to Christ. The Apostle still ruled his Actions by Law, both the Law of God and the Law of Christian Charity. To be in this sense without Law, is either to make us Gods or Devils; if you plead it de Jure, of Right, it is to make the Creature a God: for it is impossible any created thing can be without Law, that were to make it supreme and independent, as if its own Will were its Rule, without liableness to be called to an account by another. Saul proclaimed, 1 Sam. 17.25. That whosoever would encounter the Philistine, his house should be free in Israel: but it is as impossible to free the Creature from subjection to God, as it is from dependence upon him If you plead it de Facto, this were to make us Devils, to live in direct opposition to God, and rebellion against him, or exempt us from his Authority, Psal. 12.4. Who have said, With our tongues will we prevail; our lips are our own, who is Lord over us? Thus every Creature must be under a Law.  
2. There is a good sense, in which we are said not to be under the Law, as here in the Text, and Gal. 5.18. If ye be led by the Spirit, ye are not under the Law; that is, not under the condemning power of it, spoken of Rom. 8.1. There is therefore no condemnation to them that are in Christ: or the irritating power of it, spoken of Rom. 7.5. While we were in the flesh, the motions of sin, which were by the Law, did work in our members to bring forth fruit unto death; namely, as it did rigidly exact duty from us, and gave no strength to perform it. Well then, we many from hence see what liberty we have by Grace, there is a twofold Liberty, an holy and blessed Liberty, and a wicked and carnal Liberty.  
First, The holy Liberty is to be freed from the power of Sin, and the Curse of the Law, that our enthralled Spirits may be set free, to love, serve, please, and delight in God, and so, Where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. And for this end we are freed from the Law as a Covenant of Works, which required what to us is become impossible, Rom. 8.2. The Law of the Spirit of Life in Christ Jesus hath made us free from the law of sin and death; and freed us also from the burdensome task of Ceremonies, which God thought fit to impose in the Church's Nonage, Gal. 5 1. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with a yoke of bondage. These Ceremonies did revive the sense of Transgressions, and the Curse due to them.  
Secondly, The sinful Liberty is a freedom from Righteousness, as the Apostle calleth it, Rom. 6.20. When ye were the servants of sin, ye were free from righteousness, from a voluntary subjection to God and his holy Laws, a desire to be free from that strict and holy manner of living, which God commandeth, or to be at liberty to sin against God, or please the Flesh, and follow our own wills, to be merry, wanton, lustful, worldly, to eat and drink what we have a mind to, to game, and roar, and riot, and revel, and in the general to live as we list, without being kerbed by so precise a Law as God hath given us. Now I will show, 

1. That this is not Liberty.  
2. That Christ never came to establish it.  
3. That the contrary is the true Liberty.    
1. That this is not Liberty. For Libertas non est potestas volendi & faciendi quod velis, sed volendi & faciendi ea quae lex divina jubet; It is not a liberty to live as we list, but to live as we ought, Psal. 119.45. And I will walk at liberty, for I keep thy precepts. Man affects the false Liberty, and is impatient of any restraints, Psal. 2.3. Let us cast away his bands and cords from us: they would do what they please without check and control. But all this is but delusion and mistake, in reality they live the freest life that lie under the bonds of Duty, that make conscience of praying to and praising God, and walking with him in the stricter course of Holiness. Carnal Liberty is but a Thraldom or Slavery; for these we are disabl●● from pursuing our great end, which is to be everlastingly happy in the enjoyment of God; they that indulge this Liberty, dare not call themselves to an account for the expense of their time and Employments, which every wise man should do, nor think seriously of Death, or Judgement, or Heaven, or Hell, but presently they feel an horror and torment in their minds.  
2. Christ never came to establish this Liberty, for he came to bring us back again in heart and life to God, from whom we had fallen, to fit us to obey the Law of God, by healing our Natures, Heb. 8.10. This is the Covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my laws into their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people. The great Blessing of the Gospel is Grace to keep the Law, not liberty to break it, and all new Creatures are enabled to keep it, not in absolute perfection, yet with a sincere obedience, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness and true holiness. Luke 1.75. That we should serve him without fear, in holiness and righteousness before him all the days of our lives.  
3. The more we set ourselves to keep the Law, the more we enjoy God and ourselves.  
1. The more we enjoy God; for the more obedient we are, the more pleasing we are to him, and amiable in his sight, Prov. 11.20. They that are of a froward heart are an abomination to the Lord; but such as are upright in their way, are his delight. Psal. 11.7. The righteous God loveth righteousness, his countenance doth behold the upright; God delighteth in us not so much as pardoned, but as sanctified. They have most Communion with him, 1 Joh. 1.7. If we walk in the light, as he is in the light, we have fellowship one with another; they have most of the favour of God, and fellowship with him.  
2. The more also we enjoy ourselves. Sin is a wounding thing, Nature looketh upon it as a disorder, therefore where it is allowed it breedeth fear, which is a bondage the wicked are never freed from, though they do not always feel it, Heb. 2.15. And deliver them who through fear of death were all their life time subject to bondage. But now the more we set ourselves to keep the Law of God, the more happiness and serenity in our own Souls, Psal. 119.165. Great peace have they that love thy Law, and nothing shall offend them; partly from the consciousness of having done their Duty, partly as their interest is more clear, and so their comfort more full and strong.  
Thirdly, The Doctrine of Perseverance, Sin shall not have dominion over them, whether they strive against it, yea or no; and so instead of a resolute resistance, they cherish a presumptuous security. There is a holy confidence which the sincere cherish, not to slacken Duty, but increase it; such as that of Paul, 2 Tim. 1.12. For the which cause I also suffer these things, nevertheless I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed to him against that day. This is trusting ourselves in God's hands, and keeping his way: But there is a presumptuous security also, when men think they are passed all danger, and so look upon cautious watchfulness as a needless thing, whereas the Scripture presseth it every where. Now to prevent this, consider,  
First, The union of ends and means. The sincere Convert shall be kept blameless to God's heavenly Kingdom, but he is kept in God's way. All Gods Purposes are executed by fit means. God had assured Paul, That there should be no loss of any man's life among them, but only of the ship, Acts 27.22. yet afterwards he telleth them, Except these abide in the ship, ye cannot be saved, vers. 31. How could that assurance given to Paul from God, and Paul's caution stand together? God that decrees the end, hath appointed means, whereby he will execute his Decree. Well then, God having showed us in his Word, what means are necessary to such an end, there is a necessity of Duty lying upon man to use those means, and not to expect the end without them: God intended to save all in the Ship, yet the Mariners must abide in the Ship; we must not perverts God's order. You shall not fall away, and revert into your old slavery; but you must remember, you have given up your bodies as instruments of Righteousness unto God.  
Secondly, Among other the means required by God, there are these two things to be considered, Fear of Falling, and the Danger of Backsliding.  
1. Fear of Falling, Heb. 4.1. Let us therefore fear, lest a promise being left us of entering into his rest, any of us should seem to come short of it. 1 Pet. 1.17. Pass the time of your sojourning here with fear. Phil. 2.12. Work out your own salvation with fear and trembling. Fear is careful and solicitous, what Fear is this? a Fear of Caution, 1 Cor. 10.12. Let him that thinketh he standeth, take heed lest he fall. Of Reverence, Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me.  
2. The Danger of Backsliding is often represented to Believers to increase their caution: as Christ said to his own Disciples, Joh. 15.6. If a man abide not in me, he is cast forth as a branch, and is withered, and men gather them, and cast them into the fire, and they are burned. The danger of Apostasy is represented to them to confirm their standing, or laid before them to make them afraid of defection. So Heb. 10.26, 27. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sins. But a certain fearful looking for of judgement, and fiery indignation which shall devour the adversaries.  
3. The Promise and Exhortation go together, that we may carry an even hand between Despair and Presumption. Compare vers. 12. Let not sin therefore reign in your mortal bodies, that ye should obey it in the lusts thereof, with the Text, Sin shall not have dominion over you, we must not presume because of the filthiness of our hearts, and the number of the snares that are still before us: we must not despond, because of the unchangeableness of God's Covenant-love. Let us improve the Grace we have received, that we may continue in it. The Act is ours, but the Help is Gods, To sin upon a confidence that we are sure to persevere, is to cease persevering; and to fall away, because we are sure not to fall away, which is a contradiction.  
Use of Information. It informeth us, 

1. No Doctrine is so sound, but a corrupt heart will abuse it; therefore as much as in us lies, we must prevent these misinterpretations.  
2. How prone sinful men are to take all occasions to indulge liberty to sin: being naturally bend to Licentiousness, they pervert Christ's holy Doctrine to this end.  
3. With what abhorrence we should entertain any thing that lessens the necessity of the Creatures subjection to God, or doth befriend sin, or enticeth you to make light of Obedience; yea though this should be done with the most glorious pretences of Grace, it is but Poison ministered by a Perfume.  
4. What caution and watchfulness we should use over our own thoughts and inferences. Every one draweth one Conclusion or other from the Gospel, What use do you make of it? Many that will not say so, that we should sin because we are not under the Law, but under Grace, are apt to think and do so. And since it is natural to us, we should be provided of a remedy.    
1. Let every Sacred Truth be digested into holy Love and Practice: Love, 2 Cor. 8.1, 2. Knowledge puffeth up, but charity edifyeth. And if any man think that he knoweth any thing, he knoweth nothing yet, as he ought to know. Practice, 1 Joh. 2.4. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. When Truth is turned into Love, it is turned into a new Nature, and deeds discover the reality of our opinions more than words.  
2. Let no mystical Truth be set up to avoid Gods unquestionable natural Right to govern his Creature, or to infringe the Rights of the Godhead, as to set up Christ against the Moral Law, as if that were abrogated; and if no Law, no Transgression, no Sin, no Duty, no Judgement, no Punishment, no Reward.  
3. Do not set up Christ against Christ, Heb. 5.9. And being made perfect, he became the Author of eternal Salvation to all them that obey him. Do not set up his Merits against his Law, he is Saviour but to those that obey him.   

SERMON XVII.  ROME VI 16. 
Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey, whether of sin unto death, or of obedience unto righteousness?  
IN this Verse the Apostle proveth, that it is unreasonable and absurd to conclude, That we may sin, because we are not under the Law, but under Grace; Why? Because it destroyeth the state to which we pretend, for men cannot be under Grace that serve sin. He proveth it by a general Maxim▪ evident by the common Reason of Mankind, Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are, etc.  
So that in the words we may observe two things: 

1. A general Maxim evident by the Light of Nature.  
2. The Application of it to the matter in hand.    
1. The general Maxim, That whatsoever or whomsoever a man voluntarily obeyeth, he maketh it or him his proper Lord and Master. There take notice of the evidence of it, Know ye not, q. d. you may easily know this by the common course of affairs of the World. Here four things are evident, 

First, That omnis servus est alicujus Domini servus, that every Servant hath some particular Lord and Master.  
Secondly, That the interest of this particular Lord and Master is grounded upon some special Title.  
Thirdly, This Title, as matters are carried in the World, is either voluntary Contract, or Consent, or plain Conquest, getting another into his Power. By voluntary Contract one is a Servant, that bargaineth with another to serve him; either wholly, that selleth himself as a Slave, or in part for such services and ministeries: the one is Servus, a Bondman or a Slave; the other is Famulus, an Attendant or Apprentice, not absolutely, but for such a time; and for such ends. By Conquest, 2 Pet. 2.19. While they promise themselves liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought into bondage.  
Fourthly, Where a Master hath such a legal Title▪ every Servant is bound to obey his Master. Aristotle maketh it the property of a Servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to live not as himself listeth, but as his Master pleaseth. All these things are plain and obvious to every man's understanding.    
2. The matter of it, there are two things observable, 

1. Yielding ourselves to obey.  
2. Actual Obedience.    
1. Consent, To whom ye yield yourselves servants to obey, his servants ye are, as a man contracts with another to serve him.  
2. The Act, His servants ye are to whom ye obey, whether there hath been a formal Contract yea or no. He that actually obeyeth another, is to be accounted his Servant, and becometh his Servant. The first Notion teacheth us, That none can be a Servant to another, but by the election and consent of his own proper Will, and whatsoever service men enter, they enter it of their own accord; the Devil cannot force us to evil, and Christ will not force us to good. The second Notion teacheth us, That we must not judge of our service to any, either to Sin or God, by our professed Consent barely, but by our Practice and Obedience: if we obey sin, we are servants to sin, whatever we profess or say to the contrary; and if we do not live in obedience to God, whatever Professions, Vows and Covenants we make to him, or with him, we are not Servants of God.  
2. In the Application of it to the matter in hand, take notice, 

1. Of two contrary Masters, Sin and Obedience.  
2. Of two contrary Rewards and Wages, Death and Righteousness.  
3. The suiting the one to the other, Sin and Death, Obedience and Righteousness.    
1. By Sin he meaneth sinning wittingly and willingly, constantly, easily. By Death as the Wages, is understood, the second, or eternal Death.  
2. The other Master. By Obedience is meant obedience to God, if you obey God's commands; and as our Duty is expressed by Obedience, so our Reward by Righteousness. He doth not say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Law of Contraries would seem to require, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Righteousness, you may expound it either of our Title to Happiness, or our Reward itself.  
1. Our Title, you shall be pronounced and accepted as righteous, and so Heirs of eternal Life. There are many acceptations of the word [Righteousness] in Scripture. In short, take them thus.  
1. It may be taken in a Moral sense, for a good disposition of mind and heart, Eph. 4.24. That ye put on the new man, which after God is created in righteousness and true holiness.  
2. In a Legal or Judicial sense, for a state of Acceptation, or the ground of a Plea before the Tribunal of God. So Rom. 5.19. By the obedience of one many shall be made righteous. In this Judicial sense either with respect to the Precept or the Sanction.  
1. With respect to the Precept or the Law, as it is sincerely and Evangelically obeyed, 1 Joh. 3.7. He that doth righteousness, is righteous. And Luke 1.6. They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless: this is opposite to reatus culpae.  
2. With respect to the Sanction, which is double, the Threatening or the Promise. With respect to the Threatening, so Righteousness implieth freedom from the Obligation to Punishment. So Rom. 1.17, 18. For therein is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness: this is opposite to reatus poenae. With respect to the Promise, so Righteousness imports our Right and Title to eternal Life, not from any merit in our obedience itself, but God's gracious condescension in the Covenant, There is laid up for me a crown of righteousness, 1 Tim. 4.8. Our Title is first by Faith, then continued by new Obedience.  
2. It may imply the Reward itself; for it is said elsewhere, Isa. 48.18. O that thou hadst harkened to my commandments, than had thy peace been as the river, and thy righteousness as the waves of the sea. Where by righteousness is not meant any moral Virtue or gracious Disposition, but Prosperity and Happiness. So Prov. 8.18. Riches and honour are with me, yea durable riches and righteousness, thereby is meant Felicity. As Iniquity is put for Punishment, He shall bear his iniquity; so Righteousness is put for Reward. So here Righteousness is opposed to Death, and signifieth eternal Life.  
Doctrine. That it greatly concerneth Christians to consider upon what they bestow, or employ their Time, Service and Obedience.  
This will be evident by these Considerations,  
1. That the great business, which belongeth to our Duty, is the choice of a Master, or to consider, to what we must addict ourselves, and upon what we bestow our minds and hearts, our life and love, our time and strength: 1 Kings 18.21. How long halt ye between two opinions? If the Lord be God, follow him; but if Baal, then follow him. He brings the business to a trial, not to give them liberty to be of what Religion they pleased, but on deliberation to choose the best. So Josh. 24.15. If it seem evil to you to serve the Lord, choose you this day whom you will serve. He doth not leave it to their liberty to choose God or Idols, but would have them to compare the best with the worst, the service of God, or the service of Devils; which will be Life, and which will be Death, which will be good, and which will be bad for them; not as if it were doubtful which to choose, for that is evident to any man in his right wits: nor to blunt their zeal by any demurrer in the case, but rather quicken and hasten their choice; but chiefly that they might choose freely, and be more firm and constant in their Covenant, and to shame them, that they might be more inexcusable, if pretending to God, they divert their obedience from him to other things. Well then, whom will you serve and love? To whom will ye give up your minds and hearts, and whole man? To do what God requireth, or to serve and please your Lusts? Make a right choice, and then be firm and true to it. Will you pretend to be Servants to God, and do nothing for him?  
2. The Considerations which must guide us in this choice, are two. (1.) Right and Interest. (2.) The Good or Hurt that we all get by it; for there are wages proportionable and suitable to every work.  
1. Where lieth the Right to command, and who hath the best Title to us? Justice is to give every one his own, Give unto Caesar the things that are Caesar's, and to God the things that are Gods. Surely sin is an Usurper, but God is our rightful Lord, for he made us, and to him we must give an account of our time, strength, and employments, Acts 27.23. There stood by me this night an Angel of God, whose I am, and whom I serve. And,  
2. His service turneth to the best account. Our Apostle telleth us, Rom. 6.23. The wages of sin is death, but the gift of God is eternal life, through Jesus Christ our Lord.  
3. That in a moral Consideration there are two Masters, sinful Self, and the Holy God. This distribution comprehendeth all men, either they are servants of Sin, or servants to God: whosoever yieldeth his consent or obedience to sin, doth thereby make himself the true and proper servant of sin; and whosoever yieldeth his obedience to God, is the servant of God If you deliver up yourselves to serve God, to obey his commands, you will be reputed as his Servants, and so accepted of the Lord; therefore one of them you are, a servant of sin, or a servant of the Lord. I shall prove it by these Considerations.  
1. That all men are either good or bad; carnal or regenerate; there is no middle state. All that can make us demur upon this must be either this Objection, That all Sinners are not alike vicious, but they are all Sinners, Isa. 53.6. All we like sheep have gone astray, we have turned every one into his own way. As the channel is cut, so doth corrupt Nature vent and issue forth; some serve one sin, some another; but if you give up yourselves to any sin to serve that, you are slaves to sin, Psal. 119.133. Order my steps in thy word, and let not any iniquity have dominion over me. It may be you are no Adulterer, no Drunkard, yet you have your way of sinning, or some great drain, into which all your corruption emptieth itself. Or this Objection, That some are inter regenerandum, upon Regeneration, as being under some common work of the Spirit, which if God bless, may be the beginning of a new Estate: As for instance, take that Scripture, Mat. 13.45, 46. The kingdom of heaven is like to a merchant man, seeking goodly pearls, and when he had found one of great price, he went and sold all that he had, and bought it. The seeking of goodly Pearls is the inclination of Nature to Happiness; the finding one of great price is common Grace, which implieth Knowledge, some kind of Faith and Esteem of Christ; but his going and selling all to buy it, is special and saving Grace. All men would be happy; none can be happy but by Christ; when we count all things dung and dross, that we may gain Christ, than we are really converted. Now before this, here is some knowledge, some assent, some value for Christ. Do not these things make a middle Estate? Answ. No, though they have some thoughts bubbling up in their minds concerning the Goodness of God, the necessity of a Saviour, the Love of Christ, and the Joys of Heaven; yet they are not so rooted in the heart, as to become a new Nature in them, or the Habit and Principle of their daily course of Life; they do not gain the Heart to Christ, and engage us resolvedly to do his Will, and therefore they are to be reckoned among the carnal and unsanctified, though not among the profane. So the young Man had a great deal of good in him, for which Christ loved him; but he went away grieved, for he had great possessions, Mark 10.21, 22. And we read of another, to whom Christ said, Thou art not far from the kingdom of God, Mark 12.34. that is, from being a Christian, but really was not so; for he put the Question to Christ temptingly. Many that come near, never enter, and though they be almost Christians, yet if not altogether, they are not converted, and so to be reckoned among the obedient Servants of God. So that this needeth not stop our way, though they have some Convictions of the good of Holiness, and evil of Sin, and some mind to part with it, yet there is no saving Change, till their hearts be subdued to a resolute obedience.  
2. That no man can serve both. This is asserted by our Lord in so many words, M●t. 6.24. No man can serve two masters; for either he will hate the one, and love the other; or else he will hold to the one, and despise the other: ye cannot serve God and Mammon. Where the Masters are opposite, and differ in their employments and designs, it is impossible that a man can comply with both. Indeed if two men or more do consent to employ one and the same man in the self same business and service, then, as we say, many stones make but one load, and many things of several weights but one burden; thus two or three men or more concurring in the same designs, make but one Master. But to execute the will of men, that differ in their designs, is as impossible as to go hither and thither at once. If their commands were subordinate one to another, they might both have their answerable obedience, God in the first place, Sin in the next; but their commands are contrary, and both require our full strength of mind, heart and life: therefore it is impossible, that he that serveth sin should be a servant of God, for God will have the heart and mind and whole man to do what he requireth, whatever the consequence be; and sin will have the whole mind, heart and endeavour, whatever come of it. So that a man must needs be divided between his obedience to God and his obedience to Sin, and forsake the one, and cleave to the other, if he will in good earnest serve either Master. So much as he giveth to Sin, so much his mind and heart must be drawn away from God and obedience to him, and he must offend God when his Lust craveth it of him. Or else on the other side, he must always be alienating his heart from sin, and devoting it to God, if he be a true Servant of the Lord. Many would compound these things, that are so irreconcilable, they hope to please the Flesh and God too; it may be they have something that is good in them, but much more that is bad, the bent of their hearts is more for sin than against it; the good is controlled by the evil, which hath the chief power in the Soul; for certainly it hath so, when we wittingly or willingly continue in any sin, and take on a little Religiousness, either to hide it, or feed it, as in many their Religion maintaineth their Lusts, and they take the more liberty to live in sin, because they have some kind of love to God, and do some good thing, that he hath required of them, to excuse the bad.  
3. All of us by Nature were servants of Sin; it is Grace that maketh us servants of God. So it followeth vers. 17. But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. God created us, and therefore was our rightful Lord; but Sin hath invaded Mankind and reigned over them, and by a right of Recovery God seeketh to recover the Creature to himself, and to possess his own again. Therefore in the consultation about the choice of a Master, we must not take it, as if the heart of man were a mere Waste, occupied by none, but left to the next Comer to seize upon: No, there is an Usurper there already, sin commandeth and employeth our time and strength, and we must be made free from sin, before we can become servants to God. The business is, whether we have changed Masters, and are willing that God should be restored to his Right, out of which he hath been so long kept. They have a Notion in the Civil Law, which they call Jus postliminii, a Right of entering upon their own again, after it had for a long time been possessed by another: this Favour was granted to Captives, when carried into a foreign Country; but denied to Fugitives, that ran away out of Treachery or for some Crime: afterwards it was enlarged to those that were driven away by Famine, or removed themselves, whilst an inundation of Enemies, whom they could not resist, possessed their Country; they had a Right of entering again upon their Houses and Lands, though by reason of their long absence they were possessed by another. This was the case of the Shunamite, who having left her Country for seven years to avoid the Famine, her House and Land was seized on, 2 Kings 8, 9.5. which upon intercession was restored. This is not directly the case in hand▪ only so far, that other Lords have had Dominion over us, which is not only by our departure from the Lord, but by our Rebellion; only in reason his Right should be owned by Repentance and Resignation of ourselves to his use and service: 1 Thess. 1.9. Ye turned to God from Idols, to serve the living and true God. So much for the third Consideration, that morally speaking there are but two Masters, Sin and Obedience.  
4. That by yielding ourselves to obey either of these, we become servants to the one or the other. If we yield ourselves to obey sin, we are servants of sin; and by yielding ourselves to obey God, we become servants of God.  
1. I shall speak of Sins Servants, and two things I shall say of them.  
First, That they enter upon this Service voluntarily indeed, and draw this woeful slavery upon themselves, but not by solemn Contract and Covenant, the Servants are ashamed of their Master, and will not own themselves to be what they are; for they are cheated into their slavery, they are enticed and drawn away, Jam. 1.14. Every man is tempted, when he is drawn away of his own lust and enticed. They yield themselves to obey sin by voluntary inclination, but not by express Covenant; they are not forced, but enticed, and willingly put themselves into this bondage, but they do not openly profess it; but their course of life showeth it, their hearts are upon evil, and so they are Rebels and Enemies to God, and refuse his blessed Government, Col. 1.21. You that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled.  
Secondly, The second thing which I observe is, That they are not only Servants in legal Reputation, or so accounted before God, as Joh. 8.34. Whosoever committeth sin, is the servant of sin; but they are so by woeful Captivity, or a sad Necessity they have brought upon themselves; for they are deprived of all liberty to help themselves, 2 Pet. 2.19. While they promise them liberty, they themselves are the servants of corruption; for of whom a man is overcome, of the same is he brought into bondage. Our service to God is a debt of Duty, their serving sin is a debt of Fatal Necessity. He is a Freeman that hath right and power to dispose of himself, or his own actions or employments; but he is a servant that is at another man's beck and disposal, and cannot do what he would, be it de Jure, or de Facto. Now than the servants of sin, though it is true de Jure, of Right, they should do it, yet de Facto they are very slaves to their brutish affections, and have no power to resist Temptations, or come out of their wretched condition, when they have some mind to it, and are convinced of better.  
2. Of God's Servants I observe two things,  
First, That they become so not only by voluntary Inclination, but open Profession, and express Covenant. God will have no servants, but who deliberately adhere to him, and by choice bind themselves to walk in his ways, 2 Cor. 8.5. They first gave up themselves to the Lord, an● unto us by the will of God: a voluntary surrender is necessary. So Isa. 66.4. They choose the things that please me, and take hold of my Covenant: and v. 6. They join themselves to the Lord to serve him. This deliberate voluntary choice is expressed in a solemn Covenant-resignation. God is not a Master to be ashamed of, but may and must be publicly owned.  
Secondly, Our consent or yielding ourselves to obey is not enough, but it must be verified and made good by a continual course of actual obedience on our part; for besides the yielding up of ourselves to obey, his servants ye are whom ye obey. Many make Covenant with God, but do not keep Covenant with God; they will and purpose, but do not perform. It is known whose servants we are, not only by our consent, but our continual practice; if we live in a constant careful obedience to God, we are his servants, though conscious of many failings. The Trial of our Case mainly runneth upon two things; the Bend of our Hearts, and the Drift of our Lives, our Choice and our Course. We read of some that said, All that the Lord hath commandeth us we will do; and God answered, Deut. 5.29. O that there were such a heart within them, that they would fear me, and keep all my commandments always. They are now in a good mood, promise fair. Therefore it is not enough to yield up ourselves to God, unless we employ ourselves for God; for besides the purpose and inclination, there must be a constant practice and study to please him.  
5. Both sorts of Servants receive wages suitable and proportionable to the work they have done.  
1. Of Sin unto Death. The Servants of Sin bring upon themselves eternal Death. Sin and Death go hand in hand; in all the Methods of his Justice God hath put them together: Jam. 1.15. Then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death. Now this should be thought of by us, when Satan and your own corrupt Hearts show you the Bait, Faith should see the Hook, this will be Death, or I am going about that which in its Nature doth expose me to eternal Death. The fear of temporal Death inflicted by the Magistrate restraineth much of the evil of the World, and keepeth men from things forbidden by him; and is not God more to be dreaded? There is but one Law giver that is able to save, or to destroy, that hath potestatem vitae & necis aeternae, Jam. 4.12. and shall not we fear and reverence him? Sinners that go on wilfully in their sins, seem to make nothing of dying eternally.  
2. Of Obedience into Righteousness; that is, if we be the faithful Servants of God, we shall have the reward of eternal Life, not only non-condemnation, or freedom from eternal Death, but the everlasting possession of Glory and Blessedness. There is none of us can say, that God bids us serve him for nought, or to his loss: he propoundeth endless Rewards and Punishments to procure obedience to his Laws; as he will punish the wicked with endless Miseries, so he will reward the obedient with everlasting Blessedness. Though we merit nothing of him, you cannot say you work for nothing, he is very ready to manifest his approbation of the obedient, Mat. 25.23. Well done, good and faithful servant. It is a delightful thing to him to speak good of his Servants, and that before all the World.  
Use 1. We learn hence, whom we should choose for our Master, or to whom we should stand in the relation of Servants.  
1. Consider Gods unquestionable Title, that will awe the Soul. You are Servants of God by Obligation, before you are Servants of God by Consent; you are His by Creation, before you are by Contract. Our self-obligation is necessary, the more to enliven the sense of our Duty, and make it more explicit and active upon our hearts, and more acceptable to God. God will make the wicked see he hath a right to punish them, without ask their consent; but he will not reward you without your consent, unless you willingly give up yourselves to serve him and obey him. Christ forceth not men to good against their wills, but the effect of his victorious Grace is to make you willing, to bring you to yield up yourselves to obey him, Psal. 110.3. Thy people shall be willing in the day of thy power.  
2. Consider the necessity of Obedience. Our service is not abrogated by Grace, but changed: His servants ye are to whom ye obey; we are redeemed, that we may obey, Luke 1.74, 75. That we being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our lives. We are pardoned, that we may obey, Psal. 130.4. There is forgiveness with thee, that thou mayest be feared. We are renewed and sanctified, that we may obey, 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit unto obedience. And when once we are brought into this blessed estate, and are in Covenant with Christ, to depend upon him and obey him, than all the subsequent Privileges are dispensed according to our obedience; as the further supply of the Spirit, Acts 5.32. Whom God hath given to them that obey him: and eternal Life, Heb. 5.9. And being made perfect, he became the Author of eternal life to all them that obey him: all the effects of Gods internal and external Government, all the intervening Communion with God that we have in the World, Joh. 14.21. He that hath my commandments and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father, and I will love him, and will manifest myself unto him; that is, he will enlighten him with the knowledge of his Salvation, quicken him by the saving operations of his Grace, and lift up the light of his Countenance upon him, give them peace of Conscience, Mat. 11.29. Take my yoke on you, and learn of me, for I am meek and lowly in heart, and ye shall find rest for your souls; a sanctified use of such good things, as he seeth meet for them, Isa. 1.19. If ye be willing and obedient, ye shall eat the good of the land. It is his obedient Servants that Christ is so tender of, and willing so to cherish, and to give to them the effects of his illuminating, quickening, comforting Grace, and of his fatherly Providence.  
3. Consider much what it is, wherein you should obey him; or study to know his Will, Eph. 5.17. Be not unwise, but understanding what the will of the Lord is. Rom. 12.2. Be not conformed to this world, but be ye transformed in the renewing of your minds, that you may prove what is that good, and acceptable, and perfect will of God. Doubtfulness of our Duty doth exceedingly weaken our care of obedience, so it doth also our detestation and resistance of sin, when you are sure a thing is sin, you will be more shy of meddling with it; and when you are sure it is a Duty, Temptations will less draw you from it: for it will strike you with horror in the hour of Temptation, What! shall I disobey God, by venturing to do that which he hath forbidden, or omitting to do that which he hath expressly commanded? When our Duty is once made matter of Controversy, you shall always find people less serious in it; therefore it is the Lords mercy, that most of the necessary things are unquestionable, and out of debate, otherwise sin would be more commonly committed, and with less regret of Conscience. Therefore it concerneth you to understand what is Duty, or what is Sin, that want of Light may not disable nor enfeeble your Practice, and abate your Zeal for such things as God hath commanded, or against such things as God hath forbidden.  
4. To continue your Resolution of obeying God, you should often consider of two things, what is past, and what is to come.  
First, What is past, the fruit of serving Sin, and obeying God. The fruit of serving sin, Alas! we cannot look back without shame and blushing, Rom. 6.21. What fruit have you of those things, whereof you are now ashamed? The object of shame is either Folly or Filthiness, now your eyes are opened by Grace, you see both in that former course of Disobedience, wherein you wandered from God; But what fruit had ye then? It filled you with the bondage of anguish and fear, that you could not have one comfortable thought of God, and alas, what was all the vanishing pleasures of sin to this trouble and anxiousness of mind! And you that have tasted of these bitter waters, will you try once again, What an evil and bitter thing it is to forsake God, and walk in the way of your own hearts? Jer. 2.19. They that have smarted before, are wont to be more cautious afterwards: a Child that hath been bitten by a snappish Cur, will not easily venture his fingers again. They reasoned, Joshua 22.17. Is the iniquity of Pear too little for us, from which we are not cleansed until this day? Will you again fly from the face of God, and grow shy of him? Sin is another thing in the review than it was in the committing; do not lay open your old wounds, and make Conscience bleed afresh. But do not only remember the fruits of your Disobedience, but your experiences of Obedience also in the tastes of God's Love, the Deliverances and Blessings vouchsafed to you, as David, Psal. 119.56. This I had, because I kept thy precepts, this Comfort, this Peace, or serenity of Conscience, this Protection, this Deliverance, and why should we grow weary of God? What iniquity have we found in him? Micah 6.3. Wherein have I wearied you?  
Secondly, For what is to come, what will be the fruit of Sin or Obedience? Of sin unto death, of obedience unto righteousness. Sin in itself deserveth Damnation, and Hell is not a matter to be jested with; for this many are now in flames, and will you take that path which leadeth down to the Chambers of Death? But the other, Obedience, hath Righteousness, your Title to Glory is more unquestionable; God would not have you to obey him to your hurt and ruin, no, he is leading you to endless Joy and Bliss. Holiness directly leadeth to eternal Life, and for the present your Right is clear. Heaven is the Portion of serious Believers that love God and live to him.  
5. Because the heart is fickle, and the force of an old Consent may be spent, you must often renew your Dedication, and afresh yield up yourselves to God, to obey him. For our Obedience is founded in Consent, and the more fixed and firm it is, the more even will your Obedience be. Therefore we should often solemnly renew the Covenant made in Baptism, and deliver up ourselves to God as his professed Servants and Subjects, firmly resolving upon a stricter course of future Obedience: 2 Chron. 30.5. So they established a Decree to make Proclamation throughout all Israel from Beersheba even unto Dan, that they should come to keep the Passeover unto the Lord God of Israel at Jerusalem, for they had not done it for a long time in such a sort as it was written.  
6. When you have again yielded yourselves to God, make more Conscience of obeying him; partly, because the Devil loves to tempt those who are newly consecrated to God, as Christ after his Baptism, the Israelites at the giving of the Law, the Disciples quarrelling for greatness after Christ's Transfiguration, those that were drunk at the Love-feasts: partly, because obeying showeth the truth of your Consent, 2 Cor. 5.15. And that he died for all, that they that live, should not henceforth live unto themselves, but unto him which died for them, and rose again.   

SERMON XVIII.  ROME VI 17. 
But God be thanked, that you were the servants of sin, but ye have obeyed from the heart that form of Doctrine that was delivered you.  
IN the sixteenth Verse the Apostle had laid down a general Maxim, which he applieth, first to the matter in hand, in the same Verse; now to the Persons, to whom he wrote, the believing Romans, in the Text, But God be thanked, etc.  
In the words there are three things: 

1. Their past Estate by Nature, or what they were before Conversion, Ye were the servants of sin.  
2. Their present Estate by Grace, But ye have obeyed from the heart that form of sound Doctrine, which was delivered to you.  
3. The Praise of all is given to God's Grace, But God be thanked.    
To open these, I shall begin with,  
1. Their past Estate, They had been servants of sin, that is, lived long in a course of sin, Joh. 8.34. Whoso committeth sin, is the servant of sin, that is, whosoever doth voluntarily and ordinarily indulge sin, and goeth on in an open course of sinning, he is a servant or slave to sin; for he doth not, yea cannot do that which Reason and Conscience judgeth to be good, or the Word of God requireth from him; but doth the contrary, that which the Word of God and Conscience disalloweth. This was sometimes their Estate and ours also; for we are all hewn out of the same Quarry and Rock. Only let me tell you, that the servitude of sin is either natural or acquired.  
First, Natural or hereditary from our first Parents; so we are all prone to evil, and averse from, and unable to that which is good: Gen. 8.21. The imagination of man's heart is evil from his youth. The word which we translate Youth, signifieth also Childhood, and the Scripture elsewhere runneth up to the Womb, Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my mother conceive me. We see how early Children manifest sin. Now the earliness, and commonness, and universality of these evil inclinations showeth what Contagion hath invaded all Mankind.  
Secondly, Acquired, when Time and Custom doth confirm these evil Habits in us: Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good, who are accustomed to do evil. We use to say, Custom is as a second Nature. It is so here, it is corrupt Nature confirmed, or inbred and native Corruption improved. Thus were they servants of sin, and though all do not improve corrupt Nature to such an height and degree as others do; yet all serve sin, till Grace maketh a change.  
2. Their present or converted Estate, where take notice, 

1. Of their Rule, That form of Doctrine.  
2. The Manner of applying it, Which was delivered unto you.  
3. The Effect, Ye have obeyed from the heart.    
1. The Rule, The form of Doctrine, that is, the whole Gospel, or at least some Summary of the Christian Doctrine concerning things to be believed and done, called The pattern of wholesome words, 2 Tim. 1.13. Or the Principles of the Doctrine of Christ, Heb. 6.1.  
2. The manner of Application, Which was delivered unto you, or whereinto ye were delivered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Doctrine of the Gospel is the Pattern and Mould, according to which the new Creature is framed; as Metal taketh its form from the Mould, into which it was cast, there is a due impression ●eft upon the Soul; or as the Stamp and Seal leaveth a suitable impression on the Wax; but rather the former.  
3. The Effect, Ye have obeyed from the heart. There is, 

1. Obedience, and  
2. Obedience from the Heart.    
The most precious Truths will do us no good, unless they be digested into Love and Practice. When Truth is turned into Love, or received into the Heart, it becometh a new Nature to us; and when it is obeyed and practised, it attaineth its proper use and effect. For the Truths of the Gospel were not delivered to us, to try the acuteness of men's Wits, who can most subtly dispute of these things; nor the strength of Memory, who can most firmly retain them; or plausibleness of Discourse, who can most elegantly speak of them; but the readiness of Obedience, who can best practise them. Therefore here is Obedience spoken of, Ye have obeyed, that is, begun to obey the Doctrine of the Gospel; therefore you must go on still, and not return to your old Slavery and Bondage. And this from the heart, which implieth both the Voluntariness and Sincerity of their Obedience.  
First, It was free and voluntary, not compelled: for that is said to be from the Heart, which is not done grudgingly and of necessity, but readily and cheerfully: 2 Cor. 9.7. Every one according as he purposeth in his heart, so let him give, not grudgingly, not of necessity; for God loveth a cheerful giver.  
Secondly, It was sincere and not dissembled, Col. 3.23. Whatsoever ye do, do it heartily, as unto the Lord, not unto men. God seeth all things, what is done to him must be sincerely done.  
3. There is one thing yet to be explained, and that is his giving thanks for this; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God be thanked. Here it may be inquired, 

1. Concerning the Object, for what he giveth thanks.  
2. The Subject, from whom he expects this performance.    
1. Concerning the Object, it respects not the former, but the latter Clause: their being once Sinners is not the matter of his Thanksgiving, but that they had received and obeyed the Christian Faith. However this must be said, That it doth heighten the Mercy, or illustrate the Benefit: it is a great Mercy, that having been once slaves of sin, yet now at length they were recovered by Grace. To be brought into a state of Light and Life by the Gospel were a great Benefit, if a man had always been good and holy, at least not considerably bad: but when God will take us with all our faults, and those of so great and heinous a Nature, surely we have the more cause to give thanks. Well then, he doth not, could not give thanks, that once they had been the servants of sin; God was not the Author of their servitude to sin, but he was of their obedience to the Doctrine of Life, his Mercy turned the former evil to good. Or if you will take that into any part of the Thanksgiving, it must be thus, Since the condition of the servants of sin is so miserable, God be thanked, that you have escaped it.  
2. From whom he expects this Thankfulness. I answer,  
First, It doth excite their Thanksgiving, he exciteth them to give thanks for this blessed Change wrought in them: he moveth them not to give thanks for Riches and secular Honours, nor so much as consider, whether they had or wanted these things; but for the good estate of their Souls, that they were partakers of so great a Benefit, as from servants of Sin to become servants of Christ.  
Secondly, It expresseth his own Thanksgiving on their behalf, as congratulating and rejoicing with them in this mercy: The Angels rejoice at the conversion of a sinner, Luke 15.10. So should we rejoice in the good of others, especially the Pastors of the Church, 3 Joh. 4. I have no greater joy than to hear that my children walk in the truth. Nothing that I more delight in in the World, than to hear that those that are converted by me live after a Christian manner.  
Doctrine. That to be turned from the Service of Sin to the sincere Obedience of the Gospel, is a Benefit that we cannot sufficiently be thankful for.  
Let me represent it in the Circumstances of the Text.  
1. Here is a Reflection upon their past state, Ye were servants of sin. This is necessary and useful:  
First, To heighten the sense of our Privileges by Grace; alas! what were we when God first sought after us? Slaves to Sin and Satan, and Children of Wrath even as others. Look as Jacob, by remembering his poor condition, doth raise his heart the more to admire God's bounty to him: Gen. 32.10. I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy servant, for with my staff I passed over this Jordan, and now I am become two bands. It would cure the Pride of many, if they would remember their mean Originals, and how like the Hop-stalk, they mount up and grow out of the very Dunghill. God solemnly enjoined his People, when they enjoyed the plenty of the Land, to remember the obscure beginnings of their being a Nation; and therefore when they offered the First-fruits, they used this Confession, Deut. 26.5. A Syrian ready to perish was my Father, when he went down to Egypt, and sojourned there with a few men, and became a Nation great and mighty and populous. Thus God taught them to acknowledge, that their first Estate and Original was most wretched and miserable; and so must we. It holdeth more in moral things, Eph. 2.1, 2, 3, 4, 5. And you hath he quickened, who were dead in trespasses and sins, Wherein in time past ye walked according to the course of this world, according to the Prince of the power of the air, the Spirit that now worketh in the children of disobedience. Among whom also we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh, and of the mind, and were by nature the children of wrath even as others. But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ. 1 Tim. 1.13. Who was before a blasphemer and a persecutor and injurious. But I obtained mercy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all to be mercied. That God should take us with all our faults, and bring us into a better condition, how doth this heighten the Mercy!  
Secondly, To quicken us to more diligence in our present Estate. He that hath been a diligent Servant to an hard and cruel Master, from whom he could not expect any recompense worth his Toil, surely should be diligent and faithful in the Service of a loving, gentle, and bountiful Master. This is urged, Rom. 6.19. As you have yielded your members servants to uncleanness, and to iniquity unto iniquity, even so now yield your members servants to righteousness unto holiness. And it is illustrated by several Scriptures, 1 Cor. 15.9, 10. I am the least of the Apostles, and am not meet to be called an Apostle, because I persecuted the Church of God. But by the Grace of God I am what I am, and his grace that was bestowed upon me, was not in vain; but I laboured more abundantly than they all. And Acts 26.11. I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even to strange Cities.  
Thirdly, To make the reality of the Change more evident. There is a great Change wrought in those who are brought home to God; it doth much hurt to Believers in judging of their own Case, to forget what they once were, whereas comparing these two, what they are, and what they were, would sooner bring it to an issue, and make the change more sensible and evident. The Scriptures often direct us to this method, Col. 1.21. And you that were sometimes alienated, and enemies in your mind by wicked works, yet now hath he reconciled. Eph. 2.13. But now in Christ Jesus, ye who sometimes were far off, are made nigh by the blood of Christ. And Eph. 5.8. Ye were sometimes darkness, but now are ye light in the Lord. Our gradual progress in Holiness is more insensible, and therefore we may overlook the mercy, because we see not such eminent effects, as we found at first. But all that belong to God may see a Change, and say as the blind man, Joh. 9.25. This one thing I know, that whereas I was blind, I now see: they may see plainly, they are not the same men they were before. But when men forget the Estate they were once in, and the great change the Spirit wrought in them, and feel not such alterations continually, they live in doubtfulness and darkness. As our forgetting our poverty and affliction, maketh us undervalue a more plentiful condition, and those comforts which we would account a wonderful mercy before; or as when recovered and in health, we forget the rediousness of sickness, and are not thankful for the comfortable days and nights we enjoy, when we go about our business, and sleep without pain. So we undervalue the present state of Grace, by forgetting the unfruitful works of darkness, or the evil dispositions and practices of our Unregeneracy, and have not such comfortable apprehensions of the mercy, which the Spirit of God showed in our Cure. Cannot you remember when it was once much otherwise with you? that you are not now the persons you were then.  
2. Here is a Description of their present state by Grace, which deserveth to be weighed by us. In it I observe,  
1. That the Doctrine of the Gospel is in Conversion imprinted on them; for it is said, That they have obeyed from the heart the form of Doctrine into which they were delivered. Their very heart and Soul was modelled according to the Tenor of the Gospel, and the Truths revealed therein.  
1. I will prove, that it is so with all Converts by that Promise of the new Covenant, Heb. 8.10. I will put my Laws into their minds, and write them in their hearts. The thing written is the Law of Christ or the new Covenant, or the substance of the Doctrine of the Gospel, not every lesser Opinion, or minute Circumstance of their Duty, but those Points which are essential to Christianity, smaller matters depend upon a particular gift. The Book is the mind and heart of the Believer, by the Mind is meant the Understanding, by the Heart, the Will or rational Appetite; in the one is the directive Counsel, in the other the imperial and commanding Power of the Soul; the one is compared to the Ark, in which the Law was put, I will put my Laws into their minds; the other to the Tables of stone, upon which the Law was written, God will convince their Understandings of their Duty, and incline their Affections to receive and obey it. The Writer [I] God challengeth it as his proper work, 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ, written not with ink, but with the Spirit of the living God. By this Spirit the mind of man is enlightened, the heart is inclined; but yet we must do our Duty, both to understand the Will of God, and set our hearts upon it, and do the things required of us. To understand, we must dig for knowledge, and cry for understanding, Prov. 2.3, 4. and for inclining our hearts, Psal. 119.112. I have inclined my heart to perform thy statutes always, even unto the end: and for actual Obedience, we are solemnly consecrated to God in Baptism, that we may take up that course of living that is prescribed of God in the Gospel; and therefore it is said, 1 Pet. 1.14. Not fashioning yourselves according to the former lusts of your ignorance. We must not mould ourselves to any form, but that of this Doctrine, cast all our actions into this mould.  
2. I will show the fruits of it. They are either internal, within the man, or essential to this work, or resulting from it by immediate consequence. Such as an abhorrence from sin, and a promptitude and readiness to holy actions.  
1. For the first, where the Doctrine of the Gospel is imprinted on our hearts, it is an awing Principle which restraineth us from sin, Psal. 37.31. The Law of God is in his heart, none of his steps shall slide: he that knoweth and loveth what is commanded, knoweth and hateth what is forbidden; therefore his heart giveth back, when any thing contrary is offered to him, 1 Joh. 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him, neither can he sin, because he is born of God. Still something riseth up by way of dislike, he looketh upon sin not only as contrary to his Duty, but his Nature, Gen. 39.9. How can I do this wickedness, and sin against God? The heart as thus constituted, is not easily brought to it. By this, Temptations are defeated, whether from Satan, or our own hearts; from Satan, 1 Joh. 2.14. I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Or from our own hearts, Psal. 119.11. Thy word have I hid in my heart, that I might not sin against thee. Our hiding the word in our hearts is subordinate to God's writing it in our hearts: we must use the means, the Grace is from him.  
2. A promptitude and readiness to holy actions; for all holy and heavenly actions are suited to them, and there is a Cognation between the Law within, and the Law without; so that they are carried after them with more love, delight and pleasure, Psal. 40.8. Thy Law is within my heart, I delight to do thy will, O God. There is an inclination and propensity to do the Will of God, and to please and serve him, which maketh our obedience more easy and even.  
3. The Benefits of being stamped and moulded into the form of this Doctrine.  
1. It is ready for our use, they have Principles laid up, to be laid out upon all occasions, either of trouble or temptation, or business and affairs, Prov. 6.21, 22. Bind them continually upon thine heart, tie them about thy neck. When thou goest, it shall lead thee; when thou sleepest, it shall keep thee; and when thou awakest, it shall talk with thee. So that the Christian is a Bible to himself, as the Heathens were said to be a Law unto themselves, there was something urging them to Duty, restraining them from sin.  
2. It preventeth vain thoughts; what is the reason evil is so ready and present with us? because our hearts are not stocked with the knowledge of heavenly Truths. Vain thoughts cannot be prevented, unless the Word dwell richly in our hearts. If a man have many brass Farthings, and but a few pieces of Silver, he will more readily draw out Farthings than pieces of Silver. But a Christian when alone, and destitute of outward helps, Psal. 16.7. His reins instruct him in the night season, when he hath no benefit of the Bible, or other literal Instruction.  
3. It furnisheth and supplieth our Speech; for the Tap runneth according to the Liquor with which the Vessel is filled. In Prayer, the new Nature beareth a great part, for its desires and inclinations furnish us with Requests, its annoyances and grievances with Complaints, its solaces and satisfactions with Thanksgivings; and where it is not obstructed, there cannot be that leanness and baseness of Soul, wherewith we are often surprised: Psal. 45.1. My heart is inditing a good matter, I will speak of the things that I have made touching the King, my tongue is the pen of a ready writer. As to ordinary Converse, Mat. 12.35. A good man out of the good treasure of his heart bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. When the Spring is dried up, there can be no water in the stream.  
4. It giveth us greater certainty of the Religion we profess, when we feel the Power of it in our Hearts: 1 Joh. 5.10. He that believeth on the Son of God, hath the witness in himself: he hath a sense of what he hath heard; he hath felt the power of the Spirit inclining him to God and heavenly things, and subduing his carnal affections; he hath tasted the sweetness of God's Love in Christ, and you cannot persuade a man against his own sense; therefore when men have tasted and tried and found the admirable Effects of the Gospel upon their hearts, they will know that which bare Speculation could never discover to them, in order to love, certainty, and close adherence, they find all made good and accomplished to them, they find the Truth doth make them free, heal their Souls, and sanctify their Natures, appease their Anguish, offer them help in Temptations, relieve their Distress, bind up their broken Hearts, etc.  
5. Then the Truth hath a power upon us, when it is put into their mind and heart, they have an inward engrafted Principle, Jam. 1.21. Receive with meekness the engrafted word, which is able to save your souls: they find not only Truth in the Word, but Life, and obey God, not only as bound to obey, but as inclined to obey, there needeth no great enforcing, 1 Thess. 4.9. Ye yourselves are taught of God to love one another: and Prov. 2.10. Wisdom entereth into thy heart; it becometh another Nature to us, if it enters upon the mind only, it begets but a lazy and faint inclination.  
6. It begets a holy Conversation; for those who have the Word of God stamped upon their hearts and minds, will show it in their actions. So it is said, 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ, written not with ink, but with the Spirit of the living God, not in tables of stone, but in fleshly tables of the heart. Believers are Christ's Epistle by which he doth recommend himself, and his Doctrine to all men, when they see what excellent Spirits his Religion breedeth. So Phil. 2.15, 16. That ye may be blameless and harmless the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world: Holding forth the word of life.  
2. I observe, That the fruit of this imprinting of the Doctrine of the Gospel upon their hearts was Obedience. For so saith the Apostle, Ye have obeyed. All that Knowledge we have must still be directed to Practice, Deut. 4.6. Keep therefore, and do them, for this is your wisdom and understanding: otherwise we do little more than learn these Truths by rote, or at best to fashion our Notions of Religion, that we may make them hang together.  
1. We are bidden to inquire after the ways of God, not to satisfy Curiosity, but to walk therein: Jer. 6.16. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls: But they said, We will not walk therein. Their disobedience was not so much against the knowledge of the Truth, as against the practice thereof. Men are not against Truth so much in their minds as in their hearts, they will not do what they know.  
2. The comfort and sweetness is in keeping and obeying, Psal. 19.11. In keeping thy commandments there is great reward, not only hereafter, but now. There is a sweetness in knowing; for all Truth, especially heavenly Truth, is an oblectation of the mind; but there is more in keeping and obeying, because Practice and Obedience giveth a more experimental knowledge of these things, as a taste is more than a sight, and by a serious obedience●he taste of these blessed Truths is kept upon our hearts. It is but a flush of joy that is stirred up by Contemplation, the durable solid joy is by Practice and Obedience. Besides that, God rewardeth acts of Obedience more than acts of Contemplation with comfort and peace; for Contemplation is an imperfect operation of man, unless the effect succeedeth; yea we are not capable to receive this comfort, for knowledge doth not prove the sincerity of our hearts so much as obedience; therefore it is Practice that hath the Blessing in the bosom of it.  
3. Where men receive the Doctrine of the Gospel rather in the Light, than in the Love of it, they do but increase their punishment, Luke 12.47. That servant that knew his masters will, and prepared not himself, neither did according to his will, he shall be beaten with many stripes; all the Privilege of their exact Knowledge shall be but an hotter Hell.  
3. I observe, That it is Obedience from the Heart; and so it must needs be, if we consider the contexture of the words, or the imprinting the Doctrine of the Gospel, it is first upon our Hearts, and then upon our Lives, Isa. 51.7. The people in whose heart is my Law. So Deut. 6.6. These words that I command thee this day, shall be in thy heart; for by the love of it we are brought to the obedience of this holy Law: So Prov. 4.4. Let thy heart retain my words. Prov. 22.22. Lay up my words in thy heart, there is the proper Repository of the Law of God, it cannot work any good effect upon us till we get it there, there is its proper seat, thence its influence. I shall urge but two Arguments:  
First, It is Terminus actionum ad intra, it is the end of all those actions that come inward. The heart is that which God looks after, Prov. 23.26. My son, give me thy heart. He commandeth the Ear, but still his commands reach the Heart. It is the Heart wherein Christ dwelleth, Eph. 3.17. not in the Ear, Tongue, or Brain; till he take possession of the Heart, all is as nothing. The Bodies of Believers are Temples of the Holy Ghost, but still in relation to the Heart or Soul; nothing is prized by God but what cometh thence. Men care not for obsequious compliances without the heart, 2 Kings 10.15. Is thine heart right as my heart is with thy heart? Some content themselves with a bare profession of Religion, or some superficial Practices; but all is nothing to God: though thou pray with the Pharisee; pay thy Vows with the Harlot, Prov. 7. kiss Christ with Judas; offer Sacrifice with Cain; fast with Jesabel; sell thine Inheritance for a public good, as Ananias and Sapphira, yet all is nothing without the heart. Judas was a Disciple, yet Satan entered into his heart, Luke 22.2 Ananias joined himself to the People of God, but Satan filled his heart to lie unto the Holy Ghost, Acts 5.3 Simon Magus was baptised, but his heart was not right with God, Acts 8.22 the great defect is in the Heart.  
Secondly, It is Fons actionum ad extra, the Wellspring of all those actions which look outward, as Prov. 4.23. Keep thy heart with all diligence, for out of it are the issues of life. Mat. 15.19. Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies. If the Heart be kept pure and loyal to God, the Life will not be so spotted and blemished; for Principiata respondent suis principiis, the actions suit with the heart, and it is impossible for men so to disguise their Conversations, but that their Principles and inclinations will appear; they may disguise it in a particular action, but not in their course and way; it will appear how their hearts are constituted by the tenor of their actions.  
3. Here is Thanks given to God for this Change, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Thanksgiving to God is a great and necessary Duty, the very Life and Soul of our Religion: 1 Thess. 5.18. In every thing give thanks, for this is the will of God in Christ Jesus concerning you. Heb. 13.15. By him therefore let us offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thanks to his name. Our great business is to give thanks to God for Jesus Christ both in word and deed. 2. We are chiefly to give thanks for spiritual Mercies. They much excel those which are temporal and transitory: therefore if there be a just esteem of the mercies we praise God for, we will bless God for them, Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Temporal favours we all understand, but a renewed heart is most taken up with spiritual Blessings. Ephraim said, Host 12.8. Bessed be God I am become rich; but it is better to say, Blessed be God I was once a servant of sin, but now I have obeyed God from my heart.  
1. These are discriminating Mercies, and come from God's special Love: Eccles. 9.1, 2, 3. No man knows either love or hatred by all that is before them. All things come alike to all: there is one event to the righteous and to the wicked, to the good, and to the clean, and to the unclean, etc. And Psal. 17.14. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure. But Psal. 119.132. Look upon me, and be merciful to me, as thou usest to do unto those that love thy Name: and Psal. 106.4. Remember me, O Lord, with the favour that thou bearest unto thy people, O visit me with thy salvation.  
2. These concern the better part, 2 Cor. 4.16. Though our outward man perish, yet the inward man is renewed day by day: the other concern the outward man, Psal. 17.14. Whose portion is in this life, and whose belly thou fillest with thy hid treasure, they are full of children, and leave the rest of their substance unto their babes.  
3. These are purchased at a dear rate, Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: others run in the channel of common Providence.  
4. These have a nearer connexion with Heaven: 2 Cor. 3.18. We all with open face beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of our God.  
5. These incline and fit the heart for Praise and Thankfulness to God: Eph. 1.12. That we should be to the praise of his glory who first trusted in Christ.  
6. These are never given in anger, as outward Mercies may be: Jer. 17.14. They that depart from me shall be written in the earth.  
7. These render us acceptable to God: Psal. 11.7. The righteous Lord loveth righteousness, his countenance doth behold the upright. 1 Pet. 3.4. The ornament of a meek and quiet spirit, which is in the sight of God of great price.  
8. We need acknowledge these, that God may have the sole glory of them. There are certain Opinions which rob God of his Glory, as that of the Stoics, Quod vivamus, etc. That prosperity is to be asked of God, but prudence belongeth to ourselves. Thus men are taught to usurp the glory of God, this Opinion is sacrilegious, as if we should praise God for our felicities, and not for those things that belong to our Duty and Obedience. The other Opinion is among Christians, that teach you that Peter is no more beholden to God than Judas for his differencing Grace; but 1 Cor. 4.7. Who maketh thee to differ from another? and what hast thou that thou hast not received? Now if thou didst receive it, why dost thou glory, as if thou didst not receive it? Mat. 11.25, 26. I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: Even so, Father, for so it seemed good in thy sight.  
3. Among all spiritual Mercies, we are to give thanks to God for our Conversion. It is the fruit of Election, Jer. 31.3. The Lord hath appeared of old unto me, saying, Yea I have loved thee with an everlasting love, therefore with loving kindness have I drawn thee. It is not from our Merit, but wholly ascribed to God's Mercy: 2 Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus, before the world began. It cometh not from any power in us, or ability in ourselves, but is the mere effect of his Grace: we cannot break off the yoke of sin, Rom. 8.2. The Law of the Spirit of life in Christ Jesus, hath made us free from the Law of sin and death; nor can we fit ourselves for future obedience, Eph. 2.10. We are his workmanship, created in Christ Jesus to good works, which God hath before ordained, that we should walk in them. Therefore ascribe all to the proper Author.  
4. We must bless God not only for our own Conversion, but the Conversion of others. The Body of Christ is the more completed, 1 Cor. 12.14. The body is not one member, but many. The glory of God is concerned in it, Rom. 1.8. First I thank my God through Jesus Christ for you all, that your faith is spoken of throughout the whole world. Gal. 1.23, 24. They had heard only, that he which persecuted us in time past, now preached the Faith that once he destroyed, and they glorified God in me. They are Monsters of men that repine at the riches of Grace poured down on men by their own or others Ministry, as if they could not endure any should be godly and serious: Acts 11.23. Barnabas when he came and had seen the grace of God, was glad.  
Use. Is there a Change?  
1. Be in a capacity to bless God for spiritual Blessings. Should a Leper give thanks for perfect health? A mad man that he is wiser than his Neighbour? Or a man ready to die thank God for his recovery? A slave of sin for his liberty by Christ? This is to mock God. He may thank God for Redemption, for the new Covenant, for the others and invitations of Grace, for means and time to repent; but for the great change, and for an actual interest in Christ we can never thank him till first it be wrought in us, and given to us.  
2. Live in admiration and acknowledgement of Grace. Let this endear God to your hearts, Eph. 1.6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved: and vers. 12. That we should be to the praise of his glory, who first trusted in Christ.  
3. Make your Qualification more explicit, by being printed and marked with your Religion, in Heart: 2 Cor. 3.18. You are changed into the same image from glory to glory: In Life, Phil. 1.27. Only let your conversation be as becomes the Gospel.  
4. Never return unto your old Bondage. The time of slavery is past, 2 Pet. 2.20. If after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. They that revert to their old Bondage, have no due sense of the mercy of their deliverance out of it.   

SERMON XIX.  ROME VI 18, 19 
Being then made free from sin, ye became the servants of righteousness.  
I speak after the manner of men, because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness, and to iniquity, unto iniquity; even so now yield your members servants to righteousness unto holiness.  
THESE words are an Inference and Conclusion from the foregoing Discourse, showing, That as they had changed Masters, they should change their course of life. In them observe two things:  
First, The state of the believing Romans both past and present.  
1. Past, that is implied, they were once under the bondage and slavery of sin.  
2. Present, they were freed from that Bondage, and become the servants of Righteousness; where observe two things: 

1. The freedom from their former Servitude, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this word is used of them that are emancipated, or brought out of Bondage into Liberty. Sin was a cruel and hard Master.  
2. Their entrance into a new Estate of Obedience in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye became the servants, or subjected yourselves, you have given up yourselves to a more ingenious service.    
Secondly, The Exhortation hence deduced. Where observe two things, 

1. The Preface to sweeten it.  
2. The Matter of it.    
1. The Preface to sweeten it, I speak after the manner of men, because of the infirmity of your flesh. Some think the Apostle excuseth the earthly similitude, whereby he had represented these matters, as if he were forced to use these Notions of Master and Servants, because of the weakness of their Understandings, which could not brook a more sublime and spiritual way of discoursing. Rather I think it is meant of the Equity of the Proposal, which is set forth by two expressions.  

1. The Humanity of it.  
2. The due Consideration taken of the weakness of their flesh, The spirit is willing, but the flesh is weak, Mat. 26.41. that is, your will indeed is good; but you must remember it may be hindered by your natural frailty: So here, the weakness of the flesh is mentioned to intimate their disability wholly and fully to do the Will of God, that is, allow for infirmities; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I speak moderately, humanely, and by way of condescension, I propound that which is common, and judged reasonable among men: that is said to be common to men, that doth not exceed the strength of men, 1 Cor. 10.13. There hath no temptation taken you, but such as is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humane, or common to men. 2 Sam. 7.14. I will chasten him with the rod of men, and with the stripes of the children of men, that is, not in rigour, but with a gentle and fatherly hand.   
2. The matter is delivered by comparison of what is now due, with what was formerly done by them, when they were under the slavery of sin.  
1. What they had done, They yielded their members to uncleanness, and to iniquity unto iniquity. Mark here, two sins are mentioned, Uncleanness and Iniquity. By Uncleanness some understand carnal sins; by Iniquity spiritual wickedness. Others by Uncleanness understand those sins, whereby the pleasure of the carnal inclination is gratified; by Iniquity the violence of the Passions. But the words are taken in a larger sense, all sin is Uncleanness, as defiling the Soul; all sin is Iniquity, as disagreeing with the Equity of God's Law; but divers words are heaped up, to show, (1.) That they stuck at no sin, and whereas it is said, They yielded up themselves to uncleanness, and to iniquity unto iniquity, it teacheth us, That seldom doth sin stand alone, one doth as it were impel and bind us to another, venture a little and you have a tye upon you to go further. (2.) That they rested not in the inward consent or lust, but added iniquity unto iniquity, that is, from the habitual inclination they proceeded to actual sin.  
2. What they should now do, they should yield up their members servants to righteousness unto holiness, that is, employ their time and strength to serve and please God, and continually to grow in Grace.  
Doctrine. Those that are recovered from Sin to God, should show the reality of their Change, by being as earnest in Holiness, as before they were in sinning.  
In all reason this may be required of you, and less we cannot require. Let me so open the Point, that you may take along with you the sense of the words of the Text.  
1. That there is a great Change wrought in all them that are brought home to God, is evident by the whole Scripture, which sets them forth, as those that have been called out of darkness into light, 1 Pet. 2.9. Who have passed from death to life, Joh. 3.24. Translated from the power of Satan into the kingdom of Christ, Col. 1.13. and many other such expressions. And therefore every one that would judge of his own Estate, must look after this change of state, and wherein he differeth from himself unconverted, when unconverted, not only from others, but from himself when and how the case is altered with him, since he was acquainted with God in Christ.  
2. The difference between the two Estates is chiefly seen in the change of Masters, or the dominating Principle in the Soul; what governeth the man? for that determines our Estate. There are some who are under the reign of sin, even those who are contentious, and do not obey the truth, but obey unrighteousness, Rom. 2.9. But there are others who are under the Empire and Sovereignty of Grace, who are fitted and framed for what is right, good, and holy, and hate the contrary, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness and true holiness: the Constitution of their Souls is for Holiness and against sin. Therefore we must see what governeth us.  
3. The two Masters are Sin and Righteousness, as vers. 18. Being then made free from sin, ye became the servants of righteousness. Righteousness is the opposite Master to sin, before sin was their Master, now Righteousness governs them; he doth not say, Being now made free from sin ye became the Servants of God, but Servants of Righteousness. All will pretend they are Servants of God; but if you be so, you will be Servants of Righteousness, that is, do those things which Right and Reason calleth for at your hands. Therefore if you be Servants of God, you will not neglect his Precepts: What do you for him?  
4. The difference between the two Services is very great: the Service of Sin is a Captivity and Bondage, but the Service of Righteousness is true Liberty. In the general they agree, That both are Service; committing sin or living in sin, is a servitude, Job. 8.34. Whosoever committeth sin, is the servant of sin; and living to Righteousness is a service also, not a slavery, but a voluntary service, as we oblige ourselves to God, to live righteously, ever after the time we enter into his Peace and Obedience. Therefore both are expressed in the Text by terms that imply serving; our Emancipation from sin implieth a slavery before, and our giving up ourselves to God an Obedience for the time to come: Therefore we are said to be Servants of Righteousness; it is service in regard of the strictness of the Bond, but liberty in regard of the sweetness of the Work; it is service, because we live according to the Will of another; but it is liberty, because of our inclination and delight to do it. In short, though we are said to be the servants to Righteousness, yet there is no work more pleasant, more honourable, more profitable.  
1. More pleasant, because it implieth a Rectitude and Harmony in the Soul of man; it is a Feast to the Mind to do those things that are good and holy. The Heathens saw it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. it breeds serenity; surely, much of the happiness of a man is to enjoy himself, which a wicked man cannot do, whilst his Soul is in a Mutiny, and his Heart disalloweth himself in the things which he doth love and practise, and his Convictions check his Affections and Inclinations: The fruit of righteousness is peace, Isa. 32.17. And all the paths of wisdom are pleasantness, Prov. 3.17. In the Body the vigorous motion of the Spirits breedeth cheerfulness; and Health ariseth when all the humours of the Body keep their due temperament and proportion. In the World, when all things keep their place, and the Confederacies of Nature are not disturbed, the Seasons go on comfortably. In a Kingdom, Pax est tranquillitas ordinis, when all persons keep their rank and place, there is Peace: So when all things are rightly governed and ordered in the Soul.  
2. No work more honourable, Prov. 12.26. The righteous is more excellent than his neighbour. Many think it to be a low spirited thing to be godly, and on the contrary imagine it a sort of Excellency to be free from the restraints of Religion, and to live a life of Pomp and Ease, without any care of the World to come. The sensual World esteemeth little of a good man; but alas! that carnal Life, which maketh show of ease, delight, honour and riches, is nothing to the Life of Grace: for if God be excellent, they are excellent, they are made partakers of his Nature, 2 Pet. 1.4. admitted into the Communion of his Life, which all others are deprived of, Eph. 4.18. when others live as Beasts, they live as God; when others live as Beasts, their life is employed about the noblest Objects and Ends, and is assisted by the immediate influence of Gods own Spirit. Therefore if Honour be derived from the true Fountain of Honour, those who are most Godlike, are the most noble and excellent.  
3. No work is more profitable; for it giveth us the favour and fellowship of God for the present, and makes way for an everlasting fruition of him in Glory.  
1. The Favour and Fellowship of God for the present. What an unprofitable drudgery is the life of an unsanctified Worldling, in comparison of the work of an holy Man, who lives in Communion with God, and attendance upon God, and hath access to him when he pleaseth, with assurance of welcome and audience! He hath a surer interest in God, than the greatest Favourite in the Love of Princes. God never faileth him, Psal. 118.8, 9 It is better to trust in the Lord, than to put confidence in man. It is better to trust in the Lord, than to put confidence in Princes. A poor Christian, that liveth in obscurity in the World, is never upbraided with the frequency of his Suits, never denied Audience, never hath cause to doubt of success. The Princes of the Earth have uncertain minds, love to day, hate to morrow, as in the instance of Haman; their Being is uncertain, Psal. 146.4. His breath goeth forth, he returneth to his earth, in that very day all his thoughts perish. 1 Kings 1.21. Otherwise it shall come to pass, when my Lord the King shall sleep with his fathers, that I and my son Solomon shall be counted offenders. Therefore attendance upon God is surely a noble work, to be made Courtiers, and Family-servants of the infinite Sovereign, their Hearts are employed in loving him, Tongues in praising him, Lives in serving him, and are constantly maintaining converse with him through the Spirit; surely these have the most profitable service Creatures can be employed in.  
2. The everlasting Fruition of God in Glory hereafter, Psal. 17.15. I will behold thy face in righteousness, I shall be satisfied, when I awake, with thy likeness. 1 Joh. 3.2. Now we are the sons of God, but it doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him, for we shall see him as he is. Then we shall be admitted into his immediate Presence to see his Face, and shall be changed into, and satisfied with his likeness: we shall then live with God for ever, and be in a larger capacity to know God, and love him; and then our work shall be our reward, we shall be everlastingly loving and praising of God. Well then, though we are not altogether at liberty, when freed from sin, but enter into another Service, yet this Service is no Bondage, but a Blessedness, and a beginning of our eternal Happiness, and therefore to be preferred before Liberty itself.  
5. No man can be a Servant of Righteousness, but he that is first by the Goodness and Mercy of God freed from the power and slavery of sin: for the Apostle saith, Being made free from sin, ye became the servants of righteousness. There is an order in our deliverance, and one part conduceth to another; for Righteousness and the Conference of our Duty can have no hold on us, till the power of our Lusts be broken. Assoon as we are freed from the slavery of sin, we are in part righteous; but when we are freed from the Being of sin, we are altogether holy and righteous; but where sin reigneth, there is an obstruction of the Life of Grace, there the Creature is valued above God, Earth before Heaven, the Body before the Soul, neither Faith, Love, nor Hope can produce any thorough work in our Souls; not Faith, Joh. 5.44. How can ye believe, which receive honour one of another, and seek the honour that cometh from God only? Nor Love, 1 Joh. 2.15. Love not the world, neither the things that are in the world; if any man love the world, the love of the Father is not in him. Nor Hope, 2 Cor. 4.18. While we look not at the things that are seen, that are but temporal, but at the things that are not seen, that are eternal. The person that hath not his heart and hopes in Heaven, and looketh not at that as his only Happiness, and doth not make it the business of his Life to attain it, but setteth his heart more upon the things of this Life, is certainly unconverted: 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable. This should be regarded by us, that we may look more after this, whether we have escaped the bondage of Corruption, and that we do not return to Bondage again, but that we maintain our liberty, Gal. 5.1. Stand fast therefore in the liberty wherewith Christ hath made you free, and be not entangled again in the yoke of bondage.  
6. He that is a Servant of Righteousness, shows it by doing as much for Righteousness, as formerly he did for Sin. This is the end of the Apostles reasoning with them in this place; therefore I shall a little insist upon it.  
1. That in Reason and strict Justice more might be required of us; for the Reasons moving us to good, are more than the Reasons moving us to evil, if we consider either Master, Work, or Wages.  
First, The Master, shall we not do as much for God, as we did for Satan? Whose are you? Christians! From whom did you receive your Being's? And from whom do you expect your Happiness? From God or the Devil? Whom will you call Father or Master? Pretences will do nothing in the case, it will be tried by your work, Ye are of your Father the Devil, and the lusts of your Father ye will do, Joh. 8.34. He that committeth sin, is of the Devil, 1 Joh. 3.8. God be merciful to us! we have done too much of the Devils work already, it is time to give over, the business is for the future, whose work do you mean to do? and how will you do it, halfingly, superficially, perfunctorily, or in the greatest earnest.  
Secondly, The Work, Sin is a deordination, a prostituting of the noble Faculties of our Souls to our base lusts and vain pleasures, Tit. 3.3. Serving divers lusts and pleasures: whereas by Holiness we obey the rational Appetite, the Will guided by the highest Reason, which is the Law and Will of God: 1 Pet. 4.2. That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. The business is, whether for the future we will be Beasts or Men? and employ our remaining time in the service of the Flesh, or in obedience to the Will of God? Whether the Beast should ride the Man? or Reason and Conscience be put in Dominion again over Sense and Appetite?  
Thirdly, The Wages. Surely Reason will teach you, that there should be greater care to secure your Life and Salvation, than to ruin and damn yourselves; now you went on earnestly in a way of sin, as if you could not soon enough, or sure enough be damned: the sure wages of sin is eternal death, ver. 23. determined by the righteous appointment of God's Law; and though through the Patience of God it be not presently executed, yet Conscience showeth the justness of it, and the Word showeth you how that sin had made it your due; and therefore should you not do as much for Salvation, as you have done in order to Damnation? especially when your eyes are opened, and you begin to have eternal Blessedness in view and pursuit. Well then, Reason will inform that you should do more for God, and more for Heaven, and more for Holiness, than ever you did for Sin; so that it is an equitable Proposal, or the Rule of our Duty expressed after a modest manner, there is less than in strict Reason may be required of you. Men are weak, and cannot bear too much severity, what shall we say then? do as much for Righteousness as you did for Sin.  
2. That in exact proportion even this equitable Rule will not always hold good; why? because in corrupt Nature our Principles were entire, but in our renewed Estate they are mixed, Gal. 5.17. The flesh lusteth against the Spirit, there is a counterpoise to the life of Grace, therefore our evil works were merely evil, but the good we do is not merely good. Our Lord telleth us, That the children of this world (and such we were all by Nature) are wiser, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their generation, than the children of light, Luke 16.8. We have the advantage of the World in matter of Motive and Reason; but they have the advantage of us in matter of Principle. Grace is a powerful thing, but it is like a keen Sword in the hands of a Child. The opposition of the flesh causeth weakness. Our Motives are more noble, but their Principles are more entire.  
3. Though the exact proportion will not strictly hold, yet there is enough to distinguish the Servants of Righteousness from those that are not made free from sin, as,  
First, The main bend of the Heart and Life is for Righteousness, and not for Sin. Where the main bend of the Heart and Life is still for the Flesh and the World, they are far from Grace; for there the Flesh and the World, and by them Satan is superior still, the influence of Corruption is more seen in their lives and actions, than the influence of Grace; but he whose main bent both of Heart and Life is for God, he now serveth God, as before he served Sin; and therefore being made free from sin, is become the servant of righteousness.  
Secondly, Because there is some proportion and resemblance between his activity in the new and spiritual Life, and the former activity in a way of sin. To clear this, 

1. I will show wherein the Resemblance holdeth good.  
2. The Reasons why it must be so.    
1. The Resemblance holds good in these things.  
First, We may take notice of a care and solicitude to do evil: Rom. 13.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Make no provision for the flesh: they are provident in sin, studied to please their Lusts. Surely such a like care should we have of Sanctity, Providing things honest, Rom. 12.17. Pass the time of your sojourning here in fear, 1 Pet. 1.17. When men are solicitous, that the new Nature be not annoyed, as they were formerly, that the carnal Nature might be gratified, it is a sign that serious Godliness possesseth their hearts. Now men were careful heretofore, that their lusts might want no satisfaction, and shall they not be careful, that the course of their obedience shall be carried on without interruption?  
Secondly, Industry and Diligence is notable in the servants of sin. We read of some that do evil with both hands earnestly, Micah 7.3. There is an eager disposition in many to sin. Wicked men take a great deal of pains to go to Hell; we all served sin with all our might and strength. Now should there not be such an unwearied diligence in Holiness? Rom. 12.11. Not slothful in business, fervent in Spirit, serving the Lord. As industrious as you were in obeying your base lusts and vile affections, so industrious should you be in obeying the Precepts of Christ. Our vigour is turned into another channel. See Paul's instance, Acts 26.11. I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange Cities, compared with 2 Cor. 5.13. For whether we be besides ourselves, it is to God, or whether we be sober, it is for your cause.  
Thirdly, With a like promptness and readiness of mind. There need no great deal ado to draw men to evil, as a stone runneth down hill of its own accord, because of its natural tendency thereto, and the smallest temptations seem to have an irresistible force in them, Prov. 7.21. With the flattery of her lips she forced him. Now after Grace received, we should be as ready to obey the motions of the Spirit. There is no greater evidence of the new Nature, than that our obedience becometh more easy and even. There needeth not much ado to persuade the new Creature to such things as belong unto, and suit with the new Nature: 1 Thess. 4.9. For as touching brotherly love, ye need not that I write to you, for ye yourselves are taught of God to love one another. Inclination preventeth persuasion. Others with much ado are brought to a sense of their Duty, and after all they put off God with a little compulsory service, which they have no mind unto, and had rather forbear than do it.  
Fourthly, Resolution and Self-denial. How firm are men to a purpose of sinning, and go on still, though it cost them dear, much expense of time, waste their Estate, bring a blot on their Name, yea many a wound in their Consciences, and flesh and blood is consumed, Prov. 5.11. O that we could thus deny ourselves for Christ! Every lesser hindrance is pleaded by way of hesitancy, and bar to our Duty, a little inconvenience in the Service of God seemeth irksome and grievous to us. Those that do not take notice of the inconveniences of sin, but will easily take notice of the troubles of afflicted Godliness: What iniquity have you found in me? Jer. 2.5. Alas! that we cannot more deny ourselves for God, who gave us all that we have, and can give us greater things, than ever we lost for him.  
Fifthly, They stopped at no sin: Ye yielded your members to uncleanness, and to inequity unto iniquity: from habitual sin they proceeded to actual, from one kind to another, rested not in the lust or purpose, but were still accomplishing what their lusts craved at their hands: So will you count yourselves servants of Righteousness, because you have some purpose to do good, or have some wishes to be better, though they never come into act and effect. Alas! a Christian is to be determined not by knowing, or wishing, and woulding, but by doing: He that hath my commandments, and keepeth them, he it is that loveth me, Joh. 14.21. And whoso keepeth my words, in him verily is the love of God perfected, 1 Joh. 2.5. The carnal Nature venteth itself not in Lusts only, but Practices; so doth the new Nature, it is an Habit and Principle that influenceth your daily course of life; the same God that ruleth the Heart, doth also rule the Life, the root is for the fruit, and the life within to enable us for action without; so we have the root and life of Grace and Holiness, that we may bring forth the fruit, and do the works of Grace and Holiness. Therefore whatever wishes and desires men have, if they live as they did before, neither God nor any wise man will judge, that they are freed from sin, and become the servants of Righteousness.  
Sixthly, The Progress, they went forward from one sin to another, and never stopped. Now as they heaped up sin upon sin, so should we add to Grace Grace: 2 Pet. 1.5, 6, 7. Add to your faith virtue, to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity. You should always grow more pure and holy, and aim at an higher degree of Sanctification, till all be perfected in Heaven, 2 Cor. 7.1. Perfecting holiness in the fear of God. The more Grace overcometh Nature, the more comfortable every day will your lives be, and Religion will grow a more easy and delightful thing to you; the complete subjection of our will to the Will of God is the health, ease and quietness of our wills, therefore study to be perfect.  
2. The Reasons, why it must be so.  
1. From the Love and Goodness of God showed in our Change, which should constrain us, and awaken in us principles of gratitude towards him: 2 Cor. 5.14, 15. For the love of Christ constraineth us, etc. Luke 7.47. Her sins, which are many, are forgiven her, for she loved much. It is a trouble to them, that God hath been so long detained out of his right, that the Devil hath engrossed so much of their choicest time and best strength, and therefore now they would make some recompense; as Travellers that set forth late, ride the faster. Especially doth this hold good of them that have been great sinners: it is possible that some have stuck at no villainy, but have ingulphed themselves in all manner of dissoluteness; O how zealous should they be for God for time to come, and bestir themselves that they may show forth the sacred influence of Grace, as they have done the cursed rigour of Nature!  
2. By Grace we have received a new Principle and Power. Now Principiata respondent suis principiis, a new Heart showeth itself by newness of Life; therefore the power and effect of Grace must as much discover itself as formerly we bewrayed the power of sin, otherwise why is this new Principle planted in our hearts. It is dangerous to receive objective Grace in vain, 2 Cor. 6.1. We then as workers together with him beseech you, that you receive not the grace of God in vain. We frustrate the Method of God, when we suffer the Gospel to be cast away upon us: but to receive subjective Grace in vain is worse, as this is a closer Application, as a Power put into our hearts, and we make the choicest gifts of the Spirit idle and unuseful.  
Use. Is to persuade us to make our new Obedience more clear and explicit.  
1. By manifesting the Change, 2 Cor. 5.17. If any man be in Christ he is a new creature, old things are passed away, behold all things are become new.  
2. By out Growth and Increase, 1 Thess. 4.1. Furthermore than we beseech you, Brethren, and exhort you by the Lord Jesus Christ, that as ye have received of us, how ye ought to walk, and to please God, so ye would abound more and more.  
3. By exceeding in a course of Holiness, as ye did before in Sin, 1 Cor. 15.10. I laboured more abundantly than they all.  
Reasons.  
1. It is not an indifferent thing, whether ye be eminent in Obedience, yea or no. God maketh a great matter of it, as appear by his strict injunctions, Psal. 119.4. Thou hast commanded us to keep thy precepts diligently; By his ample Promises, Deut. 11.26, 27, 28, 29. Behold, I set before you this day a blessing and a curse; a blessing if you keep the commandments of the Lord your God, which I command you this day: By his Punishment of the Disobedient, 2 Thess. 1.8, 9 To take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power: By the Example of Christ, Heb. 5.8, 9 Though he were a Son, yet learned he obedience by the things which he suffered. And being made perfect, he became the Author of eternal Salvation to all them that obey him. You have gained a great point, when you are persuaded of this.  
2. That the Government of God is not for the Ruler's benefit, but the Subjects welfare. It is as the Physicians Prescriptions, the Pilots Steerage to direct us to our Happiness, the Parent's Education, Deut. 5.29. O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever.  
3. That after Grace received, there is still the weakness of our flesh. The Mind in part is blind and ignorant, in the corrupt Will there is a back bias, Passions are turbulent, Temptations of Sense and Appetite are incessant and powerful; therefore watchfulness and caution are not unnecessary, the Heart is very treacherous.  
4. The Honour of Grace is much concerned in our activity and zeal: for the new Creature is form for somewhat, Eph. 2.10. We are the workmanship of God, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them.   

SERMON XX.  ROME VI 20. 
For when ye were the servants of sin, ye were free from righteousness.  
IN this Verse the Apostle rendereth a Reason, why they should add to Righteousness Holiness, as they had before added Iniquity unto Iniquity, because Righteousness had no whit of their service then; therefore sin should not have any jot of their service now they had devoted themselves too God. He layeth before them the wretchedness of their carnal Estate in two Notions.  

1. They were Slaves to Sin.  
2. Strangers to Righteousness. This latter he expresseth by this Phrase, Free from righteousness. 

1. What it signifieth.  
2. Why used here.     
1. What it signifieth. A man may be said to be free from Righteousness two ways:  
First, De Jure, so no man is or can be free from Righteousness; for every Creature is under a Law, and an Obligation of Duty to God. Saul proclaimed, That whosoever would encounter Goliath, his house should be free in Israel, 1 Sam. 15.25. meaning not a total exemption from Obedience, but have certain Regalities bestowed on his Family; a Subject remaining a Subject, cannot be altogether freed from Duty to his Prince. Now Man being God's Creature, is also his Subject, and therefore of Right ●e neither is, nor can be free from Righteousness.  
Secondly, De Facto, they carried themselves as if they were free, never busied themselves with thoughts of God, nor regarded to walk holily before him.  
2. Why it is put here, to show we must not divide our Service, but abstain as strictly from sin, as we did before from all good, you must serve Righteousness as before you served Sin. When you were under Sins yoke, Righteousness had no power over you; and now you are under Christ's yoke, the power of sin must, at least, be considerately weakened.  
Doctrine. Those who become Servants of God, should be as free from Sin, as before they were from Righteousness.  
1. I suppose that there is a Liberty, which is a Perfection of Humane Nature, and a Liberty, which is a Defection from God. That Liberty which is a Perfection, is to be willing and ready to perform our Duty to God, Psal. 119.45. I will walk at liberty, for I seek thy precepts; that Liberty which is a Defection, or a Revolt from God, is properly Licentiousness rather than Liberty, and that is a desire to live as we list, to be free from the bonds of Duty, Psal. 2.3. Let us break their bands asunder, and cast away their cords from us.  
2. They that most labour for this carnal Liberty are the most wretched Servants of Sin, because they are overcome and led Captive by it, and wholly give up themselves to obey sin; so, 2 Pet. 2.19. Whilst they promise themselves liberty, they themselves are the servants of corruption. The flesh seeketh its peace and quietness, which it cannot enjoy but by giving itself over to its lusts, and so they are pleased with this servile condition, and remain in this Bondage, though it be the worst of all.  
3. That the Servants of Sin, or those who are under the yoke of sin, carry it as if they were free from Righteousness, that is to say, either by way of Neglect, or by way of Resistance.  
First, By way of Neglect, they made no Conscience, did not so much as think what was holy and pleasing to God, as some go on carelessly, not considering what they do, nor whereunto it will tend. These are said to despise their ways. Prov. 19.16. He that keepeth the commandment, keepeth his own soul; but he that despiseth his ways, shall die. Some care not how they live, but are carried on by their own blind lusts; Righteousness, or a Conscience of their Duty hath no power over them, they do not consider of their actions, much less take care to mend their course.  
Secondly, By way of Opposition and Resistance; for they are said to be free from Righteousness, that are opposite and averse from it, as the carnal mind is enmity to the Law of God, Rom. 8.7. Some bewray an obstinate wilfulness, as others do a negligent carelessness, they beat down whatsoever standeth in the way of their sins, neither right, nor reason, nor shame, nor fear can restrain them, though a Commandment standeth in their way, they break through, nothing can stop the course of a Sinners violently pursuing his Lusts, as Baalam went madly on against all the rebukes of God, either in his Conscience or external Providence.  
4. Though all the Unregenerate are void of Righteousness, yet they are not all alike sinful. There is a difference between unrenewed men, some are more, some less gross in the out-breaking of their sin; some are more filthy, but all are gone out of the way, there is none that doth good, no not one, Psal. 14.3. they all agree in this, That none of them doth, or can do any thing at all commanded by God as commanded, from righteous Principles, and for right Ends. Some may be free from outward Vice, as Paul was, touching the righteousness of the Law blameless, Phil. 3.6. Our Lord saith, Mat. 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven: though there is some external conformity to the Law, outward austerity and strictness, yet no inward purity and holiness.  
5. That where men are changed by Grace, certain it is they must away with their former sinful life: partly, because the Gospel-rule requireth it, Mat. 9.13. I am not come to call the righteous, but sinners to repentance; and Repentance is a turning of the Soul from sin to God, God may be reconciled to our persons, never to our sins: partly, because this is the end of that Grace that hath wrought the change in us, Luke 1.74, 75. That we being delivered out of the hands of our enemies, should serve him without fear, in holiness and righteousness before him all the days of our lives: partly, because the nature of the thing showeth it. If there be any sound change, we have changed Masters and work, way and end, business and hopes; and therefore our Conversation will be quite otherwise than it was before, and the course of our Endeavours will be turned into another Channel, Eph 5.18. And be not drunk with wine, wherein is excess, but be ye filled with the Spirit: we have other work to do, and other happiness to seek after, Phil. 3.19, 20. Who mind earthly things; but our conversation is in Heaven.  
6. When men shake off the yoke of Sin for Righteousness, they should be as free from Sin, as formerly they were from Righteousness. Now here I will show, 

I. How far this should be.  
II. Why this should be.    
I. To state it, How far this can or should be? For the difficulty lieth here, How we can be as free from Sin as formerly from Righteousness, since after Conversion there is a mixed Principle in us? I answer,  
This is to be considered two ways, quoad Conatum & quoad Eventum.  
1. Quoad Conatum, as to Endeavour, which is to get rid of all sin; a sincere Christian doth so give up himself to a holy Life, as to watch and pray and strive against all sin, this is his endeavour, and if it were possible, he would root out all; this is his aim, business, and constant care: but because he obtaineth not his end, he is troubled, Rom. 7.24. O wretched man that I am! who shall deliver me from the body of this death? In the mean time he hath the settled bent of his Will and Conscience to satisfy him, Heb. 13.18. Pray for us, for we trust we have a good conscience, in all things willing to live honestly. His Soul is bend, and his Endeavours are accordingly.  
2. Quoad Eventum, he is so far free from sin, as carrieth a good proportion with his freedom with Righteousness in his carnal Estate. His freedom from Righteousness was consistent from urge of Conscience, which pleaded Gods Right with great earnestness; God doth not so far forsake Mankind, as to leave them without all convictions of their Duty, or some inclinations to it, but it is weak and ineffectual: So now, his freedom from sin is not altogether to be free from the urge of sin; for the carnal Principle is still within him, and a warring working Principle it is, and doth not lie idle in the Soul. But as then, men were free from Righteousness by their carelessness of it, or averseness from it; so now they that have changed Masters and Estates, are to be so ●ar free from sin, as not to sin wilfully, and by way of opposition to Grace any more, nor yet negligently and carelessly to go on with their former course: for if there be any known sin, which they do not hate, but had rather keep than leave it, and do not pray and strive and watch against it, they are not sanctified. For the sanctified hate every false way, Psal. 119.104. they pray against it, ver. 133. Order my steps in thy word, and let not any iniquity have dominion over me: they watch and strive against it to some degree of prevalency, Psal. 18.23. I was also upright before him, and I kept myself from my iniquity: they cannot bear with sin, they have a Nature which beareth an enmity and repugnancy to it, as the carnal mind doth to the Law of God, so doth this new Nature to sin, 1 Joh. 3.9. Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God.  
II. Why this should be so.  

1. Let us consider the Equity as to matter of Right, it should be so.  
2. The Necessity as to matter of Evidence, it must be so.  
3. The Conveniency as to matter of Benefit.   
1. The Equity as to matter of Right. All Rules of Equity will oblige you to this, whether you consider the Master, the Work, or the Reward.  
First, The Master, if you consider how great and how good a Master you now serve: if you consider him as great, you can never do too much for him; or as good, not so much as he deserveth of you.  
1. As a great God, he cannot be too much loved, nor obeyed too exactly, nor served too diligently, all is short of the Greatness of his Majesty. We have mean thoughts of his glorious Excellency, if we think that any thing will serve the turn, or that such a God will be put off with any thing; though we have formerly consumed our strength in the service of sin, yet a little slight obedience will be enough for God, we need not be so strict and exact; this is as bringing the sickly Lamb instead of the Male of the Flock. And therefore God pleadeth his Majesty, Mal. 3.14. I am a great King, saith the Lord of Hosts. Therefore if you have a greater Master than you had before, you should do as much or more work than you did before, Col. 1.10. That ye might walk worthy of the Lord unto all wellpleasing. 1 Thess. 2.12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.  
2. As good, he hath deserved at our hands more than ever we can repay him. By experience we have felt the evil of sin, and why should we indulge it any longer? We have also tasted, that the Lord is gracious, 1 Pet. 2.3. And why should we not prize and love him, and value his service? The Lord our God is the best Master, and therefore we should serve him cheerfully; he is not true to God, and hath not a due sense of his Mercy, that is indifferent and cold in his service. We are bound to serve God with gladness of heart for the abundance of all things, Deut. 28.47. that is, because of our obligations from common Providence; but how should we serve him for his Mercies in Christ, wherein he is infinitely good to us? Rom. 12.1. I beseech you therefore, Brethren, by the mercies of God, that ye present you bodies a living sacrifice, holy▪ acceptable unto God, that is your reasonable service. 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them, and rose again; there the obligation is much greater. Nature will teach us to love those that love us, and who loves us better than God, who hath provided Pardon and Life for us? Shall we go about his work with backwardness and weariness? You should serve him after another manner, with more zeal, diligence and exactness.  
Secondly, The Work, which on the one hand is Sin, and on the other Righteousness; to be hot and earnest in Sin, and cold and negligent in our Duty, when God hath set thee in a better work, how can this be justified, not only before the Bar of God, but of any sound Reason? Surely the best work requireth the best strength; now which is better, to be rebelling against our Creator, and violating the rectitude and harmony of our own Natures, or to be serving our Creator, and regulating our Faculties in their due order and proportion to the great ends and uses for which we were made? There is a great deal of difference between the way we have left, and the way we are put into by Grace, the one is our distemper, the other is proper work for a man, that our endeavours should show, how much we prefer the one before the other; for surely it is better for us to live as a Man, than to live as a Beast, Psal. 119.140. Thy word is very pure, therefore thy servant loveth it.  
Thirdly, The Wages, which is eternal Life. Now the Question is, Whether you will seek Heaven as fervently and diligently as before you sought the World, and the fleshly pleasures thereof? Will you now be contented with a sluggish wish, and lazy, dull endeavours, whereas before you thought you could never do enough in the pursuit of your Lusts? Will you not bid as much for a Jewel, as you would for a Bead, or a piece of Glass? In all reason more, if you laid out your strength before for nought, for that which satisfieth not, will you now stand hucking, when a blessed Inheritance is offered to you? Who can excuse you from folly? We are bidden to seek after these things in the first place, Mat. 6.33. Seek ye first the kingdom of Heaven, and the righteousness thereof. 1 Cor. 15.58. To abound in the work of the Lord. Phil. 2.12. To work out our salvation with fear and trembling. We are on the other side bidden to use the world, as if we used it not, 1 Cor. 7.31. Now then, what will you do?  
2. The Necessity in point of Evidence, hereby we show, that we have utterly shaken off the yoke of sin; otherwise it will remain as a nice debate, whether your change be sincere or no. It is certain, you did much for sin, Conscience is sensible of that, the only sensible evidence of your change is, when the vigour and fervency of your spirits is turned into another channel, and you are as earnest to please God, as ever you were to serve your Lusts, otherwise you never sensibly and plainly distinguish yourselves, as renewed, from yourselves, as carnal. There is no question then, but that there is a thorough change wrought in you. Therefore that your sincerity may not be a doubtful thing, and hard to interpret, you should be as free from sin, as formerly from Righteousness. When men are unlike themselves, there is no doubt, 1 Cor. 6.11. Such were some of you, but you are washed, but ye are sanctified, but ye are justified, in the Name of the Lord Jesus, and by the Spirit of our God. Philem. 11. Which in time past was to thee unprofitable, but now profitable to thee and to me. This is no small or obscure change, but such as may be felt of ourselves, and discerned by others. Paul a Persecutor, and Paul a Preacher showeth the same fervour, but his earnestness was employed about other matters, therefore plainly different from himself.  
3. It is convenient it should be so, that we should do as much good, or far more good, than we have done hurt by our ill Example; therefore the worse we were before our calling, the better we must be afterwards. This was that which made Paul go beyond the rest of the Apostles in pains and zeal, because of the hurt he had done by the sins of his Unregeneracy, 1 Cor. 15.10. I laboured more abundantly than they all. This made Mary Magdalen to exceed in love to Christ above others, because she had been so excessive before in the love of her unlawful pleasures, Luke 7.47. Her sins, which are many, are forgiven her, for she loved much; but to whom little is forgiven, the same loveth little. Therefore it concerneth us to repair our Errors, especially when they have been noxious to others, that by eminency of Grace we may awaken those whom we have hardened by our sins, or joined with in their sinful courses. Dives would have his Brethren and Companions believe: surely this Charity will possess the hearts of the converted.  
Use 1. To press those that are, or would be accounted renewed by Grace, to free themselves from sin yet more and more. The chain is broken by Grace, and you have had experience of both Masters, now show it, that you do heartily forsake the one, and cleave to the other.  
1. Be more tender and fearful to offend. As long as you make little reckoning of sin, you are in danger of committing it. It is said, Prov. 13.13. Whoso despiseth the word, shall be destroyed; but he that feareth a commandment, shall be rewarded. Those are the two opposite parties, those that despise, and those that fear a Commandment, there is not a worse or a better frame than the one or the other; they are properly free from Righteousness that despise a Commandment, and so in the high way to destruction; they say, Tush! it is folly to stand so scrupulously and nicely upon our Duty: but on the other side they are free from sin that fear a Commandment, that dare not venture, when God hath hedged up their way: the one are profane, they will speak and do as they list, say God what he will to the contrary; the other godly, and have a deep reverence of God, and so of his Word upon their hearts, My heart standeth in awe of thy word (saith David) Psal. 119.161. Many fear the punishment of man, or a Judgement, when to visible appearance it is likely to tread upon the heels of sin; and some may fear a Threatening; but a gracious heart feareth a Commandment, if a Commandment standeth in the way, it is reason enough to a gracious heart to forbear, more than if there were a Lion in the way, or a Band of armed Enemies, or an Angel with a drawn Sword, such as stood in the way to stop Baalam; they have a deep reverence of God's Authority, and it is no more than needeth; for this direction is given to us, 1 Pet. 1.17. Pass the time of your sojourning here in fear, to those that take themselves to be renewed ones.  
2. Be more resolved against sin. We shake off the yoke by a solemn entering into Covenant with God, wherein we renounce the Devil, the World, and the Flesh, and heartily dedicate ourselves to live unto God; now the more resolved we are in either, the more sincere is our Covenant. A wavering purpose maketh us neither wholly off from sin, nor wholly on upon God's service, but hangeth between both; the heart is not biased and engaged, and so there is a considerable and notable inconsistency in the life, Jam. 1.8. A double-minded man is unstable in all his ways. Therefore till the purpose cometh to be full, we are not freed from the power of sin. Some kind of willingness and unsound consent there is in the half converted; yet for want of this true resolution, their hearts are not right with God, neither are they steadfast in his Covenant, Psal. 78.37. It is long ere men will yield to live to God, and when they seem to yield, are long wavering ere they fully resolve; they see all is not well with them, and that they are not in a safe condition to appear before God in the Judgement, and they have many perswading of the Spirit of God, and their own Consciences reasoning the case with them, and under these persuasions the mind is under some purpose to take a new course; but these purposes are either for the time to come, hereafter they will be more strict and holy, but still adjourn and put it off; or else they are but half purposes, that reach not to a full resolution; and therefore if they make some kind of change, it is by halves, they are not free from sin, which often returneth, and recovereth its former Power and Reign in their Hearts. But when men are resolved past all contradiction, that this shall be their work and scope to please God, than they do more fully yield up themselves to the renewing Spirit, to be sanctified and prepared for God's use: the Scales are cast, Righteousness gets the Power that Sin had before; the man is new armed with a resolution to cease from sin, and to betake himself to a holy life, whatever it cost him: 1 Pet. 4.1. Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves also with the same mind; for he that hath suffered in the flesh, hath ceased from sin. He is resolved to deny the Flesh, forsake the World, and to cast off the weight that hangeth on him, and the sin that doth so easily beset him, and to run with patience the race that is set before him, Heb. 12.1, 2. Good wishes and good purposes will not now serve the turn, but active and serious endeavours: the man that hath another work to do, that he may actually forsake the sin which he hath renounced.  
3. Do not make a light matter of sin, but hate and abhor it. The Soul is never truly converted to God, till Holiness hath our delight and love, and sin our hatred and aversation. When it is hated, it is mortified. While a man is a servant of sin, he loveth not God nor spiritual things, nor the holy ways of God; but rather there is an opposition to them, and enmity against them in the heart: but when we become the Servants of God, the object both of our love and hatred is changed, we love God, and his People, and his Ways, but then they hate sin sincerely, even the garment spotted with the flesh, Judas 13. the very evil actions they do themselves they hate, Rom. 7.15. The evil which I hate, that do I. Sin may break out sometimes, but it is contrary to their liking, but generally this hatred prevents sin, and is a very great help to the forsaking of it: they are so fallen out with sin, that they keep it under, Psal. 97.11. Ye that love the Lord, hate evil: their hearts are turned from it, and against it; whereas formerly they lived in fleshly pleasures, their delight is in pleasing God, the main bend of their heart and life is against sin, and their chief design and endeavour is to destroy it: Grace hath taught them, that Sin, Satan and the Flesh are their deadly Enemies, that seek the Damnation of their Soul, and therefore they deal with them as Enemies, and bid defiance to them. Alas! what ado have we with many, to leave a base Lust, because they never truly hated it. There is ●ome dislike of their sins for a while; but when the fit is over, they relapse into them, because there is not an irreconcilable enmity and abhorrency: Isa. 30.22. Ye shall defile also the covering of thy graven images of silver, and the ornaments of thy molten images of gold, thou shalt cast them away as a menstruous cloth, thou shalt say unto it, Get thee hence. Hosea 14.8. Ephraim shall say, What have I to do any more with Idols? Others stand dallying with sin, but cannot leave it.  
4. If you would be free from sin, avoid the temptations that lead to it. If Ravens or Crows be driven away from the Carrion, they love to abide within the scent. Those that will play about the Cokatrices' hole, will surely be bitten; therefore we ought to fly the occasions and appearances of evil, 1 Thess. 5.22. Abstain from all appearance of evil. If men would not be drowned, what do they so near the waters side? nor wounded, why venture they among Enemies? or meddle with the Bait, if they would escape the Hook? Therefore Caution is your Preservative.  
5. If you would be free from sin, live unto God. For Vivification doth promote Mortification, and the sensual Life is best cured by the Souls delight in God, and care to please him, Job 1.1. Job was perfect and upright, one that feared God, and eschewed evil. True Grace is an effectual Principle, both to produce its own operations, and to restrain sin, Prov. 16.6. By mercy and truth iniquity is purged, and by the fear of the Lord men depart from evil. Iniquity is purged in a way of Sanctification.   

SERMON XXI.  ROME VI 21. 
What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death.  
THE Apostle pursueth his Argument, why they should be as free from Sin, as formerly they were from Righteousness, by comparing the two Services together, the service of Sin, and the service of Righteousness; he speaketh in the next Verse of the service of Righteousness, in the Text of the service of Sin. As to the service of Righteousness, it is matter of joy and pleasure, while it is a doing, of comfort and confidence in the remembrance of it, and for the future, Life and eternal Salvation: But on the contrary, if we take a view of sin with respect to the three distinctions of time, past, present, and to come, we shall find it evil and very evil, What fruit had you of those things, whereof ye are now ashamed? for the end of those things is death.  
Sin may be considered three ways, either as to the time of committing it, or the time of remembering it, or the time of Gods rewarding and punishing of it; and you find in all so many Arguments against it.  
First, As to the Time of committing it, so the Apostle argueth ab inutili; There is no fruit: then when you lived a carnal life, what fruit had you?  
Secondly, As to the present Remembrance, Ye are now ashamed. Now, that is, 

1. Now, the Commission is over. Or rather,  
2. Now, after your Conversion to God. Grace breedeth shame in us, because of foregoing sins; so that here the Apostle argueth à turpi.    
Thirdly, As to future Expectation, The end of those things is death: there the Argument is à damno, from the hurt and damage that cometh to us thereby. As to time past sin is unprofitable; as to time present shameful; as to time to come pernicious and deadly. By all these Considerations it may be made fearful to us.  
First, The Apostles Argument ab inutili is propounded by way of Question, which is the strongest way either of Affirmation or Denial; for it is an Appeal to Conscience and Experience: if the service of sin was at any time fruitful, it was questionless when it was a doing, when you were servants of sin, and had nothing to check and allay it, but were altogether blinded by your lusts, feeding the oblectation and pleasure of your fleshly minds with the vanities of the World; What fruit had you then? that is, you had none at all.  
Doctrine. There is no solid Benefit or Profit to be gotten by Sin.  
The Scripture representeth it as unfruitful and deceitful.  
1. As unfruitful, Eph. 4.11. Have no fellowship with the unfruitful works of darkness. A state of sin maketh us unfruitful to God, we cannot gather Grapes of Thorns, and Figs of Thistles, so it is unfruitful to the Sinner himself, who loseth his time and strength, for that which will only occasion shame and trouble, and hereafter Eternal death.  
2. As deceitful, Eph. 4.22. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts. Heb. 3.13. Lest any of you be hardened through the deceitfulness of sin. It is so called, because is promiseth much, and performeth but little.  
1. It promiseth much▪ Sin smileth on the Soul with enticing blandishments, Satan told our first Parents, Ye shall be as Gods, Gen. 3.5. and still we promise ourselves something from sin, some contentment, some profit; for no man would be wicked gratis, merely for his mind's sake, or without an aim at some further end; mere evil, as evil, cannot be the object of choice, there is some fruit or benefit expected in all that we do.  
2. It doth not make good its word to us.  
1. It doth not answer Expectation, the Sinner looketh for more contentment and satisfaction, than ever he doth enjoy, Eccles. 5.16. What profit hath he that hath laboured for the wind? it is fruitless enterprise, it may be there is a wind, a short-lived transitory delight, but it is gone assoon as it cometh, nothing cometh of it that may be called Fruit, nothing that may be solid satisfaction to a man that hath a Conscience, and is capable of an immortal Estate, and hath a Maker, or a Judge, to whom he must give an account, how he hath spent his time and strength, and what hath been the business of his Life in the World. Alas! the fruit of sin dieth with the very act, and when the lust is satisfied, it beginneth ●o be contemned, as Amnon hated Tamar more than ever be loved her, 2 Sam. 13.15. So short are all unlawful pleasures, enduring no longer than the sinful act, for which like Fools men hazard and lose pleasures for evermore. Reason taketh the Throne when Appetite is satisfied, and scourgeth the Soul with bitter remorse, because Appetite hath been obeyed before it. Sin after the committing appeareth worse than before; when it is too late the Sinner cryeth out, What have I done? Esau when he had sold the birthright, sought it afterwards with tears, Heb. 12.16, 17. Judas when the Treason was over, he saw the worthlesness of the price, for which he sold his Master, Mat. 27.4. I have sinned, in that I have betrayed innocent blood. When once Conscience is touched and awakened, Gild flasheth in the Sinners face, than the bitter effects of sin are felt by Experience.  
2. It is not valuable, the Profit will not countervail the Loss; nor the Pleasure the Pain.  
1. The Profit will not countervail the Loss, men hazard their Souls, and then gain a little wealth, and that is the worst bargain men can make, Mat. 16.26. What will it profit a man to gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? Besides that, the wealth gotten by sin cometh with a Curse, that within a while consumeth it, Prov. 10.2. The treasures of wickedness profit nothing; so that to seek to grow rich by sin, is in the eye of Faith at least a fruitless enterprise.  
2. Nor the Pleasure the Pain, it is delightful to the sensual part, but at the end it biteth like a Serpent, Heb. 11.26. All the pleasures of sin are but for a season. Sometimes they leave us in the midst, always in ●●e end of our days, and then the horror and anguish beginneth. But to speak nothing of what is eternal, but of that which is of present feeling, sin raiseth a tempest and storm in the Conscience, which is not easily allayed, Host 8.7. They have sown the wind, they shall reap the whirlwind. The pleasure we fancy in sin is lost assoon as enjoyed, but the sting is not so soon gone; the Crop doth answer the seed, and usually with increase, they that sow the wind can expect to reap nothing but the wind, but they reap the whirlwind; a man that feeleth the gripes of a Surfeit buyeth the pleasant meat at a dear rate, and what a sorry Purchase doth he make, that is at so much cost and expense of time to please the flesh, and getteth nothing but trouble of mind and horrors of Conscience for his recompense.  
3. If there be any fruit of sin singly, yet comparatively it is as none, that is, if compared with what we might get by God's Service. The carnal World lives by Sense as God's Children do by Faith; now they that judge of their Happiness by their Senses, expect and promise themselves more good by the Pleasures, Honours and Profits of the World than all Gods Promises; but a little Experience confuteth them. On the other side, they that measure their Happiness by the Rule of Faith, God's Promises are Heritage enough to them, Psal. 119.111. Thy testimonies have I taken as an heritage for ever, they are the rejoicing of my heart. God promises things truly good to them out of love, Psal. 84.11. He will give grace and glory, and no good thing will be withhold from them that walk uprightly. They are all Yea and Amen, of unvariable Truth, and of certain Accomplishment. Therefore happy are they that trust in him, when others go a whoring from him, Psal. 73.28. Now though by sin men should get increase of Riches, enjoy variety of Pleasures, endear themselves to the favour of great Men, yet is this Fruit to be compared to that we may have by serving and trusting in God? Alas! the Nature of these things is such, that they cannot make us good, much less happy, and their value is much lessened, when we cannot have them without so spiteful a condition as sin, without committing or doing something against Conscience, or omitting what God requireth of us. Well then, if it seem fruit singly and apart, yet it is none comparatively in respect of what we might have by pleasing God.  
Use 1. To rouse us out of a state of Sin. Men would not lie so long in it, if they would recollect themselves and consider, what have I gotten since I was the Devil's bondslave, but a blind Mind, a troubled Conscience, and a hard Heart, and it may be shame and disgrace in the World? Now what a folly is it for any one to pursue that which will bring him no fruit? One beginneth to be awakened, when he beginneth to say, Job 33.27. I have sinned, and perverted that which is right, and it profited me not. Whatsoever sin promiseth, or sinner's fancy, it will be found at last an unprofitable course, what do men get by drinking, gaming, chambering and wantonness, what by all the lusts of youth, and the bold attempts of riper years, but an ill Name, and a worse Conscience, a diseased Body, and many times an encumbered Estate? They turn their back upon God to their great disadvantage. God is willing to stand to this trial, that his Service doth us no hurt, Jer. 2.5. What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? Yea, that it will do us much good, Mic. 2.7. Do not my words do good to him that walketh uprightly? But sin cannot stand the trial, it doth us much hurt now, and will do us more hereafter, Prov. 5.11, 12. And thou mourn at last, when thy flesh and thy body are consumed, and say, How have I hated instruction, and my heart hath despised reproof?  
Use 2. To prevent acts of Sin for the time to come. It is good often to put this Question, Cui bono? What doth it? Eccles. 2.2. What shall I gain by these vain delights and sinful practices? To take pains to no purpose is folly, to an ill purpose is unnatural and self-destruction. Ask what doth it? To my Body? a modest temperance will keep it in better plight, and freer from diseases than a gluttonous pampering of it. To my Estate? a little with the Fear of God is better than great Revenues with sin. To my Soul? shall I be more cheerful to serve God, or my mind in a better posture for the high uses of Religion? To my eternal Estate? am I in the way to Hell, or to Heaven? If men would but commune with themselves oftener, what am I now a doing? What will come of it? it may be I shall get a little worldly pelf, but what is this to the loss of God's Favour, or to the loss of my Soul? We are often quarrelling with God, what profit is it that I serve the Almighty, and pray unto him? Mal. 3.14. Ye have said, It is vain to serve God: and what profit is it, that we have kept his ordinances, and that we have walked mournfully before the Lord of Hosts? So Job 21.15. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? Surely we should do as much on the other side, what will sin come to? What profit by this sensual careless life, this hunting after the World, and neglecting God and my precious immortal Soul?  
Secondly, The second Dissuasion or Argument, which the Apostle useth, is à turpi, it is a base thing, implied in that Clause, Whereof ye are now ashamed. You had no solid benefit then, and you cannot review your past sinful life without shame.  
The words may be considered under a twofold Reference: 

I. As it is an Act of Repentance in the Godly.  
II. As it sets forth the evil and odiousness of Sin.    
1. As it is an Act of Repentance in the Godly; after ye came to better knowledge, ye were ashamed of those things ye took pleasure in before, therefore now meddle no more with them.  
Doctrine. That God's People are, and aught to be ashamed of their past Sins.  
There are two things in Sin, 

1. The Gild of it.  
2. The Folly and Filthiness of it.    
The Gild causeth Fears and Terrors with respect to the Wrath of God which is to ensue: But the Folly and Filthiness of Sin causeth shame. Man is a rational Creature, and therefore is ashamed of what is foolish, and was at first made an holy Creature, and to enjoy Communion with an holy God, and therefore Turpitude and Filthiness is a cause of shame. Now it requireth a quick and more tender sense to be sensible of the Folly and Filthiness of Sin, than to be sensible of the Wrath due to Sin; but all those who are brought home to God, are sensible of both. A man covered with noisome Boils and Sores, is not only affected with the pain, but abhorreth the sight and smell of them, but first he feeleth the pain; so the first work is Terror, men are pricked at heart, Acts 2.37. before they have a sight of their Folly and Filthiness; the Soul beginneth to come on finely, when it is brought to that, it is gradus in re: to be sensible of this Folly is the first degree of spiritual Wisdom, 1 Cor. 3.18. If any man among you seem to be wise in this world, let him become a fool, that he may be wise: he cometh to himself again, and when sensible of his filthiness and loathsomeness, it is a sign he hath some love and liking to the pure and holy ways of God: as there is more light and love infused into the heart, so do men more loath themselves for their filthiness, Ezek. 36.31. Then shall ye remember your own evil ways and doings that were not good, and shall loathe yourselves in your own sight for your iniquities and abominations. To be truly and really ashamed of sin is the effect of saving Grace, Ezra 9.6. I am ashamed and blush to lift up my face to thee, my God.  
There are two sorts of Shame, the shame of a guilty stormy Conscience, and the shame of a tender Conscience: there is a confounding shame, and a penitential shame: the one breedeth trouble of Spirit, and is the fruit of Sin; the other an holy Self-loathing, and is the fruit of Grace: the first may be in carnal men; the other is only in God's Children. The differences between these two sorts of shame may be these:  
1. The Penitential Shame continueth and increaseth under the greatest assurance of Forgiveness, and dieth not, when we think we are out of danger: the other is presently after the commission of sin, and while the guilt remaineth. As David grew shy of God, Psal. 32. after he got his discharge and his sins were pardoned, Ezek. 16.63. That thou mayest remember and be confounded, and never open thy mouth any more, because of thy shame, when I am pacified towards thee, for all that thou h●st done, saith the Lord God. There is a dislike of sin, when they are upon the surest Terms with God.  
2. The first sort of Shame considereth Sin, as it damneth or destroyeth, not as it defileth; but the second, as it is an act of Filthiness, and Folly; of Folly, as David, Psal. 73.22. So foolish was I and ignorant, I was as a beast before thee; of Filthiness, Ezra 9.6. O my God, I am ashamed, and blush to lift up my face to thee, my God; for our iniquities have increased over our head, and our trespass is grown up unto the heavens. They loath sin as sin, because they love Holiness as Holiness, Psal. 119.140. Thy word is very pure, therefore thy servant loveth it. Conscience keepeth its own Court, meddleth not but for moral evils, is ashamed not of calamities and infelicities, but crimes or sins, which are hateful to God, and therefore to the new Creature; for it hateth and loveth on God's grounds and reasons.  
3. The first sort of Shame is accompanied with slavish fear, shuneth the presence of God, as Adam did, Gen. 3.10. I heard thy voice in the garden, and I was afraid, because I was naked, and I hid myself: or David, Psal. 32.3, 4. When I kept silence, my bones waxed old, etc. The other is accompanied with Love, and causeth the Godly to come into God's presence, but with self-loathing and reverence, Prov. 30.2. Surely I am more brutish than any man, and have not the understanding of a man. Luke 18.13. The Publican standing afar off, would not lift up so much as his eyes unto heaven, but smote on his breast, saying, God be merciful to me a sinner. The one causeth us to hate God, the other to loathe ourselves for our unkindness to him, and unworthy dealing with him. The one is our torment, the other our cure.  
4. The trouble and shame of Hypocrites is because of the World, the shame of the Godly is because of God. Saul was not ashamed of his sin, but ashamed that Samuel should reprove him before the people, 1 Sam. 15.30. So the thief is ashamed when he is found, Jer. 2.26. But a Child of God is ashamed before God, and of sins which the world cannot see, Psal. 69.5, 6. O God, thou knowest my foolishness, and my sins are not hid from thee. Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake; let not those that seek thee be confounded for my sake, O God of Israel: As if he had said, Sure I have just cause to be ashamed, etc.  
5. The effect showeth a difference, the true shame quickeneth the Soul to more resolution, vigilance, earnest striving against sin; so that our Life, Trade, and principal Business in the World is to avoid it, Psal. 119.6. Then shall I not be ashamed, when I have respect unto all thy commandments. But in the other it prevaileth no further, than that they may avoid the present trouble, and get a little ease.  
The Reasons and Causes of this Shame.  
1. A new and heavenly Light to see those things which others see not, and which themselves saw not before, Jer. 31.19. Surely after that I was turned, I repented, and after I was instructed, I smote upon my thigh, I was ashamed, yea even confounded, because I did bear the reproach of my youth. Rom. 7.9. I was alive without the commandment once, but when the commandment came, sin revived, and I died. They see more of sin, and more evil in sin than ever they saw before, as light discovers what lay hid before in the dark.  
2. A lively sense and taste of God's Mercy and Goodness, of his forbearing Mercy, that he did not strike assoon as the offence was committed, Rom. 2.4. The goodness of God leadeth thee to repentance: Redeeming Mercy by Christ, 1 Joh. 3.5. Ye know that he was manifested to take away our sins: Covenanting Mercy, or the offers of Pardon and Life in the new Covenant, Acts 17.30. The time of this ignorance God winked at, but now he commandeth all men every where to repent: His healing Mercy, Tit. 3.5. According to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost. To offend so good a God, or sin against the Lord of Love and Mercy is a great crime.  
3. The new Nature, which is contrary to Sin, Psal. 97.10. Ye that love the Lord hate evil; there is Odium offensionis, & odium inimicitiae, a hatred of offence, and a hatred of enmity.  
4. Their seriousness: before the deluded Soul is so taken up with fleshly Pleasures, and deluding Objects, that they had no time nor room to consider of their ways, what with business and sensual delights, and the crowd of worldly cares, and the noise of foolish sports, and sensual passions, their hearts were diverted from observing things of the greatest and everlasting consequence, they did in effect forget they had Souls to save or lose, or a God to serve, or a Glory to look after: but now they remember, and loathe themselves.  
Use 1. To show how much, they differ from the People of God that wallow in all manner of filthiness, and know no shame; Impudence is a great note of Obstinacy and Impenitency, Zeph. 3.5. The unjust knoweth no shame. By long custom in sinning they lose the sense of the filthiness and odiousness of it, and so outgrow all feelings of Conscience.  
2. To stir up in the People of God this holy shame, by reason of sin past and present. It is a great help to the spiritual Life; for when we make light of sin, we are in danger of being overcome by it. Therefore rouse up yourselves, Is the offending of the eternal God a slight thing? Surely God doth not make his Laws for nought, nor doth he make such a stir by his Word and Providence against a tame and harmless thing, nor threaten men to Hell for small indifferent matters, neither needed Christ to have died, and done all that he hath done to cure a small and little disease. More particularly, 

1. Sin is the Creatures Rebellion and Disobedience to the Law of the absolutely universal Sovereign, 1 Joh. 3.4. Whosoever committeth sin transgresseth the Law; for sin is the transgression of the Law.  
2. The Deformity of the noblest Creature upon earth, Rom. 3.23. For all have sinned, and come short of the glory of God.  
3. A stain so deep, that nothing could wash it away but the Blood of Christ, Rev. 1.5, 6. To him that loved us, and washed our sins with his own blood, etc.  
4. It hath yielded a flood that drowned the World of Sinners, yet it did not wash away their sins, 2 Pet. 2.9. Bringing in the flood upon the world of the ungodly.  
5. Hell itself can never do it, nor purge out the malignity of it, therefore it hath no end, Mark 9.44. Where their worm dieth not, and the fire is not quenched.  
6. God himself doth loath the Creature for sin, and nothing else but sin, Zech. 11.8. Three shepherds also I cut off in one month, and my soul loathed them. Deut. 32.19. When the Lord saw it he abhorred them, because of the provoking of his sons and of his daughters. Psal. 78.59. When God saw this he was wroth, and greatly abhorred Israel.    
II. As it sets forth the evil and the odiousness of Sin; shame dogs Sin at the heels.  
Doctrine. That Sin is really the matter of Shame.  
1. It is so for the present, it will make you loathsome to yourselves, infamous to others, odious to God. 1. Loathsome to ourselves; therefore a wicked man dareth not to converse with his own Heart, but doth what he can to fly from himself, to divert his thoughts from the sight of his own Soul, or the view of his own natural face in the Glass of the Word, Joh. 3.20. Every one that doth evil hateth the light, neither cometh he to the light, lest his deeds should be reproved. There is a secret bosom-witness which they fear, Job 27.6. My righteousness I hold fast, and will not let it go, my heart shall not reproach me so long as I live. There needeth a great deal of do to bring a man and his Conscience together.  
2. Infamous to others: he bringeth a blot upon himself, Prov. 13.5. A righteous man hateth lying, but a wicked man is loathsome, and cometh to shame. They are a disgrace to the Society in which they live, 2 Pet. 2.13. Spots are they and blemishes, sporting themselves with their own deceive, while they feast with you. Those that love sin in themselves, hate it in another, Tit. 3.3. We ourselves also were sometimes foolish, disobedient, serving divers lusts and pleasures, living in malice and envy, hateful and hating one another.  
3. Odious to God, Psal. 14.2, 3. The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God. They are all gone aside, they are altogether become filthy, there is none that doth good, no not one; and they are sensible of it, and therefore grow shy of God, 1 Joh. 3.20, 21.  
2. It will be much more so hereafter,  
First, At the Day of Judgement. Shame is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fear of a just reproof, and that chiefly from one in Authority, most of all from the Judge of the World. This is principally intended, not shame of Face before men, so much as shame of Conscience, a lothness to come into God's Presence, Gen. 3.10. I was afraid, or ashamed, because I was naked, and I hid myself. There was Verecundia before, an awful Bashfulness, but not Pudor, fear of Reproof and Blame, that entered with sin; much more when all things shall be opened and brought to light, as at the great Day, 1 Joh. 2.28. That we may have confidence, and not be ashamed before him at his coming. Wicked persons that are void of Righteousness, and all Hypocrites that have been unfaithful and unthankful to him, will then be ashamed.  
Secondly, In Hell. Shame in the Damned is that troublous confounding sense of their lost Estate, past Folly, and evil Choice, having now no hope of his Grace, Dan. 12.2. Some shall arise to shame and everlasting contempt: they shall be rejected by God as much as they now reject and disowne him.  
Use. Well then, let us walk more cautiously, not return again to our wallowing in the mire, lest we provide matter of grief and shame to ourselves. It is a Grace to be ashamed in a penitent manner; but it is a sin to provide matter of shame anew. The godly and wicked are both ashamed, the one to get sin pardoned, the other would have Conscience deadned; the one to get sin mortified, the other only to have ease within themselves, though they wallow in sin, and be not reconciled to God; God's Children are more watchful for the time to come, but the other would only get rid of trouble. Now if we cannot hope to prevail with the one, we have great confidence the other will weigh his motive. Will you once more render yourselves odious to God, a burden to yourselves, and live contrary to him, whose Favour is your Life. You have more to do with him than with all the World, your happiness is to hold communion with him; will you, now you have eyes to see the odiousness of sin, break through all the restraints, which Light and Love lay upon you?  
Thirdly, The Apostles Argument is à damno, it is harmful, the end of sin is death. The End may be taken for the Scope, or for the Effect, it is not scopus peccantis, but finis peccati, this is the issue it cometh unto, we incur the penalty of eternal Death. The Sinner hopeth for a better issue, but the end of the work is Death, it is finis operis, though not operantis.  
Doctrine. If we continue in Sin, we cannot expect other or better Fruit, and Conclusion, than eternal Death.  
Now we find the Shame, hereafter Death. All that I shall say now, shall be referred to these three Heads: (1.) It is terrible; (2.) It is just; (3.) It is certain.  
1. It is terrible, if we consider the loss, a separation from the blessed Presence of God; the Disciples wept when Paul said, Ye shall see my face no more. O what will be our case and plight, when God shall say, Depart ye cursed, ye shall see my face no more. Then for the Pain, it is set ●orth by the Worm and Fire, Mark 9.48. Where the worm never dies, and the fire is never quenched. Alas! for momentany Pleasures we run the hazard of eternal Pains.  
2. It is just, they sin against an infinite God refuse eternal Blessedness! have past their Trial, when they were upon their choice! If they had lived longer, they had continued in their impenitency, now they are in their final Estate, in termino, when no change of mind can be thought to proceed from Grace.  
3. It is certain, both by God's Commination, Gen. 2.17. In the day that thou eatest thereof, thou shalt die the death. It is sins wages, Rom. 6.23. The wages of sin is death: and Conscience is in dread of it, Rom. 1.32. Knowing the judgement of God, that they which commit such things are worthy of death.  
Use. Often think of the End: men would be much more wise, if they would more seriously think of the end of things. For the present a Sinner may bear it out confidently, and with some degree of pleasure; but what will the end be? that quite spoileth sins market, Prov. 1.17. In vain the net is spread in the sight of any bird. The silliest creature would not run into the destructive snare, if he did see it. But we are guilty of two faults, either we believe it not, or we consider it not.  
First, We believe it not. The Apostle tells us, All men have not faith, 2 Thess. 3.2. few have it, and the best have too little of it. Would they live such a careless life, if they were persuaded, that all would end in Hell-torments? No, they would think, they could not soon enough get out of the snare, they would flee from the wrath to come, Mat. 3.7. they would fly for refuge to lay hold upon the hope set before them; but alas! the other World seemeth little better than a Fable to most men.  
Secondly, They consider it not, Prov. 9.18. He knoweth not that the dead are there, and that her guests are in the depths of hell: it is rendered as a Reason, why the Fool counteth stolen waters sweet, and bread eaten in secret pleasant: these carnal delights are taken by stealth, neither allowed by God, nor approved by sound Reason. How come men to be thus infatuated, they do not consider that these Pleasures are salted with a Curse, and that after all their free and licentious Life, they shall be turned into Hell.  
To conclude the whole. Since there is no profit to be found in the ways of sin, and they will certainly bring shame and eternal destruction, shame for the present, and confusion of face for evermore: Let all the people of God seriously think of these things; 

1. That they may be more thankful for their deliverance by Christ. Pliny tells us of a Wood, though of an unpleasant smell, that recovers the pleasure of the Senses again: So that we may not be Gospel glutted, it is good to review the evil of the carnal Estate, that we may the better give thanks for our recovery.  
2. That we may walk more humbly and watchfully. You should be so far from running into your past sins, that you should never remember them without shame and self-loathing, and considering the fruits of sin, we should meddle with this forbidden fruit no more.     

SERMON XXII.  ROME VI 22. 
But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life.  
THE Apostle having showed, how miserable their Estate past was, when they served sin, he showeth now the Happiness of the opposite state, into which Grace had translated them; But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. In which words observe, 

1. The Change wrought in them.  
2. The Effect of it.    
1. Their Change of State, which is set forth:  
1. Partly from the Terms from what to what they were turned, from sin to God. Observe he had called them before Servants of Righteousness, now Servants of God. To serve God is heartily to obey his Will, which is called the Service of Righteousness, because of the equity of his Commands, and the strength of the obligation upon us, it is right and equal, it is a due debt. So that the Service of God, and of Righteousness is all one.  
2. The Power by which it was accomplished, which is implied in the passive forms of speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 20. When ye were the servants of sin, ye were free from righteousness, now it is made servants, and made free. We are prone enough to sin of ourselves, and ready enough to that which is evil; but God by his effectual working made us to be that by Grace, which by Nature we could never be: we were born servants of sin, but made servants of God by his Spirit.  
2. The Effect of this Change, which is either Holiness or Happiness: the one in this Life, the other in the next.  
First, Holiness in this Life, Ye have your fruit unto holiness, the Apostles discourse leadeth him to speak of the fruit by Holiness; but he saith, Ye have your fruit to Holiness, for he is comparing the service of God, and the service of Sin; now in the service of sin there is nothing to be had but shame and death, those were his Arguments there, What fruit had you of those things whereof ye are now ashamed? for the end of those things is death. Now he only saith, You have your fruit to holiness, in opposition to shame, which was the consequent of sin; and in opposition to death he saith, And the end eternal life. Why doth he thus speak? Answ.  
1. Holiness is a reward to itself, it is its own fruit. If a man doth attain to Purity of Soul, it is enough, Honour and Joy doth accompany it, as shame doth sin.  
2. It may be meant of Holiness increased, for the more we serve God, the more holy shall we be; every good work increaseth our Holiness, or our fitness and ability for obedience to God. So that in effect this is the Argument. This good you reap by your subjection to God, that you are in this World sanctified, and fitted to walk in newness of Life.  
Secondly, Happiness in the Life to come, and the end everlasting Life, that is the final issue; for the holy Life is a beginning and pledge of that Life which is immortal and glorious.  
Doctrine. That when all things are well considered, the only amiable Life is that which is spent in God's Service.  
I word the Doctrine thus: 

1. Because the two Lives are compared, the Life spent in Vanity and Sin, and the Life spent in Holiness and Righteousness; therefore I say, When all things are well considered.  
2. Because those who are before called Servants of Righteousness, are now called Servants of God; therefore I say, The life spent in the service of God.  
3. I assert, This is the only amiable Life, because the Life spent in sin is full of shame and horror; of shame, because of the baseness and turpitude of that Life, disagreeable to the reasonable Nature; of horror, because of the dreadful issue, The end of these things is death. On the contrary, this Life spent in the Service of God is amiable, 

1. Because of the present Fruit, Sanctification or Holiness, which daily increasing in them, breedeth comfort and confidence, and will never be matter of shame to them.  
2. Because of the final issue, Eternal Life is the consummation of it, the matter doth not rest in Sanctification, but looketh further, at last they obtain everlasting Happiness, the hope of which breedeth joy and comfort in us.      
Well then, it rests upon me to prove two things, That this Life is the most amiable Life, because of the Pleasure and Honour that doth accompany it: the Pleasure, because of the End; the Honour, because of the Work.  
1. The Pleasure of a Life spent in God's Service. Man is ever inviting himself to some delight, and so far Nature and Grace are agreed; but the difference is, where true pleasure of mind is to be found. Man in his natural estate consults with flesh and blood, for then the Beast rideth the Man, and he careth for the Body more than the Soul, and nothing is sweet and pleasant, but what gratifieth sensual Appetite: but this soon bringeth slavery upon us; for it was our old bondage and servitude to prefer Appetite before Reason and Conscience, Tit. 3.3. We were sometimes disobedient, serving divers lusts and pleasures. These delights corrupt the Mind, and make it an incompetent Judge of what is true and sincere pleasantness to such a Creature as man is, who hath a Conscience, and is capable of an immortal Estate, and to give an account of his actions to the God that made him; and besides, they pervert the heart, and dull our desires and endeavours towards better things, and breed such a peace, as is not the quiet and repose of the Soul in God, but a numbness and deadness of Conscience, as may be called carnal Security, rather than a true and solid Peace. But by Grace we are invited to more chaste and rational delights, such as ennoble the Soul, and raise it to God, whose matter is not base and dreggy, but heavenly and spiritual, and cannot ensnare Nature by any excess, but perfect it: so that a man shall live as a man, not as a beast, and have a solid peace, and durable comfort and confidence that will not fail him in any condition, and this pleasure we can only have by having our fruit unto Holiness.  
I prove it thus:  
1. It is pleasant to do good, there is a pleasure and a peace that resulteth from the very rectitude of our actions, Psal. 119.165. Great peace have they that love thy Law, and nothing shall offend them. Our Will is conformed to the Law and Will of God, now the compliance of our Will with the Will of God carrieth a quieting pleasure with it, for than it agreeth with its proper rule and measure, all is right as it should be. Our subjection to God is to the Soul as health to the Body, when all the humours and members of the Body keep their due proportion, temper, and place, according to the intention of Nature, a man findeth himself at ease both in his work and in his rest, and as to his Body he enjoyeth himself with full contentment of mind. It is so as to his Soul, when Sense and Appetite is subordinated to Reason, and Reason guided by the Will of God, all is in its proper place, and there must needs be a serenity and contentment of mind.  
2. God owneth him that liveth in his Service; for those that love him, and keep his commandments, he will love them, and manifest himself to them, Joh. 14.21, 23. Two ways doth God own them.  

1. He will forgive their Sins.  
2. Assure them of his Love.   
1. He will forgive their Sins, how can any man be truly cheerful, till his sins be forgiven. If Conscience be but a little awakened, in the midst of all his mirth, he would see a sharp Sword hanging over his head by a slender thread, and ready to drop upon him every moment, and that all his jollity is but like dancing about the bottomless pit, into which ever and anon he is ready to tumble. Nay, let him stifle Conscience as much as he can, he can never totally get the Victory of it, but he hath his qualms, and pangs, and hidden fears, and stinging remorse of Conscience, which though not always felt, are soon awakened. So that if you could dig a carnal man to the bottom, you will find that he is never truly and sincerely merry. Suppose none of this ever felt, yet you must grant, that there cannot be a man, who ever recollects his ways, or life, and hath any serious consideration why he came into the World, or where he shall be when he goes out of it; but this trouble is revived, and will haunt him, and sour his contentments, and put a damp upon all his mirth. But now, he that hath sued out his Pardon, and being made free from sin, is become a Servant unto God, and so hath his fruit to Holiness, he hath true and solid cause of rejoicing; for God owneth him as one that is pardoned, and adopted into his Family, and admitted into Fellowship with him, 1 Joh. 1.7. If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. His great care is over, his wounds are healed, he hath got rid of his great sore and burden, which made his Soul sit uneasy with him, Mat. 9.2. Son, be of good cheer, thy sins are forgiven thee. When the guilt of sin is taken away, the root of all trouble is taken away.  
2. He will assure him of his Love, Joh. 15.10. If ye keep my commandments, ye shall abide in my love, as I have kept my Father's commandments, and abide in his love. Holiness and Obedience, as it is an evidence of our Love to Christ, so it is a means of keeping up the sense and assurance of his Love to us, holy walking giveth us a large share of the Love of God and Christ, the Lord delighteth to own such, and to put peculiar marks of his Favour upon them. Now it is a comfortable Life to live in the Love of God, if all the World loveth you, and God hateth you, you can have no solid peace, for you must at length fall into his hands; but if you have all the World at will, you may have it with God's hatred, who can make you miserable whenever he pleaseth, he can blast you with diseases, fill you with disquiets of Soul, embitter all your comforts; but if God loveth you, and assureth you of his Love, what is wanting to your satisfaction and peace? This is enough to support us in all conditions, one drop of it is enough to sweeten all our crosses, Rom. 5.5. Hope maketh not ashamed, because the love of God is shed abroad in our hearts, by the Holy Ghost which is given unto us. And it is the life of all our comforts, Psal. 4.6, 7. Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. And Psal. 63.3. Because thy lovingkindness is better than life, my lips shall praise thee.  
3. As God will own them, so Conscience speaketh peace and comfort to them, that have their fruit to Holiness. Before our full and final reward we have this solace, that our own hearts do not only acquit us, but approve what we do, and a holy course of Life is usually rewarded with peace of Conscience; it is not only without offence, Acts 24.16. Herein do I exercise myself to have always a conscience void of offence towards God and towards man: but it breedeth Joy, 2 Cor. 1.2. Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. On the contrary, men's hearts smite and reproach them for their sins, and the breaches they make in their Duty, Job 27.6. My heart shall not reproach me as long as I live; the words imply, that the heart hath a reproaching and condemning power, when we do evil, we shall sensibly find it, by accusing thoughts within ourselves, Rom. 2.15. Their conscience also bearing witness, and their thoughts in the mean time accusing, or else excusing one another. Conscience must be better used, before it will speak a word of well-grounded peace to a man. They that keep the thorn in the foot, will never walk without pain. If you would prevent the checks and upbraid of your own Consciences, you must take away the causes and occasions thereof, walk so that our hearts may not reproach you. Do you take care of your Duty, and God will take care of your Comfort; but if you give way to sin, Conscience will awaken upon you.  
4. Our Title to the heavenly Inheritance is more clear, and our Right confirmed by Holiness. There is fullness of joy reserved for God's People, Psal. 16.11. and if we look to the end, it must needs make the way the more pleasant and comfortable; especially when we have by Faith a lively foresight of this endless Glory and Blessedness, Heb. 11.1. Faith is the substance of things hoped for, and the evidence of things not seen: and by Hope and Love a foretaste of it, Rom. 5.2. We rejoice in hope of the glory of God. Blessed will the time be, when ye shall be for ever with the Lord, and see his Glory! and this is the end of the way you walk in. Alas! others can never have solid comfort, they know where they are, but know not where they shall be when they die, they must into an unknown World, and which is worse to an unknown God, of whose Love they never had any Taste or Experience: But those that live always in the fight of the World to come, and keep themselves in the way that tendeth thither, and look continually when God will translate them into his immediate Presence, they have the Foretaste before they have the Enjoyment: the Promise is matter of joy to them, which is Gods Grant, Psal. 119.11. Thy testimonies have I taken as an heritage for ever, for they are the rejoicing of my heart. The way they walk in is matter of Joy to them, because that confirmeth their Right, 1 Tim 6.12. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. While they are in the way, they look to the end of their Journey; while running their Race, they see a Crown set before them; the very Acts of Faith, Hope, and Love are pleasant, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope through the power of the Holy Ghost. 1 Pet. 1.8. Whom having not seen, ye love, in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory. Well then, who live the more pleasant lives, they that walk upon the brink of Hell every moment, or the Heirs of Eternal Life and Happiness, who have an Heaven to wait for.  
5. They have easier Access to God, or more free Communion with him here than others have; because there is nothing to hinder, neither on God's part, nor theirs. God hath assured them of Audience and Welcome, and they have in a great measure overcome their legal Bondage, so as they are not shy of God, nor stand aloof from him; they do not allow themselves in the omission of any known Duty, nor in the commission of any known sin, and are sincere, though not perfect, 1 Joh. 3.21, 22. If our hearts condemn us not, then have we confidence towards God. And whatsoever we ask, we receive of him, because we keep his commandments, and do the things which are pleasing in his sight. Two things obstruct our ready access to God, our own Guiltiness, and God's Terror. Our own Guiltiness straitens the heart, and stops the mouth, and makes us afraid and shy of God: but they who are renewed and pardoned, come out of this state of bondage, their hearts do not condemn them for living in any known disobedience to God, or course of sin, which whosoever doth, carrieth his sting and his wound about him, and is subject to tormenting evils and legal fear. On God's part, he is reconciled to such as make Conscience of Holiness, and they may obtain at his hands whatever in Reason and Righteousness they ask of him; he hath given them Liberty by his new Covenant-Grant and Charter, founded in the Blood of Christ; the Covenant is large and gracious, and their Claim firm and sure, and therefore they come boldly unto him. But now God's Presence, which is the comfort of the Faithful, is the burden of the carnal and the guilty, terrible to them that live in sin, and therefore they think they are never better, than when they are furthest off from God. Well then, you see to have our Fruit to Holiness is the pleasure and comfort of our Lives, for than we maintain our liberty in Prayer, and our confidence towards God, there is an open door of access to admit us to God, and free and full Communion with him.  
6. Their Work is more easy, because it is not done against the bent of the Heart, but it is the course of Life which they have chosen, Psal. 40.8. I delight to do thy will, O God, yea thy Law is within my heart. 1 Joh. 5.3. This is the love of God, that we keep his commandments, and his commandments are not grievous. And also for this reason, because it is their usual practice, and that which they are versed in: Prov. 10.29. The way of the Lord is strength to the upright. Others with much ado bring their hearts to do a little good, but the more we walk in God's ways, the more we may; one part of godliness helpeth another, and the more we obey God, the more we are fitted to obey him. As in a Watch there are many wheels, and the one doth protrude and thrust forward another, the motion could not be so constant and orderly, if there were fewer wheels in it: So there are many Duties implied in Holiness, and one maketh another easy, and one Duty puts forward another, as Hearing fits us for Prayer, and Prayer for Practice, and frequent and continual Practice maketh the whole work go off the more roundly. Or as in the Body, labour begets an appetite, and when we have an appetite, food is more pleasant, and that helpeth digestion, and that strengthens us to labour again: So the more we exercise ourselves to godliness, one part and degree fits for another, whereas Christian Duties are difficult and tedious, when men deal superficially with God, because the difficulty ever continueth, the work is not throughly minded. Partly also for this reason, because the more Holiness prevaileth, the more the rebelling Principle is kerbed, and maketh least opposition, and is more weak and ineffectual to tempt and draw us from God, Gal. 5.16. Walk after the Spirit, and ye shall not fulfil the lasts of the flesh. If you be sincere and true to God's interest, and cherish the better part, and follow the motions and directions of it, the flesh will languish and die away by degrees. There is yet a fourth reason, God's blessing goeth along with our sincere resolution to walk in his ways; for as he punisheth sin with sin, so he delighteth to reward Grace with Grace, and to crown his own work, Isa. 58.13, 14. If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day, and call the Sabbath a delight, the holy of the Lord honourable, and shalt honour him, not doing thy own ways, nor finding thine own pleasure, nor speaking thine own words. Then shalt thou delight thyself in the Lord. Psal. 27.14 Wait on the Lord, and be of good courage, and he shall strengthen thine heart, wait, I say, on the Lord. The way to pray is to pray, to delight yourselves in God is to delight in him. Pluck up your spirits, take courage, and God will give you courage for every holy action, and reward it with a new supply of Grace, whereby strength is renewed, and the Duty sincerely performed, bringeth its Grace and Hope along with it. Well, a Life spent in Holiness must needs be a pleasant Life, because the more we mind it, and set about it, still the work is more easy, it is the partial superficial obedience that is difficult, and the hard heart that makes our work hard: For when men are biased with fleshly Lusts, and are not easily, nor without much ado persuaded to set about Religion in good earnest, they are only acquainted with the toil, but never with the comfort, Conscience is still urging them to do that which they have no heart to do.  
7. Those that have their Fruit to Holiness, all their Mercies and Comforts are more sweet, because they have them from God's Love, and they use them for his Glory.  
1. They have their worldly Blessings from God's Love, a Covenant-Right is surely much sweeter than a bare Providential Right, 1 Cor. 3.22, 23. All things are yours, for you are Christ's, and Christ is Gods. That is a Covenant-Right, when we have these things not only by the fair leave and allowance of his Providence, but as fruits of his fatherly Love in Christ. We find most sweetness in the Creature, when our persons and ways are pleasing to God, God accepteth thy works, Eccles. 9.7. Alas! others who are not reconciled to God, have their portion soured by remorse of Conscience, God may give them a liberal share of these outward things, but this is all, they must look for no more. It is said, Prov. 10.22. The blessing of the Lord maketh rich, and he addeth no sorrow with it. There is a common Blessing which is vouchsafed to the carnal, and there is a special Blessing which is vouchsafed to the holy; wicked men do not acquire Wealth without God's common Blessing; the Wealth itself, and the comfortable use of it, they have it from him: elsewhere it is called Food and Gladness. But these words are much more true of the spiritual Blessing, when an Estate is sanctified, than we have not only the natural comfort of the Creature, but a spiritual use of it, a comfortable supply of outward things, and a peaceable Conscience, which is more than natural refreshing. Alas! unless we be upon good terms with God, all our rejoicings are but as stolen waters, and bread eaten in secret.  
1. As they use them for his Glory, when they take more occasions to do good, that is the sweetest use of the Creature, when we use them with Thankfulness, Charity and Purity. With Thankfulness to God, 1 Tim. 4.4. Every creature of God is good, and nothing to be refused, if it be received with thanksgiving, that is, with a due acknowledgement of God, whose invisible hand reacheth out these supplies to us. We must use them as a glass, wherein to see our Creator's goodness and glory; and surely this religious use of the Creature is more sweet than the natural use. With Charity, with respect to our Neighbours, ministering to others that want necessaries, Nehem. 8.10. Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared. Man is not Lord of these things, but a Steward; for we have not the Right of a Lord, but the Right of a Servant, and must give an account, Luke 16.2. we do not receive these things to satisfy our fleshly mind, but to do good with them, and the pleasure is not in the possession, but the use, Luke 16.9. Make to yourselves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations. It is more Godlike, Acts 20.35. It is more blessed to give than to receive. Sobriety respects ourselves, our Lord hath given us a caution, Luke 21.34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life. Now Temperance is much sweeter than Excess, as being more healthy and refreshing to Nature, whereas Excess oppresseth it. Upon the whole the holy man's comforts are sweeter than other men's, he hath them from God reconciled, and useth them for his gl●ry. And thus I have proved to you, that to have our fruit unto Holiness, is the greatest pleasure: the very doing it is pleasant, and God owneth them, pardoning their sins, and assuring them of his Love, and Conscience speaketh peace to them, so that they have no inward trouble to damp their joy, and their end is Eternal Life: for the present they have some access to God, their work is more easy, and their comforts are more sweet.  
2. Let me now speak of the Honour that doth accompany an holy Life. It will never be matter of shame to us, as sin is to all that practise it first or last.  
1. Because Holiness is the very Image of God upon the Soul, or that work by which he sets forth his Praise to the World. If God be excellent, it can be no disgrace or dishonour to us to be like God, and nothing on this side Heaven so like him as an holy Soul. This was the blessed Perfection in which we were created at first, Gen. 1.26. And God said, Let us make man in our image, after our likeness: and when it was lost, for this end were we redeemed by Christ, who came to set up God's Image in our Nature, Joh. 1.14. And the Word was made flesh, and dwelled among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth. That we may be renewed by the Spirit, 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of our God. It is an Image not made by Painter or Carver, but the Holy Ghost. Now certainly that which was our primitive glory and excellency, and is renewed and repaired with so much ado, will never be matter of shame to us.  
2. They which have their fruit unto Holiness, have the best temper and constitution of Soul of any men in the World; they have a new and Divine Nature which inclineth them to the noblest Objects and Ends, 2 Pet. 1.4. nothing below God can satisfy them: their Ends are the glorifying of God, and the eternal Enjoyment of him, 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal; but the things which are not seen, are eternal. Alas! what a poor drossy Soul is an unsanctified Soul, they that drive no higher a Trade than providing for the Flesh, or accommodating a Life which shortly must expire. When these are seeking after the World, and scrambling for the Honours and Delights thereof, they are seeking after Heaven; and adorning the Soul, while they are pampering the Flesh. Surely they which contemn the World are more honourable than they which enjoy it; and it is much better to please God, that we may live with him in Heaven, than to flatter men, that we may rise in the World.  
3. Their way and course of Life, as well as their Temper and disposition of Heart is more noble: for when others live according to the vain course of this corrupt World, they live according to the Will of God, which is the highest Pattern of all Perfection. The one live to the Lusts of men, the other according to the Will of God, 1 Pet. 4.2. That be no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God: The one walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 2.2. According to the course of this world; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 6.16. As many as walk according to this rule, etc. Now which Course is better? Let us refer this Question to the Sentiments of Nature. Even though men be so much depraved by their slavery to their brutish Lusts, that they might justly be refused as incompetent Judges; yet natural Conscience in the worst doth homage to the Image of God shining in the Saints, as Herod feared John, because he was a strict and just man, Mark 6.20. And Exod. 11.3. Moses was great in the land of Egypt, in the sight of Pharaohs servants, and in the sight of all the people: his Person and Presence was awful to them. Nature hath a secret sentiment of the Excellency of Holiness, those that regard not to practise it, wonder at it: 1 Pet. 4.4. They think it strange, that you run not with them to the same excess of riot: especially when they come to die, then do they approve a sober godly Life, though they had an heart to embrace it before, Numb. 23.10. Let me die the death of the righteous, and let my last end be like his. Though they choose to live with the carnal, yet they would die with the righteous, such an approbation is Conscience forced to give first or last to an holy course of Life.  
4. That is honourable and glorious, which is most esteemed by God, for he can best judge, and the great Sovereign of the World is the Fountain of all Honour. Now Holiness is most esteemed by him, which he hath declared both by word and deed.  
First, By Word, Isa. 43.4. Since thou was precious in my sight thou hast been honourable. God that was refreshed in the review of the works of Creation, is also delighted in the works that belong to Redemption: yea more, as these gifts are more worthy, and brought about with greater expense and difficulty; therefore he delights most in the holy and righteous; any part of Holiness is an ornament o● great price in the fight of God: 1 Pet. 3.4. Let your adorning be the hidden man of the heart in that which is not corruptible, even the ornament of a meek and of a quiet spirit, which is in the sight of God of great price.  
Secondly, In Deed, as they are taken into a nearness to himself, and here enjoy his favour and fellowship, and hereafter shall live with him for ever. Now they have his Favour, and enjoy Communion with him, Psal. 11.7. For the righteous God loveth righteousness, his countenance doth behold the upright: hereafter they shall see his blessed Face, Mat. 5.8. Blessed are the pure in heart, for they shall see God. Heb. 12.14. Follow peace with all men, and holiness, without which no man shall see God. They are capacitated for true Happiness. This is so certain a Truth, that all who are made partakers of a Divine Nature, have the same disposition in them: Psal. 15.4. In whose eyes a vile person is contemned, but he honoureth them that fear the Lord. They look not to the outward pomp and prosperity of the World, and therefore have an heart to honour and respect godly men, as being beloved, prized, and set apart by God, and as they are made partakers of these suit, great, and glorious things, which are infinitely more worthy of our love, than any thing below. So again, Psal. 16.3. To the Saints that are in the earth, and to the excellent, in whom is all my delight. When we think too highly and pleasingly of the condition of the rich, and too meanly and contemptibly of the state of the holy and godly, as if it were a better thing to be great in the World, than to excel in Grace, we discover more of the Spirit of the World, than of the Spirit of God.  
5. That Excellency which is more intrinsic, puts a truer honour upon us, than that which is extrinsic and foreign; as we do not value an Horse by his Trappings, but by his Mettle and Vigour. A Corpse may be laid in State, and sumptuously adorned, but there is no life within: Crowns and Garlands may be put upon an Image; the white Bulls destined for Sacrifices to Jupiter, were brought to the Gates with Garlands on their Horns, Acts 14.13. So men are not to be valued by their external Advantages, Wealth and Greatness, but their intrinsic Perfections, Knowledge, Holiness, Humility, Faith, Sobriety, Godliness: Psal. 45.13. The King's daughter is all glorious within, her clothing is of wrought gold: not the things without a man do commend him, but the things within him.  
6. That is honourable and glorious, which will everlastingly be so. But we cannot say so of the things of the world, All flesh is grass, and the glory of man is as the flower of the field, 1 Pet. 1.24. The best estate of men, considered with all their ornaments, wherein they use to glory, is frail and perishing, Riches, Wisdom, Strength and Beauty are soon blasted: but they that are holy are lovely for ever, amiable and acceptable to God for ever, 1 Joh. 2.17. The world passeth away and the lusts thereof, but he that doth the will of God abideth for ever: he abideth when other things fade.  
Use 1. To exhort you to undertake the Service of God, that you may have your fruit to Holiness, and the end everlasting Life.  
1. To serve God is our true Liberty, his Servants live the noblest and freest lives in the world: Servire Deo regnare est, you never reign or command till you learn to serve God. His Right is unquestionable, Acts 27.23. There stood by me this night an Angel of God, whose I am, and whom I serve. It would help you much, often to consider, whose you are, and whom you ought to serve: if you were your own, you might live to yourselves; but since you are Gods, you must live to him and serve him.  
1. His Service will be your Pleasure; for than you are in your due posture, when you have a power over inferior things, and are subject to God, using all things for his glory, 1 Cor. 6.12. All things are lawful for me, but I will not be brought under the power of any: and vers. 19, 20. Know you not, that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? For ye are bought with a price, therefore glorify God in your body and in your spirit, which are Gods. You are out of joint, not in your proper posture, till it be so; and  
2. It will be also your Honour; for all his Servants are also his Children, and Heirs of eternal Life, Tit. 3.7. That being justified by his grace, we should be made heirs according to the hope of eternal life.  
3. The Benefit of this Service will be exceeding great▪ the world often inquireth, What profit shall we have, if we serve him? Job 21.15. Ye have said, It is in vain to serve God, and what profit is it, that we have kept his ordinance? Mal. 3.14. The whole reward of serving God is not altogether laid up for the world to come, God giveth a reward before he giveth the full reward. Obedience is a reward to itself, for Holiness is the health of the Soul, and if we grow more in Grace and Godliness, we have enough; the Apostle saith, You have your fruit to holiness. Besides, we have many spiritual and temporal Blessings, 1 Tim. 4.8. Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come: and, 1 Tim. 6.6. Godliness with contentment is great gain. Once more, though the great Blessedness of the Saints be in the Life to come, yet here we have the foresight and foretaste, there our full Portion.  
Now that you may do so, I press you,  
1. To give over the service of sin. None can be true Servants of God, till there be a change both of the Heart and of the course of the Life, till the power of sin be broken we shall neither be fit, nor willing to serve God. Therefore we must first be freed from sin by an hearty renunciation of this slavery and bondage, wherein God will help the striving Soul.  
2. I would press you to an high esteem of God, and Holiness, and everlasting Life.  
First, Of God; for till we have high thoughts of God, as an All-sufficient God, who is able to protect, and do all things needful for them that serve him, we shall not entirely trust ourselves in his hands, Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect. The incredulous world looketh on God's glorious Titles as so many fine words.  
Secondly, Of Holiness, Purity of Heart and Life, a recompense worthy of your labours, how dearly soever gotten, Heb. 12.10. They verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness.  
Thirdly, Of eternal Life, they are true Servants of God, who make it their work and business to serve and please God, and their scope to obtain eternal Life: Phil. 3.14. I press towards the mark for the prize of the high calling of God in Christ Jesus: and vers. 20. Our conversation is in heaven, whence also we look for the Saviour, the Lord Jesus Christ. This is their Happiness.   

SERMON XXIII.  ROME VI 22. latter part. 
— and the end everlasting life.  
Doct. THAT a blessed eternal Life is the final Reward of those that have their Fruit to Holiness.  

I. What this Eternal Life is.  
II. The Reasons why this is our final Reward.   
I. What Eternal Life is. Though it be better industriously to seek after it, than scrupulously to inquire into the Nature of this excellent Benefit; yet because unknown things have not such a power and efficacy to quicken our desires, let us know as much of it as we can. Indeed future things are but darkly spoken of e'er they be accomplished, we are told, Prophecy is but in part, 1 Cor. 13.9. Our knowledge of these things is but imperfect, our apprehensions are suitable to the state we are in, which is a state of imperfection; but yet they are not altogether useless, but fitted to our benefit. Before the coming of Christ in the Flesh, the Mysteries of the Christian Religion were but darkly revealed to what they were afterward; but yet they were such, as were comfortable, and gave them some kind of sight of Christ before his Exhibition to the World, enough to engage them to live in the expectation of the Messiah: So here we have apprehensions fitted to the use of Travellers, and such as may encourage us in our heavenly course, and raise an expectation in us. Briefly I shall show three things: 

1. It is Life.  
2. It is a good and happy Life.  
3. It is an endless and eternal Life.    
1. It is Life both in Soul and Body; in Soul, Psal. 22.26. Your heart shall live for ever: and again, Psal. 69.32. Your heart shall live that seek God. In Body, 2 Cor. 4.10. Always bearing in our bodies the dying of our Lord Jesus Christ, that the life of Jesus also might be manifested in our body; that is, we are continually ready to be put to death for Christ's sake, that at length we may receive the effects of his quickening Power in rising from the Dead to the Life of Glory; so Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able to subdue all things to himself. Well, this we know then, that the party must subsist and live after death, otherwise he is incapable to enjoy God, and the Blessedness of that Estate; and he must subsist in Body and Soul, otherwise he is not the same person, if he were all Spirit, and had no Body at all; for if his Body were utterly perished, and his Soul were changed into the Nature of Angels, which were never destinated to be conjoined to Bodies, this were not altogether the same Being; for it is not he that is glorified or debased, but some other thing. Well then, he that now serveth God shall then live, but in another manner than he now liveth.  
1. Compare it with Life natural. This Life is a fluid thing, that runneth from us as fast as it cometh to us; but that is eternal. Besides, here we are exposed to many troubles in an uncertain world, Gen. 47.9. Few and evil have the days of the years of my life been; there is full rest and peace, Rev. 14.13. Blessed are the dead, which die in the Lord, from henceforth, yea saith the Spirit, that they may rest from their labours, and their works do follow them. The supports of this Life are base and low, it is called, The life of our hands, Isa. 57.10. most men labour hard to maintain it, but there we are above these necessities. Once more, the Capacities of this Life are narrow, every strong Passion overwhelmeth us, the Disciples were not able to bear the glory of Christ's Transfiguration, Mat. 17.6. When the disciples heard it, they fell on their faces, and were sore afraid. Alas! strong winds soon overset weak Vessels; if God should give us but a taste or glimpse of that Blessedness which is reserved for us, we are ready to cry out, Enough, Lord! we can hold no more: but there we are fortified by the Glory we enjoy, and the Object strengthens the Faculty.  
2. Compare it with the Life of Grace, which puts us into some degree of Communion with God; but this doth not exempt us from miseries, rather sometimes exposeth us to them, 2 Tim. 3.12. Yea and all that will live godly in Christ Jesus shall suffer persecution. Yea we often provoke God to hide his face from us, all tears are not yet wiped from our eyes; our sins breed not only doubts of God's Love, but put us under a sense of his Displeasure, Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. Though we have obtained the Life of Grace, we are not yet got rid of the Body of Death, and that is matter of continual groaning, Rom. 8.23. And not only so, but ourselves also which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, viz. the redemption of our body. Here we serve God at a distance, in some remote service; there we are present with the Lord, and immediately before the Throne, Rev. 7.15. Therefore are they before the Throne of God, and serve him day and night in his Temple. Here we enjoy God in the Ordinances, at second or third hand; there face to face, 1 Cor. 13.12. For we see but through a glass darkly, than face to face: here in part, we do not enjoy so much, but more is lacking; but then we shall be satisfied with his Image, Psal. 17.15. As for me, I will behold thy face in righteousness, I shall be satisfied, when I awake, with thy likeness. That which attaineth its end is perfect and blessed, there needeth no more to make us happy, for the most perfect Estate excludeth all want and indigency, here is still some want, but there is none.  
2. It is a good and happy Estate. I prove it,  
1. From the Nature of it; they that live this Life see God and enjoy God. There is some last End of man's Life, and therefore some chief good. There are intermediate Ends, therefore there must be a last End, we must stop somewhere: as suppose I eat for strength, my strength must be employed to some End, is it for the service of others? or myself? or God? not for myself, for than I eat that I may have strength to labour, that I may eat again: not for others, non nescitur aliis moriturus sibi: then for God who is man's chief good, Gen. 15.1. Fear not, Abram, I am thy shield, and thy exceeding great reward. Psal. 16.5. The Lord is the portion of my inheritance and of my cup. Psal. 36.9. For with thee is the fountain of life; in thy light shall we see light. There is all good in God, and beyond God nothing is to be desired; without him the Soul is never satisfied, but having him we are perfectly satisfied, and our desires acquiesce, as in their proper Centre of Rest. Well then, our enjoyment of him is our proper Happiness: certainly man's Felicity must agree with the noblest part of a man, his Soul, that his noblest Faculty may be exercised in the noblest way of operation about its most noble Object: every living Creature desireth good, but their highest way of perception being sense, it is sensible good; but Man being endowed with Reason and Understanding, must have some spiritual good before his desires can be perfectly satisfied, a good it must be for our Souls: Now the noblest Object the Soul is capable of is God, and the noblest Faculties of our Souls are Understanding and Will, the noblest Operations are therefore Knowledge and Love: Love is either Desire or Delight, Desire noteth a deficiency, or some imperfect possession; Joy or Delight is the repose of the Soul in what is already obtained. So then the noblest Acts are Sight, Love, and Joy, which assisted by the Light of Glory are now most perfect in degree, as being assisted by the Light of Grace they were true in their kind. Well then, put all together, a living reasonable Creature is admitted to the Sight and Love of God in the highest way he is capable of.  
2. The End must be somewhat better than the Means. The Means is having our fruit to Holiness, the End is everlasting Life; this Life exercised in Holiness is the Way, that the Home; this the Race, that the Goal; this the Warfare, that the Crown; this the Labour, that the Reward; this the Means, that the End. Here we have the Beginning and First-fruits, there the whole Crop and Harvest. Now an holy Man is here united to God, 1 Cor. 6.17. He that is joined to the Lord, is one Spirit, therefore there the Union is greater and more close; for God will be all in all, 1 Cor. 15.28. Here an holy Man knoweth and seeth God by Faith, Joh. 17.3. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent: and, 2 Cor. 5.7. For we walk by faith, not by sight; therefore there the Vision is more clear, 1 Joh. 3.2. We shall see him as he is. Here he is renewed according to the Image of God, 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory: therefore there shall be another manner of transformation, 1 Joh. 3.2. Then we shall be like him, for we shall see him as he is. Here he enjoyeth Communion with God, 1 Joh. 1.3. Truly our fellowship is with the Father, and with his Son Jesus Christ: there it shall be more full and uninterrupted. Here he rejoiceth and delighteth himself in God, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple: there more especially, when there shall be nothing to divert that delight, and the participation of his benefits shall be more full. Here he promoteth the glory of God, and setteth forth his Praise, either by way of design, making that his scope, 1 Cor. 10.31. Whether therefore ye eat, or drink, or whatsoever you do, do all to the glory of God: or of Resemblance, 1 Pet. 2.9. Ye are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvellous light. Eph. 1.12. That we should be to the praise of his glory, who first trusted in Christ: there his whole work is to laud and praise God, and he doth more perfectly resemble him, there being nothing to obscure his Image.  
3. It is an endless and everlasting Life. Such as are once possessed of it, shall never be dispossessed again. If man be designed to enjoy a chief good, and this chief good must content all our desires, it must also be so firm, and absolutely immutable, as to secure us against all our fears; for a fear of losing would disquiet our minds, and so hinder our Blessedness. Now that there is no fear of that, let us consider what may be said concerning the firmness of it.  

1. On God's part.  
2. On the part of the Blessed.   
1. On God's part, it standeth on three strong Foundations.  

First, The infinite Love of God, which is from Eternity to Eternity, Psal. 103.17. The mercy of the Lord is from everlasting to everlasting to them that fear him, before the world was, and when the world shall be no more.  
Secondly, The everlasting Merit of Christ, which never loseth its force and effect, Heb. 9.12. Having obtained eternal redemption for us: not that Christ is always propitiating God by a continued Sacrifice, no, the work was once done in a short time, but the virtue of it is of everlasting continuance.  
Thirdly, The unchangeable Covenant, so Heb. 13.20. Now the God of peace, that brought again from the dead our Lord Jesus Christ, that great Shepherd of the sheep, through the blood of the everlasting Covenant. Though the Covenant made with Israel was abolished, yet this continueth for ever, and shall never be altered, because it was able to reach the end for which it was appointed, which is the eternal Salvation of man: that was a temporary Covenant, this eternal.   
2. On the part of the Blessed, who being once admitted to the sight of God, cannot any more cease from the Love of God, or be subject to Sin. Heaven is a Paradise, where the flowers that grow are incorruptible and undefiled, and never fade away, 1 Pet. 1.4.  
II. The Reasons of it, why this is our final Reward.  
1. Because this is the End to which they are appointed, every thing hath its end and final perfection, for God made nothing in vain: Now inanimate things tend to such an end, as they are appointed unto by God's overruling Providence; such things as have a self-moving Principle, as Beasts, they are carried to their end by Instinct, Appetite, or natural Inclination: those things which have Reason and Knowledge, foreseeing the End, order the Means thereunto, they know the End, choose the Means, as mere men, they seek to be happy; and Christians who are holy Men, seek to be most like him who is holy and happy. Now then, since whatever acteth, acteth for an End, they that have their fruit to Holiness, have their End everlasting Life. A capacity of an endless Blessedness doth difference a Man from the Beasts that perish; a disposition to it doth difference the Saints from the ungodly; and the fruition of it at length doth difference the glorified from the damned.  
2. God's Government requireth it. The wisest Lawgivers could not devise any other means to make men good besides Poena & Praemium, Punishment and Reward. For in the right Dispensation of these two the Life of Government doth consist. Indeed many Laws do more incline to Punishments than Rewards, for Robbers and Manslayers death is appointed; but the innocent Subject hath only this reward, that he doth his Duty, and escapeth these punishments. In few Cases doth the Law promise a Reward, the reason is, because Fear is a greater and more commodious Engine of humane Government than Love; and inflicting Punishment is the proper work of Man's Law, for its end and use is to restrain evil. But God's Law propoundeth Rewards equal to the Punishments, because the use of God's Law is to guide men to their proper Happiness. It is Legis candour, the Equity and Favour of Man's Law to speak of a Reward, it commands many things, forbids many things, but still under a Penalty, ex malis moribus nascuntur Leges, to restrain evil is its natural work: But God's Covenant being ordered for another end, doth not only threaten Sinners, but promise life to the holy, and these threatenings and Promises carry a proportion to God's Nature, eternal Life on the one hand, and eternal Death on the other, Deut. 30.15. See I have set before thee this day life and death, good and evil: and Mat. 25.46. These shall go away into everlasting punishment, but the righteous into life eternal. There are no where such dreadful Punishments and such bountiful Rewards, as are propounded to us Christians, eternal Punishment is the reward of the disobedient, and eternal Life is the Privilege of the holy. Which by the way is a great shame, that we should be so defective in good, so fruitful in evil, less observant of the Laws of the Universal King, than the Subjects of any Prince. How often do we pawn our hopes of everlasting Life upon less occasions, than Esau did his Birthright, and set Christ at a lower price than Judas did?  
3. All that have their fruit to Holiness are capacitated for this blessed Estate.  
First, They earnestly desire this blessed Estate, they hunger and thirst after righteousness, after a larger measure of God's sanctifying Grace, or likeness to God, Mat. 5.6. The thirst after Honour, Greatness, and Preferment in the World are tortures to the Soul, wherein they are harboured; but they that thirst after more Holiness, shall be satisfied.  
Secondly, They are prepared for it. For purity of heart is the root whereof Happiness is the fruit, Mat. 5.8. Blessed are the pure in heart, for they shall see God.  
Thirdly, They have the Pledge and Earnest of it, 2 Cor. 1.22. Who hath also sealed us, and given the earnest of his Spirit in our hearts: and, 2 Cor. 5.5. Now he which hath wrought us for the self same thing is God, who also hath given unto us the earnest of the Spirit. The sanctifying Spirit is given us by God, as the Earnest of the Glory which he will give us, for it is the seed of it, and breedeth an inclination thereunto.  
Use 1. If this be the Reward of the Holy, than it informeth us, That certainly there is such a thing as everlasting Life and Happiness; for God would not feed us with Fancies, or flatter us into a Fool's Paradise.  
1. The Nature of Man showeth it, why else did he make a reasonable Creature? Man of all Creatures would be most miserable, if obnoxious to so many infelicities, and were not capable of true Happiness some way or other. Certainly he made him to be happy; is it to be happy here? in what? here is no happiness: is it in eating, drinking and sleeping? these are to strengthen us for our service which tendeth to our end: better be without meat, if we could be without the need of it, as it will be hereafter, 1 Cor. 6.13. Meats for the belly, and the belly for meats; but God shall destroy both it and them. Beasts have not the cares and sorrows of mind that man hath to get and keep what they need. Wherein then lieth the dignity of Men above the Beasts? Surely there is a Life to come.  
2. The Government of God showeth it; why doth he use such Methods by his Precepts and Promises, but to bring us to our eternal End? Why hath he required moral Duties of Temperance, Sobriety, Contentation with a little; such Evangelical Duties of Self-denial, Obedience to Christ; such instituted Duties, as Praying, Hearing, Sacraments, and Seriousness in all; such constant diligence in his Service, but that by all these we might come to the blessed Hope? Believers use them to these Ends, Acts 26.7. Unto which promise the twelve Tribes instantly serving God day and night hope to come: and Phil. 3.14. I press toward the mark for the prize of the high calling of God in Christ Jesus.  
3. The Graces planted in us by his Spirit show it. What use is there for Faith and Hope, if there be no Object to be believed and hoped for, Heb. 11.1. Now faith is the substance of things hoped for, and the evidence of things not seen. As the Apostle saith, Our preaching is in vain, and your faith is also vain, 1 Cor. 15.14. Now is Faith and Hope a dotage? and the whole Doctrine of the Gospel a Forgery? and all the sufferings which Gods Servants have endured for him a mere frenzy and madness? Surely then there is a Reward, and an everlasting Reward for the righteous.  
Use 2. To persuade us,  
1. To have our Fruit to Holiness. Heaven is the perfection of what is begun by Sanctification, and the more we increase in it, the more our Right is clear. Let us labour therefore to be throughly sanctified, and to fill our lives with the fruits of Holiness. Heaven is described to be the inheritance of the sanctified by the faith which is in Christ Jesus our Lord, Acts 26.18. the sanctified is there put for the perfected. Our Blessedness is in a fair progress, when we are drawn from caring for the body to the saving of the Soul, from things earthly to heavenly, from the life of the World to the life of God: in a word, from Sin to Holiness.  
2. To fix your hearts more in the hope of eternal Life. It is the want of this hope that maketh men swerve from Holiness, some want it in Habit, some in Act.  
First, Some want it in Habit, because they want Faith; for no men will look for that which they do not believe. Now these wallow in sin and filthiness, 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. He that is blind as to heavenly things, which lie at a distance, can never purify his heart. nor walk holily; for they will not trouble themselves with it. On the contrary, 1 Joh. 3.3. He that hath this hope in him, purifieth himself, even as he is pure.  
Secondly, Some want it in Act, do not revive upon themselves the remembrance of the blessed Hope, or keep their hearts in Heaven as much as they should do, because they lose their taste, or suffer it to be interrupted and deadned by worldly cares and voluptuous living. When the heart runneth out inordinately after secular ends and contentments, our affections are estranged from heavenly things, alas! we presently find the inconvenience, we lose our taste of the powers of the World to come; so also by negligence and carelessness. Now a good Christian should always stand with his loins girt, and lamps burning, looking for his Masters coming: the Pledge and Earnest of eternal Life, which we have received, is of more worth and value than all the pleasures and contentments of the World, and should not be lost for trifles. We did rejoice at our first entrance on Christianity in these hopes, now we must keep this firm to the end, Heb. 3.6. If we hold fast the confidence, and the rejoicing of the hope firm to the end: and vers. 14. If we hold the beginning of our confidence steadfast to the end. Often draw up your hearts from things transitory to things eternal and heavenly.  
Use 3. Direction to us in the Lord's Supper. We come to this Duty to bind ourselves to two things.  
First, To have our Fruit to Holiness, as those who are free from sin, and are become his by Covenant with him: Here we resume and ratify the Vow made in Baptism, and so we are, (1.) to arraign, accuse and judge ourselves for our former neglect, that we have made no more progress in purifying our Souls, and fitting ourselves for the eternal Estate; (2.) to beg pardon of God, with promises of greater diligence for the future; (3.) to implore the special aid and assistance of God's Spirit, for the better performance of what we promise; (4.) we are to obtain it by the means of Christ's Sacrifice and Intercession, Who by one offering hath perfected for ever them that are sanctified, Heb. 9.14. there needeth no other Sacrifice. If we thus humbly apply ourselves to God, and desire again to bind our Bond, the Duty will be comfortable to us.  
Secondly, Our second general work is to revive afresh the hopes of eternal Life, and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts, that we may be fortified against the troubles of the World, and inconveniencies of our Pilgrimage, that we may not only be encouraged to do well, but to suffer evil with patience. That this Duty is a Pledge of Heaven appeareth by Christ's words, Mat. 26.29. I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. It is an Antepast of that blessed and eternal Feast, When we shall sit down with Abraham, Isaac and Jacob in the kingdom of heaven, Mat. 8.11. And the end of both Sacraments is to prepare us for sufferings, Mat. 20.22, 23. Are ye able to drink of the cup that I shall drink of, and to be baptised with the baptism that I am baptised with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptised with the baptism that I am baptised with. These terms show, that the Sacraments imply a preparation for sufferings; for there seemeth to be a plain allusion to both Sacraments, drinking of his Cup, and being baptised with his Baptism. Now counterballasting our Troubles with our Hopes, begets the true Spirit of Christian Courage and Fortitude: Rom. 8.18. For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us. 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Therefore here is your work, mind it, and God will bless you.   

SERMON XXIV.  ROME VI 23. 
For the wages of sin is death: but the gift of God is eternal life, through jesus Christ our Lord.  
THESE words are the Conclusion, confirming all that the Apostle had said before in this Argument, and more especially explaining those two Clauses, That the end of sin is death, and the end of holiness is eternal life; it is so, but with this difference, the one as Wages deserved, the other as a mere free Gift: Death follows sin by Justice, but eternal Life follows Holiness by free favour. Both branches deserve to be considered by us conjunctly and apart.  
1. Conjunctly, and there we shall see, wherein they agree and wherein they disagree.  
1. Wherein they agree.  
1. They agree in respect of their Duration and Continuance, the Death and the Life are both endless, Mat. 25.46. These shall go away into everlasting punishment, but the righteous into life eternal.  
2. As they are the final issue of ●ens several ways: the one as well as the other is the fruit of men's foregoing course here upon Earth. Sin is punished by Death, and Holiness rewarded by eternal Life, Gal. 6.8. For he that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting.  
3. They agree in this, that both are equally certain, for they depend upon God's unalterable Truth: he will punish the disobedient as surely as he doth reward the godly. We must not fancy a God all mercy and sweetness, he is a God of Salvation, but he will wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespasses, Psal. 68.21. The same Truth and Veracity of God that confirmeth his Promises, doth also infer the certainty of his threatenings, Psal. 11.6, 7. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest, this shall be the portion of their cup. For the righteous God loveth righteousness, his countenance doth behold the upright. God is a perfect Judge, and will take order in due time with the wicked who break his Laws, and will not make use of his Mercy, their destruction shall be terrible, irresistible and remediless: but his upright Servants shall certainly reap the fruits of his Love and their own Obedience.  
2. Wherein they disagree. The Text telleth you, the one is Wages, and the other a Gift. God doth not punish men beyond their deserts, that is Justice; but he doth reward men above their deserts, that is Grace: therefore he varieth the word, concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages, which alludeth either to the hire due to the Labourer, or the Pay due to the Soldier, both are a just debt, the Labourer is worthy of his hire, when his work is ended he receives his wages; and Soldiers at the end of their service get their Pay. But of the other he faith, it is the gift of God: Sin deserveth Hell, and therefore Death is called Wages: but if eternal Life might in any fort be deserved or merited, the Apostle would not have changed his word, as he expressly doth, he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages, nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward, which sometimes expresseth the Recompense of the Faithful, as Heb. 11.26. Having respect to the recompense of reward; but because reward doth not always signify a reward of free bounty, he doth not use that word neither: yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies a Gift, because one kindness doth deserve another; but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift, the Vulgar renders it Gratia Dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us, this is a word inconsistent with all conceit of merit. But what is the reason of this difference, that the one should be Wages, the other a gracious Gift.  
First, Our evil works are our own, wholly evil, therefore merit death, as work doth wages; but the good we do is neither ours, nor is it perfect, and is done by them that have a demerit upon them, that have deserved the contrary by reason of sin, and might look for punishment rather than reward.  
Secondly, There is this difference between sin and obedience, that the heinousness of sin is always aggravated and heightened by the proportion of its object, as to strike an Officer is more than to strike a private person, a Judge more than an ordinary Officer, a King most of all. Thence it comes to pass, that a sin committed against God deserveth an infinite punishment, because the Majesty of God is despised: but on the other side, the greater God is, and the more glorious, the greater obligation lieth upon us to love him and serve him; so that the good that we do for his sake, being the more due, God is not bound by any right of Justice, from the merit of the action itself, to reward it, for here the greatness of the Object lesseneth the merit and value of the Action; for whatever the Creature is, it oweth itself wholly to God, who gave us our Being, and still preserveth it; so that we cannot lay any obligation upon him, Luke 17.10. When ye shall have done all those things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do. Punishment is naturally due to evil doers; but God is not by natural Justice bound to reward us, but only inclined to do so by his own goodness, and bound to do so by his free Promise and Covenant. Aristotle telleth us, Children cannot merit of their Parents, all the kindness and duty they perform to them, is but a just recompense to them, from whom they have received their Being and Education: much less can we merit aught of God, it is his mere grace and supereminent goodness, that appointed such a reward to us; that grace which first accepted us with all our faults, doth still crown us, and bestow glory and honour upon us.  
Use 1. See how God doth beset us on every side: to fence and bond us within our duty, there is a threatening of eternal Death; to ●●vite us to go on in our way, the promise of eternal Life and Glory. Surely both Motives should be effectual, our whole life is a flight from wrath to come, and a running for refuge to take hold of the blessed hope set before us in our pursuit after eternal Life: Prov. 15.24. The way of life is above to the wise, that he may depart from hell beneath. We are still running further from Hell, and approaching nearer to Heaven, the more we hate and avoid sin, the further we go from the pit of everlasting Destruction; and the more we give ourselves to Holiness, the nearer Heaven every day, our Right is more secured, and our hearts more prepared. More particularly we have by this conjoined motive a great help against Temptations. The World tempteth us either by the Delights of Sense, or by the Terrors of Sense; therefore God propoundeth this double Motive, the Terrors of everlasting Death, and the Joys of everlasting Life, that we may counterbalance Terrors with Terrors, and Delights with Delights, as Luke 12.4, 5, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom you shall fear: fear him, which after he hath killed, hath power to cast into Hell, yea, I say unto you, Fear him. On the other side, Jam. 5.5. Ye have lived in pleasure upon earth, and been wanton, ye have nourished yourselves as in a day of slaughter. Luke 16.25. Son, remember that in this life thou receivest thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented: they are excluded from the pleasures at Gods right hand for evermore. Or else quite cross, as the World tempts us by the hopes of some sensual contentment, so we may resist the Temptation by the belief of everlasting Death, Rom. 8.13. If ye live after the flesh, ye shall die. Surely this should make us abstain from all sinful pleasures, how much soever we are addicted to them. So as the World tempteth us with the fears of some temporal vexation, the believing of everlasting Life should help us to bear the evils of our pilgrimage, or sufferance for well-doing: 2 Cor. 4.17. Our light affliction, that is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Thus are we environed on the right hand and on the left.  
Use 2. From this Conjunction let us learn, that God is both a righteous Judge, and a gracious Father: 1 Pet. 1.17. If ye call on the Father, who without respect of persons judgeth according to every man's work. He hath his gifts for the godly, and punishments for the wicked. All our claim is Grace, the punishment of the wicked is due debt, the Sentence of God's Law hath made it their due; but yet our reward is not the less sure, though it be more free.  
2. Let us consider these two Branches apart.  
First, The Wages of Sin is Death.  

I. What is meant by Death?  
II. How it is said to be the Wages of Sin?   
1. What is meant by Death? There is a twofold Death, First and Second, Temporal and Eternal.  
1. Temporal Death, that is also the fruit of Sin, Rom. 5.12. By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all men have sinned. Death is an Evil, for Nature abhorreth it, as appear by our unwillingness to die. Now if it be evil, it must be either the Evil of Sin, or of Punishment: God threatened it as a punishment, in case of disobedience, Gen. 2.17. In the day that thou eatest thereof, thou shalt surely die. It is an Enemy, The last enemy that shall be destroyed is death, 1 Cor. 15.26. Would God give Mankind into the hand of an Enemy, if he had not sinned against him? Now this Evil remaineth, partly that there might by some visible punishment, and bitter effect of sin in this World; unknown Torments are despised, and many slight Hell as a vain Scarecrow, therefore God hath appointed temporal death, to put us in mind of the evil of sin: partly for a passage into our everlasting condition, that the righteous may enter into Glory, and the wicked go to their own place. It would make Religion too sensible, if the righteous should have all their blessedness, and the wicked all their punishment here; therefore there must be a passage out into the other World.  
2. Eternal Death in opposition to everlasting Life, which is the fruit of Holiness. The opposite Clause showeth what a kind of death it is. This is called the second Death, Rev. 20.6. Blessed and holy is he that hath part in the first resurrection, on such the second death hath no power: and ver. 14. Death and hell were cast into the lake of fire, this is the second death. It is called Death, because death in all Creatures that have sense, is accompanied with pain; Trees and other Vegetables die without pain, but so doth not Man and Beast, and death to man is more bitter, because he is more sensible of the sweetness of life than the beasts are and hath some forethought of what may follow after. Again, it is called Death, because it is a misery from which there is no release; as from the first death there is no recovery, nor returning into the present life. This second Death may be considered as to the Loss and Pain.  
First, As to the Loss, it is an eternal separation from the presence of God, and so an exclusion from all Bliss and Glory: 2 Thess. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. So Mat. 25.41. Depart from me, ye cursed, into everlasting fire.  
Secondly, The Pain is set forth by two Notions: Mark 9.44. The worm that never dyeth, and the fire that shall never be quenched; by which is meant the sting of Conscience, and the wrath of God, both which constitute the second Death, and make the Sinner for ever miserable.  
1. The sting of Conscience, or the fretting remembrance of their past folly and madness in following the pleasures of sin, and neglecting the promises of Grace. What a vexing reflection will this be to the Damned to all Eternity? And besides this,  
2. There are pains inflicted upon them by the wrath of God, and the Body and Soul are delivered over to eternal Torments: Mat. 25.41. Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels. There is no Member of the Body, or Faculty of the Soul, but feeleth the misery of the second Death; for as no part is free from sin, so none from punishment: in the second Death the pain lieth not in one place, head or heart, but all over; and though in the first Death, the more it prevaileth, the more we are past feeling; yet in this death there is a greater vivacity than ever; the capacity of every sense is enlarged, and made more receptive of pain. While we are in the Body, vehemens sensibile corrumpit sensum, the sense is deadned, the more vehemently and violently the object striketh upon it; as the Inhabitants about the fall of Nilus are deaf with the continual noise: too much light puts out the eyes, and the taste is dulled by custom; but here the capacity is not destroyed by feeling, but improved. As the Saints are fortified by their Blessedness, and happily enjoy those things, the least glimpse of which would overwhelm them in the World; so the wicked are enabled by that power that torments them, to endure more, and all this is eternal without hope of release or recovery.  
II. This Death is Wages, a Debt that will surely be paid; for it is appointed by the Sentence of God's righteous Law. Now here we must consider, 

1. The Righteousness of it.  
2. The Certainty.    
1. The Justice and Righteousness of it; for many make a question about it upon this ground, because between the work and the wages there must be some proportion: now how can an Act done in a short time be punished with eternal Death, or everlasting Torments. I answer,  
1. We must consider the Object against whom sin is committed, it is an offence done against an infinite Majesty. Now sinning wilfully against the infinite Majesty of Heaven, deserveth more than any thing done against a man can do: 1 Sam. 2.25. If one man sin against another, the Judge shall judge him; but if a man sin against the Lord, who shall entreat for him? Sins against men are not so great as sins against God, and the reconciliation and satisfaction is more easy.  
2. Consider the Nature of Impenitency in Sin.  
1. Their great unthankfulness for Redemption by Christ, they forsook their own mercies, and God's healing grace to the last: Joh. 3.19. This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. Heb. 2.3. How shall we escape, if we neglect so great salvation? And then when they are in Termino, there is no further Trial, their time and day of Grace is past.  
2. God offered them eternal Life, and then their foolish choice is justly punished with eternal Death. Every sin includeth a despising of eternal Life: for rather than men will leave their brutish and sordid pleasures, that they may live an holy life, they will run this hazard, the loss of that eternal Life which God offereth, and the incurring these eternal pains which he threateneth. This immortal happiness far exceedeth all those base pleasures, for which they lose their Souls. Well then, man wilfully exchanging his everlasting Inheritance for momentany and transient pleasures, becometh the Author of his own woe, whilst he preferreth such low things before Gods eternal joyful presence.  
2. The Certainty. This Debt will be paid, if we consider,  
1. The Holiness of God's Nature, which inclineth him to hate sin and sinners: Psal. 5.4, 5. Thou art not a God that hast pleasure in wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight, thou hatest all the workers of iniquity. They that take pleasure in sin, God cannot take pleasure in them, and if they will not part with sin, God and they must part; and therefore if they will do sins work, all that sin bringeth to them, by way of stipend, is everlasting separation from the presence of God, that is, implacably adverse to all that is evil; and though he hath prepared a place where the holy may dwell with him, yet he cannot endure the wicked should be so near him.  
2. His Justice moveth him to punish it. As Holiness belongeth to his Nature, so his Justice to his Office: his Holiness is the fundamental Reason of punishing the wicked, his Justice is the next Cause. His Holiness is indeed the fundamental Cause, as appeareth by the fears of Sinners: 1 Sam. 6.20. And the men of Bethshemesh said, Who is able to stand before this holy God? And by the security of Sinners, Psal. 50.21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but the nearest Cause is his Justice as Rector of the World, declared both in his Laws and Providence: Rom. 1.32. Who knowing the judgement of God, that they which commit such things, are worthy of death, etc. Gen. 18.25. Shall not the Judge of all the earth do right?  
3. His unalterable Truth, which is firmer than Heaven and Earth: if he threaten, will not he accomplish? The truth of his threatenings is as unchangeable as the truth of his Promises, for in both God is one, 1 Sam. 15.29. The strength of Israel will not lie, nor repent; for he is not as man, that he should repent: it is spoken in the case of deposing Saul for his disobedience to God. The doubt is this, God's threatenings do not always foretell the Event, they show the merit, but not the event. I answer: The object is changed, but God remaineth for ever the same: if from impenitent we become penitent, we are not liable to his threatenings, but objects of his Grace, and capable of the benefit of his Promises: a man walking in a room upward and downward, hath sometimes the wall on his right hand, sometimes on his left; the wall is in the same place, but he changeth posture.  
4. His irresistible Power. God is able to inflict these punishments upon them, Deut. 32.39. There is none that can deliver out of my hand. 2 Thess. 1.9. Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. Rom. 9.22. What if God willing to show his wrath, and to make his power known. We cannot conceive what God is able to do in punishing Sinners, but the event declares it.  
Use 1. Information.  
1. That Believers need to consider the Fruit of Sin, that thereby they may be moved to fears of God, and more careful avoiding of sin. They are not to think of it in a slavish tormenting way, as if God desired the Creatures misery; no, they are warned of it, that they may escape it: though Love must be the chief Spring and Principle of our Obedience, yet Fear hath its use; the threatenings declare the Holiness of God, as well as his Promises; and we need to know his hatred to Sin, as well as his love to Righteousness, to breed an awe in us.  
2. It showeth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses: Deut. 29.19. And it come to pass, when he heareth the words of this Curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of my heart, to add drunkenness to thirst. They take from God the honour of his Holiness, Justice and Truth; God's glory is advanced in the World by Acts of Justice as well as Acts of Mercy: and besides they open a gap to all impiety.  
3. That all sins are in their own nature mortal; for the wages of sin is death. In comparison some sins are greater than others, and so more deserving punishment; but simply and considered by themselves, all are mortal, if not in the issue and event, yet in their own nature. God pardoneth the Penitent, their sins are not deadly in the event, but they deserve damnation in their own nature. There are sins of infirmity, and wilful sins; but nothing should be light and small to us, that is committed against the great God. Some are lighter, some are heavier, but all are in their nature damnable, they are a breach of the Law of the eternal God. Though the Gospel reacheth out mercy to penitents, offering to them pardon of sins, and eternal Life, yet all deserve damnation, and were it not for Christ and the new Covenant, we should not be a moment out of Hell.  
Use 2. Direction.  
1. To the Impenitent, that yet go on in their sins. O repent of it speedily, and cast out sin as we do fire out of our bosoms, and sleep not in the bonds of iniquity, Your damnation sleepeth not, 1 Pet. 2.3. You are invited earnestly, Ezek. 18.30. Why will ye die, O house of Israel? O then pass from death to life; if you ref●●e this Call, you do in effect love death, Prov. 8.36. He that sinneth against me, wrongeth his own soul: all they that hate me, love death. By refusing Christ and nourishing sin, you nourish a Serpent in your bosoms, and embrace the flames of Hell-fire; therefore betimes seek a Pardon.  
2. To the penitent Believers; three things I have to press upon them,  
First, Consider what cause we have to admire and magnify the riches of God's Mercy in our Redemption by Christ, by whom sin is taken away, and the consequent of it eternal death, and who also hath taken the punishment of it upon himself: Isa. 53.4▪ 5. Surely he hath born our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted. But he was wounded for our transgressions, he was bruised for our sins, the chastisement of our peace was upon him, and by his stripes are we healed.  
Secondly, Never return to this slavery again, for you see what a dangerous thing sin is; when you indulge sin, you lay hold on death itself, therefore fly from it as from the gates of Hell, and from all means, instruments, occasions and opportunities that lead to it; and when Satan showeth you the bait, remember the hook, and counterbalance the pleasures of sin, to which we are vehemently addicted, with eternal pains, which are the fruit of it. Now shall we run so great an hazard for poor, vain and momentany delights? It is sweet to a carnal heart to please the flesh, but it will cost dear. Now shall we sell the birthright for one morsel of meat? Heb. 12.15. and hazard the loss of the Love of God for trifles?  
Thirdly, Take heed of small sins, they are breaches of the eternal Law of God. They that do not make great account of small sins, will make but small account of the greatest; for he that is not faithful in a little, will be unfaithful in much. There are many forcible Arguments to deter us from small sins: partly, because it is more difficult to avoid them, they do not come with such frightening awakening assaults, as the greater do: partly, because being neglected, they taint the heart insensibly, and men look not after their cure: partly, because they do prepare and dispose to greater offences▪ as the little sticks set the great ones on fire: partly, because with their multitude and power they do as much hurt the Soul, as great sins with their weight, minuta sunt, sed multa sunt: lastly, because they are in their own nature mortal. Therefore dash Babylon's Brats against the stones. In short, small sins are the Mother of great sins, and the Grandmother of great punishments. Lot's Wife was turned into a Pillar of Salt: the Angels were cast out of Heaven, Adam thrust out of Paradise.  
Second Branch. But the gift of God is eternal life through Jesus Christ our Lord.  
Doctrine. That eternal Life is God's free and gracious Gift to the Sanctified.  
What eternal Life is, we showed before; it is the full fruition of eternal Joys without any possibility of losing them.  
Here is, 

1. The Donor, God.  
2. The meritorious and procuring Cause, Jesus Christ our Lord.  
3. The Parties qualified, Those that have their fruit to Holiness.    
1. On God's part, a Gift, not a Debt, as Wages is to the Servant or Soldier, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift. Though we should serve God a thousand years, we cannot merit to be one half day in Heaven, there it is a Gift to those who do most exactly persevere in Holiness, the best have no other Claim, but the Mercy of the Donor.  

1. It is the freest Gift.  
2. It is the richest Gift.   
1. It is the freest Gift, God payeth more than is our due. To punish men beyond their desert is injustice; but to reward men beyond their deserts, is not contrary to Justice, for it is an Act of Mercy.  
First, It is greater than any merit of ours, because it is the eternal enjoyment of the ever blessed God, and so far beyond any thing that we can do. Finite things carry no proportion to an infinite reward.  
Secondly, Our works are many ways imperfect, and so we may expect punishment rather than reward. Mercy is our best Plea, when we come to consider the Case between God and our Consciences: Judas 21. Looking for the mercy of our Lord Jesus Christ unto eternal life.  
2. It is the richest Gift. What can God give us more than himself?  
2. On Christ's part, it is a Purchase. We have it upon the account of his Merit and Intercession, and it is conveyed to us by his free Promise.  
1. Upon the account of his Merit and Intercession we have both the preparations, and the Gift it s●lf. Justification, which is the foundation of it, Rom. 5.18. By the righteousness of one the free gift came upon all men unto justification of life: Sanctification is the beginning and introduction into it, Tit. 3.5. Not by works of righteousness, which we have done, but according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost: The first we have by the Merit of his Death and Obedience, Rom. 3.24. Being justified freely by his grace, through the redemption that is in Christ Jesus: The second is wrought in us freely by his Spirit, eternal Life itself, Heb. 9.15. That they which are called, might receive the promise of eternal inheritance.  
2. It is conveyed by his Promise, 1 Joh. 2.25. And this is the promise which he hath promised us, even eternal life.  
3. The Parties qualified, Those that are sanctified. The freedom of this Gift doth not exclude Qualifications. Holy men have a just Title to eternal Life, but they do not deserve it, none but the holy have it; but there is no intrinsic worth in what we do to deserve it, no such meritorious influence as may alter the freeness of it.  
Use 1. With Faith in Christ you must join Holiness. What will encourage us to live an holy Life, if this will not? Through many hindrances by the way from the Devil, the World, and the Flesh, yet thus we tend to eternal Life.  
Use 2. Acknowledge the freeness of it. It is most worthy of God, though we are every way unworthy of it; it is the effect, not of our Holiness, but the Lords Grace; none obtain it without Holiness, yet not for Holiness.  
Use 3. To show us how happy the Children of God are.  

1. Happy in the Lord, whom they serve, God and Jesus Christ.  
2. Happy in the reward of their Service, Eternal Life.  
3. Happy in the manner of their Reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may be considered in three instances.   
1. Their destination thereunto by Election, Luke 12.32. Fear not, little flock, it is your Father's good pleasure to give you the Kingdom.  
2. In our Conversion, Regeneration, or effectual Vocation, the beginning of eternal Life.  
3. In our Coronation, when the full possession of eternal Life is given to us. All these are the free Gift of God in Jesus Christ, not procured or merited by any special Acts depending on mass free Will.   

A TABLE Of the Principal Matters contained in the Sermons on Romans 6.  

A.  
ABstain, it is not enough that we abstain from evil, but we must do good pag. 72  
Access to God, the fruit of Holiness 145 

What hinders it ibid.    
Activity in the ways of Righteousness, and the ways of sin, resemblance between them in our (1) Solitude, (2) Industry, (3) Promptness, (4) Resolution, (5) Progress 128, 129 

Reasons why it should be so 129    
Acts, our Acts depend on Christ 25  
Amiableness of a life spent in God's service 143  
Antinomian Doctrines confuted 7  
Appearance of evil to be avoided 100  
Appetite sensual, sin proceeds from the inordinacy of it 62  
Armour Christian, the parts of it described 103   

B.  
BAptism sealeth the new Covenant to us 18 

Faith and Repentance solemnly professed in Baptism 6  
Represents to us Christ's Death and Resurrection 17  
Is a public profession of our Communion with Christ's Death and Resurrection 19  
How we are buried with Christ in Baptism 14  
Mystical Union signified and sealed in Baptism. Vide Union. 23  
Obligeth us to die to sin 2  
And to a new life 19, 24  
How Baptism obligeth us to walk in newness of life 17  
How it is to be improved 13  
The Rite of Dipping, why not retained 14    
Believing, the necessity of believing, that if we be dead with Christ, we shall live with him 46 

The grounds of believing a blessed future state in Heaven 46, 47  
The profit of believing this 47    
Body, why mentioned as the seat of sin 67 

What care we should take to employ our Bodies in God's service 73  
Mortal Body. Vide Mortal.    
Body of sin, what is meant by it, and the reason of the expression 30 

In what sense it is said to be destroyed ibid.    
Burial of Christ, why Christ must be buried 17   

C.  
CHange, a great change wrought in all that are brought home to God 125 

What this Change is 142  
The effects of this Change 143  
One great Change is change of Master's Vide Masters. 125  
Those that are changed must away with their sinful life 131    
Choice of Masters of great concernment to us 111 

Whom we ought to choose for our Master 115  
What should guide us in this Choice Vide Masters. 111    
Communion with God here, the fruit of Holiness 145  
Communion with Christ's Death, what a signifies 8  
Complaining, great deceit of the heart in complaining against sin without resistance 77  
Conflict spiritual, encouragements to us in our Conflict with sin 87 

Objections answered 93    
Conformity to Christ, wherein it consists 25 

Where there is a likeness to his Death, there will be also to his Resurrection 26    
Consent given to the service both of sin and of God 69 

Bare Consent to God's service will not evidence us Gods servants without obedience 114    
Consideration, the want of it the cause of many sins 32  
Conversion, of all spiritual mercies we should thank God for the Conversion of ourselves and others 123 

It is the duty of converted persons to be free from sin 40  
Other duties of converted persons 123    
Covenant. Vide New Covenant.  
Creature, how to use the Creature to God's glory 147  
Crucifixion, why the death of sin is set forth by this Notion 29 

How the old man is crucified with Christ Vide Dead with Christ. ibid.    
Custom in sinning takes away all tenderness of Conscience 102   

D.  
DEad with Christ, what it is to be dead with Christ 42 

Who are dead with Christ 43  
A Condition necessary to obtain subsequent Grace 44  
Freedom from sin is consequent of our dying with Christ 40  
The necessity of believing, if we be dead with Christ, we shall also live with him 46    
Dead to sin. What it is to die to sin 2 

Exhortation to it 27  
Motives 20  
Directions Vide Dying to sin, and living to God. 27    
Death of Christ, the value of it 12 

It shows the deadly nature of sin 33  
How it mortifies sin 32    
Death eternal what it is 157 

The terribleness of it 141  
The sinners wages 157  
The certain connexion between it and sin 141, 158  
The justice and Righteousness of God in inflicting it on sinners ibid.    
Death temporal, why continued 157 

The fruit of sin ibid.    
Deceitfulness of sin, wherein it consisteth 136  
Devil always watchful to destroy us 98  
Difference between carnal and regenerate 41  
Doctrine of the Gospel imprinted on the heart in conversion 119 

The fruit and benefit of it 120    
Dominion of sin. As no sin in general, so no particular sin should have dominion over us 79 

Actual and habitual what 80, 81  
More gross or more secret 79  
Who are they that are more openly under the Dominion of sin Vide Predominancy and Reign of sin. 79    
Duty, it is of great concernment to us to know what is our Duty 115  
Dying to sin and living to God. How we are said to die to sin, and to be alive to God through jesus Christ 57 

Motives to die to sin, and live to God 59     

E.  
EAsie, why the work of Religion is easy to a renewed person 146  
End and means joined together 108 

The End is better than the means 151  
The enjoyment of God our great End ibid.  
The End and issue of things to be often thought of 142    
Eternity of Torments of Hell, the justice of God in them 141, 158   

F.  
FAith, what it is 5 

The difference between Faith and Presumption ibid.  
How it preserves from sin 97    
Falling into sin, God's people may sometimes fall into scandalous sins 78  
Falls of Believers into sin punished by the withdrawing of the Spirit 37  
Fear of God, how it preserves from sin 97  
Flesh takes all occasions to indulge itself 3 

Nor to be indulged and gratified 99    
Filthiness of sin 180  
Folly and filth of sin causeth shame Vide Shame. 138  
Free Grace, to live in sin a false inference from the Doctrine of God's Free Grace Vide Living in Sin. 2 

Three Doctrines of Free Grace apt to be abused to licentiousness 104  
Such Doctrines of Free Grace vindicated 106  
Whence abuse of the Doctrines of Free Grace proceeds 2  
How we should fortify ourselves against these abuses 7, 109    
Freedom from Righteousness, what it signifies Vide Liberty. 130 

The servants of sin carry it, as if they were free from Righteousness 131    
Freedom from sin. The nature of it 36 

The kin●s of it 131  
The degree which we attain to in this life 37  
The value of the benefit 38  
Who are they that are freed from sin 42  
The visible Professor to 〈◊〉 after Freedom from sin 40  
What we should do to be freed from sin 41  
How we should show that we are freed from sin 134  
How it is a consequent of our dying with Christ 40  
We are assured of it by Christ's undertaking 87  
Converted persons should be as free from sin as they were before from righteousness 132  
How far this should be ibid.  
Reasons of it, (1) the equity, (2) the necessity, (3) the conveniency of it 132, 133    
Fruit, those that have their Fruit to Holiness, the advantage of it 144, etc.   

G.  
GIft of God eternal-life 160 

What a kind of Gift this is ibid.    
Gospel looks not back to what Believers were before Conversion, but forward to what they should be 31  
Government of God, the life of it consists in rewards and punishments 153  
Grace, the opposition it meets with 90 

We are to honour it 7  
Is followed with Grace and Glory 45  
Life of Grace. Vide Life spiritual.  
Free Grace. Vide Free.     

H.  
HAted, sin to be hated 135  
Holiness, the Image of God in the Soul 147 

Esteemed by God 148  
It breeds peace of Conscience 145  
And clears up and confirms our title to the heavenly Inheritance ibid.  
Access to God and communion with him the fruit of Holiness ibid.    
Honour of God's service 126, 147, etc.  
Hope of eternal life, some want it, and why 154 

The folly of the Hopes of wicked men 159     

I.  
IMage of God in the Soul, what it is 147 

Defaced by sin 38    
Infirmities incident to the best 78  
Jus Postliminii in the Civil Law, what it signifies 113  
Justification, the nature and branches of it 36 

Constitutive and executive 37     

K.  
KNowledge a help to mortification 31   

L.  
LAw, the use of it 4 

How Believers are under the Law 107    
Law written in the heart, what it is 120 

The fruits and benefits of it ibid.    
Liberty, the kinds of it 131 

The Liberty we have by Grace 107  
Service of God the greatest Liberty 108    
Liberty sinful, what 107 

Wicked men affect a Liberty to sin 3    
Liberty to sin, no Liberty 107 

Christ never came to establish it ibid.  
They that labour for carnal Liberty are the servants of sin 131  
The true notion of Liberty 107    
Life of Christ after his Resurrection, how to be improved 53  
Life eternal, that there is such a thing, proved 153  
What it is 150 

Compared with Life natural ibid.  
Compared with the Life of Grace 151  
Connexion between it and the Life of Grace 45  
Those that have their fruit to Holiness are capacitated for it 153  
The gift of God. Vide Gift 160  
Purchased by Christ ibid.  
Christ's Resurrection the cause and pattern of it 52  
The happiness of it 151  
No fear of loving it 152  
Why it is our final reward ibid.    
Life spiritual, the excellency of this Life 59 

The Resurrection of Christ, the cause, pattern and pledge of it 17, 18, 51  
The connexion between Life spiritual and eternal Vide 45  
Newness of Life.    
Living to God. Vide Dying to sin, and living to God.  
Living in sin, a false inference deduced from the Doctrine of Free Grace Vide Free Grace. 2 

That it is an unjust inference 4  
An absurd inference 5  
A blasphemous inference 6  
The corrupt heart of man apt to draw such an inference 2  
The Devil hath a great hand in such an inference 4    
Likeness, where there is a Likeness to Christ's Death, there will be a Likeness to his Resurrection 26  
Lords Supper, what our work is at it 154 

How we show forth Christ's Death in it 10  
The influence of it on mortification 92    
Love of God, those that serve God shall be assured of his Love 144  
Love to God makes us tender of offending him 97  
Lusts bodily, why we should take heed they do not reign in us. 66   

M.  
MAster, the great business that belongs to our duty is choice of Masters 111 

Whom we ought to choose for our Master Vide Choice. 115  
God and Sin different Masters 57, 68, 112  
All men have God or Sin their Master 112  
No man can serve both ibid.  
God a great and good a Master 132    
Mercies spiritual. We are chiefly to thank God for spiritual Mercies, and why 122 

Above all spiritual Mercies for the conversion of ourselves and others 123    
Middle state, there is no middle state, but all either good or bad 112 

Objections answered ibid.    
Mortal Body, why the Apostle useth this expression of sin reigning in our mortal Body Vide Body. 63  
Mortification of sin, what it is 55 

Habitual and actual, what 27  
Knowledge a help to mortify sin 31  
We must be dead to carnal pleasures, if we would mortify sin 32  
The influence the Lords Supper hath upon Mortification 92  
The necessity of the Spirit's concurrence to Mortification 90  
The encouragement we have from the Spirit's concurrence 91  
The Graces of the Spirit cannot thrive in an unmortified Soul 44  
Till Sin be mortified, all the good we do is but a covering of Sin ibid.     

N.  
NEw Covenant, the design of God in setting it up 105 

The tenor and constitution of it ibid.  
Sealed in Baptism 18    
New Nature opposite to Sin 88 

Yet still Sin to be watched against ibid.    
Newness of Life, what it is 15 

The properties of it 16  
Christ the Cause and Pattern of the New Life 53  
How Baptism obligeth us to walk in Newness of Life 17  
Motives to walk in Newness of Life. 21     

O.  
OBedience, the necessity of it 115 

The fruit of it 116  
Motives to make it more clear and explicit 129  
It is the fruit of the word implanted in our hearts 121  
Resolutions of Obedience, how to continue them 115  
Our being Servants of God appears not by bare consent, but by Obedience 114    
Obedience from the heart, what it signifies 118 

Why we should be obedient from our hearts 122    
Obey, bodily lusts may be obeyed two ways 64  
Occasions of Sin to be avoided 100  
Old man, why Sin called the Old man 28 

The Old man is to be crucified 29  
Why the Old man is to be crucified Vide Crucifixion. 29    
Ordinances encourage us to strive against Sin 92  
Own, how God owns his Servants 144   

P.  
PArdon, God's freeness to pardon, no allowance to sin 106 

Belongs only to the Penitent ibid.  
God will pardon the sins of those that serve him 144    
Perseverance, the Doctrine of Perseverance no encouragement to sin 108 

Means to persevere ibid.    
Pleasure of God's ways 126 

Of a life spent in God's service proved 143, 144  
The Pleasure of sin will not countervail the pain 137  
We are to be dead to carnal Pleasures, if we would mortify Sin 32    
Power against sin, the more obedient we are to the sanctifying Spirit, the more Power against sin 37  
Praying against sin, the reason why it prevails not with many 94  
Predominancy of one Sin over another, and of Sin over Grace 80  
Presumptuous sins, the mischief of them 101  
Prevent, how to prevent acts of Sin 138  
Professor, the visible Professor to look after freedom from Sin 40  
Profit of God's service 126  
Profit of sin will not countervail our loss by it 137  
Promises of the Gospel encourage us to strive against Sin 91  
Providences of God are helps and occasions for subduing Sin 93  
Punishment of sin, of loss, and of sense, in this world, and in another 36  
Purposes against sin, the reasons why they prevail not in many 94   

R.  
REckoning ourselves dead to Sin, and alive to God, what it implies 58  
Regeneration, the parts of it 15  
Reign of sin, when Sin is said to reign 63, 64, 76 

Why Sin is said to reign in the Body rather than the Soul 61  
The Reign of sin may be prevented in our frail mortal state 63  
Why Christians should take heed that sin reign not in them 65, 81  
The mischief of reigning sin 83  
A Note of a carnal heart 84  
Uncomely in those that profess themselves Christ's 85  
Destroys our hopes of Glory 86  
The actual Reign of sin makes way for the habitual 101    
Relapses into sin, which consistent with true Repentance 52  
Religion Christian, the Verity of it demonstrated from Christ's Resurrection 50  
Repentance, what is implied in it 5 

Professed in Baptism 6    
Resisting sin, Objections against it answered 93 

What kind of Resistance is required 96  
How we are to resist sin 103  
How you may know that you do not resist sin Vide Striving against Sin. 96    
Resolved, we should be resolved against Sin 134  
Resurrection demonstrated by the Resurrection of Christ 51  
Resurrection of Christ, a pattern and pledge of the new Birth 17, 18 

The cause and pattern of our life spiritual and eternal 51, 52  
How we are conformed to the likeness of it 21  
The Analogy between Christ's Resurrection and his life after it, and our rising to the life of Grace and of Glory 49, 51  
The consideration of it promotes the spiritual life 50  
It demonstrates the Truth of the Christian Religion ibid.  
It demonstrates our Resurrection 51  
Shows the fullness of Christ's Satisfaction ibid.  
The advantages we have by it 50    
Resurrection spiritual described 28  
Reward, why few Laws propound a Reward 152 

Of Sin and Righteousness, wherein they agree 155  
Wherein they differ ibid.  
The reason of this difference 156  
Why life eternal is our final Reward 152    
Right of God to us 71, 85  
Right by Covenant to temporal blessings is sweeter than a bare providential Right 146  
Righteousness, various acceptations of the word 68, 111   

S.  
SAcraments, our Union and Communion with Christ signified by the Sacraments 10 

They are solemn means of our Communion with the Death of Christ 9  
Both Sacraments chiefly relate to Christ's Death, and why 10, 11    
Sacrament of Baptism. Vide Baptism.  
Sacrament of the Lords Supper. Vide Lords Supper.  
Satisfaction of Christ, the Resurrection of Christ shows the fullness of his Satisfaction 50  
Senses, much sin let in by the Senses 73  
Servants by consent, and by conquest explained 110  
Servants of sin. Vide serving sin.  
Servants of sin carry it as if they were free from Righteousness 131  
Servants of God are so by open profession 114 

We appear to be so, not by bare consent, but obedience ibid.  
Motives to it 149  
Directions to undertake the Service of God Vide Service of Righteousness. ibid.    
Servants of God, and Servants of Sin receive wages suitable to their work 114  
Service of Righteousness, why so called 142  
Service of Righteousness and Service of Sin opposed 127 

The difference between these two Services 125  
None can be the Servant of Righteousness but he that is freed from the Service of sin 127  
The excellency of the Service of Righteousness 126    
A Servant of Righteousness should do as much, yea more for Righteousness, than formerly he did for sin, and why Vide Activity. 127 

The pleasure, profit, and honour of God's Service 126, 143, 144  
The amiableness of a life spent in God's Service 143    
Serving sin, what it is to serve sin 31  
Servitude of sin natural and acquired 117 

Men voluntarily enter into this Service 113  
Before Regeneration we were all Servants of sin 30, 113, 114, 117  
Yea naturally we were under a fatal necessity of serving Sin 114  
It is necessary and useful to God's people to reflect on this, that once they were Servants of sin 118  
Our former Servitude to sin should stir up in us thankfulness to our Redeemer 118  
And quicken us to more diligence for the future 119  
Why Sin should not be served 69  
The fruit of serving sin 115  
It is impossible to serve sin and God too 113    
Service of sin and service of righteousness opposed Vide Service of Righteousness. 125  
Shame for sin, the object of it 116  
Sin is really matter of shame 140 

In carnal men and Gods people, how they differ 139  
The cause of true shame for sin ibid.  
Folly and filth of sin causeth shame 116, 138  
Motives to excite to this shame 140    
Sin, three things in sin; (1.) Culpa, the fault; (2) Reatus, the guilt; (3.) Macula, the stain 101 

The evil and malignity of it 12, 140  
The aggravations of sin 33  
The evil effects and consequences of it 38, 39  
The danger of it 159  
All sin in its nature mortal 114, 159  
There is no fruit of sin comparatively to the fruit of Holiness 137  
There is no solid benefit nor profit to be got by sin 136    
Sin is represented as unfruitful and deceitful ibid. 

The mischief of presumptuous sins 101  
The filthiness of sin 140    
Sin is real matter of shame ibid.  
Sin should not be served, and why 69  
Sin remains in God's people 81 

Is always working and warring in them 81, 82  
The more it acteth, the more strength it getteth 82    
Sins of incu●sion incident to the best 78 

Gods people may sometimes fall into scandalous sins ibid.    
Sins of Christians more scandalous than the sins of Heathens 33 

And are a greater injury to Christ than the Persecution of the Jews 34    
Little Sins to be watched against 101 

God doth not make little reckoning of sin 27    
Darling Sins especially to be watched against 102 

The longer sin is spared, the worse it grows 44    
Spirit of God, how it opposeth Sin 89 

The necessity of the Spirit's concurrence to begin, carry on, and accomplish the work of mortification 90  
The encouragement we have thereby 91    
Striving against sin, what it implieth 102 

The reasons why it prevails not in many Vide resisting Sin. 94     

T.  
TEmptations to Sin to be avoided 135  
Thanksgiving, we are chiefly to give thanks for spiritual mercies, and why 122 

Above all for the conversion of ourselves and others 12    
Thought, sins in Thought to be suppressed 100  
Torments of the damned, the greatness of them 157 

The Eternity of them vindicated 141, 158     

V.  
VIvification, what it is 55 

It promotes mortification 135  
The certain connexion of Mortification and Vivification 56  
First we are to die to sin, then to live to God Vide Life spiritual, living to God. ibid.    
Union with Christ, there is a strict Union between Christ and Believers 22 

Represented by the similitude of a Graff ibid.  
Difference between these two Unions 23  
The likeness and resemblance between them ibid.  
Signified, and sealed in Baptism ibid.  
This Union sealed in Baptism infers a likeness and conformity to Christ Vide Conformity to Christ. 24  
The effects of this Union 23    
Union with Christ the ground of Communion 9  
Union and Communion with Christ signified and sealed by the Sacraments 10  
Unregenerate men, difference between them 131  
Unrighteousness, why sin is so called 68   

W.  
WAges of Righteousness better than of sin 133  
Warfare, a Christians life a Warfare 75  
Watchfulness against sin, when we are said to omit it 95 

The spring and rise of it, Faith, Fear, and Love 97  
The time when this duty is to be practised 98  
The object, what we should watch against 98, 99, 100, etc.    
Work of Righteousness better than of Sin 133 

Why the Work of Religion is easy to a renewed person 146    
World, what an enemy it is to the Soul 99   

Y.  
YJelding ourselves to God, the manner how it is to be done 70 

The end wherefore we yield up ourselves to God ibid.  
Why we should yield up ourselves to God, reasons of it 71  
Motives to it 73  
Trial of it 74    
Yielding ourselves to obey sin or God, makes us servants to the one, or the other 113    

Places of Scripture explained in the Sermons on Romans 6.  
   Page GEnesis 3. 3. 96 Exodus 4. 19 77 Levit. 7. 15, 16, 17. 10 13. 23. 84 45. 46. 84, 85 14. 5, 6, 7, 8. 34, 35 Joshua 24. 15. 111 1 Sam. 15. 25. 130 2 Sam. 7. 14. 125 1 Kings 18. 21. 111 Job 34. 27. 32 Psalm 68 21. 106 97. 10. 88 Proverb. 8. 18. 111 13. 13. 134 26. 9 2 Eccles. 5. 16. 137 Isaiah 48. 18. 111 Jerem. 9 25, 26. 19 Hosea 4. 4. 39 8. 7. 137 Matt. 5. 29, 30. 20 13. 45, 46. 112 20. 22 9 Luke 1. 72. 105 11. 44. 44 19 10. 105 John 5. 25. 28 8. 34. 117 13. 10. 78 Acts 17. 31. 50 27. 22. with 31. 108 Romans 3. 23. 38 5. 6. 39 20. 21. 4 8. 13. 30, 86 11. 17. 23 1 Cor. 1. 13. 10 9 21. 107 11. 7. 38 15. 20. 51  49. 24 Galat. 5. 18. 107  24. 86 Ephes. 4. 30. 91 6. 12. 97  14, 15, 16, 17 103 Philip. 1. 20. 70 Coloss. 2. 12. 14 3. 3, 5. 27 1 Thess. 5. 10. 57 Hebr. 6. 1. 6, 40  18. 47 8. 10. 120 13. 20. 152 James 1. 14, 15. 100 4. 8. 44 1 Pet. 1. 14. 88  21. 51 4. 1. 40 2 Pet. 2. 20. 32 1 John 2. 6. 24  16. 79 3. 9 88 Judas  4. 6  11. 69   

ERRATA.  
PAge 3. line 12. for maketh, read make. p. 6. l. 55. for prevent, r. pervert. p. 7. l. 25. for you, r. yea. p. 12. l. 55. for do, r. to. l. 59 r. that as it is. p. 29. l. 9 for as, r. and. p. 34. l. 13. for our, r. any. p. 45. l. 2. for no, r. now. p. 59 l. 23. r. (,) to own. p. 59 l. 44. for consummated, r. continued. p. 64. l. 22. for strive, r. seem. p. 65. l. 3. for her, r. it's. p. 69. l. 31. r. but we give up ourselves solemnly and prosessedly to God. p. 70. l. 37. for balls, r. bells. p. 72. l. 21. for there, r. therefore. p. 77. l. 46. for proposed, r. purposed. p. 78. l. 42. for leveled, r. leavened. l. 55. r. after it is habituated. p. 80. l. 30. for also, r. else. p. 86. l. 20. for of, r. to. p. 103. l. 29. for of, r. to. p. 106. l. 43. for dispenseth, r. dispensed. p. 107. l. 60. for these, r. thereby. p. 125. l. 32. deal unconverted. p. 127. l. 11. r. seek not. p. 131. l. 6. for considerately, r. considerably. p. 132. l. 23. for. from, r. with. p. 135. l. 2. deal that. l. 38. for iniquity is, r. art. p. 141. l. 32. for his, r, this. p. 145. l. 19 for our, r. your. p. 158. l. 36. for that, r. he is implacable, etc.    

A Second Volume OF SERMONS PREACHED by the Late REVEREND and LEARNED Thomas Manton, D. D. PART II. Containing XLVII. SERMONS ON The Eighth Chapter of the Epistle to the ROMANS, AND XL. ON The Fifth Chapter of the Second Epistle to the CORINTHIANS. WITH ALPHABETICAL TABLES To each Chapter, of the PRINCIPAL MATTERS therein Contained.  
LONDON, Printed by R. Roberts for Jonathan Robinson at the Golden Lion in St. Paul's Churchyard, MDC. LXXXIV.   

To the Right Honourable PHILIP and AND, THE Lord and Lady WHARTON.  
THe inserting your Honour's names in this Publication, so little needs an Apology, that it had much more needed one not to have done it. Your deeply inward Affection to the Excellent Author; your most singular and just value for his Person, Ministry, Converse, and Memory, as they were too great to be fully expressed, so they are to be wholly concealed, and buried in silence.  
Those acts of your Beneficence towards him, wherein love is wont, the sincerer it is, always the more to affect privacy; it were a rude violence to offer at disclosing. But its paths in that so long-continued Friendly commerce with him, unto which your Honours were pleased to condescend, could not be hid. Any eye might observe the frequency of your kind visits, the familiar freedom you gladly allowed him at your House, as at his own home; and that when the season invited you to your pleasant Countrey-recess, it was also the more pleasant to you, if his Affairs could allow him there to divert, and repose himself with you.  
In the very common and piercing affliction of his Death, which entered into the Souls of many; none that were not of his nearer Relatives, had a greater share than your Honours, or in the bitter sorrows caused by it.  
Your part may be hoped to be as peculiarly great in the advantages and consolations, which he that bringeth light out of darkness, is pleased to attend and follow it. The decease of any such person (besides that 'tis otherwise also instructive) is a further enforcing repetition and inclucation of a common, but very apt and powerful Argument, both for the increase of our Faith concerning another World, and the diminution of our Love to this. To the former purpose, the Argument from this Topick, cannot but be very convictive unto such whom the forelaid serious apprehension of a Deity hath prepared and made capable of it unto others; to whose grosser minds, that most important, and so easily demonstrable thing, is doubful; one may despair any thing should be certain, that they see not with their eyes. But who that believes this World hath a Wife, Holy, Righteous, Merciful Ruler, that disposes all things in it, can take notice that the best of men die from Age to Age, as others do; and allow himself to think no difference shall be made hereafter? And that God should order the collecting of so great a Treasure in one Man; not to say of general Learning and Knowledge, but of true Goodness, Grace, Sanctity, Love to himself, and to men for his sake (his very image, and the lively resemblances of his own holy and gracious nature) to be for ever buried in the dust? Or who would not rather conclude, (as that blessed Apostle) that, when the World is passing away, and the lusts of it, he that doth the Will of God (being thus tranformed into it) abideth for ever? 1 john 2.17.  
And for that other purpose, Who that beholds what was of so great value, forsaking our World, and caught up into Heaven, would not less love an Earthly station, and covet to be Consorted with the holy Assembly above▪ Every such assumption ought to diminish with us the retentive Power of this World, and sensibly add to the Magnelism and Attractiveness of Heaven. Doth not God expressly teach, and prompt us to despise a World, out of which he plucks such excellent ones, plainly judging it not worthy of them? The general Argument to both these purposes, though it hath not more strength in itself, from the death of this or that particular person, (when we foreknew that such must die) yet hath more Emphasis and efficacy upon us, as the instances are repeated; especially when we have a present occasion to consider the death of some one of great value, thoroughly known to us; as this Worthy Person was to your Honours. For it is not, then, a cold, faint Idea we have of such a ones worth, (as that is which is begot by remote and more general report) but have a lively remembrance of it, as it appeared in numerous vivid instances; and thence do, with the more spirit and assurance, conclude such excellencies too great to be for ever lost, or be an eternal prey to Death and the Grave; but therefore, that he is certainly Ascended, and gone into a World more suitable to him: Whence also the manifold endearments (which were the effects of former very intimate Conversation) recur afresh with us, and carry up our hearts after him thither, making us wish and long to be there too.  
But the Wisdom and Mercy of Providence seem, especially, to have taken care the Church of God on Earth, should be some way recompensed for the loss of so considerable a Person out of it, by those so generally acceptable and useful Works of his that survive him. Your Honour's judicious, and very complacential gust and relish of any thing that was Reverend Dr. Manton's, make you the more capable of the larger share, and fuller satisfaction in that recompense. And were it known how great a part of them hath had a second birth, or Resurrection, by the diligence of one depending on you, that rescued them from the obscurity of a private Closet, as from a grave; and who, tho deservedly favoured by you upon other accounts, is undoubtedly much the more upon this also: You would be esteemed to have the more special title to them, as well as capacity of advantage by them.  
There is, however, enough to make it decent and just, That wheresoever these Writings shall be read, your kindness to their Author should be told for a memorial of you; and whatsoever your interest was, or is in him, and his labours; it cannot be a lean wish unto you, To desire your benefit may be proportionable; Which is most earnestly desired for you, with the addition of all other valuable Blessings, by  
Your HONOURS Greatly obliged, and very humble Servants in Christ our Lord, 

WILLIAM BATS  
JOHN HOWE.     

SERMONS UPON THE Eighth Chapter OF THE ROMANS.  

SERMON I.  ROME VIII. 1. 
There is therefore now no condemnation to them which are in Christ, who walk not after the flesh, but after the spirit.  
IN the former Chapter, the Apostle in his own Person represents a Believer groaning under the relics of sin, or bewailing the imperfections of his sanctification: now because this Conscience of indwelling sin may breed in us fears of Condemnation, he showeth here what remedy and relief is provided for us by Jesus Christ. There is therefore, etc.  
So that the words are an Inference from the Complaint and Gratulation expressed in the last Verse of the preceding Chapter: Tho in the godly there remain some sin, yet no condemnation shall be to them.  
Observe here, 

1. A privilege: There is no condemnation.  
2. A description of the persons who have interest in it: they are described, 1. By their internal estate, To them which are in Christ Jesus. 2. By their external course of life, who walk not after the flesh, but after the spirit.    
1. There is a denial of the prevailing influence of the corrupt principle, They walk not after the flesh.  
2. Their obedience to the better principle is asserted and affirmed; but after the Spirit.  
Three points I shall touch upon, 

1. That 'tis a great felicity, not to be obnoxious to condemnation.  
2. That this is the portion of the true Christian, or such as are in Christ.  
3. Those who are in Christ obey not the inclinations of corrupt Nature, but the motions of the Spirit.    
First, It is a great privilege not to be obnoxious to condemnation: There is no condemnation to them that are in Christ.  
To understand this, you must consider, 

First, What condemnation importeth.  
Secondly, How came we by this exemption.    
1. What condemnation importeth: The terror of it is unspeakable, when 'tis sufficiently understood; and therefore, by consequence, our exemption and deliverance from it is the greater mercy.  
In the general. Condemnation is a sentence dooming us to punishment. Now particularly for this condemnation,  
1. Consider, whose Sentence this is; there is Sententia Legis, and Sententia Judicis, the Sentence of the Law, and the Sentence of the Judge. The Sentence of the Law, is the Sentence of the Word of God: and that is either the Law of Works, or the Law of Grace. The damnatory Sentence of the Law, concludeth all under the curse, for all are under sin, Gal. 3.10. For as many as are under the works of the law, are under the curse: for it is written, Cursed is he that continueth not in all things that are written in the book of the Law, to do them. So all the World is guilty before God, Rom. 3.10. But the Gospel, or the Law of Grace, denounceth damnation to those that believe not in Christ, and obstinately refuse his mercy, Mar. 16.16. he that believeth not, shall be damned: and also against them that love not Christ, and obey him, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be accursed: This is the Sentence of the Law. But then there is Sententia Judicis, the Sentence which the Judge passeth upon a sinner: and is either,  
1. The ratifying of that Sentence which the word denounceth, be it either Law, or Gospel; for what is bound in earth, is bound in heaven; and God condemneth those whom his Word condemneth: so that for the present, wicked men have a Sentence against them, they are all cast in Law, condemned already, as it is John 3.18. If men were sensible of their danger, they would be more earnest to get the Sentence reversed and repealed, before it were executed upon them; they are not sure of a days respite; 'tis a stupid dulness, not to be affected with this woeful condition; there is but a step between them and death, and they mind it not.  
2. As pronounced and declared: So it shall be at the last day by the Judge of all the Earth, Acts 17.30. Because he hath appointed a day in which he will judge the world in righteousness. And 2 Thess. 1.8. He shall come in flaming fire, taking vengeance on all them that know not God, and obey not the Gospel. Then the Sentence is full and solemn, pronounced by the Judge upon the Throne, in the Audience of all the World. Then 'tis final and peremptory, and puts men into their everlasting estate. And then 'tis presently executed; they go away to that estate to which they are doomed: Of this the Scripture speaketh, John 5.39. they that have done evil, shall arise to the resurrection of damnation. It is miserable to be involved in a Sentence of condemnation by the Word: Now that shuts up a sinner as in a Prison, where the Door is bolted and barred upon him, till it be opened by Grace. But doleful will their condition be, who are Condemned by the final Sentence of the Judge, from which there is no appeal, nor escape, nor deliverance.  
2. Consider, The punishment to which men are condemned: and that is twofold, Either the poena damni, the loss of an heavenly Kingdom; they are shut out from that: But the children of the kingdom shall be cast out into utter darkness: there shall be weeping and gnashing of teeth. Matth. 8.12. Or poena sensus, the torments and pains they shall endure, (called the damnation of hell) Matth. 23.33. Both together are spoken of, Matth. 25.41. Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. Words that should cut a sinner to the heart, if he had any feeling of his condition; now to be exempted from condemnation to this punishment, is the greater mercy. 'Tis enough to heighten in our thoughts the greatest sense of the Love of God, that we are freed from the curse, that Jesus hath delivered us from wrath to come, 1 Thess. 1.10. that we are as brands plucked out of the burning; but much more when we consider that we shall be admitted into God's Blessed presence, and see him as he is, and be like him, 1 John 3.2. And for the present, that being justified by faith, we should be made heirs according to the hope of eternal life, Tit. 3.7. The Apostle expresseth both parts of the deliverance in one place, 1 Thess. 5.9. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. Mark the Antithesis: not to wrath, but to obtain salvation. Which should increase our sense of the privilege, that when others lie under the wrath of God, we shall see him, and love him, and praise him in Heaven to all Eternity.  
3. How justly it is deserved by us, by reason of Original and Actual sins, both before, and after Conversion. Original sin; for the Scripture telleth us, Rom. 5.16. the judgement was by one to condemnation: and again in Verse 18. by the offence of one, judgement came upon all to condemnation. All Adam's Children are become guilty before God, and liable to death, or brought into such an estate wherein they are condemnable before God. So, by many actual sins it is deserved by us. As we are by nature children of wrath, Eph. 2.3. so for a long time we have treasured up wrath against the day of wrath, Rom. 2.5. We have even forfeited the Reprieve, which Gods Patience allowed to us, and have more and more involved ourselves in condemnation. Till we comprehend our great need of pardon and exemption from condemnation, we cannot understand the worth of it. Nay we have deserved this condemnation, since conversion.  
He doth not say here, There is no sin in us: but there is no condemnation; sin in its self is always damnable; and our Redemption doth not put less evil into sin: but in strict Justice we deserve the greater punishment; this is another consideration that should endear this privilege to us.  
4. How Conscience standeth in dread of this condemnation: For if our own hearts condemn us, 1 John 3.20. they are a transcript of God's Law, both Precept and Sanction, and therefore do not only check us for sin, and urge us to duty; but also fill us with many hidden fears, which sometimes are very stinging. When we are serious, the more tender the heart is, the more it smiteth for sin, Ro. 1.23. Who knowing the judgement of God, that they that commit such things are worthy of death. In your Consciences you will find an inward conviction, that God is your Judge, and will call you to an account for the breach of his Law. We feel this, living and dying, Heb. 2.15. Who were all their life-time subject to bondage through fear of death. And 1 Cor. 15.56. the sting of death is sin. Only 'tis more piercing and sharp when we die.  
Secondly, Let us inquire how, or upon what reasons we come to have this exemption from condemnation.  
This is,  
1. Upon the account of Christ's satisfaction to God's Justice: We all in our natural estate lie under the curse and wrath of God: but Christ was made a curse for us, to redeem us from the curse of the Law, Gal. 3.13. And the Apostle telleth us, 2 Cor. 5.21. That he was made sin for us, that we might be made the righteousness of God in him. Christ became a Sacrifice for sin, to appease God towards us; he was made a public instance of God's penal Justice, that we might be made an instance of God's Merciful Justice, or that God might deal with us in a way of grace, upon the account of the Righteousness of Christ.  
2. Upon the account of the New-Covenant-grant, John 5.24. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation. Christ would have us mark this as a a certain and important truth: for escaping Eternal death, and obtaining Eternal life, are not trifles; and Gods Faithful Word is interposed, that such an one shall not come into condemnation; Verily, verily. Well then: the Gospel, or New Covenant, offereth pardon and exemption from condemnation to that death which the Law hath made our due, to all those who will come under the bond of it.  
3. The certainty is considerable, which resulteth or ariseth from these two grounds: 'Tis just with God to pardon them, and to exempt them from Condemnation, who take sanctuary at his Grace, and devote themselves to him, 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive them. 2 Tim. 4.8. We read of a crown of righteousness, which the righteous judge shall give at that day: Justum est quod fieri potest, God may do it, or not do it, he is not unjust if he doth it: and justum est quod fieri debet: This latter is understood here, because of the fullness of the merits and satisfaction of Christ, and his truth in his Promises; he must judge men according to the Law of Grace, and give them that which his Promise hath made their due.  
4. There must be an Appeal to the Gospel; Where this Grace is humbly sued out by the penitent Believer; for God is Sovereign, and must be sought unto. Appeals from Court to Court, and from one Tribunal to another, are often set down in Scripture, as Psal. 130.3, 4. If thou Lord shouldst mark iniquities (O Lord) who shall stand? but there is forgiveness with thee, that thou mayest be feared. No man could escape condemnation and the Curse, if the Lord should deal with us in strict justice; but from the Tribunal of his strict justice, we appeal to the Throne of Grace, where favour and pardon is allowed to us upon certain equitable and gracious Terms. According to the old Terms, who is able to appear in the judgement before God? A Sinner must either despair, or die, or run for refuge to this new and blessed hope, so Psal. 143.2. Enter not into judgement with thy Servant (O Lord) for in thy sight shall no man living be justified. An innocent creature must beg his mercy, and devote himself to his fear.  
I proceed to the second Proposition.  
2. Doct. That this privilege is the portion of those that are in Christ.  
1. I shall here show you, What it is to be in Christ.  
2. How we come to be in Christ.  
First, What it is to be in Christ. The Phrase noteth Union with him. There is certainly a real, but spiritual, Union between Christ and his Members, which I have often described to you. But late Cavils make it necessary to speak a little more to that Arguments. All that I will say now is this, 

1. That it is more than a relation to Christ as a political head.  
2. That the Union of every Believer with Christ is Immediate.    
1. That it is more than a relation to Christ as a political head. I prove it, because it is represented by Similitudes, taken from Union real, as well as relative: Not only from Marriage, where Man and Wife are relatively united; but from Head and Members, who make one body, not a political but a natural body, 1 Cor. 12.12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ; also by the similitude of root and branches, John 15.1, 2, 3. Yea, 'tis compared with the mystery of the Trinity and the Unity that is between the Divine Persons, John 17.21, 22, 23. that they all may be one, as thou father art in me, and I in thee, that they also may be one in us: and the glory which thou gavest me I have given them, that they may be one, as we are one. I in them, and thou in me, that they may be made perfect in one; which though it must not be understood in the utmost strictness, yet at least there is more than a relation; as also by reason 'tis not only a notion of Scripture, but a thing effected and wrought by the Spirit on God's part, 1 Cor. 12.13. We are by one spirit baptised into one body, and by confederation one with another. Cant. 2.16. I am my beloved's, and my beloved is mine. Christ is ours, and we are his; and he is also in us, and we in him. 'Tis such a real Conjunction with Christ, as giveth us a new being, that Christ becometh to us the principle and fountain of a spiritual life, 1 John 5.12. He that hath the Son, hath life. Christ is the stock, we the graft; he is the vine, we the branches; therefore we are said to be planted together in him, Rom. 6.5. So that we may grow and live in him. We are united to him as the body is to the soul, all the members of the body are quickened by the soul; the second Adam becometh to all his Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickening spirit, 1 Cor. 15.45. as giving them life, not only by his merit and promise, but the influence of his spirit, which life is begun here and perfected in Heaven; it is begun in the soul, Phil. 3.20. and Rom. 8.10. but 'tis perfected both in body and soul in Heaven, for the spirit is life to the body, because of righteousness; and if the spirit of him that raised Christ from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you. So that a vivifical influence is the fruit of this Union, which showeth that our Union with Christ is not only an union with him, as a political head, (as the King is Head and Governor of all his Subjects) but such a conjunction as maketh way for the lively influence of the Spirit of Grace, as well as obligeth us to subjection to him, and obedience to his laws.  
2. That the union of every particular believer with Christ is Immediate. Person with Person; the thing is plain, for the Scripture saith often that Christ is in us, and we are in Christ, and therefore 'tis not said truly that we are united with the Church first, and by the Church with Christ. Christ who is the head of the Church, is the head of every particular Member of the Church; and he that doth not hold the head, and abide in him, presently withereth, and can bring forth no fruit. The only place produced with any pretence for that fond conceit is, 1 Jo. 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ. From whence they conclude, that our Union and Communion is first with the Apostles, and then with Christ, not immediately, but mediately; we have Communion with the Church, and we have Communion with them, and their Communion is with the Father and the Son; but the quite contrary is true, that by faith we have first Union and Communion with Christ, and then with his Church, because of the common Relation to Christ; well, but the Apostle saith, that ye may have Communion with us, and truly our Communion is with the father and the son. Communion and Fellowship with us, is not meant of Communion between the Apostles and them, but that you may have like fellowship with God and Christ as we have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that ye also, that you may have Communion as we have, and what is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he had said, the Communion of which I speak, is Communion with the Father and his Son Jesus Christ; that is, we have Communion with God and Christ, and we desire that you may have also the same Communion. Tho the Thing be evident in its self, yet I shall add Reasons, not my own, but another's, that is, Episcopius, a Man from whom all the Modern Divinity is derived, as is evident by their Homilies and printed Discourses; though they are severe and Tragical upon the Memory of that Blessed Servant of God, John Calvin, yet methinks they should not differ from their great Master in Divinity; now, saith he, upon the place, This Opinion that we are united first to the Apostles, and then to God, is with all diligence to be refuted. First, because 'tis absurd in itself; and secondly, because of the absurd Consequences which are deduced from it.  
1. 'Tis absurd in its self, because our Communion followeth our Union, but our Union is not with the Apostles themselves, but with Christ, for the Apostles are not united to Christ as Apostles, with a saving Union, but as believers; they are united to Christ in the same manner that we are, and so we are all Brethren; now a Brother is not united to the Father by his brother, but immediately; for there is no subordination in a Family, but a Collateral Respect to their common Parent; as they are Apostles they are Instruments whom God Employeth to work that in us, by which we may be united, not to them, but to God, and Christ Immediately, and so have Communion with him; so the Apostle saith, 1 Cor. 11.2. I have espoused you to one husband, that I may present you as a chaste virgin to Christ. I will add, and not only the whole Church, but particular Believers are said to be married to the Lord, Rom. 7.4 the Union and Conjunction is with him immediate, and in this office all Ministers or Pastors are equal with the Apostles, only that they first and immediately were sent by God for this work.  
2. For the absurd Consequences that may be drawn from thence: Namely, That our union is necessary with some Men or Company of Men, that is, some Church, before we can have Union and Communion with God, and Christ; which by degrees, saith he, introduce the Papacy; for if such an Union be with any Men first necessary, certainly with those that first delivered Christian Doctrine; but because they abide not for ever, others were to be substituted in their place, that immediately depended on them, and so onward; and before we have Union and communion with God and Christ, we must have communion with their Successors, how much soever they have degenerated from pure Christianity in Doctrine, Worship, and Government; but, saith he, there is no such necessity. Every single Believer, the lowest and least among them, have an equal Immediate Union and Communion with Christ; for the Apostles and all other Pastors do only preach the Gospel to no other end, but to bring souls to God, and have Authority over us to no other end; therefore what can be more absurd, than that our Union with any Church or Head of the Church should be necessary before our Union with Christ should be obtained. I proceed to the second Thing which I proposed, viz. To open to you,  
2. How we come to be in Christ. This is by Regeneration, or the converting work of his spirit. Conversion consists of Three Parts.  

1. There is in it, a turning from the creature to God.  
2. From self to Christ.  
3. From Sin to Holiness.   
First, From the creature to God: That is, from the false happiness to the true, from all false ways of felicity here below, to God as enjoyed in Heaven. Certainly our Conversion may be understood by our Aversion or falling off from God. Now we fell from God to the creature, Jer. 2.13. My people have forsaken me. We sought our happiness apart from God, in the enjoyment of some sublunary Contentment; therefore till God be our end, there is no use of means. Intentio est finis ultimi, Electio est mediorum, There is no choice of Means, without intention of the end; and Christ as Mediator is to be considered as a means to come to God, John 14.6. whose Favour we have forfeited, and not only forfeited, but despised; for whilst we are satisfied with our worldly enjoyments, we care not whether God be a Friend or an Enemy. Worldliness is carnal Complacency or well-pleasedness of mind in worldly Things in the midst of Soul-dangers, Luke 12.19. I will say to my soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry. And the very first Faith is a recovery out of this infatuation, or a se●ling our minds on eternal Life, 1 Tim. 1.16. For a pattern to them that should afterwards believe on him, to life everlasting; and so in many other places. Whole Christianity is a coming to God by Christ, Heb. 7.25. and that is the reason why faith cannot be in the heart of one that is yet entangled in the false happiness, John 5.44. How can ye believe which receive honour one from another, and seek not the honour that cometh from God only. Which is to be understood not only meritory, but effective, because while they are entangled in the false happiness, Christ is of no use to them; neither will they mind any serious return to God as their felicity and portion.  
2. From self to Christ; for we are to flee from wrath to come, or the Condemnation deserved by our Apostasy and Defection from God, Mat. 3.8. O generation of vipers, who hath warned you to flee from wrath to come? Heb. 6.18. Who have fled for refuge to lay hold of the hope set before us; Therefore none are in Christ but those that thankfully receive him, and give up themselves to him, John 1.12. To as many as received him. 2 Cor. 8.5. They first gave themselves unto the Lord: That is, Venturing on his Promises, gave up themselves to the Conduct of his Word and Spirit, and trust themselves entirely in Christ's hands, while they go on with their duty, and pursuit of their true and proper happiness.  
3. From sin to Holiness both in Heart and Life; for we are called to be holy, and must flee not only from wrath, but sin, which is the great makebate between us and God; and therefore we need not only reconciling, but renewing Grace, which is accompanied in us by the spirit of Sanctification, 2 Thes. 2.13. Who hath chosen you to Salvation through Santification of the spirit, and belief of the truth. The Spirit beginneth it, as the fruit of God's Elective Love; and by faith, and the use of all holy means doth accomplish it more and more, for he acts in us as the spirit of Christ, and as we are Members of his body, for framing us and fitting us more and more for his use and service. The Third Proposition observed in the Text was,  
3. Doct. Those who are in Christ, obey not the inclinations of corrupt nature, but the motions of the Spirit. This is brought in here, as a fruit and evidence of their Union with Christ, and interest in Non-condemnation; for being united to Christ, they are made partakers of his spirit; and they that have the spirit of Christ will live an holy and sanctified life; the spirit first uniteth us to Christ, and sanctifieth, and separateth the soul for his dwelling in us; and the effects of it are life and likeness. We live by Virtue of his life, Gal. 2.20. and walk as he walked, 1 John 2.6. or else our union is but pretended.  
But let us more particularly consider this Evidence and Qualification, They walk not after the flesh, but after the spirit; where we will inquire,  
First, What is meant by Flesh and Spirit. By Flesh is meant corrupt Nature, by the Spirit the new Nature, according to that noted place, John 3.6. That which is born of flesh is flesh, and that which is born of the spirit is spirit.  
2. Both serve to those that are influenced by them, as a guiding and inciting principle. The Flesh to those that are after the flesh, and the spirit to those that are after the spirit, Rom. 8.5. The flesh guideth and prompteth us to those Things which are good for the animal life, for Things of sense are known easily, and known by all. Carnal Nature needeth no Instructor, no Spur; it doth pollute and corrupt us in all sensual and earthly Things; but spiritual and heavenly Things are out of its reach, 2 Pet. 1.9. and it inclines as well as guideth; for the Things we see, and feel, and taste, easily stir our Affections, Demas hath forsaken us, having loved the present world. Yea, 'tis hard to restrain them, and it is not done without some violence, Gal. 5.24. They that are in Christ have crucified the flesh with the affections and lusts thereof; that the spirit or new nature doth both guide and incline, is clear by those expressions, Heb. 8.10. I will put my laws into their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people.  
3. That those who are under the prevalency of the one principle, cannot wholly obey and fellow the other, is clear; for those two are contrary, Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh; and contraries cannot subsist together in an intense Degree; they are contrary in their Nature, contrary in their tendency and aim, contrary in their rule, Gal. 6.16. the one carrieth us to God and Heaven; the other to something pleasing to present sense; the one is fed with the world, the other with Heaven; they are contrary in their assisting powers, Satan and the Spirit of God; the good part is for God, and the flesh which is the rebelling Principle, is on the Devil's side, 1 John 4.4. Satan by the lusts of the flesh taketh men captive at his will and pleasure. 2 Tim 2.26. That they may recover themselves out of the snare of the devil, who are taken captive by him at his will and pleasure; but the Spirit of God is assisted by the Author of it, the holy Ghost, Eph. 3.16. Strengthened by the spirit with might in the inner man. They are irritated by the Spirit, or the flesh, presenting different objects of sense and faith. The flesh hath this advantage, that its objects are near at hand, ready to be enjoyed, but the Objects of Faith are to come, lie in an unseen world, only they are greater in themselves, and faith helpeth to look upon them as sure enough, Heb. 11.1.  
4. That every Christian hath these two principles in himself, the one by nature is called flesh; the other by grace is called Spirit. God's best children have flesh in them. Paul distinguisheth in the former Chapter betwixt flesh and spirit, the law of the members, and the law of the mind, Rom. 7.18, 23. as two opposite Principles inclining several ways.  
5. Tho both be in the children of God, yet the Spirit is in predominancy: For the acts of the flesh are disowned; not I, but sin that dwelleth in me; and a man's estate is determined by the reign of sin and grace in a man converted to God, the spirit or renewed part is superior, and governeth the will, or whole man, and the flesh is inferior; and by striving seeketh to become superior, and draws the will to its self, so that the heart of a renewed man, is like a kingdom divided, Grace is in the Throne, but the flesh is the rebel which disturbeth and much weakeneth its Sovereignty and Empire; it must needs be so, otherwise there would be no distinction between nature and Grace; a man is denominated from what is predominant in him, and hath the chiefest power over his heart; if it be the flesh, he is carnal; if the spirit, he is regenerate or a new Creature; if his heart be set to seek, serve, please and glorify God, and doth prefer Christ before all the world, Phil. 3.8. Then he hath not only a spirit contrary to the flesh, and the world, but a spirit prevailing above the flesh and the world, 1 Cor. 2.12. for we have not received the spirit of the world, but the spirit of God. Then the Government of the Soul is in the hands of Grace.  
6. The prevalency of the principle is known not only by the bent and habit of our wills, but our settled course of Life. By our walk; for 'tis said in the Text, They that walk not after the flesh, but after the spirit. A man is not known by an act or two, but by the tenor of his life; those that make corrupt inclination their ordinary guide and rule, and the satisfaction thereof their common trade, they are carnal and in the flesh, and so cannot please God, Rom. 8.5. but those whose Business it is to serve, please and glorify God, and their end to enjoy him, and by whom this is diligently, and uniformly pursued, they walk after the spirit, because they live in the spirit, they walk in the spirit, Gal. 5.25.  
I come to apply this Discourse: The first  
Use is Information.  
1. That Condemnation yet remaineth upon all those that are out of Christ; for that promise, there is no condemnation, hath an exception, limiting it to those that are in Christ. Carnal men think God will not deal so severely as to condemn them, but there is no comfort hence to them, the Scripture propoundeth Privileges with their necessary limitations and restrictions; where sin remaineth in its power, and strength, the Law condemneth men, Conscience convinceth them, and God will condemn them also. So the Brutes are more happy than they who follow their pleasure without remorse, and offend not the Law of their Creation as they do; and when they die, death puts an end to their pains and pleasures at once; but those that walk after their lusts, are but Christians in name, certainly they are not made partakers of the spirit of Christ; for if they did live in the spirit, they would walk in the spirit, and none but such can escape Condemnation, they that walk after the flesh are without God, and without Christ; but every one will shift this off from himself, but the works of the flesh are manifest, Gal. 5.19. Many men visibly declare that they walk not after the spirit, by their Drunkenness, Adultery, Wrath, Strife, Malice, Envy. Others more closely live only to satisfy a fleshly mind; now whether openly or closely, if they cannot make out their living after the spirit, they walk after the flesh.  
2. It informeth us. That we can never have solid peace, till justification and sanctification be joined together. Justification, Rom. 5.1. Being justified by faith, we have peace with God. Mat. 9.2. Son be of good cheer, thy sins be forgiven thee: so for sanctification, 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversations in the world. Still there are fears of damnation, while sin is in us; but when it is our honest purpose to please God, and we strive against sin, and do in a good measure overcome it, our Consciences may be the better, and the sooner settled.  
The next Use is for Exhortation.  
To quicken us to seek after this Privilege. Do you fear Damnation, or do you not? if not, what grounds of Comfort have you? What course have you taken to escape it? If you do fear it, why do you not flee from wrath to come? Mat. 3.7. Why do you not run for refuge? Heb. 6.18. You cannot be speedy and earnest enough in a matter of such concernment.  
Again, This calls to those that are in Christ to be sensible of their privilege, so that they may bless God for it. Gratitude is the life and soul of our Religion, and 'tis a cold and dull thanksgiving, only to give thanks for temporal Mercies; it cometh more heartily from us when we bless God for spiritual mercies, Psal. 103.1, 2, 3. Bless the Lord, O my soul, and all that is within me bless his holy name. Bless the Lord, O my soul, and forget not all his benefits, who forgiveth all thine iniquities, who healeth all thy diseases.  
It also calls to all such, to be tender of their peace. Every Sin doth not put you into a state of Condemnation again; but every known, wilful sin, puts us to get a new extract of our pardon, 1 John 2.1, 2. My little children, these things write I unto you, that ye sin not: and if any man sin, we have an Advocate with the Father, Jesus Christ the righteous, who is the propitiation for our sins. By sin your Title is made questionable, and your claim made doubtful; repenting, and forsaking sin is necessary when we have been foiled by sin, that we may have a new grant of a pardon.   

SERMON II.  ROME VIII. 2. 
For the law of the Spirit of Life in Christ jesus, hath made me free from the Law of Sin and Death.  
THAT these words are brought as a proof of the former assertion, is clear from the causal particle [For]; but whether they are a proof of the Privilege or Qualification, is usually disputed: I think of both; as when they are explained will appear. Therefore I shall first open the w●●ds, and then suit the proof to the foregoing assertion.  
In opening the words observe, 

1. Here is Law opposed to Law.  
2. By the one we are freed from the other. 1. There is a perfect opposition of the Law of the spirit of Life in Christ Jesus, to the Law of Sin and Death; here is Law against Law, and the Spirit against Sin, and Life against Death. Now, what are these two Laws? I think they may be explained by that of the Apostle, Rom. 3.27. Where is boasting then? it is excluded? by what law? of works? nay, but by the law of faith. What is there called the law of works, and the law of faith, is here called the law of the spirit of life, and the law of sin and death; in short, by these two laws is meant the Covenant of Works, and the Covenant of Grace.    
1. The Covenant of Grace is called the Law of the spirit of life in Christ Jesus; a Law it is, for it hath all the requisites of a Law, a precept, and a sanction. They err certainly, That tell us the Gospel is no Law; for if there were no Law, there would be no Governor, and no Government; no Duty, no Sin, no Judgement, no Punishment, nor Reward; but of that more by and by.  
2. A Law of the Spirit it is: Not only because of its spiritual nature, as it cometh nearer and closer to the Soul than the Law of outward and beggarly rudiments; and therefore Christ called the Ordinances of the Gospel, Spirit and Truth, John 4.24. Spirit, in opposition to the Duties, or the Legal administrations, which are called carnal Ordinances, Heb. 9.10. and Truth, in opposition to them again, as they are called shadows of good things to come, Heb. 10.1. In this sense the Gospel or New Covenant might well be called the Law of the Spirit; but not for this reason only, but because of the power of the Spirit that accompanieth it; as 'tis said, 2 Cor. 3.6. Who hath made us able Ministers of the New Testament, not of the Letter but of the Spirit: for the Letter killeth, but the Spirit giveth life. Lex jubet, gratia juvat; and the grace of the Gospel is the gift of the Spirit.  
3. 'Tis called the Spirit of Life, because through the preaching of the Gospel we are renewed by the Holy Ghost, and have the new life begun in us, which is perfected in Heaven; and we are said, Gal. 2.19. To be dead to the Law, that we may live unto God; that is, that by virtue of the spirit of Christ dwelling in us, we may live righteously and holily to the glory of God.  
4. 'Tis the Spirit of Life in Christ Jesus, partly because he is the author and foundation of this new Covenant; and partly also, because from him we receive the Spirit, as from our head; we have the unction from the holy one, 1 John 2.10. and the renewing of the Holy Ghost is shed upon us abundantly through Christ Jesus our Lord, Titus 3.6. Thus I have plainly opened the first Law mentioned. Let us address ourselves to the second.  
2. The Law of Sin and Death. Thereby is meant the covenant of works, which inferreth condemnation to the fallen Creature, because of sin; and in part the legal Covenant, not as intended by God, but used by them; it proved to them a Law of Sin and Death; for the Apostle calleth it the ministration of Death, 2 Cor. 3.7. and verse the 9th. a ministration of condemnation. Now because it seemeth hard to call a Law given by God himself, a Law of Sin and Death; I must tell you 'tis only called so, because it convinceth of Sin, and bindeth over to Death; and that I may not involve you in a tedious debate, I shall expedite myself by informing you, That the Law of works hath a twofold operation; the one is about Sin, the other about Wrath, or the Death threatened by the Law.  
1. About Sin, its operation is double.  
First, it convinceth of Sin, as 'tis said, Rom. 3.20. By the deeds of the Law shall no flesh be justified in his sight: for by the Law is the knowledge of Sin: That is, the use of it is to bring us to an acknowledgement of Sin and Gild: For when the Law sets before a man what God commandeth and forbiddeth, and a man's Conscience convinceth him that he hath offended against it by Thoughts, Lusts, Words, Deeds, he findeth himself a sinner, and his heart reproacheth him as one that is become culpable and guilty before God; so that all are concluded under Sin by the services of that Covenant; neither will the legal covenant help him, for that is rather an acknowledgement of the Debt, than a token of our Discharge; a Bond, rather than an Acquittance; an hand-writing of Ordinances against us, Col. 2.14. which did every year revive again the Conscience and remembrance of Sins, Heb. 10.3.  
Secondly, The other Operation of the Law about Sin is, That it irritateth Sin, and doth provoke and stir up our carnal desires and affections, rather than mortify them. For the more carnal men are urged to obedience by the rigid exactions of the Law, the more doth carnal nature rebel, as a Bullock is the more unruly for the yoking; and a River stopped by a Dam, swells the higher. The Law requireth Duty at our hands, but confers not on corrupt man power to perform it; and denounceth a Curse against those that obey not; but giveth no strength to obey; that it is so, is plain by that of the Apostle, Rom. 7.5. When we were in the flesh, the motions of sins which were by the law, did work in our members to bring forth fruit unto Death. While we were under the Dominion of corrupt nature, Sins that were discovered by the Law were also irritated by the Law, as ill vapours are discovered and raised by the Sun, which were hidden in the earth before; and so Sin brought forth those ill fruits, the end whereof is Death; but this is not to be charged on the Law of God, but the perverseness of man; for the proper use of the Law, is to discover and retrain Sin, and weaken it; not to provoke and stir it up. See how the Apostle vindicateth God's Law, Rom. 7.7, 8. What shall we say then? is the Law sin? God forbid: nay, I had not known sin but by the Law: for I had not known lust, unless the Law had said, Thou shalt not covet: but sin taking occasion by the commandment, wrought in me all manner of concupiscence. Thus he answereth the Objection; If Sin grow more powerful in us by the Law, then is the Law Sin? No, far be it from our thoughts; the Law is not the cause, but the occasion only, as Sin showeth its power upon the restraint: Well then, the ceremonies of the legal Covenant do not mend the matter, for these are but a weak fence about our duty, and bridling more of our liberty, stubborn man spurneth the more against the Law of God, and will not be subject to it.  
2. The other operation of the Law is about Death, or the Judgement denounced against Sin, and so 'tis said the law worketh wrath, Rom. 4.15. as it bringeth punishment into the World, and revealeth God's wrath against the transgressions of men, and raiseth the fears of it in our Consciences; and 'tis called the Law of Death, because unavoidably it leaveth man under a Sentence of Death, or in a cursed and lost estate by reason of Sin. These are the two Laws.  
3. By one Law we are freed from the other; the Apostle saith [me,] but he personateth every Believer; they are all freed by the Covenant of Grace, from the bond and influence of the Covenant of Works; so 'tis a common Privilege, what belongeth to one, belongeth to all.  
2. My second part is to suit the words as an Argument to confirm the former Proposition.  
1. They confirm the Privilege, There is no condemnation to those that are in Christ. They are free from the Law of Sin and Death; he that is freed from the Law, is acquitted from Condemnation, it can have no power over him.  
2. The Description is double, first from their internal estate, they are in Christ; Therefore they have the privileges and advantages of his new Law, of the Law of the Spirit of Life, which is in Christ Jesus. Secondly, their external course, They walk not after the flesh but after the spirit. They have a spirit, and a quickening sanctifying spirit, grace given them in some measure to do what the Law injoineth; being under Christ's Holy Government (saith Diodate) they are freed from the deadly Tyranny of Sin by the Spirit of Life, freed from the Yoke and Dominion of Sin, which bringeth Death, and so walk not after the Flesh but after the Spirit. This I think to be the true meaning of the words.  
Now I come to the Doctrines.  
1 Doct. That the new Covenant is the Law of the Spirit of Life in Christ Jesus.  
2. That the new Covenant giveth liberty (to all that are really under it) from the slavery of Sin, and the condemning power of the Law.  
For the first point, That the new Covenant is the Law of the Spirit of Life in Christ Jesus. I shall divide it, and prove, 

1. That the new Covenant is a Law.  
2. That 'tis the Law of the Spirit of Life in Christ Jesus.    
First, That 'tis a Law. That the Gospel hath the force of a Law, I shall evidence by these Considerations.  
1. That man being God's Creature, is his subject, and standeth related to him, as his rightful governor, and therefore is to receive what Laws he is pleased to impose upon him, Isa. 33.22. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, and he will save us; and Jam. 4.21. There is one Law giver, who is able to save, and to destroy; our subjection to God as our Sovereign, is built on our total and absolute dependence upon him both for our creation and preservation; for we could neither make ourselves, nor preserve ourselves; and therefore we are subject to the will of another, whose we are, and whom we should serve.  
2. Man as a reasonable and free agent is bound voluntarily to yield up himself in subjection to his proper Lord. All the Creatures are under the government of God, and so in a sense are under a Law; for there is a certain course, within the bounds of which their natures and motions are limited and fixed, Psal. 119.91. They continue to this day, according to thine ordinances: for they are all thy servants. And Psal. 148.6. he hath established them for ever, and made a decree beyond which they shall not pass: So Prov. 8.29. he gave to the sea his decree, that the waters should not pass his commandments. All Creatures are balanced in a due proportion, and guided in their tract and course by an unerring hand, which is a kind of Law to them; so man as a Creature is subject to the direction of God's Providence, as other creatures are; but as a reasonable creature he is capable of moral Government, and of a Law, properly so called; for so he hath a choice of his own, a power of refusing evil, and choosing good: Other Creatures are ruled by a rod of Iron, God's Power and Sovereignty; but man (whose Obedience depends upon choice) is governed by Laws, which may direct and oblige him to good, and warn him and drive him from evil. Man is apt to be wrought upon by hopes and fears, which are the great instruments of Government; by hopes of reward, and fears of punishment; and therefore he not only out of his own Interest, but Duty to his Creator, is bound to give up himself to do the Will of God; this is called for, 2 Chron. 30.8. Yield yourselves to the Lord; and 2 Cor. 8.5. they first gave themselves to the Lord; and Rom. 6.13. yield yourselves to the Lord; and in many other places.  
3. Man being bound to obey the Will of God, needeth a Law from God to constitute his Duty, and direct him in it; for without his Laws, the Subject cannot know what is due to his Sovereign, nor can man understand what his duty is to his Creator. In innocency he gave him a Law written upon his heart, for God made him holy and righteous, Eccles. 7.29. and he was to perform such actions as became an holy and righteous Creature; his nature bound him and fitted him to love God; and his Neighbour, and Himself, in a regular and due subordination to God. This Law was sufficient to guide him while he stood in his Integrity, and to enable him to please God in all things; for this Law written upon his heart was both his Rule and his Principle: But consider men in their fallen estate, surely they needed a Law, and that God should show them what was good and evil. The Gentiles had some relics of the Law of Nature, Rom. 2.14, 15. and so much sense of their Duty left, as leaveth them not only culpable for their neglect of it, Rom. 1.20. But they are all become guilty before God. Rom. 3.19. With his people he dealt more favourably and graciously. Psalm 147.19, 20. He showed his word unto Jacob, and his statutes unto Israel: he hath not dealt so with any nation: as for his judgements they have not known them. Alas, in the weakness to which we were reduced after the fall, how miserable should we be, and grope in the dark, if God had not given us a Law, and showed us what is good! Were it not for the relics of Nature in the Gentiles, the World would be but a Den of Thiefs, and a stage of wickedness; and every one would do what is right in his own eyes; but the Interests of men causeth them to make Laws for their own safety; but yet there is no sure and sufficient direction, to guide them in their Obedience to God, without his Word. The Laws of men have no other end than the good of Humane Society, and reacheth no further than the Government of the outward Conversation; there is little or nothing in them to guide us in our obeying or enjoying God. This God hath done in his word to the Jews of old, and to us Christians more fully; for we are built upon the foundation of the Prophets and Apostles; Eph. 2.20. namely, as they have showed us to live in obedience to God, as our proper and rightful Lord, and to enjoy him as our proper happiness. But to leave this general view of these things.  
4. The Gospel, which is both our Rule and Charter, is the Law which in Christ's name is given to the World. That appeareth, 

1. By the titles or terms wherein it is expressed, as Isa. 2.3. Out of Zion shall go forth the Law, and the word of God from Jerusalem; so Isa. 42.4. The Isles shall wait for his Law: so Isa. 51.4. A Law shall proceed from me, and I will make my judgement to rest for a light to the people. And in the New Testament 'tis called the law of Faith, Rom. 3.27. and the law of Christ, Gal. 5.2. so that the Doctrine of Salvation by Christ, is that Law which we should abide by.  
2. The reason of the thing showeth it. For here is 

1. A Governor or Ruler, the Lord Christ, who hath acquired a new Dominion and Empire over the World, to save and to rule men upon his own Terms, Rom. 14.9. For to this end, Christ both died, and and rose, and revived, that he might be Lord both of dead and living. And Acts 2.36. Therefore let all the House of Israel know assuredly, that God hath made the same Jesus whom ye have crucified, both Lord and Christ; and Psal. 2.7, 8, 9, 10, 11. So that he is Lord of the new Creation; and man doth owe Obedience not only to God as Creator, but to Christ as Redeemer and Ruler.  
2. Christ (being possessed of this Lordship and Dominion) hath made a new law of Grace, which is propounded as a remedy for the relieving and restoring the lapsed World of mankind to the grace and favour of God; granting pardon and life to all that sincerely repent and believe in him, and live in new Obedience; and peremptorily concluding and damning those to everlasting Death that shall refuse these terms.  
3. This new constitution and Gospel Covenant hath all the formalities of a Law; and here I shall show you, first wherein it agreeth; and secondly, wherein it differeth from the laws of men.      
1. Wherein it agreeth. First in the promulgation of it with full Authority: 'tis not only enacted pleno jure, by an absolute and uncontrollable right; but proclaimed by authorized Messengers, sent by the Lord Christ, who in his name, were to require the Obedience of the World to his new Law, Matth. 28.19, 20. All power is given to me in heaven and earth: go ye forth therefore and teach all nations, baptising them in the Name of the Father, Son and Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: he sendeth abroad his Heralds, summoning the World to Obedience, Act 5.31. Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance and remission of sins. And Acts 17.30. The times of this ignorance God winked at, but now commandeth all men every where to repent: He commandeth all men to repent, because he will judge the world in righteousness by the man whom he hath ordained, Acts 17.31. And Acts 10.36. We preach peace by Jesus Christ who is Lord of all. In these places Christ's Right and Authority is asserted; and the Gospel is preached in his Name, and the World invited and commanded to obey.  
2. In the obligation and force. There is not only direction given to us to obey the Gospel, but a Charge and Obligation is laid upon us. The Gospel is sometimes called the counsel of God, Luke 7.30. they rejected the counsel of God against themselves. Sometime the law of God is called his Counsel, as 'tis the result of his wisdom; and his Law, as 'tis the effect of his legislative Will; he would not only direct and instruct the Creature by his counsel, but oblige him by his Authority, Decretum necessitatem facit, exhortatio, liberum voluntatem excitat, (saith the Canonist) Exhortation or Advice serveth to direct or excite one that is free, but a Decree and Law implieth a necessity to obey. So Hierom, Vbi consilium datur, offerentis arbitrium est: ubi praeceptum, necessitus servitatis. Counsel and Precept differ. Precept saith, not only we shall do well to do so, but we must do so. Counsel respects friends, a Preeept subjects; There is a coactive power in Laws; God hath not left the Creatures to comply with his directions if they please; no, there is a strict charge laid upon them, they must do it at their peril. Laws have a binding force, from the authority of their Lawgiver. God giveth us counsel as a friend, but commandeth us as a Sovereign; Therefore we read much of the Obedience of Faith, Rom. 16.26. The Gospel was manifested to all nations, for the obedience of faith. And Rom. 1.5. We have received Apostleship for the obedience of faith among all Nations. So Acts 6.7. and a great company of priests were obedient to the faith. And 2 Cor. 10.5. bringing every thought into captivity to the obedience of Christ. And 1 Pet. 1.22. having purified your hearts in obeying the truth through the spirit. And Acts 5.32. The holy Ghost which is given to them that obey. All this is said, to show 'tis not Arbitrary or Indifferent, but we are bound by the authority of this new Law.  
3. This Law hath a sanction, otherwise it were but an arbitrary Direction, though delivered in a preceptive form; the sanction is by promises of reward, or by threatenings of punishment; the precept establisheth man's duty, and is the rule of our obedience, which if it be neglected, infers culpam, fault or blame; the sanction is the rule of Gods proceeding, and so it inferreth poenam, punishment, Mark 16.16. The law of grace threateneth us with the highest penalties, John 3.19. This is the condemnation, that light is come into the world, and men love darkness rather than light: and Heb. 20.9. of how much sorer punishment suppose ye shall he be thought worthy, etc. though in the loss all are equal, yet Conscience in Hell hath a kind of Accusation, or self-tormenting, in reflecting upon the refusal of the remedy, or losing the special advantages we had by the Gospel. As the breach of the Law is vindicated on the Jew first, Rom. 2.9. so the Gospel when known to be the only way of Peace and Life, 'tis the worse for us in the Judgement, if we neglect it. Secondly, The promises are given to sweeten the precepts to us, that we may obey in love, not as slaves, for fear of punishment only. Forced motives change not the heart, endure not long; therefore in Christ's Law there are promises of pardon of Sin, Adoption into God's Family, and finally eternal life: We make the precept to be the way to the promise; and God maketh the promises to be the motive to the precept; we keep the precept to obtain the promise; but God propoundeth the promise that we may keep the precept more comfortably▪ We aim at happiness, but God aimeth at obedience, and maketh that the end of all his promises; so that we must obey the command, that we may obtain the blessing of the promise, and be assured of it; and we believe the promise, that we may obey the precept.  
4. This sanction supposeth an exercise of government according to law; and so that there is a just Governor and Administrator, who will take account how this new law of grace is kept or broken: So there is here now in part, both in the way of internal or external Government. First, internal government, as the kingdom of God is within us, Luke 17.20. Soul-government is carried on according to this rule of commerce, between us and God; as there is a sense of our Duty written upon our hearts, a remaining inward principle, inclining us to it, Heb. 8.10. so there is a fear of our Judge, who will call us to an account for the violation of his Law; an inward sentence of life or death upon us, as we do good or evil; the bitter afflictive sense of God's displeasure in case of evil; and the rewards of love and obedience, as tastes of God's acceptance, given us by his Spirit upon our fidelity to Christ, a real lively Joy, and peace of Conscience, 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience. Rom. 5.1. Being justified by faith, we have peace with God, Rom. 14.17. For the Kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. Secondly, God's external government is according to the Law of the Gospel; God interposeth now and then, punishing the contempt of the Gospel with remarkable Judgements, Heb. 2.1, 2, 3. Therefore we ought to give the more earnest heed to the things which we have heard, left at any time we should let them slip: for if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward: how shall we escape if we neglect so great salvation, which at first began to be spoken by the Lord himself, and was confirmed by them that heard it? And eminently dispensing his blessing where the Gospel is favoured and obeyed, and prospereth, as he blessed the house of Obed Edom for the Arks sake; but more fully at the day of Judgement the wicked have their full punishment. 2 Thes. 1.8. Coming in flaming fire, rendering vengeance to all those that know not God, and obey not the Gospel.  
Secondly, I shall show you, wherein the Gospel, as a law, differeth from ordinary laws among men. First, Men in their Laws do not debate matters, but barely enjoin them, and interpose their Authority; but God condescendeth to the infirmity of man, and seemeth to come down from the Throne of his Sovereignty, and reasoneth, and persuadeth, and beseecheth men that they will not forsake their own mercies, Isa. 46.8. Remember this, show yourselves men, bring this to mind again, O ye transgressors: and Isa. 1.18. Come let us reason together. God is pleased to stoop to sorry Creatures, and to plead, and argue with them: So 2 Cor. 5.20. We as Ambassadors in God's stead, do beseech you to be reconciled. Men count it a lessening to their Authority to proceed to entreaties; but the Clemency of the Redeemers Government is otherwise. Secondly, The Law of God bindeth the conscience and the immortal Souls of men; condemneth not only acts, but thoughts and lusts, Mat. 5.28. The law is spiritual, Rom. 7.14. With man, Thoughts and Desires are free till they break out into act. Thirdly, Man's laws do more incline to punishment than reward: For Robbers and Murderers, Death is appointed; but the innocent Subject hath only this reward, that he doth his Duty, and escapeth those punishments; in very few cases doth man's Law promise Rewards; the inflicting of punishment is the proper work of man's Law, and the great Engine of Government, because its use is to restrain evil; but God's Law propoundeth rewards equal to the Punishments; Eternal Life on one hand, as well as Eternal Death on the other: Deut. 30.15. See I have set before you life and good, death and evil; because the use of God's Law is to guide men to their happiness. 'Tis legis candour, the equity and favour of man's Law to speak of a reward; it commands many things, and forbids many things, but still under a penalty; it's natural work is punishment, and it doth not invite men to a duty by a reward: Ex malis moribus Humanae leges, to restrain evil is their work. Fourthly, Humane Laws threaten temporal punishment; but God's Law threateneth eternal punishments and rewards, Mark 9.44. Where the worm dieth not, and the fire is not quenched: He is a living God, Heb. 10.31. into whose hands we fall when we Die.  
1st Use, Is to humble us that we bear so little respect to the precepts of the Gospel, and do so boldly break them, and so coldly perform the Duties thereof; we fear Temporal power more than Eternal, a Prison more than Hell; and therefore can dispense with God's Law, to comply with our own Lusts; a little profit, or a little danger will draw men into the Snare, when Eternal Death will not keep them from it. Oh rouse up yourselves; are you not Christ's Subjects? is not he a more powerful Sovereign than all the Potentates in the World? doth he not in his Gospel give Judgement upon the everlasting state of men? and will this Judgement be in vain? hath he not appointed a day when all matters shall be taken into consideration? will not Sin when it comes to be reviewed, have another countenance? awaken then your sleepy and sluggish Souls; if you can deny these Truths, go on in the neglect of Christ, and breach of his Laws, and spare not; but if Conscience be sensible of his Authority, break off your Sins by repentance, sue out your Pardon in his name; devote yourselves to God, walk more cautiously for time to come; God will not wink always at your disloyalty.  
2 d Use is Direction to us▪ If you would not be slighty in the Duties of the Gospel, look upon it as a law, and let me commend these Rules to you.  
1. Never set Christ's mercy against his government; he is a Saviour, but he is also our Lord, and must be obeyed; and Faith implieth a consent of subjection, as well as dependence.  
2. Cry not up his merits against his spirit; his merit is your ransom, but his Spirit is your Sanctifier; and this Law is the law of his Spirit, the one implieth the other; his Spirit implieth the merit of Christ, by bringing you under the Law of Grace.  
3. Set not the ends of Christ's Death one against the other: He that died that he might reconcile you to God, died also to bring you into Obedience; 'tis a mercy to be redeemed from wrath; but 'tis a great, if not a greater mercy to be redeemed from Sin: Titus 2.14.  
4. Do not so put all upon Christ, as to exempt yourselves from the jurisdiction of God: No, Christ redeemed us to God, Revel. 1.9. To him we were first lost, to him we must be recovered, that he may not lose the glory of his Creation in Christ; we are not without Law, 1 Cor. 9.21. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not without the law to God, but under the law to Christ; we are not to be irregular, but to rule all our actions by the law of Christ, to carry ourselves as without Law, if we challenge it de jure, is to affect to be Gods de facto; 'tis to be as Devils, the greatest Rebels in nature.  
I come now to the second Doctrine observed.  
2 dly. That the Gospel is the law of the spirit of Life in Christ Jesus. Here I shall inquire, 

1. What is the Spirit.  
2. From whom we receive it.  
3. By what Law.    
1. What is the spirit here spoken off? I answer, Both the person of the Holy Ghost▪ and the new nature. First, The person of the Holy Ghost cannot be excluded; partly, because he is Christ's Witness and Agent in the World, who is powerfully able to apply whatever he hath procured for us, and to give us the effect of all his Offices, John 15.26. But when the comforter is come, whom I will send to you from the father, even the spirit of truth that proceedeth from the father, he shall testify of me: And John 16.14. He shall take of mine, and glorify me: He revealeth the tenor of Christ's Doctrine, and attests the truth of it by his gifts and graces bestowed upon the Church, and to every one of us in particular, by his powerful effects in our hearts. Therefore 'tis said, We are witnesses of these things, and so is the holy ghost, which he hath given to them that obey, Acts 5.32. Christ that taught us the Christian Religion, doth work it in us by his Spirit, and so doth confirm it to us; and partly, Because by this means all the Divine persons have their distinct work and share in our recovery to God, 1 Pet. 1.2. Elect according to the foreknowledge of God the Father, through the sanctification of the Spirit, unto obedience and sprinkling of the blood of Christ. The Father concurs by Electing; the Son, as Purchasing; the Spirit, as Sanctifying and inclining us to God. As the Father must not be without the Glory of his free grace; nor the Son, of his infinite merit; so neither the Holy Ghost of his powerful and effectual application: and partly also, because this is agreeable to the Oeconomy or Dispensation that is observed among the Divine persons. The Spirit is the effective power of God; therefore he it is that causeth our life, or by regeneration infuseth a new Life into us, Ezek. 36.27. I will put my spirit into you, and cause you to walk in my ways. I prove it by three Arguments: The first is taken from the nature of the thing itself; certainly we cannot live independently without the influence of God; for all Life is originally in him, and from him conveyed to us; and that by his Spirit. In life natural, 'tis clear, all that God did in Creation was done by his Spirit, Job 26.13. By his spirit he hath garnished the Heavens, his hands hath form the crooked serpent. The Spirit is the immediate worker in the Creation of the World; by his concurrent operation with the Father and the Son, all things were produced; he speaketh there of the Heavenly Bodies and Constellations. And again in Psal. 114.30. Thou sendest forth thy spirit, and they were created. And when the Creation of man is spoken of, Mal. 2.15. Did he not make one? yet had he the residue of the Spirit. 'Tis true also of Spiritual life, which is called a new Birth; and no man can enter into the kingdom of God but he that is born of water and the spirit, John 3.5. and 'tis called a new Creature; All Creation is of God; 2 Cor. 5.17. 18. A resurrection to life, or a quickening dead Souls, Eph. 2.1, 5. And you hath he quickened who were dead in trespasses and sins. Even when we were dead in sins, hath he quickened u● together with Christ. And therefore the Spirit of Life is from God. Now if God effecteth all these things by his Spirit, to whom but him alone is our Salvation to be ascribed? as the Scripture doth frequently mention. My second Argument is taken, from our incapacity to help ourselves, and recover ourselves from the Devil, the World and the Flesh, to God; so blind are our minds, so depraved are our hearts, so strong are our Lusts, and so many are our Temptations, and so inveterate are our evil Customs, that nothing will serve the turn but the Spirit of God, who doth open the eyes of our mind, Eph. 1.18. Change our hearts, Titus 3.5. reconcile our alienated and estranged affections to God, that we may return to his Love, and live in Obedience to him; and finally, be presented before him, as fit to live for ever in his Presence, 1 Cor. 21.22. And you that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblameable, and unreprovable in his sight: All this doth the powerful and All conquering Spirit of God, by virtue of the meritorious purchase of Christ. In short, he findeth in us such addictedness to Sin, such a love to the present World, such indulgence to the Flesh, as beareth down both reason and the authority of God, that no less Agent can do the work. My third reason, is taken from the subsequent effects. If this life be strengthened by the spirit, 'tis much more wrought and infused by the spirit at first, when all is against it. Now the Scripture is copious in asserting the supply of the Spirit of Christ, as necessary to do and suffer the Will of God, Eph. 3.16. Strengthened with all might in the inner man, from the spirit. 1 Pet. 4.14. The spirit of God and of glory resteth upon you. Surely he that must help us when we are living, mus● quicken us when we are dead; and he that is necessary to break the force of our carnal affections, still after they have received their Death's Wound, was absolutely necessary to overcome them at first, when in full strength; the necessity of strengthening grace, doth much more show the necessity of renewing grace; for there needs much more power to overcome the corruptions of nature, than to heal or prevent the infirmities of the Saints.  
2. The new nature is the product of the Holy Ghost, John 3.6. That which is born of the spirit is spirit. Men become spiritual in their dispositions, inclinations, actions and aims, from the effects of the spirit of Regeneration, which may be considered with respect to God, or to man.  
First, How the converted Person or new Creature standeth affected to God, seemeth to be set forth by the Apostle in that place, 2 Tim. 1.7. For we have not received the spirit of fear, but of love and power, and a sound mind. I shall explain it. Observe in the negative description, but one part only of Mortification is mentioned, deadness to the fears of the World; but that defect may be supplied from another Scripture; The spirit lusteth against the flesh, Gal. 5.17. he deadneth us to the delights and hopes of the world, as well as the fears and sorrows; but the one is understood in the other; for this spirit causeth us to prepare for sufferings in the world, and to look for no great matters here, but to expect crosses, losses, wants, persecutions, injuries, painful sicknesses, and death, and doth fortify us against all bodily distresses, that we are not greatly moved by them, considering our relation to God, and Interest in blessedness to come, which doth weigh down all, so 'tis not a spirit of fear: But than you must enlarge it by considering the main work of the spirit, which is to subdue the lusts of the flesh, that the government of God may be set up in our Hearts; for the flesh is the great rebel against God and sanctified reason. Therefore we must obey the spirit, and take part with it in these strive; yea, we must strive against the flesh, and overcome it, so as to prevent all wilful reigning sin. For they that have the spirit, live in no sin, but only smaller humane frailties; surely where the spitit prevaileth, it crucifieth the flesh, and causeth men to live above all the glory, riches, and pleasures of the world, and mortifieth our sensuality more and more, and doth conquer and cast down our strongest, sweetest, dearest lusts, that they may not hinder our love and obedience to God in Jesus Christ. But then for the positive part of the description: 'Tis a spirit of love, power, and a sound mind, that is, the three effects of it, are life, light, and love, there is a new vital power called there the spirit of power, and then he possesseth our hearts with predominant love to God; called there the spirit of a sound mind; so that by these three effects, doth the spirit renewing and sanctifying the souls of men, discover its self in enlightening their minds, and opening their hearts, and fortifying their resolutions for God and the world to come; and these three effects do answer the nature of God, whom we apprehend under the notions of Wisdom, Goodness and Power; to his Wisdom there answereth the spirit of a sound mind; to his goodness, the spirit of love; and the spirit of power, to the power of God; so that by these Graces we are made partakers of the divine nature, 2 Pet. 1.4. and do in some sort resemble God; and these suit with the word of God, which is sometimes represented as light, because the Wisdom of God shineth forth there, and is represented in the Mysteries of the Gospel, where the way of Salvation is sufficiently taught. We speak wisdom among those that are perfect, 2 Cor. 2.6. The holy Scriptures are able to make us wise to salvation, 2 Tim. 3.15. sometimes the Gospel is called, the power of God, Titus 2.11. and Judas 4th ver. or the goodness of God, because it representeth the wonders of God's Love in our Redemption by Christ, and the rich Preparations of Grace he hath made for us. And these three effects of the spirit suit with the three fundamental Graces, Faith, Love, and Hope; the spirit of a sound mind is elsewhere called the spirit of faith, 2 Cor. 4.13. which is the eye of the new Creature; and the spirit of love, is with a little variation called love in the spirit, Col. 1.8. and is the heart of the new creature; and the spirit of power is hope, called elsewhere abounding in hope through the power of the Holy Ghost, Rom. 15.13. which is the strength of the new creature, whereby we overcome sins and temptations; and in all these effects doth the life and power of true godliness consist; for surely, he is sufficiently furnished for the kingdom of Heaven, and all the duties thereof, whose mind is enlightened to know God in Christ Jesus, and inclined to love God, and live to him, and who hath chosen the blessedness of the next world for his portion, and liveth in the joyful hopes and foresight of it, this man hath the true spirit of the Gospel, and his conversation will be answerable; for there are three words by which a good conversation is usually expressed, holiness, heavenliness and godliness; holiness is sometimes spoken of as distinct from godliness, 2 Pet. 3.11. and so holiness noteth purity and hatred of sin, and abhorrency of sin, this is the fruit of the sound mind, or the love and knowledge of God in Christ; for he that sinneth hath not seen God, 3 John 11. that is, hath no true apprehension of him; for if we rightly beheld the glory of the Lord in the glass of the Gospel, we are changed into his likeness, 2 Cor. 3.18. And Faith, which is but the knowledge of the Gospel with assent, doth purify the Heart, Acts 15.9. The next property is godliness, or an inclination and addictedness to God, and is the fruit of love which subjecteth all to God, and raiseth the heart, and resigneth it to him, and maketh it fit to serve, please, glorify and enjoy him, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live to themselves, but unto him which died for them, 1 Pet. 4.6. for this cause was the Gospel also preached unto them, that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit, 1 Cor. 6.20. for ye are bought with a price, therefore glorify God in your spirits, which are Gods. Love is most seen in a through resignation and obedience unto God, and a desire of Communion with him here, Eph. 2.8. and the full fruition of him hereafter, 2 Cor. 5.1. The last property is heavenliness, Phil. 3.20. but our conversations are in heaven, from whence we look for a Saviour. This the spirit worketh in us by hope, which fortifieth us against all the terrors and delights of sense, 1 John 4.4, 5, 6. Greater is he that is in you, than he that is in the world; they are of the world, therefore speak they of the world, and the world heareth them. We are of God; he that knoweth God, heareth us, he that is not of God, heareth not us: hereby know we the spirit of truth, and the psirit of error. The Apostle is speaking there of the Trial of spirits, and he puts the difference upon this issue, the spirit of God, and the spirit of the world, and showeth the one must needs be more powerful than the other; so in that other Text, 1 Cor. 2.12. For we have not received the spirit of the world, but the spirit which is of God. A spirit raised to God, and seeking the happiness to come, weaneth us and draweth us off the world, and so giveth us power to overcome not the world only, but the Flesh and the Devil also.  
2. Consider this spirit, as it fitteth us and frameth us for our duty to man. That the Apostle showeth, Eph. 5.9. For the fruit of the spirit is in all goodness, righteousness and truth. That is, the spirit that God hath sent among us by the preaching of the Gospel, doth bring forth and produce in us all kindness, justice, and fidelity; there is not a more benign, affable thing than the Gospel-spirit, nor any thing that doth more fit us to live peaceably and usefully in humane society: the first property is all goodness, for God is good to all, and his spirit is called a good spirit, Psal. 143.10. it causeth us to love all mankind with a love of benevolence; and those that are holy and partakers with us in the same grace, with a special love of complacency; this not only keepeth us from doing those things; which would hinder their good, but also inclineth us to seek their good by all means possible, especially the best good for them, and if others do injuries to us, to forgive them, as God for Christ's sake hath forgiven us. The second Operation which the Holy Ghost produceth in us, is righteousness, or justice in all our dealings, giving every one his due, honour whom tribute, and praise to whom praise belongeth, not borrowing without a mind or ability to pay, which is but a specious robbery; and 'tis a shame so many Christians are guilty of it; I am sure 'tis contrary to the Spirit of God, for when God hath done so much to manifest his justice to the world, all that have the Spirit of God should be very righteous, far from Oppression, Fraud, or Detention of what is another man's. The Third Thing is Truth, or Fidelity, whereby we carry ourselves sincerely, and free from Hypocrisy and Dissimulation, or lying, cozenage and deceit. God is a God of Truth, and the Holiness be worketh in us is true holiness; the Apostle groundeth his Exhortation upon that, Wherefore put away lying, Eph. 4.24, 25. and speak truth every man to his neighbour. 'Tis a sin inconsistent with sincerity more than any other. Well then, this is the Gospel-spirit; now the Holy Ghost doth not only plant these graces in us at first, but doth continually increase them, and assist us in the exercise of them; he doth plant them in us at first. Faith is his gift, and 'tis he doth change our hearts, and kindle an holy love in us to God, and raiseth the heart to the hope of Salvation, 1 Pet. 1.9. begotten to a lively hope. This is his first work, for men must be good before their actions can be good; then he doth increase Grace, making all outward means effectual to this end and purpose; this is called the supply of the spirit of Christ Jesus, Phil. 1.19. meaning thereby a further addition of grace wrought in us by the spirit, whereby we grow and advance in the way to Heaven. These Impressions are weak in us at first, but they are increased by the same Author or Agent in the use of the same means. Lastly, he doth assist us in the exercise of the same grace, still working in us what is pleasing in the sight of God, Heb. 13.21. he concurreth to every action, and we do not only live in the spirit, but walk in the spirit, Gal. 5.25. all along we are quickened by his influence.  
Let us in the next place consider from whom we receive it; 'tis said here the spirit of life which is in Christ Jesus, it belongeth to Christ to give the spirit.  
1. He is the head of the renewed state. Christ was filled with the spirit to this end, to be the head, or quickening spirit to his Mystical Body, 1 Cor. 15.45. The first Adam was made a living soul, the second a quickening spirit; not only as he giveth us the life of glory, but the life of Grace also; so Eph. 1.22, 23. he is head over all things to the church, which is his body, the fullness of him that filleth all in all. He is an Head, not only to govern and defend the Church, but to give them spiritual life and motion, as the Head doth to the members; for he filleth all with grace, all believers are supplied from this fountain, and continually supplied, till they be filled with all the fullness of God, Eph. 3.17, 18, 19 That is, with all the Grace he meaneth to impart to us. Well then, the spirit is given by Christ, John 4.14. Whoso drinketh of the water that I shall give, shall never thirst, but the water that I shall give him, shall be in him a well of water, springing up to everlasting life. 'Tis a living Conduit. John 7.38, 39  
2. 'Tis his law that is written upon our hearts by the spirit. The new Covenant is made with sinners in Christ, Heb. 8.8, 9, 10. Behold the days come (saith the Lord) I will make a new covenant with the house of Israel, not according to the covenant I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt, because they continued not in my covenant; for this is the covenant I will make with the house of Israel, I will put my laws into their minds, and write them in their hearts. Now he that taught us the Christian Faith and Religion, doth impress it upon us by his spirit; we find a power more than can be from the words alone, in the effects on ourselves. This cometh from Christ, whose Law it is, but it is immediately wrought by the spirit.  
3. Christ promised it, therefore Christ giveth it, John 15.26. The comforter shall come whom I will send you from the father; by virtue of his Merit and Intercession, Christ from the Father sendeth forth the all-conquering spirit to subdue the world to himself, he promised aforehand to send down this sanctifying spirit into men's souls to do this work upon them.  
4. He giveth it on his own conditions, that is to say, of Faith, John 7.37, 38. if any man thirst, let him come to me, and drink; he that believeth in me, out of his belly shall flow rivers of living water: but this he spoke of the spirit which they that believe in him should receive. And repentance, Acts 2.38. Then Peter said unto them, repent and be baptised every one of you in the name of Jesus Christ, for the remission of sins, and you shall receive the gift of the Holy Ghost. Now these are the conditions of the new covenant which Christ brought out of the Bosom of God.  
3. By what law? By the Gospel, this is the law of the spirit of Christ; there is some little of the spirit given by the light of nature to help men to read the book of the creatures, Rom. 1.19. God showed it them, they might see somewhat of God in the creatures, his Wisdom, Power, and Goodness; and God excited their minds to behold it, and did dart in some light into their consciences. There was more of the spirit given by the legal Covenant, they might see much more of the Power, Wisdom and Goodness of God in his Statutes and Laws, than Heathens could in the book of Nature; but generally it wrought unto bondage, the free spirit was but sparingly dispensed, and to some few choice servants of God; but these were but as a few drops of grace; the great Flood of grace was poured out by the Gospel. The Apostle puts the Galatians to the Question, by what Doctrine they received the spirit, Gal. 3.2. This only would I learn of you, received you the spirit by the works of the law, or by the hearing of faith? He appealeth to their conscience and experience what kind of Doctrine conveyed the spirit to them, the preaching of the Law, or the preaching of the Gospel; and this is meant not only of the Spirit that wrought Miracles, but the sanctifying spirit, he speaketh of both, ver. 5. He therefore that ministereth to you the spirit, and worketh miracles among you. Where the ministration of the spirit is made a distinct branch from working miracles; doth he it by the works of the law, or by the hearing of faith? So that the spirit of Regeneration, Sanctification and Adoption, cometh by the Doctrine of the Gospel. I will prove this by some reasons.  
1. From the Institution of God. God delighteth to bless his own means; and the great Institution of God for the benefit of mankind is the Gospel, which being a supernatural Doctrine, needed to be attested from Heaven, that the truth of it might be known by the mighty Power that doth accompany it; therefore this new Covenant is the law of the spirit; the Powerful Influence of the Spirit of God on all those that submit to it, is the seal and confirmation of it; no other Doctrine can so change the soul, and convert it to God, John 17.17. Sanctify them through the truth, thy word is truth, John 8.31, 42. And ye shall know the truth, and the truth shall make you free. That is to say, than we know it to be the truth, a Doctrine of God, sanctifying us, and making us Conquerors over sin and Satan.  
2. From the nature of the Gospel. For God will work agreeably by suitable means, not only agreeable to the Subject upon which he worketh, the souls of men, but agreeably to the Object by which he worketh.  
1. In the General. It is a spiritual Doctrine. By a spiritual Doctrine he will pour out more of the spirit, which was but sparingly dispensed when the Ordinances which he instituted were carnal and bodily; more fully, when he had given a Law that suited more with his own spiritual nature, and came closer to the soul of man, that the law of a carnal commandment; this law was by the Law of the spirit; when he would break the obstinacy of the Jews, he tried them by many positive Laws, and external Observances; but when he would reduce the world into a state of liberty, his laws were spiritual and rational, and with them he poureth out a mighty spirit; therefore the Apostle intimateth, that they served God in the oldness of the letter, but we serve him in the newness of the spirit, Rom. 7.6. that is, in that true holiness whereunto we are renewed by the Holy Ghost, through the preaching of the Gospel, which is called the ministry of the spirit, 2 Cor. 3.8. There was more letter then, but more spirit now, Phil. 3.3. A believer hath no confidence in the flesh; doth not place his hope in the Observances of carnal Ordinances, but rejoiceth in Christ Jesus, serving God in the spirit.  
2. More particularly, The Gospel is suited to the Operation of the spirit: It being a Doctrine of profound Wisdom, great Power, and rich goodness, in comparison of which all other knowledge is but cold and dry; the spirit we are possessed withal is but a transcript of the word, Heb. 8.10. 2 Cor. 3.3. Ye are manifestly declared to be the Epistle of Christ, written not with ink, but with the spirit of the living God. There is the prescript, there the transcript; as suppose a man would stamp his Coat of Arms upon Wax, there needeth Wax, a Seal graven with it, and an hand to apply it; this is the case here, God would stamp his Image upon our souls, but first the Characters of it are upon the word, by this word of Wisdom, he will give us the spirit of a sound mind, that we may know God, and ourselves, and the difference between good and evil; by this Word of Grace, or account of his love to us in Christ, he gives us the spirit of Love; by this Word of Power wherein there are such rich and great Promises, he will raise a noble spirit in us to carry us above the world; the stamp is prepared only to make an impression, there is required a strong hand to apply it to the heart of man; for though the Gospel doth powerfully excite our dead and drowsy hearts, to spiritual and heavenly things; yet 'tis not enough that the Doctrine be opened, but it must be applied to the soul by the spirit, or else 'tis not healed and changed; the Word is the means, but the Spirit reneweth us as the principal cause; for the Word doth not work upon all, nor upon all those alike on whom it worketh: The Gospel is a fit Instrument for it; every thing communicateth its own nature; fire turneth all about it into fire; an Holy and Heavenly Doctrine is fit to beget an Holy and Heavenly Spirit.  
3. For the honour of our Redeemer in his Lordship or Kingly Office; Who as he requireth new Duties of man fallen and disabled, so he giveth strength proportionably; the difficulty of our recovery lay not only in our reconciliation with God, but in the renovation of our nature, and subduing our obstinacy, or changing our hearts. Of his Prophetical Office, that we might have the effect and comfort of it; external Doctrine is not only necessary, but the illumination of the spirit, who leadeth us into all truth. His Priestly Office; That his merit may be known to be full, his intercession powerful, its needful that such a gift should be given to his people as the visible pouring out of the Spirit, Act. 2.30.  
1. Use is, To convince the rabble of carnal Christians, how little they have gained by that Christianity they have. Alas! In what a case are those poor Souls who have not the Spirit of Christ? Rom. 8.9. If any man hath not the spirit of Christ, he is none of his. They do not belong to Christ, have no interest in the fruits of his redemption; and then, How will ye stand before God in the Judgement, and make answer to all that may be alleged against you? the accusations of the Law, or Satan, or your own Consciences? Certainly the guilt of Sin remaineth, where the power of it is not broken; there are Christians in name, and Christians in power; in profession, and in deed and in truth; Christians in the Letter, and Christians in Spirit; these are such as are sanctified by the Spirit unto Obedience; and none but such have interest in the comfortable promises of mercy of the new Covenant, Gal. 6.16. As many as walk according to this rule, peace and mercy be upon them. And none other shall be saved at last, Heb. 59 He is the author of salvation to them that obey him. Heb. 12.14. Without Holiness no man shall see the Lord.  
2 d Use is, To humble the better sort of Christians, that they have gotten so little of the spirit: That the effects of it in their Souls are so imperfect, clouded with a mixture of remaining infirmities. All that are godly have this Spirit, are guided by it, walk after it; but all have it not in a like measure; some are weak, it doth not subdue their Lusts and Fears, nor breed such mortification and courage as should be found in the Disciples of Christ; these want comfort, if possibly they should be sincere; for their evidences are not clear by which they should be tried. Mortification, Gal. 5.24 They that are Chris●s, have crucified the flesh, with the affections and lusts thereof. Courage, 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye.  
3 d Use, is of Direction to all sorts of Christians.  
1. Do all your duties, as those that are under the law of the spirit of life. Not in the oldness of the letter, but the newness of the spirit; not customarily, formally, but seriously, with a life and a power; believe in the Spirit, 1 Cor. 2.5. That your faith should not stand in the wisdom of men, but in the power of God. Love in the spirit: Col. 1.8. Who also declared to us your love in the spirit. Hope in the spirit, Gal. 5.5. For we through the spirit wait for the hope of righteousness by faith. Hear in the spirit, pray in the spirit, and obey in the spirit. 1 Pet. 1.22. Seeing you have purified your souls in obeying the truth through the spirit. Let there be a Spirit and Life in all that you do.  
2. Beg of your Redeemer to pour out a fuller measure of his Spirit in your Souls; he hath promised it, Zech. 12.10. I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication: Isa. 44.3. For I will pour water upon him that is thirsty, and floods upon the dry ground; and I will pour my spirit upon thy seed, and my blessing upon thine offspring. The Saints have begged it earnestly, Psal. 143.10. Teach me to do thy will, for thou art my God, thy spirit is good: lead me into the land of uprightness. And Luke 11.13. They that ask shall have. None lack this grace, but those that forfeit it by neglect and contempt, and resistance of the motions of his holy Spirit.  
3. Use Ordinances to this end. All these are helps and means to obtain it; the Gospel worketh morally and powerfully; 'Tis the Divine power giveth us all things to life and godliness, therefore in the use of means you must wait for it. 2 Pet. 1.3. According to his divine power he hath given us all things.  
4. Let us examine often, and see if we are partakers of his Spirit. Two Evidences there be of it, and they are both in the Text; life and liberty. First, life, for this spirit is called the spirit of life in Christ Jesus; by it we are enabled to live the life of faith and holiness, Gal. 2.20. I live by the faith of the son of God. Doth it rule the main course of your lives? denying the pleasures and profits and honours of the World, we must live in Christ and to Christ; we must not only seek truth in the Gospel, but life in the Gospel. Secondly, liberty, 2 Cor. 3.17. Where the spirit of the Lord is, there is liberty. There is more alacrity, readiness and cheerfulness in obedience, Psal. 119.32. I will run the ways of thy commandments, when thou shalt enlarge my heart. 'Tis a liberty not to do what we list, but what we ought, and that upon gracious and free motives, with a large heart, that can deny God nothing, but is sweetly and strongly inclined to him.   

SERMON III.  ROME VIII. 2. 
— Hath made me free from the Law of Sin and Death.  
WE now come to the second point.  
2 Doct. That the new Covenant giveth liberty to all that are under it, from the slavery of sin, and the condemning power of the law.  
Let me explain this point: and here I shall show you, 

1. That liberty supposeth precedent bondage.  
2. That our liberty must answer the bondage.  
3. I shall show you the manner of getting our liberty.    
First, Liberty supposeth preceding bondage; for when Christ spoke of liberty, or making them free, the Jews quarrelled at it, John 8.33. We were never in bondage to any man: how sayest thou then that ye shall be made free? So much we gather from their cavil, That it is the first thought, or the ready sentiment and opinion of mankind, That to be made free, implieth a foregoing bondage; now our Bondage consisteth in a slavery to Sin and Satan, and being under the condemning power of the law, or obligation to the curse, and eternal damnation.  
1. That man is under the slavery of sin, which the Law convinceth him of; that it is so with us, the Scripture showeth, Titus 3.3. We were sometimes foolish and disobedient, serving divers lusts and pleasures. 1. There is the condition of natural men, they serve. 2. The baseness of the Master, lusts, and divers lusts. 3. The bait or motive by which they are drawn into this service, intimated in the word pleasures; for a little brutish satisfaction a man selleth his Liberty, his Soul, his Religion, his Good, and All. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is most proper to our purpose; for that noteth his slavery; carnal affections so govern us, that we know not how to escape and come out of this thraldom; we suffer the Beast to ride the Man; it were monstrous in the body, for the feet to be where the head should be; or to have the limbs distorted; to have the arms hang backward; yet such a de-ordination there is in the Soul, when Reason and Conscience is put in vassalage to sense and appetite. The natural order is this; Reason and Conscience directs the Will, the Will moveth the affections, the affections move the bodily Spirits, and they the senses and members of the body; but natural corruption inverts all; pleasures affect the senses, the senses corrupt the fantasy, the fantasy moveth the bodily spirits; the affections by their violence and inclination, enslave the Will, and blind the Mind; and so man is carried headlong to his own Destruction. This Slavery implieth three things.  
1. A willing subjection, Rom. 6.16. Know ye not, ●hat to whom ye yield yourselves servants to obey, his servants ye are to whom you obey, whether of sin unto death, or of obedience unto righteousness? Servants were made so either by consent or conquest. The Apostle speaketh there not of servants by conquest, but of servants by consent and covenant. When a man yieldeth up himself to be at the disposal of another, he is a servant to him; so in moral matters, by whatever a man is employed, and to which he giveth up his time and strength, life and love, to that he is a servant, be it to the flesh or to the spirit, as we make it our business to accomplish or gratify the desires of the one, or the other. A godly man hath sin in him, but he doth not serve it, yield up himself to obey it, he doth not walk after his lusts.  
2. Customary practice and observance, John 8.34. Whosoever eommitteth sin, is the servant of sin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liveth in an habit and course of sin, these are brought under the power of it, enslaved by such pleasures as they affect.  
3. Inability to come out of this condition. The Law is spiritual, but I am carnal, sold under sin, Rom. 7.14. By the law of nations Service was brought in by conquest, and those that were taken in War were vendati sub Hasta, sold under a speer, merely at the dispose of him that took them, 2 Pet. 2.19. They are servants of corruption: for of whom a man is overcome, of the same is he brought into bondage. This our service under sin is in part represented by a Captive, in regard we cannot rid ourselves of it; in part by an hired servant, because we willingly, and by our own default run into it. This impotency is most sensible in them that are convinced of better, but do that which is worse; they see their duty, but are not able to perform it, being overcome by their lusts; they have some kind of remorse and trouble, but cannot help themselves.  
But how came this servitude upon us? Partly by the natural inclination of our own corrupt hearts. There are servi natura, Fools and brutish Men; so in a spiritual sense are all men, Gen. 3.31. The imaginations of man's heart are evil from his youth. 2 lie. 'Tis increased by custom in sinning, these lusts are not only born with us, but bred up with us, and so plead prescription, because Religion cometh afterwards, Jer. 13.23. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil. 'Tis hard to shake off inveterate customs; strict education, though it changeth not the heart, hindereth the growth of sin. 3 lie. Example doth strengthen and increase it, Eph. 2.3. Among whom we also had our conversations in times past, in the lust of our flesh, fulfilling the desires of the flesh and the mind, and were by nature children of wrath, even as others: and Isa. 6.5. I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. 4. By the Devil's craft, who observeth our tempers and inclinations, who suiteth every distemper with a diet proper, 2 Tim. 2.26. That they may recover themselves out of the snare of the Devil, who are taken captive by him at his will. Now this is our bondage till we change Masters, and devote and give up ourselves too God.  
2. By nature men are under the power of sin, and so by consequence under the sentence of death. (for sin and death go hand in hand) These two cannot be put asunder, being joined together by the ordination of God's righteous Law; if sin rule in us, 'twill certainly damn us, for none are freed from the damning power of sin, but those that are freed from the dominion of it; the same law that convinceth of sin, doth also bind over to death; sin and death suit together like work and wages, Rom. 6.23. The wages of sin is death. To affect you while we are explaining this matter, consider Three things.  

1. The suitableness of death to sin.  
2. The certainty of it.  
3. The terribleness of this death.   
1. The suitableness or correspondence that is between sin and death: This suitableness will appear, if we consider the Wisdom, Justice, and Holiness of God.  
1. The Wisdom of God, which doth all things according to Weight, Measure and Order, cannot permit the disjunction of these two Things, so closely united together, as sin and punishment; but there will be an appearance of deformity and incongruity, if there be such things as good and evil, bonum & malum morale (as he is unworthy of the name, not only of a Christian, but a man, that denieth it). Again if there be such a thing as pleasure and pain, joy and sorrow (as the sense telleth us) or that which we call bonum & malum naturale, natural good, and natural evil: Then 'tis very agreeable to the Wisdom of God, that these things should be rightly placed and sorted, that a moral evil (which is sin) should be punished with a natural evil, which is pain and misery; and moral good, which is Virtue, should end in joy and pleasure; or in short, that there should be rewards and punishments. God is naturally inclined as the Creator of mankind to mankind to make his Creature good and happy, if nothing hinder him from it, if there be no impediment in the way. From hence we may see how incongruous it is to the Wisdom of God, who permitteth no dissonancy or disproportion in any of his dispensations, to admit a separation of these natural relatives; if there were no other Testimony of this, yet the dispositions of our own hearts would evince it, for there we have some obscure shadows of the properties which are in God; we compassionate a miserable man, who is made so by the iniquity of the times, and we esteem him not deserving his misery. And we are moved with indignation against one, who by evil arts is fortunate and successful, but altogether unworthy of ●he happiness which falleth to his share; which is an apparent proof, that men are sensible of an excellent Harmony, and natural order which is between these two things, Virtue and Felicity, Sin and Misery, and to see them so suited doth exceedingly please us: Now this showeth how fitly these two couples are joined, sin and death, Grace and Life.  
2. Let us consider the Justice of God, as the Judge of the world, and so must and will do right, Gen. 18.25. Shall not the judge of all the earth do right? It belongeth to his general justice, that it be well with them that do well, and ill with them that do evil. God is readily inclined to provide happiness for man, who is his creature, if there were no sin to stop the course of his bounty; and if sin had not entered into the world, there had been nothing but happiness in the world; but when sin entered into the world, death presently trod upon the heels of it, Rom. 5.12. As by one man sin entered into the world, and death by sin; so death passed upon all, even for that all have sinned. Now men are of different sorts, some recover out of the common Apostasy, and their cursed estate by sin, and live holily; others wallow in their filthiness still. Therefore it is agreeable to God's general justice to execute vengeance on the one, and to reward the other; at least, the punishment is just, Rom. 2.9▪ 10. Tribulation and anguish upon every soul of man that doth evil, but glory, honour and peace to every one that worketh good. So that the Justice of God maketh an inseparable connexion between Sin and Death:  
3. Let us consider the Purity and Holiness of God, which inclineth him to hate evil and love that which is good; the first we are most concerned to prove, Psal. 5.5. The foolish shall not stand in thy sight, thou hatest all the workers of iniquity. But the other is true also, the upright are his delight, Prov. 11.20. Well then, if God loveth good and hateth evil, he will one way or other express his love and hatred; this he doth by promising life to the good, and threatening death to the evil. Out of all this discourse about the Wisdom, Justice and Holiness of God, we conclude the suitableness of Death to Sin. That the difference between good and evil, is not more naturally known, than it is also evidently known, that the one is rewarded and the other punished. Other cannot be looked for, if we consider the Wisdom of God, which suiteth all things according to their natural order; therefore sin which is a moral evil, is punished with suffering somewhat that is a natural evil, that is the feeling something that is painful and afflictive to nature; or if we consider the Justice of God, which dealeth differently with men that differ in themselves: And the Holiness of God, who will express his love to the good in making them happy, and his Detestation of the wicked in the misery of their punishment.  
2. The certainty of this connection of sin and death was the Second Thing proposed.  
1. Reason showeth in part, That there is a state of torment and bliss after this life, or Eternal Life and Death. All men are persuaded there is a God, and very few have doubted whether he be a punisher of the wicked and a rewarder of them that diligently seek after him; now neither the one or the orher is fully accomplished in this world, even in the judgement of those who have no great knowledge of the nature and malignity of sin, or what punishment is competent thereunto. Therefore there must be some time after that of sojourning in the body, when men shall receive their full punishment and reward, since here we see so little of what might be expected at the hand of God. Surely if man be Gods Subject, when his work is ended he must look to receive his Wages accordingly as he performed his duty, or fail in it; now our work is not over till this life be ended, than God dealeth with us by way of Recompense, giving us eternal life, or the wages of sin, which is death.  
2. Conscience hath a sense of it. Conscience is nothing else but serious and applicative reason; now the Consciences of sinners stand in dread of eternal death, Rom. 1.32. Who knowing the judgement of God, that they which commit such things are worthy of death. This Thought haunts men living and dying; living, Heb. 2.15. And deliver them who through fear of death were all their life time subject to bondage. But chiefly dying, 1 Cor. 15.56. The sting of death is sin. For than men are most serious, and apprehend themselves nearest to danger. Stings of conscience are most quick and sensible then, and a terrible Tempest ariseth in sinners souls when they are to die.  
3. Scripture (if we take God's Word for it) is express; the first Threatening, Gen. 2.27. In the day thou eatest thereof thou shalt surely die; and Rom. 6.23. The wages of sin is death; and 21. What fruit have you in those things whereof ye are now ashamed? for the end of those things is death. Will you believe this, or venture and put it upon the Trial? Oh! Take heed of sin. The dead are there, and her guests are in the depths of hell, Prov. 9.18. Men are destroyed by their heedlessness and incredulity; in what a woeful case are you, if it prove true? and prove true it will, as sure as God is true.  
3. Consider the terribleness of this death. The Life to come, and the Wrath to come, are both eternal; Punishment in one scale holdeth conformity with the reward in the other; as those that escape have an eternal and far more exceeding weight of glory; so they that still remain under the sentence of death, for sin, are condemned to an eternal abode both in body and soul under torments, Mat. 25.46. These shall go away into everlasting punishment; but the righteous into life eternal. Oh how woeful is their condition whose bodies and souls meet again at the Resurrection (after a long separation) but a sad meeting it will be when both must presently be cast into everlasting fire: if we did only deal with you upon slight and cheap motives, you might refuse to hearken; they are but slight matters that can be hoped or feared from man, whose power of doing good or evil is limited to this life; but it is a dreadful thing to fall into the hands of the living God, Heb. 10.31. The afflictions and sorrows of this life are a part of this death; our miseries here are the fruit of sin, and after them followeth that death which consists in the separation of the soul from the body, called in the book of Job the King of Terrors; but after that, there is a second death, which is far more terrible, which consists in an eternal separation from the Blessed and Glorious Presence of the Lord. In all Creatures that have sense, death is accompanied with some pain; but this is a perpetual living to deadly pain and torment, from which there is no release; there is no change of estate in the other world after our trial is over, and things of faith become mere matter of sense; the gulf is then fixed, there is no passage from torments to joys, Luk. 16.26. Things to come would not considerably counterbalance things present, if there were not eternity in the case; therefore this death is the more terrible, that men might abhor the pleasures of sin. Well then, this is the condition of all men, once to be under sin, and under the sentence of this death, which is a woeful bondage.  
2. Our liberty must answer the bondage. To be redeemed from wrath, is a great Mercy; so it is also to be redeemed from sin; these are the branches, Christ delivered us from wrath to come, 2 Thes. 1.10. He hath redeemed us also from all iniquity, Tit. 2.14. The first part of freedom from the power of sin, is spoken of, Rom. 6.18. Being then made free from sin, ye became the servants of righteousness. Man in his natural estate is free from righteousness, v. 10. That is, Righteousness or Grace had no hand and power over him; but in his renewed estate he is free from sin. To be under the dominion of sin, is the greatest slavery; and to be under the dominion of Grace is the greatest liberty and enlargement; they that are free from righteousness, have no inclinations or impressions of heart to that which is good, no fear to offend, no care to please God; are not brought under the awe and power of Religion; on the other side, then are we free from sin, when we resist our lusts so as to overcome them, and have a strong inclination and bent of heart to please God in all things, and accordingly make it our business, trade, and course of Life, Luk. 1.75. That being delivered from the hands of our enemies, we might serve him without fear, in holiness and righteousness before him all the days of our life. The other part of the Liberty is when we are freed from the sentence of death, passed upon us by the law, and acquitted and discharged from the guilt of sin, and being justified by faith are made heirs according to the hope of eternal life, Tit. 3.7. That I will not speak of now, because before in the first Verse.  
I now proceed to open unto you the last Thing at first propounded; which was,  
3. The manner of getting our liberty. There are three words in the Text, Law, Spirit, and Christ Jesus. Let us begin with the last. Christ procureth this liberty for us by the merit of his death and intercession. The Law or Gospel offereth this liberty to us, and the Spirit first applieth it and sealeth it to the Conscience.  
1. Christ procureth and purchaseth this liberty for us, both from the damning power of the Law, and the slavery of corruption. We were Captives, shut up under Sin and Death, and he paid our ransom, and so obtained for us remission of sins, and the sanctification of the spirit; remission of Sins, Eph. 1.7. In whom we have redemption by his blood, the remission of sins. That's one part of our recovery, highly necessary for guilty Creatures; how else can we stand before the Tribunal of God, or look him in the face with any confidence? but his redemption did not only reach this, but the sanctification of the spirit also: Therefore 'tis said, 1 Pet. 1.18. Ye are not redeemed with corruptible things, but by the precious blood of Jesus Christ. Thus Christ doth what belongeth to him, and none can share with him in this honour; 'tis his merit that is at the bottom of the Covenant, and procured for us both the favour and image of God, that we might love him, and be beloved by him.  
2. There is a Law or New Covenant, which offereth this grace to us. The law of nature concludeth men under Sin, and pronounceth Death upon them. Christ hath set up a new remedial Law of Grace, by which we are called to submit to Christ, and thankfully to accept of his merciful preparations, even the great benefits of pardon and life: The Gospel or New Covenant doth its part. First, There is Grace published or offered to us. Luke 4.18. The Spirit of the Lord is upon me, for he hath anointed me to preach deliverance to the captives. 'Tis not enough that our ransom be paid, but the offer must be made; or else how shall it be laid hold upon by faith, and received with thankfulness, and with a due sense of the benefit? Now the Gospel showeth, liberty may be had upon sweet, and commodious, and easy terms.  
2. The terms are stated in the Covenant; That we give up ourselves to the Lord by Christ, and be governed and ruled by the conduct of his Word and Spirit: Gal. 3.2. Received ye the spirit by the works of the law, or the hearing of faith? And 2 Tim. 2.25, 26. In meekness instructing those that oppose themselves, if peradventure God will give them repentance to the acknowledging of the truth. And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. The Covenant is not left to our humours and fancies, to model and bring it down to our liking; no, nor are only the benefits offered, but terms stated: Isa. 56.4. That choose the things that please me, and take hold of my covenant. When he hath stated his terms, 'tis too late for man to interpose his Vote, or to imagine to bring down Christianity to a lower rate; for we must not new model it, but take hold of it as God hath left it: Be in Christ, and walk after his Spirit.  
3. This liberty is assured and established by the Covenant; the Conscience of sin, and the fears of condemnation, are not easily done away; and we are so wedded to our lusts, that the power of reigning sin is not easily broken; therefore we had need of a sure firm Covenant to ratify these Privileges to us, because our fears are justified by a former Law, made by God himself; therefore God would not deal with us by naked Promise, but put his Grace into a Covenant-form, that we may have as good to show for our Salvation, as we had for our Condemnation; yea, and more: And God hath added his Oath, That the consolation of the heirs of promise might be more strong, Heb. 6.18. And it being a latter grant, former transactions cannot disannul it; so that the Covenant doth its part also to free believers from the power of Sin, and the fears of Condemnation.  
4. The Spirit applieth this grace both as to the effects and the sense; as to the effects, he applieth it in effectual calling; as this quickening spirit doth regenerate us, and convert us to God, and break the power and tyranny of Sin, the wages whereof is Death; the Gospel is the means, but the blessing is from the Spirit; John 8.32. Ye shall know the truth, and the truth shall make you free; that is, ye shall know it savingly, so as to feel the power and efficacy of it: To be set free to know, love, serve, and delight in God, is that liberty that we have by the free Spirit, Psal. 51.12. Restore unto me the joy of thy salvation, and uphold me with thy free spirit.  
2. The spirit sealeth it as to the sense, when we come to discern our freedom by the effects of it in our own souls, Eph. 1.13. After ye believed, ye were sealed with that holy spirit of promise; And in the fruit of Christ's purchase, Gal. 4.4, 5, 6. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba, Father. The Spirits seal, is God's impress upon our Souls; left there, not to make us known to God (for he knoweth who are his, from all eternity), but for the increase of our joy and comfort; not by guess, but some kind of certainty; 1 John 4.13. Hereby we know that we dwell in God, and God dwelleth in us by his spirit that he hath given us; by the Spirit dwelling and working in us, we know our interest; this is not so absolutely necessary as the former to our safety, but very comfortable: There is a Spirit that attendeth the Law; reviving fears in men, and a sense of God's Wrath; and there is a Spirit attending the Gospel, inclining us to come to God as a Father, Rom. 8.15. The one is called the spirit of bondage, the other the spirit of Adoption. Now, because the law is so natural to us, we the more need this liberty.  
Use 1. Since there is a Liberty by Christ, and that wrought in us by the Spirit, but dispensed by the Gospel; let us seek it in this way.  
Therefore, consider,  
1. Your need, since every man is under the power of Sin naturally, and so under a sentence of condemnation to Death; if you be not sensible of the evil and burden of Sin, yet surely you should flee from wrath to come! Is that a slight matter to you? our first and quickest sense is of wrath; when our hearts are made more tender, we feel the burden of sin; fear worketh before shame and sorrow: Therefore surely he that considereth his deep necessity, should cry our, Oh wretched man that I am, who shall deliver me from this body of death? Rom. 7.24.  
2. Consider the possibility of your delivery from this bondage by the law of the Spirit of Life in Christ Jesus. Surely the Blood of Jesus can purge your consciences from dead works, that you may serve the living God, Heb. 9.14. There is a Covenant, all the promises of which in Christ are, Yea and Amen, 2 Cor. 1.23. The Covenant of night and day may sooner be dissolved, than this Covenant broken or repealed. There is the Spirit also, who can subdue your strongest lusts, and is ready to help you to mortify the deeds of the body, and to reclaim you from your vain pleasures.  
3. How comfortable it will be for you when once this work is in progress, and you begin to pass from Death to Life; every step will be sweet to you; and as you grow in grace, you do apace advance to Heaven, Prov. 3.17. All her ways are pleasantness, and all her paths are peace.  
2 Use. Let us examine whether we have received this regenerating grace, to free us from the reign of sin. Some are free in show, but others are free indeed, John 8.36. Some have the outward badges of Liberty, are Christians in name, receive Sacraments, and enjoy the Ordinances, but not the grace in and by the Ordinances. You may know the state of your service by the course of your life; are you as ready to do any thing for God, as before for sin? Rom. 6.18.  
3 d Use. If we be free, let us not return to our old slavery again, Gal. 5.1. Stand fast in the liberty wherein Christ hath made you free, and be not entangled again in the yoke of bondage. Especially that chief part of freedom from the dominion of sin. Rom. 6.12. Let not sin reign in your mortal bodies, that ye should obey it in the lusts thereof. And the 14 verse; For sin shall not have dominion over you, for ye are not under the law, but under grace.   

SERMON IU.  ROME VIII. 3. 
For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh.  
HERE the Apostle explaineth himself, and showeth how the law of the spirit of life in Christ Jesus, doth make us free from the law of sin and death.  
In the words observe three things.  
1. The deep necessity of mankind; For what the law could not do, in that it was weak through the Flesh.  
2. The means of our deliverance; or Gods merciful provision for our relief. The means are two; 

First, Christ's incarnation.  
Secondly, His Passion.    
1. His incarnation, in these Words; and God sending his own Son in the likeness of sinful flesh.  
2. His Passion, and for sin, or by a Sacrifice for Sin.  
3. The end or benefit accrueing to us thereby, Condemned Sinint he Flesh.  
Doct. from the whole, That when man could by no means be freed from Sin and Death, God sent his Son to be a sacrifice for sin, that our liberty might be fully accomplished. The Apostles method is best, I shall therefore follow that.  
1. The deep necessity of mankind is argued and made out by this reason, That it was impossible for the Law to do away Sin, and justify man before God; so he saith, For what the law could not do, in that it was weak through the flesh. That is, through the corruption of our natures, we being Sinners, and unable to perform the Duty of the Law. To understand the force of this reason, take these considerations.  
1. That it was necessary, in respect of God's purpose and decree, that we should be freed from Sin and Death. For God would not have mankind utterly to perish, having chosen some to Salvation and Repentance, and so leaving others without excuse; therefore the strict Judgement of the Law is debated upon this Argument, Psal. 143.2. Enter not into judgement with thy servant, O Lord, for in thy sight shall no man living be justified. And again, Psal. 130.3. If thou, Lord, shouldst mark iniquity, Lord who shall stand? According to the first Covenant, none can escape Condemnation; now, this consisted not with the purposes of the Lords Grace, who would not lose the whole Creation of mankind. God hath showed himself placable and merciful to all men, and hath forbidden despair, and continued many forfeited mercies; and did not presently upon Sinning, put us in our everlasting estate, as he did the fallen Angels, but rather is upon a Treaty with us.  
2. God resolving to restore and recover some of mankind, it must be by the old way of the Law, or by some other course. The old way of the Law claimeth the first respect and precedence of consideration; for, take away Christ and the Gospel, nothing more divine and perfect was given to man than the Law; this was first intended by God for that end, as the Scriptures every where witness; and God will not depart from his own institutions, without evident necessity; for he doth nothing in vain, or without necessary cause and reason, Gal. 3.21. If there had been a law given which could have given life, verily righteousness had been by the Law. God would have gone no further than his first transaction with man. Again, 'tis said, Gal. 2.21. If righteousness had been by the Law, than Christ is dead in vain. If there had been any other way possible in Heaven, or in earth▪ than the death of Christ, by which the salvation of lost sinners could have been brought about, Christ would not have died; no, our disease was desperate as to any other way of cure, before this great Physician took our case in hand. Christ is of no use till our wound be found incurable, and all other help in vain.  
3. The Law coming first into consideration, as our remedy; its impossibility to justify and give life, needs to be sufficiently demonstrated; for till we are dead to the law, we shall but carelessly seek after the Grace of God in Jes●s Christ; therefore doth the Scripture travel so much in this point, and showeth us, we must not only be dead to sin and dead to the world, but dead to the law, before we can live unto God, Gal. 2.19. I through the law am dead to the law, that I may live unto God: and again, Rom. 7.4. Ye are become dead to the law, by the body of Christ, that ye may be married to another, even to him that was raised from the dead, that ye may bring forth fruit to God. These two places show the means how we become dead to the law, partly through the law requiring a righteousness so exact and full, in order to life, as the corrupt estate of man cannot afford; partly, by the body of Christ introducing a better hope, that is, his crucified body, which is the foundation of the new Covenant; besides Paul argueth this, that the law doth only discover sin, but cannot abolish it, but doth increase it rather; it bindeth over to death, and therefore cannot free from death; and so to fallen man, 'tis a law of sin and death; and then answereth the Objections that might be brought against this; Is therefore the law sin? God forbid, Rom. 7.7. and verse 10. The commandment which was ordained to life, I found to be unto death, and so was a law of death, and working wrath, and all not because of any defect in God's institution, but the weakness of our flesh; that is, the corruption of our nature, nature (being depraved) cannot fulfil it, or yield perfect obedience to it. Once more 'tis said, Acts 10.39. By him all that believe are justified by the law of Moses. The Law of Moses was either the ceremonial law; All the oblations and Sacrifices, the washings and the offerings then required, could not take away sin, for they were but shadows and figures of what was to come, Heb. 9.9. They were figures which could not make him that did the service perfect, as appertaining to the conscience; and again, Heb. 10.1, 4. They were shadows of good things to come, and it was not possible that the blood of bulls and goats should take away sins. They might obtain some temporal blessings, or remove some temporal judgements, as they obeyed God in them; but did little as to the ease of the soul, as it was conscious of sin, or under fears of the eternal punishment; they that looked beyond them, to the Messiah, to come with an humble and penitent heart, might have their consciences cleansed from dead works. Every effect must have a cause sufficient to produce it; The blood of bulls and goats was no such cause, had no such virtue, the effect was far above it, there was a more precious blood signified, and shadowed out thereby, that could do it indeed. Or secondly, the moral law given by Moses; partly, because we cannot keep it of ourselves, and the best works that the regenerate perform, are so imperfect and mixed with so many infirmities and defects, that they stand in need of pardon, Jam. 3.2. In many things we offend all of us. Our righteousnesses are as filthy rags, Isa. 64.6. and partly, because they cannot satisfy for the least sin, whereby the Infinite Majesty of God is provoked: This is only spoken to show why the Scriptures do so often speak of the weakness of the Law, and how impossible it is the Law should give us life, that we may wholly be driven to Christ.  
4. The utter impotency of the Law to produce this effect, may be known by these two Things, which are necessary to salvation, Justification and Sanctification. The Law can give neither of these.  
1. It cannot give us Justification unto life; the Law promiseth no good to sinners, but only to those that keep and observe it; he that doth them, shall live in them. Do and live, sin, and die, this is the voice of the law, that was a way whereby an innocent person might be saved, but not how a sinner might be saved. The Law considered us as innocent, and required us to continue so. Cursed is every one that continueth not in all the words of the law to do them, Gal. 3.20. But alas, all we have broken with God, Rom. 3.23. We have all sinned, and are come short of the glory of God. The Gospel considereth us in this sinful estate, and therefore it promiseth remission, and requireth repentance; both the privilege and the duty concern our recovery to God. Secondly, If the law could be fulfilled for the future, past sins would take away all hope of reward by the law; for the paying of new debts would not quit old scores; what satisfaction shall be given for those Transgressions? let me express it thus, the paying of what we owe, will not make amends for what we have stolen; we have robbed God of his Glory, and Honour, though for the future we should be obedient to him, yet who shall restore that we have taken away? Or satisfy for the wrong done to God's Justice? Thirdly, The law had no power of taking away of sin, but only of punishing of sin, as it threatened death to the sinner; but how we should escape this death, it told us not; being all shut up under sin, we are shut up under wrath, and there is no escape but by Jesus Christ.  
2. It cannot give us sanctification: It calleth for duty, and puts in mind of it, but giveth no strength to perform it, for being corrupted within, we are little wrought upon by a law without, to which our hearts stand in such enmity and contrariety; but let me prove it by two Arguments.  
1. They that did not keep themselves in innocency, cannot recover their integrity now 'tis lost. 'Tis easier to preserve life, than to restore it when once dead; any fool may open the Flood▪ gates, but when once the waters are broken in, who can recall them? Job 14.4. Who can bring a clean thing out of an unclean? not one; that is, who can purify his heart when 'tis once defiled with sin? This is an evil not to be remedied by instruction, but inclination.  
2. Suppose they could recover themselves, they would soon lose it again: As Adam gave out at the first assault, so we would be every moment breaking with God; the sure estate, and the everlasting Covenant is provided for us by Christ, and our condition by Grace is more stable. God by Christ hath engaged his faithfulness, to give us necessary and effectual grace to preserve the new life, 1 Cor. 1.9. God is faithful, by whom ye were called. Austin compareth the state of Job and Adam; Job was more happy in his misery than Adam in innocency; he was victorious on the Dunghill, when the other was defeated on the Throne; he received no evil counsel from his wife, when the first Woman seduced Adam; he by grace despised the assaults of Satan, when the other suffered himself to be worsted at the first temptation; he preserved his righteousness in the midst of his sorrows, when the other lost his innocency in paradise: So much better is it to stand by the Grace of Christ, than our own free will; the broken vessel being cemented again, is strongest in the crack.  
Well then, you see that our misery is such, that God only can help us by some new treaty of relief, and therefore let us see what God hath done for us.  
Secondly, The means of our deliverance, they are two, his Incarnation and Passion.  
1. His Incarnation, He sent his Son in the likeness of sinful flesh; let me first open the words; Secondly show what benefit we have thereby.  
1. Christ's coming in the likeness of sinful flesh, implieth that it was the nature of sinful men; that he had a true humane nature as other men have, but not a sinful nature; in some places 'tis said he was made in the likeness of men, Phil. 2.7. and Heb. 2.17. Wherefore in all things it behoved him to be made like unto his brethren; in other places sin is excepted; tempted in all points like us, (except sin) Heb. 4.15. and Heb. 7.26. He assumed the true, and real nature of man, with all the same essential properties, which other men have, only sin is exepted, that infection was stopped by his supernatural Conception, through the power of the Holy Ghost; in short, he came not in sinful flesh, but in the likeness of sinful flesh; he took not our nature as in innocency, but when our blood was tainted, and we were rebels to God.  
2. He took not the humane nature as it shall be in glory, fully without sin. (There will a time come, when the humane nature shall be perfectly glorified) But Christ took our nature as it was clothed with all natural, sinless infirmities, even such as are in us. The punishment of sin as he assumed a mortal body; and death to us is the fruit of sin, Rom. 6.23▪ and 5.12. he was hungry, weary, pained, as we are.  
3. He was counted a sinner, condemned as a sinner, exposed to many Afflictions, such as sinners endure; yea, bore the punishment of our sin. The Jews accused him of Sedition and Blasphemy, two of the highest crimes against either Table; the standers by looked on him as one stricken and smitten of God, Isa. 53.4. Yea, God made him to be sin, 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God in him, and Heb. 9.28. So Christ was once offered to bear the sins of many. Let us next consider.  
2. What benefit have we thereby, Because Christ's flesh is meat indeed, to feed hungry souls. I shall a little insist upon that, it being so useful to us when we are Sacramentally to eat the flesh, and drink the blood of the Son of God.  
1. He came in our flesh, that thereby he might be under the law which was given to the whole race of mankind, Gal. 4.4. made of a woman, made under the law. His humane nature was a creature, and bound to be in subjection to the Creator; but than you will say, if Christ obeyed the Law for himself, what merit could there be in his Obedience? Much every way, because he voluntarily put himself into this condition; as a man that was free before, if he remove his dwelling into another Country and Dominion, merely for his friend's sake, he is bound to the laws of that Countty, how hard soever they be; and the merit of his love is no way lessened, because he did it voluntarily and for friendship's sake. Well then, there is much in this, that Christ who was a Sovereign would become a Subject, and obey the same laws that we are bound to keep, not only to be a pattern and example to us, but by his obedience to recover what by our disobedience was lost, and be a fountain of Grace and Holinese in our nature.  
2. That in the same nature he might suffer the penalty and curse of the law, as well as fulfil the duty of it; and so make satisfaction for our sins, which (as God) he could not do. We read he was made a curse for us, Gal. 3.13. and Phil. 3.8. he was obedient to the death, even the death of the cross. Death was threatened, and a curse denounced against those that obeyed not the Law; and we being guilty of sin, could by no means avoid this death, therefore Christ came in the sinner's room to suffer death, and bear the curse for us, to free us from the law of sin and death; and by this means the justice of God is eminently demonstrated, the Lawgiver vindicated, and the breach that was made in the frame of Government repaired, and God manifested to be holy, and a hater of sin, and yet the sinner saved from destruction.  
3. That he might cross and counterwork Satan's design; which was double; first to dishonour God by a false representation; as if he were envious of man's happiness, Gen. 3.5. God doth know, that in the day ye eat thereof your eyes shall be open, and ye shall be as Gods, knowing good and evil. That is, sufficient to themselves without his direction. Satan's aim was to weaken the esteem of God's goodness in our hearts; now when Christ will take flesh, and dwell among us, and do whatsoever is necessary for our restauration and recovery, His goodness is wondrfully magnified, and he is represented as amiable to man, not envying our knowledge and happiness, but promoting it at the dearest rates. That God should be made man, and die for sinners, it is the highest demonstration of his goodness that can be given us! 1 John 4.9. In this was the love of God manifested towards us, that God sent his only begotten Son into the world, that we might live by him. What greater proof can we have that God is not envious, but loving, yea love its self? Secondly, Satan's other design was to depress the nature of man, who in innocency stood so near unto God, that falling off from our duty we might fall also from that firmament of glory, wherein God at our Creation had placed us, and upon the breach there might be a great distance between us and God. Now that the humane nature so depressed and abased by the malicious suggestion of the Devil, should be so elevated and advanced, and set far above the Angelical Nature, and admitted to dwell with God in a personal Union: Oh! how is the design of the Devil defeated? The great intent of this Mystery, God manifested in the flesh, was to make way for a nearness between God and us, Christ condescended to be nigh to us by taking the humane nature into the unity of his Person, that we might be nigh unto God, not only draw nigh unto him now in the Evangelical Estate, but be everlastingly nigh unto him in heavenly Glory. When we first enter into the Gospel-state, we that were afar off, are said to be made nigh in Christ, Eph. 2.13. but this is but a preparation for a closer Communion, Conjunction, and nearness to God, when we shall be ever with the Lord, 1 Thes. 4.17.  
4. To give us a pledge of the tenderness of his love and compassion towards us. For he that is our kinsman, bone of our bone, and flesh of our flesh, will he be strange to his own flesh? Especially, since he is not so by necessity of nature, but by voluntary choice and assumption: we could not have such confident and familiar discourse with one who is of another and different nature from us; nor put our suits into his hands with such trust and assurance: 'tis a motive to man, Thou shalt not hide thyself from thine own flesh, Isa. 58.7. A beggar is our own flesh; men in pride and disdain will not own it, & shut up their bowels against them; but Christ had our nature in perfection; this made Laban (though otherwise a churlish man) kind to Jacob, Gen. 29.14. Surely thou art bone of my bone, and flesh of my flesh: But this is not all, Christ assumed humane nature, that he might experiment infirmities in his own person, and his heart be more tendered towards us Heb. 2.17, 18. In all things it behoved him to be a merciful and faithful high priest in things pertaining to God in making reconciliation for the sins of the people; for in that he himself hath suffered being tempted, he is able to succour them that are tempted. We have more assurance that he will pity us who is not a stranger to our blood, and hath had trial of our nature, and our miseries and temptations; he knoweth the heart of an afflicted, tempted man, and will mind our business as his own.  
5. Christ by taking our flesh is become a pattern to us of what shall be done both in us and by us.  
1. His own holy nature is a pledge of the work of Grace, and the sanctification of the spirit whereby we are fitted and prepared for God; for the same holy spirit that could sanctify the substance that was taken from the Virgin, so that that holy thing that was born of her might be called the Son of God; he can also sanctify and cleanse our corrupt hearts; the pollution of our natures is so ingrained, that we are troubled to think how it can be wrought off, and these foul hearts of ours made clean; but the same spirit that separateth our nature in the person of Christ from all the pollution of his Ancestors, can purify our persons and heal our natures, how polluted soever they be, 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of God. So many Generations as there are reckoned up in the Story of Christ's nativity, Mat. 1. Abraham begat Isaac, and Isaac begat Jacob, etc. So many intimations there are of the deriving of sinful pollution from one Ancestor to another; and though it still run in the blood, yet when Christ was born of the Virgin, he sanctified the substance taken from her, there the infection was stopped, he was born an holy Thing, Luk. 1.35. and Heb. 7.20. Who is holy, harmless, undefiled, separate from sinners.  
2. His Life was a pattern of our Obedience; for he gave us an example, that we should follow his steps, and walk as he walked; he submitted to all manner of duties both to God and men, Luke 2.49. Witted ye not that I should be about my father's business? There was his duty to his Heavenly Father; and for his natural and reputed Parents, Luke 2.51. He went down and was subject to them; and still he went about doing good, Acts 10 38. This was the business of his Life; Obedience Christ would commend to us, for he never intended to rob God of a Creature, and a subject, when he made man a Christian; therefore he in our nature having the same interests of flesh and blood, the same passions and affections, would teach us to obey God at the dearest rates.  
3. In the same nature that was foiled, he would teach us also to conquer Satan. He conquered him, hand to hand, in personal conflict, repelling his temptations by Scripture, as we should do, Mat. 4.10. So he conquered him as a tempter; there is another conquest of him as a tormentor, as one that hath the power of death, so he conquered him by his death on the Cross, and so his humane nature was necessary to that also, Heb. 2.14. Forasmuch as the children are partakers of flesh and blood, he also took part of the same, that he might destroy him that had the power of death, that is, the Devil. Christ would stoop to the greatest indignities, to free us from this enemy, and to put mankind again into a condition of safety and happiness.  
4. That he might take possession of Heaven for us in our nature, John 14.2, 3. I go to prepare a place for you, I will come again, and receive you to myself. The Devil's design was to depress our nature, but Christ came to exalt it; Satan endeavoured to make us lose Paradise, but Christ came to give us Heaven; and to assure us of the reality of the gift, he did himself in our nature rise from the dead, and entered into that glory he spoke of, to give us, who are strangely haunted with doubts about the other world, a visible demonstration that the Glory of the World to come it no fancy; he is entered into it, and hath carried our nature thither, that in time, if we regard his offers, and his promises, ourselves may be translated thither also.  
5. After he had been a sacrifice for sin, and conquered death by his Resurrection: He hath triumphed over the Devil, and led captivity captive, and gave gifts unto men, in the very act of his ascension into heaven, Eph. 4.8. To teach us, that if we in the same nature continue the conflict, and be faithful unto the death, we shall triumph also, and the God of peace shall tread Satan under our feet shortly, Rom. 16.20. These Things occur to me for the present as the fruits and benefits of Christ's Incarnation; but the chief reason why 'tis brought here, is, That God might condemn sin in the flesh, show the great example of his wrath against it, by the sorrows and sufferings of Christ.  
2. By his Passion this is intimated in the terms, for Sin, or by a Sin-offering, as we have it in the margin; and is confirmed in other Scriptures, as Heb. 10.6. In burnt-offerings and sacrifices for sin thou hadst no pleasure. In the Original 'tis only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in burnt-offerings, and for sin, thou hadst no Pleasure; therefore in the Translation we put the word (sacrifices) in another sort of letter, as being supplied, so Isa. 53.10. When he shall make his soul sin, that is, (as we well render it) an offering for sin, so 2 Cor 5.21. Christ was made sin for us; that is, a sacrifice for sin; so here by sin he condemned sin in the flesh; that is, by a propitiatory sacrifice: All things that were in the sin-offering, agree to Christ's Death; for instance, First Sin was the meritorious cause why the beast was slain: the beasts obeyed the law of their creation, but man had sinned against God, Leu. 5.6. He shall bring his trespass offering unto the Lord, for his sin which he hath sinned, and the Priest shall make atonement for him concerning his sin. Here was no other reason the beast an innocent creature should die; so Christ died for our offences, Rom. 4.25. Not his own, he had no sins of his own to expiate; therefore while the Sacrifice was yet alive, the man was to lay his hand on the head of the Sacrifice, confessing his sins, Leu. 16.21. and putting them on the Sacrifice. Secondly, the sacrifices were substituted into the place of the offender, and the beasts died for him; so did Christ die, not only in bonum nostrum, for our good; but loco & vice omnium nostri, in our stead and room, Isa. 53.4. surely he hath born our griefs, and carried our sorrows; he was wounded for our transgression. Thirdly, The offerings offered to God in our stead, were consumed and destroyed. If things of life, killed or slain; other things were either burnt, as frankincense, or spilt and poured out, as wine. There was a destruction of the thing offered to God for sin in man's stead; so Christ was to die, or to shed his blood to put away sin, by the sacrifice of himself, Heb. 9.26. He appeared to put away sin by the sacrifice of himself. All the Offerings typified Christ, but more strictly the sacrifices, which were of living beasts, some whereof were killed, slayed, burnt, some roasted and fried on coals; some seethed in pots, all which were shadows of what Christ endured, who is the only true propitiatory sacrifice, wherein provoked Justice rests satisfied.  
4. The effects of the sacrifices, all either respect God, or sin, or the sinner. God was pacified or propitiated, the sin expiated, the sinner reconciled, that is to say justified, sanctified.  
1. God was pacified, propitiated or satisfied, the law being obeyed which he had instituted for the doing away of sin; not satisfied or propitiated as to the eternal punishment, by the mere sacrifice; but so far as to prevent many temporal Judgements, which otherwise would fall upon them, for the neglect of God's Ordinances; but the true propitiation is Christ, 1 John 2.2. Who gave himself to be a propitiation for our sins. Propitiation implieth Gods being satisfied, pacified, appeased to us, so as to become merciful to us. Secondly, The sin for which the sacrifice was offered, was purged, expiated, as to the legal guilt; there was no more fault to be charged on them as to the remedy which that Law prescribed; but the true purgation of the conscience from dead works, belongeth only to the Son of God, Heb. 9.14. Thirdly, The effect on the sinner himself, was, the sinner coming with his sin offering, according to God's institution, was pardoned, or justified, so far as to quit him from temporal punishment, both before God and man. The Magistrate could not cut him off, he having done what the law required for his sin or trespass; nor would God, he having submitted to his ordinance; yea, he was sanctified, so far as to be capable of legal worship, Heb. 9.13. for if the blood of bulls and goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh, etc. but now as to Christ, the sinner is justified by the free and full remission of all his sins, Matth. 26.28. For this is my blood of the new testament which is shed for many for the remission of sins, and sanctified with an internal and real holiness, Heb. 10.10. We are sanctified by the offering of Jesus Christ, once for all; perfectly justified, and perfectly sanctified. Heb. 10.14. By one offering he hath perfected for ever them that are sanctified: That is, with a perfection opposite to the legal institution, not with a perfection opposite to the heavenly estate, that cometh afterwards. The ordinances of the legal covenant did what belonged to them; but as to the removing of the internal guilt, and eternal punishment, they were not perfect without looking to Christ.  
3. I come to the end and benefit. When God sent his own Son, surely he designed some great thing thereby; what was his end and design? He condemned sin in the flesh. Two things must be explained, first, what is meant by condemning of sin. Secondly, what is meant by these words (in the flesh.)  
1. What is meant by condemning of sin. To condemn is to destroy it, because execution ordinarily followeth the sentence. Therefore the sentence is put for the execution; and the word condemn is used for weighty Reasons. The Gospel is speaking of Justification, or our not being cendemned. Christ condemned that which would have condemned us, by bearing the punishment of it in his own Person; sin had conquered the world, or subjected man to condemnation, therefore Christ came to condemn sin, that is, to destroy it. The Question than is, Whether the Apostle doth hereby expound the Mystery of Sanctification or Justification? I answer, both are intended, as they are often in these words which express the great undertaking of the Mediator, which is to take away sin; there is a damning Power, and a reigning power in sin; now if condemning sin be destroying of sin, or taking away its power by his expiatory Sacrifice, than not only the pardon of sin, but the mortification of the flesh is intended.  
2. What is the sense of those Words (in the flesh)? Is it meant of the flesh of Christ, or our flesh? Both make a good sense; I prefer the latter: First, he condemned sin in the flesh, or by the crucified body of Christ, exacting from him the punishment due to sin. Secondly, in our flesh, that is sin, which by our flesh rendereth us uncapable of fulfilling the law of God, or obnoxious to his Vengeance; This was destroyed by the death of Christ, Our old man was crucified with him, Rome 6.6. and in conversion the virtue is applied to us, when sin received its Death's Wound by Virtue of Christ's Death or Sacrifice.  
1. USE is, Information. To show the heinous nature of sin. God hath put a brand upon it, and showed how odious it is to him; nothing short of the Death of Christ, could expiate such a breach between God and his creatures; Christ must die, or no Reconciliation: Christ's Death doth lessen and greaten sin; it greatens the nature of it, to all serious beholders; it lesseneth the damning effect of it to the penitent believer.  
2. If Christ came to destroy sin, accursed are they that cherish it. These seek to put their Redeemer to shame, tie the cords the which he came to unloose, 1 John 5.8. Christ came to destroy the works of the Devil.  
3. Christ did not abrogate the law, but took away the effects and consequents of Sin committed against the law. The sinner was obnoxious to the Justice of the Lawgiver and Judge; the law could not help him, but the Son of God came to fit us again for our Obedience.  
2. USE is, To exhort us to consider first our misery: how unavoidably our perishing was, had not God found out a remedy for us. In our corrupt estate, we neither could nor would obey the Law, the duty became impossible both as to the tenor of the law, and the temper of our hearts, and then the penalty is intolerable.  
2. Our remedy lies in the Incarnation and Passion of the Son of God, that in so entangled a case he could find out a ransom for us. The Goodness of God, that he sent his own Son: The Power of God, that by this means the guilt and power of sin, with all the consequents of it, are dissolved.  
3. USE is, Direction in the Lord's Supper. First, here is the flesh of Christ, which is food for souls, John 6.51. The bread that I shall give is my flesh, which I shall give for the life of the world. In it he hath purchased grace and pardon of sin, which are the foundations of Immortality.  
2. The Lord's Supper is a feast on a sacrifice, a commemoration of Christ's sin-offering, or a standing memorial of his Passion; a Table spread for us in the sight of our enemies; how must we be conversant about it, as the Jews about the sacrifices? First, there is required an humble, broken and contrite heart, confessing our sins, Psal. 46.17. The sacrifices of God are a broken spirit; a broken and contrite heart, O God, thou wilt not despise. Secondly, sensible, thankful, and comfortable, owning of God's love in Christ. When they had eaten the Passover, they were to rejoice before the Lord, Deut. 16.11. So should we after this feast prepared by God to feed and nourish our souls to eternal life.   

SERMON V.  ROME VIII. 4. 
That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the spirit.  
HERE is the second end of our deliverance by Christ, That we might have Grace to keep the Law of God. The first was; That sin might be condemned in the flesh.  
In the words we have, 

1. A Benefit.  
2. The persons that receive it.    
First, the Benefit, That the righteousness of the Law might be fulfilled in us. How is this to be understood? of Justification, or Sanctification? They that expound it in the former way, make this the sense, That Christ's active Obedience, or fulfilling the Law, might be imputed, and reckoned to us, as if done by us: But I cannot like this Interpretation. First, because 'tis contrary to the Apostle's scope, who speaketh not of Christ's active obedience, but the fruits of his Death, or his being made a 〈◊〉- Offering for us: Secondly, the words will not bear it; For the Apostle doth not say, that the righteousness of the Law might be fulfilled for us, but fulfilled in us. Thirdly, the Doctrine its self is not 〈◊〉, unless rightly interpreted: For though God, upon the account of Christ's passive obedience, and satisfaction, doth forgive our sins; and his active obedience, as well as his passive, is the meritorious cause of our Justification, as being a part of his Humiliation; yet that cannot be said to be fulfilled in us, which was done by Christ; for God cannot be mistaken, and reckon us to fulfil the Law, which we have not; and will not lie, and say we did it, when we did it not: 'Tis enough to say, Christ obeyed, and suffered for our sakes, so as we might have the fruit and benefit of it. Fourthly, the Consequent is pernicious, to say the Law is fulfilled in us, as obeyed by Christ; for than we needed not to fulfil it ourselves; 'tis done to our hands already, and needeth only to be imputed to us by Faith; but Christ, who suffered, that we might not suffer; yet did not obey, that we might not obey; but his Obedience being part of his Humiliation, is an Ingredient into his satisfaction for our sins. Christ fulfilled all righteousness, and suffered, that our imperfection of obedience, might not be our ruin.  
2. It must be meant then of Sanctification; That by the merit of Christ's Death we are freed not only from the Gild, but Tyranny of sin; that we might obtain Grace to obey the Law, or live holily; which will appear by the answering of Two Questions.  

1. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the righteousness of the Law? I answer, the Duty which the Law requireth, or any thing which God seeth fit to command his people. The Law is holy, just and good, and certainly was not given in vain, but to be a Rule to Believers in Christ.  
2. How is it fulfilled in us? For there is the difficulty that pincheth: Can we fulfil the righteousness of the Law?   
The Law may be said to be fulfilled Two ways, 

1. Legally, as a Covenant of Works.  
2. Evangelically, as the Rule of Obedience.    
1. Legally: No man that was once a sinner, and is still a sinner, can possibly fulfil the Law; for he cannot be a sinner, and no sinner, at the same time; nor fulfil the Law to a tittle: He that hath broken with God, cannot continue to be innocent; and he that hath flesh and spirit in him, cannot be absolutely perfect: That was determined before, ver. 3. what the law could not do, in that it was weak through the flesh: and this is directly opposed to that.  
2. Evangelically: And so the Law can, and may be kept, or fulfilled sincerely, though not perfectly. The prevalency of the better part constituteth our sincerity. Justified Souls have flesh and spirit, but they walk after the spirit. The mixture of infirmities showeth it is not done perfectly; for the corrupt Principle hath some influence, yet not a prevailing influence; and God counteth that as done, which is sincerely done, Rom. 13.8. He that loveth another, hath fulfilled the law: And Gal. 6.2. and so fulfilling the law of Christ: And Gal. 5.14. For all the law is fulfilled in one word, Thou shalt love thy neighbour as thyself. So the Apostle supposeth the Gentiles might in a Gospel-manner fulfil the Law, Rom. 2.27. And shall not uncircumcision, which is by nature, if it fulfil the law, judge thee, who by the letter, and circumcision, dost transgress the law? So that in our measure, we do fulfil the Law, by the Grace of Christ: not perfectly; for he supposeth them to have flesh, or sin in them; but sincerely, as they obey the inclinations of the better part: Walk not after the flesh, but after the spirit.  
Doct. That Christ was made a Sin Offering for us, that the righteousness of the Law might be fulfilled in us. I shall prove it by these Considerations:  
1. That Christ came, not only to redeem us from wrath, but also to renew and heal our Natures.  
2. That our Nature's being renewed and healed, we are to walk in newness of life, according to the directions of the Law of God.  
1. That Christ came not only to redeem us from wrath, but to renew and sanctify us. I prove it,  
1. From the constant drift and tenor of the Scriptures. From his Nature and Office, Mat. 1.21. He sh●ll be called Jesus, for he shall save his people from their sins. Denominatio est a potioribus. From his chief work, which is to save his people from the guilt and power of sin. Gild inferreth damnation, which is the evil after sin: but he hath his Name from saving us from the evil of sin its self; For the great promise made to Abraham, was in that, Gen. 12.3. In thy seed shall all the nations of the earth be blessed: That is, in Christ: But how blessed? That is expounded, Acts 3.25, 26. Ye are children of the prophets, and of the covenant which God made with our fathers, saying to Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first, God having raised up his Son Jesus Christ, hath sent him to bless you, in turning away every one of you from his iniquities. Observe there, what is the Mediator's Blessing, To turn away his people from sin. Man fallen, was both unholy, and guilty, liable to the wrath of God, and dead in trespasses and sins; and Christ came to free us from both. We cannot be sufficiently thankful for our freedom from wrath, but we must first mind our freedom from sin. So when Christ is promised to the Jews, Rom. 11.26. There shall come out of Zion the deliverer, and shall turn away ungodliness from Jacob: There is his principal work. So from the end, why he actually came, and was exhibited to the World, Acts 5.31. Him hath God exalted to give repentance and remission of sins. Repentance is nothing but a serious purpose of returning to God, and to that obedience we owe to God, 1 John 3.5. And we know he was manifested to take away our sins, and in him is no sin. To conform us to the Law of God, by his own blessed pattern and example. Again, Titus 2.14. who hath redeemed us from all iniquity: And this was the intent of his Death, Eph. 5.26. It were endless to bring all that might be said upon this Argument.  
2. I prove it by Reasons taken from the Scripture. It must needs be so,  
1. Because the Plaster else would not be as broad as the Sore; nor our reparation by Christ, be correspondent to our loss by Adam: We lost not only the Favour of God, but the Image of God: and therefore till the Image of God be restored in us, we do not return to our first estate, nor are we fully recovered. The evil Nature propagated from him, is the cause of the misery and disorder of Mankind. Gild is but the Consequent of sin. Now is he a good Physician that only taketh away the Pain, and leaveth the great Disease uncured? Certainly we cannot recover God's favour, till we recover his Image: A sinful Creature, till he be changed, cannot be acceptable to God, neither live in communion with him for the present, nor enjoy him hereafter. We cannot enjoy communion with him now, 1 John 1.5, 6, 7. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth. But if we walk in the light, as he is in the light, we have fellowship one with another. Will the Lord take us into his bosom while we are in our sins? The New Nature giveth us some knowledge of the Nature of God. Can a New Creature delight in the wicked? 2 Pet. 2.8. Lot's righteous soul was vexed from day to day. You cannot imagine so, without a reproach to the Divine Nature; nor can we be admitted into his blessed presence hereafter, Heb. 12.14. Without holiness no man shall see the Lord. The ungodly, and the unsanctified, are banished out of his presence. Christ came not to make a change in God; to make him less holy, or represent him as less hating of sin. Otherwise,  
2. Christ▪ s undertaking would not answer the trouble of a true penitent, nor remove our sorest burden. A sensible and compunctionate sinner, is troubled not only with the guilt of sin, but the power of sin: There is the root and bottom of his trouble: His language is, Hosea 14.2. Take away all iniquity, and receive us graciously. Pharaoh could say, Take away this Plague; but an awakened, penitent, brokenhearted sinner will say, Take away this naughty heart: Therefore the Promises are suited to this double distress, 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins. Micah 7.18, 19 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He will return again, and have compassion upon us: he will subdue our iniquities, and thou wilt cast all our sins into the depths of the sea. They do not only desire pardon and release from punishment, but Grace to break the power of sin; as a man that hath his Leg broken, desireth not only ease of the pain, but to have it well set again: Therefore to them that are pricked at heart, there is offered the promise of the Spirit, Acts 2.37, 38. A Malefactor condemned to die, and sick of a mortal disease, needeth and desireth not only the pardon of the Judge, but the cure of the Physician.  
3. To make way for the work of the Spirit: For the Divine Persons work into each others hands; as the Election of the Father maketh way for the Redemption of Christ, so the Redemption of Christ maketh way for the Sanctification of the Spirit. All the Divine Persons are glorified in the reduction of a sinner; and they take their turn. The application of the merit of Christ, and the grace of the Spirit, are inseparable, Titus 3.5. and 1 Cor. 6.11. These individual Companions, Sanctification and Justification, must not be disjoined; under the Law the Ablutions and Oblations still went together; the Leaven and the Altar, the Washings and the Sacrifices.  
4. Christ's undertaking was not only for the benefit of man, but for the glory of God, to redeem us to God, Rev. 5.9. and therefore in the work of Redemption, our Happiness is not only to be considered, but God's Honour and Interest. Impunity, and taking away the guilt of sin, doth more directly respect our good; but sanctifying, and fitting us for obedience, and subjection to God, doth more immediately respect his glory and honour. That he may be glorified again in mankind, who are fallen from him; it was for that, man was made at first, and for that are we restored and made again. I proceed to the Second Consideration propounded.  
2. That our Nature's being renewed and healed, we are to walk in newness of life, according to the directions of the Law of God; for Principles are given for Operation, and Habits for Acts, and a new heart for newness of life; and therefore Regeneration first maketh us good, that afterwards we may do good. But that which I am to prove, is, That this righteousness is to be carried on according to the Law; for God having made a Law, is very tender of it: I shall prove it by Four Reasons:  
1. Christ came not to dissolve our obligation to God, but to promote it rather. Certainly not to dissolve it, to free us from obedience to the Law; for that is impossible that a Creature should be sui juris, or without Law; for that were to make it supreme, and independent, and so to establish our Rebellion, rather than to suppress it: No, he came upon no such design, to leave us to our own will, to live as we list, without Law and Rule: He came to restore us to obedience, to bring us back again in heart and life to God, Luke 1.75. He hath delivered us from the hands of our enemies, that we might serve him in holiness and righteousness all the days of our lives To this end tended his Doctrine: I came not to destroy the law, but to fulfil it, Matth. 5.17. His example, He came to do what God had commanded, and to teach us to do the same, Matth. 3.15. For thus it becometh us to fulfil all righteousness; and Heb. 58.9. Tho he were a Son, yet learned he obedience by the things which he suffered: And being made perfect, he became the Author of eternal salvation to them that obey him.  
2. Christ dispenseth by virtue of his merit, regeneration, or the spirit of holiness, that all new creatures might voluntarily keep this law, though not in absolute perfection, yet by sincere obedience. This Grace is dispensed to put us into a capacity of loving, pleasing, and obeying God; this is that he promiseth in the new covenant, Ezek. 36.27. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgements, and do them; so Jer. 31.33. I will put my law in their inward parts, and write it in their hearts. He doth not say, I will prepare them another law, as if the old law of God were to be abandoned and abolished, and some other precepts substituted in their Room; no, but to make them conformable to it in heart and life; the new man is created after God for this end and purpose, Eph. 4.24. fitted to obey the law; so that the great Blessing of the Gospel is Grace to keep the law.  
3. None enter into the Gospel State, but those that entirely and readily give up themselves to do the will of God; and therefore none can have benefit by the sin-offering and satisfaction of Christ, but those that consent to return to the duty of the law, and live in obedience to God. Surely God never pardoneth any while they are in Rebellion, and live under the full power and dominion of sin; no, they must consent to forsake and return to the Allegiance due to their proper Lord. This is evident; for the way of entering into the new covenant is by Faith and Repentance, and Repentance is nothing else but a sincere purpose of new obedience, or living according to the will and law of God. 'Tis defined to be a breaking off of sin, Dan. 4.27. and therefore the Scripture runs in this strain, Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return to me (saith the Lord) and I will abundantly pardon; and Isa. 1.16. Wash you, make you clean, and then though your sins were as scarlet, they shall be as white as snow. The least that can be gathered from these places, is, That a serious vow and thorough resolution of new obedience, is necessary to begin our interest in the Grace of the new covenant.  
4. The more we fulfil our covenant, vow, and resolution, by obeying the law, our right is the more clear, and evident, and more confirmed to us; our participation of the blessings of the Gospel is more full, and our comfort more strong, Psal. 119.165. Great peace have they that love thy law, and nothing shall offend them; and Gal. 6.16. as many as walk according to this rule, peace and mercy be upon them. God loveth us the more, the more we obey his law: 'Tis holiness maketh us more amiable in his eyes, and the Objects of his delight. God loveth us as sanctified rather than pardoned; we love him as pardoning and forgiving so great a debt to us; but he delights in holiness or the impress of his own image upon us, Prov. 11.20. The upright in the way are his delight. When the spirit hath renewed us according to the Image of God, we are made objects of his complacency; now we know God's love by the effects; and therefore the more we act and draw forth this grace, the more God rewardeth our obedience with the sense of his love, and the comforts of his Spirit. The sum of all Religion is to love God, and to be beloved of him; to love him and obey him is our work; and to be beloved of him, is our reward and happiness. Now the one followeth the other, John 14.22, 23. Lord! how is it that thou wilt manifest thyself to us, and not unto the world? Jesus answered and said unto him, if a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. As we increase in Holiness and Obedience, we increase in the Favour of God.  
1. USE is Information, it informeth us of several important truths.  
1. That the law is a law of perfect purity and holiness, for he speaketh here of the righteousness of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so David, Psal. 119.140. Thy law is very pure, therefore thy servant loveth it; and Psal. 19.8. The commandment of the Lord is pure, enlightening the eyes. It must needs be so, if we consider the Author of it, God himself; and every thing that hath passed his hand, hath his Character and Impress upon it; 'tis a law not only fit for us to receive, but for God to give; 'tis the copy of his holiness. It is all one with the image of God which man had in innocency; now the image of God consisted in righteousness and true holiness. Adam's Principle of Obedience was also his law and rule; he had that written upon his heart▪ which was afterwards written upon tables of stone; and therefore if a man would cleanse his heart and way, he must study the Word of God, Psal. 119.9. By what means may a young man cleanse his w●y? by taking heed thereunto according to thy word. 'Tis not guide his way, but cleanse his way, for even the youngest are defiled. Man's heart naturally is a sink of sin, and there is no way to make his heart clean, and his way clean, but by taking God's counsel in his Word. A young man that is in the heat and strength of his lusts, may learn there how to be purified and cleansed.  
2. That this law standeth in force. We are freed from the condemning, but not from the directing power thereof; but it always remaineth as a rule of our new obedience. Surely 'tis in force now; for there is no liberty given to men to live in sin; God will not spare his people when they transgress it by scandalous or heinous sin, Prov. 1.31. Therefore they shall eat of the fruit of their own way, and be filled with their own devices. Tho they be the dearly beloved of his soul, the eternal punishment shall not be inflicted upon them, yet they shall smart for the breaches of his law. On the other side they find much encouragement, comfort and peace when they set themselves exactly to keep it, they can from experience speak much of the gracious reward of obedience, Psal. 119.56. This I had because I kept thy precepts. Yea, in the state of Heavenly Glory, the law as purely moral is still in force; for we are everlastingly bound to love God, and one another.  
3. That the righteousness of the law may be fulfilled in us. I prove it by this Argument. One of these Three Things we must say, Either first, that no obedience is now necessary to Salvation, or that the perfect obedience is still necessary; or some measure of obedience to the law by the ordinary aids of Grace, vouchsafed to us in the new Covenant, is possible and sufficient: The first we cannot say; for then there would be no necessity of new obedience or holiness. But the Scripture condemneth that every where, showing us that we are God's workmanship, created in Christ Jesus to good works, Eph. 2.10. and purified to be a peculiar people zealous of good works, Tit. 2.14. The second we cannot say, that a whole, perpetual, perfect, personal obedience to the law is still necessary; for then there would be no hope for them that cannot perfectly fulfil the law, which no man living can do, Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified. Therefore the Third Thing we must say, That there is such a Measure of obedience necessary as is sufficient to salvation, and possible by grace; and they that attain to it, the Scripture pronounceth them blessed, Luke 11.28. Blessed are they that hear the word of God and keep it; and John 13.17. If ye know these things, happy are you if you do them.  
4. That the righteousness of the law not only can, but must be fulfilled in us, or else we are yet in our sins, and have no portion and interest in Christ, 2 Cor. 5.17. Whosoever is in Christ, is a new creature. And a new creature must have a new conversation, for all old things are passed away, and all things are become new. They are enabled in some measure to fulfil the law of God. Christ being the Lawgiver of the Church, or renewed state of mankind, hath set down the terms of life and death; to his terms we must stand or fall: now he is the author of eternal salvation to them that obey him, Heb. 5.9. Therefore every one that would be delivered from wrath to come, must look after holiness, and obey God according to his will declared in his law. Certainly Christ died not to purchase an indulgence for us to live in sin; the law hath not its right, it looketh like a law given in vain, if it be not obeyed.  
5. This fulfilling of the righteousness of the law, is wrought in us by the spirit, as the fruit of Christ's purchase; this real, solid Righteousness is wrought in our hearts by the operation of the Spirit: For those that have it are described to be, Those that walk after the spirit, and not after the flesh. Therefore do not resist his work, nor grieve the spirit of Christ, nor quench his motions when he cometh to work it in you, but submit to all his healing methods. And this spirit we have from Christ as the fruit of his sin-offering, Titus 3.5, 6. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy-Ghost, which he shed on us abundantly through Jesus Christ our Saviour. He obtained that Grace whereby we may keep the law; having satisfied for us as a Mediator, he becometh an Author and Fountain of Life. Upon him must you depend, and to him must you look for it.  
2. VSE ●s Reproof to two sorts of People.  
1. To the carnal World, who think that the Children of God are too strict and precise, and make more ado about Salvation than needs. Certainly if we consider the tenor of God's Law, and the exactness of Divine Justice, what Rule and Law we must live by, and to whom we must give an account, the best of God's Children do no more than needeth; as the wise Virgins could not spare one jot of their Oil, Mat. 25.9. Not so, lest there be not enough for us and you. David admireth the brightness of the Sun first, and then the purity of the Law; and how doth he close up that Meditation? See Psal. 19.12. Who can understand his errors? cleanse thou me from secret sins.  
2. Professing Christians are also to be reproved for that lazy and cowardly spirit that is in them; and because they are so impotent, and feeble, and backward to their duty. By their backwardness they wrong the Law, for they do not give it its due. Christ hath indeed freed us from the curse of the Law, but not from the obedience of it: And by this feeble and dastardly Spirit, they wrong the Grace of the Redeemer, and the New Covenant. Obedience to the Law is most strongly enforced out of the Grace of the Gospel; for thereby we are enabled to perform it. Christ did not only fulfil the Law for us, but doth also fulfil it in us by his Spirit; and shall we after such provision, sit down lazily, and be discouraged with every difficulty, and have our resolutions broken with every assault of temptation? Men spare their pains, and do not improve the Grace offered, and then cry out, they are weak, and unable: This is like lazy Beggars, that personate and act Diseases, because they would not work. Set your hearts thoroughly to obey God, and see what he will do for you.  
USE 3. If this were the end of Christ's coming, and dying, then let us be exhorted to seek after sanctifications by the Spirit of Christ.  
1. This is one part of our salvation, as well as remission of sins. We often consider Christ as dying for our pardon; we should as much consider him as dying to renew and heal our Natures, that we may be recovered to our obedience to God, to crucify the Old Man, to give us the Spirit of Holiness. Surely he is made sanctification to us▪ as well as righteousness, 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. If Christ should abolish wrath, and let alone sin, it were to take away the lesser evil, that the greater may remain.  
2. It is not only part of our deliverance, but the better part. Pardon giveth us an exemption from punishment, but sanctification giveth us freedom from a corrupt heart. Surely sin is worse than pain, a moral evil is worse than a natural evil, vice than misery. Once more: By holiness, we more resemble God; for holiness and goodness is his very Nature, 1 Pet. 1.4. He hath given us precious promises, whereby we are made partakers of the divine nature.  
3. Holiness is a means to the rest: Pardon and life are the great blessings of the Covenant. Now there is no obtaining pardon, till regeneration and conversion; for God doth not pardon while we are in our sins; and Life and Heaven we cannot have, till sin be quite done away: for we are not introduced into the presence of God, till we be complete in holiness, Eph. 5.27. That he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing; but that it should be holy, and without blemish. Col. 1.22. to present you holy, and unblamable, and unreprovable in his sight. Judas 24. and to present you faultless before the presence of his glory. During life, obedience is but imperfectly begun; but when 'tis completed, and finished, we do not stay out of Heaven one moment; then are we fully made free from sin.  
USE 4. Is to put us upon trial, and selfreflection. Is the righteousness of the Law fulfilled in us?  
1. We begin to fulfil it, when we set ourselves to obey the will of God, taking his Law for our Rule, and his promises for our encouragement. This resolution is the fruit of regenerating Grace, if it be sincere; and it argueth a renewed heart and conscience, Heb. 13.18. Pray for us, for we trust we have a good conscience; and hath in it perfection of parts, though not of degrees.  
2. This must be seconded with answerable endeavours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noteth a continued act; to have the righteousness of the Law fulfilled in us, is not the work of one day, but implieth a constant walk and obedience to motions after the Spirit.  
3. We must endeavour to be more complete every day, Luke 1.6. They were righteous before God, walking in all the commandments and ordinances of the Lord blameless. And Col. 4.12. Labouring for you, that you may stand complete in all the will of God. So we read of some that were full of all goodness, Rom. 15.14. and full of good works, Acts 9.36. as we find in Dorcas. It is the fault of most Christians, that they beat down the price of Religion as low as they can, and so make an hard shift to go to Heaven.  
4. Our begun-sanctification shall be perfected before Christ hath done with us, Col. 1.28. that we may present every man perfect in Christ Jesus. Here we are very imperfect, but it shall be perfectly fulfilled.   

SERMON VI.  ROME VIII. 5. 
They that are after the flesh do mind the things of the flesh; and they that are after the spirit, the things of the spirit.  
THIS Scripture containeth a notable character of those that are interested in the Privileges of the Gospel, and will help you in your assuring-work, or making out your claim and title. In the words you have, 

1. An intimation of two sorts of persons; they that are after the flesh, and they that are after the spirit.  
2. Their different Disposition and Practice, is compared and set forth, 

1. By the Act: They both mind their several Affairs.  
2. By the Object; things of the flesh, and things of the spirit. Different Persons, different Objects, and different Affections.      
Thus you may in one View and Prospect discern the scope and intent of the place: I shall lay it before you in several Propositions, and then apply all together.  

1. There are two sorts of men in the World, some after the flesh, and some after the spirit.  
2. That these two sorts of men have two different objects, the things of the spirit, and the things of the flesh.  
3. That men discover their temper and constitution of soul, by their savour or affection to either of these objects.   
I. Doct. There are two sorts of men in the world, some after the flesh, and some after the spirit. So it must be. There is a twofold Original, which produceth a twofold Principle, which is acted by a twofold assisting power; and this bringeth them under a twofold covenant, which maketh way for a twofold final estate, into which all the World issueth itself.  
1. There is a twofold Original; some are only born, others new born; the renewed, and the unrenewed, John 3.6. That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit. Some remain under the power of corrupt Nature, others are regenerate and renewed by the spirit.  
2. This twofold Original produceth a twofold Principle; that men are led by flesh and spirit, which are always contrary one to another, Gal. 5.17. The flesh lusteth against the spirit, and the spirit lusteth against the flesh; and these two are contrary one to the other. Men, if they be merely such as Nature hath left them, are governed by the flesh, or their own carnal inclinations: Others are led by the spirit, walk after it, as ver. 1. They that are born again, have a new Principle set up in their Natures, to incline them to God.  
3. These Two Principles are supported and assisted with contrary powers. They that are governed by the flesh, are also acted by Satan, he rules and works in them, Eph. 2.23. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now ruleth in the children of disobedience; among whom also we had our conversation in times past, in the lusts of the flesh, fulfilling the desires of the flesh, and of the mind. There are all the enemies of our salvation. They that follow inbred corruption as their guide, fall to the Devil's share, who hurrieth them on in a way of sin, more vehemently than otherways they would do. But now those that are led by Grace, or a new Principle, or the new Nature, as their guide, they are assisted and acted by the Spirit of God, Rom. 8.14. as many as are led by the spirit of God, they are the sons of God: The Spirit is their Guardian and Keeper; he exciteth and worketh up the Habit of Grace into greater power and activity. Now being under such contrary powers, no wonder that they are so different in their courses, and so contrary one to another. It is said, Prov. 29.27. The wicked is an abomination to the just: and he that is upright in his way, is an abomination to the wicked. Their Birth is different, the inward Principle by which they are guided, is different, Nature and Grace; and they are under different assisting powers, either under the power of Satan, or under the power and conduct of God's holy Spirit: and therefore no wonder that their course is different, and that there is enmity between both the Seeds: A godly man cannot delight in a wicked man, and a wicked man cannot abide the godly. The ground of Friendship is eadem velle & nolle. Similitude, and likeness of mind and disposition, only the enmity and contrariety is carried on with some difference; The godly pity the wicked, but the wicked hate the godly, because they are against that course of life that they choose: They think strange they do not run with them to the same neglect of God, and carelessness of heavenly things; and therefore they speak evil of them, 1 Pet. 4.4. and despitefully use them, 1 John 3.12. as Cain hated Abel.  
4. As they are under different assisting powers, so they are under a distinct covenant; the carnal are under the covenant of Works, the Duty of which is to them impossible, and the Penalty intolerable: They are under the condemning power of the Law, Rom. 8.6. to be carnally minded is death: It maketh them liable to the Death threatened in the first Covenant. But on the contrary, they that are under the blessed conduct of God's holy Spirit, and obey the Dictates of the New Nature begun in them, are under a Covenant of Grace, where their sincere obedience shall be accepted, and their failings pardoned, Gal. 5.18. If ye be led by the spirit, ye are not under the law. They are still under the Law, as a Rule of obedience, but they are not under the Curse and Rigour of the Law. The Law in its rigour, pronounceth Death on every failing; so they are not under the Law; but being in some measure enabled to do what the Law requires, they are pardoned in what they fall short.  
5. These two Covenants issue themselves into two places, or eternal states, Heaven and Hell. To the carnal, the Scripture denounceth God's eternal wrath; to the spiritual, God's favour, and life eternal. The Scripture is plain and positive with us, Rom. 8.13. If ye live after the flesh, ye shall die; but if ye through the spirit, mortify the deeds of the body, ye shall live. Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting. All Mankind, after they have acted their parts in this World, and God cometh to shift the Stage, go into one of these two places. Well then, here is our first step, That the whole World is comprised in one of these two ranks: there is no neutral, or middle state; either they are guided by the flesh (as all men are in their unregeneracy); and if they continue so in a constant slavery to their Lusts, their end shall be everlasting perdition: or else they are guided by the spirit, and obey the motions of Grace, and make it their business and main employment to please God, and enjoy communion with God; and their end shall be eternal life. It is a question you should often and seriously put to your souls, Shall I be saved? or shall I be damned? If you have any sense, and spark of Conscience left you when you are sick, and dying, you will then put it with great trembling, and anxiousness of heart, Poor Soul! whither am I now a going? It is better put it now, when you have opportunity to correct your error, if hitherto you have gone wrong. Every man would know his own destiny, what shall become of him, or what is in the Womb of Futurity, concerning the state of his affairs; as the King of Babylon stood in the heads of the way, to make Divination: Now no Destiny deserves so much to be known as this: If the question were, Shall I be rich, or poor? happy, or miserable in the World? it were not of such great moment; for these distinctions do not outlive time, but cease at the Grave's mouth: But this question is of greater moment than so, whether I shall be eternally miserable, or eternally happy? it is foolish curiosity to inquire into other things: They are not of such importance, that we should know them before hand; but it concerneth us much, to know whether we be in a damnable, or salvable condition; if we be in a damnable condition, to know it whilst we have time to remedy it; if we are heirs of salvation, the assurance of our interest will preoccupate our blessedness, and will be a great encouragement to us in the way of holiness for the present. Now nothing will sooner decide this great question, than the business we have in hand, whether we be after the flesh, or after the spirit; for between these two, Heaven and Hell is divided. These two divide both the present World, and the World to come. I thought good to premise this, that you may consider the weight of the case in hand.  
II. Doct. That these two sorts of men have two different Objects, the things of the spirit, and the things of the flesh: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the one suit with the one, and the other with the other.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things of the flesh. Let us first know what is meant by flesh, and then we shall better understand what are the things of the flesh.  
By the flesh is not meant the mass and substance of our fleshly bodies, or the outward part in which our soul is seated, and by which it performeth its Functions and Operations; but the vitiosity and corruption of humane Nature, inclining and addicting itself to the interests of the bodily life. There are the inclinations of the flesh, and the interests of the flesh; the inclinations of the flesh, are the evil lustings of corrupt Nature; and the interests of the flesh, are the things that feed this corruption, or gratify these evil inclinations; the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text. Now these are of Two sorts:  
1. Things apparently evil, as all vices and sins, Gal. 5.19, 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel, and such like. Tho the inward root from whence these things flow, be hidden, yet these effects are apparent rank Weeds, that smell strong in Nature's Nostrils. These are not all, but he concludeth it with a such like; but instanceth in these, as the most known, and most commonly practised; as the Commandments forbid the grosser sin in the kind. Some serve the flesh in a more cleanly manner: and mark in the things enumerated, some belong to the blind, and corrupt Will, as Idolatry and Heresy; some to the depraved Will, as Witchcraft and Hatred; some to the Affections both of the irascible Faculty, as Emulation, Wrath, Strife; some to the concupiscible, as Uncleanness, Revellings; some to the sensual Appetite, as Adultery and Drunkenness: He instanceth not only in the grosser evils, as Adultery, but Wantonness, or any unseemly behaviour, that tendeth to excite the Lust of filthiness in ourselves or others: not only in Witchcraft, but Hatred or Malice, which is a temptation to it; not only in Murder, but Wrath and Strife; not only in Drunkenness, but Revelling, riotous Feasts and Meetings. There is a difference between sins; but the least is to be avoided, if we would shun the greater.  
2. Things good in their own Nature, but immoderately affected, as all the comforts and appurtenances of the bodily life, which are used as baits of corruption, as worldly profits, honours and pleasures; some that immediately tend to the pleasing of the flesh, as bodily pleasures; others remotely, as they lay in provision for that end. What are here called the things of the flesh, are elsewhere called earthly things, Phil. 3.19. They mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, earthly things, such things as if rightly used, would be comforts in our passage, but through our folly prove snares. Meat, Drink, Marriage, Pleasures, Profits, Preferments, Ease, Idleness, Softness, Daintiness; these things immoderately sought, not in respect to God, or in subordination, but opposition to heavenly things, become baits of corruption, and fuel wherewith to feed the flesh: While men seek them for themselves, and only to please themselves, they are not adjumenta, helps to Heaven, but impedimenta, lets and snares. Our greatest danger doth not lie in things simply evil, but in lawful things. Carnal men esteem these things as the best, and place their happiness in them; these things they affect, and love, and like, and care for: so that the heart is turned off from God, and the pursuit of better things, to entertain itself with these base Objects. This is to seek out baits for the flesh; for the flesh is nothing else but the corruption of Nature, which inclineth us to any inferior good, and diverteth us from things truly good and spiritual, as communion with, and enjoyment of God. Well, now we have suited those that are after the flesh, with an Object proper to them, and agreeable with their inclinations.  
2. The next thing is, What are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the things of the spirit? They are all things pertaining to spiritual life and godliness. You may conceive of them thus:  
1. Such things as the spirit revealeth. Now he revealeth the mysteries of salvation, or the deep things of God in Jesus Christ, which the natural man is not capable of, 1 Cor. 2.14. The whole Doctrine of godliness, or salvation offered by God in Christ, is the element of the renewed man, his life and soul is bound up in it, Psal. 119.103. How sweet are thy words unto my taste? But a natural man savoureth not these things, nor knoweth them, nor loveth them, if he be told of them. They that are in a common way partakers of the Spirit, are said to taste the good word, Heb. 6.4. So far as the Spirit worketh upon them, so far they have a relish for these things.  
2. Such things as the spirit worketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 5.22. The fruits of the spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, patience, meekness; all internal excellencies. The renewed man ever seeks to excel and advance in these things; not to trim the body, but to deck and adorn the soul, 1 Pet. 3.3, 4. Whose adorning, let it not be the outward adorning of plaiting the hair, and wearing of gold, and putting on of apparel: but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. All his desires are to be strengthened with might in the inner man, by the spirit, Eph. 3.16. He rejoiceth, and faints not under troubles, while the inward man is safe, 2 Cor. 4.16. for as the outward man decreaseth, the inward man is renewed day by day. If they can keep Grace alive in their souls, that is their care, their business, their comfort. The natural heart is altogether taken up about the outward man, but the renewed heart about the inward man, and an increase in holiness, or spiritual strength; for that is the great product of the sanctifying Spirit, and that which they should mainly look after.  
3. Such things as the Spirit urgeth and inclineth unto; and these are communion with God here, and the full enjoyment of God hereafter. The great impression which the Spirit leaveth upon the soul, is a tendency towards God; for his Office is to bring us to God, into communion with him here. God, as a Judge, by the Spirit of Bondage, drives us to Christ as a Mediator; and Christ, as a Mediator, by the Spirit of Adoption, bringeth us to God as a Father, Rom. 8.15. Ye have not received the spirit of bondage again to fear, but ye have received the spirit of adoption, whereby we cry Abba father. One of the things which the spirit urgeth us to look after, is the favour of God, Psal. 4.6, 7. Lord, lift up the light of thy countenance upon us, etc. and communion with him here, Psal. 17.15. As for me, I will behold thy face with righteousness; I shall be satisfied when I awake with thy likeness: and the full enjoyment of God hereafter, Rom. 8.23. We ourselves who have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies, 2 Cor. 5.5. Now he that hath wrought us for the self same thing, is God, who also hath given unto us the earnest of the spirit, always groaning, longing to live with God for ever. So when the unregenerate, and regenerate, are spoken of as Two contrary minds and affections, Phil. 3.19, 20. the one are said to mind earthly things, the others are said to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their conversation in Heaven. The flesh draweth us off from God, to things earthly and fleshly; but the Spirit's work is to raise the heart to things eternal and heavenly, that our main business might be there. Well now, the things of the Spirit are all those things that are agreeable to the new and spiritual life, as righteousness, peace, grace, and glory, the image of God, and word of God; these things suit with the new Nature.  
III. Doct. That men discover their temper and constitution of soul, by their respect to either of these Objects. To evidence this to you, 

1. I will show you what this minding is.  
2. Give you some Observations.  
3. The Reasons of the Point.    
1. What is this minding or respect. Ans. It may be considered simply, and apart; or comparatively, our respects to these contrary Objects being compared together.  
1. Simply, by itself. Our minding is bewrayed by the three Operations of man, Thoughts, Words, and Actions; That which he minds, he often thinks of, speaks of, and seeks after, be they the things of the flesh, or of the spirit, the life and vigour of our souls is seen in thinking, speaking and acting.  
1. men's thoughts will be where their hearts are, and their Hearts are where their Treasure is, Matth. 6.21. Carnal men are brought in thinking of their worldly affairs, Luk. 12.17, 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he dialogued with himself: Not that it is simply unlawful to mind our earthly business, I bring it to show the temper of the men; their hearts are always exercised with such kind of thoughts, talking with themselves. And on the other side, godly men are remembering God and Heaven, and pleased with these kind of thoughts, My soul remembered thee in the night; and they are described, Mal. 3.16. They that feared the Lord, and thought upon his name.  
2. The same is true of words also, they declare the Life and Vigour of our spirits, for there is a quick intercourse between the Tongue and the Heart, 1 John 4.5. They are of the world, and speak of the world, and the world heareth them: men's speeches are as their temper is, Prov. 10.20. The tongue of the just is as choice silver, but the heart of the wicked is little worth. When the heart is stored with knowledge, and biased by spiritual affections, they will enrich others with their holy, savoury, profitable discourse; but a drowsy, unsanctified heart in man, bewrayeth itself by his speeches and communications with others.  
3. By actions, or what we seek after: If all our business be to gratify the flesh, Luk. 12.21. or sowing to the flesh, Gal. 5.8. it argues a fleshly mind. On the other side, they that have a spiritual mind, make it their business to grow in grace, Phil. 3.13. This one thing I do, forgetting the things that are behind, I press forward towards the mark of the prize of the high calling in Christ Jesus. They labour for spiritual and heavenly things, John 17.27. Seek the things that are above. Col. 3.1. They mind the things of the spirit.  
2. Comparitively, so the mark must be interpreted. The simple Consideration is not so convictive as the comparative.  
1. Partly, because all minding the flesh is not sinful, but an overminding the Flesh; the body hath its necessities, and they must be cared for; yea, take the flesh for sensitive Appetite, to please it with lawful satisfactions, is no sin; for it is a Faculty put into us by God, and in due subordination to Religion may be pleased; to please it by things forbidden, is certainly a sin; and to prefer it before the pleasing of God, is a great sin indeed, for it is a Character of them who are in a state of damnation, that they are lovers of pleasures more than lovers of God, 2 Tim. 3.4. Therefore though we must observe our Thoughts, Words, and Actions: Yet it must be thus interpreted, not to condemn every act, but that we may know in what proportion the vigour of mind is manifested and carried out to either of these Objects, by Thoughts, Words, or Actions. If our thoughts of the world shut out all thoughts of God, Psal. 12.4. God is not in all their thoughts. If our thinking of spiritual things be too rare, unfrequent and unpleasing to us, we are after the flesh; so for words, if we are heartless in our talk of heavenly things, and we are in our element when speaking of carnal things, and when a serious word is interposed for God, we frown upon the motion; so for actions compare men's care for the world with their care for their souls; if they more earnestly and industriously seek to please the flesh than to save their souls, it is a sign the flesh and its interests are predominant in them; all things are done superficially, and by the by in Religion, not as becomes those that work from and for life, with any diligence and Fervency. There is no proportion between endeavours for the world, and their preparations for eternal life; all is earnest on one side, but either nothing is done, or in a very slight manner, on the other side; their thoughts, and love, and life, and strength are wholly occupied and taken up about the things of the flesh.  
2. Partly, Because we must distinguish between the sin of flesh-pleasing, and the state of flesh pleasing; for a man is to judge of his spiritual condition, not by single acts, but his state, or the habitual frame of his heart. Who is there among Gods own Children who doth not mind the flesh, and too much indulge the flesh? but they who make it their business to please the flesh, are over careful about it, Rom. 13.14. Who make provision for the Flesh, to fulfil the lusts thereof: And so indulge the minding of the flesh, as not to mind the things of the spirit, so that vain pleasures do exceed their delight in God, and kill it yet more and more, and bring a slavery upon themselves, which they cannot help, Tit. 3.3. Serving divers lusts and pleasures, and being captivated by the fleshly part, they have contracted a strangeness and enmity to God and his ways, Rom. 8.7. They that have no relish for the joys of faith, and the pleasures of Holiness, and do habitually prefer the natural good of the body, before the moral, spiritual, and eternal good both of body and soul, these are in a state of carnality.  
II. The Observations.  
1. This minding of the flesh must be interpreted not with respect to our former estate; for alas! all of us in times past pleased the flesh, and walked according to the course of this world, and had in time past our conversation in the lusts of the Flesh, fulfilling the will of the Flesh, and of the mind, Eph. 2.3. It was God that loosed our shackles, Tit. 3.3. We ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, etc. but after the kindness and love of God appeared towards mankind, etc. If we yet please the flesh, we are not the servants of Christ; but if we break off this servitude, God will not judge us according to what we have been, but what we are.  
2. To know what we are, We must consider what Principle liveth in us, and groweth and increaseth; and on the other side, what decreaseth, the interest of the Flesh, or the interest of the spirit; for these two are contrary, and the one destroyeth the other; the love of the world, and the flesh, estrangeth us from God, 1 John 2.15. Love not the world, nor the things of the world; if any man love the world, the love of the father is not in him. On the other side, minding the things of the spirit deadneth our Affections to the world and the baits of the flesh. The Conversation in Heaven is opposed to the minding of earthly things, Phil. 3.19, 20. Whose God is their belly, whose glory is in their shame, who mind earthly things; but our conversation is in Heaven: So much of affection as we give to the one, we take from the other, Col. 3.2. Set your affections on things above, and not on things of the earth. Now we are to consider if we grow more brutish, forgetful of God, unapt for spiritual things, the flesh gaineth; But if the spiritual inclination doth more and more discover itself with life and power in our Thoughts, Words, and Actions, the flesh is in the wane, and we shall be reckoned among those that walk not after the flesh, but after the spirit; we have every day a higher estimation of God, and Christ, and Grace, and Heaven, and thereby we grow more dead to other things.  
3. Some things more immediately tend to the pleasing of the flesh; others more remotely: Immediately, as bodily Pleasures, and therefore our inclinations to them are called fleshly lusts, as distinguished from worldly lusts, Tit. 2.12. or from the lusts of the eye, and pride of life, 1 John 2.16. and these are intended, when it is said, 1 Pet. 2.11. Abstain from Fleshly lusts which war against the soul; that is, those inclinations which carry us to vain and sordid pleasures: Other things more remotely, as they lay in provision for that end, as the Honours and profits of the world; as all Religion is pleasing God, so all that is opposite to it, is pleasing the flesh. Some please it one way, some another; though a man be not voluptuous, yet he may be guilty of minding the things of the Flesh, because the world lieth nearest to his heart, and so he is taken off from care of, and delight in better things; envy, emulation, wrath, strife, division make us carnal, 2 Cor. 3.3. Namely, as we bustle and strive for greatness and esteem in the world, though they are not sordidly given to brutish pleasures, and worldly lusts, are called foolish and hurtful lusts, which drown men in perdition and destruction, 1 Tim. 6.9. Therefore fleshly minding must be applied to any thing that enticeth us to neglect things spiritual and heavenly, for the world and the flesh suit; one is the affection, the other the bait.  
4. Some please the Flesh in a more cleanly, others in a more gross manner; as some men's sins are open and manifest, and stink in the nostrils of God, as Whoredom, Drunkenness, and the like. Now though we fall not into these sins, but escape the pollutions of the world; yet there is a more secret, carnal minding, wherewith we may be tainted, as when we let lose the heart to such alluring vanities as draw us off from God, and Christ, and Heaven; and the savour and relish that we have for outward things, obstructeth and quencheth the heavenly life, as much as those base lusts that are more shameful and hateful in the world; some are disengaged from gross sins, but yet wholly live to themselves, and the pleasures of their fleshly mind; whereas the spiritual living is a living unto God, and subordinateth all things to our great interest; and till we return to God from whom we have strayed, there is little difference what way of sin we choose, we are all gone astray, but every one his own way, Isa. 53.6.  
5. The prevalency of the carnal or spiritual mind is known by observing what we mind seriously, resolutely, willingly, constantly.  
1. Seriously, and in good earnest; some seek after worldly things in good earnest, but spiritual and heavenly things in an overly, careless and perfunctory manner. Now it is easy to know to what sort they are to be reckoned, for where the strength of the soul is employed, there our mind is. The Scripture adviseth us to moderate our affections to earthly things, to rejoice here, as if we rejoiced not; to mourn here, as if we mourned not; to use all things as not overusing them; and many mourn for sin, as if they mourned not; and rejoiced in God, as if they rejoiced not; seek after heavenly things superficially and by the by, not with their chief strength and care, Mat. 6.33.  
2. Resolutely, so as to carry it on whatsoever difficulties and oppositions we meet with, Neh. 4.6. The wall was built, for the people had a mind to the work. It was a great charge for a wasted people to undergo, being newly returned from the captivity; and there was a great Opposition, for they were fain to use Sword and Trowel together, they did work with one hand, and held the sword with the other hand to fight: But it went on, for the people had a mind to the work; we make our way to Heaven by conflict and contest, every step, till we are resolved and cleave to the Lord with full purpose of heart, whatever it costs us, Act. 11.23. He exhorted them, that with purpose of heart▪ they would cleave unto the Lord. We make no work in Religion until we so mind these things that we come to such a resolution as Paul had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 21.14. I am prepared, I am ready, not only to be bound, but to die at Jerusalem for the sake of the Lord Jesus Christ. Such a resolvedness there is also in ninding the things of the flesh: When they put up many sad wound and check of Conscience, overlook their conveniences in the world, Credit, Interest, Sacrifice whatsoever should, is dear and precious to them, to follow their lusts.  
3. Willingly; How constrained are most men's duties? Their thoughts of God, their prayers to him, their attendance on his word; doing all they do as a task, rather than going about it as a willing and pleasing employment, as Saul said, that he forced himself, 1 Sam. 13.12. He pleadeth it as an excuse of his sin, as committing it out of necessity; but it is a just account of most men's Worship, they are held to it by force; the Heart liketh it not, seeketh to slide away, and they are glad when they are enlarged, and can divert to other things; on the contrary, Psal. 104.35. I will be glad in the Lord, my meditation of him shall be sweet; This for Thoughts. For Words, John 4.32. My meat and drink is to do the will of him that sent me. They are in their element when discoursing and promoting the interest of God: For Actions and Endeavours, Psal. 40.8. I delight to do thy will, O God. 1 John 5.3. His commandments are not grievous; nothing is more pleasing ●o them than when they are thus employed.  
4. Constantly. This is that which is mainly to be observed, the constancy of our operations, as to things of the flesh, and of the Spirit.  
1. For Thoughss: What Thoughts have you of God and Christ, and the world to come? You mind the World's Days, Weeks, Months, Years, it cannot be denied; but if you can never find leisure for God, Christ and Heaven, not in one of an hundred, or a thousand, yea, or twenty thousand Thoughts, can you be said to mind the things of the Spirit? Did you ever shut the door of your hearts upon vain Objects? Cast them out with indignation, as you divert and shift from the thoughts of God, or regarding your last end and great work; we that should retire for the meditation of God, banish him out of our minds, Job 21.14. We say to the Almighty, depart from us. We like not these serious reflections, and cast them out.  
2. For Words, how much, how often, and delightfully do you speak of God, and the things of the world to come? Do you show this respect for God, or those useful and necessary things which concern your own salvation, and the salvation of others? Speech must be guided by Prudence, and you must consider not only what you must do, but others will bear; but as to yourselves, you are to observe the vigour of your own spirits, which way it is most let out. To be penned up in carnal company, is a grief to a godly heart. It is a grief to him to hold his peace from good, Psal. 39.2, 3. I was dumb with silence, I held my peace even from good, and my sorrow was stirred, my heart was hot within me, while I was musing the fire burned. But in holy company, they that fear the Lord speak often one to another, Mal. 3.16. In the general, men will speak as they are affected, Psal. 37.30. The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement. He studieth to glorify God, and edify others, because the law of God is in his heart, v. 31. that is the Reason rendered there; that is, because his mind is upon it.  
3. For Actions: Men are known by their constant exercise, what they pursue and seek after; whether their life be a sowing to the flesh, or a sowing to the spirit, Gal. 6.8.  
III. The Reasons to prove it. That we may fix the Reasons, we must again in a shorter method consider what minding implieth. It implieth our savour, and our walk; or, to divest it from the Metaphor, our Affections and Endeavours: so the Reasons will be Two, suitable to these Two Notions.  
1. As minding implieth our savour and affections; men's gust is according to their constitutions, and the bait discovereth the Temper: for pleasure is applicatio convenientis convenienti; when the Object and the Faculty suit, things please us, and are minded by us, as they are agreeable to our humour, Luke 16.25. Son, remember that thou in thy life-time hast received thy good things. Carnal men have their good things, and the children of God their good things: Our relish is agreeable to our Nature; A Fish hath small pleasure on the dry Land, or a Beast at Sea: A fleshly creature can arise no higher than a fleshly inclination moveth it: therefore mens complacency and displacency, showeth of what Nature they are: The Nature is hidden, but the Operations and Affections discover it.  
2. As it implieth our walk and endeavour; men's Actions are according to their predominant Principle; as the Tree is, so is the Fruit, Mar. 7.18. every good tree bringeth forth good fruit, but a corrupt tree bringeth forth corrupt fruit; and as a man is, so his Work will be; for the course of his life, showeth the constitution of his soul: such as the man is, so will his Works be. Can a man be said to be after the Spirit, that only looketh after those things which please the senses, and scarce admitteth a serious thought of God, or the life to come? Or, on the other side, can he be said to be after the Flesh, that maketh it his business to tame the Flesh, and his work to please and enjoy God?  
3▪ From both: Things that suit with the disposition and inclination of our hearts, do banish all love of contrary things: As the carnal minding is opposite to the spiritual minding, and quencheth and weakeneth it more and more; so the spiritual minding weakeneth the inclinations, and retrencheth the interests of the Flesh, Gal. 5.16. Walk in the spirit, and ye shall not fulfil the lusts of the flesh. There is no such care of minding the things of the Flesh, as by diversion to nobler Objects, and obeying an higher Principle. Our Affections cannot lie idle; while we are awake to the World, we sleep to God; and while we are dead to the Spirit, we are alive to the Flesh; and so on the contrary.   

SERMON VII.  
I Proceed now to the Application of the former Discourse:  
USE 1. To put us upon serious selfreflection, of what sort are we? after the Flesh, or after the Spirit? I pray let us go to a thorough search and trial; and to deal more plainly in it,  
1. Consider there are Three sorts of Persons in the World:  
1. Some are wholly carried away by the desires of the Flesh, and seek their happiness here, but neglect things to come. The case is clear, that they are after the Flesh, and so for the present in a state of Death and Damnation: And they had need to look to it betimes; for to be carnally minded is death; meritoriè & effectiuè: They provoke God to deny them life, whom they despise for their lust's sake, and dispense with their duty to him, to satisfy some foolish and inordinate desire: And effectiuè, they have no sound belief, nor desire of the World to come: and do you think God will save them against their Wills? and thrust and force these things upon them without their consent, or besides their purpose and inclination? No, it will not be. Surely there is no difficulty in the case, to state their condition, who grossly set more by their Lusts▪ than by their obedience to God. The things of the Flesh are the chief scope and business of their Lives; and they care not whether God be pleased or displeased, obeyed or disobeyed, honoured or dishonoured, a Friend or an Enemy; so the Flesh be pleased, that is all their desire and aim.  
2. There is another sort of men, who do many things that are good; but the Flesh too often gets the upper hand; and though they do many things that appertain to the Spirit, yet in other things they show they are influenced-by the carnal life, as is evident.  
3. Some unquestionably show they are after the Spirit, by their deep sense of Heavenly things, their care about them, their diligence and watchfulness over the desires and inclinations of the Flesh, and holding an hard hand over the passions and affections thereof, and their serious endeavours to please God: There is no doubt but these are born of God.  
2. All the difficulty is about the middle sort, to understand their condition: They must be again distinguished: 

1. Some are far off from the Kingdom of God.  
2. Others are actually admitted, though Grace be in some weak degree.    
1. For the first: Those that are not far from the Kingdom of God, they are such as have the Grace of the third ground described, Luke 8.14. And that which fell among thorns, are they who having heard, go forth, and are choked with cares, and riches, and the pleasures of this life, and bring no fruit to perfection. They have good sentiments of Religion, and retain them longer than the stony ground doth, but they are overmastered with the cares of this World, and voluptuous living, so as that they attain not to the perfection of that holy and heavenly life that▪ should be in Christians. They do not lay aside the Profession, but have not felt the power of Christianity in mortifying their fleshly and worldly Lusts, that they may be more at liberty for God, and the duties of their heavenly calling; and so cherish a kind of imperfect Christianity, which little honoureth God in the World, or doth good to their own souls: They are neither wholly on, nor off from Religion: The bane of it is, that carnal and temporal things lie too near their hearts, so that they cannot fully commence into the divine Life, and never took pains to overcome the natural Spirit, which lusteth to Sensuality, Envy, Pride and Worldliness. There are some good things found in them; but the carnal minding is not mortified, nor doth the meek, holy, heavenly Spirit prevail in them▪ There are others,  
2. Who are regenerate, but Grace is weak in them, and corruptions break out, and shake off the Empire of Grace for a time, though it habitually prevail, and governs their Actions. Now for the former, we must persuade them to get a good and an honest heart; that is, that their intentions be more sincere and fixed, their way more thorough and exact, lest they get a Name for Relgion, to do a mischief to it: For most of the calamities of the Church, and the Prejudices against Religion, and hardening by scandals and blemishes, come from that sort of men, and are to be laid at their doors. And for the second, we are to advise them, and call upon them to distinguish themselves from the carnal state, more clearly and explicitly: For though God may accept them, yet whilst they border too near upon the carnal World, it is in vain to find out Evidences whereby they may assure their hearts before God: For though God possibly hath given them saving Grace, and will accept them at last, yet he will not give them assurance; and we do but perplex Cases of Conscience, to reconcile the Tenor of Christianity with their weak estate. Exhortation doth better than Trial: If they be sincere, they will come on in the way of godliness, and then that which was doubtful, will be more clear and satisfactory, and their sincerity will be more unquestionable.  
3. Because God's dear children write bitter things against themselves, either out of weakness of Judgement, or consciousness of too much prevalency of corrupt affections, and tenderness of God's Honour, and trouble for their own imperfections, it will be necessary further to state the point. There is to the very last, flesh and spirit in the best, Gal. 5.17. For the flesh lusteth against the spirit, and the spirit lusteth against the flesh▪ yet there is enough to distinguish them from the carnal World; and that is the potency and the predominancy of the spiritual Principle: Denominatio est a potiori; not from what is perfect, but from what is sincere, and habitually reigneth and beareth the upper hand in the soul. But then the Question returneth, How shall we know the prevalency? I answer,  
1. Negatively: Not by a bare sense of duty, or a dictate of Conscience, that showeth what ought to be done; but many times we do quite otherwise; for many hold the truth in unrighteousness, Rom. 1.18. A dictate of Conscience is unsufficient to change the heart, and sanctify the life: Nor barely by the resolution of the Will, for that may be uneffectual, and without a full purpose of heart: I go, Sir, said the first Son in the Parable, but went not, Mat. 21.30. Many resolve well, but they have not an heart to verify and make good their Resolutions, Deut. 5.29. The Jews said, All that the Lord hath spoken we will do. Oh that there were such an heart in them, saith God Nor by a faint desire; for many can wish not only for Heaven and Happiness, but that it might be otherwise with them in point of Holiness; that God would change their Natures; but they do not use the means: The soul of the sluggard desireth, and hath nothing, Prov. 13.4. None goeth to Heaven by the Sluggard's wishes; not by prevailing in one act, or more; for many in a pang of Zeal, may do much for God, Gal. 4.18. It is good to be zealously affected always in a good matter: Psal. 106.3. Blessed are they that do righteousness at all times: Nor by every kind of dislike, and resistance of sin, that may sometimes arise from other Lusts; for they sometimes fight among themselves, James 4.1. Whence comes wars and fightings among you? come they not hence, even from your lusts, which war in yourselves? Or from Hypocrisy, to hide and feed some other Lusts the more plausibly? Or if from Conscience, the resistance is too feeble to break the power of sin, till the heart be renewed, or more thoroughly set towards God and Heavenly Things.  
2. Positively:  
1. By the course of our Actions. Habits are known by the Uniformity of Acts, when the effects of the Spirit are more constant than those of the Flesh, and the drift and business of our lives is for God and our salvation; our bent and business is the pleasing of God, and the saving of our own souls. Men must be judged, not by a few Acts, but their Walk, or the Tenor of their Conversations. They that spend their time in knitting one carnal contentment to another, and glut themselves with all manner of vain delights, and God hath from them but what the Flesh can spare, a little formal slight service, that they may pacify Conscience, and enjoy their Pleasures with less remorse; what are they doing but the Flesh's business?  
2. By cherishing the best Principle with all care and diligence, and mortifying and suppressing the other. The better Principle must be cherished; that is, we must get more degrees of Faith, Love and Hope, that Faith may be more strong, Love more fervent, Hope more lively, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. On the other side, the Flesh would fain be pleased before God; but you must subdue it more and more, 1 Cor. 9.22. I keep under my body, and bring it into subjection; give it not what it craveth: Rest not in endeavours without success; for, Gal. 5.24. They that are Christ's, have crucified the fl●sh, with the affections and lusts thereof. A Christian is seen proposito conatu, eventu. Some Victory there must be over the carnal mind: See that the power of the Flesh be diminished in you, both as to the motions of it, and your obedience to it.  
USE 2. Is Exhortation.  
First, Negatively: Not to mind the things of the Flesh: That is, Take heed not only of the grosser out-breaking of the Flesh, but of serving it in a more cleanly manner, by too free and full a gust and relish in any outward thing; for by this means it securely gets interest, and gaineth upon you. If you freely let lose the heart to every alluring Object, and withhold not your selver from any Joy, Lust will grow bold and headstrong, and be hardly kept within bounds.  
Motives:  
1. Consider your engagement, as you are Christ's, Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts thereof. Every man is engaged by his Profession and Covenant, sealed in Baptism, so to do; which should be a very moving Argument to press us to do things cross and unpleasing to the Flesh.  
2. Your comfort dependeth on it; For here is your evidence, either you must mortify the Flesh, or gratify the Flesh: if you gratify the Flesh, you are not under the conduct of the Spirit, and so not under the hope of glory: if you mortify it, than you shall live. The only evidence that will content and satisfy you, as to your gracious state, is such an high estimation of God, and Christ, and Grace, as weaneth you, and draweth off the heart from other things. A dull approbation of that which is good, will make no evidence; nor a few good wishes; nothing but such a strong bend as deadneth your affections to the World, Gal. 6.14. God forbid that I should glory, save in the cross of Jesus Christ, by whom the world is crucified to me, and I unto the world.  
3. This will be your Wisdom. There is a false Wisdom, and a true Wisdom, James 3.15. This wisdom descendeth not from above, but is earthly, sensual, devilish. Ver. 17. But the wisdom that is from above, is first pure, then peaceable, etc. This is the true Wisdom, to be wise for the Spirit. I do the rather insist upon this, because there is a Notion of Wisdom in the Word of the Text. Carnal men judge their own way wisest, and the way of the godly to be mere folly, 1 Cor. 2.14. The natural man receiveth not the things of the spirit of God, for they are foolishness to him: neither can he receive them, because they are spiritually discerned. The godly employ themselves to get things spiritual, and such as God's Honour is mainly concerned in; and are not attended with an Income of worldly advantage, but rather of loss and detriment: But yet the end shall prove, that they that thought themselves the only wise men and gainers, have been mere fools; and the greatest losers (those others whom they looked upon as mad men) are the wisest adventurers, and the greatest gainers: The issue will show it, Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting: Rom. 8.6. To be carnally minded is death, but to be spiritually minded is life and peace.  
4. The Flesh is really our enemy; yea, our greatest enemy: Therefore we should not indulge the Flesh, but give up ourselves to be ruled by the Spirit, 1 Pet. 2.10, 11. Take heed of fleshly lusts which war against the spirit. That it is one of our enemies, is clear by that, Eph. 2.2, 3. Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now ruleth in the children of disobedience: among whom also we had our conversation in times passed in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others. There is the course of this World, and the Prince of the power of the Air, and our own Flesh. Corrupt Nature within us would make us vile enough, without external incitements and suggestions▪ though there were never a Devil to tempt, or evil Example to follow: If the Devil should stand by, and say nothing, there is enough within us to put us upon all manner of evil, though there were no other irritation than God's Law, Rom. 7.9. When the commandment came, sin revived, and I died. Other enemies could do us no harm without our own Flesh. We are tempted to sin by Satan, encouraged to sin by the example and custom of others, enticed to sin by the baits and allurements of the World; but inclined to sin by our own Flesh: It is the Flesh that holdeth correspondence with Satan, the Flesh that openeth the door to Temptations, the Flesh that maketh our abode in the World so dangerous, the Flesh that choketh the good Seed, that hindereth all our heavenly thoughts, and maketh the Service of God so burdensome: The Flesh is within us, and maketh a part of ourselves. There is more imminent danger from a Plague in the body, than from an enemy that waiteth in the streets to kill us. If we would but keep ourselves from ourselves, we should do well enough: It is the Flesh that lulleth us asleep in carnal security, that tainteth all our Actions, and is so ready to betray us. The Devil dealeth with us as Baalam by the Israelites; all his Curses and Charms prevailed nothing, till he found a means to destroy them by themselves, to corrupt them by Whoredom, and by Whoredom to draw them to Idolatry. It is the Flesh that is the Domestical Enemy, that dwelleth with us, and in us, and so maketh us a ready prey to Satan: We carry it about with us wherever we go, and so it is ready to do us mischief upon all occasions: When we are about holy Duties, it distracteth us with vain thoughts, and taketh off our edge, and makes us drowsy and dead-hearted, and weary of God's Service: When we are about our Gallings, it is the Flesh that maketh us lazy and negligent, and diverteth us by the proposals of sensual Objects; or else to be so earnest in them, that we have no time nor heart for God, and Soul-Necessities: When we are eating and drinking, it is the Flesh that turneth our Table into a Snare, and tempts us to glut ourselves with carnal delights, and to oppress our bodies when we should refresh them, and strengthen them for God's Service: In our Recreations it is the Flesh that maketh us inordinate in them, and to forget our great Work and last End; and so we are the more entangled in sin, when we should be more fit to glorify God: It is the Flesh that being beaten out at one Door, entereth by another, and still assaults us afresh, to our great spiritual prejudice. And will you study how to please the Flesh, that is so great an Enemy to your Souls? That Flesh that resists all the motions of God's Spirit; that cloggeth you in every Duty, and draweth you off from the pursuit of everlasting Happiness?  
5. Consider how ill Christ will take it, and what just cause you give him to withdraw, when you prise the things of the Flesh before him, and the comforts of the Spirit. Must not the Lord Jesus take it exceeding unkindly, that after all his love, and the discoveries of his grace, you should study to please his Competitor, and your own Enemy? Is his Grace and Glory worth no more than so? and hath he deserved no better at your hands? God spared not his own Son, but gave him up to the death for us, Rom. 8.32. Christ pleased not himself, Rom. 15.3. There is nothing so answerable as some self-denial on our part. The most genuine and natural influence from this Grace is, That we should spare nothing, please not ourselves, Titus 2.11. The grace of God that bringeth salvation, hath appeared unto all men, teaching us to deny ungodliness and worldly lusts. Teaching us, etc. How? By way of Precept? no, by way of Argument. It persuadeth us to deny Ungodliness and Worldly Lusts.  
6. Consider, the more you indulge the Flesh, the more it is an enemy, and the more is your slavery and bondage increased: and still you grow the more brutish, forgetful of God, and unapt for spiritual use: For make it a Wanton once, and it groweth stubborn and contumacious, and secureth its interest, and gaineth upon you: If you allow yourselves too free and full a gust and relish in any outward thing, and let lose the heart to every alluring Object, and withhold not your hearts from any joy and sense-pleasing Object (which Solomon acknowledgeth as his sin, Eccles. 2.10.) vicious and inordinate desires increase upon you; and the more you gratify them, the more they crave: The way to abate their rage, is to deny them, and hold an hard hand over them, to bring the body into subjection, 1 Cor. 9.27. Liberty allowed in satisfying carnal desires, doth marvellously increase and nourish them, and will bring you to carelessness, and hardness of heart, if not some foul scandalous fall. I am sure the heart is corrupted strangely: Solomon saith, Prov. 24.21. He that delicately bringeth up a servant, shall have him become a son at length; he will no more know his condition, but grow bold and troublesome. I am sure the Flesh was ordained to be a Servant, and not a Master: Take it in the mildest sense, it was ordained to be God's Servant, and our Servant, and must be used as a Servant, kept fit for Work. We are the worse for Licence: Our natural desires, unless they feel Fetters and Restraints, will grow unruly; Therefore it is good to bridle the Flesh, lest it grow masterly: But when the Flesh is that which you mind, which you indulge with too free a leave, you deny yourselves nothing, but cocker every Appetite; you bring a snare upon the soul; and carnal Distempers are the more rooted, and will prove troublesome, if not destructive to you.  
7. Consider the consequence and weight of these things: If it were a small matter we speak to you about, you might refuse to give ear; but it is in a case of Life and Death; Eternal Life, and Eternal Death. We can tell you of many Temporal and present inconveniencies that come by the Flesh; The Body, the part gratified, suffereth, as well as the Soul by it, Prov. 8.11. Thou shalt mourn at last, when thy flesh and thy body is consumed: It betrayeth you to commit such sins as suck your bones, and devour your strength, and give your years to the cruel: It bringeth infamy, and a blot upon the Name, sins and scandals. Pleasing the Flesh, and minding the Flesh, makes one turn Drunkard, another a Wanton, another a Glutton▪ or an hard hearted Worldling, or an ambitious, vainglorious Fool, or a senseless Voluptuary: These are no small things. But rather consider, it will be the eternal ruin of your precious and immortal Souls: The more you give up yourselves to please the Flesh, the more you add fuel to that fire which shall never be quenched, and provide matter of eternal sorrows and confusion of face to yourselves. There will a day come, when God will call you to an account for this, Eccles. 11.9. Rejoice, O young man in thy youth, and let thine heart cheer thee, and walk in the way of thine own heart, and in the sight of thine eyes: but know that for all these things God will bring thee to judgement. Mark, O Young Man! We say, dundum est aliquid huic aetati: Some allowance is to be made to this Age, before they have learned by experimenting pleasures to contemn them; but the Young Man is admonished; do what thou pleasest; let thy wanton and wand'ring eye inflame the lusts of thine heart, smother thy Conscience by all manner of sensual and vain delights, but at length thou wilt learn the folly of this to thy bitter cost. These things that are now so pleasing to the senses, will one day gnaw and sting the conscience; when God (whom thou now forgettest) shall, whether thou wilt or no, drag thee forth to Judgement, and thou shalt in vain call upon the Rocks and mountains to cover thee.  
8. Consider how contrary it is to our Christian hopes, to mind the flesh, or please the flesh, 1 Pet. 2.11. Dear beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You are, or you should be travelling into another Country, where are the spirits of just men made perfect; and this body of thine is to become a spiritual body, will you please it not in a gross, but in a more cleanly manner? Nothing is more unsuitable: Shall we that are going to Canaan, harken after the flesh pots of Egypt? nothing is so contrary to our profession, and that breedeth such unreadiness to depart out of the world, as these vain delights; and therefore if you be Strangers and Pilgrims, you should not lust after worldly and fleshly things; stop here, lest you forget and forfeit your great Hopes.  
9 Consider What a vile unthankfulness, and an abuse it is of that liberty which we have by Christ, and all the blessings of God's Providence, Gal. 5.13. Ye are called to liberty▪ only use it not as an occasion to the flesh. We have a great liberty to use worldly comforts, in order to God's glory, and as encouragements of God's service, and for the sweetening of our Pilgrimage; but now when you use this liberty to please the Flesh, you turn it into a bondage, and offer a great abuse to Jesus Christ; surely he never died to promote the power of sin, he never gave us these comforts richly to enjoy, to hearten our Enemy; he was not a man of sorrows that we might live in Pleasures, he did not suffer in the Flesh, that we might have liberty to indulge and please the flesh; he bestowed not so large a supply of outward comforts, to hinder us from those better and eternal things, which he purchased for us, 1 Tim. 6.17, 18. Or to turn them into oceasions of unrighteousness, and means whereby to dishonour his name, and destroy our souls.  
Now if we would not do so, something must be done.  

1. As to sinful inclinations.  
2. As to sinful motions.  
3. As to sinful actions.   
1. As to sinful and fleshly inclinations: Observe them, Weaken them.  
1. Observe them. Satan doth, and we should; he observeth which way the Tree leaneth, and what kind of diet our soul-distempers crave, and suiteth his temptations accordingly, as the Angler suiteth his bait as the fishes will take it, for every month a bait, 1 Cor. 7.5. Lest Satan tempt you for your incontinency. He hath a bait of preferment for Absalon, for he is ambitious; a bait of Pleasure for Samson, for he is voluptuous; a bait of Money for Judas, for he is covetous; thus will he furnish them with temptations answerably to their inclinations; a man by temper voluptuous, may despise Profit, as an earthworm doth Pleasure, or Honour, Reputation, and great places; or at least doth not so much value these things. It is sad that our enemy should know our temper better than we do ourselves; and where we are weakest, and how to make his assaults; and therefore observe your inclinations. Flesh-pleasing is the general Term by which it is expressed; Three Objects there are, about which this sin of Flesh pleasing is exercised, 1 John 2.16. The lusts of the flesh, the lusts of the eye, and the pride of life. Credit, or Honour, Profit, or Riches, sensual Pleasure, or carnal Delight: Now see which of these things do you savour or mind most: What carnal interest suiteth with your hearts, and groweth there.  
2. Weaken and subdue them. It is your uprightness and faithfulness, Psal. 18.23. I was also upright before him, and I kept myself from mine iniquities. Let a Christian observe the increase or decay of his master sin, and other things will succeed the more easily; fight not against small nor great, but the King of Israel; when we can deny ourselves in our dearest Lusts, Satan is more discouraged; Sampsons' strength lay in his locks, so doth the strength of sin, in one part more than another; every man is sensible of his darling sin, more or less; but the next thing to be looked after, is what we do with it. Herod raged when John the Baptist touched his Herodias; Foelix trembled when Paul touched his bribery and intemperance, but puts it off. The Young Man went away sad and troubled when Christ told him of selling all that he had, for he had great possessions, Mar. 10. Many are troubled in Conscience, not so much for want of assurance, as loathness to part with some bosom lust; but when we must pluck out right eyes, and cut off right hands, Matth. 5 29, 30. it is hard to them; when you pray and strive against this sin, and grow in the contrary grace, this showeth the truth of a man's self-denial; as Abraham's love appeared in that he did not spare Isaac.  
2. As to evil motions, Prevent them, and Suppress them.  
1. Prevent them, 1 Pet. 1.11. Abstain from fleshly lusts that war against your souls. Which implies, not only an abstinence from the outward act, but that you weaken the power and root of sin, that it do not so easily bud forth; those impetus primo primi are sins, not only infelicities but sins; they would not be so rife with us, if the heart were more under command. We are guilty of many sins whereunto we do consent, because we do not more strongly descent, and more potently and rulingly command all the subject Faculties, as a man is guilty of the murder of his Child if he seeth his servant kill him, and doth not his best to hinder it; but chiefly when some partial consent followeth, when the heart is tickled and delighted with them; so an unclean glance is adultery, Mat. 5.28. If a man look on a woman so as to lust after her, he hath committed Adultery with her already in his heart. The more they are mortified, the heart is the less pestered with them.  
2. Suppress them speedily. When we cannot keep sin under, let us crush it, when the mind dwelleth on it, lust is conceiving, which bringeth forth sin, James 1.15. The flesh riseth up in arms against every gracious motion, so should the spirit against every sinful motion; if you let it alone, it will break out, to God's dishonour; dash Babylon's brats against the stones.  
3. As to sinful actions. Prevent them as much as may be; repeat them not, lest they grow into a habit.  
1. Prevent them as much as may be; it is good to stop at last, to hinder the Action; when lust hath gained the consent of the will, let it not break forth into Action; the very lust is a grief to the spirit, but the act will bring dishonour to God, and give ill example to men, Micah 2.1. Wo to them that devise iniquity, and work evil upon their bed; when the morning is light, they practise it, because it is in the power of their hands; if fire be kindled in thy bosom, it is dangerous to let the sparks fly abroad.  
2. Repeat not these acts; Lest they grow into a Habit and settled disposition of soul; evil customs increase by many Acts, and so the mischief is more remediless, Jer. 13.27. I have seen thy adulteries, and thy neighings, the lewdness of thy whoredoms, O Jerusalem! Wilt thou not be made clean? When shall it once be? It is a very difficult thing for a man to leave his inveterate Customs; customary exercise in the use of earthly things, begets worldly dispositions, not easily cured. Augustin saith of his Mother Monica, ad illud modicum, quotidiana modica addando in eam consuetudinem de▪ lapsa erat, ut plenos jam mero calices inhianter hauriebar: Vinolency crept upon her by degrees. To be gratifying carnal desires now with one thing, now with another, what doth it do, but bring us under the power of a distemper, which we cannot remedy? Heb. 3.13. Exhort one another daily whilst it is called to day, lest ye be hardened through the deceitfulness of sin. Yield a little to sin, and it prevaileth more, till at last you are brought under the power of it, 1 Cor. 6.12. All things are lawful for me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any thing.  
2. Positively, as to the things of the spirit.  
1. Mind the things of the spirit more than ever you have done; many stick there in the very acts that properly belong to the mind, never so much as trouble themselves, or come to any reasoning within themselves about Pardon of their sins, Peace with God, the sanctification of the spirit, or hopes of eternal life, Psal. 10.4. The wicked through the pride of his countenance, will not seek after God; God is not in all his thoughts, Alas! What have you been doing since you came to the use of Reason? How have you spent your time in Youth, or riper Age? If you have never thought of God and his Grace, nor regarded the offers of Mercy in the Gospel, certainly you have lost your time, neglected your duty, and betrayed your souls; what have you been doing? Have you been governed by the flesh, or by the spirit? If all your care hath been about back and belly, and your thoughts have reached no higher than the riches, and honours, and pleasures, and applause, and esteem of the world, and Heaven and heavenly things have been little regarded, alas! for the present you are in the highway to hell and everlasting destruction, if you do not correct your error in time, and more earnestly mind other things.  
2. You must not only mind the things of the spirit, but prize and choose them for your work and happiness, for some of them belong to your duty, and some to your felicity, Luk. 10.42, One thing is necessary, and Mary hath chosen the better part, which shall never be taken from her. Give your hearty consent to seek after that happiness in that way; without choice or a determinate fixed bent of heart, you will never throughly engage yourselves to God; determine not only that you must, but you will walk in the way which God hath set forth for you: All will choose happiness before misery, but they are out in the means, they do not choose the good of holiness before the pleasures of sin, nor the life of faith before the life of sense; If you have more mind to keep sin than to let it go, you are still charmed and enchanted with the delights of the flesh, your will and resolution is not fixed.  
3. To this add an industrious pursuit and seeking after these things; for our choice is known by our pursuit, and our bent by our work; these things must be diligently sought after, that we may behave ourselves like men that are desirous to have what they seek, Heb. 11.6. God is a rewarder of them that diligently seek him. Everlasting Joys will not drop into the mouth of the lazy soul; these things are not trifles, they will cost us diligence and seriousness, Phil. 2.12. Work out your salvation with fear and trembling. It is a weighty work, and it must be followed close; if you miscarry in it, you are undone for ever; but if you happily get through it, you are in a blessed state indeed.  
4. You must seek after the privileges of the Gospel in God's way. You cannot have spiritual life, and Adoption, and Justification by Christ, till you are united to him by faith, 1 John 5.12. He that hath the Son, hath life: and he that hath not the Son, hath not life. You cannot have Heaven and Glory, but by patient continuance in well doing, Rom. 2.3. To them that by patient continuance in well doing seek for glory, and honour, and immortality, eternal life. You cannot have the end, but in the use of means, and you do not like the end if you do not like the means; till you come to God by Christ, you cannot live the life of Grace; and till you live the Life of Grace, you are not capable of Glory. Therefore you must ask your souls often, What have I to show for my Title to Salvation, more than most of the world have?  
5. It is not enough that you seek after them in God's way, but you must seek after them above other things: A feeble desire cannot maintain itself against fleshly lusts and temptations; if you have a mind to these things, and a greater mind to other things, your resolution will be soon shaken, carnal things will intercept the vigour and life of your souls; these things must be sought first, and most; all must be sold for the Pearl of Price, Mat. 13.45, 46.  
6. You must beg of God to give you a new mind, and a new heart; Both to discern and relish spiritual things; for your old corrupt minds and hearts will never do it, 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God, for they are foolishness to him; neither can he receive them because they are spiritually discerned. He cannot accept, nor savingly understand these things so as to believe them with a sound belief, and a large affection: Exhortations are in vain, for inclination here doth more than Persuasion; all things are of God, 2 Cor. 5.17, 18. God must give both, and therefore ask them of him.   

SERMON VIII.  ROME VIII. 6. 
For to be carnally minded is death: but to be spiritually minded is life and peace.  
THE Apostle is giving Reasons, Why the Comforts of Justification do only belong to the sanctified: He only takes notice of Two. First, The difference between the sanctified and unsanctified as to their disposition. Secondly, The difference that is between them as to the Event and Issue. There is a contrary disposition, and a contrary end and issue. First, How they are affected, or what they mind. Secondly, What will come of it, according to God's Oordination and Appointment.  
1. He reasoneth, from the contrary disposition of the unsanctified; They being after the flesh, do only mind and savour carnal things; they study to please the flesh, value all things by the interest of the flesh, therefore are justly excluded from the privileges of the spiritual life; for 'tis not fit men should be happy against their wills, or be possessed of privileges they do not care for. God will not cast Pearl before swine that trample on them, nor bestow these precious comforts where they are not valued; This Argument you have, v. 5. They that are after the flesh do mind the things of the flesh, and they that are after the spirit the things of the spirit. Because they mind them not, they have them not.  
2. He reasoneth, from the consequent, issue, and event, by the Ordination and Appointment of God; Thus in the Text, For to be carnally minded is death. Death belongeth to the carnally minded, and Life and Peace to the spiritually minded.  
In this Scripture there are two Ways, and two ends, both opposite and contrary to each other.  
1. The two Ways, The Carnal minding, and the Spiritual minding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. The Two Ends, Death and Life and Peace.  
Doct. That the carnal mind tendeth and bringeth a man to Death, but the spiritual mind is the way to life and peace.  
The Text and the Doctrine being a copulate Axiom, must be explained by parts.  
1. To be carnally minded is death. I must open Two Things, 1. The carnal minding. 2. That death which is the fruit and consequent of it.  
1. What is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Which here we translate to be carnally minded in the Margin; the minding of the flesh, and some Translations, the wisdom of the flesh.  
1. I Answer, 'Tis the influence of the flesh upon all the faculties, Understanding, Will, and Affections; as also upon our practice and conversation, when the Wisdom of the flesh governeth our counsels, choices and actions; It includeth the acts of the mind; There are two acts of the mind, Apprehension and Cogitation, in both the flesh bewrayeth its self.  
1. As to Apprehension, We are acute in discerning the Nature, Worth and Value of carnal things, but stupid and blockish in things spiritual and heavenly, Luke 16.9. The children of this world are wiser in their generation than the children of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. More dexterous in the course of their affairs, skilful in all things of a secular interest in back and belly concernments, but very senseless in things that are without the line of the flesh, and beyond the present world, 2 Pet. 1.9. He is blind, and cannot see afar off. He can see nothing of the danger of perishing for ever, or the worth of Salvation, or the need of Christ, to heal wounded souls, or the necessity of making serious preparation for the world to come. 'Tis strange to consider how acute Wits are stupid and senseless in these things, being blinded by the delusions of the flesh; surely none have such a lively knowledge of spiritual things as spiritual men.  
Object. But do not many carnal men understand the Mysteries of Godliness? Yea, sometimes more distinctly and acurately than the sanctified?  
I Answer, Carnal men know not God, nor Christ, nor the things of the Spirit; it is a sottish people of no understanding, Isa. 27.11. And generally the fear of the Lord giveth a good understanding. Psal. 111.10 A blunt Iron that is red hot will pierce further into a board, than a sharp Tool that is cold. Love to God inlivens our notions of God and Christ, and the world to come, and perfects them; but then 'tis true that carnal men may be well stocked with literal knowledge, they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2.20. A form of the knowledge of the law: But they have not those piercing Apprehensions and Heart-warming thoughts of danger, duty and Blessedness, as the spiritual man hath; the lively light of the spirit, leaveth a greater power and impression upon the heart, than this cold knowledge doth or can do. Some carnal men may have more of the Notions, Words, Forms, Methods than the unlearned Saints have; but they want the Thing these were made for; they may dress the meat as Cooks, but the Godly feed on it, and digest it, and are most capable savingly to understand the things concerning the spiritual life.  
2. The next act of the mind is cogitation, and so they are said to mind the things of the flesh, whose hearts are continually haunted and exercised with carnal thoughts, or thoughts about sensual, worldly and earthly Things. To make this evident, let me tell you, there are Three Sorts of Thoughts, expressed by Three distinct Words in Scripture.  
1. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Discourses and Reasonings. 2. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, muse, or imaginations. 3. There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devices; all these Ways doth the Flesh or Spirit bewray it ●elf.  
1. Sometimes in our Discourses, Debates and Reasonings: The spirit is seen in debating with ourselves about our eternal condition, Acts 16.14. She attended to the things that were spoken: That is, weighed them in her mind: And Luke 2.19. Marry pondered them in her heart; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; compared thought with thought, Rom. 8.31. What shall we say to these things? Now the fleshly minding is seen partly in justling out these thoughts, and opposing these Discourses of the mind, that we have no profit by them; and partly by filling and stuffing the mind with carnal thoughts and discourses, that there is no room for better things, 2 Pet. 2.14. An heart they have exercised with covetous practices: Their hearts are always busied with low, carnal and base thoughts: Therefore 'tis said, The heart of the wicked is nothing worth, Prov. 10.20. All the debates and discourses of their minds, are of no value, and tend to no serious and profitable use.  
2. Muse; admiring their excellency and blessing, and applauding themselves in what they have, and hope for in the World, Dan. 4.30. Is not this great Babel that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty? And Psal. 144.15. Happy is the people that is in such a case. This self-blessing is a sign of carnal minding: They never set their minds a work upon spiritual and heavenly things. Surely one that believeth Heaven, and looketh for Heaven, and longeth for Heaven, will be thinking of it: Shall an ambitious man find such a savour in thoughts of preferment? a covetous man in the thoughts of wealth and riches? a vainglorious man in the echoes and supposition of applause? the voluptuous man in revel, and eating and drinking, so that his heart is always in the house of mirth? the unclean person in personating the pleasure of sin by imaginations, Matth. 5.28. an envious man in thoughts of revenge? and shall not a spiritual disposition discover its self in our muse? Faith and Hope will send the thoughts, as Spies, into the land of promise, Heb. 1.1. Love will be thinking on the Object loved: The Treasures will take up the mind and heart, Mat. 6.21. Can a man love God, and Christ, and never think of them? Our pleasant muse should be regarded. A Third sort of Thoughts are,  
3. Counsels, and Contrivances or Devices, Rome 13.14. Make no provision for the flesh, to fulfil the lusts thereof. They wholly bend their minds how to compass their worldly ends, and how to advance themselves in the world, carking and caring for these Things, but God is not in all their thoughts, Psal. 10.4. Care not whether God be pleased or displeased, honoured and glorified, or dishonoured, nor how to come to enjoy him, and carry on the spiritual life with more success, and assure their interest in eternal happiness. The spiritual life is not a thing of haphazard and peradventure, but to be carried on with contrivance, and heedfulness, ponder the path of thy feet, Prov. 4.26. Now men employ their Time and Wit upon other projects than how to mortify sin, or perfect holiness in the fear of God. Thus Thoughts being the first issues of the mind, discover the temper of it. Those that are after the flesh are thorough and true to their principle, they can freely employ their minds about things which are agreeable to their constitution of soul, and can hardly take them off for any serious and grave purpose; they do most readily and delightfully entertain these Thoughts, mind the World's Weeks, Years, Days, but never find leisure or time to mind life to come. They never shut the door against vain Thoughts; but thoughts of God, Christ, and Heaven, and Hell, sin and holiness, what strangers are they? And when they rush in upon us, are thrust forth as unwelcome guests. Any thing relating to the flesh is pleasing, and welcome, but how to get our hearts washed and cleansed by the Blood or Spirit of Christ, is not regarded by them; how to be more holy, to be at peace with God, to keep that peace unbroken by an uniform course of obedience, this is not thought of, nor discoursed of in the mind, nor the happiness mused on, nor our care and contrivance employed about it.  
2. The word also compriseth the will and affections, desires, purposes, choices; what we now read (mind) is in other translations (savour) the vulgar reads, Sapiunt; Erasmus reads, Curant valla sentiant, have a sense or gust; so in these things, we translate it savour, Mat. 16.33. Thou savourest not the things that be of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We translate it elsewhere, Col. 3.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Set your affections upon things above, and not on things on earth. But the Word as it standeth in our Translation will bear it; for when men men say they have a mind to it, Neh. 4.6. We built the Wall, for the people had a mind to the work. So here 'tis true of the carnal minding, and the spiritual minding; the relish and taste, which is in the will and affections, floweth from the apprehension of the mind; we relish and delight in objects suitable to that nature which we have; as the constitution is, so is the Gust and Taste: Tell a carnal Person of the joys of the Life to come, the comforts of the Spirit, the Peace of a good Conscienee, the sweetness that is in the Word and Ordinances, they find no more savour in these things, than in the white of an egg, or a dry chip; but Banquets, merry meetings, and idle sports, they have a complacency for these things, and soon find a delight free and stirring at the mention of them, their hearts are in the house of mirth, Eccles. 7.4. To be well clad, and well fed, maintained in Pomp and State, these are the Things which are most sweet and pleasing to them, and which they most desire and seek after, for they mind these things, and so bestow their care and delight upon them, and can spend Days and Hours without weariness in them; carnal men relish no sweetness in Religion, 1 Cor. 2.14. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. As they do not perceive them, so not receive them; these are not the Things which are likely to make an Impression upon their souls: But on the contrary, the spiritual minding is discovered by this, because 'tis best pleased with spiritual things; spiritual minds find a marvellous sweetness and comfort in the Word of God, and the means of Grace and Salvation, Psal. 119.103. How sweet are thy words to my taste, yea, sweeter than honey to my mouth? and Psal. 63.5. My soul shall be satisfied, as with marrow and fatness; and Job 23.12. I have esteemed the words of his mouth more than my necessary food. What gladness doth Communion with God put into their hearts? One day with him is better than all those flesh-pleasing Vanities, wherewith others are deluded and enticed from God.  
3. It reacheth also to practise, and implieth earnest prosecution; and so to be carnally minded is to make the things of the flesh our work and scope; to be spiritually minded is to make that our work and trade, to seek after the things of the spirit; therefore the course of men's actions, and the trade of their lives, is to be considered. Our business showeth our bent; and what we constantly, frequently, and easily practice, discovereth the overruling principle. Wicked men have their good moods, and godly men have their carnal fits, the constant practice showeth the prevailing inclination; to mind the things of the flesh or spirit, is to seek after them in the first place, when men are seriously, constantly, readily, willingly carried to those things which please the flesh, without any respect to God and eternal life. Effects show their causes; if the drift and bent of our lives be not for God and salvation, and our great business in the world be not the pleasing of God, and the saving of our own souls, and this be not chiefly minded and attended, more than all the pleasures, honours and profits of the World, God hath not the precedency, but the flesh: Walking after the flesh or the spirit, is the great discriminating note in this place; propounded, ver. 1. amplified afterwards by minding the things of the flesh, and then living after the flesh, ver. 13. so Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. We must see whether our lives be a sowing to the flesh or the spirit: The mind leaveth a stamp upon the actions; as a godly man showeth spirit in all things, so a carnal man showeth flesh in all things. Zach. 14.21. On every pot in Jerusalem, and in Judah, shall be holiness to the Lord of hosts. As God showeth his Divine power in every creature, in a Gnat, or Pile of grass, as well as the Sun; so a Christian showeth grace in all things; on the contrary, carnal men show their mind in all things, not only in eating, and drinking, and trading, but in preaching, praying, and conference about holy things. The one goeth about his worldly business with an heavenly mind, casts all into the mould of Religion; the other goeth about his heavenly business with a carnal and worldly mind; the flesh doth not only influence his common actions, but his duties, either to feed or hide a lust, to serve his Worldly mind and vain glory; or else that he may more plausibly carry it on without blame before men, or check of conscience; and so maketh one duty excuse another. 'Tis the flesh maketh him pray, preach, confer about holy things, give alms, and seemingly forgive enemies, or do that which is outwardly and materially just.  
Thus you see what is the carnal minding; only I must tell you, that because the Apostle saith it is death, or the high way to everlasting destruction, we must more acurately state the matter.  
1. The minding of the flesh, must be interpreted not barely of the acts, but the state. Who is there among God's children that doth not mind the flesh? and too much indulge the flesh? but yet he doth not make it his business to please the flesh, but rather mortifieth and subdueth it, Gal. 5.24. and they that are Christ's have crucified the flesh, and they are still labouring that they may subdue it more and more. 1 Cor. 9.27. but I keep under my body, and bring it into subjection.  
2. This minding of the flesh or spirit, must be understood as to the prevalency of each principle; that is to say, when we mind the flesh so as to exclude the minding of the spirit, and the things that belong to the spirit, 1 Joh. 2.15. If any man love the world, and the things of the world, the love of the Father is not in him. And so on the other side, when we so mind the spirit, as that it deadneth our affections to the world, and baits of the flesh. Gal. 6.14. the conversation in heaven, is that which is opposite to minding earthly things, Phil. 3.19, 20. Therefore if the flesh can do more, constantly and ordinarily, to draw us to sin, than the spirit to keep us from it, we are under the power of the fleshly mind.  
3. This minding of the flesh must be interpreted with respect to continuance, not with respect to our former state: For alas! all of us in time passed pleased the flesh, and walked according to the course of this World, in the lusts of the flesh, Tit. 3.3 We were sometimes foolish and disobedient, serving divers lusts and pleasures; and if we yet please the fl●sh, we are not the servants of Christ. But if we break off this servitude, and do at length become servants of righteousness, God will not judge us according to what we have been, but what we are; therefore it is our duty to consider what principle liveth in us, and groweth, and increaseth; whether the interest of the flesh decreaseth, or the interest of the spirit; if we grow more brutish, forgetful of God, unapt for spiritual things, the flesh governeth; but if the spiritual life doth more and more discover itself with life and power, in our thoughts, words, and actions, the Flesh is on the wane, and we shall not be reckoned to have lived after the flesh, but after the spirit; we have every day an higher estimation of God, and Christ, and Grace weaneth and draweth off the heart from other things, that we may grow more dead to them, and live to God in the Spirit, and more entirely pursue our everlasting hopes.  
4. Some things more immediately tend to the pleasing of the flesh; as bodily pleasures; and therefore the inclinations to them are called the lusts of the flesh, 1 John 2.16. Other things more remotely, as they lay in provisions for that end, as the honours and profits of the world; now though a man be not voluptuous, he may be guilty of the carnal minding, because he is wholly sunk and lost in the world, and is thereby taken off from a care of, and delight in better things. Envyings, Emulations, Strife, and Divisions, make us carnal, 1 Cor. 3.3. For ye are yet carnal: whereas there is among you, envyings, strife and divisions, are ye not carnal, and walk as men? They have little of the spirit in them that bustle for greatness and esteem in the world, though they be not wholly given to brutish pleasures; and those that will be rich are said to fall into foolish and hurtful lusts, which drown the soul in perdition and destruction, 1 Tim. 6.9. These are taken off from God and Christ, and the world to come, and therefore the fleshly minding must be applied to any thing that will make us less spiritual and heavenly, Luk. 12.21. So is he that layeth up treasure for himself, and is not rich towards God. They seek outward things in good earnest, but spiritual things in an overly, careless or perfunctory manner.  
5. Some please the flesh in a more cleanly manner, others in a more gross, Gal. 5.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of the flesh are manifest, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft. These are the grosser out-breaking of the flesh; now though we fall not into these, yet there is a more secret, carnal minding, when we have too free a relish in any outward thing, and set lose the heart to such alluring vanities as draw us off from God, and Christ, and Heaven, and these obstruct the heavenly life, as well as the other; therefore still all must be subordinated to our great Interest; some are disengaged from base lusts, but are full of self-love and selfseeking. I proceed to the Second Thing.  
2. What is that death which is the consequent of it? Death signifieth Three Things in Scripture, Death Temporal, Spiritual, and Eternal: The first consisteth in the Separation of the Soul from the body: The Second in the Separation of the Soul from God: The Third in an Eternal Separation of both body and Soul from God, in a State of endless Misery.  
1. Death is a separation of the Soul from the body, with all its antecedent preparations; As Diseases, Pains, Miseries, Dangers, these are death begun; in deaths often, 2 Cor. 11.13. that is, in dangers; that he may take from me this death, Exod. 10.7. Meaning the Plague of the Locusts; and death is consummated at our dissolution, 1 Cor. 15.55. Now all this is the fruit of sin, and they forfeit their lives that only use them for the flesh; they are unserviceable to God, and therefore why should they live in the world?  
2. Spiritual Death, or an estrangement from God, as the Author of the Life of Grace; so we are said to be dead in trespasses and sins, Eph. 2.1. and so it may hold good here, 1 Tim. 5.6. She that liveth in pleasure, is dead while she liveth. That is, hath no feeling of the life of Grace. But  
3. Eternal Death, which consisteth in an everlasting separation from the Presence of the Lord, called the second death, Rev. 20.6. On such the second death hath no power; and v. 14. Death and hell were cast into the lake of fire, this is the second death. This is most horrible and dreadful, and is the portion of all those that are slaves to the flesh. Now this is called death,  
1. Because, In all creatures that have sense, their dissolution is accompaneed with pain. Trees and Vegetables die without pain, and so doth not Man and Beast; and death to men is more bitter, because they are more sensible of the sweetness of life, than beasts are; and have some forethought of what may follow after; and because 'tis a misery from which there is no release; as from the first death, there is no recovery into the present life. This second death is set forth by two solemn notions. The worm that never dieth, and the fire that shall never be quenched, Matth. 9.44. By which is meant the sting of Conscience, and the Wrath of God; both these make the sinner for ever miserable; the sting of conscience, or the fretting remembrance of their past folly, when they reflect upon their madness in following the pleasures of sin, and neglecting the offers of Grace; and besides this, there are pains inflicted upon them by the Wrath of God; there is no member or faculty of the soul free, but feeleth the misery of the second death; as no part is free from sin, so none shall be from punishment; in the first death the pain may lie in one place, head or heart, but here all over; the agonies of the first death are soon over, but the agonies and pains of the second death, endure for ever. The first death, the more it prevaileth, the more we are past feeling; but by this second death there is a greater vivacity than ever, the capacity of every sense is enlarged and made more receptive of pain, while we are in the body; vehemens sensible corrumpit sensum; the more vehemently any thing doth strike on the Senses, the more doth it deaden the sense; as the inhabitants about the fall of Nilus are deaf with the continual noise, and too much light puts out the eyes; taste is dulled by custom; here the capacity is improved by feeling the power of God sustaining the sinner whilst his wrath torments him; as the Saints are fortified by their Blessedness, and can endure that Light and Glory, the least glimpse of which would overwhelm them here; so the wicked are capacitated to endure the torments; in the first death, our praying is for life, we would not die; there our wish shall be for destruction, we would not live. Every man would lose a Tooth rather than be perpetually tormented with the Toothache; these pains never cease; this Death is the fruit of the carnal Life.  
Secondly, To be spiritually minded is Life and Peace: Here all will be easily and soon dispatched.  
1. What it is to be spiritually minded? I Answer, When we know the Things of the Spirit, so as to believe them, and believe them so as to affect and esteem them; and esteem and affect them, so as to seek after them; and so to seek after them, as to seek after them in the first place. 1. We must know them: For the Things of the Spirit must be understood before they can be chosen and desired, John 4.10. If thou knewest the gift. The brutish world know not the worth of spiritual and heavenly things, therefore mind them not. 2. Believe them. None will seek after that which they judge to be a fancy, or of the certainty of which they are not persuaded, especially when they must forgo present delights and contentments to obtain it, such is Salvation by Christ, 2 Pet. 1.5, 10, 16: And besides this, giving all diligence to add to your faith virtue, and to virtue knowledge: Wherefore the rather, brethren, give all diligence to make your calling and election sure. 3. Affect and esteem them above all other things, Heb. 11.13. Being persuaded of these things, they embraced them: So esteem them, that your desires may not be checked and controlled by other things. Heb. 11.26. By faith, Moses, when he was come to years, refused to be called the Son of Pharoahs' Daughter. 4. To pursue after them with all diligence, Phil. 2.10. Working out your salvation with fear and trembling; and John 6.27. Labour not for the meat that perisheth, but that which endureth to everlasting life. 5. Seek them in the first place, that you may not only make it your business, but the chiefest business of your lives to obtain these Things, Mat. 6.33. First seek the kingdom of God: This is to set your faces heavenward, when you make it your great business to please God, and save your souls.  
2. This is Life and Peace: By Life and Peace is meant Eternal Blessedness; he addeth to the Word Life, the Term Peace, because in Eternal Life there is freedom from all evil, and the presence of all good; for there can be no true solid peace, where there is the fear of any evil, or a want of any good; but here being neither, the Soul is fully at peace and rest: therefore 'tis said that God will give glory, honour, and peace to every one that doth good, Rom. 2.10. Heaven is the new Jerusalem, the City of Peace, where we converse with God, who is a God of Peace, and enjoy full peace and rest from all our Molestations; but though it be meant of Heaven, yet peace of Conscience is not excluded, partly, because 'tis the beginning and earnest of it, that peace which we now have in the Kingdom of the Messiah by our Reconciliation with God, Rom. 5.1. Being justified by faith, we have peace with God; and the testimony of a good conscience, 2 Cor. 1.20. This is a continual feast. Now the fruit of righteousness is peace. Peace in Heaven, and peace on earth, Luke 2.14. and Luke 19.38. Blessed be the king that cometh in the name of the Lord. Peace in Heaven, and Glory in the highest. 'Tis begun here, and perfected there: And partly, because whatever the Spirit worketh, tendeth to our Peace and Blessedness, not only hereafter, but now, Rom. 15.13. Now the God of hope fill you with all joy and peace in believing.  
The Reasons are in common.  
1. With respect to God's Justice. God who is the most Righteous Governor of the world, will make a just difference between the Righteous and the wicked, by rewards and punishments; it belongeth to his general Justice, ut bonis bene sit, & malis male; that it should be well with them that do well, and ill with them that do ill, Psal. 11.5, 6. Upon the wicked he shall rain snares, fire, and brimstone, and an horrible tempest shall be the portion of their cup: for the righteous God loveth righteousness, his countenance beholdeth the upright. Surely God is not indifferent to good and evil, to them that will please the flesh, and obey the Spirit; his Justice will not permit that the carnal and the regenerate who are so different in their lives, should meet together in the end; no surely, the end of the one will be death, and the other life and peace.  
2. To suit his Motives to the profit of Men.  
1. There needeth something frightful to make sin a terror to us; therefore doth he counterbalance with advantage the pleasures of sin, that are but for a season; we are vehemently addicted to carnal delights; therefore to check this inclination, God ballanceth the choicest and highest pleasures with eternal pain, that by setting one against the other we may be deterred from pleasing the flesh, Rom. 8.13. If ye live after the flesh, ye shall die.  
2. To encourage the godly in their selfdenying Obedience. The godly quit and forgo many pleasures which others enjoy: Now to restrain and deny the flesh, seemeth a pain and trouble; therefore to encourage them to continue in an holy course, though it be distasteful to the flesh, and to renounce worldly pleasures and sensual delights, while they may enjoy them, God hath told them of life and peace, they shall have joy enough.  
1. USE is Information, To show us the folly of wicked men, who are self-destroyers, and wrong their own souls, while they despise the ways of Wisdom, and prefer carnal satisfactions before the pleasing of God: All that hate me, love death, Prov. 8.36. Not formally, but consequentially; a wicked man sinneth not purposely that he may be damned, but that is the issue.  
2. It showeth us the security of the wicked; they sleep most sound when their danger is nighest, as Jonah in the storm that was raised for his sake; they are upon the brink of Hell, yet they go on merrily, lulling their Consciences asleep with outward and vain delights; but though they sleep, their damnation sleepeth not; it were better to waken and escape the danger, Prov. 27.12. A prudent man forseeth the evil, and hideth himself; but the simple pass on, and are punished. A little sober Consideration of this truth, may be of use to them.  
USE 2. Is Admonition. Oh let this stop us from going on in a flesh-pleasing course: Consider whither it will lead you; what followeth upon this: 

1. 'Tis Death. If it were a small thing, you might bear it; but 'tis a case of Life and Death, eternal Life and Death. This will be the eternal ruin of your precious and immortal souls: The more you please the Flesh, the more you add Fuel to that Fire which shall never be quenched; and provide matter for that neverdying Worm, or eternal sorrow and confusion of face to your souls. Those things that now please the Senses, will one day sting the Conscience. We should not affect that which will be Death to us: Remember the Hook, when the Flesh looketh only to the Bait.  
2. 'tis Death threatened in the Word of God; and therefore certain, as well as dreadful, Rom. 6.21. The wages of sin is death: and Rom. 7.5. The motions of sin did bring forth fruit unto death. If a man warn you of apparent death in a way wherein you are going, you will be cautious. Surely God deserveth more credit than Man: He giveth you warning of the danger of this way; and will you go on, and try what will come of it? Surely men do not believe the carnal life will be so mortal and deadly to them as it will be. The false Prophet in every man's bosom deceiveth him, that it may destroy him.  
3. Consider how willing God is to reclaim you. Ezek. 33.11. Why will you die, O house of Israel? Hath God any pleasure in your destruction? He delighteth in your conversion rather, and threateneth death, that he may not inflict it.    
USE 3. Let us examine what is our frame and temper; the carnal minding, or the spiritual minding: This is the great Test, or the true and lasting difference between men and men, in life and death: The great difference and division is begun here, and continued for ever: Other differences cease at the Graves mouth, but this distinguisheth between Heaven and Hell.  
1. What do you seek after; the gratifying of the Flesh, or the perfectives of the soul? that the inner man may be renewed and quickened, 2 Cor. 4.16. That it be strengthened, Eph. 3.16. decked and adorned, 1 Pet. 4.3. To keep Grace alive in your souls? that's our care, our business, and our comfort.  
2. To what end do you live? That you may please, glorify and enjoy God, or live after the Flesh? You were made by God, and for God, that you might have fellowship and communion with him here and hereafter, Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth I desire in comparison of thee. This God's people long for, and labour after, and wait for.  
3. In what manner do we mind it? Is this our constant care, and earnest desire, and choice delight? A naked approbation of that which is good, will make no evidence; nor a few cold wishes, or faint endeavours; but your constant business, 2 Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted of him.   

SERMON IX.  ROME VIII. 7. 
Because the carnal mind is enmity to God; for it is not subject to the Law of God, nor indeed can be.  
IN the words a Reason is given, why the carnal minding will be deadly to us, Because 'tis enmity to God. God surely will be avenged on all his enemies: Those that are enemies to God, will shortly be dealt with as enemies.  
Therefore to be carnally minded is death, because the carnal mind is enmity to God, etc.  
In the words here is, 

1. A Proposition.  
2. A Reason: 1. From the contumacy of the carnal mind. 2. From its impotency to overcome it: 'Tis a weak wilfulness, or a wilful weakness.    
1. The Proposition. And there is to be considered the Subject, the carnal mind. The Predicate is enmity to God.  
1. The Subject, or thing spoken of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the carnal mind, or the minding of the Flesh, or the wisdom of the Flesh: But that hath in a great measure been showed before: Therefore, 

1. By the carnal mind is meant the rational powers, corrupted by our sensitive appetite, and disposed to obey it; or a mind deceived by the Flesh, and enslaved by it; called elsewhere a fleshly mind, Col. 2.18.  
2. It is here considered in its prevalency and reign, as it depresseth the mind from rising up to divine and spiritual things, and wholly bindeth it, and causeth it to adhere to things Terrene and earthly, such as gratify Sense, and conduce to please the Flesh. The wisdom of the Flesh is described, James 3.15. The wisdom that descendeth not from above, is earthly, sensual, devilish: And 1 John 2.16. All that is in the world, is the lust of the flesh, the lust of the eyes, and the pride of life.    
2. The Predicate: 'Tis not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enmity to God. 'Tis more emphatical; an enemy may be reconciled, but enmity cannot: That which is black, may be made white, but blackness cannot. This emphatical expression is to set forth the perfect contrariety that is in our desires, affections, inclinations and actions, to the will of God. We love what he hateth, and hate what he loveth. It is not only an enemy, but enmity.  
Doct. That the wisdom of the Flesh is downright opposition and enmity to God.  
To evidence this, take these Considerations:  
1. 'Tis possible that Humane Nature may be so far forsaken, as that among men there should be found haters of God, and enemies to him. We bless ourselves from so great an evil: And men scarce believe that there are such profligate and forlorn wretches in the World, as to profess themselves to be enemies to God, who is so good, and the Fountain of all goodness; and for our own part, are ready to defy those that charge it upon us: But the matter is clear: The Scriptures show expressly, that there are haters of God, Rom. 1.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and Psal. 139.21. Do not I hate them (O Lord) that hate thee? And Psal. 13.2. They that hate thee, are risen up against us without a cause. And we need not go among the Pagans and Infidels to seek or find out them that are haters of God: There is an opposite party to God nearer at hand; and they are all those that walk contrary to him, Col. 1.21. enemies in your minds by evil works. And Psal. 68.21. He will wound the head of his enemies, and the hairy scalp of such as go on still in their trespasses. Now many such live within the Verge of the Church, and are not to be sought among Turks and Infidels only.  
2. That hatred and enmity to God may be determined by Three things: 

1. If we love not God at all.  
2. If we love him not as much as we ought to do.  
3. If we rebel against him, and disobey his Laws.    
1. If we love not God at all: For not to love, is to hate, in things worthy to be beloved. Surely in divine matters there is no medium: He that is not with God, is against him, Mat. 12.30. And he that loveth him not, hateth him. To be a Neuter, is to be a Rebel, because God doth so much deserve our love, and we are so much obliged to him, and depend upon him. So 'tis said, Prov. 8.36. All that hate me, love death: he that sinneth against me, wrongeth his own soul. They that do not seek after Wisdom, hate it; they care not for God, whether he be pleased or displeased. You speak all manner of misery to that man of whom you may say, that he loveth not God. So Christ brandeth his enemies; I know that you have not the love of God in you, John 5.42. Men are in a woeful case, if void of the love of God. Love being the Fountain of desiring all communion with him, and the root of all obedience to him: Therefore if men, blinded by the delusions of the Flesh, or diverted by the World, love not God, being so deeply engaged to God, and God so deserving their love, they are enemies to him, 1 John 2.15. If any man love the world, the love of the Father is not in him. 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 'Tis danger enough not to love him, though we break not out in open opposition against his ways.  
2. If we love him not so much as we ought to do, or not so much as we love some other thing: For in the sacred Dialect, a lesser love is hatred: As for instance, in the Notion of the Law of the hated wife, Deut. 21.15, 16. If a man have two wives, one beloved and another hated, and they have born him children, both the beloved and the hated, etc. Not that she was not loved at all, or absolutely hated; but she that was not loved as much as the other, is called the hated wife. So in that Proverb, Prov. 14.20. The poor is even hated of his own neighbour; but the rich hath many friends. There hatred is taken for slighting, or a lesser degree of love. So in this case between us and God, Mat. 10.37. He that loveth father or mother more than me, is not worthy of me. But in Luke 14.26. it is, If any man hate not father and mother, and brothers and sisters; yea, and his own life, he cannot be my disciple. There the lower and lesser love is called hatred: For Christ's Religion teacheth us not to be unnatural; but in comparison of Christ, we should hate them, trample upon the comforts and benefits which result from such Relations, if they be snares to us: So Mat. 6.24. No man can serve two masters, for either he will hate the one and love the other, or hold to the one and despise the other. Ye cannot serve God and Mammon. God is of that excellent Nature, that to esteem any thing above him, or equal with him, is to hate him. Now because men love the World, and the things of the World over much; yea, more than God, they hate him, are enemies to him. All carnal men are guilty of this, as they are lovers of pleasure more than lovers of God. This overlove of sensual satisfactions, or Terrene and Earthly Things, is the highest contempt and affront that can be put upon God, in comparison of our love to him: All the pleasures and contentments of the World, should be hated rather than loved: So far as our hearts are set upon those things which the Flesh savoureth and delighteth in, so far are they estranged from God; and than you will neglect him, or easily part with him for the World's sake. If a Father should come to his Child, and say, If you love such vain and enticing Company, I shall take you for mine Enemy; you must either hate me or them; would not an ingenious Child refrain his Haunts, rather than forfeit his Father's love? This is the case between us and God: Love not the World (saith he), nor the things of the World: If you love the World, you do not love me: Therefore for us only to savour and relish these things, is flat enmity to God.  
3. We are said to hate God, and be enemies to him, if we rebel against him, and disobey his Laws. God's love to us is a love of bounty, and our love to him is a love of duty, showed rather by obedience, than a fellowlike familiarity. Here in the Text our respects to God are interpreted and judged of by our respects to his Law. By this God measureth our love and hatred to himself. 'Tis enmity to God, because it is not subject to the Law of God. So elsewhere love is determined by obedience, 1 John 5.3. For this is the love of God, that we keep his commandments. And John 14.21. He that hath my commandments, and keepeth them, he it is that loveth me. On the other side, hatred is expressed by disobedience, Deut. 5.9. on them that hate me, and keep not my commandments. All sin is an hatred of God: Actual sin is odium Dei actuale, and habitual sin is odium Dei habituale; 'Tis finis operis, if not operantis. We think not so, but the Scripture judgeth so; and it appears from Reason. We apprehend God standeth in the way of our desires: And because we cannot enjoy our Lusts with that freedom and security, as we might otherwise, were it not for his Law, therefore we hate God. He commandeth that which we cannot, and will not do, being enticed and inveigled by the Flesh.  
3. There is a twofold hatred; odium abominationis, & odium inimicitiae; the hatred of abomination, and dislike, and the hatred of enmity. The one is opposite to the love of good will, the other to the love of complacency: See Prov. 29.27. The wicked are an abomination to the righteous. Surely a righteous man hateth not his Neighbour with the hatred of enmity, to seek his destruction; but with the hatred of offence, so as not to delight in him while he is wicked, in opposition to the love of complacency. We may hate our sinful Neighbour, as we must first hate ourselves, and loathe ourselves, because of our sins: but in opposition to the love of benevolence, we must neither hate our Neighbour, nor our Enemy, nor ourselves. Apply this distinction to the case between God and us, 'twill be hard to excuse any carnal man from either hatred; certainly not from the hatred of offence or abomination, there being such an unsuitableness and dissimilitude between God and them in pure Nature. We were created after his Image, and then we delighted in him: but when we lost our first Nature, we left our first love: For love is grounded upon likeness, or willing and nilling the same things: But alas ● now we love what he hateth, and hate what he loveth; and therefore because of this dissimilitude, there is an hatred. How can we delight in an holy God, and a God of pure eyes delight in such sensual polluted Creatures? What can carnal men see lovely in God, or God in them? See Zach. 11.8. My soul loatheth them, and their soul abhorreth me. Therefore from this hatred of loathing, offence and abomination, none can excuse themselves, till they come to hate what God hateth, and to love what God loveth: There is, and will be the hatred of offence, Prov. 8.13. The fear of the Lord is to hate evil.  
2. For the other Branch: The hatred of enmity, is that which implieth all endeavours of mischief, and seeketh the destruction of the thing hated. We cannot excuse the carnal man from this neither; for there is a secret positive enmity in them against the Being of God: And this is the effect of slavish fear. We hate God under a double Notion, as a Lawgiver, thwarting our Lusts by his Precepts; and as an Avenger, punishing our disorders. This latter we are upon: Slavish fear apprehendeth God as an avenger of sin, or as a condemning God. Men hate those whom they fear: The Roman Historian observeth it; proprium est humani ingenii odisse quos Laeserit: Why? Because we fear their revenge. We have wronged God exceedingly, and know that he will call us to an account; and therefore being sensible of the righteousness of his Vindictive Justice, we ●ate him. All that are afraid of God, with such a fear as hath torment in it, aut extinctum Deum cupiunt aut exanimatum, 'tis a pleasing thought to them if there were no God, Psal. 14.1. The fool hath said in his heart there is no God. As the Devils tremble at their own thoughts of God, so do wicked men. 'Twere welcome News to them to hear there were no God.  
4. God's enemies carry on a double War against him, offensive and defensive: The offensive War is when men break his Laws; employ all their Faculties, Mercies, Comforts, as Weapons of unrighteousness against God, Rom. 6.13. Yield not your members as instruments of unrighteousness to sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but yield yourselves to God. Our Faculties, Talents and Interests, are employed either as armour of light for God, or as weapons of unrighteousness against God. The defensive war is when we slight his Word, despise his Grace, resist the motions of his Spirit, Acts 7.51. Ye stiff necked and uncircumcised in heart and ear, ye do always resist the Holy ghost. When God bringeth his Spiritual Artillery to batter down all that which lifteth up its self against the obedience of Christ, 2 Cor. 10.4, 5. When he besiegeth our hearts, and battereth them daily by the rebukes and motions of his Spirit, yet men will not yield the Fortress, but stand it out to the last; take delight to go on in the obedience of their natural corruptions; will not have Christ to reign over them; and so they increase their enmity, and double their misery, by a resistance of grace, and are Rebels not only against the Law, but the Gospel, stand out against their own mercies. They are Enemies to an Earthly Prince, that not only infest his Country with continual Inroads and Incursions, but those also that keep his Towns and Strong Holds against him. And in this sense an impenitent person, and an enemy to God, are equivalent Expressions in Scripture: Tho you do not break out into open acts of Hostility against God, yet if you will not come out of your bondage, and come out of the misery and folly of your carnal estate, you are enemies to him.  
5. That herein the enemies of our salvation agree, that they all make us Rebels to God. The Devil, World and Flesh, are equal in this. The Devil's Servants and Subjects are opposite to Christ's Kingdom, Eph. 6.12. Rulers of the darknese of this world: And Col. 1.13. who hath translated us out of the kingdom of darkness, into the kingdom of his dear Son. While we remain in the one Kingdom, we are enemies to the other, Luke 19.27. But for those mine enemies, that would not that I should reign ●ver them, bring them hither, and slay them before me. The World, James 4.4. Know ye not that the friendship of the world is enmity with God: Whosoever therefore will be a friend to the world, is an enemy to God. They whose hearts are set upon the pleasures, profits and honours of the World, they are withdrawn from God, as their proper Lord, and chief Happiness, and will neither be ruled by his Will, nor seek his love and favour. First, they will not be ruled by his Will; for God and the World command contrary things: The World saith, Slack no opportunity of gain: To stand nicely upon Conscience, is to draw trouble upon ourselves: That to give, is wasteful profuseness; and to forgive, folly and weakness. God on the contrary, biddeth us deny ourselves, take up our Cross; telleth us, that giving is receiving, and the glory of a man is to pass by an offence, or to forgive the wrongs done to him. So the Flesh: As the World tempts us to Rebellion against God, so the Flesh swalloweth the Temptation; it carrieth us to do what we list, and disposeth us to a flat Rebellion against God, and a contempt of his Authority, 2 Sam. 12.9. Wherefore hast thou sinned, and despised the commandment of God? The Flesh will have it so, Psal. 2.3. Let us break his bands, and cast away his cords from us. Affectation of carnal liberty, is the very effect of sense-pleasing, and flesh pleasing; so that the carnal mind implieth a downright opposition to the Law of God: All our ways are enmity to it, and a direct repugnancy against it. Secondly: Nor do we seek his love and favour, as our happiness. The World propoundeth Objects that are pleasant to our Senses, necessary in part for our uses, in subordination to other things; and so enticeth us from God: But it could not entice us, were it not for the Flesh, which greedily swalloweth the bait, 2 Tim. 4.10. Demas hath forsaken us, and embraced the present world: And 2 Tim. 3.4. lovers of pleasure more than lovers of God: And John 5.44. How can you believe that receive honour one of another? And so we are detained from God by the Creature, which should be a step and stair that should lead us up to him. The World is full of allurements to the Flesh; and those mercies which would raise the mind to God, are made the fuel of sensuality, and the greatest means to keep it from him. None neglect him so much as those that have most of the World, Jer. 2.31. O generation! see ye the word of the Lord: have I been a wilderness to Israel? a land of darkness? wherefore say my people, We are lords, we will come no more at thee? so Mark 10.24. How hard is it for them that trust in riches, to enter into t●● kingdom of God. They are most apt to live an ungodly sensual life, as having less occasion than others to drive them to God.  
6. This enmity arising from the flesh, is the more strengthened and increased, the more it gaineth the mind, and corrupts the mind, for two Reasons; First, Then the leading part of the soul, which should guide and command the rest, is corrupted also. There is in the upper part of the soul, a directive and imperial power to fit him to obey God: Now 'tis blinded as to the directive power, and weakened as to its imperial and commanding power; all must needs fall into disorder, and man will live a rebel to the law of his creation, and so be an enemy to God. First, as to the leading and directing part of the soul, that is the understanding, there is a great blindness come upon us by the lust of the flesh, so that we have neither a due sense of our happiness, nor our duty; not of our happiness, for till the eves of our minds are opened by the spirit, we have no real persuasion of the world to come, Eph. 1.18. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and the riches of the glory of the inheritance of the Saints in light: and 2 Pet. 1.9. He that lacketh these things, is blind and cannot see afar off. Nor of our duty; for though some moralities be evident to corrupt nature, Rom. 2.14. Yet for a full resignation, Obedience, and Love to God, Nature owneth little of it, and depraved Reason is blind, or sleepy, so that we may have no clear, deep sense of our duty impressed upon our hearts, so as that conscience (which is applicative reason) should warn us of sin, or mind us of our duty upon all necessary occasions.  
2. The commanding power is weakened; For our senses are so masterly, inordinate, and eagerly set upon the Objects, that we yield ourselves to the conduct of them, how unreasonable soever the acts are, Tit. 3.3. For we ourselves were sometimes foolish, and disobedient, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. We give way to that which is evil, and oppose that which is good, even against the urge of Conscience. The law of our members, warreth against the law of our minds, Rome 6.22. And 'tis a trouble to the flesh to be restrained from what it desireth, as an headstrong Horse is loath to be kerbed.  
2. Because, as the leading part of the soul cannot hinder sin, so it doth promote it: and the more Wit and Wisdom we have, if it be carnal, the more is our enmity against God, as appeareth by those men in a carnal estate who have most of natural Acquisitions; the Devil's cause is varnished by them, and they prostitute all their sufficiencies to the interest of the flesh, and to cast off the Government of God; how many Wit themselves into Hell? But it is common to all, as appear by the two principal effects of the carnal minding, Arguing and Contriving, by these two the Malignity of the flesh doth most bewray its self.  
1. By the arguings of the flesh. What carnal Reasons have men for every sin, and against every duty? which showeth the corruption of Nature hath not not only taken hold of the Appetite and Senses, but hath overspread the Mind and Reason; let any Temptation come to inordinate Pleasure, they will palliate it and honest it with some excuse, that the bait is soon swallowed; or to unlawful gain; by it they pretend they shall be enabled to do good to the Church of God: if to honour and applause, they will say, Religion shall have the advantage of it; so if the Temptation be against duty, they will say that they will recompense it another time.  
2. By contriving, Rom. 13.14. and make no more provision for the flesh to fulfil the lusts thereof. Wherein do men usually spend their Time, but in studying to please the flesh, or to fulfil their fleshly desires? all their Wit is wholly employed to this end.  
1. USE is Caution, Not to struck the carnal minding with a gentle censure, as if it were no great matter; it is enmity to God; and if you indulge it, you live in a state of Rebellion against, him; 'tis an evil; first, as a wrong done to God, whose we are, and whom we should serve; because 'tis an usurping of the Government of ourselves against God's right, as if we were at our own disposal, as if we might do with ourselves and faculties as we list, without giving an account to an higher Lord; now to rob God of his Authority over his Creature, is no small evil, Psal. 12.4. Who have said, with our tongue we will prevail, our lips are our own, who is Lord over us? To challenge any thing as our own, is to affect to be as God. Secondly, 'tis a wrong to ourselves, for so we set up our senses and appetite above our Reason, and make the Beast ride the Man; for the lower faculties rule, when the mind is debauched to serve the flesh, and to cater for it, and contrive about it, when it should govern our senses in order to our true happiness and felicity, Judas 10. In what they know naturally, in those things as brute beasts, they corrupt themselves. That is, against the light of nature they engulf themselves in all manner of sensuality. Thirdly, 'tis a contempt of that glorious happiness which God hath provided for us, Heb. 3.2. When Soul, and Heaven, and God, and all Things are despised for our carnal ends, how can we look upon it as a light sin? Is it nothing to cast off God and Christ, and despise our own souls, and all the happiness of the world to come, which God hath encouraged us to expect, as if a little worldly transitory pleasure of sin, were much better. Fourthly, 'Tis the worse because it is natural; your very natures being destitute of original Righteousness, incline you to please the flesh before God; so that this opposition against God being natural, 'tis first, the more lasting, for natural Antipathies are not easily broken and cured, as that between the Wolf and the Lamb, the Raven and the Dove; and the spirit that dwelleth in us, lusteth to envy, Jam. 4.5. and Gen. 6.5. Every imagination of the thought of his heart is only evil continually. We find it early, we find it to be constant, after Grace received; the understanding is not so clear and watchful, as it should be, but a dark, imperfect guide to us, our will not so powerful as it ought to be; the Wisdom of the flesh is kneaded into our natures that we cannot get rid of it, and there is too great a rebellion in the Appetite and Senses, and in the best a great averseness to their duty; our reason still too often stoopeth to our sensuality.  
1. 'Tis the less to be pitied; Accidental evil is matter of compassion; but natural, of indignation; we pity a Dog poisoned; but hate a Toad that is poisonous; if it were only a slip of our natures, or a frailty, it were another thing; but 'tis the rooted disposition of our hearts; we can better dispense with a fit of Anger, than with cankered Malice; a blow and away may be forgiven, but an abiding enmity provoketh us to take rerevenge. Thus 'tis necessary to know the evil, that we may seek after and admire the cure.  
2. USE is, To press us to come out of this estate of carnality: Will you live in enmity against God?  
1. Can you make good your part against him? 1 Cor. 10.22. Will you provoke the Lord to jealousy? are you stronger than he? Secondly, He hath potestatem vitae & necis, Jam. 4.12. There is one law giver, who is able to save and to destroy. Thirdly, God is an enemy to those that are enemies to him, Psal. 5.5. He hateth all workers of iniquity: And Psal. 7.11, 12. He is angry with the wicked every day: if he turn not, he will whet his sword, he will bend his bow, and will make it ready. God's Justice, if it doth for a while spare the wicked, yet it doth not lie idle; he can deal with us, cominus and eminus, at a distance, and near at hand; he is whetting his sword, and bending his bow; if he fall upon us, what shall we do? if a spark of his wrath light upon the conscience, how soon is man made a burden to himself? Psal. 2.12. much more when he stirreth up all his wrath against us. What shall we do? First, Accept of the conditions of peace God hath provided, 2 Cor. 5.19, 20. to wit, That God was in Christ reconciling the world to himself, not imputing their trespasses to them; and hath committed to us the word of reconciliation. Now than we are ambassadors of Christ, as though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God. We read of Princes that, Luke 14.31. while their enemy is yet a great way off, they send an Embassy, and desire conditions of peace; God sendeth the Embassy to us, let us accept of the offer; we are no match for God. Scondly, Get corrupt nature healed, and the heart renewed by the spirit: for there is no peace as long as the old heart remaineth; when renewed, we are reconciled, we receive the atonement, if God sanctifieth; he is a God of peace. Be once after the spirit, and then you will be spiritually minded; and to one that is spiritually minded, there is life and peace.  
2. The next thing is our impotency to recover ourselves out of this estate; for it is not subject to the law of God, neither indeed can be. Hence observe:  
Doct. That while we remain carnally minded, there is no breaking off this enmity between God and us. The reasons of this repugnancy, or why the carnal mind standeth in such direct opposition to the Law, are: 

1. The law is spiritual, and we are carnal, sold under sin, Rom. 7.14. Men in an habitual state of carnality, cannot obey a spiritual law.  
2. The law is pure and holy, Psal. 119.140. Thy law is very pure, therefore thy servant loveth it; but it is otherwise with fleshly creatures, impuritas est mixtura vilioris.  
3. The Law is directly contrary to the fleshly mind, and therefore the fleshly mind is directly contrary to it. The Law of God forbiddeth many things that are pleasing to carnal nature, as all excess of bodily pleasures, inordinate seeking after the prosits and honours of the World; commandeth many things tedious to flesh and blood, as the loving God with all our hearts, serving him with all our might and strength, loving Enemies, doing good to all, seeking others welfare as our own. Secondly, Besides its repugnancy, there is an utter incapacity. But may it not be brought to obedience by the Law demanding its right and due in the Name of God? 1. Not by a bare prohibition, for that exasperateth the evil, Rom. 7.5. For when we were in the flesh, the motions of sins which were by the law, did work in my members to bring forth fruit unto death. 2. Not by persuasions or instructions; for spiritual arguments work little with a carnal heart; persuasion alone prevaileth not against inclination, 1 Cor. 2.14. For the natural man receiveth not the things of the spirit of God. 3. Nor will Resolutions, Vows, and Covenants, make us subject, for these are but the Dictates of Conscience, till the Will be renewed. 'Tis our Judgement we should, but the bent of our hearts lieth as a weight against it, Rom. 2.18. Thou approvest the things that are excellent, being instructed out of the law.    
USE is Information. Since the unregenerate are altogether Flesh, and the regenerate in part flesh; the one can do nothing good, the other nothing perfect.  
1. It giveth us a true account of man's natural incapicity to what is good. First, there is a natural propensity or inclination to the body before the soul, and Earth before Heaven, the creature before God, John 3.6. That which is born of flesh is flesh.  
2. This is increased in us by being accustomed to a sinful life, Jer. 13.13. Can the Ethiopian change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do evil.  
3. This custom is more confirmed and rooted by the general practice of all about us, Isa. 6.5. Woe is me, for I am undone, because I am a man of unclean lips, and dwell in the midst of a people of unclean lips.  
4. 'Tis not only practised, but countenanced generally in the world, 1 Pet. 4.4. Wherein they think it strange, that you run not with them into the same excess of riot.  
5. The encouragements of another course, lie wholly in a World to come, Matth. 5.12. Rejoice and be exceeding glad, for great is your reward in heaven.  
6. The Precepts to renounce this sensuality, are given by an Invisible God: Who though he hath given sufficient demonstration of the truth of his being, is little cared for, Psal. 10.4. The wicked through the pride of his countenance will not seek after God: God is not in all his thoughts.   

SERMON X.  ROME VIII. 8. 
So then, they that are in the flesh cannot please God.  
THIS Verse is Consectary from the whole Discourse, especially from the former Verse; They who are in the flesh, are professed Enemies to God, and therefore they cannot please him.  
In the Words here are two Things.  

1. The Persons spoken of.  
2. What is said of them.   
1. The Persons spoken of; They that are in the flesh, that is, who are unregenerate, in the state of corrupt Nature; he saith not, if the flesh be in you, ye cannot please God, but if you be in the flesh, that is in a carnal state. As to be in the faith, 2 Cor. 13.5. implieth being in a Gospel-state; and to be in Christ, Rom. 8.1. noteth a state of true Christianity; so to be in the flesh is to be under the dominion and power of the flesh, so as to serve the lusts and passions thereof; during this carnal and corrupt estate, till men are converted and changed, they cannot please God.  
2. What is said of them? They cannot please God: Which may be interpreted two Ways, quoad conatum, vel quoad eventum; first, with respect to their endeavour, they will not frame their doings, nor make this their business and scope to please the Lord, as 'tis said of the Jews that rigorously kept up the ritual Observances of the law, 1 Thes. 2.15. They please not God, and are contrary to all men. They were as far from fulfilling the true meaning of the law, as they were from observing the Gospel; and all men as long as their lusts are untamed and unbroken, they cannot do those things which are pleasing in his sight. Secondly, With respect to God's acceptance and favour, they are not accepted with him so as to obtain Life and Peace, and be exempted from Condemnation.  
Doct. Carnal men do not, cannot please God.  
To prove this I shall lay down some Propositions.  
1. That it is man's duty and happiness to please God. For this end was he made and sent into the world, not that he might live to himself, but unto God; I prove it by this Argument, 'Tis man's happiness to please him upon whom he dependeth; all the world goeth upon this Principle, that dependence begetteth observance, or a study to please; and as the dependence is less or greater, so men take themselves bound more or less to please those upon whom they receive their supplies, as Children their Parents, Servants their Masters; and if any breach and displeasure fall out, their dependence obligeth them to see it made up again. We have an Instance in Scripture, Act. 12.24. Herod was highly displeased with them of Tyre and Sydon, but they came with one accord to him, and desired peace, because their country was nourished by the King's country. What their Interest taught them to do to man, our Interest teacheth us to do to God; we depend upon none so much as God, from whom we have both our being and well-being. In his hand is our breath, and all our ways, Dan. 5.23. Our business lieth more with God, than with all the world besides, and therefore him should we love and study to please.  
2. That this being man's duty and happiness, it should be our work and scope to approve ourselves to God; for man is never in his proper posture, till he mindeth his true work and happiness, but is either out in the End or Way; his End, if pleasing God and being accepted with him be not his Scope; the way, if he doth not those things which God will accept; therefore Gods children are sometimes described by their Intention, which is of the end, intentio est finis ultimi; sometimes by their choice, which is of the means, electio est medii; by their scope and intention, 2 Cor. 5.9. Therefore we labour, that whether present or absent, we may be accepted with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the honour we affect, the end which we propound to ourselves, and which our minds are principally set upon; some seek to please God, others to please their fleshly mind by the fruition of some inferior good; that's our end which we love most, and are pleased best with, and would do most for; so the people of God are sometimes described by the choice of their ways, Isa. 56.4. They choose the things that please him, and take hold of his covenant; that is, resolve to do what is pleasing to God, or to behave themselves in such a manner as they may be accepted with him.  
3. That it is no easy matter to make this our scope and work to please God: This I shall prove by two Reasons.  

1. Because of the thing itself.  
2. Because of the requisites thereunto, which are, that a man be renewed and reconciled, etc.   
1. The matter of its self. God is a great and holy God, and will not be put off with any thing, but expecteth Worship and Service from us becoming his Majesty; and lest we should mistake, hath stated our duty in his holy law, which we are to study and fulfil; we are to study it, and know how God will be pleased, Rome, 12.2. That we may prove what is that good and acceptable and perfect will of God. 'Tis a good and perfect rule that we must live by, for this is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acceptable or wellpleasing unto God; so Eph. 5.10. Proving what is acceptable unto the Lord. We must not serve God hand over head, but prove and try our way, and every step of it, whether it be well pleasing unto him; and consult often, not what is our interest, but our duty; not what is for our advantage, and will gratify our lusts and please the world, but what will please God; and again, v. 17. Be not unwise, but understanding what the will of the Lord is. We may mistake, and therefore we must search again and again, crassa negligentia dolus est. 'Tis a sign men have no mind to practise, when they have no mind to know, or be informed. And we are to fulfil our duty as well as to understand it, and that not in a few things, but all, Col. 1.19. That ye walk worthy of the Lord unto all pleasing. Some men are in with one duty, and out with another; but this is to please ourselves, not to please God. Some will rest in rituals, and neglect morals, though the moral duty hath the attestation not only of the Word of God, but of Conscience, Rom. 14.17, 18. for the kingdom of God is not meat and drink, but righteousness and peace, and joy in the Holy-Ghost: for he that in these things serveth Christ, is acceptable to God, and approved of men. Many will rest in ordinances, and Church-Priviledges, this will not satisfy God, 2 Cor. 10.5. With many of them, God was not well-pleased. Some rest in moralities, and cast off faith, and the love of God: Others please themselves in an overly Religion, without moral duties.  
Nor must this be minded superficially; no, we must be every day more exact in our walking, that no cause of offence, or breach may arise between us and him, 1 Thes. 4.1. As ye have received of us, how to walk, and how to please God, so you would abound therein more and more. You never please God so much, but you are to please him better, he expecteth more from you, the more you are acquainted with him; and that we should not always keep to our first weaknesses.  
2. Consider what is requisite thereunto, viz. That a man be in a reconciled and re-renewed estate.  
1. Reconciled to God by Christ. All mankind is fallen under the displeasure of the most High God, by preferring the pleasure of the flesh before the pleasing of God; and there's no atonement found to pacify him, but only Jesus Christ, who is his beloved Son, in whom he is well pleased, Matt. 3.17. Upon his account grace may be had, both to justify and sanctify us. Now while men are in Rebellion against God, they have no interest in Christ, or the grace purchased for them, but are under death and damnation, and therefore cannot be accepted with God, so far as to obtain the great reward, yes, to do nothing acceptably to him, till we believe and are in Christ Jesus, and have his Merits applied to us: Therefore 'tis said, Heb. 11.6. Without faith 'tis impossible to please God: For till there be some means, that God be a Rewarder rather than a Punisher to the fallen creature, nothing is done kindly, or taken kindly. Well then, nothing can please God but what is done in faith, or in a reconciled estate; and that both in respect to the person working, or the work its self. With respect to the person working; for he is not within the Covenant of Grace till he believe, but the wrath of God abideth on him, John 3.36. he is an enemy to God. 2. With respect to the work its self: For till it be quickened by a true and lively faith, and love to God as the consequent of it, it is but the carcase of a good work, and so not acceptable to God; the life and soul of it is wanting, that obediential confidence which should enliven it. Certainly there is no bringing forth fruit unto God, till married to Christ, Rom. 7.4. As children are not legitimate who are born before marriage, 'tis a bastard offspring; so neither are works acceptable till we be married to Christ.  
2. It is also requisite that the person be renewed by the Spirit of Christ; for otherwise he cannot have his spirit, affections, and ways, such as to please God. Nature can rise no ●igher than itself, 'tis grace carrieth the soul to God, there needeth renewing grace, Heb. 12.28. Let us have grace, whereby we may serve him acceptably with reverence and godly fear. To serve him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an acceptable manner, and with that reverence and seriousness as it necessary, is a work above our natural faculties; till God change them, we cannot please him. So also actual grace, Heb. 13.21. Working in you that which is pleasing in his sight. The best actions of wicked men please him no more than cain's Sacrifice, or Esau's tears, or the Pharisees prayers, 'tis but a shadow of what a man reconciled and renewed doth, or an imperfect imitation, as an Ape doth imitate a man, or a violent motion doth resemble a natural.  
1. USE is, To show us what to think of the good actions of carnal men; they do not please God; they are for the matter good, but there are manifold defects in them.  
1. There is a defect in their state, they are not renewed and reconciled to God by Christ, and therefore God may justly say, Mal. 1.10. I have no pleasure in you, neither will I accept an offering at your hands. They live in their sins, and therefore he may justly abhor and reject all their services; they live in enmity to him, and a neglect of his grace, and will not sue out their atonement.  
2. There is a defect in the root of these actions. They do not come from faith working by love, which is the true principle of all obedience, Gal. 5.6. Without love to God in Christ▪ we want the soul and life of every duty. Obedience is love breaking out into its perfect act, 1 Joh. 2.5. If we keep his word, herein is love perfected.  
3. There is a defect in the manner; They do not serve God with that sincerity, reverence, seriousness, and willingness, which the work calleth for; they show love to him with their lips, when their hearts are far from him, Matt. 15.8. there is an habitual aversation, whilst they seem to show love to him. All their duties are but as flowers strewed upon a dunghill.  
4. There is a defect in the end. They do not regard God's glory in their most commendable actions; they have either a natural aim, as when they are frighted into a little religiousness of worship in their extremities, Host 7.14. They howl upon their beds for corn and wine. And then they are like Ice in thawing weather, soft at top, and hard at bottom. Or a carnal aim, out of bravery and vain glory, Matt. 8.2. Or a legal aim, when they seem very devout, to quiet conscience, or to satisfy God for their sins, by their external duties, Mic. 6.6, 7, 8. Wherewith shall I ●ome before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, and calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousand rivers of oil? Shall I give my first born for my transgression, the fruit of my body for the sin of my soul? But Solomon telleth us, Prov. 21.27. The sacrifice of the wicked is an abomination to the Lord, much more when he bringeth it with an evil mind. At best 'tis an abomination, much more when 'tis to buy an indulgence in some licentious practice, by performing some duties required a sin offering, not a thank offering. But this cannot please God, so as to obtain an eternal reward. God temporally rewardeth moral obedience, to keep up the government of the world; as Pagan Rome while it excelled in Virtue, God gave it a great Empire and large Dominion. And Ahab's going softly and mourning, was recompensed with a suspension of temporal judgements, 1 King. 21.29. Because he humbleth himself before me, I will not bring the evil in his days. Again, there is a difference between a wicked man going on in his wickedness, and a natural man returning to God. When wicked men pray to God to prosper them in their wickedness, as Balaam's Altars were made; or to beg pardon while they go on in their sins; so the sacrifice of the wicked is an abomination to the Lord, Prov. 15.8. Namely, as they rest in external performances, and think by their prayers or some other good duties to put by the great duties of Faith, Repentance, and new Obedience; so these prayers and good things are abominable; but in sinners returning to God, and using the means, and expressing their desires of Grace, though but with a natural fervency, and with some common help of the Spirit, though the action doth not deserve acceptance with God, and the Person is not in such an estate that God hath made an express promise to him that he will accept him, yet he hath to do with a good God, who doth not refuse the cry of his creatures in their extremities, and 'tis a thousand to one, but he will speed; the carnal man is to act these abilities, and common Grace he hath, that God may give more.  
2 USE is to Exhort us, 1. To come out of the carnal estate into the spiritual life; for whilst you are in the flesh, you cannot please God. Now what is more unhappy than to do much to no good purpose? To be acquainted with the toil of duties, and not to be accepted in them. Men are apt to rest in some superficial good actions, and so neglect the Grace of God in Christ; we cannot sufficiently beat men from this false Righteousness wherewith they hope to please God; certainly while you are ruled by the world, the flesh, and the Devil, you are unfit to obey God, therefore you must renounce the flesh, the world and the Devil, and give up yourselves to God the Father, Son, and Holy-Ghost, as Creator, Redeemer and Sanctifier. All after-duties depend on the seriousness of the first, 2 Cor. 8.5. They first gave themselves to the Lord, then unto us, by the will of God. And Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God. The more heartily you give up yourselves to obey God, and look for his favour upon the account of Christ's Righteousness, and wait for the healing Grace of his Spirit, in the use of fit means, the more easily, readily, and comfortably will the spiritual life be carried on; and the more hearty and serious you are in this, the more peace you will have, and such graces will be heaped upon you, as will be the evident tokens of God's Approbation and Acceptance. Till you renounce God's enemies, and consent to be the Lords, you are in the state of rebels; rebels in heart, though Subjects in show; and what you perform, is by constraint, and not by a willing mind. God hath right to our duties, before we consent, and therefore 'tis a sin in carnal men to omit them, but our consent and self-obligation is necessary to our voluntary Obedience and Acceptation with God: Besides, when this resignation, willingness and consent, is deep rooted, it becometh as a nature to us, and carrieth the force and authority of a principle in our hearts and puts the soul upon such sincere Obedience, as God will take kindly at our hands; it habituateth the mind to an obediential frame, and then the particular acts will not be very difficult.  
2. To exhort us to please God. This must be managed,  
1. Negatively: Not to please the flesh; flesh-pleasing is the fortress of sin, for all sin tendeth to flesh-pleasing; now Christians are to crucify the flesh, not to gratify the flesh; our Lord Jesus Christ pleased not himself, Rom. 15.3. He sought not to gratify that life he had assumed; not that we should deny the body all delight in the mercies of God, than the soul would soon be clogged, which perfecteth its operations by the body; we are to abstain from fleshly lusts which war against the soul, but not to abstain from worldly comforts which would produce the same effect, hindering our cheerful service of God; common mercies must be received as mercies, else there would be no room for humiliation and thanksgiving: Not of humiliation, when God correcteth us for sin by depriving us of those mercies, and so there would be no distinction between mercy and punishment; nor for thankfulness, for we cannot be thankful for what we do not esteem and relish in some subordinate degree. It is a mercy, or is it not? If it be a mercy, we may use it with thanksgiving; if not, than you cannot bless God for it; but in the use of these things we must take heed that the soul be not drawn away from God, and the interest of the flesh be not set up against him: It becometh a Christian much more to mortify the deeds of the body, than to fulfil his lusts; and he must be cautious that he do not displease God by pleasing the flesh; that Satan who is ever laying his baits to catch unwary souls, do not draw him to such an use of bodily pleasures, as are immoderate and sinful.  
2. Not to please men, who have power, or many advantages over us: That we please not them to the wrong of God; the Apostle saith, Gal. 1.10. If I yet pleased men, I were not the servant of Christ. There is a twofold man-pleasing, which is sinful; the one respects the matter, the other the scope: First the matter, When we seek to please them by something that is sinful, or by dispensing with our duty to God; to do this voluntarily and deliberately, is to forsake our vowed duty in the Covenant, and to renounce our happiness, and therefore a damnable sin; we forsake our duty, when man must be pleased by some known sin; no, our absolute dependence is on God, and therefore his will must be regarded in the first place, Acts 5.29. We ought to obey God, rather than man; and therefore no man must be pleased by sin, 'tis a renouncing of our happiness, as if their favour were to be preferred before the favour of God, John 12.42. Nevertheless among the chief rulers also, many believed on him: but because of the Pharisees, they did not confess him, lest they should be put out of the synagogue; and ch. 5.44. how can you believe that seek, honour one of another? No, God is enough to a gracious soul, Psal. 63.3. Because thy loving kindness is better than life, my lips shall praise thee. His approbation should satisfy us; the people of God have felt what it is to have displeased God, and what it is to be reconciled to him by the death and Intercession of Christ, that to them it is a small matter whether man be pleased or displeased; if God be pleased, 'tis no matter who is displeased.  
2. As to their scope; When the matter is pleasing both to God and men, but you regard man's eye most, Eph. 6.6. Not with eye-service as men-pleasers; but as the servant of God, doing the will of God from the heart: and Col. 3.22. Not with eye-service as men-pleasers, but with singleness of heart fearing God. As your happiness lieth not in man's approbation, so this is the only constant motive of pure and sincere Obedience.  
2. Positively: Pleasing God is your great duty and business in the world; this is uprightness, and this will be your safety and happiness; for if you study to please God, than God is ever with you; Christ hath given you an instance of that, John 8.29. And he that sent me is with me, the father hath not left me alone: for I do always those things that please him. And then 'tis no matter who is displeased and angry with us, Prov. 16.7. When a man's ways please the Lord, he maketh his enemies to be at peace with him. God will hear your Prayers, 1 John 3.22. And whatsoever we ask, we receive of him, because we keep his commandments: He will give you everlasting happiness and glory, Heb. 4.5. and truly he is not hard to be pleased, Mal. 3.17. Man-pleasing is a more difficult and unprofitable task; God is pleased with nothing that hurts yourselves or others.  
3. Let me exhort you, to beg more of the spirit: for whilst we are in the flesh, we cannot please God; and therefore you must beg more plentiful Grace to change your natures, and to fix your intention right, that you may please God in all things; your natures are never changed till your love be altered, nor till God direct your love, 2 Thes. 3.5. And the Lord direct your hearts to the love of God.   

SERMON XI.  ROME VIII. 9. 
But ye are not in the flesh, but in the spirit; if so be the Spirit of God dwell in you—  
IN these words the Apostle applieth the property of the justified, unto the Romans. In this Application you may observe both his Charity and his Prudence.  

1. His Charity, but you are not in the flesh, but in the spirit.  
2. His Prudence, if so be the Spirit of God dwell in you.   
1. For that clause which expresseth his Charity: The Phrases of being in the flesh, or in the spirit, are the same with being after the flesh, and after the spirit; v. 5. or walking, or living after the flesh, or after the spirit, used in other Verses of this Chapter.  
2. In the other Clause which expresseth his Prudence; The word is either causal or conditional, and signifieth either for so much, or if so be; our Translation preferreth the latter rendering; and the sense is, if it were not so, I would not judge you to belong to Christ. As to the latter, observe two Things. 1. To be in the spirit, or to have the spirit dwelling in us, is the same, for the inhabitation is mutual; we are in the spirit, and the spirit in us. 2. That the Spirit of God, and of Christ, are all one, witness the proof here subjoined, for he that hath not the spirit of Christ, is none of his.  
Doct. That they in whom the Spirit of God dwelleth, though they live in the flesh, they do not live after the flesh.  

1. The Terms must be explained.  
2. The Connection proved.   
1. The Terms must be explained; two Terms there are. 1. What is the indwelling of the Spirit. 2. What it is to live in the flesh.  
1. What the spirits dwelling in us meaneth. Three Things are implied, Intimacy, Constancy, Soveraingty; Intimacy with us, Constancy of Operation in us, and Soveraingty over us.  
1. Intimacy, or familiar presence; as the Inhabitant in his own house, he is more there than elsewhere: God is every where essentially; his essence and being is no where included, and no where excluded, Psal. 139.7. Whither shall I go from thy Spirit? or▪ whither shall I flee from thy presence? He is said more especially to be there where he most manifests his power and presence: So his dwelling is known by his Operation, he is in us virtute insignis alicujus effectus, by some notable and eminent effect which he produceth in us; as to the effects of common Providence, 'tis said, Eph. 4.6. That God is above all, and through all, and in all. But he dwelleth in Believers, not by the effects of common providence, but by the special influence of his grace; as Christ's Agent begetting and maintaining a new spiritual life in their souls; so he is in them as he is no where else, by his gracious Operations performed there, Acts 26.18. Opening their hearts, Acts 16.14. Comforting and guiding them upon all occasions; this is his gracious and familiar presence, which the world is not capable of, John 14.17. I will send unto you the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you. The world of natural men are great strangers to the Spirit of Christ, they were never acquainted with his gracious and saving Operations, but he intimately discovereth his presence to those that enjoy him in the exercise of Grace; they feel and discern his motions, and have that comfort and peace which others are strangers to. This then is the intimate and familiar presence of the spirit in the hearts of believers. Some have raised Questions, Whether the Person of the Holy Ghost be in believers, or only his gifts and Graces. The Person questionless. We have not only the Fruit but the Tree, the Stream but the Fountain; but he doth not dwell in us personally; The Spirit was in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bodily or personally, for his▪ soul dwelled with God in a personal Union; in all creatures he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the common effects of his power and Providence; but in Believers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually by gracious effects, which is all the conception we can have of it.  
2. Constancy. Dwelling noteth his residence, or a permanent and constant abode; he doth not act upon them, or affect them by a transient motion only, or come upon them as he came upon Samson, at times, or as he came upon the Phrophets or holy men of God, when in some particular services they were specially inspired and carried beyond the line of their ordinary abilities; but he dwelleth in us by working such effects as carry the nature of a permanent habit; on the carnal he worketh per modum actions transeuntis, but on the sanctified there are effects wrought, not transient but permanent, per modum habitus permanentis, as Faith, Love and Hope. There is difference between his acting upon us, and dwelling in us; the holy Spirit cometh to us not as a guest but as an Inhabitant; not for a visit and away, but to take up his abode in us. Therefore when the spirit is promised, Christ saith, He will give us a well of water always springing unto eternal life, John 4.14. Not a draught nor a plash of water, nor a pond, but a living spring; so John 14.23. We will come to him, and make our abode with him. He liveth in the heart, that by constant and continual influence, he may maintain the life of grace in us, Gal. 5.25. by degrees he deadneth and mortifieth our dearest and strongest sin, Rom. 8.13. And continually stirreth us up to the love and obedience of God in Christ, 1 Pet. 1.22. Exciteth us to prayer, and quickneneth our spiritual desires, Rom. 8.26. Giveth us consolation in crosses, 1 Pet. 4.14. Counsel in all our ways, Rom. 8.14. And sets us a longing for Heaven, Rom. 8.23. In short, the spirit is said to dwell there where his ordinary and constant work is, and where he doth by his constant and continual influence, form, and frame men's bearts and lives to holiness.  
3. Soveraingty. This is implied also in the notion of dwelling; take the Metaphor either from a common house, or from a Temple; from an house where the spirit dwelleth; he dwelleth there as the owner of an house, not as an underling: The Apostle inferreth from the spirits dwelling in us, that we are not our own, 1 Cor. 6.19. We were possessed by another owner before we were recovered into his hands; our hearts are Satan's shop and workhouse; the evil spirit saith, Matth. 12.44, 45. I will return to mine own house. But he is disposessed by the spirit, and then it becomes his house, where he commandeth and doth dispose and govern our hearts after his own will; but it more clearly floweth from the other notion of a sacred house or Temple, 1 Cor. 3.16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? and 1 Cor. 6.19. What? know ye not that your body is the temple of the Holy-Ghost which is in you? A Temple is a sacred house, and must be employed for the honour of the God whose Temple it is. The heart of Man naturally is a Temple full of Idols, every dunghil-God is worshipped there; Mammon, the Belly, Satan; but when this Temple is cleansed, and becometh a mansion for the holy Spirit, he must be chief there, and all things must be done to his honour, that he may be obeyed, reverenced and worshipped in his own Temple. Thus much we get from either notion; of a common house, that the Spirit is Owner or Lord of that house; or from a sacred house or Temple, that he is the God of that Temple; and so where ever he dwelleth he is chief, and principally beareth sway in the heart; whatever opposeth or controlleth his Motions, 'tis as an intruder in a common house, or as an Idol set up in a Temple.  
2. What it is to be, or live in the flesh. It noteth two things, The natural life, or the carnal life.  
1. The natural life, as Gal. 2.20. The life that I now live in the flesh, I live by the faith of the Son of God: that is, while I exercise the functions and actions of this natural life. Phil. 1.22. But if I live in the flesh, this is the fruit of my labour: That is, if I 〈◊〉 I enjoy this natural life: for the Apostle was in a straight which to desire, to be in the flesh, or out of the flesh.  
2. The carnal life, as the 8 th' verse of this chapter, They that are in the flesh cannot please God. Sometimes 'tis put for some acts belonging to the carnal life; but more usually for the state of carnality: if ye live after the flesh, ye shall die. Now I say, the children of God having his spirit dwelling in them, though they live in the flesh, though they live a life natural, and have not divested themselves of the interests and concernments of flesh and blood no more than others, yet they do not live after the flesh. A life carnal, see it notably expressed, 1 Pet. 4.2. that he should no longer live the rest of his time in the flesh, to the lusts of men, but the will of God. Tho the life be in the flesh still, yet it is not ordered by the wills of the flesh, but the will of God. 'Tis in the flesh we live, but not after the flesh; mortifying and subduing the inclinations of corrupt nature yet more and more. Thus we see the sense of the words.  
2. Let me prove the connection, That though they live in the flesh, yet they do not live after the flesh: The very explication doth sufficiently show it.  
1. For if the dwelling of the Spirit implieth intimacy and familiarity, or such operations in the hearts of believers as are not common to others, but peculiar to them; Then certainly God's children, though they live in the flesh as others do, yet they should and do live above the rate of flesh and blood; for they have an higher principle in them, which others have not. 'Tis a charge on Christians, that they walk as men, 2 Cor. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we do no more than ordinary men do, wherein do we differ? What peculiar excellency do we show forth? Some live as beasts, as if they had forsaken all humanity, and had no reason, but sense; others only as men that have reason, but not the spirit. But our way should be with the wise, above, as having a more excellent spirit dwelling in us.  
2. If it implieth the constancy of his operations, he doth not sojourn for a season, but dwelleth in us by his continuance and abode in our hearts; for he hath constant work to do there, to quicken and enliven our graces, and check the flesh, and abate the force of it. Surely then the tenor of our lives must not be after the flesh, but after the spirit. There are but few but have their good moods and fits; but a constant habitual influence or principle of life, inferreth more than some good moods now and then, a constant living in obedience to God.  
3. If it implieth Sovereignty, that he dwelleth as Lord in his own house, than he must not be controlled, nor grieved by the indulging the desires of the flesh: so that the terms explained do evidence themselves, and make out their own truth to any man's consideration. But yet we shall give you some other Reasons.  
1. The Spirit dwelleth no where, but where he hath changed the heart so far, as to put a new nature in us: He writeth the word of God upon the heart, Heb. 8.10. and thereby imprinteth his image upon them, 2 Cor. 3.18. But we all as with open face beholding the glory of the Lord, are changed into the same image: so fitting us for God, and making us amiable in his sight. Now they that are thus prepared, a●re in the flesh, but not after the flesh; they keep the affections which belong to the bodily life, but they are mortified and subdued, they are not governed by them, 2 Pet. 1.4. To us are given great and precious promises, that by these you might be partakers of the divine nature, having escaped the corruption which is in the world through lust. In which place is intimated a new principle, and that is the divine nature; a new rule, and that is not the course of the world, but the will of God revealed in his Word; new ends and motives, and those not the satisfying of our fleshly lusts, but the vision and fruition of God, intimated in the great and precious promises. Now if the Spirit of God dwelleth no where but where he hath thus fitted the heart for his residence by santifying it, and inclining it to God, and the World to come as our happiness, and the Word of God as our sure direction thither; it must needs follow, that where the Spirit of God dwelleth, they do not live after the flesh, though they live in it; for then there is a contrary principle, the new nature, which must needs be a curb upon the flesh, if we obey the inclinations of it: Gal. 5.16. Walk in the spirit, and you shall not fulfil the lusts of the flesh. And a contrary rule, which is the will of God, Rom. 12.2. Be not conformed to this world, but he ye transformed by the renewing of your minds, that ye may prove what is that good, and acceptable, and perfect will of God. For by it they are new form, and to it they are suited; and there is a contrary end and tendency, which is to love, please, serve, glorify and enjoy God. As the natural soul looketh after the conveniences of the body, and catereth only for the body; so the renewed soul looketh after the pleasing of God, 1 Pet. 4.6. We live to God in the spirit. Their business lieth with God, and their happiness lieth in God; 'tis his favour they seek, his work they do, and the fruition of him they aim at. Spiritual life carrieth a resemblance with the life of Christ as Mediator: Now Christ in that he liveth, he liveth unto God, Rom. 6.10. so doth a Christian, his whole life is a living unto God: Gal. 2.19. The life that I live in the flesh, I live by the faith of the Son of God.  
2. When the heart is thus prepared, the Spirit of God cometh to dwell in them, to take possession of them for God's use: 2 Cor. 6.10. I will dwell in them, and walk in them: for I will be their God, and they shall be my people. They have given up themselves to God, and God owneth the dedication, and sendeth his Spirit into their hearts, first, to take possession of them, and then to maintain and keep a foot his interest in their souls against all the assaults of the Devil: for stronger is he that is in us, than he that is in the world, 1 Joh. 4.4. The World is governed by the evil spirit, but they that are regenerated and enlightened by the Spirit of God, have the knowledge of his Will, which is more mighty to establish the Saints in truth and holiness, than the spirit of Error and Persecution to draw and drive them from it. So against the World, 2 Cor. 2.12. We have not received the spirit of the World, but the spirit of God, that we might know the things that are freely given us of God. He showeth us better things, and so causeth us to believe them, and to live above all the glory, riches, and pleasures of the World. For the flesh, as he hath set up a contrary opposite principle against it, so his constant working in the heart is to maintain it in predominancy, bringing us more and more to abhor all licentiousness and sensuality, and warning us of our snares and dangers, that we may not make provision for the flesh, to fulfil the lusts thereof. Indeed this doth not exclude our duty; we are to be led by the Spirit, or else we are not what we do pretend to be. We are not to grieve the Spirit, or else we carry it unthankfully towards him, and resist and forfeit his grace; nor do we fulfil our Covenant-vow made with the Holy Ghost, if we disobey his sanctifying Motions; but 'tis a great advantage, that we have not only an opposite principle, but an opposite power, which is an enemy to the flesh, and is still contending against it in our hearts.  
1. USE is Information.  
1. How much this is for the glory of God, that he can maintain grace in the hearts of his people, that whilst they live in the flesh, they do not live after the flesh. Take living in the flesh in the softest sense, for the natural life, 'tis a state of great frailty and weakness: the natural life only seeketh what is good for its self; Christians have the same bodies, and the same affections that other men have, yet they live quite after another manner; the natural inclination is overruled; while they are in the flesh, they are humbled with many Wants, Afflictions and Weaknesses, but God's Power is made perfect in our weakness, 2 Cor. 12.9. The work made perfect is notable; excellent things suffer a kind of imperfection till there be an occasion to discover them: Now our many infirmities give an occasion to show forth the perfection that is in the power of Grace, which can maintain us in life and comfort, notwithstanding Reproaches, Pain, Sufferings. Were it not for the animal life, there would be no place for Temptations, and the ex●rcise of Grace; but all that are in the flesh have all these things accomplished in them, 1 Pet. 5.19. During our worldly state, we must expect hardships; there goeth more grace to preserve a man in his duty, than goeth to preserve the good Angels in their estate; they are out of Gunshot and harms way. To glorify God upon earth, is the greater difficulty, John 17.4, 5. I have glorified thee on earth: And now, O Father, glorify thou me with thine own self, with the glory I had with thee before the world was. Christ pleadeth that now for the Saints, in the midst of so many afflictions; to maintain their integrity and delight in God is the great glory of Grace; for surely we stand not by our own strength. But besides, the natural life which exposeth us to these difficulties, the carnal life is not wholly extinguished; there is flesh in us, though we be not in the flesh, Gal. 5.17. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other. Now not only to maintain the combat, but to obtain Conquest and Victory, is the great wonder of Grace, when there are not only Temptations without, but mixed principles within; surely not only in this frail, but this mixed estate, 'tis as great a wonder to maintain Grace in the soul, as to maintain a spark of fire in wet Wood The world hath usually an advantage of us in matter of principle, but we have the advantage of them in matter of motive and assisting power, to whom the glory of the conquest alone is to be ascribed: We have indeed a principle which directeth and inclineth us to higher ends than the children of this world look after; but their principles are more entire and unbroken, for they are altogether flesh, Gen. 6.5. And God saw that the wickedness of man was great upon earth, and that every imagination of the thoughts of his heart was only evil continually. But ours are mixed, flesh and spirit: They pour out their whole heart in their sinful and worldly courses, Judas 11. They run greedily after the error of Balaam for reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were poured forth, as water out of an open Vessel, and Luke 16.8. The children of this world are wiser in their generation, than the children of light. The Reason is manifest; Grace, though it be forcible, 'tis weak, like a keen sword in the hand of a Child: But we have the advantage in matter of motive; the flesh cannot propound such excellent rewards as faith propoundeth, eternal happiness in the vision and fruitiion of God; but now general motives do little prevail against inclination, and our great motives lie in an unseen world; therefore our best security lieth in the assisting power, which is the mighty Spirit of God dwelling in us, who cherisheth and strengtheneth the new creature not only to keep up the combat, but to get a victory, and to overcome the carnal inclination more and more: Therefore thanks be unto God, who giveth us the victory through Jesus Christ our Lord: Not only over external temptations, but our indwelling flesh, Rom. 7.25. I thank God through Jesus Christ our Lord. By the Spirit of Christ we have strength to overcome the oppositions of the flesh, and have grace to perform what God will accept, and so far accept, that notwithstanding weaknesses we shall be reckoned rather to be in the spirit, than in the flesh, and obtain the privileges of the justified.  
2. It showeth us the reason why carnal men think so meanly of the people of God, and the spirit that dwelleth in them; They think Christians are but as other men, and that there is no such great matter to be found in those that profess strictness in Religion, no such Spirit of God and Glory, but what others have. I Answer, No wonder that they who are blinded with prejudice and malice, and are loath to see the excellency of others whom they hate, lest it disturb their own carnal quiet, will not see what else would plainly discover its self: But some reason there is for it. This life is an hidden life, Col. 3.3. 'Tis hidden, partly under the vail of the natural life: 'Tis a life within a life; they live in the flesh as others do, but they do not live after the flesh; they eat, drink, sleep, trade, marry, and give in marriage, as the rest of the world do, but all these things are governed by Grace, and carried on to high and eternal ends: The spirit and life is not seen and felt by others, but only discovered in the effects; as these things are carried on holily and with a sincere respect to God's Glory, 1 Cor. 10.31. Besides, the effects are imperfect, and clouded with a mixture of remaining infirmities; the best Christians show forth too much of the flesh, and do not act as those that have the spirit of God dwelling in them; now this is a great hindrance to the converting of the world, and a means of hardening to prying Atheists, who think all strictness is but a pretence; 1 Cor. 3.3. While there is yet strife, envyings, and divisions among you, are ye not carnal, and walk as men? Matth. 18.7. woe to the world because of offences: for it must needs be that offences come, but woe to the man by whom the offence cometh. 'Tis dangerous to scandalise the world; but the chief cause is their secret enmity to holiness; they censure and traduce good men by reproaches and base misprisions, and cannot endure that those that take a contrary course, should have an excellency owned that might alarm their consciences to reverence, 1 Pet. 4.6. Judged according to men in the flesh, but live to God in the spirit; as deceivers, and yet true. So reputed in the world as a company of dissemblers; the world's malice will not give them leave to see any good in those whom they dislike.  
3. It showeth how much it becometh Christians to give such a demonstration and proof of the spirits dwelling in them, that others may be able to say, they are not in the flesh, but in the spirit: So did these Romans to Paul, they gave ground for his charity to think them justfied, so should all that are sincere do: Now these others may be either the godly or the carnal world. First, for the godly (who are best able to judge) they have cause to think so, when you are companions with them in the Faith, Holiness, and patience of the Gospel; the men in the world are tied to one another like Sampsons' Foxes by their tails, though their heads look several ways by their mutual interests and common agreement in mischief and enmity to the godly, but the godly themselves should be joined together in the communion of the spirit, loving one another with a Christ-like love, and seeking each others good as their own, and being affected with mutual sympathy towards each others condition, as if it were their own case, and with one mind and mouth glorifying God, and promoting the interests of his kingdom; and by their personal holiness, bringing his honour in request in the world; surely whoever do so, we are to judge them heirs with us of the same grace of life, and to bless God for them. Secondly, for the carnal world; you must keep up the majesty of your profession, that they may see there is a generation of men whose life is not spent in carnal pleasures and delights, who are not as other men, nor as themselves once were; and do things which can be accomplished in them by no other Means or Agent than the Spirit of God: Who in their common business act upon reasons and principles of Religion, and turn all duties of the Second Table into duties of the first; discharging all their respects to men out of the love of God, and fear of God; and are led by conscience rather than Interest; and begin and end with God in all they do, and cast their whole lives into an holy and heavenly mould, making strait steps to their feet, and walk with a temper becoming Religion in all the inequality of conditions they pass through in the World; looking for no great matters he●e, but fetching their main supports and comforts from the World to come.  
1. Those that do so, will in time overcome malice and prejudice, and convince the world, that God is in them of a truth, and they a heavenly and holy people, and have a spirit and a presence that others have not; Prov. 12.26. The righteous is more excellent than his neighbour.  
2. They will reprove the World, Heb. 11.7. Noah condemned the world by his ready obedience to God's warning.  
3. They will make the world wonder, 1 Pet. 4.4. They think it strange you run not into the same excess of riot with them. 'Tis no wonder to see men proud, covetous, revengeful, carnal, selfseeking: corrupt Nature will sufficiently prove this.  
As 'tis no wonder to see the Sun move, though 'twas a wonder in I●shuah's time when the Sun stood still; so 'tis no wonder to see men loose and wicked: but 'tis a wonder to see men holy, heavenly, mortified, selfdenying.  
4. You will justify the ways of God against the cavils of Atheists and profane carnal men, Matt. 11.19. Wisdom is justified of her children; and Israel justified Sodom, Ezek. 16.  
2. Use is to exhort us to get this holy Spirit to dwell in our hearts, that he may work in us a Divine Nature, or that spiritual and Divine Temper, which will teach us to live above and against the inclinations of the flesh.  
1. The means of infusing the Divine Nature into us, is the Doctrine and example of Christ: First, his Doctrine, which discovereth higher things than the flesh inclineth us unto, and is the only cure of the carnal spirit: This word was indicted by the holy spirit; For holy men spoke as they were moved by the Holy-Ghost, 2 Pet. 2.21. He inspired the Holy Apostles, first to speak, and then to write, the Doctrine of Christ; he led them into all truth, John 6.13. The same Spirit attested this Doctrine by miraculous gifts, Heb. 2.4. is conveyed by it, Gal. 3 2. Received ye the spirit by the works of the law? or the hearing of faith? He prepareth and assisteth the ordinary Ministry, that they may be fitted to convey this great gift, Acts 20.28. Take heed therefore unto yourselves, and to all the flock over which the Holy-Ghost hath made you overseers; and 2 Cor. 3.6. Who also hath made us able ministers of the New Testament, not of the letter but of the spirit. He writeth this Doctrine upon the heart, Heb. 10.8. and 2 Cor. 3 3. Doth so renew and sanctify our souls, that we may live unto God. Secondly, The example of Christ, for he had the days of his flesh, John 1.14. and Heb. 5.7. lived in the world, as men do, but not after the flesh; and God in our nature is the fit pattern for us to imitate, that we may be in the world as he was in the world, and not please the flesh, as he pleased not himself: To this example we are to be conformed; but it doth not barely work as an example, but as sanctified and accompanied by the spirit; for 'tis said, 2 Cor. 3▪ 18. beholding the glory of the Lord, as in a glass, we are changed into his image and likeness, and so we are made partakers of this new and Divine Nature.  
2. When the spirit cometh to work it in us, we must not neglect and refuse his help, but give place to his motions; as when the Waters were stirred, they presently put in for cure. To smother convictions, breedeth Atheism and hardness of heart. When he reproveth, you must hearken and observe, Prov. 1.23. When he knocketh you must open, Apoc. 3.20. When he draweth, we must run, Cant. 1.4. The smarter the reproof, the ●ouder the knock, the stronger the drawing, the more you are bound to improve it, or else you are left in worse condition than before, by resisting or quenching the spirit: It will be your advantage to obey him speedily before the heart cool again, Isa. 54.6. 'Tis a time of finding which God may not give you again; delaying and shifting is a sign the help offered is rather looked upon as a trouble than a favour; and 'tis but a deceit of heart to elude the importunity of the present conviction, Mat. 27.24, 25. Pilate took water and washed his hands, saying before the multitude, I am innocent of the blood of this man. His Conscience boggles, and he makes use of this shift to put off the conviction. Surely God demandeth a present obedience, Heb. 3.7, 8. To day if ye will hear his voice, harden not your hearts: And all serious people will take the advantage, Gal. 1.16. Immediately I consulted not with flesh and blood. Psal. 119.60. I made haste, and delayed not to keep thy commandments.  
2. Obey him thoroughly. Many will yield to him in some things, but reserve others. He must be obeyed in all things, even in renouncing our sweetest and dearest lusts, Matt. 5.29, 30. Nothing must be spared; every way of pleasing the flesh must be renounced; a partial obedience is rather a following our own humour and inclination, than an obeying the spirit, for he is contrary to all sin; and one sin let alone and allowed, is Satan's Nest-egg in our hearts, that he may come thither again, and lay more.  
3. Obey him constantly, for he is still your guide and monitor, to put you in remembrance of your snares and duties, Eph. 4.30. grieve not the holy spirit, whereby you are sealed to the day of redemption: When he hath sealed you, and stamped God's image and impress upon your hearts, he must not be grieved by your folly and disobedience. The children of God that are first regenerated by the spirit, are still guided and led by him, Rom. 8.14. For as many as are led by the spirit, are the sons of God. You are not only to obey at first, but obey still. Jesus Christ that was at first conceived by the Holy Ghost, was led by him, Luke 1.4, 14. So Christians are always under his conduct. You interrupt the course of his love, when you are deaf to his motions.  
3. USE is To put us upon serious reflections. Are we in the flesh, or in the spirit? We are never Christians indeed, till we are in the spirit; you will have Flesh in you, but which principle is the most predominant? Surely that principle is predominant, whose Object is our chiefest good, or esteemed as our felicity; Objects of the Flesh are contentments of the present world; the Objects of the spirit are God and Heaven; what do you count your happiness? Psal. 144.15. Happy is the people that is in such a case. Many judge them happy that have much of the world: Yea happy is the people whose God is the Lord: There is the natural happiness, and the spiritual happiness; which is most valuable, or most prized by you? Secondly, That principle is most predominant, which doth most employ us; What do we most industriously pursue? The pleasure and prosperity of the body, or the happiness of the soul? All the care of some is about the body, and the bodily life, but their neglected soul may complain of hard usage; what have you done to get the soul furnished and adorned with Grace, or established in the comfort and hope of the Gospel? Matth. 6.33. First seek the Kingdom of God, and his righteousness, and all these things shall be added, John 6.27. Labour not for the meat that perisheth, but the meat that endureth to everlasting life. Thirdly, When to the hurt of the soul, and displeasure of God, you frequently gratify the flesh. This is such a constant disobedience to the spirits discipline, that you cannot be said to be influenced by him.   

SERMON XII.  ROME VIII. 9. 
— Now if any have not the Spirit of Christ, he is none of his.  
IN the Context, we have an Asserrion of a general Truth, There is no condemnation to them who are in Christ Jesus, who walk not after the flesh, but after the spirit. We have this Application in the beginning of this Verse, lest any should raise up a vain confidence that they were in Christ, and therefore freed from Condemnation, without regarding what he had before said, expounding himself, v. 1. who walk not after the flesh, but after the spirit; he here further adds as an Application of the proposition, he who hath not the Spirit of Christ, is none of his; which because they were Christians in profession, was more accommodate to them. Here Observe,  
Doct. That all true Christians have the spirit of Christ.  
1. I suppose there are Christians, or Christ's Disciples in name, and Disciples indeed, John 8.31. As an Israelite indeed, John 1.47. Rom. 2.29. the Apostle distinguisheth of a Jew in the letter, and a Jew in the spirit. So by just analogy and proportion, there are Christians in the letter, that have the outside of Christians, but not the life and power. We are only Christians in name and Profession, till we have the spirit.  
2. I assert, That which discriminateth the one from the other, is the having the spirit. 'Tis a mark both exclusive and inclusive; some marks are exclusive, but not inclusive, John 1.47. He that is of God, heareth God's word: Ye therefore hear them not, because ye are not of God, that is exclusive. Acts 13.46. But seeing ye put away the word of God from you, and judge yourselves unworthy of eternal life; that is also exclusive; but if we depend upon these marks, we put a false reasoning upon our souls, Jam. 1.22. But be ye doers of the word, and not hearers only, deceiving your own souls, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are inclusive, marks but not exclusive, as Rom. 9.1, 2, 3. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy-Ghost, that I have great heaviness and continual sorrow in my heart; for I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh. They that can prefer a public good before their own personal eternal interest, have an undoubted evidence of their love to Christ; but we cannot say that none love Christ, but those which arrive at that height and degree: But this is both exclusive and inclusive. The Text showeth it to be exclusive; he that hath not the spirit, is none of his: That is, not grafted as a living member into Christ's mystical body for the present, nor will he be accepted or approved as a true Christian at last at the day of Christ's appearing; to be none of Christ's, is to be disowned and disclaimed by Christ; Depart from me, I know you not. How grievous is the thought of it to any good Christian? Secondly, 'Tis inclusive, 1 John 2.13. Hereby we know that we dwell in God, and he in us, because he hath given us of his Spirit. These are magnificent Words, and such as we should not have used, if God had not used them before us. 'Tis much nearness to dwell one with another, 'tis more nearness to dwell one in another; this is mutual and reciprocal between God and a believer; if we have his Spirit, we may safely conclude it. To prove this, let us see, 

1. What it is to have the spirit.  
2. Why this is the Evidence that we are true Christians.    
For the first Question take these Explanations.  
1. By the spirit of Christ, is not meant any created habit and gift. For the new nature is sometimes called the Spirit, John 3.6. But the third person in the Trinity, called the Holy Ghost, is here meant; For he is spoken of as a person that dwelleth in Believers, in the former part of the verse; and dwelleth in them as in his Temple, as one that leadeth, guideth, and sanctifieth them, yea as one that will at length quicken their Mortal bodies, v. 11. Which no created habit and Quality can do. Yea, he is called the spirit of God, and the spirit of Christ. If so be the spirit of God dwell in you. And in the words of the Text, if any man have not the spirit of Christ; Because he proceedeth from the Father, and the Son, John 15.26. When the comforter is come whom I will send to you from the Father, even the spirit of truth, which proceedeth from the Father. This is the spirit which is spoken of in this place.  
2. This spirit is had, or said to be in us. We have not only the Fruit, but the Tree. But how have we him? We have a right to his person, he is given to us in the Covenant of Grace as our sanctifier; as God is ours by Covenant, so is the spirit ours, as well as the Father, and the Son; and he is present in our hearts, as the immediate Agent of Christ, and worker of all grace. 'Tis true, in respect of his essence, and some kind of operation, he is present in all Creatures, Psal. 139.7. Whither shall I go from thy spirit? Whither shall I fly from thy presence? God filleth all things with his spirit and presence. And therefore when some are said to have him, and others not to have him; 'tis understood of his peculiar presence, with respect to those Eminent operations and effects which he produceth in the hearts of the faithful, and no where else; For he is such an Agent no where, as he is in their hearts. Therefore they are called Temples of the Holy Ghost, 1 Cor. 3.16. and 1 Cor. 6.19. Because he buildeth them up for an Holy use, and also dwelleth and resideth there, maintaining God's Interest in their Souls.  
3. These Eminent Operations of the Holy Ghost are either in a way of common gifts, or special graces; as to common gifts, Reprobates and Hypocrites may be said to be partakers of the Holy Ghost, Heb. 6.4. Balaam had the gift of Prophecy, and Judas the gift of Miracles, as well as the rest of the Apostles; so 1 Cor. 12. The Apostle discourseth at large of the Gifts of the Spirit, and concludeth; but I show you a more excellent way, verse 31. And then taketh it up again, 1 Cor. 13.1, 2. Though I speak with the tongue of men and angels, and have not charity; I am become as a sounding brass, or a tinkling cymbal; and though I have the gift of prophecy, and understand all mysteries, and all Knowledge; and though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are dona ministrantia, gifts for the Service of the Church; such as profound knowledge, utterance in Preaching, or Praying, or any other Ministeral acts; and Dona Sanctificantia, such as Faith Hope, and Love; the former may render us useful to the Church, but not acceptable to the Lord. The superficial Christianity is rewarded with common gifts, but the real Christianity with Special Graces; all that profess the Faith, are visibly adopted by God into his Family, and under a visible Administration of the Covenant of Grace; so far as they are Adopted into God's Family, so far they are made partakers of the Spirit. Christ giveth to common Christians those common gifts of the Spirit which he giveth not to the heathen world; as knowledge of the mysteries of Godliness, abilities of utterance and speech about Heavenly things; some affection also to Spiritual and Heavenly things, called a tasting of the good Word; the Heavenly gift, and the powers of the world to come; these will not prove us true Christians, or really in Gods special favour, but only visible, professed Christians.  
4. The spirit, as to Sanctifying and saving effects, may be considered as spiritus assistens, aut in formans, either as moving, warning, or exciting, by transient motions; so the wicked may be wrought upon by him; as to be convinced, warned, excited; how else can they be said to resist the Holyghost? Acts 7.51. and the Lord telleth the Old World, Gen. 6.3. That his spirit should not always strive with them. Surely besides the Counsels and Exhortations of the Word, the Spirit doth rebuke, warn and excite them, and moveth, and stirreth, and striveth in the Hearts of all carnal creatures, or else these expressions could not be used.  
5. There are such effects of his sanctifying grace, as are wrought in us, per modum habitus, permanentis, to renew and change us, so as a man from carnal, doth become spiritual; the Spirit of God doth so dwell in us, as to frame heart and life unto holiness; this work is sometimes called the new Creature, 2 Cor. 5.17. And sometimes the divine nature, 2 Pet. 1.4. It differeth from gifts, because they are for outward service; but this conduceth to change the heart: it differeth from actual motions and inspirations, because they may vanish and die away without any saving impression left upon the heart: it differeth from those slighter dispositions to Godliness, which are many times in temporaries; because they are but a light tincture, soon worn off, and have no power and mastery over sensual affections; if they restrain them a little, they do not mortify, and subdue them. Good motions are as a dash of Rain; and those weak inclinations, and good dispositions, which are in temporaries, are as a Pond, or Pool, which may be dried up; but this saving and sanctifying work, is as a Spring, John 4.14. Two things are considerable in it. 1. It's Continuance, and Radication. 2. It's Efficacy and Predominancy.  
1. The radication is set forth by the notions of the Spirits dwelling in us, John 14.17. He shall be in you, and dwell in you. It's resting upon us, 1 Pet. 4.14. The Spirit of God, and of Glory, rest upon you. He taketh up his abode with us, John 14.23. We will come to him, and make our abode with him. 'Tis not a visit, and away; or a lodging for a night; but a constant residence, he taketh up his Mansion in our hearts: Some have fits and qualms of Religion, motions of conviction and joy, but not a settled bent of Heart towards God and Heaven.  
2. It's prevalency and predominancy; for where the Spirit dwelleth, there he must rule, and hath the command of the house; he dwelleth in the Soul, he dwelleth so as to govern, directing and inclining us so, as to do things pleasing unto God, weaning us from the World, 1 Cor. 2.12. This is called the receiving, not the Spirit of the World, but that which is of God. Mastering and taming the Flesh, both its gust and savour, Rom. 8.5. for they that are after the flesh do mind the things of the flesh. Its deeds and motions, Rom. 8.13. If ye mortify the deeds of the body, ye shall live. The Flesh will rebel, but the Spirit gets the upperhand; for the Dominion and sovereignty of the Flesh, is not consistent with the having of the Spirit; the Flesh is subdued more and more; where the Spirit cometh, he cometh to govern, to suit the heart to the will of God; and to give us greater liberty towards him, 2 Cor. 3.17. Where the spirit of the Lord is, there is liberty. The objects of sense which feed the flesh, make less Impression upon us; and the love of sin, is more and more conquered. Now take it thus explained, you may know what it is to have the Spirit; namely, the dwelling and working of the Spirit in our Souls, mortifying the flesh, and causing us to live unto God.  
2. Why is this an evidence that we are true Christians? here I shall prove two things.  

1. That all true Christians have this sanctifying Spirit.  
2. That 'tis the certain evidence and proof of their being Christians, or having an interest in Christ.   
1. That all that are true Christians have it. I prove it,  
1. From the promise of God, who hath promised it to them; and surely his love and faithfulness will see it made good, Zech. 12.10. I will pour upon them the spirit of grace and supplications; and Prov. 1.23. Turn unto me, and I will pour out an abundance of spirit unto you; and Rev. 22.17. Whosoever will, let him drink of the water of life freely. By the water of life is meant the spirit, as appeareth, John 7.38, 39 So in many other places. Now surely, God's word will not fall to the ground, but must be accomplished.  
2. From the merit of Christ. Two Things Christ purchased and bestowed upon all his people, his righteousness, and his spirit, 2 Cor. 5.21. He was made sin for us, that we might be made the righteousness of God in him. Gal. 3.14. That we might receive the promise of the spirit through faith; the Rock was smitten by the rod of Moses twice, 1 Cor. 10.4. And these two gifts are inseparable; where he giveth the one, he giveth the other: We have both, or none, 1 Cor. 6.11. But ye are justified in the name of our Lord Jesus, and by the spirit of our God. And Tit. 3.5, 6, 7. But according to his mercy he saved us by the washing of regeneration, and the renewing of the Holy Ghost, which be shed on us abundantly through Jesus Christ our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life. He freeth us at the same time a malo morali, which is sin; and a malo naturali, which is punishment.  
3. When we enter into the covenant of Grace, we enter into covenant with Father, Son and Holy Ghost. With God, and with the Redeemer, and with the Sanctifier, Mat. 28.19. We are baptised in the name of the Father, Son, and Holy Ghost. What is our Covenant with the Holy Ghost? It implieth both our duty, and our benefit; our benefit, that we expect, is that the Holy Ghost should regenerate us and renew us to the Image of God, and plant us into Christ by faith, and then dwell in us and maintain God's Interest in our souls, and so make us Saints and Believers: And our duty is to consent to give up ourselves to him, as our Sanctifier, and to obey his powerful Motions, before we are made partakers of the Holy Ghost.  
4. The necessity of having the Spirit, appeareth, in that without him we can do nothing in Christianity from first to last. 'Tis the Spirit uniteth us to Christ, and planteth us into his mystical body: 1 Cor. 12.13. By one spirit we are baptised into one body. 'Tis by the Spirit we give up ourselves to God as our God, and reconciled Father in Christ; and to Christ as our Redeemer, and Saviour, and so are planted into his Mystical body. 1 Cor. 6.17. But he that is joined to the Lord is one spirit. As a Man and a Harlot are one flesh, so we are one Spirit. ' The union is Spiritual for kind, and the Spirit is the author of it. So for further Sanctification, and Consolation, and Mortification; take it either for the purging out lusts, or suppressing the acts of sin. For the purging out of lusts, 1 Pet. 1.22. Seeing ye have purified your souls in obeying the truth, through the Spirit. Pride, worldliness, and Sensuality, these are purged out more and more, by the Spirit. Or suppressing the acts of sin: Rom. 8.13. If ye through the spirit do mortify the deeds of the body. So for vivification, he infuseth Life, and quickeneth and maintaineth it in our Souls: Gal. 5.25. If we live in the spirit, let us also walk in the spirit. Strengthening it; Eph. 3.16. That he would grant according to the riches of his grace to be strengthened with might, by his Spirit. He maketh it fruitful, and exciteth it: Ezek. 36.27. I will put my spirit into you, and cause you to walk in my ways. For Consolation, to uphold our hearts in the midst of all trials and difficulties; then we may go on cheerfully, and in a course of holiness. Acts 9.13. They walked in the fear of God, and the comforts of the Holy ghost. To comfort us with the sense of God's love in all our tribulations. Rom. 5.5. Because the love of God is shed abroad in our hearts, by the Holy ghost, which is given unto us. To wait for Eternal life. Gal. 5.5. But we through the spirit do wait for the hope of righteousness, by Faith. That is, which is built upon it.  
2. This spirit is the evidence of men's being true Christians, the only sure and proper Evidence: this will appear,  
1. By the Metaphors and terms by which the Spirit is set forth; he is called a Seal, a Witness, and an Earnest. Who hath sealed us and given us the earnest of his spirit in our hearts. 2 Cor. 1.22. and Eph. 1.13, 14. After ye believed, ye were sealed with the holy spirit of promise. Men used to set their mark and stamp upon their wares, that they might own them for theirs. God sealeth by his spirit, his stamp is his Image. 2 Cor. 3.18. We are changed into his image from glory to glory. So he is also set forth under the notion of a Witness. Rom. 8.16. The Spirit its self beareth witness. What is the Witness of the Spirit? Not an immediate revelation, or oracle in your bosoms to tell you that you are God's Children; but the renovation of the Soul, and the constant operation of the holy Spirit, dwelling and working in you; this testifieth to our consciences or Spirits, that God hath adopted us into his Family; thus the Spirit is a Witness to the Scriptures. So he is set forth as an Earnest. 2 Cor. 5.5. Now he that hath wrought us to this self same thing, is God, who hath also given us the earnest of his spirit. An Earnest is part of the sum; we have somewhat of the Life, and peace, and joy of the Spirit now, which enableth us to wait with the more comfort, and assurance, for our future Blessedness.  
2. From the congruity of this Evidence.  
1. The coming down of the Holy ghost upon him as the evidence of God's love to Christ; and the visible Demonstration of his filiation and Sonship, to the world. The Evidence of God's love, Joh. 3.34. The Father loved the Son, and gave him the spirit without measure. Now Christ prayed, John 17.26. That the love wherewith thou hast loved me, may be in them; and v. 23. That the world may know that thou hast sent me, and hast loved them as thou hast loved me. None will think in degree, therefore in kind; that God would manifest his love to us as he did to him; by the gift of the Holy Spirit, or his filiation, John knew Christ to be the Son of God, by the spirit descending and abiding on him, Joh. 1.32. I saw the spirit descend from Heaven like a Dove, and it abode on him; Yea, God himself owned this as a demonstration of his Sonship, Matt. 3.17. This is my well beloved Son, in whom I am well pleased. So do we know ourselves to be the children of God by the spirits inhabitation and sanctifying work upon our souls.  
2: The pouring out of the spirit was the visible evidence given to the church of the sufficiency of Christ's satisfaction. When God was reconciled, than he shed forth the spirit, Acts 2.33. Therefore being at the right hand of God, exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear; so Joh. 7.38, 39 He that believeth in me, (as the Scripture saith) out of his belly shall flow rivers of living water: this he spoke of the spirit which they that believed on him should receive, for the Holy Ghost was not yet given, because Jesus was not yet glorified. Now this is true of God's Love and Reconciliation to us in particular; when he is pacified, he giveth the spirit; because the part followeth the reason of the whole; and the atonement made, and the atonement received, Rom. 5.11. are evidenced the same way, even by this fountain of living water, which is given to all believers.  
3. This is the witness of the truth of the Gospel; and therefore the best-pledg of the Love of God we can have in our hearts: for the believers hopes are confirmed the same way the Gospel is confirmed; that which confirmeth Christianity, confirmeth the Christian: The Extract and original Charter are confirmed by the same stamp and impression; the spirit confirmeth the love of God to sinners, and therefore the love of God to me, Act. 5.32. And we are witnesses of these things, and so is the Holy Ghost whom God hath given to them that obey him. The word was confirmed by the great wonders wrought by the Holy Ghost, Heb. 3, 4. God bearing them witness, with signs and wonders, and divers gifts of the Holy Ghost. The sanctifying spirit, John 17.17. Sanctify them through the truth, thy word is truth. 1 John 5.10. He that believeth on the Son, hath the witness in himself: The spirit comforting the conscience by the blood of Christ, and sanctifying the heart, and cleansing it as with pure water: This also is our evidence.  
3. From the Qualities of this evidence, and so it is most apt to satisfy the doubting conscience, concerning its interest in Christ, and his benefits.  
1. 'Tis a great benefit becoming the love of God, to give us his holy spirit. 'Tis more than if he had given us all the world; Persons that have been at variance will not believe one another, unless their Reconciliation be verified by some remarkable good turn, and visible testimony of love: A great Offender reconciled to Augustus, yet would not believe it, unless he put some notable mark of his favour upon him; as David to Amasa, making him General of his Army: Surely the breach hath been so great between us and God, that we shall have no peace, and joy in believing, till we have some gift that may be a perfect demonstration that he is at peace with us, Rom. 5.11. We joy in God, as those that have received the atonement. The pledge of it is in the gift of the spirit. Most men's patience cometh from their stupidness, their confidence from their security, their quiet from their mindlesness of heavenly things; but the soul that is in good earnest, must have a witness of God's love, or a sufficient proof that he is reconciled and taken into God's Family, made an heir according to the hope of eternal life; which is the spirit of adoption, Gal. 4.6. And because ye are sons, God hath sent the spirit of his son into your hearts, crying Abba, Father.  
2. 'Tis most sensible; as being within our own hearts: The death of Christ was a Demonstration of God's love, but that was done without us on the Cross, and before we were born: Justification is a blessed Privilege, but either that is God's act in Heaven accepting us in Christ, or else in the sentence of the law by which we are constituted just; but this cometh into our hearts, Gal. 4.6. God hath sent the spirit of his son into our hearts: so 2 Cor. 1.22. He hath given us the earnest of the spirit in our hearts; so 1 John 5.11. He that believeth hath the witness in himself; compare the eighth Verse.  
3. 'Tis a permanent and abiding testimony: By his constant operation we are acquainted with him, and know him; what moveth and stirreth in us; but now and then, we understand not; but the Holy Ghost is familiar with us, resideth and dwelleth in our hearts; we feel his pulse and motions, John 14.7. I will send you the spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth in you, and shall be in you: Therefore they know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they that constantly feel his Operations in comforting, quickening, instructing them, they may see how they are beloved of God, and minded by him upon all occasions: the effects of the spirit are life, holiness, faith, strength, joy, comfort, and peace; he enlighteneth our understanding, confirmeth our faith, and assures us of salvation; exciteth us to prayer, stirreth up holy desires and motions, comforteth us in crosses, awakeneth us in groans after heaven. Now those that have such constant experience of the illuminating, sanctifying, quickening work of the spirit on their souls, cannot but know what kind of spirit dwelleth and worketh in them.  
4. The sanctifying spirit is the surest note of our reconciliation with God, as that which will not deceive us; when he sanctifieth, he is pacified towards us, Heb. 13.20, 21. Now the God of peace that brought again from the dead our Lord Jesus, the great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do his will, working in you that which is wellpleasing in his sight. And 1 Thes. 5.23. The very God of peace sanctify you wholly in body, soul, and spirit. 2 Cor. 5.17, 18. If any man be in Christ, he is a new creature: old things are passed away, behold all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ. A man lieth open to delusions by other evidences, and may be long enough without true and solid comfort.  
4. From God's constant government. But there is a twofold way of Providence by which he governeth the world, or else conducteth souls to glory: There is an external sort of government, by prosperities, and adversities, and afflictions, and worldly blessings; now these have their use, to invite us to obedience, and to caution us against sin; but these things are not dispenc●d as sure evidences of God's love and hatred, Eccles. 9.2. Worldly good things may be given in anger, lest men should be marked out by their outward condition, rather than the disposition of their souls; God would not distinguish the good by the blessings of his common providence, nor brand and mark out the bad by their afflictions. Therefore these mercies that run in the channel of common providence, are dispensed promiscuously. But God hath another way of internal government, carried on within the soul by troubles of conscience for sin, and the comforts of a good conscience as the reward of obedience. Now in this sort of Government, the influence of the spirit is mainly seen; God showeth his anger or his love; his pleasure or displeasure, by giving and withholding the spirit: When he is pleased we have the Testimony of it in our Consciences by the presence and comforts of the spirit; when displeased, he withdraweth the spirit, this is reward and punishment; the accesses and recesses of the spirit, if we have sinned, Psal. 51.10. Cast me not away from thy presence, and take not thy holy spirit from me. The retaining and withholding the spirit is one of the greatest calamities in the world, v. 11. renew a right spirit in me; 12. and uphold me by thy free spirit. On the contrary, the reward of obedience, is the increase of the spirit, Rom. 14.17. For the kingdom of God is not in meats and drinks, but righteousness, and peace, and joy in the Holy ghost. Now this being Gods constant way of internal government whereby he manifesteth his pleasure or displeasure by withholding, or withdrawing, or giving out his spirit, and this a surer way than the effects of his external Providence; I cannot say God hateth me, because he denieth earthly blessings, or blasteth them when bestowed: This may be for other reasons than to manifest his anger or hatred: I cannot say, God loveth me because I enjoy outward prosperity; but if I have the spirit, that is never given in anger.  
1. USE is To persuade us to seek after the presence of the spirit in our hearts. 'Tis not enough to be baptised, to have the common Faith and Profession of Christians; no, we must also have the spirit of Christ; for while we are carnal, we are Christians only in the Letter; two things I will press you to, To receive and retain him, to get him and keep him.  
1. Get him; See that he be entered into your hearts, to recover your souls to God, John 3.5. See that you be born again of water, and of the Spirit. And not only so, but get an increase and supply of the Spirit of Jesus Christ, Phil. 1.17. Through your prayers, and the supply of the Spirit of Jesus Christ. Seek more of the Spirit, and lose him not in part, nor in whole; quench not the spirit, Eph. 4.30. To encourage you, consider,  
God is ready to give the holy spirit, Luke 11.13. And Christ hath purchased it, that it might not be shed on us in a sparing manner, Tit. 3.5, 6. 'Tis applied to us by the Word, or Gospel-Dispensation, 2 Cor. 3.18. Baptism hath its use, Tit. 3.5. It doth not signify so much the blood of Christ, as the sanctifying cleansing spirit purchased thereby. The promise of the spirit is sometimes made absolutely, as Zech. 12.10. I will pour out a spirit of grace and supplication; as implying the first grace; you must take your lot; if you miss of it, 'tis long of yourselves; you resist former warnings, motions and strive of the spirit; wait in the use of means. Sometimes conditionally, to faith, John 7.39. This he spoke of the spirit, which they that believe on him, should receive. Sometimes to Repentance, Acts 2.38. Repent and thou shalt receive the gift of the Holy Ghost, Prov. 1.38. Now these must be often renewed, if we would get more of the spirit into our hearts; for the spirit is continued and increased to us by the same acts by which it is gotten at first, by faith and repentance; faith assenting, or consenting, or denying. 1. Assenting with admiration of the infinite goodness and love of God shining forth to us in our redemption by Christ; the assent must be strong, that it may more effectually lead on other parts of faith, and because the actions of the three Persons are a great Mystery, 1 Pet. 1.2. Elect according to the foreknowledge of God the father, through the sanctification of the spirit unto obedience, and sprinkling of the blood of Jesus. Here is the eternal love of the Father, the infinite merit of Christ, and the all powerful operation of the spirit: An Assent with wonder and astonishment, because so much wisdom, love and grace was discovered in it, Eph. 3.17, 18, 19 2. Consent must be often renewed to that covenant by which the spirit is dispensed; often enter into a resolution to take God for your God, for your Sovereign Lord, your Portion and Happiness; and Christ for your Redeemer and Saviour; and the Holy Ghost for your Guide, Sanctifier and Comforter. Every solemn consent renewed, doth both confirm you in the benefit of the spirit, and bind you and excite you to the duties required by God in all these relations. Your constant work is to love and seek after God as your happiness, and Jesus Christ as your Saviour, and the Spirit for your Guide and Direction. 3. Dependence upon the love of God, and the merits of Christ, and the power of the spirit, that you may use Christ's appointed means with the more confidence. That soul that thus sets its self to believe, findeth a wonderful increase of the spirit in this renewed exercise of faith, assenting, consenting, and depending, Rom. 15.13. The God of hope fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy ghost.  
2. Your Repentance must be renewed by a hearty grief for sin, and resolutions and endeavours against it. The more sin is made odious, the more the spirit hath obtained his effect in you, and the more heartily you study to please God in the work of love and obedience, the more you are acquainted with the spirit and his quickenings, the spirit and his comforts, Acts 9.31. They walked in the fear of the Lord, and the comforts of the Holy ghost. His business is to make you holy; the more you obey his motions, and follow his directions, the more he delighteth to dwell in your hearts.  
2. USE is selfreflection: Let me put that Question to you, Acts 19.3. Have ye received the Holy ghost since ye believed? Is the first great change wrought? Are you called from darkness to light? From sin to holiness? Turned from Satan to God? Are you made partakers of the divine nature? 2 Pet. 1.4. The change must be perfected more and more by the spirit, 2 Cor. 3.18. Beholding as in a glass the glory of the Lord, we are changed into his image from glory to glory, by the Spirit of the Lord. Do you obey his sanctifying motions? Rom. 8.14. For as many as are led by the spirit of God are the Sons of God. His motions all tend to quicken us to the heavenly life, inclining our hearts to things above; 2 Thes. 2.13. But we are bound to give thanks always to God, for you brethren, beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the spirit, and belief of the truth.   

SERMON XIII.  ROME VIII. 10. 
And if Christ be in you, the body is dead because of sin, and the spirit is life because of righteousness.  
THE Text is manifestly a Prolepsis, or a Preoccupation of a secret Objection against our Redemption by Christ: If believers die as well as others, how are they freed from death? questionless Christ was sent into the world to abolish the misery brought in by Adam's sin; now death was the primary punishment of sin, Gen. 2.17. In the day thou eatest thereof, thou shalt surely die: And this remaineth on believers? The Apostle answereth in the words read.  

1. By supposition, If Christ be in you; That he might fix the privilege on the Persons to whom it properly belongeth.  
2. By concession, The body is dead because of sin.  
3. By correction, And the spirit is life because of righteousness.   
1. The supposition showeth that the comfort of the privilege is drawn from the spiritual union which believers have with Christ, if Christ be in you. Secondly, The concession granteth what must be granted, that death befalleth believers, their bodies return to the dust as others do: But, Thirdly, the correction is, that they are certain to live for ever with Christ both in body and soul; and this upon a twofold ground; first, There is a life begun, which shall not be quenched but perfected, the spirit is life. Secondly, The ground and procuring cause is Christ's righteousness. Sin deprived them of the life of grace, and forfeited the life of glory; but here the righteousness of Christ hath purchased this life for us, and the spirit applieth it to us.  
Doct. That Christ in believers, notwithstanding death, is a sure pledge and earnest to them of eternal life both in body and soul.  
This Point will be best discussed with respect to the several clauses in the Text, the supposition, the concession, the correction, or contrary assertion.  
1. The supposition, if Christ be in you. Here I will prove to you, that a true Christian is one that doth not only profess Christ, but hath Christ in him, 2 Cor. 13.5. Know ye not that Jesus Christ is in you, except ye are reprobates? that is, senseless, stupid wretches, not accepted of God, so Col. 1.27. Christ in you, the hope of Glory. Now Christ is in us two ways, Objectively and Effectively: Objectively, as the object is in the faculty, or the things we think of, and love, are in our hearts and minds; so Christ is in us, as he is apperehended and embraced by faith and love; so he is said, Eph. 3.17. To dwell in our hearts by faith; and again, He that dwelleth in love, dwelleth in God, and God in him, 1 John 4.18. Which is not to be understood of the acts only, but the habitual temper and dispositions of our souls; for else by the ceasing of the acts, the union at least on our hearts would be broken off. Secondly, Effectively, so Christ is in us by his spirit and gracious influence. Now the effects of his spirit are; first life, he is become the principle of a new life in us, Gal. 2.20. Christ liveth in me; and the life that I live in the flesh, I live by the faith of the Son of God. Where he is, he maketh us to live; and we have another principle of our lives, than ourselves or our own natural or renewed spirit. Secondly, Likeness or renovation of our natures, Gal. 4.19. Until Christ be form in you: The image of Christ is impressed on the soul, 2 Cor. 5.17. If any man be in Christ, he is a new creature. 'Tis all to the same effect, our being in Christ, or Christ's being in us, for both imply Union, and the effect of it a near conformity to Christ in holiness. Thirdly, Strength by the continued influence of his grace to overcome temptations, 1 John 4.4. Ye are of God, (little children) and have overcome them, because greater is he that is in you, than he that is in the world. The spirit keepeth a foot God's interest in the soul against all the assaults of the Devil; so for the variety of conditions we pass through, Phil. 4.12. I know both how to be abased, and how to abound; every where, and in all things I am instructed both to be full, and to be hungry; both to abound, and to suffer need; so for all duties that we are called unto, 1 Cor. 15.10. By the grace of God I am what I am; and his grace which was bestowed upon me, was not in vain, but I laboured more abundantly than they all, and yet not I, but the grace of God which was in me; and Heb. 13.21. Working in you that which is pleasing in his sight through Jesus Christ. Now you see what 'tis to have Christ in us; none but these are real Christians.  
1. Because, We must first be partakers of Christ before we can be paratkers of any saving benefit purchased by him: As members are united to the head, before they receive sense and motion from it. Christ giveth nothing of his purchase to any, but to whom he giveth himself first, 1 John 5.12. And to whom he giveth himself, to them he giveth all things needful to their salvation.  
2. Where Christ once entereth, there he taketh up his abode and lodging, not to depart thence; dwelling noteth his constant and familiar presence, he doth not sojourn for a while, but dwelleth as a man in his own house and castle; There is a continued presence and influence, whereby they are supported in their Chistianity; He dwelleth in us, and we in him, and we know that he abideth in us by his spirit, 1 John 3.24. and John 14.23. If a man love me, he will keep my words, and my father will love him, and we will come unto him, and take up our abode with him. Not a visit and away, but a constant residence, John 15.5. He that abideth in me, and I in him, the same bringeth forth much fruit.  
3. Where Christ is, he ruleth and reigneth, for we receive him as our Lord and Saviour, Col. 2.6. As ye received Christ Jesus the Lord, so walk in him. We received him, that he may perform the office of a Mediator in our hearts, and teach us, and rule us, and guide us by his spirit: All others know him by hearsay, but these know him by experience; the testimony of Christ is confirmed in them. Others talk of Christ, but these feel him; others have him in their ears and tongues, but not in their hearts; or if the heart be warm and heavenly for a fit, it quickly cooleth and falleth to the earth again. Then here doth our true happiness begin, to find Christ within us; this is that which giveth the Seal to Christ without us, and all the Mysteries of Redemption by him, for you have experienced the power and comfort of it in your own souls; you find his image in your hearts, and his spirit conforming you to what he commandeth in the word, and have a suitableness to the Gospel in your souls: you may look with an holy confidence for help to him in all your necessities, when others look at him with strange and doubtful thoughts, because nearness breedeth familiarity, and the sense of his continual love and presence begets an holy confidence to come to him for mercy and grace to help; in short, when others have but the common offer, you have a propriety and interest in Christ: Christ without us is a perfect Saviour, but not to you; the appropriation is by union; he came down from Heaven, took our nature, died for sinners, ascended us into Heaven again to make Intercession at the Right Hand of the Father; all this is without us: Do not say only there is a Saviour in Heaven; is there one in thy heart? There is an Intercessor in Heaven, is there one in thy heart? Rom. 8.26. But the spirit its self maketh intercession for us with groan which cannot be uttered: He was born of the Virgin, is he form in thee? Gal. 4.19. He died, are you planted into the likeness of his death? Rom. 6.5. He is risen from the dead; do you know the power of his Resurrection? Phil. 3.10. Are you raised with him? Col. 3.1. He is ascended, are you ascended, with him? Eph. 2.6. Christ without us established the merit, but Christ within us assureth the Application.  
Secondly, I come now to the concession, The body is dead, because of sin. Here observe the Emphasis of the expression, the body is dead; not only shall die, or must die, but is dead. He expresseth himself thus for two reasons; first because the sentence is past, Gen. 2.17. and Heb. 7.29. It is appointed for all men once to die. Therefore as we say of a condemned man, he is a dead man, by reason of the Sentence passed upon him: So by reason of this sentence, our body is a mortal body, liable to death, sentenced, doomed to death, and must one day undergo it. The Union between it and the Soul, after a certain time shall be dissolved, and our bodies corrupted. The execution is begun; mortalitity hath already seized upon our bodies, by the many infirmities tending to, and ending in the dissolution of nature. We now bear about the marks of Sin in our bodies, the harbingers of death are already come, and have taken up their lodging aforehand. The Apostle saith, In deaths often; how many deaths do we suffer, before death cometh to relieve us, by several diseases? as colics, Meagrims, Catarrhs, Gout, Stone, and the like? all these prepare for it; and therefore this body, though glorious in its Structure, as it is the workmanship of God, is called a vile body, as it is the subject of so many diseases; yea, and its self is continually dying, Heb. 11.12. therefore sprang there even of one, and him as good as dead. We express it, a man hath one foot in the grave.  
2. The reason is assigned, Because of Sin; death is the most ordinary thing in the world, but its cause and end are little thought of; this expression will give us occasion to speak of both; its meritorious cause, and its use and end, both are employed in the clause, Because of Sin.  
1. It implieth the meritorious cause. Death is not a natural accident, but a punishment; we die not as the beasts die, or as the Plants decay; no, the Scripture telleth us by what Gate it entered into the World, namely, that 'tis an effect of the justice of God for man's Sin, Rom. 5.12. By one man, sin entered into the world, and death by sin. And 'tis also by Covenant, therefore called wages, Rom. 6.23. Sin procured it, and the law ratifies it. ay, but doth it so come upon the faithful? I Answer, though their sins be forgiven, yet God would leave this mark of his displeasure on all mankind, that all Adam's Children shall die, for a warning to the World. Well then, sin carries death in its bosom, and to some this death is but a step to Hell, or death to come; 'tis not so to the Godly; yet in their instance, God would teach the World the sure connexion between death and Sin; whosoever hath been once a sinner, must die.  
2. It's end and use. The body is dead because of sin; That is, the relics of sin, are not abolished but by death; there is a twofold end and use of death to them that are in Christ.  
1. To finish transgression, and make an end of Sin; We groan under the burden of it, while we are in our Mortal bodies, Rom. 7.24. But when the Believer dyeth, death is the destruction of sin, rather than of the penitent Sinner; the vail of the sinful flesh is rend, and by the sight of God we are purified all in an instant, and then sin shall gasp its last, and our Physician will perfect the cure which he hath begun in us, and we shall be presented faultless before the presence of God.  
2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven, which is intended to us. The state of Adam in innocency was blessed, but Terrene and Earthly, a state that needed Meat, Drink, and Sleep. If Christ would have restored us to this life, it may be death had not been necessary, and the present state of our bodies needed not to be destroyed, but only purified; but our Lord Jesus had an higher aim, Eph. 1.3. Who hath blessed us with spiritual blessings in Christ; Adam enjoyed God among the beasts in paradise; we enjoy God among the Angels in Heaven; it's a divine, and Heavenly Life that he promiseth, a life like that of the blessed Angels, where meat, and drink, and sleep, hath no use. Now this nature that we now have, is not fitted for this life; therefore Paul telleth us, 1 Cor. 15.50. That flesh and blood cannot inherit the Kingdom of God. That is, that Animal life, which we derived from Adam, cannot inherit the Kingdom of God. Therefore we need to bear the image of the Heavenly, which cannot be, till this terrene and animal life be abolished. To this end God useth death. So that which was in its self a punishment, becometh a means of entrance into glory; the Corn is not quickened unless it die, 1 Cor. 15.36, 37, 38. The believers that are alive at Christ's coming, must be change, v. 52, 53. Christ himself by death entered into Glory; therefore what ever is animal, vile, and earthly, and weak, must be put off, before we are capable of this blessed estate.  
3. The cause of this mortality is, Because of sin. Had it not been for sin, we had never had cause to fear dissolution; there had been no use for coffins, and winding-sheets; nor had we been beholding to a Grave, to hide our carcase from the sight and smell of the living; there was a posse mori, in innocency, else death could not be threatened as a penalty; but there was a posse non mori, or else Immortality could not be propounded as the reward of Obedience; therefore Man is Mortal, conditione corporis; but Immortal, beneficio conditoris; God could have supported him. Well then, death must make sin odious; or else sin allowed, will make death terrible.  
Thirdly, We come to the assertoin or correction; The spirit is life because of Righteousness; In which observe, 

1. That Believers have a life, notwithstanding death. Though death be appointed by God, and inflicted upon believers, as well as others; yet they live, notwithstanding this death: John 11.25. He that believeth in me, though he were dead, yet shall he live. The Fountain of Life can raise him when he will; no bands of Death can hinder his quickening Virtue. Tho the union between Body and Soul be dissolved, yet not their union with God.  
2. This life is to be understood of body and soul. 'Tis only indeed here said life, but he explaineth himself in the 11. verse. If the spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit that dwelleth in you. Man is compounded of a Body and a Soul; death deprived him of his body for a time, only the Body shall at last be reunited to partake of the happiness of the soul.    
1. The soul (being the noblest part) is presently, and most happily provided for, being sanctified and purified from all her imperfections, and is brought into the sight and presence of God. Luke 20.38. They all live to God. And they are gathered to the great counsel and assembly of Souls, Heb. 12.23. There they serve God day and night, and are under an happy necessity of never wand'ring from their Duty, and no longer busied to maintain a war against sin, but are always Employed in Lauding, Praising, and Blessing God, and delighting in him. Well then, this is the happiness of the faithful, That though they put off the Body for a time, yet the Soul hath an Eternal house, to which it retireth, and remains not only in the hand of God, but enjoyeth the sight and love of God. 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens.  
2. For the body. At the Resurrection the soul shall reassume its body again. We cannot easily believe that part shall be placed in Heaven, which we see committed to the Grave, to rot there; but there is no impediment to God's Almighty Power. Phil. 3.21. Who shall change our vile body that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things unto himself. This place doth prove, that God hath provided for the happy estate of the Body, as well as the Soul. The dead are God's subjects, put into the hands of Christ; he must give an account of them: John 6.40. And this is the will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. They are likewise members of Christ. 1 Cor. 6.15. Now his Mystical body will not be maimed; they are Temples of the Holy ghost, 1 Cor. 6.15. Temples wherein we offer up to God reasonable service. Now since the Spirit possesseth both Body and Soul, he will repair his own dwelling-place, which he hath once honoured with his presence, and not let corruption always abide on it. And we have the pattern of Christ, he is the first Fruits of them that slept, 1 Cor. 15.20. the Soul hath an inclination to the Body still. Therefore that our happiness may be complete, a glorified Soul shall inanimate immortal Body.  
3. The grounds are, first the Spirit renewing. Secondly, Christ purchase.  
1. The Spirit is life; he doth not draw his Argument from the immortality of the Soul, for that is common to good and bad; the wicked have a soul that will survive the body, but little to their comfort; their immortality is not an happy immortality; but he taketh his argument from the new life wrought in us by the spirit, which is the beginning, pledge, and earnest of a blessed immortality; the soul is an immortal being, but the new life is an eternal principle of happiness; as soon as Christ beginneth to dwell in us, eternal life is begun in our souls, 1 John 3.15. The immortal seed, 1 Pet. 1.23.  
2. The meritorious cause is the righteousness of Christ; or the pardon of our sins, and the justification of our persons by the Blood and Merits of Jesus Christ; when once forgiven, we are out of the reach of the second Death, 1 Cor. 14.56. The sting of death is sin. We are freed from the damning stroke, not the kill stroke of death. Christ having freed us from the curse of the law, and merited and purchased for us a blessed Resurrection, Heb. 2.14, 15.  
The USE is to enforce the great things of Christianity. There are but two things we need to regard, to live holily, and die comfortably; these two have a mutual respect one to another; those that live holily take the next course to die comfortably, the end of that man is peace; and to know how to die well, is the best way to live well, both are enforced by this place.  
1. To live holily; There are several Arguments from the Text.  
1. The comforts of Christianity are not promiscuously dispensed, or common to all indifferently, but suspended on this condition, If Christ be in you, by his sanctifying Spirit; if you be deceived in your foundation, all your life, hope and comfort, are but delusory things; but when quickened by the renewing Grace of the Spirit of Christ, and made partakers of the Divine Nature, you have then the earnest of your inheritance, Eph. 1.4. 2 Cor. 5.5. He who hath wrought us to this same thing, is God, who hath given us the earnest of his Spirit. Others die uncertain of comfort, or it may be most certain of condemnation.  
2. From the concession, The body is dead; sentence is past, and in part executed; this awakeneth us to think of another world, and to make serious preparation; when the walls of the house are shaken, and are ready to drop down, is it not time to think of a removal? the body is frail and mortal, and that's enough to check sin, Rom. 6.12. Let not sin reign therefore in your mortal bodies, that ye should obey it in the lusts thereof: But 'tis made more frail by actual sin, Gal. 6.8. If we sow to the flesh, of the flesh we shall reap corruption▪ Shall we sow to the flesh, and pamper the flesh, which must soon be turned into stench and rotteness? Man consulting with present sense, carrieth himself as if he were a body only, not a soul, and therefore out of love to sensual pleasures he maketh no account of any thing but sensual pleasures and satisfactions; but shall we bestow all our time and care upon a body that was dust in its composition, and will shortly again be dust in its dissolution? The body is not only dying, but dead; you think not of it now, but this death cometh before 'tis looked for. Saul trembled when the spirit answered him, 1 Sam. 28.19, 20. To morrow thou and thy sons shall be with me. Would you sport and riot away your time, if you should receive such a message? Surely the dust, and stench, and rotteness of the grave, if we thought of it, it would take down our pride, and check our voluptuousness, for we do but pamper worms meat; it would prevent our worldliness; all a man's labour is for the body, and usually in a body overcared for, there dwelleth a neglected soul: The body is not only the instrument; but the incitement of it; the soul is wholly taken up about the body, but doth the dead body deserve so much care? Death doth disgrace all the seducing pleasures of the flesh, and the profits and honours of the world: Who is so mad, as wilfully to sin with death in his eye? Alas! All the pleasures and honours of the world will be vanity and vexation of spirit to us when we come to die.  
3. Come we now to the corrective assertion, and there's the life promised for body and soul; this breedeth the true spirit of faith, 2 Cor. 4.13, 14. We having the same spirit of faith, (according as it is written, I believed, therefore have I spoken) We also believe, therefore speak, knowing that he that raised up the Lord Jesus, shall raise us up also. The true diligence and godliness, 1 Cor. 15.58. Be steadfast and unmoveable, always abounding in the work of the Lord, for your labour shall not be in vain in the Lord. And patience, Rome▪ 2.7. Who by patient continuing in well doing seek for glory, immortality, eternal life. Christians! We that have souls to save or lose, and have an offer of happiness; shall we come short of it for want of diligence, and spend our time in eating and drinking, and sporting? or in the service of God?  
4. 'Tis the effect both of the spirits renewing, and the righteousness of Christ: Both call for holiness at our hands as the effect of the renovation of the spirit, and our title to the righteousness of Christ; so that this life doth not belong to us, unless we are in Christ, and walk not after the flesh, but after the spirit, Rom. 8.1. (which begun this Discourse) The double principle and ground of hope enforceth it.  
2. To die comfortably. Christianity affordeth the proper comforts against death, as it is a natural and penal evil; a natural evil it is, as it puts an end to present comforts; 'tis a penal evil, as it maketh way for the final judgement, Heb. 9.27. Heathens could only teach them to submit to it out of necessity, or as a debt they owed to nature, or an end of the present miseries; but Christianity, as the sting of it is gone, 1 Cor. 15.56. As the property is altered, 1 Cor. 3.22. Death is yours, and that upon solid grounds; as the life of grace is introduced, and sin is forgiven, and the conclusions drawn from thence: first, the life of grace introduced; how bitter is the remembrance of death to the carnal man? much more the enduring of it; a dying body, and a startling conscience maketh them afraid of everlasting death; and so much sin as you bring to your death bed, so much bitterness you will have; so much holiness, so far you have eternal life in you; and the more 'tis acted in the fruits of holiness, the more comfort, Isa. 38.3. A little without, is grievous, when all is amiss within. Secondly, sin is forgiven upon the account of the righteousness of Christ, for we shall then be foiled if found in no other righteousness than our own, Phil. 3.8, 9 That I may be found in him, not having my own righteousness. In short, the worst that can befall believers is, that 'tis the death but of a part, the worst and basest part, and that but for a season, the bodies of the Saints shall not always lie in the grave, nor can it be imagined they shall perish as the beasts; no, but be raised up from the grave, and their vile bodies be changed like unto the Glorious Body of their Redeemer.   

SERMON XIV.  ROME VIII. 11. 
If the Spirit of him that raised up jesus from the dead, dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.  
THE Apostle is answering a doubt, How there is no Condemnation to them that are in Christ, since death, which is the fruit of sin, yet remaineth on the Godly? Answer,  
1. By concession, that sin is indeed the seed and original of mortality, the body is dead because of sin: Not only the carnal undergo it, but the justified; though the guilt of sin be taken away by a pardon, and the dominion and power of it be broken by the Spirit of Christ, yet the being of it is not quite abolished; and as long as sin remaineth in us in the least degree, it maketh us subject to the power of death.  
2. By way of correction: He opposeth a double comfort against it. Destruction by sin is neither total nor final: First, Not total, 'tis but an half death, v. 10. The spirit is life because of righteousness: Secondly, Nor final, it hath a limit of time set, which when it is expired, the body shall have an happy Resurrection, and that by virtue of the same spirit by which the soul is now quickened; so that mark, both parts receive their happiness by the spirit, the soul and the body; the soul though it be immortal in its self, yet the blessed immortality it hath from the spirit; the spirit is life because of righteousness: and the dead body shall not finally perish, but be sure to be raised again by the same spirit, If the spirit of him, etc.  
In the Words we have, 

1. The condition upon which the Resurrection is promised (if the Spirit).  
2. The certainty of performance set forth, 1. By the Author or efficient cause, he that raised up Jesus from the dead. 2. By his spirit that dwelleth in you, the way and manner of working.    
1. The condition. A Resurrection is necessary, but an happy Resurrection is limited by a condition, Phil. 3.11. If by any means.  
2. The certainty of performance.  
1. From the Author of God, described by his eminent and powerful work, (he that raised up Jesus from the dead). This is mentioned; partly, as an instance of his power; and partly, as an assurance of his will; first an instance of his power, Eph. 1.18, 19 According to the working of his mighty power which he wrought in Christ when he raised him from the dead. Our Resurrection is a work of the same Omnipotency with that which he first evidenced in raising Christ from the dead; the same power is still employed to bring us to a glorious Eternity: Secondly, 'Tis an assurance of his will, for Christ's Resurrection is a pattern of ours, 1 Cor. 6.14. God hath both raised the Lord, and will also raise up us by his own power. 2 Cor. 4.14. Knowing that he that raised up Jesus, shall also raise us up by Jesus.  
2. For the way and manner of bringing it about; by his spirit that dwelleth in us. Where take notice,  
1. Of the Relation of the Holy Spirit to God. Secondly, His interest in, and nearness to us.  
1. His relation to God, He is called his Spirit, and the Spirit of him that raised Jesus from the dead: That is, of God the Father: The Holy Spirit is sometimes called the Father's Spirit, and sometimes Christ's Spirit, because he proceedeth both from the Father and the Son; the Father's Spirit, John 15.26. When the Comforter is come, whom I will send to you from the Father, even the spirit of truth; he is also called, Acts 11.4. The promise of the Father; and Christ's Spirit, Rom. 8.9. If any man have not the Spirit of Christ, he is none of his; and Gal. 4.6. God hath sent forth the Spirit of his Son into our hearts. Now the Spirit being one in essence, and undivided in Will and Essence with the Father and the Son, surely the Father will by, or because of the Spirit, dwelling in us, raise us again; for Father, Son, and Holy Spirit, are one and the same God.  
2. His interest in, and nearness to us, he dwelleth in us: All dependeth upon that mark; he doth not say he worketh in us per modum actionis transeuntis; so he worketh in those that resist his work, and shall perish for ever; but per modum habitus permanentis; as we are regenerated and sanctified, and the effects of his powerful Resurrection remain in those habits which constitute the new nature; so the Spirit is said to dwell in us; and in the former verse, Christ to be in us; if Christ be in you, the body is dead because of sin, verse 10.  
Doct. That the bodies of Believers shall be raised at the last day by the spirit of holiness which now dwelleth in them.  

1. I shall a little open this inhabitation of the spirit.  
2. Show you why 'tis the ground and cause of our happy Resurrection.   
1. For the first, the inhabitation of the Spirit. Dwelling may relate to a double Metaphor, either to the dwelling of a man in his house, or of God in his Temple; of a man in his house, 1 John 3.24. And he that keepeth his commandments dwelleth in him, and be in him; so it noteth his constant familiar presence; or of God in his Temple, 1 Cor. 6.16. Know ye not that you are the Temple of God, and the spirit of God dwelleth in you? Which noteth a sacred presence, that presence as a God to bless and sanctify; the spirit buildeth us up for so holy an use, and then dwelleth in us as our Sanctifier, Guide, and Comforter; the one maketh way for the other; first, a Sanctifier, and then a guide; as a ship is first well-rigged, and then a Pilot; and by both he comforts us; he hath regenerated and guided us in the way of holiness; first he sanctifieth and reneweth us, Tit. 3.5. But according to his mercy, he saved us by the washing of Regeneration, and the renewing of the Holy ghost; and John 3.6. That which is born of spirit is spirit. First, he buildeth his House or Temple, and then cometh and dwelleth in it. Secondly, He guideth and leadeth us in the ways of holiness, Rom. 15.14. And myself also am persuaded of you, my brethren, that you also are full of godliness, filled with all knowledge. If we live in the spirit, let us also walk in the spirit, Gal. 5.25. Before, we were influenced by Satan, Eph. 2.2. Wherein in times past ye walked according to the course of this world, according to the prince of the power of the air, that now worketh in the children of disobedience. He put us upon anger, malice, envy, unclean lusts, and noisome and filthy ways, and we readily obeyed. 2 Tim. 2.28. And that they may recover themselves out of the snares of the devil, who are taken captive at his will. But the old Inmate is cast out, and now we are guided and influenced by another Lord. Thirdly, He comforts us with the sense of God's fatherly love, and our eternal inheritance. Rom. 8.16. The spirit itself beareth witness with our spirit, that we are the children of God. 2 Cor. 2.22. Who hath also sealed us, and given us the earnest of the spirit into our hearts. By both he leaveth upon the soul a sweet taste and relish of spiritual and heavenly things.  
2. Why this inhabitation is the ground of a blessed resurrection.  
1. To preserve the order of the personal operations. To make this evident, consider,  
1. That rising from the dead is a work of divine power; for to him it belongeth to restore life, who gave life at first, 2 Cor. 1.10. Who hath delivered us from so great a death, etc. and is verified in plain experience.  
2. That this divine power belongeth in common to Father, Son, and Holy Ghost, who being one and the same God, concurred in the same work; and whatever is done by the Father or Son, is done by the Spirit also; and whatever is done by the Spirit, is done by the Father and Son also: As for instance, apply it to the resurrection of Christ, or our resurrection: To the resurrection of Christ, 'tis ascribed to the Father, and God the Father who raised him from the dead. To God the Son in other places; Christ is said to rise again by his own virtue and power, Rom. 4.25. He died for our offences, and rose again for our justification; not raised only, but rose again. So the Spirit is said to raise Christ, Rom. 1.4. And declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead. So 1 Pet. 3.18. crucified in the flesh, and quickened in the spirit. So our resurrection; we are raised by the Father: for in the Text 'tis said, we are raised by the spirit of him that raised Jesus from the dead. We are raised by Christ, John 5.21. For as the Father raiseth up the dead, and quickeneth them, even so the son quickeneth whom he will. So by the Spirit we are raised, as in the Text, He shall quicken your mortal bodies by his spirit that dwelleth in you.  
3. They all concur in a way proper to them. In all their personal operations 'tis ascribed to the Father as the first fountain of working, and spring and wellhead of all grace, who doth all things from himself, and by the Son and Holy Ghost, as it refers to Christ's resurrection, and ours also; so Christ's resurrection 'tis ascribed to God and Father, who in the mystery of Redemption hath the relation of Supreme Judge, Acts 2.32. This Jesus hath God raised up: and Acts 10.40. Him hath God raised up the third day. And there is a special reason why it should be ascribed to God, as the Apostles when they stood upon their privilege, let them come and fetch us out, Acts 12.39. so the God of peace that brought again from the dead the great shepherd, etc. as referring it to his judicial power, Heb. 13.26. Tho Christ had power to rise, yet no authority; our Surety was fetched out of prison by the Judg. And then 'tis ascribed to Christ himself, Joh. 2.19. Destroy this temple, and in three days I will raise it up: which he spoke of the temple of his body. To prove the Divinity of his Person, it was necessary that he should thus speak, or to prove himself to be God. John 10.18. I have power to lay down my life, and to take it up again: He could put a period to his sufferings when he pleased. So for the Holy Ghost, he raised Christ, because the Spirit sanctified his humanity, and by him the humane nature of Christ was made partaker of created holiness, and so qualified to rise again when he had done his work; all the created gifts came from the spirit; and therefore they are called the anointing of the Holy Ghost, with which he was anointed. So to our resurrection, God raiseth the dead, as 'tis usually said in Scripture, and Christ raiseth the dead, Every one that believeth on the son, hath everlasting life, and I will raise him up at the last day, John 6.40. The spirit raiseth; and still in a way proper to each person; to understand which, we must observe that there are three ways of subsistence in the Divine Nature, which carry a great correspondence with the prime Attributes in God, which are Power, Wisdom, and Goodness: Power we conceive eminently in God the Father, it being the most obvious by which the Godhead is apprehended, and so proper to him who is the beginning of being and working, Rom. 1.20. His eternal power and Godhead are seen by the things which are made. Wisdom is appropriated to Christ, who is often represented in Scripture as the Wisdom of the Father, especially Prov. 8. And goodness to the Spirit, therefore often called the good Spirit, Neh. 9.20. and Psal. 143.10. Not but that all these agree to each person, for the Father is powerful, wise, and good; so the Son, and so the Holy Ghost; and love is sometimes appropriated to the Father; namely, the Fountain and original Love: But the Evangelical operative and communicative love of God is more distinctly ascribed to the Spirit, because all benefits come to the Creature this way; we have our natural being from him, Job 33.4. The Spirit of God hath made me, and the breath of the Almighty hath given me life. The first clause relateth to the body, the Spirit of the Lord hath made me; that is, framed the body; the second to the soul, that Spirit of Life that God breathed into man when his body was framed and organised to receive it; the Spirit created and form in man the reasonable soul; so the new being which is communicated to us by the Redeemer through the covenant of Grace, Tit. 3.5, 6. Our glorious being, which is considered either as to soul or body; as to soul, the spirit is life because of righteousness; as to body, the words of the Text. Well then, the Holy Ghost is the operative love of God, working from the Power of the Father, and Grace of the Son; and whatever the Father or Son doth, you must still suppose it to be communicated to us by the Spirit.  
2. Because the Holy ghost is vinculum unionis, the bond of union between us and Christ. We are united to him, because we have the same Spirit which Christ had; there is the same Spirit in Head and Members, and therefore he will work like effects in you and him; if the Head rise, the Members will follow after, for this Mystical Body was appointed to be conformed to their Head; as in obedience and suffering, so in happiness and Glory, Rom. 8.29. Predestinated to be conformed to the image of his Son. Christ was raised, therefore they shall be raised; Christ was raised by the Spirit of Holiness, so you are raised by the same power of the Holy Ghost; Christ is as tender of his Mystical Body as of his natural body, therefore will not lose one Member or Joint of it, Joh. 6.39. I must lose nothing; and the Spirit doth his office in you, as in him, for you are to be raised up with him, and as he was raised; we feel the power of our Resurrection in our Regeneration, and we feel the comfort of it in our being raised to glory: Head and Members do not rise by a different power; how then, you will say, are the wicked raised by Christ? They are raised ex officio judicis, but not beneficio Mediatoris, by him as a Judge, not by him as a Redeemer: There will be a Resurrection both of the wicked and the godly, the one by the power of Christ as Judge, the other by the power of his Spirit as Redeemer; the one are forced to appear, the other go joyfully to meet the Bridegroom; the one by Christ's power, as Judge, shall have the sentence of condemnation executed upon them; the other by virtue of Christ's Life and Resurrection shall enter into the possession of the blessed; a state of bliss and eternal life, wherein they shall enjoy God and Christ, and the company of Saints and Angels, and sing Hallelujahs for ever.  
3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate; For by Regeneration we are made children of God, and so children of the Resurrection, Luk: 20.35, 36. But they which shall be counted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage, neither can they die any more, for they are equal to the Angels, and are the children of God, being the children of the resurrection. Being admitted into his family here, we we may expect to be admitted into his presence hereafter: And the actual holiness, if we live to years of discretion, is necessarily required to a blessed and glorious resurrection, Gal. 6.8. If we sow to the flesh, we shall of our own flesh reap corruption; but if we sow to the spirit, we shall of the spirit reap life everlasting. There is no Harvest without sowing; and as the Seed is, so will the Harvest be; They that lavish out their time, and care, and estates, in feeding their own carnal desires, must expect a crop accordingly, which is death and destruction; but they that obey the spirit, and sow to righteousness, shall obtain eternal life; for till the cause of death be taken away, which is sin, we may fear a Resurrection, but cannot expect a resurrection to our comfort.  
4. The spirit doth not only regenerate and convert us, which giveth us a right, but abideth in us as an earnest, Eph. 1.14. We were sealed with that holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession. Where observe Three Things, First, How the heirs of promise are distinguished from others: Secondly, The use of this mark and distinction. Thirdly, The time how long this abideth with us, and all this will fully prove the point in hand.  
1. The mark of all those whom God admitteth into the Gospel State. They are sealed with that holy Spirit of promise; that is, secured, set apart, as those that have interest in the new Covenant, by that spirit of holiness which is promised to believers; for the spirit is called the promise of the Father; the renewing and sanctifying work of the spirit, or the image of Christ impressed upon the soul, is this seal; and the comfort and joy that floweth thence, is an appendage to it; as the work of Sanctification is more and more carried on, and is fruitful in holiness of life; so we are more and more distinguished as a people set apart to serve, and please, and enjoy the holy and blessed God. Now you that are exercised with so many doubts and scruples about your interest in the promise, would it not be exceeding comfortable to you, if you had your seal and warrant for a sincere claim to the privileges of the Gospel, by the saving graces of the spirit, or the impression of the image of Christ upon your hearrs? You may be abundantly satisfied; for where these saving graces, and fruits of holiness are found, your right and interest in the promise of eternal life is clear and manifest; for this is the mark of the holy spirit, and the seed of life eternal.  
2. The use for which the holy Spirit and saving graces, bestowed on them, serveth, is, to be the earnest of the inheritance. An earnest is a pledge or first part of a payment, which is an assurance or security that the rest of the whole price shall not fail to follow: So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain, that at last he will bestow upon us our full portion, or salvation and eternal life its self: The presence and working of the spirit in our hearts, is this earnest; assoon as you give up yourselves to God in covenant, you have a right, but the Possession is delayed for a season; therefore he giveth us part in hand, to assure us he will bestow the whole in due time; for we need to be satisfied, not only as to our present right, but our future possession: The spirit and his work of grace received here, is glory begun; a part it is, though but a small part in regard of what is to ensue.  
3. The time how long the use of this earnest is to continue, until the Redemption of the purchased possession. The words are somewhat obscure; What is the purchased possession? It's taken for the persons acquitted and purchased, that is to say, the Church and People of God, holy and sincere Christians; for they are Christ's possession whom he hath dearly bought, 1 Cor. 6.10. and recovered out of the hands of Satan their old possessor and master, Col. 1.13. The Redemption of them is still their full and final deliverance, Eph. 4.30. Whereby ye are sealed to the day of redemption. Their deliverance is but begun now, and their bonds but in part loosed, but they are fully freed from the effects of sin at the last day, when death its self is abolished, and their bodies raised up in glory: The earnest is given, the holy spirit with his graces to abide with us till then; at that time there is no farther use of an earnest; for there is no place left for doubts and fears: Till this day comes, God's earnest abideth with us, that is, in our souls, till our bodies be reunited to them; and this fully proveth the matter in hand.  
5. His respect to his old dwelling place; he once dwelled in our bodies as well as in our souls, 1 Cor. 6.19. Know you not that your bodies are Temples of the Holy Ghost. Our bodies was his Temple, and honoured by his presence; he sanctified our bodies as well as our souls, 1 Thes. 5.23. I pray God sanctify you wholly, your whole spirit, soul and body. He sanctifieth the body, as he maketh it obedient to his motions, and a ready instrument to the soul; now when the body was given up to the spirit to be sanctified, it was consecrated to immortality; 'tis by the spirits sanctifying the soul, that it was made capable of seeing and loving God; so the body of serving the soul in our duties to God, now shall a Temple of God be utterly demolished? That body that was kept clean for the Holy Ghost to dwell in, and to be presented immaculate at the day of Christ, come to nothing? Indeed for a while it rotteth in the grave, but his interest in it is not made void by death, and his affection ceaseth not; this body was once his House and Temple, and he had a property in it, therefore he hath a love to our dust, and a care of our dust, and will raise it up again.  
6. Because the great work of the spirit is to retrench our bodily pleasures, and to bring us to resolve by all means to save the soul, whatever becometh of the body in this world; and to use the body for the service of the Lord Jesus Christ: Now the spirit would not put us upon the labours of the body, and take no care for the happiness of the body, these two always go together, 1 Cor. 6.13. The body is for the Lord, and the Lord for the body: Christ expecteth service from the body, and gave up himself for the redemption of it, as well as the Soul, 1 Cor. 6.20. The body is his in a way of duty, and his in a way of charge; this reason should the more sink into you, because spirit and flesh are so opposed in Scripture: Flesh signifieth our inclinations to the bodily life, as spirit doth the bent and inclination of Soul to God and Heaven: the great work of the Holy Spirit is to subdue the lusts of the flesh, Rom. 8.13. If ye through the spirit do mortify the deeds of the body, ye shall live; if we obey him in his strive against the flesh, Gal. 5.16. Walk in the spirit, and you shall not fulfil the lusts of the flesh. Christ giveth us his spirit to draw us off from bodily pleasures, that tasting Manna, the diet of Egypt may have no more relish with us. So Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts thereof: They hold a severe hand over all the appetites and passion of the flesh; and Rom. 13.14. Make no provision for the flesh, to fulfil the lusts thereof. Do not addict yourselves to pamper and please the body. One great part of practical Religion, is to bring us to love the pleasures that are proper to the immortal Soul, above the sottish and brutish pleasures of the body. Well then, was Religion intended only to make a great part of us miserable, which part yet is the workmanship of God's hands, when there is so much hardship put upon the body, such labours, and pains, such care and watchfulness? his very self-denial is an argument, that the spirit in us thus commanding and governing us, is a pledge of Glory.  
7. There is in the Soul a desire of the happiness of the body: not only a natural desire to live with it, as its loving mate, and companion, which maketh us loath to part wi●● it: and if the will of God were so, the Saints would not be unclothed, but clothed upon, that mortality might be swallowed up of life, 2 Cor. 5.4. They would desire not to put off these bodies, at least not to part with them finally. But a spiritual desire enkindled in us by the Holy Ghost that now dwelleth in us; for the Apostle addeth, v 5. He that wrought us for the self same thing is God. God hath framed us to desire this Impassable, Eternal, and Immutable life in our bodies, as well as our Souls. More plainly elsewhere, Rom. 8.23. We that have the first fruits of the spirit, groan within ourselves, waiting for the adoption, the redemption of our bodies. That is, the Resurrection of the Body; to be redeemed from the hands of the grave: Mark, these groans are stirred up in them by the first fruits of the spirit; now would the Holy Ghost stir up these groans and desires, if he never meant to satisfy them? That were to mock us, and vex us, which cannot be imagined of the Holy Spirit. Well then, since these desires are of Gods own framing, raised up in us by his spirit, they will not be disappointed, but will in time be fulfilled.  
8. From the nature of death: Death is that power which God hath given the Devil over men, by reason of sin, Heb. 2.14. That he might destroy him that had the power of death, even the Devil. The power of separating Soul and Body, and keeping us from eternal life; God inflicteth it as a Judge, but the Devil as an Executioner: he is not dominus mortis, sed minister mortis: The Devil enticeth them to sin, by which they deserve death, and the sting of death is sin, 1 Cor. 15.56. The Devil hath the power of death; as carnal men are taken captive in his snares, 2 Tim. 2.26. And when they die, he may have an hand in their torments; while men live, they are in the House of God, are under the protection of God, and have the offers of grace; but if they harden their hearts, and despise these offers, they are cast forth with the Devil and his Angels: The judge giveth them over to the Gaoler, and the Gaoler casts them into prison, from whence they come not forth, till they have paid the utmost farthing, Luke 12.58. But Christ came to deliver us from this; and all that embrace his salvation, the spirit puts them into a state of freedom, and liberty of the children of God. And as to them, Satan is put out of office, he cannot keep them from entering into eternal life: The power of death is taken from him, and therefore though their bodies be kept for a while under the state of death; yet at length the spirit freeth them from the bondage of corruption, and bringeth them into the glorious liberty of the Children of God: They shall at length rejoice and triumph in God; O death where is thy sting! O Grave where is thy victory! 1 Cor. 15.55, 56, 57 They die as well as others, but death is not the power of the Devil over them; but one of those saving means by which God worketh their life and happiness; 'tis the beginning of immortality, and the gate and entrance into life: They are not in the custody and power of the Devil, as the spirits in prison, and the bodies of the wicked are, but in the hand and custody of the Holy Ghost. Thy dead man shall live; with my body shall they arise: Isa. 26.19. The key of the grave is in Christ's hand, he is the guardian of their dust, keepeth their bones. Well then, if the spirit of Christ hath freed them from the snares of sin, he hath freed you also from the bands of death: or as 'tis said in the Revelations, if you have part in the first resurrection, the second death hath no power over you: Rev. 10.6. That is, you shall not be cast into the lake that burneth with fire and brimstone; The good spirit hath prevailed over the evil spirit, and therefore your resurrection will be joyful.  
USE. Let us give up ourselves to the Holy Spirit as our sanctifier; set open your hearts, that he may come into them as his habitation; do not receive him guestwise, in a pang, or for a turn, or in some solemn duty; but see that he dwelleth in you as an inhabitant in his house. A man is not said to dwell in an Inn, where as a stranger or wayfaring man, he goeth aside to tarry for a night; or in the house of a friend, where he resorteth; no, use all Christ's Holy means, that he may fix his abode in your hearts; that he may dwell there, as at home, in his own house, that he may be reverenced there as a God in his Temple.  
Motives. 1. He richly requiteth us: he keepeth up the house and temple where he dwelleth: The spirit is our seal and earnest. The spirit of God and of glory resteth upon you, 1 Pet. 4.14.  
2. The heart of man is not a waste; you will have a worse guest there, if not the Holy Spirit: Satan dwelleth and worketh in the Children of disobedience. 1 Sam. 16. ●. But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled; him and Eph. 2.2. The spirit that now worketh in the children of disobedience; and Eph. 4.27. Neither give place to the Devil. That cursed inmate will enter, if we give place to him, and hearken to his motions; So that then he will make the body a sink of sin, and a dunghill of corruption: tempts you to scandalous sins, which do not only waste the body for the present, but is a pledge of eternal damnation.  
3 Consider how many deceive themselves with the hopes of a Glorious Resurrection. Alas! they are strangers to the Spirit; it may be not to his transcient motions; (they resist the Holy Ghost, which will be their greater condemnation) but to his constant residence; for where he dwelleth, he maketh them more Heavenly, acquainting them with God, Col. 1.6. more Holy, that is his office to sanctify; 1 Pet. 1.22. To love God more, for he is the operative love of God, Rom. 5.5. 1 John 4.15. To hate sin more, that bringeth death; and his business is to come as a pledge of life. Alas! in most, the spirit that dwelleth in them lusteth to envy, are ruled by an unclean spirit, by the spirit of the world, 1 Cor. 2.12. have no love to God, no real hatred of sin.  
2. USE. Live in obedience to his sanctifying motions, Rom. 8.14. As many as are led by the spirit, are the sons of God. The spirit of God by which you are guided and led, is that divine and potent spirit that raised up Christ's dead body out of the grave; and if you be led and governed by him, you shall be raised by the power of the same spirit that raised Christ's Body: his power is the cause, but your right is by his sanctification.  
3. USE. Use your bodies well: possess your vessel in sanctification and honour; 1 Thes. 4.4.  
1. Offer up yourselves to God. For every Temple must be dedicated, Rom. 12.1. I beseech you therefore brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service, Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin, but yield yourselves unto God, as those that are alive from the dead.  
2. When devoted to God, take heed you do not use them to sensuality and filthiness: which wrong the body both here and hereafter; the pleasures of the body cannot recompense the pains of your surfeit, or intemperance; much less eternal torments: for what will be the issue? if you live after the flesh, Rom. 8.13. you must die; therefore you should daily keep the flesh in a subordination to the spirit, 1 Pet. 2.11. I beseech you as strangers and pilgrims, that ye abstain from fleshly lusts. To please and gratify the flesh, is to wrong the Soul.  
3. We should deny ourselves even lawful pleasures, when they begin to exercise a dominion over us, 1 Cor. 6.12. All things are lawful for me, but I will not be brought under the power of any. 'Tis a miserable servitude to be brought under the power of any pleasure, either in meat, drink, or recreations; enchanted with the witchery of gaming, though it grieve the spirit, wrong the soul, defraud God of his time, rob the poor of what should feed charity, yet they are enslaved.   

SERMON XV.  ROME VIII. 12. 
Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.  
IN the Words we have, 

1. A note of Inference.  
2. The truth inferred: In this latter we find, 

1. A Compellation, Brethren.  
2. An Assertion, That we are debtors.  
3. An instance or exemplification, to whom we are debtors. The negative is expressed, not to the flesh, to live after the flesh; and the affirmative is implied, and must be supplied out of the Context, To the spirit, to live in obedience to the holy spirit.      
1. The Inference, (therefore) he reasoneth from their privileges; the privilege is asserted v. 1. There is no condemnation to them that are in Christ, who walk not after the flesh, but after the spirit: 'Tis applied to the Christian Romans, v. 9 But ye are not in the flesh, but in the spirit. These reasonings are pertinent and insinuative from the privilege asserted; Exhortation must follow Doctrine, for than it pierceth deeper, and sticketh longer. On the other side, Doctrine becometh more lively, when there is an edge set upon it by Exhortation, from the privilege implied; certainly privileges infer duty, and therefore having comforted them with the remembrance of their condition, he doth also mind them of their obligation, Ye are not in the flesh, but in the spirit; therefore we are are not debtors to the flesh, to walk after the flesh; but to walk after the spirit.  
2. The truth inferred; Where first observe the compellation, (Brethren) a word of love and equality; of love to sweeten the exhortation; for men are unwilling to displease the flesh; of equality, for he taketh the same obligation upon himself; this debt bindeth all, high and low, learned or unlearned, ministers or people; greatness doth not exempt from this bond, nor meanness exclude it.  
2. The assertion, that we are debtors. Man would fain be sui juris, at his own dispose; affecteth a supremacy and dominion over his own actions, Psal. 12.4. Our tongues are our own, who is Lord over us? But this can never be; we were made by another, and for another, therefore we are debtors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. The exemplification, to whom: Negatively, not to the flesh; this is expressly denied for two reasons, because the flesh maketh a claim to us; it hath a double claim, one by usurpation; when God is laid aside, self interposeth as the next heir; and that which we count ourselves, is the flesh, which doth all in all with men; the other is in pretence, it seemeth to challenge a right by God's allowance; something is due to the body, and no man yet ever hated his own flesh; but we must distinguish of flesh as 'tis taken for the body, and natural substance; so we are debtors to the body by necessity of nature, for we owe it Food, and Physic, and Raiment: As 'tis taken for corrupt nature, which inclineth us to seek the happiness of the body and bodily life, without God, and apart from God, so we owe nothing to the flesh, so as to obey its lusts, or frame our lives according to the desires of it; we owe it hatred, but not obedience; the motions of corrupt nature tend to feed the habits of sin, sensuality, pride, worldliness, thence come ignorance, unbelief. 2. Positively, we are debtors to the spirit; to be led by the spirit v. 14. The spirit mindeth us of our duty, externally, by the word; internally, by his sacred motions and inspirations, restraining us from sin, Rom. 8.13. If ye through the spirit do mortify the deeds of the body, ye shall live: quickening us to holiness, Gal. 5.25. If we live in the spirit, let us also walk in the spirit.  
Doct. That believers are debtors, not to the flesh, but to the spirit.  
I shall prove it by considering them in a double capacity.  

1. With respect to the order of nature.  
2. Or the condition of their spiritual being: Take them as Men or Christians; if you look upon them as Men, they are debtors to God for all they have, if you look upon them as Christians that have received the Faith of Christ, they are much more debtors not to the flesh, but to the spirit.   
1. With respect to the order of nature; man is debtor, for he is a dependant creature; not an Owner, or a Lord, but a steward: I prove it by Two Arguments; We depend upon God for being and preservation, and therefore we are debtors to God for all that we have. Secondly, And depending upon God, we are accountable to him; or thus, God that is a Creator and Preserver, is therefore an Owner; and being an Owner, is therefore a Governor and Ruler, and by consequence a Judge; his being a Creator goeth before his being an Owner, and his being an Owner goeth before his being a Ruler, and is the foundation of it; for his absolute propriety in us giveth him a power and dominion over us; and there are two parts of his governing power, Legislation, and Execution or Judgement.  
1. His being a Creator maketh him an Owner: We have nothing but what we have from God; nothing that we ourselves can keep one moment without God; and therefore we have nothing but what is for God; for we hold it at his will and pleasure, Ezek. 18.4. All souls are mine; and Prov. 16.4. God hath made all things for himself; and Rom. 11.36. For of him, and to him, and through him are all things. Among men, whosoever maketh any thing by his own proper art and labour, and that of his own stuff, must needs have a full right to it, and a full power to dispose of it: No man ever made any thing but of matter preexisting; but God made all things out of nothing; and therefore if he that planteth a vineyard hath right to eat of the fruit thereof, certainly he that gave us life and being, and made us after his own image to serve and worship him, hath a full right in man, to dispose of man, and all the rest of his creatures, as being the work of his hands: He that gave them their being when they were not, and still supporteth them now they are, hath an undoubted just right to order them according to his own will and pleasure.  
2. His being an Owner, qualifieth him for being a Ruler: For the dominion of Jurisdiction is founded in the dominion of Property; we are his own, therefore we are his subjects, Matth. 20.15. Is it not lawful for me to do what I will with my own? Surely be that possesseth all things, hath full right to govern all things; as Parents have an authority over their children, who are a means under God to give them life and education; the most barbarous nations have acknowledged the Authority of Parents; how much greater than is the Authority of God, who hath given us life and breath, being and well-being, and all things? He created us out of nothing, and being created, he preserveth us, and giveth us all the good things which we enjoy, and therefore we are obliged to him to be subject to him, and to obey all his holy laws, and to be accountable to him for the breach thereof: The supereminent excellency of his nature giveth him a sufficiency for the government of mankind; and Creation and Preservation gave him a full right to make what laws he pleaseth, and to call man to an account whether he hath kept them, yea or no: The right of God is greater than the right of Parents; for in natural generation they are but instruments of his Providence, acting only the power which God giveth them, and the Parents propagate to the children nothing but the master of the body, and such things as belong to the body, called therefore the fathers of our flesh, Heb. 12.9. Yea, in framing the body, God hath a greater hand than they, for they cannot tell whether the Child will be Male or Female, beautiful or deformed; know not the number and posture of the Bones, and Nerves, and Arteries, and Sinews; God formeth these things in the Womb, Zech. 12.1. And form the spirit of man within him. All that they can do, cometh to nothing without God's blessing; so that God is the governor of all creatures visible and invisible, from whose Empire and Jurisdiction they neither can nor aught to exempt themselves.  
3. There are two parts of Government or Jurisdiction, Legislation and Judgement, as the Lord is called, Isa. 33.22. Our King, our Lawgiver, our Judge: First, as the Lawgiver: He by his Precepts showeth what is due from man to God, Micah 6.8. He hath showed thee, O man, what is good, and what the Lord thy God requireth of thee. The way of pleasing God is clearly revealed: Many things the light of natural conscience calleth for, Rom. 2.14. But the light of the Holy Scripture much more, Psal. 147.19, 20. He hath showed his word to Jacob, his statutes and judgements to Israel; he hath not dealt so with any nation: If we are contentious, and obey not the truth, and against the light of Scripture and reason gratify our brutish lusts, we disclaim God's Authority, and do not carry ourselves as debtors to the spirit, but the flesh. Secondly, Judgement or Execution: Gods Laws are not a vain scarecrow, we are accountable for our obedience or disobedience to them: Two things come into the judgement, the Laws, the Benefits and advantages given us to keep them; first, the laws, 2 Thes. 1.8. In flaming fire, taking vengeance on them that know not God, and obey not the Gospel; and Rom. 2.12. For as many as have sinned without law, shall also perish without law; and as many as have sinned in the law, shall be judged by the law. Secondly, Benefits and Abilities given us to keep them, Luke 19.23. Wherefore then gavest not thou my money into the bank, that at my coming I might have required my own with usury? Every benefit we receive from God, increaseth the debt; we are accountable for all these gifts of Grace we have received from God; they are bona, things good in their own nature; they are dona, things freely given and delivered to us; and talenta, a trust for which we are to be accountable; not as money is given to a beggar, but as an estate put into the hands of a Factor; as bona, we must esteem them according to their just value; as dona, with thankfulness; as talenta, with faithfulness. Well then, since we have received our whole being from God, with all the appendent benefits, and since we have it for his use and service; we have all that we have upon these terms, to use it for his glory; it clearly followeth, that we are debtors not to the flesh, which inclineth us to please ourselves; but to the spirit, which inclineth us to please God.  
4. I shall add one propoposition more, that this debt and obligation cannot be dissolved; for as long as we depend upon God in being and operation, so long we are bound to God: Man hath principium & finem, a principle upon which he dependeth, and an end to which he is appointed; a superior to whom he is subject, and to whom he must give an account.  
1. This power and right cannot be alienated by us, or vacated and made void by our sin; we indeed sold ourselves for nought, but that was to our own loss, not to Gods, Isa. 52.3. He hath a full right to command us to keep the law: Whether we be faulty or innocent; a drunken servant is a servant, though disabled to do his master's work; no man's right can be vacated without his consent, for the default of another doth not make void our right, especially if inferiors; as the rebellion of the subject doth not exempt him from the power of his Prince.  
2. God doth not make it away, by bestowing his gifts on the creature; for he hath given us only dispensationem, the employment of these things; not dominium, the sovereign power over them; man hath nothing that is his own, but as he hath it from God, so for God; as to life, man is not dominus vitae, but custos; this is true not only of life, but of time, wealth, strength, parts, yea, of all that we have and are; there is an higher Lord, to whom by the law of our creation we owe the debt of duty, love and obedience; and to whom we are accountable for the mercies of his daily Providence, and who hath an absolute and uncontrollable right in all that we have and are; all our owning, is but a stewardship, Luke 16.2. We have a right to prevent the encroachment of our fellow creatures, but not a right to exclude our accountableness and obligation to God; we have a right by way of charge and trust, as a steward in things committed to him, or a factor in the estate consigned to his hands, or a workman in his Tools and Instruments which the Master giveth him to do his work withal; but not an absolute independent right; they are not ours to use as we think meet: When God disposed his gifts, he did not dispossess himself; as the Husbandman did not intend to throw away his seed, when he scattereth it in the furrows of the earth, but soweth it to receive it again with increase.  
3. This right in us is so inherent in God, and proper to him, that God himself cannot communicate it to another: For he hath told us that he will not give his glory to another; to make the creature independent, is to make it no creature: God is God still, and the creature is a creature still, obnoxions to the law of its Creator, or else to his punishment for the breach of it; it implieth a contradiction, that he should cut off the creature from dependence upon himself, and therefore from subjection to himself; while God is God, and we are creatures, there will be a debt due from us to him, because we depend upon him for our being and preservation; our petty interests may be alienated, as a Lord may make his vassal absolutely free, or a Prince his Subject▪ as Saul proclaimed, That whosoever encountered Goliath, he would make his house free in Israel, 1 Sam. 17.25. That is, free from Taxes, Imposts, services in War, but not free from being a subject; but no creature can be exempted from duty to God, or made free from this debt; for dependence upon God, and our subjection to him, are so twisted together, that the one cannot be without the other: We wholly depend upon him for being, and all things else, and therefore we must be wholly subject to him. Well then, consider man in the order of Creation, and he is a debtor to God, not to his own flesh; bound to refer his service, strength, time, care, life and love to him, from whom he received them; these are sound reasonings not to be reproved.  
Secondly, By the condition of their spiritual being, so they are much more debtors to God: and therein consider,  
1. The foundation on which this new estate is built, and that is our Redemption by Christ. This doth infer the debt mentioned in the Text, whether we respect the state from whence we were redeemed, the price paid for us, or the end why we were redeemed: The state from whence we were redeemed, was a state of woeful eaptivity; from God's debtors we became Satan's slaves: Now if a captive were ransomed by another man's money, his life, service and strength did belong to the buyer, for he is his money, Exod. 21.21. Christ hath bought us from a worse slavery, therefore all that we have, belongeth to him; we are debtors; so for the price that was paid for our ransom as from the worst slavery, so with the greatest price, 1 Pet. 1.18. We are not redeemed with corruptible things, such as silver and gold, but with the precious blood of Christ. Now this maketh us debtors, and destroyeth all right and property in ourselves, 1 Cor. 6.19, 20. Ye are not your own, ye are brought with a price, therefore glorify God with your bodies and souls, which are Gods. Take in the end, and the Argument is the more conclusive; he hath redeemed us to God, Rev. 5.8. Rom. 14.4. For to this end Christ both died and arose again, and revived; that he might be Lord both of dead and living. Well then, we are not to live as we list, but to live unto God; not debtors to the flesh, to live after the flesh, but debtors to the spirit, to be led by the Spirit of God; ex ordine justici, justice requireth this, we are the Lords.  
2. The benefit of this spiritual new being its self, or our regeneration inferreth it; For we are justified and sanctified, and by both obliged, and also inclined to live unto God; obliged, for these benefits of Christ's Righteousness and Spirit given to us, are such excellent benefits, that for them we owe our whole selves to God; if Paul could tell Philemon, thou owest thyself to me, Phil. 1.9. because he had been an instrument in converting him to God; How much more is our obligation to Christ, who is the principal Author and proper efficient cause of this grace? surely we owe our whole selves, and strength, and time, and service to him, jure beneficiario, as Gods beneficiaries, we are in debt to him as our benefactor; and not only obliged but inclined by the gift of Christ's Righteousness and Spirit; he hath form us for this very thing, and fitted to perform the more easily what we owe to God: Every thing is fitted for its use, so we are prepared and fitted for the new life, and all the duties that belong thereunto, Eph. 2.10. We are his workmanship in Christ Jesus, created unto good works. The new creature is put by its proper use, if we live after the flesh; for all this cost and workmanship is bestowed upon us in vain, if it doth not fit us to live unto God.  
3. Our own Vow and Covenant sworn, and entered into by Baptism. Baptism doth infer this debt, for there we renounced the flesh, and gave up ourselves to God as our proper Lord; Baptism is a vowed death to sin, and a solemn obligation to live unto God; therefore every Christian must reckon himself dead to sin, Rom. 6.11. Likewise reckon ye also yourselves to be dead unto sin, but alive unto God; and Col. 3.3, 5. Ye are dead, therefore mortify your members; and Rom. 6.2. How shall ye that are dead unto sin, live any longer therein? He argueth not ab impossibili, but ab incongruo; for a baptised person, or one that is entered into the Oath of God; and being made servants of God, we are bound to live in all new obedience. 1 Pet. 3.21. The like figure whereunto even baptism doth now save us: not the putting away the filth of the flesh, but the answer of a good conscience towards God. The answer of a good conscience saveth.  
4. In regard of the benefits we do hereafter expect from Christ, our resurrection, and glorious estate in heaven: That is mentioned ver. 11. as binding us to the spiritual life: Certainly where we have received good, and expect more good things, we are the more obliged to obedience. From the flesh we can look for nothing but shame and death; but from the Spirit, life and peace. Therefore in prudence we are bound to make the best choice for ourselves, and to live not carnally, but spiritually. Sin never did us any good office; nor can you expect any thing from it for the future; it hath never done you good, and will do you eternal hurt; and are you so much in love with sin, as to displease your God, and lose your souls for it, which might otherwise be saved in a way of obedience to the Spirits sanctifying motions? This Argument is again repeated in the 13 th' ver. if ye live after the flesh, ye shall die. That we might seriously consider it, Can the flesh give you a sufficient reward to recompense the pains you incur by satisfying it.  
1. USE is Information: It informeth us of divers Truths.  
1. If your obedience be a debt, than there can be no merit in it: for what is debitum, is not meritorium: Luke 17.10. When ye have done all that is commanded you, say, We are unprofitable servants; We have done that which was our duty to do. We owe ourselves, and all that we have, are, and possibly can do, to God, by whom we live and are; and therefore deserve no further benefit at his hands. Put case we should do all, yet in how many things are we come short? Therefore surely God is not bound to reward us by any right or justice arising from the merit of the action its self, but only he is inclined so to do by his own goodness, and bound so to do by his free promise. The creature oweth its self wholly to God, who made it; and God standeth in such a degree of eminency, so far above us, that we can lay no obligation upon him. Aristotle said well, That children could never merit of their parents; and all their kindness and duty they perform towards them, is but a just recompense to them from whom they received their being. If no merit between Children and Parents, surely not between God and men.  
2. When a believer gratifieth the flesh, 'tis not of right, but tyrannous usurpation. For he is not a debtor to the flesh, he oweth it no obedience. Let not sin reign in your mortal bodies, Rom. 6.11, 14. Sin shall not reign; it may play the Tyrant: chrysostom saith, That a Child of God may be overtaken through inadvertency, or overborne by the impetuous desires of the flesh, and do something which his heart alloweth not; his sins are sins of passion rather than design; and though the reign of sin be disturbed, yet 'tis not cast off. Our lives should declare whose servants and debtors we are: for whom do you do most? Your lives must give sentence for you, whether you are debtors to the flesh, or to the spirit. If you spend your time in making provision for the flesh, to fulfil the lusts thereof, Rom. 13.14. you are debtors to the flesh. If you check the flesh, and tame it, cut off its provisions, though now and then it will break out, you are not debtors to the flesh, but the spirit. The flesh may rebel for a time, but the grace of the spirit reigneth. Some are wholly governed by their fancies and humours, or the passions, appetites, and desires of the flesh; are carried on headlong by their own carnal and corrupt inclinations to every sense pleasing object, are not masters of themselves in any thing, but serve divers lusts and pleasures, against the dictates of their own reason and conscience. Now 'tis easy to pronounce sentence concerning them. Others who are led by the Spirit of God to the earnest pursuit of heavenly things: Now these, though so often fomented to self-pleasing and compliance with their lusts and corrupt inclinations, yet the heavenly mind hath the mastery, they complain of this tyranny, are grieved for it, troubled, and do by degrees overcome it.  
3. It informeth us what answer we should make when we are tempted to please the flesh. Say, We are not debtors: When Satan tempteth, or sin enticeth, say, I owe thee nothing, I have all from God: if the flesh tempteth to neglect your callings, to misspend your time, say, This time is the Lords; as the Apostle, 1 Cor. 6.15. Shall I take the members of Christ, and make them the members of an harlot? Luther speaketh of a Virgin that would answer all temptations with this, Baptizata sum, I am baptised. So the faithful hath but this to answer to every tempter and temptation, I am dedicated to God; or, I am the Lords: This soul, this body, this time, this strength, is his; my business is not to please the flesh, but to please the Lord. Nothing will be such an help in defeating temptations, as to consider his full right and interest in us, and how justly he may expect fidelity from us, from whom we receive and expect all things.  
2. USE is, To exhort us to pay the debt of obedience. Common honesty requireth that every man pay his debts: Now we are debtors unto God.  
1. Consider how reasonable this debt is, that creatures should serve their Creator; that those that cannot live of themselves, should not live to themselves; and not do what they please, but what they ought. If God should put us to preserve ourselves, or keep ourselves but for one day, how soon should we disappear, and return into our original nothing! As God sendeth his people to their idols for deliverance, Judg. 10.14. Go and cry to the gods which you have chosen, let them deliver you in the time of tribulation. This would make the case sensible, If you can keep yourselves, please yourselves. As protection draweth allegiance, so doth dependence enforce subjection. Since therefore in him we live, and move, and have our being, let us live to him, and for him.  
2. Consider how unavoidable it is. You are the Lords whether you will or no. No creature is free from this debt; not the Angels, who have many immunities above us; yet Psal. 103.20, 21. Bless the Lord ye his angels that excel in strength, that do his commandments, harkening to the voice of his word: bless ye the Lord all ye his hosts, ye ministers of his that do his pleasure. Not the humane nature of Christ, Gal. 4.4. The Devil and wicked men are, but 'tis against their wills: But his people are a voluntary people, Psal. 110.3. they own Gods right in them; his they are, and him they will serve, Acts 27.23.  
3. How comfortable the debt is made by God's new title of redemption. The former ceased not, but will continue whilst there is a relation between the creature and the Creator. But this is a power cumulative, not destructive, but superadded to the former; and is more comfortable and beneficial to us, that Christ would set us in joint again, and restore the creature to a capacity of serving and pleasing God. O what a blessed thing is it to take a law of duty out of the hand of a Mediator! a double advantage, both to assistance and acceptance; now God will help us, and will accept of it, as we can perform it; from the Mediator we have this spirit, and his righteousness; first, his spirit to help us, and give us grace to serve God acceptably, to break the bondage of sin, Rom. 8.2. To help us against it, all along, v. 13. and by his spirit of Grace we are enabled to love him, and serve him, whom I serve in the spirit; and the more we use this grace, the more 'tis increased up●● us; and the more we pay this debt, the more we are enabled to pay, Prov. 10.29. The way of the Lord is strength to the upright. We grow the richer for paying, for we pay God out of his own Exchequer, 1 Chron. 29.14. Of thine own have we given thee. 1 Cor. 15.10. But by the grace of God I am what I am, and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all; yet not I, but the grace of God which was with me. The laborious diligent soul hath more abundance of his spirit. Secondly, As we have his Righteousness; God accepts of our imperfect endeavours, Eph. 1.6. He hath made us accepted in the beloved, Mal. 3.17. I will spare them as a man spareth his own son that serveth him. This double comfort we have by the Mediator.  
4. The debt is increased by every benefit which we receive from God, Luke 12.48. To whom much is given, of him shall be much required; and to whom men have committed much, of him will they ask more. As our gifts increase, so doth our debt; as our debt, so doth our account; they that have received most, are bound to love him more, and serve him better, because they are more in debt than others.  
5. How necessary it is for us to be debtors to God. If not debtors to God, we are debtors to the flesh; there is no medium; and if debtors to the flesh, servants to every base lust, Tit. 3.3. Serving divers lusts; quam multos habet dominos qui unum habere ne vult. We are slaves to every thing, if not debtors to God, and behave ourselves as such. Every fancy and humour captivateth us.  
6. By paying this debt, we receive more than we pay in present comfort and peace, but certainly in future glory and blessedness, Rom. 6.22. Ye have your fruit to holiness, and the end everlasting life. The fruit of holiness for the present is peace, no greater comfort than in the discharge of our duty, Gal. 6.16. As many as walk according to this rule, peace and mercy be upon them.  
7. If we pay not the debt of obedience, we incur the debt of punishment, Matt. 6.11. And forgive us our debts, as we forgive our debtors; and Rome 6.23. The wages of sin is death. A man by pleasing the flesh runneth himself further in debt than all the gain he gets by sin doth amount unto, be it never so pleasing and profitable; he runneth in debt to God's Justice, which at length will take him by the Throat, and say, Pay what thou owest; it will cast you into the prison of Hell, and you shall not depart thence till you have paid the utmost mite, Luke 12.59. For the present it bringeth you trembling of conscience, and hereafter eternal vengeance; these things should be minded, because the Devil gets into our hearts by the backdoor of sensual affections, he doth not bring the temptation to our reason. To consider it as a remedy, 

1. Own the debt by directing yourselves to God: Every one should have his own; give unto Caesar the things that are Caesar's, and to God the things that are Gods, Mat. 22.21. Nothing more reasonable than that God should have his own, 2 Cor. 8.5. They first gave themselves to the Lord.  
2. Keep a constant reckoning how you lay out yourselves for God, Phil. 1.21. To me to live is Christ. Neh. 1.11. The Lord show me favour in the sight of this man, for I have been the king's cupbearer.  
3. Pray God to bless you, and ever keep in remembrance the former debt, 1 Cor. 6.15. Know ye not that your bodies are the members of Christ? Shall I then take the members of Christ, and make them the members of an harlot? God forbid.     

SERMON XVI.  ROME VIII. 13. 
If ye live after the flesh, ye shall die.—  
HERE is another Reason rendered why Christians should not live after the flesh; before, a debito; now a damno; or if you will take the whole Verse, you have the danger of the carnal life, and the benefit of the spiritual; both Propositions are hypothetical or conditional, both include perseverance in either course: The Apostle saith not, If you have lived after the flesh, ye shall die: All have lived after the flesh before they lived after the spirit; and in the other part, if ye go on to mortify; in the one branch the doom is heavy death, not only temporal, but eternal; in the other the boon or benefit is as much as we can desire, and far more than we can ever deserve or requite; both have their use, for man is apt to be moved by hope or fear; if honesty and duty will not persuade us, yet danger and benefit may have an influence upon us.  
Let us now consider the first clause, where death is propounded as the necessary consequent of carnal living; we need not only milk, but salt; as milk to nourish the new creature, so salt to fret out the corruption of the old man: A sore penalty is threatened to them that fulfil the desires and inclinations of the flesh; we buy carnal delights at too dear a rate, when we must die eternally to enjoy them.  
Doct. That God threateneth those that live after the flesh, with eternal death and destructiion.  
I shall speak to this Point.  

1. By way of Explication.  
2. By way of Confirmation.   
In the Explication I shall show you, 

1. What is meant by flesh.  
2. What by living after the flesh.  
3. What is the death threatened.    
2. By way of Confirmation. 1. That this threatening is every way consistent with the Wisdom, and Goodness of God. Secondly, The certainty of its being accomplished and fulfilled.  
First, by way of Explication. 1. What is meant by flesh.  
1. The flesh is sometimes taken for the natural bodily substance, that corporeal mass we carry about us: so 'tis said, No man ever hated his own flesh, but nourisheth it, and cherisheth it, Eph. 5.29. The body is a part of us, and deserveth due care, that it might be an holy Temple for the Spirit to dwell in, and sanctify, and make use of it for God.  
2. For corruption of nature, which inclineth us wholly to things grateful to the body and bodily life, with the neglect of God, and our precious immortal souls, John 3.6. That which is born of flesh, is flesh: Now flesh in this latter sense is taken, 

1. Largely.  
2. Strictly.    
First, Largely, For the whole dunghill of Corruption, in whatever faculty it is seated, in the Understanding, Will, or rational Appetite; so Gal. 5.17. The flesh lusteth against the spirit; that is, corrupt nature.  
2. Strictly, Or in a limited sense, for the corruption of the sensual Appetite, 1 John 2.16. All that is in the world is either the lust of the flesh, the lust of the eye, or pride of life. Sensuality is expressed by the lust of the flesh; and Eph. 2.3. Fulfilling the wills of the flesh, and of the mind. As 'tis taken more generally for natural corruption, both in Will, Mind, and Affections; so more particularly for the disorder of the sensual Appetite, which carrieth us to Meats, Drinks, Riches, Pleasures, Honours; therefore there are two Branches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Flesh must not be confined to this latter sense, but taken in the latitude of the former; we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wisdom of the flesh, Rom. 8.7. and of a fleshly mind, Col. 2.18. Man is a corrupt carnal creature in all his faculties of the soul, even those which are more noble, the Understanding and Will; and when the Apostle reckoneth up the works of the flesh, Gal. 5.19. He doth not only reckon up Fornication, and Adultery, Uncleanness, Wantonness, which belong to the sensual Appetite; but Idolatry, and Heresy, which are the fruits of blind and corrupt Reason; and Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, Sedition, Envyings, Murder, which belong to the depraved Will; we must take flesh then in the largest sense.  
Secondly, What it is to live after the flesh. Living doth not note one single action, but the trade, course, and strain of our conversations; they are said to live after the flesh, where the flesh is their principle, their work, and their scope.  
1. Where it is the governing principle, or that spring which sets all the Wheels a going. Once it was thus with us all; we were wholly acted by the inclinations and desires of the flesh, and did nothing but what the flesh moved us unto, and therefore natural men are said to be in the esh, Rom. 8.8. and after the flesh, v. 5. and to serve divers lusts and pleasures, Tit. 3.3. But when our cure is wrought, we are acted by another principle, the spirit or new nature, Rom. 8.1. and Gal. 5.16. Not that the old principle is quite abolished, 'tis in us still, Gal. 5.17. The flesh lusteth against the spirit, and the spirit lusteth against the flesh. And 'tis in us not as dead, but as working and operative, and there is a mixture of the respective influence and efficacy of these two principles in every action; yea, in some actions a prevalency of the one above the other: The worse part in a particular conflict may get the upper hand; yet there is a sensible difference between the people of God and others; the better principle is habitual and constant, and in predominancy, and doth not only check and thwart the other, but overcome it; and the interest of the flesh decreaseth, and that of the spirit prevaileth, and keepeth the carnal part in subjection; but when the flesh is the chiefest principle that beareth rule in our hearts, and we are acted and guided by it in our course of life, we live after the flesh.  
2. Their work and trade, or the business of their lives; men are said to live after the flesh, that wholly mind the things of the flesh, Rom. 8.5. That take no other care, but to spend their time, wit, and estate upon the service of their own fleshly lusts; their whole life, study, and labour is to please the flesh, and satisfy the flesh: If God gets any thing from them, 'tis but for fashion sake, and 'tis only the flesh's leave, so Gal. 5.8. To sow to the flesh; there is their business, To make provision for the flesh, Rom. 13.14. Neglecting God, and the eternal welfare of their precious and immortal souls; be it in the way of sensuality, or be it in the way of worldliness, all their toiling, and excessive care and pains, are for the worldly life; in short, they follow after earthly things with greatest earnestness, and spiritual things in an overly, formal and careless manner. A carnal man may do many things in Religion, which are good and worthy: Man that hath an Appetite, hath also a conscience; though the flesh is importunate to be pleased, and unwilling to be crossed, that it giveth way to a little superficial duty, that conscience may be pacified, and so its self may be pleased with the less disturbance. Religion is but taken on as a matter by the by, as you give way to a servant to go upon his own errand. Nay, sometimes the flesh doth not only give leave, but it sets them a work to hide a lust, or feed a lust; to hide a lust from the world, as in Hypocrites, as the Pharisees made their worship serve their rapine, Matth. 3.14. Or from their own consciences; every man must have some Religion; therefore the flesh alloweth a few services that it may the more securely possess the heart; 'tis not for the interest of the flesh, to have too much Religion, nor none at all; the carnal life must have some devotion to cover i●, that men may take courage in sin the more freely: Or feed a lust; pride or vainglory may put men on preaching or praying before others, Phil. 1.16, 17. The one preac●eth Christ out of contention. Or give alms, Matth: 6.1. take heed that you do not your alms before men, to be seen of men; and a sacrifice may be brought with an evil mind, Prov. 21.27. The devil careth not what means we use, so he may have his ends; that is, to keep men in a carnal condition.  
3. That make it their scope, end, and happiness. That is our scope and end that solaceth our minds, and sweeteneth our labours; that which they aim at is to be rich and great in the world, or enjoy their pleasure without remorse, Phil. 3.19. Whose end is destruction, whose God is their belly, they mind earthly things. That is our God which lieth next our hearts, to which we offer our actions, and from which we fetch our inward complacency, be it the pleasing of the flesh, or being accepted with God; all their delight and contentment is to have the flesh pleased in some worldly thing; this giveth them a joy and rest of mind, and quencheth all sentiments of Religion, and delight in God; they that aim at Pardon, Grace, and Glory, no worldly thing will satisfy them: God and Heaven are preferred above all the Pleasures, Honours and Profits they can enjoy here, Psal. 4.7. Thou hast put gladness into my heart, more than at the time when their corn and wine increased. But 'tis otherwise with the carnal, for their hearts run out more pleasingly after some worldly thing, and when they obtain it, it keepeth them quiet, under the guilt of wilful sin, and all their soul-dangers, and forget eternity, because they have their hearts desire already, Luke 12.19, 20. And I will say to my soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry; but God said unto him, Thou fool, this night thy soul shall be required of thee, than whose shall these things be thou hast provided? And the peace and pleasure which they daily live upon, is fetched more from the World, than from God, and Christ, and Heaven; the flesh is at ease, and hath nothing to disturb it; and they designed the conveniencies of the flesh in their whole lives; this is their principle, their chief scope and aim; whatsoever he doth, he still designeth the contentment of the flesh, or some temporal good that shall accrue to him. Thus you see who live after the flesh: Where no contrary principle is set up to check it, where 'tis our daily work to please the flesh, and our great scope and solace to have it pleased.  
3. What is this death that is here threatened (ye shall die). Surely the natural death is not intended, for that is common to all, both to those that please the flesh, and those that crucify the flesh, Heb. 9.27. 'Tis appointed for all men once to die; And besides, to the godly it is matter of comfort, a thing which they should rather desire than fear, 1 Cor. 3.22. Death is theirs; therefore death is but a softer word for eternal damnation, yet used with good Reason; the Apostle saith, Ye shall die, rather than ye shall be damned; first, because death to the wicked is an inlet to their final and eternal misery. 'Tis dreadful to them, not only as a natural evil, as it puts an end to their worldly comforts, but as a penal evil, Heb. 2.14, 15. Who are all their life time subject to bondage through fear of death; because of the consequences of it, than their torment beginneth. Secondly, because 'tis more liable to sense. We know hell by faith, and death by sense; now that notion that is more known, affects us more; all abhor death as a fearful thing. Briefly then, this death consists not in an extinction and abolition of the creature, but in a deprivation of the favour and presence of the blessed God, who is the fountain of all comfort; and the everlasting pains and torments which the soul and body being cast out of God's presence feeleth in hell; all that weeping and gnashing of teeth, that bitter remembrance of what is past, the acute sense of what is present, that despair and fearful looking for of the fiery indignation of the Lord; what the Scripture speaketh of, 'tis all included in this word (ye shall die); 'tis in short, to be separated from God and Christ, and the Saints and Angels, and to have eternal fellowship with Devils, and damned Spirits, together with those unknown pains inflicted on us by the Wrath of God in the other world.  
3. It would not be sufficient to restrain men from sin, if God should only threaten temporal death, and not eternal; every murderer would venture to execute his maliee, every adulterer follow his lusts, and voluptuous man his swinish and brutish pleasure, if it were only to endure a short pain at death, and then be free from misery for ever after: We see how offenders venture on man's punishment, and how many shorten their days for their vain pleasure; therefore unless the death were everlasting, the world would be little awed by it, unless the bitterness be greater than the present sinful pleasure; therefore eternal torment is that which God threateneth, and will surely execute on the sensual and carnal; so that the sinner hath no hope to escape, unless by repentance, and breaking this course of living after the flesh.  
Secondly, Now by way of Confirmation, We must show the fit Connexion between these Two Things, the carnal living, and this terrible Death; and there we must show you, 

1. That this threatening is every way consistent with the Justice, and Wisdom, and Goodness of God.  
2. Since 'tis threatened, the certainty of its accomplishment.    
1. It's consistency with the Justice, Wisdom, and Goodness of God.  
1. His Justice: First, Because those that live in the flesh, continue in the defection and apostasy of mankind. And so the old sentence is in force against them, In the day thou eatest thereof, thou shalt die, Gen. 2.17. To show you this; let me tell you, That by the Creation Man was to be subject to God, and by his own make and constitution was composed of a body and a soul, which two parts were to be regarded according to the worth and dignity of each; the body was subordinated to the soul, and both body and soul to God: The flesh was a servant to the spirit, and both flesh and spirit unto the Lord; but sin entering, defaced the beauty, and disturbed the order and harmony of the Creation, for man withdrew his Subordination and Obedience unto God his Maker, and set up himself instead of God, and the flesh is preferred before the soul; reason and conscience are enslaved to sense and appetite, and the beast doth ride the man, the flesh becoming our Principle, Rule, and End; now 'tis horrible wickedness if you consider either of these disorders; our contempt of God, for it is great depreciation, and disesteem of his holy and blessed Majesty, which is neglected and slighted for a little carnal satisfaction and every perishing vanity is preferred before his favour; the heinousness of the sin is to be measured by the greatness of him who is offended by it, 1 Sam. 2.25. If one man sin against another, the Judge shall judge him: but if a man sin against the Lord, who shall entreat for him? Now for creatures to seek their happiness without God, and apart from God, in such base things, deserveth the greater punishment. The other disorder is, we love the happiness of the body above that of the soul; man carrieth it as if he had not an Immortal Spirit in him, Psal. 49.12. is as the beast that perisheth: And is altogether flesh, his Wisdom and Spirit is sunk into flesh, and sin hath transformed him into a brutish nature. Well now, if men will continue in this apostasy; what then more just, than that God should stand to his old sentence, and deprive him of that happiness which he despiseth, that those who dishonour their own souls, should never be acquainted with a blessed Immortality; and those that contemn their God, and banish him out of their thoughts, and do in effect say to the Almighty, Job 21.14. Depart from us, we desire not the knowledge of thy ways. That they may spend their days in mirth; that God should banish them out of his presence with a curse never to be reversed; they do in effect bid God be gone, the very thoughts of him are an interruption to that sort of life they have chosen, that he should bid them depart ye cursed, who bid him depart first. In short, that the carnal life, which is but a spiritual death, should be punished with eternal death, 1 Tim. 3.6. She that liveth in pleasure is dead while she liveth. A kind of carcase, or rather a living creature dead, estranged from the life of God, and then deprived of eternal life.  
2. They refuse the remedy. The great business of the Christian Religion, is to dispossess us of the brutish Nature which is gotten into us. I say, this is the drift and tenure of Christianity, to recover us from the flesh, to God: To turn man into man again, that was become a beast; to draw him off from the Animal life, to life Spiritual and Eternal: To drive out the Spirit of the World, and introduce a Divine and Heavenly Spirit purchased by Jesus Christ, and offered to us in the promises of the Gospel. The World is mad, and brutish, enslaved to lower things; but this healing institution of Christ, is to make us Wise and Heavenly; to recover the immortal Soul, that was embondaged to earthly things, and depressed and tainted by the objects of sense, into its former liberty and perfection, that the Spirit might command the flesh, and man may seek his happiness and blessedness in some higher and transcending good, than the beasts are capable of. In short, as sin was the transforming of a man into a beast; so Christianity is the transforming of beasts into man again: To restore humanity, and elivate it from the state of subjection to the flesh; Joh. 3.6. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. 2 Pet. 1.4. Whereby are given us great and precious promises, that by these you might be partakers of the divine nature; having escaped the corruption that is in the world through lust. 1 Cor. 2.12. Now we have received not the spirit of the world, but the spirit which is of God, that we may know the things that are freely given us of God. Now after this is done with such cost and care, if men will love their bondage, despise their remedy, surely they are worthy of the severest punishment, Joh. 3.19. And this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil. If they refuse this Spirit that is offered to change our natures, and lift us up from earth to Heaven, and we will not be changed, and healed, but wallow in this filth and puddle still, we are doubly culpable for not doing our duty, and refusing our remedy.  
But you will say, The punishment is Eternal; how will that stand with the justice of God to inflict it, for temporal offences?  
1. Answer. Till the carnal life ceaseth, the full punishment doth not begin or take place; as when men have done their work they receive their wages. 'Tis not inflicted till after death, and in the other world there is no change of state: our trial is over, our sentence is past, the gulf is fixed between Hell and Heaven, that the inhabitants of the one cannot come into the other place, Luke 16.26.  
2. There was Eternal life in the offer. Now if men will part with this for one morsel of meat, this is profaneness indeed. Heb. 12.15, 16. The things propounded to their choice, are Eternal happiness, and Eternal misery; if they refuse the one, they in justice deserve the other.  
3. If they be Christians, they do not pay their great debt, or fulfil their Covenant-Vow, and so make the forfeiture. The Apostle here inferreth the great danger out of the debt, Ye are debtors; that if we live after the flesh, we shall die; they are entered into the bond of the holy oath. So elsewhere, Gal. 5.24. They that are Christ's, have crucified the flesh with the affections and lusts thereof. How are we Christ's? as dedicated to him in Baptism, they have renounced the Devil, the World, and the flesh? they are Christ's not only de jure, they ought to do so; but de facto, they have crucified the flesh: 'Tis hypocrisy and perjury that the carnal and brutish nature should reign in us; baptism implieth a vow, we are baptised into the likeness of his death, Rom. 6.3. Christ bound himself to communicate the virtue of his death; and we bind ourselves to die unto sin, and to use all Christ's instituted means to that end and purpose; now if after that we are washed, we still wallow in the mire, and effect that life which we have renounced, and gratify what we should crucify; cherish the flesh, rather than use Christ's healing means to subdue it, and purge it out, our very baptism will solicit the more severe vengeance, and be a swift witness against us. It were better scalding oil had been poured upon us, than the water of baptism; and if there be any place in hell hotter than others, 'tis for hypocrites and perjured persons that have broken the vow of their God which is upon them; this should the more sink into us, because every covenant hath a curse included in it, implicit or explicit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch. A Consecration implieth an execration or imprecation of vengeance if we do contrary; the Scripture abhoreth not this notion; 'tis said Neh. 10.29. they entered into a curse and an oath to walk in God's law. So it is in the new Covenant, for all Christians do consent to the threats and punishments of the Gospel in case of failing in their duty; as the Israelites were to give their Amen, Deut. 29.41. to the curses of the law; so we profess to submit to the law of grace, and tenor of it. In Mark 16.16. He that believeth not, shall be damned. We profess our consent to this law, not to a part only, but to the whole. Now what ever Faith and Baptism calleth for, that must be done; or if it be wilfully left undone, we approve the penalty as just, and that God may rightly inflict it upon us. Thus for the Justice of God.  
2. Now for the Wisdom. The punishment is the greater to check the greatness of the temptation. Much of the fleshly life is pleasant, like the Eden of God to the besotted soul; therefore God hath guarded it with a flaming Sword, that fear may counterbalance our delight: 'Tis an hard thing to bring a man to strive against his own flesh, 'tis born and bred with us, and is importunate to be pleased, but the end is death; there must be a separation between the soul and sin; or beeween the soul and God; milder motives would do us no good against boisterous lusts, and are not powerful enough to wean us from accustomed delights; therefore is the punishment threatened the more dreadful, and the sinful fear is checked by the severity of the intermination; though sense-pleasing, and flesh-pleasing be sweet to a carnal heart, 'twill cost him dear. The Wisdom of God is seen in Three Things.  
1. In punishing sin, which is a moral evil, with death and misery, which is a natural evil; In appointing that it should be ill with them that do evil; these are fitly sorted, Deut. 30.15. See, I have set before thee life and good, death and evil. The evil of sin is against our duty, and the evil of punishment against our interest and happiness; now if men will willingly do what they should not, 'tis equal they should suffer what they would not, what is against their wills; these two are natural relatives, sin and misery, good and happiness; we find some of this in ourselves, we have compassion of a miserable man, whom we esteem not deserving his misery, we think 'tis ill placed there; and we are also moved with indignation against one that is fortunate and successful, but unworthy the happiness he enjoys, which showeth man hath an apprehension of a natural harmony and order between these things, sin and misery, goodness and felicity.  
2. The Wisdom of God lieth in this, that the love of pleasure which is the root of all sin, should end in a sense of pain. Man is a very slave to pleasure, Tit. 3.3. Serving divers lusts and pleasures. 'Tis ingrained in our natures, therefore to check it, the Lord hath threatened the pains of the second death, and this method our Lord approveth as most useful to draw us from our beloved sin, Matth. 5.29, 30. Better one member suffer, than the whole body to be cast into hell. In short, God hath so proportioned the dispensation of joy and sorrow, pleasure and pain, that 'tis left to our choice, whether we will have it here or hereafter, whether we will have pleasure as the fruit of sin, or as the reward of well-doing; both we cannot have, you must not expect to enjoy the pleasures of Earth and Heaven too, and think to pass from Delilahs' Lap into Abraham's Bosom, Luke 16.25. Son, in thy life time thou receivedst thy good things; and Jam. 5.5. Ye have lived in pleasure upon earth. You have been merry and jocund, but your time of howling and lamenting then cometh, far beyond the degree of your former rejoicing.  
3. By setting eternal pains against momentary pleasures, that ye may the better escape the temptation; Momemtaneum est, quod delectat, eternum quod cruciat; The pleasures of sin are but for a season, Heb. 11.25. But the pains of sin are for evermore; if the fearful end of this delightful course were sound believed, or seriously considered, it would not so easily prevail upon us. 'Tis the Wisdom of our Lawgiver that things to come should have some advantage in the proposal above things present, that the joy and pain of the other world should be greater than the comfort and pleasure of this world, which is a matter of sense; for things at hand would certainly prevail with us, if things to come were not considerably greater; therefore here the pain is short, and so is the pleasure, but there 'tis eternal: Those that will have their pleasure here, they shall have it, but to their bitter cost; but those that will work out their salvation with fear and trembling, will by the spirit mortify the deeds of the body, pass through the difficulties of Religion, shall have pleasure at his Right Hand for evermore, Psal. 16.11.  
3. 'Tis consistent with his love and goodness: This is necessary to be considered; First, Because we are apt to think hardly of God for his threatenings. 'Tis for our profit to give warning, and to bring us to repentance, and that we may take heed and escape these things; he threateneth that he may not punish; and he punisheth in part, that he may not punish for ever: The first awakening is by fear, afterwards shame, sorrow and indignation; the curse driveth us to the promise: First, we look upon sin as damning, then as defiling; first, as it fits us for Hell, then as it unfits us for Heaven. 2. 'Tis a benefit to the world. Punishment among men, because of the degeneracy of the world, is a more powerful engine of Government than reward; we owe much of our safety to Prisons and Executions: so in God's Government, though love be the mighty Gospel Motive, yet fear hath its use, at least for those who will not serve God out of love; slavish fear tieth rheir hands from mischief.  
3. For the converted they find all help in this part of the spirits discipline, to guard their love. When their minds are in danger of being enchanted by carnal delights, or perverted by the terrors of sense; when the flesh presents the bait, Faith shows the hook, Matth. 10.28. Or are apt to abuse our power, because none in the world can call us to an account, Job 3.23. Destruction from God was a terror to me. He stood in awe of God, who is a party against the oppressor, and will right the weak against the powerful.  
2. Secondly, Since 'tis threatened, we may conclude the certainty of its accomplishment. The world will not easily believe that none shall be saved but the Regenerate, and those that live not after the flesh, but the spirit; and love God in Christ above all the world, even their own lives; that besides these few, all the rest shall be tormented in Hell for ever; flesh and blood cannot easily down with this Doctrine; but God's threatenings are as sure as executions.  
1. Because of the holinese of his nature, Psal. 11.6, 7. Upon the wicked he will rain snares, fire, and brimstone, and horrible tempest; this shall be the portion of their cup, for the righteous Lord loveth righteousness: But men feign God, as they would have him to be, and judge of God's holiness by their own interest, Psal. 50.21. Thou thoughtest that I was altogether such a one as thyself. As if God were less mindful, because he is so holy, and will not be so indulgent to their flesh and sin, as they are themselves, and would have him to be.  
2. His unalterable truth. God cannot lie, Tit. 1.2. Tho the threatening in the present judgement doth not always show the event, but merit; yet it follows afterward; for the Scripture must be fulfilled, or else all Religion will fall to the ground, he cannot endure any should question it, 'tis not a vain scarecrow, Deut. 30.19.20. I call Heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that thou and thy seed may live; that thou mayest love the Lord thy God, that thou mayest obey his voice, and that thou mayest cleave unto him, for he is thy life, and the length of thy days.  
3. His all-sufficient Power, 2 Thes. 1.9. Who shall be punished with everlasting destruction, from the presence of the Lord, and the glory of his power; and Rom. 9.22. What if God willing to show his wrath, and to make his power known, endureth with much long-suffering, the vessels of wrath fitted to destruction? If God will do so, surely he can, there is no let there, Heb. 10.29, 30. Vengeance belongeth to me, and I will recompense, saith the Lord: and again, the Lord shall judge his people. He liveth for ever to see vengeance executed; if it seem co be so terrible to you; God knoweth 'tis with a design of love to awaken those that are carnal: What a case am I in then! And to make the converted more cautious, that they do not border on the carnal life; God maketh no great difference here, between the righteous and the wicked; hereafter he will.   

SERMON XVII.  ROME VIII. 13. 
If ye live after the flesh, ye shall die.  
1. USe is Information.  
1. To show the lawful use of threatenings. 2. The folly of two sorts of people. 1. Of those that will rather venture this death, than leave their sinful pleasure. 2. Those that would reconcile God and flesh, God and the world, etc.  
1. The lawful use of threatenings.  
1. threatenings are necessary during the law of Grace: Two Arguments I shall give for the proof thereof. 1. If threatenings were needful to Adam in the State of Innocency and Perfection, much more are they useful now, when there is such a corrupt Inclination within, and so many Temptations without; in the best there is a double principle, and many inordinate lusts, that we need the strongest bridle and curb to suppreiss them. 2. If Christ eme to verify Gods threatenings, surely God hath some use of them now: But so it is, the Devil would represent God as a liar in his comminations, Gen. 3.4. Ye shall not surely die. Christ came to confute the Tempter, and would die rather than the Devils reproach of God's threatenings should be found true; surely this is to check thoughts of iniquity.  
2. The folly of two sorts of people. First, Of those that will rather venture this death than leave their sinful pleasures, and live an holy life; carnal men think no life so happy as theirs, being escaped out of fetters of Religion, and bonds of Conscience, in the Apostles Expression, Free from righteousness, Rom. 6.20. Whereas the truth is, none are more miserable; for they carry it so, as if they were in love with their own death, Prov. 8.36. He that sinneth against me, wrongeth his own soul: and they that hate me, love death. You hazard soul and body, and all that is near and dear to you for a little carnal satisfaction; for the present you get nothing but the guilt of conscience, hardness of heart, and the displeasure of the eternal God; and for the future, everlasting destruction from the presence of the Lord, when the body and soul shall be cast into Hell Fire. Consider this before it be too late; there is no man goeth to Hell or Heaven, but with violence to conscience or lusts; those that go to Hell offer violence to their conscience.  
2. Those that would reconcile God and flesh, God and the world, and secure their interest in both; that hope to please the flesh, and yet to be happy hereafter for all that; would keep up a profession of Godliness, while they live in secret league with their lusts: God will not halve it with the world, nor part stakes with the flesh; you cannot please the flesh, and enjoy God too; for you have but one happiness, if you place it in contenting the flesh, you cannot have it in the fruition of God: Their end is destruction, whose God is their belly, and who mind earthly things, Phillip 3.19. Worldly pleasures will end in eternal torments; and so much delight, so much more will your torments be; for contraries are punished with contraries, Rev. 8.11. How much she hath glorified herself, and lived deliciously, so much sorrow give her. Therefore, so much as you gratify the flesh, so much you endanger the soul: Will you for a little temporal satisfaction, run the hazard of God's eternal wrath?  
2. USE is to dissuade you from this course: To this End I shall lay down some Motives, and some Means.  
Motives are these.  
1. You think the flesh is your friend, do all that you can to please it, whereas indeed it is your greatest enemy. That it is one of your enemies is clear, by that place, where all our enemies appear a breast, Eph. 2.2, 3. There is the course of this world, the prince of the power of the air, and our own flesh: If there were never a Devil to tempt, or example to follow, yet out of the heart proceed, Matth. 15.19. murder, adultery, theft, blasphemy: Among other things he reckoneth up Murder, which striketh at the life of man; and Blasphemy, which striketh at the Being of God; if the Devil should stand by, and say nothing, there is enough within us to put us upon all manner of evil; other enemies would do us no harm, without our own flesh: corruption may be irritated by God's Law, Rom. 7.9. We may be tempted to sin by Satan, 1 Cor. 7.5. Encouraged to sin, by the example, and the evil conversations of others, Isa. 6.6. Enticed to sin by the baits of the world. 2. Pet. 1.4. But only inclined to sin by our own flesh; and at length no man is a sinner, but by his own consent, Jam. 1.14. He is drawn away by his own lust, and enticed. In vain do temptations knock at the door, if there were nothing within to make answer, and admit them; if we could keep ourselves from ourselves, there were no danger from what is without; as Balaam by all his curses and charms, could do nothing against the Israelites till he found out a way to corrupt them by Whoredom, and by Whoredom to draw them to Idolatry, and so found a means to destroy them by themselves: So 'tis the Domestical Enemy, the flesh within us, which maketh us a prey to Satan, and doth us mischief upon all occasions; 'tis the flesh distracts us in holy duties, with vain thoughts, and abateth our fervors, that maketh us idle in our callings, that tempts to sensuality and inordinate delight when we are repairing nature, and turneth our table into a snare; so that nature is rather oppressed than refreshed for God's Service: 'Tis the flesh maketh us forget our great end, and the eternal interests of our Immortal souls.  
2. The more you indulge the flesh, the more 'tis your enemy, and the more your slavery and bondage is increased; so that still you grow more brutish, forgetful of God, and unapt for any spiritual use. By using to please the flesh, you do increase its desires, and know not at length how to deny it, and displease it; by being made a wanton, it groweth stubborn and contumacious: The more you gratify the flesh, the more inordinate it groweth; and the more unreasonable things it craveth at your hands; therefore you must hold an hard hand upon it at first; through too much indulgence the reins are loosened to sin, and the enemy is heartened, and our liberty is every day more and more lost; Solomon was fearfully corrupted, when he withheld not his heart from any joy, Eccles. 2.10. This brought him to a lawless excess, and to fall so foully as he did; if you give corrupt nature its full scope, and use pleasures with too free a licence, the heart is insensibly corrupted, and our very diseases and distempers become our necessities; Solomon saith, Prov. 24.21. He that delicately bringeth up a servant, shall have him become a son at length: He will no more know his condition, but grow bold and troublesome; we are all the worse for licence, therefore unless natural desires feel fetters, and prudent restraints, they grow unruly; therefore that the flesh may not grow masterly, 'tis good to bridle it; to deny ourselves nothing, bringeth a greater snare upon the soul, and distempers are more rooted, 1 Cor. 6.12. I will not be brought under the power of any creature. A man is brought into vassalage and bondage, and cannot help it.  
3. The engagement that is upon Christians to abhor carnal living. By their solemn Baptismal Vow, which obligeth us to take this Yoke of Christ upon ourselves, even to tame and subdue the flesh, Col. 3.3, 5. Mortify your members which are upon earth. All are strictly bound to mortify the deeds of the body, under pain of damnation; Kings as well as Subjects, Nobles and base; for God is no accepter of persons; no man of what degree soever can presume of an exemption from the duty, or hope for a dispensation. We are all debtors, and this duty taketh place as soon as we come to the use of reason; we all then begin to feel the corruption and imperfection of nature; and we are bound to look after the cure of it, and to use all Christ's healing means, that it may be effected. Then we begin to perceive the enemies against whom we are to fight, and a necessity laid upon us of killing them, or being killed by them: 'Tis our great fault, that we made conscience of our solemn Vow no sooner; surely we should no longer dispute it now, 1 Pet. 4.3. For the time passed of our life may suffice us to have wrought the will of the Gentiles, when we lived in lasciviousnesis, lusts, excess of wine, revelling, banquet, and abominable idolatries: But set about the work, and undertake the Battle against the Devil, the World, and the Flesh: Your first enemy is the Old Man, and it is the last, for it is not extinguished in us till death; therefore as soon as we pass out of Infancy into Youth, we must look upon ourselves under this obligation, not to live after the flesh, but after the spirit, to weaken the corruption of nature more and more; there was but one man, and no more, who was first good, and afterwards bad, and that was the first Adam: Another there is, who was hever bad, but always good, and that was Christ Jesus the Second Adam, our Lord, Blessed for ever: Of all the rest, none proved good, that was not sometimes bad; the Apostle saith, first that which was natural, and afterwards that which is spiritual; 'tis true, here first we put off a corrupt nature before we are renewed; the duty lieth upon us by our Baptismal Engagement, though Christ supplieth the Grace.  
4. The qualities of a Christian, or his condition in the world engageth him not to live after the flesh. I shall mention two; as they are Strangers and Pilgrims, or as they are Racers and Wrestlers: First, Sometimes 'tis pressed upon them as they are Strangers and Pilgrims, who have no continued abode, 1 Pet. 2.11. I beseech you as pilgrims and strangers, abstain from fleshly lusts, which war against the soul. You are or should be travelling into another Country, where are the spirits of just men made perfect, and where even this body of ours will become a spiritual body; and for you to please the flesh is contrary to your Christian Hopes; nothing so unsuitable for them that are going to Canaan, as to hanker after the fleshpots of Egypt; nothing is so contrary to our Profession, and breedeth such an unreadiness to depart out of the world, as these vain delights; therefore if you be strangers and Pilgrims, you should not lust after worldly things, lest you forget or forfeit your great hopes. Secondly, You are Racers or Wrestlers, 1 Cor. 9.24. Know you not that they which run in a race, even all but one receiveth the prize: so run that you may obtain. They that exercised in the Istmaick Games, had a prescribed set diet, both for quality and quantity, and had their rule chalked out to them, they knew their work and their reward; so. v: 27. But I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a castaway; That is, denied himself those liberties which otherwise he might enjoy; having prescribed to others the way of striving, and getting the victory; they for an Oaken or Olive Crown dieted themselves, kept themselves from all things which should hurt them, or disable them in the Race or Combat; and should we cocker every appetite, that have an Eternal Crown of Glory in view and pursuit? our danger is greater if we should miscarry and miss of it; theirs, the loss of a little vain glory; ours of Eternal Glory; therefore we should strive that we be not found unworthy to receive it; there the victory is uncertain, here all that are runners may be sure of the Crown.  
5. Consider the malignant influence of the flesh, and how pernicious it is to the soul. If it were a small thing we spoke to you about, you might refuse to give ear; but 'tis in a case of life and death, and that not temporal but eternal; we can tell you of many present and temporal inconveniencies that come by the flesh; the body, the part gratified is in many oppressed by it, Prov. 5.11. Thou shalt mourn at last, when thy flesh and body is consumed. It betrayeth you to such sins, as suck your bones, and devour your strength, and give your years to the cruel, to such enormities and scandalous practices, as bring infamy and a blot upon thy name; Pleasing the flesh maketh one turn a drunkard, and the very sin carrieth its own punishment with it; a second a wanton; a third a glutton, a fourth a hardhearted worldling, and all these sins waste the conscience, and debase the body, and spend our Wit, Time, Strength and Estates; but we have a more powerful Argument to present to you, it will be the eternal loss and ruin of your souls: There will a day come when you shall be called to an account for all your vain delights and pleasures, Eccles. 11.9. Rejoice, O young man in thy youth, and let thine heart cheer thee in the days of thy youth, and walk in the ways of thine own heart, and in the sight of thine eyes: but know, that for all these things God will bring thee to judgement. The young man is cited before the Tribunal of God, and we think somewhat must be allowed to that age, before man have learned by experience to contemn pleasures; and the young man is spoken to in his own dialect; let his wanton and wand'ring eye inflame the lusts of his heart, and smother his conscience by all manner of sensual delight; yet a length he will know the folly of this to his bitter cost. These things which are now so pleasing to the senses, shall gnaw and sting his conscience, when God whom he now forgetteth, shall bring him to the Judgement, and he shall have nothing to plead for his brutish folly.  
6. What vile unthankfulness it is, and a great abuse of that liberty which we have by Christ, Gal, 5.13. Ye are called to liberty, only use it not as an occasion to the flesh. We have a great liberty to use our worldly comforts with a respect to God's Glory, and as encouragements of God's Service, and for the sweetening of our Pilgrimage; but 'tis strangely perverted, when we use these things to please the flesh; you turn it into a bondage, and offer a great abuse to Jesus Christ; surely he never died to promote the power of sin, nor gave us these comforts to defeat the ends of his death: Was he a man of sorrows, that we might live in pleasure? Did he suffer in the flesh to purchase us liberty to please the flesh? Or die for sin, to give sin the mastery? Did the Lord vouchsafe these comforts, that we might dishonour his name, or undo our own souls?  
2. Means. To come out of this estate and course of sin, I shall give you a few Directions.  
1. To those that never pretended to the spiritual and heavenly life, and are as yet to be drawn out of the common apostasy and defection of mankind, to God. All that I shall say to them, is to observe Checks of Conscience, and Motions of the Spirit, and what help is given to weaken the flesh.  
1. Checks of conscience, however occasioned, either by a lapse into some sin, which is wont to scourage the soul with some remorse, Matt. 29.4. saying, that I have sinned in betraying innocent blood. Conscience working after the fact, or by the conviction of the word, Acts 24.25. And as he reasoned of righteousness, and temperance, and judgement to come, Felix trembled. Do not smother these checks; that breedeth Atheism and hardness of heart. Suppose one dissolutely bend, yet upon some loathsome concomitants which follow his riot and intemperance, he beginneth to be troubled; God's Providence is to be observed as well as his own sin. This is a kind of softening his heart; if it revert to his old frame, the man is the worse. No Iron so hard as that which hath been often heated. Water, after it hath been heated by the fire, congealeth the sooner after it is taken off. If he doth not take notice of God's warnings, his soul is more unapt to be wrought to repentance; yea, God in justice may deprive him of those common helps, Host 4.17. Let him alone; or give him up to his own hearts counsels. 'Tis dangerous not to make use of those intervals of Reason and sober thoughts which arise in our minds.  
2. The motions of the Holy Spirit, when he cometh to recover you from the flesh to God; and you are troubled not only with remorse for actual and heinous sins, but about your eternal estate; and are haunted with thoughts of the other world, and urged to resolve upon the heavenly life. Surely when the waters are stirred, we should put in for a cure, John 5. when he draweth, we should run, Cant. 1.4. when he knocketh, we should open, Rev. 3 20. and not obstruct the work of godliness, but seriously employ our thoughts about it, Acts 16.14. Whose heart the Lord opened, that she attended unto the things that were spoken by Paul. We should not rebel against the motions of the spirit, lest we grieve our sanctifier, and he forsake us, because we forsook him first, and so our hearts be hardened in a carnal course. Briefly, God doth all in our first conversion; yet these three things lie upon us; first to observe the touches of Gods punishing and chastising hand reclaiming us from our wander, Psal. 119.59. Before I was afflicted I went astray. Secondly, To reflect upon the motions of his spirit to draw us out of this estate, that we may not resist the Holy Ghost, Acts 5.31. Thirdly, To examine every day what advantage the spirit hath gotten against the flesh; how the interests of it is weakened, its lusts checked, its acts restrained, Gal. 5.16. Every one that doth seriously mind the business of his salvation, cannot but see these things of great advantage to his spiritual estate; and there is no great difficulty in them to the serious soul that hath a mind to be saved.  
2. To those that seem to be recovered, and to have a care of the spiritual life, that they may not revert to this bondage, and that the work may be more thoroughly wrought in them.  
1. Look to the mind, take heed there be not flesh there, for the fleshly mind is a great enemy to godliness, Ro. 8.7. The carnal mind is enmity to God; and 'tis a low poor mind, blinded with the love of present things, Jam. 3.15. The wisdom that descendeth not from above, is earthly, sensual, devilish: it hindereth us from discerning the reality of our hopes, and from having a true sense of our duty impressed upon our hearts, 1 Cor. 2. 14. but the natural man receiveth not the things of the spirit of God, for they are foolishness to him: neither can he know them, because they are spiritually discerned. And also from applying our Rule to particular cases, either in judging of our estate, or in guiding of our actions, 'tis strange to see how the world, or the delusion of the flesh, do blind very knowing men; and how unacquainted they are with their own hearts, or unable to discern their duty in plain cases, when the performance of it is likely to be displeasing to the Flesh. What strange disguises it puts upon a Temptation, and how they wriggle and distinguish themselves out of their duty, when either God must be disobeyed, or the Flesh displeased; the Flesh is always partial for its self; therefore get a sound mind, and this spiritual discerning.  
2. Look to the heart that there be no Flesh there. Sinful inclinations must be observed and mortified; Satan doth observe them, and shall not we? He seeth which way the Tree leaneth, and what kind of diet their soul-distempers crave, and suiteth his temptations accordingly: As the skilful Angler suiteth his Bait as the fishes will take it, every month. 1 Cor. 7.5. lest Satan tempt you for your incontinency. He hath a bait of Preferment for Absolom, for he is ambitious; a bait of Pleasure for Samson, for he is voluptuous; a bait of Money for Judas, for he is covetous. Thus will he furnish them with Temptations answerable to their inclinations. A man by Temper Voluptuous esteems not Profit much; nor an Earthworm Pleasure; nor an Ambitious man much either of them, but Honour, and Reputation, and great Place. Now 'tis sad that our Enemy should know our Temper better than ourselves. Your uprightness and faithfulness to God is seen in weakening your particular inclinations to sin▪ Psal. 18.23. I was also upright before him, and kept myself from mine iniquity. Observe the decay of your Master-sin, and other things will come on the more easily; fight not against small or great, but the King-lust, the domineering sin. Satan is the more discouraged when we can deny our domineering lusts. As Sampson's strength lay in his locks, so doth the strength of sin in one lust more than another. Every man knoweth his darling commonly; but that which is our great care, is to wean our hearts from it. Herod raged when John Baptist touched his Herodias. Felix trembled when Paul touched his bribery and intemperance; and the young man goeth away sad when Christ discovereth his worldliness, Mark 10.22. We have all our tender parts, which we cannot endure should be touched. But now when you are willing to part with this sin, pray, strive, and watch against it, grow in the contrary grace, it showeth your self-denial and sincerity, you will not spare your Isaac. Well then, see that no worldly thing be too near and dear to you, and that God hath a greater interest in your heart than the flesh, or any thing that belongeth to it.  
3. Let not the senses cast off the government of reason, and be the ruling power in your souls. They were not made to govern, but to be governed, and to be subjected to God and Reason. Man by the fall is inverted, Tit. 3.3. hateful, and hating one another. Man in his right constitution should be thus governed. The Understanding and Conscience prescribe to the Will, the Will according to right Reason and Conscience moveth the Affections, the Affections move the bodily spirits and the members of the body; but by corruption all is inverted and changed; Pleasure affects the Senses, the Senses corrupt the fantasy, the fantasy the Bodily spirits, they the Affections, and the Affections by their violence and impetuous inclination to forbidden things, move the Will; and the Will yielding, blindeth the Mind, and so man is carried headlong to his own destruction; the feet are where the head should be, e contra. Well then, you must guide the senses, as Job made a covenant with his eyes, Job 31.1. and David prayeth, Psal. 119.37. Turn away mine eyes from beholding vanity. They let in Objects, and Objects stir up Thoughts, and Thoughts Affections. Mat. 5.28. Now take heed they do not grow masterly; if they transmit Temptations, and stir up evil motions, crush the Scorpion on the wound.  
4. Keep up a readiness for your work, which is to obey the will of God. It argueth some prevalency of the Flesh, when our duty beginneth to grow troublesome and uneasy; Therefore the Spirit or the better part cannot so readily produce its operation; the soul in the right Temper doth willingly and cheerfully obey God, 1 Joh. 5.3. this is the love of God, that we keep his commandments, and his commandments are not grievous. Psal. 40.8. I delight to do thy will, O my God: thy law is in my heart. And Psal. 112.1. Blessed is the man that feareth the Lord, that delighteth greatly in his commandments. Therefore 'tis time for you to check the Flesh, and overcome it, lest farther mischief increase upon you.  
5. Refer all things to your ultimate End: And consider whether what you do, doth hinder or further you therein: for all things are to be regarded and valued as they conduce to God's service, and your salvation, Eccles. 2.2. What doth it? 1 Cor. 10.31. Whether ye eat or drink, or whatsoever you do, let all be done to the glory of God. Be true to your scope.  
6. Take heed of the servitude and bondage which the flesh is wont to bring upon the soul, where it reigneth: It maketh men very flaves; the heart groweth weak, and lust strong, Ezek. 16.30. They are not under the government of the spirit, but under the tyranny of their Fleshly lusts, doing whatever it commandeth, be it never so base, foolish, and hurtful; if Anger provoke them to revenge, they must fight, kill, and slay, and hazard their worldly interest for Angers sake, or at lest cannot forgive injuries for God's sake; if filthy lusts send them to the lewd Woman, away they go like a fool to the correction of the stocks; and though they dishonour God, ruin their Estates, slain their Fame, hazard their lives, yet lust will have it so, and they must obey; If Covetousness say they must be rich, however they get it; they rise early, go to bed late, eat the bread of sorrow, and pierce through themselves with many cares; yea, make no question of right or wrong, trample Conscience under foot, cast the fear of God behind their backs, and all because their imperious Mistress Ambition urgeth them to it: If Envy and Malice bid Cain kill his Brother, he will break all bonds of nature to do it: If Ambition bid Absalon rebel against his Father, and kill him too, it shall be done, or he shall want his will. If Covetousness bid Achan take a Wedg of Gold, he will do it, though he know it to be a cursed thing; if it bid Judas betray his Lord and Master, though he knew if he should do it, it had been better he had never been born, yet he will do it. Thus they are not at their own command, to do what Reason and Conscience inclineth them to do; if sensible of their bondage, would think of God and the world to come, and the state of their souls; lust will not permit it; if to break off this sensual course, they are not able, they are servants of corruption: Some God hangeth up in chains of darkness for a warning to the rest of the world, of the power of Drunkenness, Gluttony, Avarice and wretched worldliness: Yea, of every carnal man, 'tis true, John 8.34. Whosoever committeth sin, is the servant of sin. Therefore if the slavery, and imperious disease begin to grow upon you, the flesh hath prevailed very far, and you need more to look to it, and that betimes.  
3. USE. Here is ground of trying your estate before God. 'Tis a question you ought often seriously to put; Shall I be saved, or shall I be damned? If you have any spark of Conscience left you, when you are sick or dying, you will put it with anxiousness and trembling of heart; Poor Soul, whither art thou now a going? 'Tis better put it now, while you have opportunity to correct your error, if hitherto you have gone wrong; we see in worldly things, men would fain know their destiny; the King of Babylon stood upon the head of the ways to make Divination; we would fain know what God hath hidden in the Womb of Futurity; no destiny deserves to be known so much as this; not whether I shall be poor or rich, good success in this enterprise, or bad; 'tis not of so great moment; these distinctions do not outlive time, but cease at the graves mouth; but 'tis a question of greater moment, Whether eternally miserable, or eternally happy? 'Tis foolish curiosity to inquire into other things, when we have a good God to trust to, but it chiefly importeth us to consider whether we are in the way to Salvation or Damnation. Nothing will sooner determine this great question, than this Text, If ye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live. The latter Branch we shall examine afterwards, now for the first Clause.  
1. Some live in defiance of the spirit: Cherish the flesh, fulfil the works of the flesh, Gal. 5.19. 'Tis no subtle matter to find them out, they declare their sin as Sodom, while they are drinking, whoring, sporting, quarrelling, scoffing at Godliness.  
2. Others please the flesh in a more cleanly manner; but have no due regard to that spiritual and eternal happiness, which lieth in the enjoyment of God; though their carriage be blameless, and separated from the gross pollutions of the world: They care not whether God be pleased or displeased, honoured or dishonoured, angry or reconciled; and besides, the works of the flesh are not always interpreted in the gross sense, but according to the Scale of the Sanctuary; when he saith, Adultery, Fornication, Murder, etc. are works of the flesh: We must not only think of the gross acts, but the very first seeds of these sins, the secret inclinations and desires of the flesh in this kind, Matt. 5.27, 28. So lasciviousness, not the sinful attempt only, but every motion of tongue, heart, senses, by which the eyes and ears, the souls and consciences of ourselves and others may be polluted to Idolatry, Anger, inordinate affection of the heart to any creature, Eph. 5.5. So by murder, not only when it proceedeth to blood, but hatred, variance, strife, heresy, Matth. 5.21, 22. So in short, emulation and affectation of applause, Gal. 5. last.  
3. The Prevalence of the divine or carnal principle, must determine our condition: Now its reign is known,  
1. By our savour, relish and taste, Rom. 8.5. For every man's gust is according to his constitution, which breedeth oblectation, or pleasure of mind; now when we savour only the things of the flesh, that if it be pleased, quiets us in the want of other things, contents us in the neglect of God and his service, that we have no appetite after, nor savour or relish any sweetness, but in fleshly things; this is an ill sign.  
2. By our course of walking; Which is often insisted on in this Chapter. There may be some blemishes in God's Children, some uneveness of obedience through the relics of the flesh, but their main constant course, for which they labour and strive, is to approve themselves to God, and to be accepted with God, and to live in obedience to the motions of his sanctifying spirit; but where there is a carelessness in the heavenly life, the influence of the fleshly life is most discovered in all our actions.  
3. By our tendency and scope. When the heart is turned to, or alienated from God, the flesh reigneth; if the world turn our hearts from him, and the flesh pleased before him, and we mind our own Things; we are lovers of pleasure more than lovers of God.   

SERMON XVIII.  ROME VIII. 13. 
— If ye through the spirit do mortify the deeds of the body, ye shall live.  
WE come now to the second Clause, wherein we have Two Things.  

1. The condition to be performed.  
2. The blessedness promised. In the Condition we have, 

1. The parties interessed.  
2. The duty required.     
1. The Parties interessed, are justified believers, who are not in the flesh, nor after the flesh: Yet Two Persons are mentioned, the Principal Author, and the Subordinate Agent; We are the Principal Parties in the Obligation, but in the Operation the Spirit is the Principal; the Particle (through) is usually the Note of an Instrument, yet the Spirit is not our Instrument, but we are his; he first worketh by us as Objects, then by us as Instruments; and therefore though the duty falleth upon us, and we are said to do it by the Spirit; yet it must be thus understood; W are the principal parties as to Obligation of duty; but as to Operation and Influence of Grace, the Spirit is the principal.  
2. In the duty there is the Act, (mortify); the Object, (the deeds of the body).  
1. The act, mortify. I shall open it more fully by and by, only note for the present, First, Sin is alive in some degree in the justified; Otherwise what need it to be mortified? The Exhortation were superfluous if sin were wholly dead.  
2. It noteth a continued Act: We must not rest in a Mortification already wrought in us; He saith not, If ye have mortified, but if ye do mortify; this must be our daily practice, not done now and then, or by fits; if we always sincerely labour to mortify the deeds of the body, we are in the way of life.  
3. It showeth that this work must not be attended slightly, or by the by, but carried on to such a degree, as corruption may be weakened, or lie a dying, or be upon the declining hand; the success and event is considerable as well as the endeavour; where the event dependeth upon outward and foreign causes, a man hath comfort in doing his duty, whatever the success be; but here where the event falleth within the compass of our duty its self, there it must be regarded; we must so oppose sin, that in some sort we may kill it or extinguish it; not only scratch the face of it, but seek to root it out, at least that must be our aim.  
4. Mortifying noteth some pain or trouble; For nothing that hath life, will be put to death without some struggling; and the flesh cannot be subdued without some trouble to ourselves, or violence offered to our carnal Affections; only let me tell you, if it be painful to mortify sin, you make it more painful, by dealing negligently in the business, and drawing out your vexation to a greater length; the longer you suffer this Canaanite to live with you, the more will it prove as a Thorn or Goad in your sides; here, if ever it is true, our affection procureth our affliction; sin dyeth when our love to it dyeth; your trouble endeth, your delight in it ceaseth, as you can bring your souls to a resolution to quit these things, Quam suave mihi subito factum est, career suavitatibus iniquorum, No delight so sincere as the contempt of vain delights.  
3. The Object, the deeds of the body; that is, our sins, so called, 1. Because sin is compared to a body, Rom. 7.24. Who shall deliver me from this body of death? and Col. 2. 11. In putting off the body of the sins of the flesh. There is besides the natural body, a body of corruption, which doth wholly compass about the soul; there is the head of wicked desires, the hands and feet of wicked executions; the eye of sinful lusts, the tongue of vain and evil words; therefore 'tis said, Col. 3.5. Mortify your members which are upon earth. Not of the natural body, but of the mass of corruption; particular sinful lusts are as members of this body. 2. Sins are called the deeds of the body, because they are executed by the body. Rom. 6.22. Let not sin reign in your mortal bodies, that ye should fulfil the lusts thereof; and Rom. 6.19. As ye have yielded up your members servants uncleanness, and to iniquity, unto iniquity. All the members of the body are employed as instruments to serve our sin; now affections are manifested in actions; therefore by the deeds of the body, he meaneth not outward acts only, but lusts also: Well then, fight we must, but not with our own shadows, sin is gotten within us, by the soul it hath taken possession of the body: The gates of the senses are always open to let in such Objects and Temptations, as take part with the flesh; and the flesh is ready to accomplish whatever the corrupt heart doth suggest and require.  
4. The life that is promised to them that mortify sin, ye shall live, a spiritual life of Grace here, and an eternal life of Glory hereafter; Heaven is worth the having, and therefore the reward should sweeten the duty. From this Clause the Points are Three.  

1. That justified Persons are bound to mortify sin.  
2. That in the mortifying of sin, we and the spirit concur. The Spirit will not without us, and we cannot without the spirit.  
3. That eternal life is promised to them, who seriously improve the assistance of the Holy Ghost for the mortifying of sin.   
1. Doct. That justified Persons should mortify sin. 'Tis their Duty so to do.  
1. What is mortification that lieth upon us? 1. Negatively, What it is not; we must distinguish between the mock mortification, and the counterfeit resemblances of this duty, and the duty its self.  
1. There is a Pagan Mortification. I call it so, because such a thing was among the Heathens, which is nothing else but a suppressing such sins as nature discovereth, upon such reasons and arguments as nature suggesteth, Rom. 2.14. The Gentiles do by nature the things contained in the law: Namely, as they abstained from gross sins, and performed outward acts of duty; this was a kind of resemblance of mortification, and but a resemblance; we read of this in story; Socrates his Answer to the Physiognomist, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when his Scholars enraged at his Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So of Palaemon coming in a drunken fit to scoff at Xenocrates his Lecture, with his head crowned with a Garland of Rosebuds, was by his grave and moral discourse reduced from his riot and licentiousness, which was a kind of moral conversion; but this we fault, because 'tis but an half turn from sins of the Second Table, or lower Hemisphere of Duty, and because these sins were rather suppressed and hidden, rather than mortified and subdued; Sapientia eorum abscondit vitia, non abscindit. Lact. As Haman refrained himself, when his heart boiled with rancour and malice, Esther 5.10. Their Wisdom tended to hide sin, rather than to mortify it; and besides, this kind of conversion was not a recovery of the soul from the flesh, and the world, to God; but only an acquiring a fitness to live more plausibly, and with less scandal among men.  
2. There is a popish and superstitious mortification; which standeth in a mere neglect of the body, and some outward abstinences and austerities, and such observances as are prescribed by men without any warrant from God, as in abstaining from marriage, and some sort of meats or apparel, as unlawful, yea from the necessary functions of humane life; the Apostle telleth us that these things have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Col. 23. A show of wisdom, have a specious show, and are highly cried up by the carnal world, but have no real worth to commend us to God, as being not commanded by God, nor warranted by the best example of the most holy and mortified men: Suppose abstinence from marriage; Enoch (Gen. 5.22.) walked with God, and begat sons and daughters. And we have more instances of true piety in married folks, than in monkery, and claustral devotions Jesus Christ sanctified a free life, using all sorts of diet and company, not abstaining from feasts themselves, Matth. 11.19. The Son of man came eating and drinking. So when the vow of voluntary poverty is recommended by the Papists as an estate of perfection: Certainly beggary, which is threatened as a punishment, is not to be wished or desired, much less to be chosen or wilfully incurred; lest of all to be made the matter of a vow. Surely 'tis greater self-denial entirely to devote and faithfully to use our riches for God, than to cast them away, and rid our hands of them; as he is a better Steward that improveth his master's stock, than he that casts of● the employment, and lazily refuseth to meddle with it. So for Penance and self-disciplines; they look more like the rites of Baal's Priests, who gasned and lanced themselves to commend them to their Idol, than the practices of Christ's Votaries, and believing penitents, who hath indeed commanded us to mortify our lusts, but not to mangle our bodies; to retrench the food and fuel of the flesh when need requireth, but not to bind ourselves to a course of rigorous observances, which gratify the flesh in one way, as much as it seems to contradict it in another; namely, as they breed in us pride and presumption of merit above other Christians; in short, these external rigours, though they are greatly admired in the world, who are wholly governed by sensual desires, yet they are not acceptable to God, as having more in them of ridiculous Pageantry, and Theatrical stage-holiness, rather than serious devotion.  
3. There is the mortification of the hypocrite; which is an outward forbearing evil, though they do not inwardly hate it, which proceedeth from divers causes.  
1. Because they have no inclination to some sins; or rather, a greater inclination to other sins, which intercept the nourishment by which these sins should be fed; though we are all gone astray from God, yet every one hath his way; Isa. 53.6. All we like sheep have gone astray, we have turned every one to his own way; so Eccles. 7.29. God made man upright, but he hath found out many inventions. As the Channel is cut, corrupt nature in us findeth a vent and issue; some are sensual, but not greedy of worldly gain; shall we therefore call them mortified? Some that are greedy of gain, are not proud and aspiring, nor given to carnal pleasures; do you think therefore sin is dead in them? No, their corruption breaketh out another way, more suitable to their temper and constitution, or custom and course of life; in some, nature is more sullen and rigid; in others more facile, and obvious to the grosser temptations.  
2. Sometimes 'tis because we make one lust give way to another; For certain Weeds destroy one another; as wild beasts also pray upon one another; so when men abstain from pomp and pleasure, because of the cost, their covetousness starveth their riot; so on the contrary, when men check their sensual inclination by their sparing humour; but mostly it is seen in those that run into extremes, and bend the crooked stick too far the other way, as the Lunatic in the Gospel fell sometimes into the water, and sometimes into the fire, Matth. 17.5. Or as our Ancestors to drive out the Picts or wild Britain's, called in the Saxons, a worse enemy; or as if there were no better Physic for a dead Palsy, than a burning fever; sins take the throne by turns; as the voluptuous in Youth prove the most worldly and covetous in Age; but this is not to quit sin, but to exchange it.  
3. Sometimes because men have not strength and opportunity to act sin; They may seem weaned and mortified when they are but spent and tired out with executing their lusts; and 'tis not hatred of sin, but indisposition of nature to fulfil it, Job 23.20. His soul a●horreth dainty food. No thanks to the glutton, but to his disease; Old Age is described by days that have no pleasure in them, Eccles. 12.1. 'Tis not the weakness of sin, but nature in them; their lusts leave them, rather than they leave their lusts; sin goeth out rather than is put out, rather dyeth to us than we to it.  
4. It may come to pass through outward respects, of carnal fear and shame; a debauched creature that walloweth in all filthy lusts, is an abhorring to all that wear the heart of a man; therefore credit may keep some from running into excess of riot, for lewdness is odious and disgraceful; their iniquities are found hateful, as the Psalmist saith; mere shame and men-pleasing, may restrain many within the compass of their duty. Joash was good, all the days of Jehoiada: but afterwards harkened to the lewd Princes, 2 Chron. 24.17. In such cases there is no true hatred of sin, no true gracious principle set up against it; this abstinence is but for a while: take away the restraint, and they soon return to their own bent and bias: and besides, this keepeth them but from a few sins.  
5. Restraining grace: God may restrain and bridle men by the power of his word on their consciences, when yet their Hearts are not renewed; or by common Instincts of natural modesty, and ingenuity, or by the power of his Providence: as God witheld Abimelech, Gen. 20.6. Though the sin be not subdued, yet the act and exercise may be suspended: Balaam had a mind to curse Israel, but God suffered him not, though he strove by all means to pleasure Balaac.  
6. Terrors of conscience; a man that is under them, non proponit peccare; a renewed man, proponit non peccare; the one hath for the time no actual will or purpose to sin; the other a purpose not to sin; no will to sin, yet have a great deal of sin in the will. Thus negatively I have showed you what is not Mortification.  
2. Positively, What it is. Here again we must distinguish.  
1. Mortification is twofold, Passive and Active; Passive, whereby we are mortified; and Active, whereby we mortify ourselves; the one is Gods work, the other our own.  
1. Mortification passive, whereby God mortifieth sin in us; which he doth either at conversion, when a principle of grace contrary to sin, and destructive of it, is planted in our hearts, Ezek. 11.19. I will put a new spirit into them: and I will take away the heart of stone, and I will give them an heart of flesh, that they may walk in my statutes. So Ezek. 36.26. I will put a new spirit into them. In the work of Regeneration God doth give a deadly wound to sin, the reign of it is broken, that it cannot with such strength bring forth the deeds of the body.  
2. By the continual and renewed influence of his grace. He doth more and more weaken the power of sin. Mich. 7.19. He will have compassion on us, and subdue our iniquities. 'Tis God's work: Alas! without this, if we be left to ourselves, the more we resist sin, the more it is irritated and increased in us.  
3. God doth it by his word, which is the great instrument which he useth to convey the power of his grace. John 17.17. There we see the evil of sin, and the danger of it; are stirred up to resolve, cry, and pray against it, and are told of the great remedy, which is Christ's death.  
4. He mortifieth us by his Providence, as he taketh away the fuel and provision of our lusts, and awakeneth us to a more earnest conflict with sin. Out of love to our souls he crosseth our humours, John 15.2. Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. The Vine-dresser cutteth and pareth off the luxuriant and superfluous branches, Isa. 27.9. By this therefore shall the iniquity of Jacob be purged: and this is all the fruit, to take away his sin. Now all this is passive Mortification, necessary to be observed by us, that we may submit to God's work, and improve the impressions of his Word, Spirit, and Providence.  
2. Active Mortification is the constant endeavour of a renewed soul to subdue sin, dwelling in us, that we may be more at liberty to serve, please, and glorify God. 'Tis a constant endeavour: for in a leaking ship there is a continual use of the Pump. Sin is a continual burden and clog to the new nature, and 'tis every day's business to get rid of it: we groan under it, Rom. 7.24. and we must strive as well as groan; the spirit or new nature lusteth against the flesh, Gal. 5.17. not only by a disliking thought which may check actual motions of the flesh, but also by a constant use of all holy means, that we may get the mastery of it: they are bound to die unto sin, therefore will not let it reign, Rome 6.11, 12. and the end of mortification is vivification, or liberty towards God, which the soul aspireth after more and more; for we grow dead to sin, that we may be alive to righteousness. In short, this work must be continued till we have gotten some power against our corruptions, and it be weakened, though not subdued totally.  
2. There is a general and particular Mortification. The general Mortification is, The putting off the whole body of the sins of the flesh, Col. 2.11. The particular Mortification is when we subdue or weaken this or that particular lust, Psal. 18.23. I was also upright before him, and kept myself from mine iniquity. Now the rule is, That the general Mortification must go before the particular, otherwise all that we do is but stopping an hole in a ruinous fabric that is ready to drop down upon our heads; or to make much ado about a cut finger, when we have a mortal disease upon us. Besides, particular Mortification dependeth on the general; for till we be renewed by God, how can we mortify sin? Col. 3.8. Put off all these, anger, wrath, malice, blasphemy, filthy communication, out of your mouths, seeing ye have put off the old man with his deeds. Seeing you have put off all corruption, allow yourselves to live in no one sin: Alas, to set against a particular sin, before we set upon the whole body of sin, 'tis but to put a new patch upon a torn garment, and so make the rend the worse; or to cut off a branch or two, while the root or trunk remaineth in full life and vigour, and so sprouteth the more for cutting: First look after the general work, that sin be stabbed at the heart, and then the particular branches and limbs of it die by degrees.  
3. There is a double way of mortification, Privative and Positive: The one standeth in the cutting off the fuel and provisions of the flesh, or those things by which sinful and corrupt nature is kept alive; the other lieth in resistance and active endeavours against it; as fire is put out, either by withdrawing wood, or combustible matter, or pouring on water; or an enemy is destroyed by starving or battle, as Antigonus answered to a Captain that kept a Garrison in a City subject to Rebellions and Mutinying, That he should not only fasten the clog, but starve the dog; meaning thereby, that he should strengthen the garrison, and weaken the City. Both these ways must Christians go to work in the business of mortification. The one by shunning the occasions of sin, and cutting off the provisions which feed the distemper in our Souls, Rom. 13.14. Make no provision for the flesh, to fulfil the lusts thereof. When men entertain themselves with all sensual delights, as if their business were to hearten the enemy, to keep the flesh alive after they have undertaken its death in Baptism. The other is using the means which tend to the subduing of it; such as prayer, 2 Cor. 12.8. For this thing I sought the Lord thrice. Hearing the word, John 15.3. Now are ye clean through the word which I have spoken to you. And such like: as on the one side we must not provide oil to feed the flame; so on the other, there must be striving, praying, exercising ourselves unto Godliness, that grace may be strengthened in war against sin.  
4. There is a daily and ordinary course of mortification; and a solemn extraordinary setting about this work in special seasons. The daily course is needful, because sin is at continual work in our Hearts; and as soon as a Christian neglects his Soul, the effects do soon appear. In this sense, a Christian must die daily, that is, to his sins and corruptions; he must still watch, and strive, and get some advantage against them by every prayer he maketh to God, every act of receiving the Lords Supper, or hearing the word; it is his constant task; but there are certain seasons when he must solemnly set about this works; as,  
1. When God maketh sin bitter by afflictions; and we are threshed, that our husk may fly of. Affliction is a special time of dealing against sin, Jer. 2.19. We must not hinder the working of God's physic, but further it rather, exercise ourselves under the rod, Heb. 12.11 It yieldeth the peaceable fruit of righteousness, to them that are exercised thereby. Use it to God's ends and purposes; the smartness of the rod should make sin more heteful to us.  
2. When you have some serious stir upon hearing the word, or some new powerful consideration is given you to quicken your hatred against sin; when a truth is born in with great light power, and evidence, upon the heart; there is a Providence that goeth with Sermons; many gracious opportunities are lost by our negligence; certainly when the Waters are stirred, it is good getting into the Pool, see Jam. 1.23. If a man be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass, etc. If so, there is a season lost: there is some duty pressed, some sin discovered, some want laid open, mortification is much promoted by observing and improving these seasons, 1 Pet. 1.22. seeing ye have purified your souls, in obeying the truth, through the spirit; and Psa. 119.104. Through thy precepts I get understanding, therefore I hate every false way. By attending on the word, we get new degrees of light, and hatred against sin: sometimes God weakeneth this lust, sometimes that, according as he is pleased to direct it to your consciences.  
3. After some notable fall, or sin against God. See the coat of the destemper pulled out; to get a pardon is not enough, but mortification must be looked after; the longer sin defileth the Heart, the deeper it is rooted: therefore speedily recover yourselves; at such a time a green Wound is more easily cured, than an old rankled Sore: and David complaineth his wounds did stink through his foolishness, Psa. 38.5. The longer these Wounds be neglected, the worse: if a Member is sprained, or out of joint, if you delay to set it, it never groweth strong, or strait: Peter did not lie in the sin, but went out immediately and wept bitterly, Matth. 26.75. The longer corruption is spared, it acquireth the more strength, secureth its interest more firmly, and is more deeply rooted in the Soul, and bringeth a custom on the body also.  
2. Why justified persons must mortify the deeds of the body.  

1. With respect to Christ.  
2. With respect to sin.  
3. With respect to grace received.   
1. With respect to Christ; and there, 1. What he did, and is to us. 2. Our relation to him.  
1. What he did, and is to us: For what end he suffered for us, and for what end he is offered to us. He suffered for us, to take away sin; or to purchase grace whereby sin may be mortified: he paid the price to provoked justice, 1 Pet. 2.24. He bore our sins in his body upon the tree, that we being dead unto sin, should live to righteousness. Naturally we are dead to Righteousness, and alive to sin; but Christ intention in dying for sinners, was to remedy this, that sin might die, and grace live: and therefore our old man is said to be Crucified with Christ, Rom. 6.6. Then the Price was paid, and grace purchased. He came not only to free us from punishment, but cut also the power of sin. The guilt of sin is contrary to our happiness; the power of sin, to God's Glory.  
2. The end for which he is offered to us, God propoundeth Christ not only as a foundation of Comfort, but as a Fountain of grace and Holiness, 1 Cor. 1.30. Who of God is made to us, wisdom, and righteousness, and sanctification, and redemption; to be our Sanctification, as well as our Righteousness; where he is the one, he is the other; one principal blessing is to turn us from our sins, Acts 3.36. and that is mortification, or weakening the power, and love of sin in our hearts; now that we may receive him as God offereth him, and not rend and divide him by a broken and imperfect Faith; as we look for Comfort in Christ in the sense of our justification and pardon; so an experience of his power in mortifying sin, otherwise we have but half of Christ.  
2. Our relation to him, both by external profession, and Real implantation; both bind us to mortify sin.  
1. External profession obligeth us to die unto sin; 'twas a part of our baptismal vow, and we quite nullify and frustrate the intent of that Ordinance, unless we Mortify the deeds of the body. The Flesh was renounced in our answer to God's Covenant-Questions, 1 Pet. 3.21. Baptism is called the answer of a good conscience towards God. 'Tis an Answer to the Lords offers propounded in the Gospel, when we were first consecrated to this warfare, and that dedication must never be forgotten, 2 Pet. 1.19. And hath forgotten that he was purged from his old sins. To neglect, is to forget; as to distribute and communicate, forget not; that is, neglect not. So here, hath forgotten that he was purged from his old sins; while they please the flesh, they neglect their Baptismal vow, and so make that Ordinance of none effect to them: we are said, Col. 2.13. To put of the body of the sins of the flesh. That is, in vow and obligation, being buried with him in baptism. Now if we do not stand to our vow, our solemn admission into Christ's family was in vain.  
2. By real implantation; surely they that are united to Christ, cannot live in the servitude and slavery of sin; for by this union with him, they are assimulated, and conformed to him, Gal. 2.20. I am crucified with Christ; and 'twas not his privilege alone, but all the justified, Gal. 5.24. And they that are Christ's, have crucified the flesh, with the affections and lusts thereof. This conformity is called by the Apostle, a being planted into the likeness of his death, Rom. 6.5. Christ was crucified in his human nature, and we in our corrupt nature. We crucified him by our sins, and we are crucified with him by his spirit: Christ died for sin, and a Christian unto sin.  
2. With respect to sin, which remaineth in us after we are justified. Here are three considerations demonstrating why we should mortify sin.  
1. That sin still abideth in us after we are taken into the justified estate: while we dwell in flesh, this woeful and sad companion dwelleth with us; we cannot get rid of this cursed inmate, till the house its self be pulled down: we die struggling with it; and when one of our feet is within the borders of eternity, yet it departeth not: as hair groweth after shaving as long as the roots remain, so is corruption sprouting; therefore must be always mortifying: always cleansing, 2 Cor. 7.1. Having these promises, let us cleanse ourselves from all filthiness of flesh and spirit. Always purifying, 1 John 3.3. He that hath this hope in him purifieth himself as Christ is pure: Always laying aside the weight, and the sin that doth so easily beset us; Heb. 12.1. Since sin is not nullified, it therefore must be mortified; the war must last as long as the enemy liveth, and hath any strength and force.  
2. It still worketh in us, is very active and restless, not as other things, which as they grow in age, grow more quiet and tame, James 4.5. The spirit that dwelleth in us lusteth to envy. The flesh is not a sleepy habit, but a working stirring principle, Rom. 7.8. Sin wrought in me all manner of concupiscence: That is, sinning nature; 'tis always inclining us to evil, hindering that which is good: 1. Inclining us to that which is evil: It doth not only make us flexible and yielding to temptations, but doth urge us, and impel us thereunto, Rom. 7.23. But I see another law in my members warring against the law of my mind. We think and speak too gentle of sin, when we think it a tame thing that worketh not till it be irritated by the suggestions of Satan: No, 'tis like a living fountain that poureth out its waters, though no body come to drink of them; 'tis irritated by the law of God many times, and the motions of the spirit; these corrupt humours within us, are in a continual fermentation, Gen. 6.5. And God saw that the wickedness of man was great upon earth, and that every imagination of the thoughts of his heart was only evil continually. Temptations only make them more violent. 2. Hindering us from that which is good; either it draweth away the heart from duty, or distracteth the heart in duty; it draweth away the heart from duty, Rom. 7.21. I find then a law, that when I would do good, evil is present with me. It abateth the edge of our affections, discourageth us by many unbelieving carnal thoughts, and so the heart is drawn away from God, that sin may the more domineer; or distracting our minds in duty, Ezek. 33.31. Their hearts go after their covetousness; filling our minds with thoughts of the world, vain pleasures; revenge turneth our duties into sins.  
3. The sad consequence of letting sin alone. When sin is not mortified, it groweth outrageous, and never ceaseth acting till it hath exposed us to shame before God, Men, and Angels; or hardeneth us in a carnal, careless course: Lusts let alone end in gross sins, and gross sins in a casting off all Religion: Love of pleasures let alone, will end in drunkenness and uncleanness; Envy, in murder and violence: Judas allowed his Covetousness, that brought him to betray his Master; Gehazi first blasted with Covetousness, then with ask a Bribe to God's dishonour, then with Leprosy, so became a shame and burden to himself: Annanias and Sapphira taken off by a sudden Judgement. The Devil loveth by lust to draw us into sin, and by sin to shame; and by shame to horror and despair; sin is no tame thing: But do the people of God run into such notable excesses and disorders? Yes, when they let sin alone, and discontinue the exercise of mortification; witness David, that run into lust and blood; and Peter into curses and execrations; Solomon into sensuality and idolatry; old sins long laid asleep may awaken again, and hurry us strangely into mischief and inconvenience.  
3. In regard of grace received.  
1. The grace of justification. Reliance upon the Righteousness of Christ for Justification doth not shut out the work of Mortification, but conduceth much towards it; it doth not exclude it, for the justified must be mortified; it pleadeth for it; Grace teacheth us to deny ungodliness, Tit. 2.11. That sin may be mortified and put to death for Christ's sake; Christ was crucified and put to death for our sakes: God doth not require it in point of Sovereignty, but pleadeth with us upon terms of Grace: Grace hath denied us nothing, it hath given us Christ and all things with him, and shall we stick at our lusts? Grace thought nothing too good for us, not the Blood of Christ, nor the Favour of God, not the Joys of Heaven, and shall we count anything too dear to part with for Grace's sake? Mortification is an unpleasing task, but Grace commands and calls for it, and that with such powerful Oratory as cannot be withstood.  
2. In regard of the Grace of Sanctification: To exercise it, preserve it, and increase it.  
1. That we may exercise it to that end for which it was given to us: It was given to us to avoid sin, 1 John 3.9. Whosoever is born of God dtoh not commit sin, for his seed remaineth in him, and he cannot sin because he is born of God; and 1 John 5.18. We know that whosoever is born of God sinneth not, but he that is begotten of God keepeth himself, and the wicked one toucheth him not. There is a seed and principle within us to curb and restrain sin too, and keep us from falling into the power of the Devil, or being brought back into our old bondage; this other principle was set up in us on purpose as to excite unto what is good, so also to abate the power of sin; as the way to destroy weeds is to plant the ground with good seed; and 'tis given us as a bridle actually to restrain the exorbitances, and hold it in, when it flieth out; now this grace of God will be in vain, unless it be used to such a purpose; and one of Gods most precious gifts would lie idle; therefore we should act it, or walk in the spirit that we may not fulfil the lusts of the flesh.  
2. Preserve it in power and vigour: For the life of grace dependeth very much upon the dying of sin, as health and strength in the body cometh on as the disease abateth, 1 Pet. 2.24. That we being dead unto sin, might be alive unto righteousness: But as the life of sin increaseth, Grace languisheth and withereth, and is ready to die, Rev. 3.2. The flesh and the spirit are contrary, and always are encroaching upon one another; and there is this advantage on the flesh's side, that it is a native, not a foreigner, homebred plants which the soil-yieldeth naturally without any tillage; as Nettles will sooner preserve themselves, and get ground upon better plants, because the earth bringeth them forth of its own accord; or as water heated, the cold is natural to it, and will prevail against the heat, unless it be driven out by a constant fire; whether the prevalency of sin doth weaken Grace effective or meritory, by its malignant influence, or as deserving such a punishment from God, I will not now dispute; but weaken it, it doth, that is clear by experience; for though Grace be planted in us by God, 'tis not settled in such an indivisible point, as that it cannot be more or less; there is a remission of degrees, Matth. 24.12. The love of many shall wax cold. Faith may grow sick and weak; there are soul-distempers as well as bodily; and then a man is altogether unfit for action, and performeth duties in a very heartless and uncomfortable fashion; therefore still we must be mortifying sin.  
3. That we may increase it. Grace is not only Donum, a Gift to be preserved; but Talentum, a Talon to be improved and increased upon our hands, that we may be the more fit to glorify God; that appeareth by the many excitations in Scripture to growth, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Chris. 'Tis not enough to maintain that measure of Grace which we have already received, but we must get more; always look after the growth of it in ourselves; and indeed the one cannot be done without the other; there is no possibility to keep what we have, unless it be improved; he that roweth against the stream, had need ply the Oar; and he that goeth up a sandy hill, must never stand still; and 'tis our own fault if it doth not grow; God loveth to multiply and increase his gifts, Grace be multiplied, 2 Pet. 2.2. There is more to be had, and more will be given, unless our sins obstruct the effusion of it; if we get it not, we may blame ourselves, for God doth nothing to hinder the increase; and indeed when Grace is in any life and vigour, it will be growing, Prov. 4.18. The way of the just is as a shining light which shineth more and more unto the perfect day. The morning light increaseth; a wicked man groweth worse and worse; he sinneth away the light of his conscience, rejecteth the light of the word, till he stumbleth into utter darkness: 'Tis like the coming on of the night, the other like the coming on of the day: Now mortification of sin is the great means of growing in Grace, removet & quod prohibit; it maketh room for grace in the soul; as it taketh away that which letteth, that it may diffuse its influence more plentifully: In Heaven we are perfect, because there is no sin, opposite principles are wholly gone; so here, the more you weaken sin, the more is Grace introduced with power and success, 1 Pet. 2.1, 2. Wherefore laying aside all malice, and all guile, and hypocrisy, and envy, and evil-speaking, as new born babes, desire the sincere milk of the word, that ye may grow thereby; there is no way of growth, till evil frames of spirit be laid aside.  
1. USE is to enforce this duty upon all those that are called unto, or look for any hopes by Jesus Christ to mortify the deeds of the body: Oh! Do not think you are past mortification, because you are in a state of Grace; there is need of it still; yea, it concerneth you more than others.  
1. There is still need of it, if you consider the abundance of sin of all kinds that yet remaineth with us; And the marvellous activity of it in our souls, and the cursed influence of it, or the mischief that will accrue to us, if it be let alone: Let me a little press you by all these Considerations.  
1. The abundance of sin of all kinds that remaineth with the regenerate, or those that are called to grace. I shall evidence that by some Scriptures, 1 Pet. 2.1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speaking; to whom is this spoken? The word wherefore biddeth us look back; when we look back, we find 'twas spoken to those that were called, effectually called, and born again, yea those that had made some progress in mortification, that had purified their hearts to the obedience of the truth, 1 Pet. 1.22. Who would think that the seeds of so much evil should lurk in their Hearts? but alas 'tis so! they are in pa●t envious, malicious, hypocritical to the last; and unless they shall keep mortifying, these sins will get the mastery of them, and bewray themselves to their loss, and prejudice, and God's dishonour. See another place, Col. 3.5. Mortify therefore your members which are upon earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetosness which is idolatry. You would think all this were spoken to lose and ungoverned men, that have not the least Tincture and show of religion; no, 'tis spoken of those whose life was hidden with God in Christ, men acquainted with spiritual things, and brought under the power of the life of Christ; we foolishly imagine that such should only be told of the remainders of unbelief, or spiritual pride, or such like evils as are very remote from public infamy and scandal: but the Spirit of God is wiser than we, and knoweth our Hearts, and the secret workings of them, better than we do ourselves, and it's better these sins should be laid open in the warnings of the word, and discovered to us, rather than in us, by the prevalency of a temptation; an over spiritual Preaching, hath not refined but destroyed religion; God thought it fit it should be said to them that are taken into the Communion of the life of Christ, mortify; what? your spiritual pride? no; but Fornication, Uncleanness, Inordinate affection; the root of the foulest sins is in our nature, and if we do not keep a severe hand over them, will sprout out in our practice; so Gal. 5.19, 20. Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, sedition, heresy. The Apostle thought good to warn professing Christians, who had given up themselves to the leading of the spirit, of the works of the flesh; he giveth a black catalogue of them, and he concludeth all, of which I told you before, as I have also told you in times past, that they that do such things shall not nherit the Kingdom of God. The Apostles that were divinely inspired, and full of the the Wisdom of God, did not soar aloft in airy speculative strains, or refined spiritual notions, but thought meet to condescend to these particulars, not only when they spoke to Gentiles, but Churches, and professing Christians, to give warning against Fornication, and Drunkenness, and other such gross sins, and that not once, but often; for they knew the nature of man, and that nice speculations are too fine to do the work of the Gospel: all that have corruption in them, had need stand upon their guard to prevent sins of the blackest hue, and foulest note among men. I'll give but one Instance more and that is of our Saviour Christ, who thought meet to warn his own Disciples, who surely were good men, Luke 21.34. Take heed lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawars. This is a lesson for Christ's own disciples; a man would think it more proper for haunters of Taverns, and Boon companions, whose souls are sunk and lost in luxury and excess; but Christ Jesus thought this caution needful for those that were taken into his own company, and bosom friends: let not all this be interpreted as any excuse to them that swallow the greatest sins without fear, live in them without sense, and commit them without remorse; cautions should not be turned into excuses, there is some inclination in our nature to these things: but these are not the practices of God's people, 'tis spoken that they may not at any time be so.  
2. As there is abundance of sin, so it's active and stirring even after some progress in mortification: 'tis enticing, vexing the new nature, urging to evil, opposing that which is good; 'tis warring, working, always present with us, that the best Christians grow weary of themselves, Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of death? Was Paul an underling in grace? Is not sin the same in all hearts? Have not we as much need to keep humble and watchful, and make use of Christ's mercy and power, as he had? Is sin grown more tame and quiet? Or are we more foolhardy and secure? Surely we need to mortify corruption as much as others; and whatever degree of grace we have attained unto, this must be our daily task and exercise: if sin be stirring, we must be stirring against it; and when the enemy is active and warring against the Soul, it is a folly for us to hold our hands: especially since corruption is ever ready to renew the assault there, to return after it hath been foiled, and by several ways and kinds vendeth its self; when one branch of it is cut off, and one way of it stopped up, it breaketh out in another; one sin hath several ways of manifesting its self. Worldliness, take it off from greedy getting, it showeth its self in sparing, or withholding more than is meet; the folly of that sin is seen in its delight and carnal complacency: Soul take thine ease, thou hast goods laid up for many years: He had enough, now takes his fill of pleasure; so pride, if kept from vain conceit of ourselves, bewrays its self by detracting from others; so envy, or vain ostentation, as some venomous humour in the body, heal up one soar, and it breaketh out in another place, there is all malice, all guile, etc. All sorts of it.  
3. The pestilent and mischievous influence of sin, if it be let alone: Sins prove mortal, if they be not mortified. Either sin must die, or the sinner. There is an evil in sin, and the evil after sin: the evil in sin is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the violation of God's righteous law; the evil after sin is the just punishment of it, eternal death, and damnation. Now those that are not sensible of the evil in sin, shall feel the evil that cometh after sin; all God's dispensations towards his people are to save the person, and destroy the sin, 1 Cor. 11.32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. God took vengeance on the sin, to spare the sinner; but the unmortified spareth the sin, and his life goeth for it; the sin liveth, and he dyeth, as the Apostle Paul speaketh of himself, when the power of the word came first upon him, Rom. 7.9. Sin revived, and I died. Sin exasperated, and he felt nothing but sin and Condemnation. Oh! Consider with yourselves, 'tis better sin should be condemned, than that you should be condemned; sin should die, than that you should die; his life shall go for its life, in the Prophet's Parable, 1 Kings 20.39.  
Ay, But what is this to the justified person? there is no condemnation to them that are in Christ?  
I Answer, You must take in all; because they are supposed to live not after the flesh but after the spirit; but if it can be supposed that ye can live after the flesh, than ye die, as in the Text; that is, ye justified persons. Poena potest dupliciter timeri ut est in constitutione Dei, vel ut malum nostrum, as Bernard. Eternal death may be considered as an evil which God hath appointed to be the fruit of sin, or as an evil that will certainly befall us; a justified person, one that is not so putatively only, but really so; not in his own conceit only, but in deed and in truth, may fear it; in the first sense there is such a Connection between continuance in sin, and eternal destruction, that he ought to reflect upon it, so as to represent to his Soul the danger of yielding tamely to his sins; and to fear it, so as to eschew it. For this is nothing but to make an Holy use of threatenings, and to see the merit of our doings; but as to the event, so not to allow perplexing doubts, but to quicken us to break off our sins, and to look up to God in Christ for pardon.  
Now to direct you,  
1. Strike at the root of all sin: they that are Christ's, have crucified the flesh, with the affections, and lusts thereof, Gal. 5.24. The Prophet to cure the brackishness of the waters, did cast salt into the Spring, 2 Kings 2.21. We must begin with the heart, and then go on unto the life; if the root of bitterness be not deadned, it will easily sprout forth, and trouble us; as inbred corruption is weakened, so actual sins flowing thence are weakened also. The root of corruption is carnal self-love, for it is at the bottom of other sins; because men love themselves, and their flesh as themselves, more than God. Now this is weakened by the prevalency of the opposite principle, the love of God; and the more we strengthen the love of God, the more is original sin weakened, and we get again into a good constitution and state of soul. Carnal men are self-lovers, and self-pleasers; but spiritual men love God, and please God, and seek to honour God: love is the great principle that draweth us off from self to God; such as man's love, nature, and inclination is, such will the drift of his life be: now men will not be frighted from self-love, it must be another more powerful love which draweth them from it, as one nail driveth out another. Now what can be more powerful than the love of God, which is as strong as death, and will never be quenched nor bribed? Cant. 8.7. This overcometh our self-love, and then time, strength, care, and all is devoted to God: yea life its self, Rev. 12.11. They loved not their lives to the death. Self-love is deeply rooted in us, especially love of life, so that it must be something very strong and powerful, which must overcome it; for what is nearer and dearer to us than ourselves? now the great means to overcome it, is Christ's love: when the soul is possessed with this, that nothing deserveth its love so much as Christ, the natural inclination is altered. This is done by sound belief, and deep Consideration as the means, 1 John 4.19. We love him because he loved us first, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead: and that he died for all that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again: By the Spirit as the Author of Grace, Rom. 5.5. Because the love of God is shed abroad in our hearts by the Holy Ghost given unto us. Then the soul knoweth no happiness but to enjoy his love and favour, and so it prevaileth over their natural inclination, they live not to themselves but to God; not according to the wills of the flesh, but the Will of God.  
2. Consider the several ways how this root sprouteth forth: Two are mentioned by the Apostle in the forecited place, Gal. 5.24. With the affections and lusts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passions; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affections: The first word noteth vexing passions, the next desirable lusts: There are two dispositions in the soul of man, of aversation and prosecution; by the one we eschew evil, by the other we pursue good: Corruption hath invaded both, and therefore Grace is necessary to rectify and govern both, 2 Cor. 6.7. By the armour of righteousness both on the right hand, and on the left. 1. We must crucify our passions which have to do with evils vexatious to the flesh, and we must subdue our lusts or affections which have to do with those good things which are pleasing to the flesh; there are vexing evils in which the mind suffereth a kind of affliction; but 'tis a disorder arising from self-love, and therefore it must be mortified; as envy which corrodeth and fretteth the heart of him that is surprised by it; but yet self love is the cause of it, for we are troubled that any water should pass by our Mill, or that others should enjoy any honour, or esteem, or trade, or profit which we covet for ourselves; so anger at any thing done by man which is displeasing to us, and if given way to, is a short fury and madness, and hindereth a clear discovering of what is right and equal, Jam. 1.20. So worldly sorrow at any thing done by God displeasing to the flesh, 2 Cor. 7. Worldly sorrow works death. So inordinate fear, which betrayeth the succours which reason and grace offereth to fortify us upon any sudden incursion of evil; The fear of man bringeth a snare, Prov. 29.25. So worldly cares which divert us from God, and dependence on his Providence, Phil. 4.6, 7. Yea, set up an anti-providence in our own hearts: The like may be said of malice and revenge, all which bring a torture with them; and if allowed or indulged, would soon destroy our love to God or men; as if God withholdeth from us any good that we desire, or sendeth that which we desire not, but crosseth our humour, as sickness, want, reproach, or disrespect, or whatever the heart is carried to eschew; or if men enjoy any thing more than we would have them, or do any thing contrary to the conveniency of our flesh, we storm and fret, justify our passions, think we do well to be angry; though these are a sort of sins, which are a punishment to themselves, and do destroy not only our duty, but our peace; and disquiet and torment and soul that harbours them, yea, will soon destroy that love we owe to God or man, therefore they must be mortified.  
2. Not only our passions but our affections must be mortified; Or more pleasant lusts to which we are carried by a sweeter inclination of nature; such as are stirred up by carnal baits and pleasures, as to instance in sins of the more sordid and brutish part of mankind; motions to Intemperance, Luxury, Uncleanness, and brutish Satisfactions; or to instance in the more refined part of the world, to worldly Greatness, Honour, and vain delights, to be distinguished from others by Estate, Rank, and outward Dignity; as every man is apt to be carried away by some inordinate lust or other; now whatever the distemper be, it must be purged out of the heart, if we would have Christ have any interest there: And here we must not only restrain the act, but mortify the habits, for otherwise we cannot be safe, for every temptation falleth in with some or other of these sins, and giveth a new life to it; unless the lusts are weakened, the conversation cannot be Christian, 1 Pet. 2.4. Abstain from fleshly lusts; having your conversations honest; and Jam. 4.1. From whence come wars and fight? Come they not hence, even from your lusts that war in your members? All their strifes and contentions come from their carnal hearts, or sensual inclinations, which first rebelled against the upper part of the soul, or the dictates of Grace and Reason, and then broke out into outrageous or misbecoming practices: And our Saviour telleth us, that Murders, Thefts, Adulteries, come first out of the heart, Matth. 15.19. From the polluted fountain of the heart, floweth all the pollution of the life: And if the act should be restrained, yet unless the heart be cleansed, all is loathsome to God, Matth. 23.27. Therefore kill the lusts in your heart, and ye shall more easily curb the sins of the outward man, that they may not break out to God's dishonour. Many think to fashion the life, but neglect the heart, and if they keep from scandal, yet they do not advance the Authority and Power of Grace in the Heart, but self-love securely beareth rule in the soul. Many die by inward bleeding as well as by outward wounds; therefore unless our irascible or concupiscible faculty be bridled and made pliable to the conduct of the heavenly mind, we shall do nothing in Christianity to any good effect.  
3. As to actual temptations, when they stir indwelling sin, complain of the violence to God, Rom. 7.24. Oh wretched man that I am! Who shall deliver me from this body of death? Bemoan yourselves to him, who alone can help you, and is ready to do so; when you are afraid of doing any thing contrary to your duty, and an humble sense of your impotency is not only a good preparative to receive his graces, but also to defy and rebuke the temptation, Matth. 4.10. Get thee behind me Satan; and Gen. 39.9. How shall I do this great wickedness and sin against God? These are best smothered in the birth.  
4. Take heed of those sins which the people of God are most in danger of. 'Tis hard to say what they are; for all sins when they are near, and importune the flesh, by the easy and profitable practice of them without danger, or discovery, may tempt an unwary heart. Therefore we must have always our eyes in our head, and stand upon our guard; the secure are next to a fall: there is no cessation of arms in this warfare, nor treaty and conclusion of peace to be made with our lusts; Sin is a bosom-friend, but yet the sorest enemy; and if we be not resolute, and vigilant, our appetites, and senses or passions may betray us; and if you be not daily deadning worldly inclinations, self-esteem and conceit, you cannot stand out against the smallest temptation; But they are most in danger of those sins, which the temperature of body, and constitution do incline them unto; though we must watch against all sins, for all are hateful to God, and contrary to his law, and incident to us; yet we are inclined to one sin more than to another: there is something that is our privy sore, and may be called the plague of our own hearts, 1 Kings 8.38. Now this must be watched and striven against; and here the victory is never cheap, nor easy. Many a groan, many a prayer, many a serious thought, many an hearty endeavour it will cost us; these master lusts they never go alone (like great diseases that have petty ones attending them) must be chiefly attended by us, and we must not discontinue the work, till we have gotten some power against them, and they be considerably weakened. Be it lust, or passion, or sloth and dulness, or worldliness, or pride, we must Pray, and Pray again, as Paul Prayed thrice; grace must watch over it, and keep it under, and abate it by contrary actions, that we may the better govern this inclination, and reduce it to reason.  
5. Take heed of an unmortified frame of spirit; there are certain dispositions of heart which argue much unmortifiedness, and do loudly call for this remedy and cure, even the grace of the spirit whereby we may be healed; as first, impotency of mind, whereby temptations to sin are very catching, and do easily make impression upon us. The heart like tinder soon taketh fire from every spark: certainly there is great life in our lusts, when a little occasion awakeneth them. As it is said of the young fool in the Proverbs, he goeth after her suddenly, Pro. 7.22. That is, as soon as enticed. Upon the least provocation we grow passionate, the temptation findeth some prepared matter to work upon, as straw is more easily kindled than wood. Now this calleth upon us to weaken the inclination.  
2. When the temptation is small; a little adversity puts us out of all courage and patience, Pro. 24.10. If thou faint in the day of adversity, thy strength is small. If we be so touchy that we cannot bear the common accidents of the world, how shall we bear the most grievous persecutions, which we are to endure for Christ's sake? For the other sort of corruptions, for handfuls of Barley, or a piece of Bread, will that man transgress. So selling the righteous for a pair of shoes. Selling the Birthright for one morsel of Meat. She is a common prostitute that will take any hire. A little thing makes a stone run down hill. Certainly the heart must be looked after; the bias and inclination of it to God and Heaven, more fixed.  
3. When lusts are touchy, storm at a reproof: If the word break in upon the heart with any evidence, carnal men cannot endure it, 1 Kings 22.8. He doth not propechy good concerning me, but evil; 'tis a bad crisis, and state of soul, when men would be soothed in their lusts, cannot endure close and searching truths: but either affect general discourses, that they may creep away in the crowd without being attacked; or lose garish strains that please the fancy, but do not reach the heart: or must be honeyed and oiled with grace; scarce can endure the Doctrine of Mortification; none need it so much as they; or love flattery more than reproof; 'tis a sign sin and they are agreed, and they would sleep securely: Not only did an Herod put John in Prison, but an As● put the Prophet in the stocks, 2 Chron. 16.10.  
4. In case of great spiritual deadness: The heart hath too freely conversed with sin, and so groweth less apt for God, Psal. 119.37. Turn away mine eyes from beholding vanity, and quicken me in thy ways; and Heb. 9.14. How much more shall the Blood of Christ purge your consciences from dead works to serve the living God? Our vivification is according to the degree of our mortification, and therefore great deadness argueth the prevalency of some carnal distemper.  
5. Live much in doing good: The intermitting of the exercise of our love to God, maketh concupiscence, or the carnal love, to gather strength; and when men are not taken up with doing good, they are at leisure for temptations to entice them to evil; our lusts have power indeed to disturb in holy duties, but 'tis when we are remiss and careless; and usually 'tis the idle and negligent who are surprised by sin, as David walking on the Terras, 2 Sam. 11.2. Diabolus quem non inven●● occupatum, etc. I will close all with these two remarks, 

1. That 'tis more sweet and pleasant to mortify your lusts, than to gratify them: Stolen waters are sweet, and bread eaten in secret is pleasant; but the dead are there, Prov, 9.17. so Job 20.12, 13, 14. Tho wickedness be sweet in his mouth, though he hide it under his tongue, though he spare it, and forsake it not, but keep it still within his mouth, yet his meat in his bowels, it is the gall of asps within him. Sin is but a poisoned Morsel; Mortification is not pleasant in its self, yet in its fruits and effects 'tis rewarded with joy, and more occasions of thanksgivings we shall have, Rom. 7.24, 25. Oh wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord.  
2. If you enter not into a war with sin, you enter into a war with God; shall sin be your enemy, or God? the Eternal Living God? Ezek. 23.14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? I the Lord have spoken it, and will do it.     

SERMON XIX.  ROME VIII. 13. 
— If ye through the spirit do mortify the deeds of the body—  
DOCT. That in mortifying of sin, we and the Spirit must concur. Here I shall handle, 

1. The manner of this Co-operation.  
2. The necessity of it.    
1. To state the manner of this Co-operation. First, We must know what is meant by the Spirit; 'tis put either for the Person of the Holy Ghost, or for his Gifts and Graces, the new Creature, or the Divine Nature wrought in us. The Person of the Holy Ghost, Matth. 28.19. Baptise all nations in the name of the Father, Son, and Holy Ghost: The new Nature, John 3.6. That which is born of the Spirit is Spirit. The former is here intended, the uncreated Spirit or Author of Grace, called the Spirit of Christ, v. 11. which leadeth and guideth us in all our ways, v. 14. which witnesseth to us, v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. The Spirit is the Author or principal Agent in this work: For he doth renew and sanctify us; we are merely passive in the first infusion of Grace, Ezek. 35.25. I will sprinkle clean water upon you, and you shall be clean from all your filthiness, Eph. 2.1. You that were dead in trespasses and sins; yet now hath he quickened; but afterwards we cleanse ourselves, 1 Pet. 1.22. Seeing ye have purified your souls in obeying the truth through the spirit. First he worketh upon us as Objects; then by us as Instruments; So that we concur not as coordinate causes, but as subordinate Agents; being first purified and sanctified by him, we purge out sin yet more and more.  
3. Tho the spirit be the principal Author, yet we must charge ourselves with the duty; it is our work; they destroy all humane industry and endeavour, that make mortification to be nothing else but an apprehension that sin is already slain by Christ; no, 'tis charged on us, Col. 3.5. Mortify therefore your members which are upon earth. And 'tis our act, or else we can have no comfort in it, Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts thereof: and 2 Cor. 7.1. Let us cleanse ourselves from all filthiness of flesh and spirit. Under the Law the Leper was first to be cleansed by the Priest, and afterwards to wash himself in running-water, and shave his hair, Levit. 14.8. After being sprinkled with the Priest, the necessary ceremony, he himself was to wash: The Ceremonies which the Priest used are considerable, therefore I shall explain them a little. Two Sparrows were to be taken, and one of them killed in an earthen vessel over running water, and the other after he was dipped in the blood of the sparrow that was to be killed, let loose in the open field, to fly up in the air as it were in the sight of God; there was a notable Mystery couched under this Type; for the bird killed over the running water signified the death of Christ, accompanied with the Sanctification of the Spirit, typed by the running water, the only means to cleanse us from our Leprosy; and the bird that was let go alive having his wings sprinkled with blood, signifieth the Intercession of Christ, who is gone with blood to the Mercy-Seat; and we are told that Christ came not by Water only, but by Water and Blood: No other Bath for spiritual Leprosy, but Water and Blood, the Merit of Christ's Sacrifice and Intercession; and the Spirit of Grace to heal our natures; but after all this, the man was to wash himself; which figured the endeavours that God's people should use to cleanse themselves from all filthiness of flesh and spirit.  
4. It being our duty, we must use the means which tend to mortification; for to dream of a Mortification which shall be wrought in us without our consent or endeavours, as well whilst we are sleeping, as whilst we are waking, is to delude ourselves with a vain fancy; no, we must set a careful watch over our Thoughts, Affections, and Works; the Spirits Operation doth licence no man to be idle; we must join with him, and obey him in his strive against the flesh; for the Spirit worketh not on a man as a dead thing, which hath no principle of activity in himself; therefore those that upon the Spirits doing all, will lie idle, abuse the spirit, who both urgeth us to the duty, and quickeneth us to the use of means, or stirreth us up to use our endeavours, that the end may be obtained; otherwise we neither obey the Spirit, nor desire the benefit; We do not obey the Spirit, for he doth first sanctify us, then quicken us to use the means, and blesseth the means so used; and we do not desire the benefit; 'tis but a wish, not a desire, a velleity, not a volition, as Prov. 13.4. The soul of the sluggard desireth, and hath nothing, because his hands refuse to labour. Many a man hath wishes that he could leave his sins, especially when he thinketh of the shame and punishment; as many an incontinent Person, Adulterer, Glutton, or Drunkard, hath a wish to part with his sin, but not a will; for he doth not seriously strive against it, his love to it remaineth unconquered and unbroken. Well then, let us see how far we have gained the point in hand: First, Every Christian must determine that the flesh must be mortified; secondly, mortified it must be by us, every man must mortify his own flesh; thirdly, that mortified it cannot be by us without the Spirit; the Spirit will not without us, and we cannot without the Spirit, neither when we are first to begin this work, nor can we carry it on without his assistance.  
5. The Spirit mortifieth sin in us, as a spirit of Light, Life, and Love.  
1. As a Spirie of Light, affecting the soul with a sight and sense of sin, so as we groan under the burden of it; nothing cometh to the heart but by the understanding; conviction maketh way for compunction, and compunction for a detestation and hatred of sin; and detestation and hatred, for the destruction and expulsion of it. Sin is always loathsome, but we have not always eyes to see it. When we look upon it through Satan's spectacles, or the cloud of our own passions, and corrupt affections, we make nothing of it; it seemeth lovely, rather than loathsome to us. But when the spirit anointeth our eyes with his eyesalve, it is the most hateful thing to the soul, that can be imagined, Jer. 31.18. After I was instructed, I smote upon the thigh, yea, I was ashamed, and confounded. We see sin to be another manner of thing, than ever we thought it before: Psal. 119.108. Through thy precepts I get understanding, therefore I hate every false way. When the heart is thoroughly possessed of the evil of sin, and we dare not dandle and indulge, or pass it over as a thing of nought: fear of punishment may suspend the act of sin, but the sight of the evil of it, doth help to mortify the root.  
2. As a spirit of life; for Jesus Christ to all his seed is a quickening spirit, 1 Cor. 15.45. We have life Natural from Adam, but life spiritual and eternal from Christ, and that by the spirit; for we are said to be born again of the spirit, John 3.5. The spirit reneweth us, and maketh us partakers of the life, and likeness of God, Titus 3.5. Now when this life is infused, there is an opposite principle set up in us to subdue the lusts of the flesh, and also to prevent the power of the objects of sense, which serve and feed them; for the flesh doth obstruct the operations of this new life, and cross the tendency of it: The operations of this new life are obstructed by the flesh; for Gal. 5.17. For the flesh lusteth against the spirit. And life is sensible of what annoyeth it, the operations of it are the serving and pleasing of God, Gal. 5.25. If we live in the spirit, let us also walk in the spirit. And we see a weight hanging upon us, and sin doth easily beset us, that we cannot serve God with that liberty, purity, and delight, that we desire. And therefore this is an heavy grievance and burden to the new nature, that we desire to get rid of it by all means, and labour, and strive in it, and that with good effect; a new life also hath a new tendency; as soon as 'tis infused it discovereth its self by its tendency to its end, and rest, which is God and Heaven: so the objects of sense have the less force and power upon us. Well then, the flesh is an enemy to this new life, and this new life an enemy to it, as having contrary operations and tendencies. Now how doth this new life discover its enmity? Partly by complaining of it, as a sore burden and annoyance, Rom. 7.24. Oh wretched man that I am! who shall deliver me from this body of death? Paul was whipped, scourged, imprisoned, exercised with many vexations, and sorrows: But the relics of the corruption were his greatest burden; not, when shall I come out of these afflictions? but who shall deliver me from this body of death? 2. By endeavours and striving against it. There may be some dislike of sin in a natural heart, for conscience will sometimes take God's part, and quarrel against our lusts; otherwise a wicked man could not be self-condemned, and hold the truth in unrighteousness; but checks of conscience are distinct things from the repugnancies of a renewed heart: a wicked man's conscience telleth him he should do otherwise, when his heart inclineth him to do so still. But a renewed heart hateth sin, and therefore there is a constant earnest endeavour to get it subdued; and doth watch, pray, plead for God, use means; dare not rest in sin, or live in sin, Yea, 3. Prevail against it so far, that the heart is never turned away from God to sin, 1 John 3.9. Whosoever is born of God, doth not commit sin: for his seed remaineth in him: and he cannot sin, because he is born of God. His heart cannot easily be brought to it, he looketh upon it as a monstrous incongruity, Gen. 39.9. How can I do this great wickedness, and sin against God 2 Cor. 13.8. For we can do nothing against the truth: and Acts 4.20. For we cannot but speak the things which we have seen and heard. There is a natural cannot, and a moral cannot: the natural cannot, is an utter impossibility; the moral cannot is a great absurdity, the new life breedeth such an aversion of heart and mind from sin, such constant rebukes and dislikes of the new nature. A Child of God is never in a right posture, till he doth look upon sin, not only as contrary to his duty, but his nature; they have no satisfaction in themselves, till it be utterly destroyed.  
3. As a spirit of love; the great work of the spirit is to reveal the love of God to us, and to recover our love to God; for the spirit cometh to us as the spirit of Christ, by virtue of his redemption; now the infinite goodness and love of God doth shine most brightly to us, in the face of our Redeemer, in the great things which he hath done and purchased for us, and offered to us; we have the fullest expression and demonstration of the love of God, which we are capable of, and which is most apt to kindle love in us to God again, Rom. 5.8. God commendeth his love to us, that while we were yet sinners, Christ died for us; and 1 John 2.1, 2. My little children, these things write I unto you, that ye sin not: and if any man sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world: and Eph. 3.18, 19 That you may be rooted and grounded in love, and comprehend with all Saints, what is the breadth, and length, and depth, and height; and may know the love of Christ which passeth all knowledge. Now the spirit attending this dispensation, surely his great work and office is to shed abroad the love of God in our hearts, Rom. 5.5. and Gal. 4.6. And because ye are sons, God hath sent forth the spirit of his son into our hearts, crying, Abba Father: That being persuaded of God's fatherly love, we may love him again, and study to please him. Therefore nothing doth stir us up against sin, so much as the sense of God's love in Christ: shall sin live, which is so contrary to God? Shall I take delight in that which is a grief to his Holy Spirit? cherish that which Christ came to destroy? Live to myself, who am so many ways oblged to God? displease my father to gratify the flesh? Alas! how many read and hear of this, who are no way moved into an indignation against sin? 'Tis not the love of God called to mind by a few cold thoughts of ours, that worketh so, but the love of God shed abroad in our hearts by the spirit, that melts the heart, maketh us a shamed of our unkindness to God, and stirreth up an hatred against sin.  
6. After conversion, and the spirits becoming a spirit of light, life, and love to us; after grace is put into our hearts to weaken sin, still we need the help of the spirit; partly, Because habitual grace is a created thing, and the same grace that made us new creatures, is necessary to continue us so: For no creature can be Good independently, without the influence of the prime good: all things depend in esse, conservare, & operari, on him that made them. In him we live, and move, and have our being, Acts 17.28. If God suspend his influence, natural agents cannot work; as the fire cannot burn, as in the case of the three Children, much less voluntary; and if there be this dependence in natural things, much more in supernatural, Phil. 2.12, 13. Will and Deed are from God, first principles of operation, and final accomplishment: Partly, because in the very heart there is great opposition against it, there is flesh still, the warring law, Rom. 7.23. gratia non totaliter satiat. The cure is not total as yet, but partial; therefore they need the spirit to guide, and quicken, and strengthen them. Partly, as it meeteth with much opposition within, so it is exposed to temptations without; Satan watcheth all advantages against us, and the soul is strangely deluded by the treachery of the senses, and the revolt of the passions, and our corrupt inclinations, when temptations assault us; so that unless we have seasonable relief, how soon are we overtaken, or overborne! Adam had habitual Grace, but gave out at the first assault: A City besieged, unless it be relieved, compoundeth and yieldeth; so without the supply of the spirit, we cannot stand out in the hour of trial, Eph. 3.16. That he would grant you according to the riches of his glory, to be strengthened with might by his spirit in the inner man.  
Secondly, The necessity of this Concurrence and Co-operation. 1. Of the Spirit with us. 2. We by the Spirit.  
1. Of the spirits work: we cannot without the spirit, mortify the deeds of the body.  
1. From the state of the person who is to be renewed and healed. A sinner lying in a state of defection from God, one that hath lost original Righteousness, averse from God, yea an enemy to him, prone to all evil, weak, and dead to all spiritual good, and how can such an one renew and convert himself? There is no sound part left in us to mend the rest: 'Tis true he hath reason left, and some confused notions and apprehensions of good and evil, but the very apprehensions are maimed and imperfect; and we often call evil good, and put good for evil, Isa. 5.20. However to choose the one and leave the other, that is not in their power. We may have some loose desires of spiritual favours, especially as apprehended under the quality of a felicity or natural good, and as separated from the means, Numb. 23.10. O that I might die the death of the righteous! and my last end might be like theirs. They may long for the death of the Righteous, though loath to live their life; but these desires are neither truly spiritual, nor serious, nor constant, nor laborious; so that if we consider what man is in his natural estate, blind in his mind, perverse in his will, rebellious in his affections; this work can only be wrought but by the Spirit of God. Will a nature that is wholly carnal, ever resist and overcome the flesh? But so we are by nature, John 3.6. Can flesh destroy its self? Can a man of himself be brought to abhor what he dearly loveth? And he that drinketh in iniquity like water, be brought to loathe sin, and expel, and drive it from him? On the other side, will he be brought to love what he abhorreth? There is enmity to the Law of God in a carnal heart, till grace remove it, Rom. 8.7. Can we that are worldly, and wholly governed by sense, look for all our happiness in an unseen world, till we receive another Spirit? The Scripture will tell you, no, 1 Cor. 2.12, 14. Now we have received not the spirit of the world, but the Spirit which is of God, that we may know the things that are freely given us of God; but the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned; and 2 Pet. 1.9. He that lacketh these things, is blind, and cannot see afar off. What man of his own accord will deny present things, and lay up his hopes in Heaven? Can a stony heart of its self become tender, or a dead heart quicken its self, or a filthy heart cleanse its self; bring a clean thing out of an unclean? it cannot be.  
2. The honour of our Redeemer requireth that our whole and entire recovery to God, should be ascribed to him. Not part only, as our freedom from guilt, while the power of sin is subdued, and broken by ourselves. Renewing Grace is his gift, as well as reconciling Grace; and we can no more convert ourselves to God, than we can reconcile ourselves to him; both go together, and both are obtained by the same merit, and both are received from the same hand, Act. 5.31. Him hath God exalted with his right hand to be a Prince, and a Saviour, for to give repentance to Israel, and remission of sins; and 1 Cor. 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus, and by the spirit of our God. As by the virtue of his blood and sufferings he reconciled us to God; so by the Almighty Power of his Grace, he doth cure and heal our natures, and imprint God's Image upon our souls. The work of Redemption would have ceased for ever if Christ had not paid our ransom for us, Psal. 49.8. So the work of Renovation, Job 14.4. Who can bring a clean thing out of an unclean? Not one. Surely Christ hath purchased this grace, and purchased it into his own hands, not into another's; and sendeth forth his conquering and prevailing spirit to bring back the souls of men to God; this work must not be disparaged nor looked upon as a low, natural, common thing; for this is to lessen the benefit of the new Creation, which is so much magnified in Scripture.  
2. The necessity of our Co-operation, if we by the spirit.  

1. We may.  
2. We must.   
1. We may: God hath given us gifts which are not in vain, the new nature or principle of Grace infused into us, all which tend to weaken and mortify sin, Acts 15.9. Purifying their hearts by faith: Hope, 1 John. 3.3. He that hath this hope in him, purifieth himself as Christ is pure: Love, which looketh backward or forward, teacheth us to deny all ungodliness and worldly lusts, Tit. 2.11, 12, 13, 14. So that we may, or ca●, if we be not wanting to ourselves, do something to the crucifying of the flesh; certainly after Regeneration, we are or may be active; otherwise there would be no difference between the renewed and the carnal; and some of God's best gifts would be in vain; you are to improve the death of Christ to embitter sin to you by his sufferings, to improve the Grace received, pray for the supply of the spirit, to retrench the provisions of the flesh, to walk as in the sight of God, and prepare for a better world, to maintain a constant conflict with sin, and watch over all your ways: There are means of Grace appointed to weaken sin, as the Word, and Sacraments, and many Providences, which might be of great use to you, if you did improve them.  
2. We must: For two Reasons, 

1. That God may apply himself to us in our way.  
2. That we may apply ourselves to God, and meet him in his way.    
1. That God may apply himself to us in our way. God being our Creator, doth preserve the liberty of his workmanship, he applieth himself to every creature according to the nature of it, so as to improve it, not destroy it; he offereth no violence to our natural faculties, but superaddeth grace; draweth, that we may run, Cant. 1.4. Not hoist up, as dead things by Pulleys and Engines; the will is not compelled, but overcome by the sweet efficacy of Grace; being acted by God, we act under God; that is, by our own voluntary motion, and in a way of operation proper to us: I say, God influenceth all things according to their natural inclination; he inlightneth by and with the Sun, burneth by and with the fire; reasoneth with man, acts necessarily with necessary causes, and freely with free causes, draweth us with the cords of a man, Host 11.4. Now we pervert this order, if we lie upon the bed of ease, and cry, Christ must do all; Christ that doth all for you, doth all in you, and by you; he propoundeth reasons which we must consider, and so betake ourselves to a godly course; he showeth us our lost estate, the possibility of Salvation by Christ, sweetly inviting us to accept of Grace, that he may pardon our sins, sanctify our natures, and lead us in the way of holiness to eternal life.  
2. That we may meet with God in his way; He hath appointed certain duties to convey and apply this Grace; we are to lie at the Pool, till the waters be stirred; to continue our attendance upon God with all diligence and seriousness, till he giveth grace, Mar. 4.24. And he said unto them, Take heed what you hear: with what measure ye meet, it shall be measured to you; and unto you that hear, shall more be given. God will have Believers bestir and put forth themselves, and he will help them in and by their own endeavours: We must not idly think that Grace will drop to us out of the Clouds; he was an evil and a slothful servant, that did not improve his Talon: To neglect duty, is to resist Grace, and to run away from our strength: God hath promised to be with us, while we are doing; therefore we are to wait for this power in the use of all holy means, that our corruption may be subdued and mortified.  
USE is to exhort, with all diligence, to set about the mortifying the deeds of the body▪ by the Spirit.  
Two Things I shall press you to: 

1. Improve the death of Christ.  
2. A right carriage towards the spirit.    
1. Improve the death of Christ; For the term, Mortify, or Crucify, often used in this matter, respects Christ's death; and every where the Scripture showeth that the death of Christ is of excellent use for the mortifying of sin; I shall single out a few places, Gal. 2.20. I a am crucified with Christ. Three Propositions included: 1. Christ crucified. 2. Paul crucified. 3. With Christ. It doth not imply any fellowship with him in the acts of his Mediation, there Christ was alone; only that the effects of his death were accomplished in him, a participation of the benefits of his Mediation, so Rome 6.6. knowing this, that our old man is crucified with Christ, that the body of sin may be destroyed, that henceforth we should not serve sin. Then was there a foundation laid for the destruction of sin, when Christ died; then was the merit interposed, or price paid, and the obligation laid upon us to mortify it: Something there was to be done on God's part, the body of sin was to be destroyed, which intimateth the communicating of his spirit of grace to weaken the power and life of sin: and something done on our part, that henceforth we should not serve sin. There was a time when we served sin, but being converted, we must change masters, and betake ourselves to another service, which will be more comfortable and profitable to us. One place more, 1 Pet. 4.1. For as much as Christ hath suffered for us in the flesh: arm yourselves likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin. That is, since Christ hath suffered for you, you must follow and imitate him in suffering also, or dying with him, namely, in dying to sin, as he died for sin: or mortifying our lusts and passions. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that hath suffered in the flesh, or is crucified in his carnal nature, it hath not respect to suffering afflictions, but mortifying sins; for 'tis presently added, He hath ceased from sin, given over that course of life; so that he should no longer live the rest of his life in the flesh, to the lusts of men, but the will of God. He inferreth the obligation of this correspondence and conformity, from Christ's dying. From all these places we collect:  
1. 'Tis an obligation. This was Christ's end, and we must not put our Redeemer to shame, 1 John 3.8. For this purpose the son of God was manifested, that he might destroy the works of the Devil. That the interest of the Devil might be destroyed in us, and the interest of God set up with glory and triumph; shall I go about to frustrate his intention? or make void the end of his death? cherish that which Christ came to destroy? tie those cords the faster, which he came to unloose? By professing his name, we bind ourselves to die to sin, Rom. 6.2. How shall we that are dead to sin, live any longer therein? not ab impossibili, but ab incongruo.  
2. That the death of Christ was a lively and effectual pattern of our dying to sin. For the Glory of God, and our Salvation, Christ died a painful, shameful, accursed death; now we must crucify sin, Gal. 5.24. Be crucified to the world, Gal. 6.14. That is to say, Christ denied himself for us, and we must deny ourselves for him; he suffered pain for us, that we should willingly digest the trouble of Mortification, and suffer in the flesh, in our carnal nature, as he did in the human nature. 1. The death of Christ was an act of self-denial; he pleased not himself, Rom. 15.3. Minded not the interest of that nature he had assumed; parted with his Life in the Flower of his Age, when most cause to love it: And will you part with nothing, make it your business to please the flesh, and gratify the flesh? he loved you, and gave himself for you, and will not you give up your lusts. 2. The death of Christ was an act of pain and sorrow: of all deaths, crucifixion is the most painful, and shameful. Sinful nature is not extinguished in us without trouble; as sin is rooted in self-love, self-denial is a check to it; as this self-love is mainly a love of pleasure, or the delight we take in sin, so the pains of Christ's death check it: shall we wallow in fleshly delights, when Christ was a man of sorrows? Christ's sufferings are the best glass, wherein to view sin; will you take pleasure in that which cost him so dear? he was mocked, spit upon, buffeted, he bore the shame due to our vain conversations. A Malefactor was preferred before him. Therefore when you remember Christ's death, you learn how to deal with sin; the Jews would not hear of Christ's being King; Away with him, we have no King but Cesar: such an Holy indignation should there be a in a renewed soul, Rom. 6.12. Let not sin reign therefore in your mortal bodies, that ye should obey it in the lusts thereof. Let it not King it, we have no King but Christ. 3. 'Twas a price paid, that we might have grace. Every true Christian is a partaker of the fruits of Christ's death; and one fruit is, that we might die unto sin, 1 Pet. 2.24. Who his own self, bare our sins in his own body on the tree, that we being dead unto sin, should live unto righteousness. This is communicated to us by the spirit: he bought sanctification as well as other privileges, Eph. 5.25, 26. As Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word. And Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works, 1 Pet. 1.18. Redeemed us from our vain conversations. We are ready to say, I shall never get rid of this naughty heart, renounce these sensual and worldly affections; our hearts are so wedded to the interests of the flesh: but Matth. 19.26. With God all things are possible.  
2. Carry it well to the spirit.  
1. Believe that the Holy Ghost is your sanctifier, and resign up yourselves to him as such, that he may recover your souls to God: This is but fulfilling our baptismal vow, Mat. 28.19. Go baptise all nations, in the name of the Father, Son, and Holy Ghost. To God the Father as your Lord and happiness, to Chr●st as your Redeemer and Saviour; to the Holy-Ghost as your guide, comforter and sanctifier. We renew this consent in the Lord's Supper, that we may bind ourselves the faster to him, to submit to his spiritual Discipline, that our cure my be wrought in us.  
2. You must obey his sanctifying motions, for otherwise this resignation was in vain; therefore we must faithfully endeavour by the power and help which he giveth us, to mortify sin: we must strive against sin, and we must strive with them; to strive and resist him, argueth great profaneness, Gen. 6.3. Acts 7.51. Not to strive with him, much neglect and laziness; you must strive with your hearts, when the spirit is striving with you, and take the season of his special help. 'Tis not at our command, for the wind bloweth as it listeth; take it when you have it: 'Tis an offence to the spirit, when the flesh is obeyed before him: men are easily entreated by sin, but deaf to his motions.  
3. Use the appointed means by which the spirit worketh: There are means of obtaining the spirit at first, by the Word and Prayer. The spirit is conveyed by some Doctrine; for God's operative Power is applied to man as a reasonable creature, not for necessity. For the Word, Gal. 3.2. Received ye the the spirit by the works of the law, or the hearing of faith. So for Prayer If not for friendship's sake, etc. Luke 11.8, 13. yet because of his importunity. If ye being evil, know how to give good gifts to your children, how much more shall your heavenly father give the holy spirit to them that ask it? Beg it of God, upon the account of Christ, Titus 3.5.6. But we speak now of another thing, not the gift of the spirit at first, but the supply of the spirit. 'Tis gotten the same way; the spirit joineth his power and efficacy with the proper instituted means, the Word, which is the sword of the spirit, Eph. 6.17. This sword was made by the spirit. Holy men spoke as moved by the Holy Ghost. Used by the spirit to vanquish Satan, 1 John 2.14. And the word of God abideth in you, and ye have overcome the wicked one. ●Tis used for the defence of the better part; the sword of the flesh is the excessive love of pleasures, some carnal bait. And by it the power of the holy ghost came upon us, Acts 10.44. While Peter yet spoke these words, the Holy Ghost fell on all them that heard the word. A spirit of sobriety, godliness, meekness, and the fear of the Lord. We cannot make use of this sword, without the spirit; 1 Pet. 1.22. Seeing ye have purified your souls, in obeying the truth through the spirit. So Sacraments, 1 Cor. 12.13. And have been all made to drink into one spirit. Prayer; looking up to God who helpeth us in our conflicts, openeth their ears to discipline, and commandeth that they return from iniquity, Job 36. And breaketh the yokeless disposition and opposition in our hearts.  
4. To forbear those wilful sins, which grieve the spirit, Eph. 4.30. Grieve not the spirit. 1 Thes. 5.19. Quench not the spirit; do not provoke him to withdraw his assistance from us; as David was sensible of his misery Psa. 51.10, 11, 12. Create in me a clean heart, O God, and renew a right spirit within me; cast me not away from thy presence, and take not thy holy spirit from me: restore unto me the joy of thy salvation, and uphold me by thy free spirit.   

SERMON XX.  ROME VIII. 13. 
— ye shall live.  
WE come now to the Promise (ye shall live).  
Doct. That life is promised to those that seriously improve the assistances of the spirit, for the mortifying of sin.  
1. What is the life here promised; the life of Grace, or the life of Glory? I shall give my Answer in Three Considerations.  
1. The more we die unto sin, the more fit we are to live that new life, which becometh Christians, or new creatures: For Mortification and Vivification do mutually help one another: So much sin as remaineth in us, so far is the spiritual life clogged and obstructed; therefore it is called a weight that hangeth upon us, and retardeth and hindereth us in all our heavenly flights and motion, Heb. 12.1. That weight is there explained to be sin, that doth easily befet us; 'tis the great impediment to the heavenly life, and maketh our progress therein, slow and troublesome. Well then, the more these inordinate inclinations are broken, and mortified, the more we are alive unto Righteousness; as the Scripture every where witnesseth; and the more we tame and subdue the flesh, the more doth the spirit or better part thrive and prosper; therefore it may be truly said, If ye through the spirit do mortify the deeds of the body, ye shall live: That is, spiritually.  
2. The spiritual life is the pledge and beginning of the life of glory. Here 'tis begun by the spirit, and there perfected; the spirit of holiness is the surest pledge of a Resurrection to eternal life, as I proved, v. 10, 11. The reasonable nature inferreth Immortality, and the new nature a blessed Immortality; every where the new birth, 'tis made the seed of Eternity, called therefore the immortal seed, 1 Pet. 1.23. And he that is born of God is said to have eternal life abiding in him; he hath the pledge and earnest, and first fruits of it; the spiritual life consists in the knowledge, love, and contemplation of God, and perfect love and subjection to him; so that if it were meant of the Life of Grace, the Life of Glory cannot be excluded.  
3. As it cannot be excluded, so 'tis principally intended; as is evident; partly, because 'tis put in opposition to death, which is the fruit of the carnal life; if ye live after the flesh, ye shall die. Such a life is intended, as is directly opposite to that death; and partly, because 'tis propounded by way of motive, and motives are seldom taken from things coordinate, such as are vivification and mortification, a dying to sin; but from things of a superior rank and order, as the glorious reward is to duty; and partly, because this suiteth with the Apostles scope, That justified Persons shall not be condemned, but glorified, because of the life of the spirit in them.  
2. To confirm the point; First, by Scripture: The offer of eternal life is every where propounded in Scripture, as the great encouragement of all our endeavours, either in subduing sin, or perfecting holiness, as Prov. 12.28. The way of righteousness is life, and in the path thereof is no death. There is the hope of life asserted, and the fear of death removed: death elsewhere is propounded as the reward of sin; and life as the great motive to keep us in the true love and obedience of God, Gal. 6.8. He that soweth to the spirit, shall of the spirit reap life everlasting; so Ezek. 18.18. Because he considereth, and turneth away from all his transgressions, which he hath committed, he shall live and not die. The one is removed, the other asserted; the one is the wages of sin, the other the fruit of God's Mercy, and free Gift; death we naturally abhor, and life we naturally love, therefore the one is threatened, the other promised.  
2. To prove it by reasons.  
1. If we partake with Christ in one act, we shall share with him in all: If dead with him, we shall live with him, Rom. 6.8. If we be dead with Christ, we believe that we shall live with him. That is, if we imitate Christ in his Death, than we have sure grounds of believing, that after his example we shall have a joyful Resurrection to eternal life; he had said before, v. 5. If we be planted into the likeness of his Resurrection: That is, be first raised from the death of sin, to the Life of Grace; and then the Life of Grace shall be swallowed up in the Life of Glory.  
2. The mortified soul is prepared to enjoy the heavenly life; as being weaned from worldly and sensual delights, Col. 1.12. Who hath made us meet to be partakers of the Saints in light. There is a double meetness; first, a meetness in point of right; secondly, a meetness in point of congruity and preparation of heart; the one respects God's Appointment, those who are qualified according to the Covenant; the other the suitableness of our affections. 1. They are in respect of God deemed meet and worthy, whom God vouchsafeth to account worthy: Thus he doth the mortified, as we proved before; he than that would live when he is dead, must die when he is alive. 2. Preparation of heart; Heaven would be a burden to a carnal heart, that hath no delight in, Communion with God, or the company of the Saints, or an holy life: What would he do with Heaven? A Turkish Paradise would suit better with such sensual and brutish souls; now those who are dead to the flesh and the world, do the better relish those things which are heavenly: 'Tis not their trouble, but their happiness; they have the consummation of their hopes and aims.  
3. They desire this life, and groan and wait for it; Which desires, groans, and longings, being stirred up in them by God's Spirit, will not be in vain: They cannot be satisfied with the Wealth, Pleasures and Honours of the World; they must enjoy something beyond all these things, and that is God; and here they enjoy him but imperfectly: The more the flesh is mortified, our desires to love, know, and enjoy God, are more kindled in us: Now by this these are marked out as heirs of promise; for God infuseth the desire, that they may be satisfied; and where they are laborious, they will certainly be satisfied, for otherwise God would entice us to the pursuit of an happiness, which he never meaneth to give.  
4. God promiseth it to the mortified, the more to sweeten the duty. Those that think it is easy to forsake sin, never tried it; Mortification is of an harsh sound in a carnal ear; to contradict our carnal desires, and displease the flesh, which is so near and dear to us, will not easily down with us; God might exact it out of Sovereignty, but he propoundeth rewards: If we must pass through a straight gate and narrow way, it leadeth unto life, Matth. 7.14. Sin is such a disorderly thing, and doth so invert the course of a rational nature, that we should part with it by any means; but especially when the case is so stated, that we must live or die for ever. This motive should work upon us, because of our Desires and Fears.  
1. Our desi●es. Corrupt nature will teach us to love ourselves, and so to desire happiness, which we cannot enjoy, if we live not; for the dead are neither capable of happiness nor misery; though we are unwilling to deny the flesh, or renounce the Credit, Profit, or Pleasure of sin, or grow dead to the world, or worldly things, yet we are willing enough of life and happiness; therefore God promiseth that we desire, that we may submit to those things which we are against; as we sweeten bitter Pills to Children, that they may swallow them down the better; they love the Sugar, though they loathe the Aloes. So God would invite us to our duty by our interest; if Mortification be an unpleasing task, it conduceth to our life, Prov. 8.35, 36. He that findeth me, findeth life, (saith Wisdom) and he that sinneth against me, wrongeth his own soul; and he that hateth me, loveth death. Who would be so unnatural as to wrong his own soul? To murder himself, to court his own death and destruction? 'Tis not only against the Dictates of Grace, but the desires of Nature: There is nothing can be supposed to enfeeble this Argument, but these Two things. 1. men's vehement addictedness to their carnal courses, that they will rather die, than part with them. 2. That this life, which the Promises of the Gospel offer, is an unknown thing, it being to be enjoyed in the other world: Both are truths, yet the Motive is still forcible.  
1. How addicted soever men are to any outward thing, yet to preserve life, they will deny themselves, Job 2.4. Skin for skin, and all that a man hath will he give for his life. It was a truth though it came out of the Devil's Mouth. Nothing is so dear to a man as his own life; men will spend all that they have upon the Physician to recover their health, Luke 8.43. Yea, they will hazard the members of their own body, cut off a Leg or an Arm for preserving life; and shall not we part with a lust to get life? Who would sell his precious life, at such a cheap rate, as the pleasing of a vain and wanton humour?  
2. But this life, which is not a matter of sense, but of faith, is not likely to be much valued.  
Answer. There is some inclination in the heart of man to eternal life; nature gropeth and feeleth about for an eternal good, and an eternal good in the enjoyment of God, Act. 17.27. as blind men do in the dark. Tho man by nature lieth in gross ignorance of the true God, as our Lord and Happiness; yet the sense of an Immortality is not altogether a stranger to nature: such a conceit hath been rooted in the minds of all Nations, and Religions, not only Greeks and Romans, but Barbarians, and People least civilised; they have thought so, and been solicitous of a life after this life; Herodotus telleth us, that the ancient Goths thought their souls perished not, but went to Zamblaxis the Captain of their Colony, or Founder of their Nation; and Diodorus Siculus, of the Egyptians, that their Parents and Friends when they died, went to some eternal habitation: Moderate Heathens, when they are asked about Eternal Life, and Judgement to come; as to Judgement to come, they know it not; but this thing they know, that the condition of men and beasts is different; but what their condition after this life is, they cannot tell; whether they live above or below the earth; but that they subsist and have a being, is their firm persuasion; and therefore are wont to assign to the dead, part of the goods which they possessed; if they lose any thing, they think some of their friends in the other world have taken it to supply their wants there. The Chineses are fully persuaded of a state of happiness and torment after this world. Acosta telleth us, in Peru they were wont to kill some of their slaves, to attend the dead in the world to come; and so Mexico, and other places. 'Tis enough for us, that be it an inbred notion, or tradition received from hand to hand by their Ancestors, such a conception is not a stranger to humane nature; and the nearer any lived to the first Original of Mankind, the more clear and pressing hath been the opinion hereof; lapse of time, which ordinarily decayeth all things, hath not been able to deface it out of the minds of men; who though they have been gradually depraved and degenerated, according to the distance by which they have been removed from their first originals, yet they could never wholly blot out the sense of an Immortal Condition after this life; nor could any solid, and undubitable reasons he brought against it, to convince it of falsity. Well then, this persuasion being spread through the Universe, and with extreme forwardness received by all nations, and hath born up against all encounters of time, and constantly maintained its self in the midst of so many revolutions of humane affairs, even among them with whom other truths are lost, and in a great degree have forgotten humanity its self: Certainly this motive hath its use, for the reduceing of man to God, especially of those who have been bred in the bosom of the Church.  
2. The argument is of great force in regard of our fears. We desire life, but guilt maketh us fear death. Sin impresseth this torment upon the consciences even of those which little know what sin meaneth: Rom. 1.32. They know the judgement of God, and that those who commit such things as they do, are worthy of death. Natural conscience looketh upon sin as mortal and baneful, and know not how to be delivered from this fear; nature owneth a distinction between good and evil; and for evil, feareth a punishment; because of those natural sentiments which we have of God, as an Holy and Just God. Therefore now this tender of life is made to them that not only desire happiness, but are in bondage through fear of death, and by the Christian doctrine involved in the curse of the law, and obnoxious to the flames of Hell. Therefore for sinners to hear of life, must needs be an inviting motive: Mortify sin, and it shall not hurt you, you shall live. The sting of sin, which so torments you, shall be plucked out, Ezek 18.13. repent, and iniquity shall not be your ruin. We are all sinners; but how shall we do that sin may not be baneful to us? Deal gently with it, and it stingeth you to the death; deal severely with it, and it shall do you no harm. When we are dead to sin, we shall not die by sin; you have deserved death, but life is offered, if you will use God's healing methods to get rid of so great a mischief.  
Thirdly, I will show you the expediency of the promise; and that we may make use of such a motive as is drawn from the consequence; The death which followeth the carnal life, and that eternal life which by the merciful grant of God is the fruit of mortification. For many question, whether it be a true Mortification which looketh to the reward; they say we must work for our life, but not for life.  
I Answer, 1. To be over spiritual and nice above the word, which is the true instrument of sanctification, doth not cherish Religion, but quench it; we may make use of God's Motives, without sin; why doth God plead with us so often upon the terms of life and death, but that we may plead with ourselves? I know no reason to press men to an Holiness abstracted from all respect to the reward. I confess 'tis abase selfseeking, to eye outward advantages in religious endeavours; for then the end is far beneath the work, and the spirit is made to serve the flesh, but not the flesh the spirit; and by-ends taint us, but do not refine us:  
2. The doubt proceedeth upon a mistake of the reward; what is this life propounded, but the seeing, loving, and enjoyment of God, and the adoring and praising of God? And can it be a fault to aim at these things? Doth not the tendency of the new nature directly carry us to them, as the perfection of that estate, unto which we are called by Christ, as naturally as the seed cast into the earth, works through the clods to get up into stalk and flower? Indeed the objection is fit for them that look for a carnal Heaven, as the Jews did for a carnal Messiah, an Heaven that consists in ease, and fleshly delights. However, to deal throughly in this Argument, in the life and happiness which we expect, two things may be considered; 

1. The nature of that life and happiness.  
2. The personal benefit and comfort that hence results to us.    
1. The nature of that happiness consisteth in seeing God, and being like him, 1 John 3.2. When he shall appear, we shall be like him, for we shall see him as he is. To aim at this, is a fruit of the new nature, which aimeth at a perfect fruition of God, and conformity to him. Surely this cannot be in any reason questioned or scrupled at, as our great end. For it is a pure motive, and doth engage the soul to the greatest and best tempered strictness that is imaginable, 1 John 3.3. He that hath this hope, (the hope spoken of in the former verse) purifieth himself as Christ is pure. Is every day growing up into a nearer conformity to Christ, whom he hopeth to see, and to be more perfectly like him hereafter; he whose heart is set upon the vision of God, and that pure and sinless estate, which he shall enjoy in Heaven, that man hath not a light tincture of Religion, but is deeply died into the spirit of it; for such things cannot be seriously and really minded without grace; yea, no act we do is religious, unless it be directed and influenced by this aim and end; 'tis a rooted thought; or the impression of a powerful habit.  
2. There is a personal benefit and happiness which resulteth to us from the fruition of God. As we are freed from the pain and sorrows of this life, in which respect 'tis often called a rest, especial as we are freed from the misery of those that die in their sins, in which respect 'tis often called salvation; and most especially, as the soul, fully sanctified, dwelleth in a glorified and immortal body, and enjoying all the content and happiness belonging to such an estate. Now of this, the objection may be supposed to speak, namely, as we are without misery, in an endless state of blessedness both as to our souls and bodies. Now this is a matter of faith, and therefore cannot be the fuel of hypocrisy; temporal convenience may be such, as credit, reputation and respect in the world, are; and therefore this we labour for, and aim at.  
2. We must distinguish between ratio formalis, & ratio motiva, our first motions and inducements, and the formal and proper reasons of our love to God; we first love God for his benefits, and they are still motives to quicken and increase our love; but afterwards we love and delight in him for his excellencies, both essential and moral, the perfection of his Being and Holiness. That which first draweth our hearts to God, in his benignity and bounty, his offers of pardon and life; and we must look at those, or we shall never begin with God; but afterwards we love him upon other reasons; and Holiness its self hath our heart and love.  
To bring it to the case in hand. That hatred is most pure, which is carried out against sin, as sin: because of the contrariety that is in it, against the Pure and Holy Nature and Law of God; Psal. 119.140. Thy word is very pure, therefore thy servant loveth it. And so by consequence to hate sin as 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a transgression of this pure and righteous law; but this is not our first, nor only motive of our obedience, and thankfulness to God. Surely what things were necessary to preserve man in his natural frame, are necessary to reduce and bring him back again into it, and to preserve him in it, when once reduced: such were penalties and rewards, life and death; yea, much more now the enemy hath invaded us. Therefore besides the inclination of the new nature, which carrieth us to God, and Holiness, and Heaven; our happiness, well-being, and personnal benefit, are good and powerful motives.  
4. There is a threefold use of the reward of life in this work of mortification.  
1. To quicken a backward heart, which hangeth off because we are loath to come under so severe a discipline. Sorrow for sin is troublesome to the flesh, but the reward sweeteneth it. A carnal man thinketh that if he should give up himself to this course, he shall never see merry day more, and grow mopish and melancholy. Now when the flesh paints out the spiritual life in such black and dark lineaments, 'tis good to reflect upon the Glorious life that shall ensue. There is some difficulty at first, though not so much as the flesh imagineth; but it will turn to eternal life and peace. Christ keepeth the best at last; Satan may set out his best commodities at first, but the worst come after. Christ may begin with you roughly; but the longer you are acquainted with him, the better. When you come to die, you will not repent that you have not pleased the flesh, and satisfied your carnal desires. 'Tis good to consider what things will be at the end, either of the carnal or spiritual life. The Devil seeketh to glut men in their best days with the sweetest pleasures and contentments; but at last, oh the misery, the shame, the horror! Therefore 'tis good to reflect upon the issue of things, that we may not stand off from God: consider not what they are now, but what they will be hereafter, 2 Cor. 7.10. For godly sorrow worketh repentance to salvation, not to be repent of. Many have repent of their carnal mirth, never any of their godly sorrow.  
2. In your conflict, to baffle a temptation. Heaven and Hell should always be before the eyes of a watchful Christian, but especially in actual conflicts, that you may declare your higher esteem of your hopes, than all the baits that are presented to you in the temptation. God hath promised better things. Moses counterballanced the pleasures of sin, with the recompense of reward, Heb. 11.25, 26. The Devil offereth you to your loss; the glory set before you doth outweigh all.  
3. To put us upon a conformity, and greater suitableness to our hopes, 1 John 3.3. He that hath this hope in him, purifieth himself as Christ is pure. I hope for such a pure estate; shall I allow either stains in my soul, or spots and blemishes in my conversation? 2 Pet. 3.14. Seeing ye look for such things, be diligent, that you may be found of him in peace, without spot, and blameless. They do not look for such things, that are not careful to clarify and refine their souls for the present.  
Fourthly. I shall show the sufficiency and powerfulness of this motive.  
1. Because of the certainty of this life promised. Surely there is a life after this life is ended: Nature guesseth at it, but Christ hath brought it to light, 2 Tim. 1.10. The Scripture revealeth it as the great benefit promised by Christ, 1 John 2.25. And this is the promise, that he hath promised us, even eternal life; it argueth for it, 1 Cor. 15.19. And if in this life only we have hope in Christ, we are of all men most miserable. God would not proselyte us to a religion that should be our undoing, and make us more miserable than other men, by a voluntary denying of the pleasures of the flesh, and exposing us to sufferings from others: it giveth us a visible demonstration of it, by Christ's resurrection and ascension. He is gone into that Glory which he spoke of, 1 Pet. 1.2. Who by him do believe in God, that raised him up from the dead, and gave him glory. God's expressions about it, are strong and clear, but our persuasions of it are too weak, or else a small contentment would not so often persuade us from our duty. Surely we doubt of the reality of the world to come, or else we would be sooner persuaded to curb the flesh, and restrain its desires, and wean ourselves from a vain world, that we may be prepared for a better.  
2. The excellency of this life above all other lives that may be compared with it.  
1. With life natural: so 'tis a Glorious life, and ' its eternal: First a glorious life, for we live immediately upon God, who is all in all to us; not only the soul, but the body is incorruptible and spiritual. The contentments of the present life, are base and low, 'tis called the life of our hands, Isa. 25.10. Because with much labour we get the provisions necessary to supply it. 'Tis a life patched up by the creatures: we have our clothing from the sheep, and Silkworm; our food out of the earth, or things nourished by the earth. We are forced to ransack all the storehouses of nature, that we may keep up a ruinous fabric, which is ready to drop down upon all accasions, 1 Cor. 6.13. Meats is for the belly, and the belly for meats, but God shall destroy both it and them. But there the contentments are high, and noble, and our faculties are more enlarged. Then (if ever) 'tis our meat and drink to do our Fathers will. Secondly, The life is Eternal; we are never weary of it, and never deprived of it. The present life 'tis a kind of death; like a stream, it floweth from us as fast as it cometh to us. 'Tis called a vapour, Jam. 4.14. that appeareth, and disappeareth; a flying shadow, Job 14.2. We die as fast as we live; 'tis no permanent thing; but there our years shall have no end; the pain and trouble of duty is short, but the reward is Eternal.  
2. Compare it with life spiritual; This is like it, but differeth from it. 'Tis a blessed and perfect life. First, 'tis a blessed life, free from all miseries, all tears are wiped from our eyes, and sorrow and pain shall be no more; we shall always be before the Throne of God, and behold the Glory of Christ, and live in the company of Saints and Angels; but the spiritual life doth not exempt us from miseries, rather it exposeth us to them. To outward troubles it doth, 2 Tim 3.12. Yea, and all that will live godly in Christ Jesus, must suffer persecution. And as to inward troubles, we are not freed from all doubts of God's love; though the wounds are cured, the scars remain; Absolom when pardoned, was not to see the King's face. Secondly, 'tis a perfect life. There is a perfect freedom, not only from misery, but from sin. There is no spot or wrinkle on the face of the glorified Saints, Eph. 5.27. Here the spiritual life is clogged with so many infirmities and corruptions, that the comfort of it is little perceived; as a Child in infancy, for all his reason, knoweth little of the delights of a man; here we only get so much grace as will keep us alive in the midst of defects and failings, and have much a do to mortify and master corruption; but than it is nullified and quite abolished, that we shall never be in danger of sinning again. Oh, think then of this blessed estate! believe it, for God hath revealed it▪ hope for it, because Christ hath promised it: and if you submit to the discipline of the spirit, you shall be sure to find it. Christ when he went to Heaven, sent the spirit to lead us thither where he is; and the great preparation he worketh in us, to make us capable of this blessed estate, is by mortifying the deeds of the Body; the sooner that is done, the more meet and ready you are.  
USE. Let all this that hath been spoken, quicken you to mortification. Many things are required of us, but the blessing of all cometh from the spirit. The two great means we have already handled; but now some more.  
1. The heart must thoroughly be possessed of the evil of sin; we think it no great matter, and so give way to it, and pass it over as a matter of nought. Oh, let it not seem a light thing to you, do not dandle it, nor indulge it, nor stroke it with a gentle censure; 'tis the creatures' disobedience and rebellion against the absolute and universal Sovereign, 1 John 3.4. He that committeth sin, also transgresseth the law: for sin is a transgression of the law. 'Tis a depreciation and contempt of God's Authority, 2 Sam. 12.9. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight? The deformity of the noblest creature upon earth, Rom. 3.24. We have sinned, and are come short of the Glory of God. A stain so deep, that nothing could wash it away but the Blood of Christ, Heb. 9.14. A flood that drowned a World of sinners, but did not wash away their sin, 2 Pet. 2.5. Bringing in the flood upon the world of the ungodly; Hell its self can never end and purge it out; Therefore it hath no end. God loathed the creature for sin, and nothing else but sin; His own people, Deut. 32. 1●. He abhored them because of the provoking of his sons, and of his daughters. God doth not make little reckoning of sin, he doth not overlook it, why should we?  
2. Watchfulness not only against less acts, but lusts; not only lusts, but tendencies, especially an ill habit of soul, pride, worldliness, or sensuality, Mark 3.37. What I say unto you, I say unto all, Watch.  
3. With watching must go prayer, Matth. 26.41. Watch and pray, that ye enter not into temptation; the spirit indeed is willing, but the flesh is weak. For God is our preserver; we watch that we may not be careless; and we pray, that we may not be self-confident.  
4. Keep up heart government, Pro. 25.28. He that ruleth not his spirit, is like a city, whose wall is broken down. A thoroughfare for temptations, open to every comer. Unbridled passions and affections will soon betray us to evil, if anger, envy, grief, fear, be not under restraints, as in a Town that is broken down, and without walls; the inhabitants may go, and come at pleasure, night and day; there is nothing to hinder, no gates, no bars, friend or foe; there is nothing to hinder egress or regress; so it is with an ungoverned soul.  
5. Live always as in the sight of God, John 3. Eph. 11. He that doth evil, hath not seen God, Job 31.3. Doth not he see my ways, and count all my steps? A serious sight of God, is a great check and awe to sin; will he force the Queen before my face? Shall we sin, when God looketh on?  
6. Serious covenanting with God, or devoting ourselves to him, 1 Pet. 4.12. For as much then as Christ hath suffered for us in the flesh; arm yourselves likewise with the same mind; for he that hath suffered in the flesh, hath reased from sin, that he should no longer live the rest of his time in the flesh, to the lusts of men, but to the will of God; and Rom. 6.13. Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God.  
7. Humiliation for sin; this checketh the pleasure we take in it; this is begun in fear, continued in shame, and carried on further by sorrow, and endeth in indignation; we fear it as dawning; we are ashamed of it as defiling; we sorrow for it, as 'tis an act of unkindness against God; and we have indignation against it, as unsuitable to our glorious hopes, and present interest, Isa. 30.22. And thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get ye hence, Host 14▪ 8. Ephraim shall say, What have I any more to do with idols? This is the souls expulsive faculty.  
8. Thankfulness for the grace received, 1 Sam. 25.32. Blessed be God, that kept me from shedding of innocent blood, Gen. 20.6. I withheld thee from sinning against me. Disappointments of providence, restraints of grace, the power of saving grace, Rom. 7.25. I thank God through Jesus Christ our Lord.  
9 Diligence in God's work; standing-pools are apt to putrify; when men are not taken up for God, they are at leisure for evil, 2 Sam. 11.2. And it came to pass in the evening tide that David arose from his bed, and walked upon the roof of the King's house, and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon, and the king sent for her, etc.  
10. The remembrance of the other world, whither you are hastening, 1 Pet. 2.11. I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul. You need not long for the flesh pots of Egypt, when you are going to a land that floweth with Milk and Honey.   

SERMON XXI.  ROME VIII. 14. 
For as many as are led by the Spirit of God, are the Sons of God.  
THESE Words are given as a Reason of what went before; that which immediately went before, is a Promise of Eternal Life to those who by the Spirit do mortify the deeds of the body. The Reason may be supposed to relate to the Promise, or the Qualification: First, to the reward promised: Thus they shall live in eternal happiness and glory, for they are the Sons of God; if we be children, God will deal with us as Children, bestow the inheritance upon us, and therefore live. Secondly, the Qualification; They do by the Spirit mortify the deeds of the body; the Spirit of God sustaineth a double Relation, as our Sanctifier, and our Comforter; the former is proper to this place, he is our Sanctifier, either with respect to the first infusion of Grace, or the continual direction and ordering of Grace so infused: Now this must be interpreted with respect to the twofold work of a Christian, the mortifying of sin, or the perfecting of holiness; his restraining or inviting Motions: The first belongeth to the one, the second to the other; if we obey the Spirits motions in the kerbing and restraining evil, and subduing our proneness thereunto, than we shall live; For as many as are led, etc. He proveth it a signo notificativo; this being led and guided by the Holy Ghost, is an infallible proof of our Adoption, or being taken into God's Family; For as many as are led by the Spirit of God, etc.  
Observe here, 

1. A sure Note and Qualification, as many as are led by the Spirit.  
2. A blessed Privilege, are the Sons of God. In the former, 

1. The Note its self, or the Duty which evidenceth our claim, being led.  
2. The universality of it, as many. 'Tis to be understood inclusive and exclusive; they, and none but they▪ There is in the Proposition that which they call simplex conversio, all that are led, are the Sons of God; and backward, all that are the Sons of God, are led by the Spirit of God.      
Doct. That all that are led by the Spirit of God, may know and conclude themselves to be Children of God.  
I shall first explain 

1. The Qualification.  
2. The Privilege.    
1. The Qualification: We are said to be led by the Spirit. It must be understood actively, with respect to his direction, and passively on our parts as we submit to that Direction: The Spirit is our Guide, and we must obey his Motions.  
1. The Spirit performeth the Office o● a Guide and Leader to the Godly. The Spirit giveth us Life, Motion and Direction; these three things are inseparable in Nature and Grace, Life, Motion and Conduct: The same causes which make us live, make us act. The Creature dependeth upon God in his Motion, as well as his being, Act. 17.28. And the Regulation of our Motions belongeth to the same Power; 'tis so in Nature, and 'tis much more so in Grace, and they succeed in this order; 'tis a work that followeth Regeneration; first, we are born of the Spirit, before we are moved and guided by the Spirit: The Spirit first infuseth the gracious habits, Ezek. 36.26. A new heart will I give you, and a new spirit will I put into you. Secondly, He exciteth the soul to act, and assisteth the new creature in acting according to these habits and principles, Phil. 2.13. He worketh in us both to will and to do according to his own pleasure. Gal. 5.25. If we live in the spirit, let us walk in the spirit. Thirdly, He directeth our actions by enlightening our understandings, and governing and guiding our inclinations, to do that which is pleasing to God; this is that which I am to speak of; and here I shall show you, that this Direction is promised, Isa. 30.21. And thine ears shall hear a word behind thee, saying, This is the way, walk in it, when ye turn to the right hand, and when ye turn to the left. God guideth his people in all their ways to Heaven and happiness; not only by general Directions, but particular Motions and Excitations, Psal. 25.9. The meek will he guide in judgement, and the meek will he teach his way. This is the privilege of poor, meek, and humble souls, that they shall not want a guide to direct them in the way to Heaven; so v. 12. What man is he that feareth God? him will he teach in the way that he shall choose. An humble believer, that would not displease God for all the world, and counts the least sin a greater evil than the greatest temporal loss, may be encouraged to expect light and direction from God to order all his actions so, as he may best please God, Isa. 48.17. Thus saith the Lord, thy Redeemer, the Holy One of Israel, I am the Lord thy God, which teacheth thee to profit, that leadeth thee by the way thou shouldest go. So 'tis begged by the Saints, as a great and necessary blessing, Psal. 25.4, 5. Show me thy ways, O God, teach me thy paths, lead me in thy truth, and teach me, for thou art the God of my salvation, on thee do I wait all the day long. Mark how earnest he is, show me, teach me, lead me; as if he could never enough express his desire, and value of this benefit: Mark his Argument, Thou art the God of my salvation; in Covenant with us; and the God of our Salvation; so he hath undertaken in the Covenant to save us; as God is our God, so he hath undertaken to be our Guide to teach and lead us, and doth not lay aside this relation, till our Salvation be accomplished; and mark his continual necessity, on thee do I wait all the day long: As if he would not be left for a moment in the hand of his own counsel; so Psal. 119.33. Teach me, O God, the way of thy statutes, and I shall keep it unto the end. The way to Heaven is a narrow way, hard to be found, hardly to be kept, and easily mistaken, except God teach us daily by his Spirit: There are innumerable by-paths from terrors and allurements without, and we of ourselves are weak and subject to errors within; so Psal. 143.10. Teach me to do thy will, for thou art my God, thy spirit is good, lead me in the land of uprightness. They that would walk circumspectly, and incur no blame from God, and hazard to their souls, need ever to seek direction from God according to his Covenant; we need such teaching, as hath with it leading; and such direction, as hath with it strengthening unto obedience; such as will not only help us to understand the general rule, but also how to apply it to particular actions, that no part of our duty may be left upon ourselves; and this only can we have from the Spirit of God, who directeth and leadeth us in all our choices and actions: Well then, whosoever would walk in a regular course of life, in an exact obedience to all the commands of God, and do nothing but what is all perfectly good and acceptable in God's sight, must thus beg for the leading of his gracious and sanctifying Spirit, who is the only Fountain of all Goodness and Holiness, to direct him and assist him in every turn and motion of his life.  
3. The Necessity of it; because we are enabled to guide ourselves; the way of man is not in himself, Jer. 10.23. It is not in man that walketh to direct his steps. The Metaphor of leading is taken from the blind or the weak; the blind who cannot see their way, must have one to lead them; and the lame, who though they can see, yet cannot walk of themselves, but must have one to help them; the ignorant Traveller needs a guide, and the weak Child a Nurse to attend upon him: 'Tis true, the Children of God are light in the Lord; besides their natural Reason, they have some Understanding of the Way of Godliness; but yet to a steady constant course of Obedience, all strict and righteous living, we need to be directed by the good Spirit to make that light which we have, both directive and persuasive.  
1. Directive: Tho we have a general understanding of our duty, yet to make use of it in all particular cases needeth new Grace from God; the Heathens were wise in generals, Rom. 1.20. They became vain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their imaginations, and their practical inferences from these general truths; their foolish heart was darkened, and professing themselves to be wise, they became fools: And though the people of God have greater advantages by that knowledge they have from the Scripture, whereby they are made wi●e unto salvation, and get more by Gods putting his Laws into their minds in Regeneration, whereby they become light in the Lord; yet being not impeccable, and having many mixtures of sin yet remaining in every faculty, in particular cases are apt to err, and turn out of the way, being in part ignorant and heedless, and too often blinded by their own rebellious lusts and passions: Therefore they desire that God would not leave them to themselves, but warn them of their snares and dangers, that they may still keep the path of life without defection or turning aside, Psal. 119.133. Order my steps in thy word; and let not any one iniquity have dominion over me. They would not only have their path right, but their steps ordered; as not their general course wrong (as those who walk in the way of everlasting perdition) so not a step awry; they would not miss the way to Heaven, either in whole or in part: Men that have such a tenderness upon them, see a continual need of God's Counsel, which careless and sl●ght spirits do not; they would not be corrupted by their covetousness, or sensuality, or ambition; these things blind us in particular cases, though they see their way, or know their duty in the general: Therefore they need the constant assistance of the spirit to rescue them from the power of every known sin, and to keep them in exact Obedience; for all our general light, pride or passion, or sensual and worldly inclinations, may make us err.  
2. That our light may be persuasive, and overcome temptations and inclinations to sin: Alas! how weak are our arguings, and how easily are our considerations of our duty overborne, when a temptation sets our lusts a work, and come on upon us with fresh strength! We see what we should do, but yet we are carried away by our rebellious affections to do the contrary; or through sloth and negligence omit to do that which conscience calleth for, at our hands; Poor truth is taken captive, and held prisoner, detained in unrighteousness, Rom. 1.18. It may talk like a man in chains, but hath no power, can do nothing to break the force of the temptation; but now the spirits leading is lively, and effectual; to be led, is to be excited, moved, stirred forward, yea, effectually inclined to do those things which please God; he leadeth us not only monendo, by warning us of our duty, or enlightening our minds; but movendo, by inclining our hearts: The Holy Ghost doth enlighten our minds, and warm our affections, and purge away their impurities; we are moved, that we may move; and we receive the impression of his Grace, that we may act, and do the things he inclineth us unto; this powerful leading, the Saints beg, Psal. 119.34, 35. Give me understanding, and I shall keep thy law; yea, I shall observe it with my whole heart. Make me to go in the path of thy commandments, for therein do I delight. God's teaching begets Obedience; and he showeth us the path of life, and he maketh us to go in it: 'Tis such direction that giveth strength, that exciteth the sluggish will, and breaketh the force of corrupt inclinations; it removeth the darkness which corruption and sin have brought upon the mind, and maketh us pliable and ready to obey; yea, it giveth not only the will, but the deed: In short, it engageth us in a watchful, careful, uniform, and constant Obedience.  
4. The nature or manner how the spirit performeth the office of a guide, or leader to us. He guideth us, partly, by his word; and partly, by his inspirations and motions, or the light of internal Grace: By his Word, that containeth the matter of his guidance and direction, Psal. 119.105. Thy word is a lamp unto my feet, and a light unto my path. Mark, there is path, and feet; not only direction for our general choice and course, but our particular actions; and mark also the notions by which the word is expressed, lamp, and light: We have the light of the Sun by day, and we make use of a lamp or candle by night; whether it be day or night, in all conditions, as well as in all actions, here is a sure direction; therefore the word is called the Sword of the Spirit; now this is the light the Spirit maketh use of; partly, the inward inspirations and motions of his grace, that we may have a spiritual discerning, 1 Cor. 2.14. Besides the outward letter, there must be an inward light, that the understanding be opened, as well as the Scriptures, as 'tis said of Christ, Luke 24.45. That he first opened the Scriptures, and then opened their understandings: Otherwise our light is only literal and speculative, not operative and efficacious.  
5. The parts and branches of this leading are two; First, His restraining motions for the mortifying of sin, and His inviting motions for the perfecting of Holiness: He teacheth us, as he leadeth us into all truth, what we are to reject, what to believe in Religion. Again, what is to be left undone in the practice of our lives; and he backeth both with what we ought to hope and fear after death in the other world.  
1. His leading consisteth in his restraining motions: For the mortifying of sin, or the avoiding of sin; when we are running into the snare, he mindeth us of our danger; as when any evil habit, or spiritual disease is growing upon our spirits, or when we are about to do something unseemly and offensive to God: The spirit in effect saith, Oh do not this abominable thing which I hate! but cast out pride, worldliness and sensuality, do not give way to such and such lusts: The Holy Ghost is in a singular manner familiar with God's people, taking up a place of abode in their hearts, and furnishing them with sweet and necessary counsel and advice from time to time; therefore he is said to strive with us, when he opposeth himself to our corrupt inclinations, Gen. 6.3. My spirit shall not always strive with man. He striveth by inward motions, and checks of conscience, by which he seeketh to humble us for sin, and to reclaim us from sin; if we struggle against these, we lose our advantage, Neh. 9.29, 30. Thou gavest them also thy good spirit to instruct them. Thou testifiest against them by the spirit to bring them back to thy law. In these and many places, we read of the spirits guidance. If ye through the spirit mortify the deeds of the body. We must avoid those things he dissuadeth us from.  
2. There are his inviting and quickening motions to bring us on in a way of holiness, and to perfect the work of Grace in us, and fit us more for God's use and service; he doth not only close us at first with Christ, but is the agent and worker of the life of Christ within us, to do his work, and maintain his interest, and sancti●ie us throughout: As we have experience of his restraining motions, that we may be more and more conformed to God's Blessed Will, and seek our delight and happiness in Communion with his Blessed Self, Psal. 27.8. The Lord said, seek ye my face: and my heart said, thy face, Lord, will I seek. God speaketh to us by the injection of holy thoughts, and the secret inspirations of his Grace, and we speak to God by the inclinations and resolutions of our own souls: This Dialogue is carried on in soul language; there needs no audible words between God and the soul; so in other places, how often doth he solicit us by his holy motions and inspirations? the spirit inclineth and presseth us to that which is good.  
2. As the office of the spirit is to guide and lead, so it is our duty to submit to his direction; to be led by him; That maketh the evidence in the passive sense, if we suffer ourselves to be led and guided by him in all things; for otherwise the spirit worketh on many, but they will not hear; they either neglect, or resist his motions; there is a double voice within us, the flesh, and the spirit; and men's spiritual estate is determined by submission and compliance with either, Rom. 8.1. That walk not after the flesh, but after the spirit. The flesh is near and dear to us, and very imperious and importunate to be pleased; now some men live in a perfect obedience to the flesh, according to the fancies and appetites of corrupt nature, denieth it nothing which it craveth at their hands; but there is another voice within us, saying, This is the way, walk in it: Thus you must do, if you mean to be happy: Now let us not hear, and pass by, as if you heard not; no, you must suffer yourselves to be lead and governed by this voice, or this blessed spirit in all; you must improve his assistance, wait for his approaches, obey his sanctifying motions, direct all the actions of your lives according to his guidance and counsel; that is your evidence.  
1. I shall urge it in conformity to Christ. There is a perfect likeness between Christians and Christ; all the Privileges which Christ had▪ are conveyed to us by the spirit: If Jesus be the natural Son of the Father, the Christian is his Adopted Son, Joh. 20.17. If Jesus be the heir of all things, a Christian is a co-heir with Christ, Rom. 8.17. If Jesus be innocent, the Christian is justified; if Jesus be born of the spirit, or framed by the Holy Ghost, the Christian is regenerated, born also of Water, and the Holy Ghost, John 3.5. If Jesus be evidenced to be the Son of God by the coming down of the Holy Ghost upon him; the spirit beareth witness with our spirits, that we are the Sons of God; Jesus was led by the spirit continually, so we; if he retire into the desert, if he come back again into Galilee, he is still led by the spirit, Matth. 4. Jesus was led up of the spirit into the wilderness; the Holy Ghost aiding him in that conflict; when 'twas ended, Luke 4.14▪ Jesus returned in the power of the spirit into Galilee; that is, to preach, or to execute his Prophetical Office; if he cast out Devils, Matth. 12.14. I cast out devils by the spirit of God. Thus 'twas with Christ; certainly therefore whatever design we conceive, whatever resolution we take, whatever enterprise we would bring to pass, we are always bound to depend upon the Holy Ghost, the spirit must still lead us and move us in all our operations.  
2. The great mischief which will ensue, if we obey not his sanctifying motions, and inspirations, you will resist the spirit and vex him, Isa. 63.10. They rebelled, and vexed his holy spirit. And therefore he turned to be their enemy. The other expression, Eph. 4.30. Grieve not the holy spirit: He is grieved when the flesh is obeyed before him; the spirit sustaineth a double relation: our Sanctifier, and our Comforter; let us not resist our sanctifier, nor grieve our comforter; surely we should not be ungrateful to this Holy Spirit; if we be Holy, he Sanctifieth us; if free, 'tis he sets us at liberty; if wise, he inlightneth us; if gatitude cannot prevail, yet our interest should. He is our Comforter, and we blot our evidence, darken his seal, and so deprive ourselves of that joy and peace which we might have in our souls, if he were obeyed; there is one great mischief above this, which God sets up as a dreadful warning for our caution, despighting the spirit of grace, Heb. 10.29. To resist the spirit, is dangerous. To resist the Father speaking in the law; to resist the Son speaking in the Gospel, offering our remedy; but to resist the Holy-Ghost, who would help us to accept this remedy, there is no other relief for us, no other divine person to give it us. The mission of the Holy Ghost is the last offer for the recovery of mankind; there is nothing more to be expected; if we submit not to his inspirations, and wilfully refuse to give ear to his counsel, our salvation is hopeless.  
Secondly, let me now open the privilege [they are the sons of God]; this privilege may be considered, 

1. As to the real grant on God's part.  
2. As to their own sense of their adoption on the believers part.    
First, As to the real grant on God's part. It was intended to the elect from all eternity, Eph. 1.5. Being predestinated to the adoption of children; In time 'tis brought about by Christ's death, or the work of redemption, Gal. 4.4, 5. But actually instated upon us, when we are regenerated, and do believe, John 1.12, 13. To as many as received him, to them gave he power to become the sons of God, even to them that believe in his name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. They are born of God, and so made the sons of God; being called out of nature, to grace, in their effectual calling, they are made sons and daughters to the most High God; first he doth renew their natures, and make them Holy, then reconciled to God as their Father in Christ; this is the first grant.  
2. As to their own sense of their adoption, that is spoken of here; they show themselves to be God's Children, and so may know themselves to be God's Children.  
1. Because they have the certain evidence, that they are received for children by God, through faith in Christ; and that is, holiness. If our carriage be suitable to our estate and privileges, why should we doubt? Eph. 1.4. 5. Elected to be holy, without blame before him in love, having predestinated us to the adoption of children. They have the true pledge of God's love, and that is the spirit; and they show the true fruit of their love to God, and that is obedience to his sanctifying motions: they are led by the Spirit, and so without blame before him in love; as they have a greater measure of the fruits, so 'tis every day more clear to us.  
2. The same spirit that leadeth them, doth assure and ascertain them; for our sanctifier is our comforter. And the more a Sanctifier, the more a Comforter: first in a darker way, leaving a Childlike impression upon them, inclining them to go to God as a Father; though their adoption be not so explicit and clear, v. 15. Ye have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry Aba Father; and Gal. 4.6. And because ye are sons, God hath sent forth the spirit of his son into your hearts, crying Abba Father. The Children of God deal with God as a Father, cry to him as a Father, cannot keep away from him, when they dare not so expressly entitle themselves his Children. Secondly, in a clearer way, when he manifests his presence by a supernatural and powerful change wrought in the heart, and discovered, whereby they conclude their own gracious estate, v. 16. The spirit its self beareth witness with our spirits, that we are the children of God: the spirit helps to discern his own work, or the image of Christ stamped upon them, in a fair and bright character.  
3. This is a great privilege, that will appear if we consider our present relation to God, or our future inheritance.  
1. Our present relation to God, 1 John 3.1. Behold what love the father hath showed us, that we should be called the children of God. We are his Children, and God is, as our Father, pleased to own us as his children; we are not born sons, but made so by grace; by nature we are Children of wrath, Eph. 2.3. The very term adoption implieth it. A Child by adoption is opposed to a Child by nature; for men are not said to adopt their own children, but strangers; now that strangers and enemies should not only be reconciled, but also be called the sons of God: Oh, what unspeakable mercy is it! to have the blessed God, whom we had so often offended, to become our reconciled Father in Christ! it is not an empty title that he assumeth; but hath more abundant love and tenderness to our welfare than any title can make us understand.  
2. Our future inheritance; our right floweth from our sonship, Rom. 8.17. And if children, than heirs, heirs of God, and joint heirs with Christ. Titus 3.5▪ 6, 7. Not by works of righteousness which we have done, but according to his mercy he saved us by the washing of regeneration, and the renewing of the Holy Ghost, which he hath shed on us abundantly through Jesus Christ our Saviour. That being justified by his grace, we should be made heirs according to the hope of eternal life, 1 Pet. 1.3, 4. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again to a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, that fadeth not away; reserved in Heaven for you. Luke 12.32. Fear not little flock, 'tis your Father's good pleasure to give you a Kingdom. What may we not expect from the bounty of such a Father? Surely he that would pardon his enemies, will bless his Children, and that for evermore.  
1. USE. Is to inform us, 1. spirit's conduct; 'tis sweet, but powerful; it accomplisheth its effect, without offering violence to the liberty of man; we are not drawn, taken, or driven as beasts, but led, guided to happiness; not forced thither against our wills, or without our consent; the inclinations of man are free, there is not a violent impulsion, but a sweet guidance and direction; yet he is subject to the leading, government, and drawing of the Spirit.  
2. It informeth us of the great condescension of God to new creatures.  
1. In his care over them. They are led by the spirit, during their pilgrimage; well guided, and well guarded, Heb. 1.14. Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? They have the spirit for direction, and the Angels for defence; their charge is not cura animarum; but custodia corporis.  
2. In the great honour he puts upon them, and reserveth for them. Now these are the Children of God; hereafter they shall have the inheritance; then is adoption complete, Rom. 8.23. Even we ourselves, groan within our solves, waiting for the adoption, the redemption of our bodies. If annihilated after death, or drawn out their life to all eternity upon earth, allowing them so tolerable contentment, there had been a savour, comparing their estate with damned reprobates; but he hath done better for them; having after a short time of trial and service here, appointed endless joys and pleasures for them, at his right hand for evermore. Now he taketh them into his family, then into his bosom.  
2. USE, Is to press us to put ourselves under the conduct and government of the Holy Spirit; 'tis implied in our Baptism, Matth. 28.19. Go therefore, teach, and baptise all nations, in the name of the Father, Son, and Holyghost. By our express consent, we take God for our Lord and portion; and Christ for our Redeemer and Saviour; and the Spirit for our guide, sanctifier, and comforter. There is all the reason to press us to it. First, From his excellency; he cannot deceive us, because he is the spirit of truth. He cannot engage us in evil, because he is the spirit of Holiness; from his readiness to do good, Psa. 25.9. Good and upright is the Lord, therefore he will teach sinners in the way; the poor sinner that is weary of his wand'ring, that is truly humble for his failings, and wander, and comes to him for pardon and grace. Secondly, From our necessity. Our heedless headlong spirit will soon transport us to some inconveniency, Pro. 3.5, 6. Trust in the Lord with all thine heart, and lean not on thine own understanding: in all thy ways acknowledge him, and he shall direct thy path; 'tis the greatest judgement to be given up to our own hearts counsels. Thirdly, From the effects, the peace and comfort which followeth his guidance, Jer. 6.16. Stand ye on the ways, and see and ask for the good old paths, where is the good way, and walk there in, and you shall find rest to your souls; and Psa. 143.10. Teach me to do thy will, for thou art my God: thy spirit is good, lead me into the land of uprightness.  
But what must we do?  
Answer, 1. Continually desire his assistance and powerful conduct, Luke 11.13. If ye then being evil, know how to give good gifts to your children, how much more shall your Heavenly Father give the Holy Spirit to them that ask him? 'Tis pleasing to God, 1 Kings 3.9.10. Give therefore thy servant, an understanding heart, to judge thy people, that I may discern between good and bad; and the speech pleased the Lord.  
2. Let us cooperate with his motions, mortifying the wisdom and the desires of the flesh; avoiding all those things he dissuadeth us from; you grieve him, when you disturb his comforting work, or disobey his sanctifying motions, Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption. Do not break through, when he would restrain you, or refuse or draw back when he would impel and invite you to good. The spirit of God will not forsake you, unless you forsake him first; he is grieved when the wisdom of the flesh is obeyed before his counsel; and his holy inclinations smothered, and we yield easily to the requests of sin, but are deaf to his motions.  
3. let us humble ourselves when we sin through frailty, and leave the directions of the Holy Ghost; let us ever be more wary afterwards, Psa. 51.6. In the inward parts shalt thou make me to know wisdom. We catch many a fall, when we leave our guide; as the child when without his Nurse he will take to his own feet.  
3. USE, is trial. For 'tis propounded as a mark of the children of God. Now by whose counsel are you guided? Some follow their own spirit, not the spirit of God; are guided by the wisdom of the flesh, and their own carnal affections; led away from God by the lusts of their own heart, and the temptations of the Devil; taken captive by him at his will and pleasure, 2 Tim. 2.26. Our conversations will declare that which is prevalent. Principiata respondent suis principiis, the constant effects declare the prevailing principle.  
1. The effects of the spirits leading, are an Heavenly life, 1 Cor. 2.12. Now we have received not the spirit of the world, but the spirit of God, that we might know the things that are freely given us of God; and Eph. 1.17, 18. That the God of our Lord Jesus Christ, the father of glory, may give unto you the spirit of wisdom, and revelation, in the knowledge of him. The eyes of your understandings being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints. The spirit leadeth us to those things that are above. The flesh leadeth us to those things here below; to flesh-pleasing vanities, vain perishing delights, only grateful to sense.  
2. The spirit leadeth to an Holy life, and obedience to God, Eph. 4.24. And that ye put on the new man, which after God is created in righteousness, and true holiness.  
3. To spiritual things, Rom. 8.5. They that are after the flesh, do mind the things of the flesh; but they that are after the spirit, the things of the spirit; and Gal. 6.8. He that soweth to the flesh, shall of the flesh reap corruption; but he that soweth to the spirit, shall of the spirit reap life everlasting; to excel in these things, though with the loss of carnal pleasures.  
4. To all duties to our neighbour, Eph. 5.9. For the fruit of the spirit is in all goodness, and righteousness, and truth, Gal. 5.22, 23. But the fruit of the spirit, is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no law.   

SERMON XXII.  ROME VIII. 15. 
For ye have not received the spirit of bondage, again to fear; but ye have received the spirit of Adoption, whereby we cry, Abba Father.  
THE Words contain a Reason, why those who are led by the Spirit, are the children of God: The Reason is, because they have received the Covenant of Grace; and the Spirit which accompanieth the New Covenant, is not the Spirit of Bondage, but Adoption. 'Tis propounded, 

1. Negatively.  
2. Affirmatively.    
1. Negatively: They were freed from the servile fear of condemnation, which the legal Covenant wrought in them.  
2. Affirmatively: They were endowed with the Spirit of Adoption, or a persuasion of their Father's Love, or of God's admitting them into his Family, and the right of inheritance; and so were drawn to obedience by noble motives suitable to the Covenant they were under.  
For the First Clause in the Text, Ye have not received the spirit of bondage again to fear. In which words observe,  
1. The State of men under the Law-Covenant: 'Tis a State of Bondage.  
2. The operation of the Spirit, during that Dispensation, it made men sensible of their Bondage: Ye have not received the spirit of bondage: There is the Spirit mentioned, and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, again, implying, That during that Dispensation they had it.  
3. The impression left upon the heart of man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fear. There is a Twofold Fear, filial and servile, childlike and slavish: The one is a lawful and necessary Fear, which doth quicken us to our Duty, Phil. 2.12. Work out your salvation with fear and trembling; and is either the fear of Reverence, or the fear of Caution. The fear of Reverence is nothing but that awe which we, as Creatures, are to have of the Divine Majesty, or an humble sense of the condition, place, and duty of a Creature towards its Creator: The fear of Caution is a due sense of the importance and weight of the business we are engaged in, in order to our salvation. Certainly none can consider the danger we are to escape, and the blessedness we aim at, but will see a need to be serious; and therefore this fear is good and holy. Secondly, There is besides this, a slavish fear, which doth not further, but extremely hinder our Work: For though we are to fear God, yet we are not to be afraid of God. This servile fear may be interpreted either with respect to the Precept, or the Sanction of the Law: First, with respect to the Precept; and so it showeth us how men stand naturally affected to the duty of the Law: Whatever they do, is merely for fear of being punished. Secondly, to the Sanction, Penalty and Curse: The fear of evil is more powerful upon us than the hope of good: The greater the evil, the greater the fear, and the more tormenting.  
Doct. That men under the Law-Covenant, are under a Spirit of Bondage.  
Here I shall inquire, 

1. What is the Spirit of Bondage?  
2. How is it the fruit of the Law-Covenant?  
3. Whether it is good or bad?    
1. What is the Spirit of Bondage? To open it, we must explain Three Things,  
The Nature of the Object: 2. The Work of the Spirit: 3. The Disposition of man.  
1. The Nature of the Object: The Law requiring Duty of the fallen creature, and threatening punishment in case of disobedience: For the Law hath a Twofold Office, to convince of sin, Rom. 3.20. Now by the Law only cometh the knowledge of sin: and to bind over to punishment: Therefore 'tis said, The law worketh wrath, Rom. 4.15. In both respects the Old Covenant is called the Law of sin and death, Rom. 8.2. The Law, as a covenant of Works, is called a Law of sin, because it only showeth our sin; and a Law of death, because it bindeth us over to death.  
2. The Work of the Spirit: Every Truth is quickened by the Spirit, and made more powerful upon our hearts. The comfort which we have from the Truth of the Gospel, is by the Spirit, and therefore 'tis called Joy in the Holy Ghost. So Law-truths' are applied to the conscience by the Spirit, Jer. 31.19. After I was instructed, I smote upon the thigh: and when the commandment came; that is, in the light and power of the Spirit, sin revived, and I died, Rom. 7.9. That is, was made sensible of his sinful and lost condition. And indeed the usual Work wherewith the Spirit beginneth with men, is to show them their sin and misery, their alienation from God, and enmity to him, and insufficiency to help themselves.  
3. The disposition of man, which is corrupted, under the workings of the Spirit of Bondage: And so this Spirit of Bondage, or servile Fear, worketh several ways, according to the Temper of men: First in the profane it giveth occasion of further sinning, as conscience being awakened by the Spirit, urgeth either the Precept or the Curse: the Precept, as a Bullock at first yoking, groweth more unruly, or a River swelleth when it meeteth with a dam and restraint, Rom. 7.5. For when we were in the flesh, the motions of sin, which were by the law, did work in our members, to bring forth fruit unto death. Sinful practices were more irritated by the prohibition; and so our obligation to death increased: or else by urging the Curse, which produceth the sottish despair, Jer. 18.12. And they said, there is no hope; we will walk after our devices.  
There is a double despair, of pleasing, or being accepted: There is a lazy sottish despair, as well as raging and tormenting despair, by which men cast off all care of the Souls welfare: There is no hope. Secondly, in a middle sort of men, that have a legal conscience; it puts them upon some duty and course of service to God: But 'tis not done comfortably, nor upon any noble motives: That which is defective in it, is this; First, 'tis constrained service; This Bondage, which is a fruit of the Law, doth force and compel men to some unpleasing Task: A Christian serveth God out of love; but one under the Spirit of Bondage serveth God out of fear: A love to God and true holiness, prevaileth with the one, more than the fear of wrath and punishment: for the Spirit of Adoption disposeth and inclineth him to God, as a Father; but one under the Spirit of Bondage, is forced to submit to some kind of religiousness, for fear of being damned. Indeed both are constrained, the one by love, the other by fear, 2 Cor. 5.14. only the constraint of love is durable, and kindly, and sweet; the other, his Task, is grievous and wearisome, Mal. 1.11. and holdeth most in a fit; when danger is nigh, they are frighted into some devotion, Psal. 78. from 34, to 38. Secondly, That service which they are forced and compelled to yield to God, is outward service and obedience, Isa. 58.7. hanging the head for a day, like a Bulrush; and as they do, Micah 6.7. offer Thousands of Rams, and Ten Thousands of Rivers of Oil, or the first born of their body, for the sin of their souls: 'Tis a Sin-Offering rather than a Thank-Offering; more to appease conscience, than to please God; consists in Rituals rather than Substantials; and those invented by men, rather than commanded by God: Whereas the true Christian is otherwise described, Phil. 3.3. For we are the circumcision which worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. But the false Christian is one (Matth. 15.8.) that draweth nigh to God with the mouth, but their heart is far from him: their heart is averse from God, though they must have an outward Religion to rest in: and so they serve God not as children do a father, but as slaves serve an hard and cruel master. Thirdly, In some the Lord may make use of it to bring on conversion: for according to our sense of sin and misery, so is a Saviour and Redeemer welcome to us, and prized by us. There must be a sensible awakening knowledge of our great necessity, before we will make use of Christ for our Cure and Remedy. None but the sick will care for the Physician, Matth. 9.12. the burdened for ease, Matth. 11.28, 29. the pursued for a Sanctuary and Refuge, Heb. 6.18. None but the condemned, to be justified and acquitted, Rom. 8.33, 34. the lost and miserable to be saved, Luke 19.10.  
2. How is it the fruit of the law covenant? The law covenant is double, either the covenant of nature, which concerned both Jew and Gentile; or the first administration of the covenant of Grace, made with the Jews only. First, the covenant of nature, which we are all under, naturally breedeth Bondage and shyness of God; we are sensible that we are his creatures, and so owe him duty and subjection; that we have failed in our duty to him, and therefore lie obnoxious to his wrath, and punishment. Heathens that had but some obscure notions of God, felt somewhat of this Bondage, Rom. 1.32. They knew the judgement of God, and that they which commit such things are worthy of death. They stood in dread of angry justice, and not only they, but all mankind are under it, Rom. 2.15. according to that natural sense which men have of religion, so is their Bondage more or less; still under fear of death, and the consequents thereof. This sense or conscience of sin, and wrath, which the breach of God's law hath made our due, is so ingrained in the nature of man, that he cannot dispossess himself of it. The Apostle compareth it to the bond of marriage, which is indissoluble, till one of the parties die, Rom. 7.1, 2, 3. The conscience of man is either married to the law, as its husband; or Christ, as its husband: not to the latter, till it be dead to the former, v. 4. Ye are become dead to the law, by the body of Christ, that ye might be married to another, even to him that was raised from the dead. Well then, this Bondage is the effect of the law, or covenant of Nature, impressed upon the heart of man, and ariseth from a consciousness of guilt, and obnoxiousness to God's wrath and displeasure, because of God's broken covenant.  
Secondly, The first administration of the covenant of grace, That bred a spirit of Bondage; witness that allegory, Gal. 4.22, to 26. Abraham's two Wives did represent the two Covenants: the first and second administration of the Covenant of grace. The first gendered to Bondage, men of a servile spirit, doing what they did, not out of love, but slavish fear, 2 Cor. 3.9. But if the ministration of death, written and engraven in stones, was glorious; so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which glory was to be done away; for if the ministration of condemnation be glory, much more doth the ministration of righteousness excel in glory. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Gospel was dark, and had little efficacy to change the heart of man, it did little allay and vanquish this shyness of God; rather increased it, as it conduced to revive the knowledge of God in their minds, and held forth the ransom and way of appeasing Gods angry justice; obscurely and darkly, rather showed our distance from God. Israel was God's firstborn, and so his heir, but an heir in nonage, Gal. 4.1, 2. Their ordinances was a Bond, ours an Aquittance; but what is this to us? Answer. Much every way:  
1. That we may bless God for the greater advantages that we have to breed a Childlike spirit in us by the new Covenant; where the Lord who is offended by sin, is propitiated by the death of Christ, and willing to admit man into his presence; and bless him, that God as a Judge driveth us by the spirit of Bondage to Christ as Mediator; that Christ as Mediator by the spirit of adoption may bring us back again to God as a Father; and then having God for our Father, we may have Christ for our Advocate, and the Spirit for our Comforter and Sanctifier, to enable us to observe the Gospel precepts of repentance towards God, and faith in our Lord Jesus Christ: and so be made capable of the promises of pardon and life; one covenant maketh us sensible of the grace of the other. Christ dealeth with us as children of the family, requiring duty from us upon reasonable and comfortable terms.  
2. Because those that live under the Gospel-dispensation, and have not received the power of it, may be yet under a spirit of bondage, and cherish a legal way of religion. In every one that entertaineth thoughts of Religion, Law and Gospel are at conflict in his heart, as well as flesh and corruption; this is clear, by Gal. 5.17, 18. For the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other; so that ye cannot do the things that ye would; but if ye be led by the spirit, ye are not under the law; as spirit and flesh do lust against, and constantly oppose one another, and labour to suppress and diminish each other; so do Law and Grace; those that are slaves to their sinful lusts, and are not enabled by the spirit of the new Testament to do in some measure what the rule enjoineth, have their comforts obstructed; and while sin reigneth, the law reigneth, Rom. 6.14. For sin shall not have dominion over you, for ye are not under the law, but grace. Partly, by its iritating power; and Partly, by its condemning power, leaving them under a fear of condemnation, and urging them to do what they cannot do.  
3. The Children of God by regeneration and adoption, while sin remaineth, may have somewhat of bondage remaining in them. Look as under the Old Testment, when the ingenuous and noble motives of the Gospel were in a great measure unknown, there was somewhat of a free spirit in the Eminent Saints, Psal. 51.12. though but sparingly dispensed: so under the Gospel dispensation, there are many sad and drooping Christians who do not improve the comforts provided for them, and when they are called upon to rejoice in the Lord always, Phil. 4.4. rather go mourning all the day long, but 'tis their fault. The people under the law dispensation were either the Godly, or the wicked, or the middle sort; the eminently Godly then had a free spirit; the wicked were either terrified, or stupefied: the middle sort, who were touching the righteousness of the law blameless, Phil. 3.6. had a zeal for outward observances, but not according to knowledge, Rom. 10.2. were merely acted by a legal spirit: so under the Gospel there are the eminently Godly who evermore rejoice, 1 Thes. 5.16. or at least are swayed more with love, than fear; the weak Godly, who have much of their ancient fears, and the love of God in them is yet too weak to produce its effect; though this love to God do prevail over sin, yet not ordinarily over fear of punishment; but much of that influences their duties, more than their love to God. There is too great averseness in their hearts from God and Holiness, and they seek to break it by the terrors of the Lord. Not sin, but fear is predominant.  
Thirdly, Is this spirit of Bondage good, or bad? I answer.  
1. We must distinguish of the three Agents in it. This Bondage cometh, partly from a good cause, the spirit of God breeding in us a knowledge of our Duty, and a Belief of the threatenings of God, from whence ariseth a sense of our sinful and miserable condition; so far 'tis good and useful; Partly, from an ill cause, the Devil, who delighteth to vex us with unreasonable terrors, 1 Sam. 16.14. The spirit of the Lord departed from Saul, and an evil spirit from the Lord vexed him; The Devil, both tempteth, and troubleth: as the Huntsman hideth himself till the poor Beast be gotten into the toil, than he appeareth with shouts and cries; Partly, from the corruption of man's heart, which either turneth this work to an utter aversation from God, or some perfunctory and unwilling way of serving him; some know the right use of the Covenant, others not; and therefore we must consider not only how 'tis wrought by the spirit, but how 'tis entertained by man through our corruption; our conviction of sin and misery by the spirit turneth into Bondage and servitude.  
2. The spirit of bondage is better than a profane spirit. Some cast off all thoughts of God, and the World to come, and are not so serious and mindful of religion, as to be much troubled with any fears about their eternal condition; it were happy for them if they were come so far as a spirit of Bondage; they that are under it, have a conscience of their duty, but such as perplexeth them, and lasheth, and stingeth them with the dread and horror of that God whom they serve. Now this is better than the profane spirit that wholly forgets God, Psa. 10.4. God is not in all their thoughts; whether he be pleased, or displeased, honoured, or dishonoured; this may tend to good; the gradus ad rem, gradus in re. Yea it may in some degree be consistent with sincerity; for though to have no love to God, is inconsistent with a state of grace; or to have less love to God than sin; yet to have more fear than love, is consistent with some weak degree of grace, especially if the case be so, that love is less felt in act, than fear: and therefore though men are conscious to much backwardness, yet keep up a seriousness, though to their feeling 'tis more fear than love which moveth them; yet we dare not pronounce them graceless; for there may be a love to God, and a complacency in his ways, though it be oppressed by fear, that the spirit of adoption is not so much discovered for the time.  
3. That 'tis an ill frame of spirit, to be cherished or rested in. For while men are under the sole and predominant influence of it, they are never converted to God; fear doth begin the work of conversion, but love maketh it sincere: the spirit by fear doth awaken men to make them see their condition, terrifying them by the belief of Gods threatening, and the sense of his indignation, that they may flee from wrath to come, Matth. 3.7. Or cry out, What shall I do to be saved? Acts 2.37. But yet, though they have a sensible work, they have not a saving work: Some by these fears, are but troubled and restrained a little, and so settle again in their sensual course, but to their great loss: for God may never give them like advantages again: Others betake themselves to a kind of religiousness, and forsake the practice of those grosser sins, which breed their fears; and so resting here, continue in a state of hypocrisy, and self-deceiving religiousness.  
1. USE is Information, and Instruction; to teach us how to carry it as to the spirit of Bondage: First, 'tis not to be slighted; partly, from the matter which breedeth the fear and bondage, which is the law of God, the supreme rule and reason of our duty, by which all debates of conscience are to be decided; partly, from the Author, this sense of sin and misery is stirred up in us, and made more active by the Operation of the Spirit of God; partly, from the faculty wherein 'tis seated, the conscience of a reasonable creature, the most lively and sensible power of man's soul, which cannot be pacified, but upon solid grounds and reasons; partly, from the effect the fear of eternal death, the greatest misery that can befall us; for surely 'tis a dreadful thing to fall into the hands of the Living God, Heb. 10.31. To smother and stifle checks of conscience, doth increase our misery, not remove it, and produceth hardness of heart, and contempt of God; therefore when our souls are at this pass, that we see we are in bondage to sin, and know not how to help it; in bondage to wrath, and know not how to quench these fears which are awakened in us by the spirit, surely we should look after solid satisfaction, and peace of soul, settled on us upon Gospel Terms; Run to the blood of sprinkling, Heb. 10.20.  
2. Yet 'tis not a thing to be chosen, prayed for, or rested in; Partly, because 'tis a judiciary Impression, a spark of Hell kindled in the conscience; a tender conscience we may and must pray for, but not a stormy conscience; when we ask legal terrors, we know not what we ask; a belief of the threatenings belong to our duty; as well as a belief of the promises; but we must not so reflect upon terrors, as to exclude the comfort and hope of the Gospel; when under a spirit of Bondage, we are in a most servile condition, far from all solid comfort, courage and boldness; but is it not an help to conversion? Answer, Let God take his own way, we are not to look after the deepness of the wound, but the soundness of the cure; not terrible representations of sin and wrath, but such an anxiousness as will make us serious and solicitous; partly, because the Law-Covenant is an antiquated dispensation, the law of nature bindeth not as a Covenant; for the promise of life ceased upon the incapacity of the subjects, when under a natural impossibility of keeping it; the threatening and penalty lieth upon us indeed, till we flee to another court and covenant: The Jewish Covenant was abolished, when Christ repealed the Law of Moses, that Covenant dealt with us as servants, the Gospel dealeth with us as sons, in a more ingenuous way, and inviting us to God upon nobler motives; and partly, from the nature of that fear that doth accompany it, it driveth us from God, not to God, Gen. 3.5. Adam hid himself among the bushes; and he gives us this reason, because he was afraid; and still we all fly from a condemning God, but to a pardoning God we are encouraged to come nigh, Psal. 103.4. There is forgiveness with thee, that thou mayest be feared. In the wicked, the fear of God's Wrath once begun, it increaseth daily, till it come to the desperate fear of the damned, and the fault is not in the law, or in the spirit, but in man, who runneth from his own happiness, and maketh an ill use of God's Warnings.  
2. USE, is to put us upon trial, and selfreflection: All that attend upon Ordinances, receive some spirit or other; a spirit of bondage, or a spirit of adoption; now with what kind of spirit are we acted withal? God's children, who are adopted into his family, may have some degree of the spirit of bondage, great mixtures of fears and discouragements; for only perfect love casteth out fear, 1 John 4.18. but these fears are overbalanced by the spirit of adoption; they have some filial boldness, a better spirit than a slave; do not wholly sin away the love of a father, though the delight and comfort be much obstructed; 'twas a sad word, for a child of God to speak, Psal. 77.3. I thought of God, and I was troubled: The remembrance of God may augment our grief, when conscience representeth his abused favours, as the cause of his present wrath and displeasure with us, but this is not their constant temper, but only in great dissertions; for a constancy, while sin remaineth, somewhat of bondage remaineth; but there is a partial, predominant legality; the partial may be found in the regenerate, who do by degrees overcome the servile fear of condemnation, and grow up more and more into a Gospel Spirit; certainly where that prevaileth, there will be liberty, 2 Cor. 3.17. Tho for a while, the heir differeth nothing, or nothing to speak of, from a servant, yet in time he behaveth himself as a son, and is treated as a son; and they get more comfort and joy in the service of God; but the predominant legality is in the carnal; it may be known by the governing principle, fear, or love; the inseparable companion of the spirit of bondage is fear; and love and sonship, or the spirit of Adoption, go together; and where slavish fear prevaileth, and influenceth our Religion; it may be known by these two things: First, By their unwillingness and reluctancy to what they do for God; The good they do, they would not, and the evil they do not, they would do; that is, they would fain live in a sinful life if they durst, and be excused from religious duties, except that little outward part which their custom and credit engages them to perform; like Birds that in a sunshine day sing in the Cage, though they had rather be in the Woods; They live not an holy life, though some of the duties which belong to it, they observe, out of a fear to be damned; if they had their freest choice, they had rather live in the love of the creature, than in the love of God; and the pleasures of the flesh, than the heavenly life: But now they that have the spirit of Adoption, are inclined to the love of God and Holiness, have hearts suited to their work, Psal. 40.8. Thy law is in my heart, and Heb. 8.10. I will put my laws into their minds, and write them upon their hearts. They obey not from the urge of the law from without, but from the poise and inclination of the new nature; not barely as enjoined, but as inclined. They do not say, O that this were no duty, or this sinful course lawful! but, O how I love thy law! Psal. 119.97. O that my ways were directed, Psal. 119.5. They do not groan and complain of the strictness of the law, but of the remainders of corruption, Rom. 7.24. Not who will free me from the law? but who will free me from this body of death? Their will is to serve God more and better, not to be excused from the duties of holiness, or serving him at all.  
2. By the cause of their trouble about what they have done, or left undone: They are not troubled for the offence done to God, but their own danger; not for sin, but merely the punishment; as Esau sought the blessing with tears, when he had lost it; Heb. 12.17. He was troubled, but why? Non quia vendiderat, sed quia perdiderat; Not because he sold it, which was his sin; but lost the privileges of the birthright, which was his misery; so, many carnal men, whose hearts are in a secret love and league with their lusts. yet are troubled about their condition, not because they are afraid to sin, but afraid to be damned; 'tis not God's displeasure they care for, but their own safety; the Youngman went away sad and grieved Mark 10.22. because he had great possessions; because he could not reconcile his covetous mind with Christ's counsel and direction; Felix trembled, being convinced of sins, which he was loath to discontinue and break off; slavish fear, though it doth not divorce the heart from its lusts, yet it raiseth trouble about them.  
3. USE is to press you to get rid of this spirit of bondage; and to prevail upon it more and more. For Motives.  
1. 'Tis dishonourable to God, and supposeth strange prejudices and misrepresentations of God; as if his government were a kind of Tyranny, grievous and hurtful to man; and we think him an hard Master whom it is impossible to please, as the evil and slothful servant, Matt. 25.24, 25. I knew that thou wert an hard man, reaping where thou hast not sowed, and gathered where thou hast not strawed; and I was afraid, and went and hid thy talon in the earth. His fear was the cause of his negligence and unfaithfulness, which fear is begotten in us, by a false opinion of God, which rendereth him dreadful, rigorous, and terrible to the Soul; while we look upon God through the Glass of our guilty fears, we draw a strange Picture of him in our minds, as if he were a ridgid Lawgiver, and a severe Avenger, harsh, and hard to be pleased, and therefore unwilling to submit to him.  
2. 'Tis prejudicial to us, in many regards.  
1. It hindereth our free and delightful converse with God. The legal spirit hath no boldness in his presence, but is filled with tormenting fear and horror at the thoughts of him: The Spirit of adoption giveth us confidence and boldness in prayer, Heb. 4.16. and Eph. 3.12. but on the contrary, the spirit of bondage maketh us hang off from God. As Adam was afraid, and run to the bushes, Gen. 3.12. and David had a dark and uncomfortable spirit, and grew shy of God after his sin, Psal. 32.3, 4. fain to issue forth an injunction or practical decree in the Soul to bring his backward heart into his presence, v. 5. And Cain went out from the presence of the Lord of Hosts, Gen. 4.16. as unable to abide there, where the frequent Ordinances of God might put him in remembrance of him. And Jam. 2.29. The Devils believe, and tremble. They abhor their own thoughts of God, as reviving terror in them: The Papists think it boldness to go to God, without the mediation and intercession of the Saints: The original of that practice was slavish fear, when God had opened a door of access to himself.  
2. It breaketh our courage, in owning the ways of God, and truths of God. The Apostle when he presseth Timothy not to be ashamed of the testimony of the Lord, nor his servants, and to be partakers of the afflictions of the Gospel; he urgeth this Argument, 2 Tim 1.7, 8. For we have not received the spirit of fear, but the spirit of love, and power, and of a sound mind: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a poor cowardly dasterdly spirit, mated or overcome with every difficulty; but now a spirit confirmed in the love of God, and the faith and hope of the Gospel, is a fruit of power and fortitude, the righteous is as bold as a Lion, Pro. 28. 1. Dan. 3.17, 18. If it be so, our God whom we serve, is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king! but if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up; and Rom. 8.37, 38. I am persuaded, that neither life, nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, shall be able to separate us from the love of God which is in Christ Jesus our Lord.  
3. It hindereth the readiness and cheerfulness of our service, and crippleth our endeavours. The slothful servant was afraid, Luke 19.21, 22. when we do not know whether we shall please or be accepted or no, 'tis a very discouraging thing, and we drive on heavily, when nothing appears to us but fear; but love maketh a willing people, 1 Joh. 5.3. For this is the love of God, that we keep his commandments; and his commandments are not grievous.  
4. It resisteth sin unwillingly; we had rather let it alone, than go about it; the mortifying of lust, is like the cutting off of an Arm with a rusty Saw; rather let go any thing than sin; but grace furnisheth us with the most powerful arguments.  
For means,  
1. Cherish good thoughts of God; the spirit of bondage is increased upon us by unreasonable fears and jealousies of God; the Lord is good, and doth good, Psal. 119.68. his commands are not grievous, Matt. 11.30. My yoke is easy and my burden is light. The trials sent us by him, are not above measure, nor beyond strength, 1 Cor. 10.13. Who will not suffer you to be tempted above what you are able. Nor his punishments above deserving, Neh. 9.13. thou hast punished us less than than we deserved; he is not hard to be pleased, nor inexorable upon our infirmities, Mal. 3.17. And I will spare them as a man spareth his own son that serveth him. He is a rewarder of them that diligently seek him, Heb. 11.6.  
2. Study the nature and constitution of the Gospel, which maketh rich preparation of Grace, Help and Comfort for you; this is God's Act of Oblivion, which easeth you of your troubles; for here God promiseth to blot out your transgressions, and remember your sins no more; this is a Sanctuary and Refuge for your distressed souls to fly unto, when pursued by the laws curse; the Charter of your hopes, or the word of salvation which secureth you against the laws curse, or the fears of the damnation of Hell; the law is good, as a rule of duty, but the Gospel is glorious. 2 Tim. 1.8, 11. In short, Your souls will never sit easy within you, till you resolve not to seek for that in the law which is only to be found in the Gospel, peace of Conscience, and Reconciliation with God; The law can only save the innocent; but the Gospel pardoneth the penitent sinner; Look not for that in self, which is only to be found in Christ, a perfect Righteousness and Merit to appease God's Justice, and propitiate him to us; this is only by the Blood and Obedience of Christ; never look for that on earth which is only to be had in Heaven, which is exact and unspotted holiness, Judas 21. Then we are presented faultless in his presence.  
3. An hearty and sincere love to God, 1 John 4.18. There is no fear in love, for perfect love casteth out fear: because fear hath torment, and he that feareth is not made perfect in love. He speaketh not of a childlike Reverence of the Divine Majesty, or a carefulness not to displease him; but of slavish fear of Condemnation, which is the life and soul of many men's Religion; but they are never sound converted, till God hath their hearts, that is, their love: Now this strong and fervent love arising from faith in Christ, driveth and forceth this tormenting fear out of the heart, and will never be afraid of him whom they love; and on the other side, will not love him whom they look upon as ready to condemn them, and cast them into Hell. Surely God will never damn the soul that loveth him; therefore if we would get rid of the fear of wrath, or hell, let us love God with our highest and best affections; we have reason to love him, if we consider the wonder of his love and good will to sinners, manifested to us in and by Jesus Christ.  
4. Live holily, and obey the motions of the sanctifying spirit; We deprive ourselves of comfort by falling into sin; the more the spirit is a Sanctifier, the more a Comforter; Holiness breedeth a generous confidence, 1 John 3.2. Behold now we are the Sons of God, Gal. 5.18. But if ye be led by the spirit, ye are not under the law. If we are not watchful against sin, our bondage returneth; therefore David saith, Psal. 51.12. Restore unto me the joy of thy salvation, and uphold me by thy free spirit. The Holy Spirit withdraweth and suspendeth his comforts, when we walk vainly and loosely; then we cannot serve God with any delight and readiness of mind; 'tis not a free spirit, but a servile, that then governeth us, and influenceth our actions.   

SERMON XXIII.  ROME VIII. 15. 
But ye have received the Spirit of Adoption, whereby we cry, Abba, Father.  
IN the Words we have, 

1. A Privilege, Ye have received the Spirit of Adoption.  
2. One special fruit and effect of it, Whereby we cry, Abba, Father.    
In setting down the effect, the change is emphatical; ye received, we cry; He includeth himself, and puts in his own name, together with theirs, to show, that it is a Privilege common to all that receive the New Testament; the meanest and least of God's Children have an affectionate and childlike way of praying unto God.  
Doct. That the spirit which we receive under the new Covenant dispensation, is a spirit of Adoption.  
I shall explain these Five Things.  

1. The state of Adoption, which we obtain under the New Testament.  
2. The spirit of Adoption, consequent thereupon.  
3. Whether all that live under the New Testament Dispensation, have the spirit of Adoption.  
4. Whether all that have it, know it.  
5. The reasons why this is the fruit of the new Covenant Dispensation.   
1. What is the state of Adoption? Our admission into God's family, that he will be a Father to us, and we shall be his children, 2 Cor. 6.18. I will be a father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Which is a great privilege, if we consider Three Things, 1. His Relation to mankind in the general: 2. His Relation to the ancient Church under the legal Covenant: 3. The estate wherein his Grace found us, when he was pleased to take us into his family.  
1. His Relation to mankind in general; So he is the Father of all the world, as he created them, and Adam is called the Son of God, Luke 3.18. He is a father to any, who giveth them being, and hath a right to govern them; so is God to us, he made us, and is the sole cause of our being and not being, and so hath a right in us to dispose of usat his own pleasure: But the Relation that we have to God by Creation, is distinct from the natural Being; this is our new Being, which we have from him as his redeemed ones; our natural being flowed from his benignity and common bounty, but our spiritual being from his special Grace and Love to us in Christ. By creation we are his children, as he form us in the womb, and created the soul within us; called therefore the father of spirits, Heb. 12.9. in opposition to the fathers of our flesh; but he is our father by Adoption, as we are regenerated by the Holy Ghost, John 1.12, 13. To as many as received him, to them gave he power to become the sons of God; being born not of blood, nor of the will of the flesh, nor of the will of man, but of God. Our new birth and spiritual being in Christ, is the next ground of our Adoption, and so we come into a nearer relation to him, that we may be capable of receiving the fruits of his special love; 'tis the benefit of our Redemption applied by his sanctifying spirit to all them that shall be heirs of life: By the common Relation, God hath a title to our dearest love, but we have no title to his highest benefits; and therefore he is our Father in a more comfortable sense, as we are his workmanship in Christ.  
2. His relation to the ancient Church through the legal Covenant: So God was a Father to them, and they his children; for Israel was called his firstborn, Exod. 4.22. in opposition to other Nations who were left to perish in their own ways: And their descendants are called the children of the Kingdom, Matth. 8.12. because they had the ordinances and means of grace; but the Gospel-church is properly the church of the firstborn, Heb. 12.23. As they have a clearer knowledge of the privileges belonging to God's children, and a larger participation, and more comfortable use of them, and so are freed from that rigour and servitude, which belonged to the first administration of the covenant of Grace; they have that which answereth the privilege of primogeniture, jus sacerdotis & jus haereditatis; the right of Priesthood, as they are a royal Priesthood, 1 Pet. 2.9. Made Kings and Priests unto God, Rev. 1.5. Because they offer up spiritual Sacrifices acceptable to God by Jesus Christ, 1 Pet. 2.5. They are separated by the Election of God from the rest of the world, and have an unction from his Holy Spirit, 1 John 2.20. And so are qualified to offer up themselves, Rom. 12.1. and Prayers and Praises, and Alms unto God, Heb. 13.15, 16. The other Privilege of the birthright is, jus hereditatis; the firstborn had a double portion, not only of possessions, but of Dignity and Honour above their brethren: All God's children are heirs, and heirs of the Heavenly inheritance; the multitude of coheirs doth not lessen the inheritance, nor make the Privilege less glorious: They are heirs of Salvation, Heb. 1.14.  
3. The estate wherein his Grace found us, when he was pleased to take us into his family. We were by nature children of Wrath, wretched children, Eph. 2.3. that had deprived ourselves of the inheritance, wasted our Patrimony, forfeited our right to the Promises; but our inheritance is redeemed, and the forfeiture taken off by Christ; and we are brought back again into the family; dignified with the privileges of the firstborn, made Priests unto God; and above all his other creatures do become his special Portion, Jam. 1.18. Of his own will begat he us, to be a kind of first fruits to his creatures. And made heirs of the Kingdom, Jam. 2.5. Now for us to have the Blessed God, whom we had so often offended, to become our reconciled Father in Christ: Oh what wonderful love is this! That we should be admitted into the Church of the firstborn, have free liberty to worship God, and have a right to such a blessed and glorious inheritance!  
2. What is the spirit of Adoption? First, We are made sons, and then we have the spirit of his Son, Gal. 4.6. Being adopted into God's Family, we have a spirit suitable: They that use to adopt children, give them some kind of token, to express their love; so here is a gift answerable to the dignity of our estate, and the love of a Father, and that is the gift of the spirit; the dignity is inward and spiritual; and the gift answereth it: He hath sent the spirit of his Son into your hearts: God would not distinguish the good ●● na fall about the Tents of Israel, and the people will not go for to gather it to fill their Homer, they may starve. Tho the Bread of Heaven be dispensed by such a liberal provision, the Spirit is ready, but they are lazy: The Spirit, by accident, is a cause of servile fear; but these Motions are his proper effects.  
2. A superficial Christianity is rewarded with common gifts, but the real Christianity with special Graces. All that profess the Faith, and are baptised into Christ, Gal. 3.26, 27. are visibly adopted by God into his Family, and are under a visible Administration of the Covenant of Grace. So far as they are adopted into God's Family, so far they are made partakers of the Spirit. Christ giveth to common Christians those common gifts which he giveth not to the Heathen World; knowledge of the mysteries of godliness, abilities of utterance, and speech, about spiritual and heavenly things; some affection also to them, called, tasting of the good Word, the heavenly Gift, and the powers of the World to come, Heb. 6. These will not prove us true Christians, or really in Gods special favour, but only visible professed Christians.  
3. Among the sincere, some have not the spirit of adoption at so full a rate as others have; neither so pure and fervent a love to God, nor such a respectful obedience, and submission to him; nor such an Holy confidence and boldness, becoming that great happiness which they are called unto, who have the right and hope of the Blessed inheritance, and so not so much of that sonlike disposition, which the spirit worketh by revealing the Love and Mercy of God, contained in the Gospel, in the Hearts of his People; some do more improve their privileges, than others do; now they cannot rationally expect the best and richest Fruits of this gift, and to be enabled and enlarged by the spirit, who do not give such ready entertainment and obedience to his motions, as the more serious and fruitful Christian doth.  
4. But do all that have it, know that they have it? I Answer.  
1. The spirit of adoption is in some weak, and therefore not so perceptible as it is in others; for small and weak things, are hardly discerned. All Gods Children have the spirit of adoption in the effects, though not in the sense and feeling of it. They have the spirit of comfort, though not the comfort of it; for if any have not the spirit of Christ, they are none of his, Rom. 8.9. The Witness of his spirit is spoken of, as distinct from receiving the spirit, v. 16. There is a Childlike inclination and impression left upon them, though they know it not, own it not. There is a difference between the thing its self, and the degree; we cannot say, we have not the spirit of adoption, because we have not so much of this spirit, calming our hearts, rebuking our fears, and filling us with joy and peace in believing. The spirit was given to Christ without measure, but to Christians in a different measure and proportion, as they yield up themselves more or less to the conduct of his grace, and overcome the enemies of their peace, the Devil, the World, and the Flesh; the impression is left upon some in a smaller, upon some in a larger character; all are not of a growth and size; some are more real Christians, others only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eminent grace will more discover its self, than a little grace under an heap of imperfections; a fervent love will be felt, and a lively hope of Heaven demonstrate its self, and an exact obedience less liable to dispute; as we increase in Love, and Heavenly mindness, so the spirit discovereth his presence in us.  
2. Where the spirit of adoption acteth at the lowest rate, there is something to difference it from the spirit of bondage.  
1. They are carried on to wait upon God, upon Gospel grounds; though they cannot apply the comforts, and enter themselves heirs to the privileges thereof; some know they are of the truth, and can make out their title with clearness and satisfaction, 1 John 3.14. And hereby we know that we are of the truth, and shall assure our hearts before him; others depend on God's general offer, while their claim and sincerity is as yet questionable: God offereth to be a Father in Christ to all penitent believers, and so we are encouraged to come to him by Christ: the Apostle telleth us, Heb. 7.19. That the gospel brought in a better hope, by virtue of which we draw nigh to God. There is a Childlike inclination, when there is not a Childlike familiarity and boldness; the soul cannot keep away from God, but will come to him that he may pardon our sins, and heal our souls, and save our persons; now this is the spirit of adoption in the lower, or more obscure way of addressing ourselves to God as a Father.  
2. There are childlike groans, as well as childlike comforts, compare Rom. 8.26. The spirit itself maketh intercession for us, with sights and groans, which cannot be uttered; with 1 Pet. 1.8. In whom though now you see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. In some the spirit only discovereth himself by hungering and thirsting after righteousness; in others he worketh peace, which passeth all understanding, and joy unspeakable and full of glory.  
3. There is a childlike reverence, when there is not a child like confidence. They are afraid to offend their Heavenly Father, though they cannot challenge all the fruits and effects of his Fatherly love, as belonging to them; when they cannot own him as a Father with delightful confidence, yet they dare not offend him; for all God's Children have a Childlike love to him, when they have not a full sense and assurance of his paternal love to them; for he hath a title to our dearest love, before we can make out a title to his benefits; now they that love God, hate evil; Psal. 97.10. are tender of omitting any duty, or committing any offence; where there is this Holy awe, there is a spirit of adoption; 'tis an owning of God as a Father, 1 Pet 1.17. If ye call on the Father, etc. And therefore this reverence we call filial fear.  
4. The heart is carried out to heavenly things, though we cannot call them ours. All that are children, do look after a child's Portion; there is a twofold hope, First, an hope which is the effect of regeneration, 1 Pet. 1.3. And an hope which is the effect of experience, Rom. 5.4. Now this puts a difference between the spirit of Bondage, and the servile mercenary spirit, when the currant of thine affections is carried out after the eternal inheritance; servants and mercenaries must have pay in hand, they covenant with you from day to day, or from quarter to quarter, or from year to year; a child in the Family tarryeth for a Child's Portion, Math. 6.4. When thou dost thine alms, do not sound a trumpet before thee as 〈◊〉 hypocrites do in the synogogue, and in the street; they have their reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 present wages they look for, discharge God from other things; if he will give them the honour and pleasure of the world, they are satisfied and look for no more.  
5. Why this is the fruit of the new covenant dispensation? There are three things which must not be severed, 1. The object. 2. A powerful agent. 3. The disposition of the subject thence resulting.  
1. There is an object, and that is the Gospel offering pardon and life, reconciliation with God, and the everlasting fruition of him in Glory. In the Gospel or new covenant, we have the highest discovery of God's Fatherly goodness, that he might be more amiable and lovely to us, and be loved by us; the great end of reconciling and saving lost man by Christ▪ his wonderful condescension in his incarnation, life, sufferings and death, was to commend his love to us, Rom. 5.8. Herein God commended his love to us, in that when we were yet sinners, Christ died for us. To this end also tend his merciful covenant and promises, that we might not look upon God as a condemning Judge, but as a gracious and reconciled Father, offering to be so to all that will accept Christ, and submit to him. God would not immediately beget this persuasion in our minds, by his own secret power, but use this objective means, work upon our love by love, because he will work on man agreeably to the nature of man; his covenant shall speak him a Father, that we may apprehend him as a Father.  
2. There is an internal powerful agent, and that is the spirit. Besides the external objective means, there must be an internal effective cause; for though God's Fatherly love doth shine resplendently without us, in the person of the Mediator, and the riches of the Gospel; yet the dead and dark heart of man is not affected with it, John 1.5. And the light shineth in darkness, and the darkness comprehendeth it not, till God shine into our Hearts, 2 Cor. 4.6. For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. Unless this Doctrine of God's Fatherly Love and Grace, be accompanied with his illuminating, Sanctifying, Comforting Spirit, who sheds abroad this Love in our Hearts which is revealed in the Gospel.  
3. The disposition thence resulting from the application of this object to us by the spirit: such as the object is, such are the affections stirred up in us; as by Law-truths the spirit worketh conviction, terrors of conscience, legal contrition, Acts 2.37. and thence Bondage ariseth; so by the Gospel, where God is represented as the Father of Mercies, and the God and Father of our Lord Jesus Christ, and in him our God and Father; the Impression must be suitable; this Spirit that worketh by the Gospel, must needs be the Spirit of Adoption, or such a Spirit as worketh a Childlike disposition in us, for the Impression must always be according to the stamp.  
1. USE, To persuade us to look after the spirit of adoption; we never do seriously and closely christianize, till we get it, but either have a literal Christianity, a form of knowledge in the Gospel, without the Life and Power; or a legal Old Testament Spirit. To quicken you, consider these Motives or Privileges which you will have by it.  
1. Peace of conscience, Or a rest from those troubled and unquiet thoughts, which otherwise would perplex us, Rom. 14.17. For the Kingdom of God is not meat, and drink, but righteousness, and peace, and joy in the Holy Ghost; and Rom. 15.13. Now the God of hope, fill you with all joy, and peace in believing. This calm of mind differeth from the deadness and benummedness of a stupid conscience; that's a thing we never laboured for, groweth upon us we know not how; 'tis maintained by idleness, rather than by Watchfulness and Diligence; and is inconsistent with serious thoughts of God, and our eternal condition; but this is the fruit of our reconciliation with God, and those Blessed privileges we enjoy in his Family, it stirreth up admiration and thankfulness.  
2. Liberty in Prayer. For the great help we have in Prayer, is from the Spirit of Adoption, Zech. 12.10. I will pour out upon you the spirit of grace and supplication. That Spirit which cometh from the Grace and free Favour of God, stirring up Child like addresses to God, Rom. 8.26. Judas. 21. Building up yourselves on your most holy faith, Praying in the Holy Ghost. Without this, our Prayers are but a vain babbling.  
3. Readiness in duty, 2 Cor. 3.17. Where the spirit of the Lord is, there is liberty. They serve God with a free spirit; the Holy Life is carried on with more sweetness and success, not by compulsion, but with ready mind, Psal. 51.12. Uphold me with thy free spirit, John 8.32. If the truth shall make you free, then are you free indeed; men are under shackles and Bondage if they have not the Spirit of Adoption, they drive on heavily, have not largeness of heart, and love to God, Heaven, and holiness, Psal. 119.32. I will run the ways of thy commandments, when thou shalt enlarge my heart. When the heart is suited to the work, there needs no other urge: but if we force a course of Religion upon ourselves, contrary to our own inclination, all is harsh, and ingrate, and cannot hold long.  
4. Comfort in afflictions. Their true consolation and support in afflictions, is the Spirit of Adoption, Heb. 12.5. Have you forgotten the exhortation which speaketh unto you as unto children? and therefore he pursueth it all along. They that enjoy the privileges of the Family, must submit to the discipline of the Family; God will take his own course in bringing up his Children, he scourgeth every son whom he receiveth, Heb. 12.6, 7, 8. while we have flesh in us, there is use of the rod; if God should suffer us to go on in our sins, we were not legitimate, but degenerate Children; Children take it patiently if beaten by their Parents for their faults, Pro. 9.10. Parents may err through want of wisdom, their chastisement is arbirtary, and irregular; there is more of compassion, than passion in God. God's rod is regulated with perfect Wisdom, ordered by the highest love, and tends to the greatest end, our Holiness here, and Happiness for ever; and we have Christ's example, John. 18.11. The cup which my father hath given me, shall I not drink it? The bitterest Potions came not from God as a Judge, but as a Father; are tempered by a Father's hand.  
5. Hope of the benefits of the new Covenant, pardon and life. 1. Pardon. We often forget the duty of Children, but God doth not forget the Bowels of a Father; our Adoption giveth us hope, that he will not deal severely with us, Mal. 3.17. Psal. 103.13. The relation of a Child is more durable, not so easily broken off, as that of a servant: a Child is a Child still, and therefore allowed to remain in the family, when a servant must be gone. Secondly, For life everlasting, and Glory, Rom. 8.17. And if children, than heirs, heirs of God, and joint heirs with Christ; if so be that we suffer with him, that we may also be glorified with him, 1 John 3.1, 2. The Spirit of Adoption doth both encourage, and incline us to wait for it, Rom. 8.2, 3. But what shall we do to get this Spirit of Adoption?  
1. 'Tis certain that the gift of the spirit, is the fruit of our reconciliation with God; the general reconciliation with mankind, was evidenced by pouring out the Spirit. Personal and particular reconciliation with God, is the ground of giving the Spirit of Adoption to us, Rom. 5.11. We joy in God, through our Lord Jesus Christ, by whom we have received the Atonement. Therefore do what God requireth in order to reconciliation; enter into conditions of peace, enter into Covenant with God, abhor your former disobedience, cast away the weapons of defiance, and love God, and delight in him.  
2. Steep your minds in frequent thoughts of God's fatherly goodness, 1 John 3.1. Behold what manner of love is this, that we should be called the sons of God Consider it, and admire it!  
2. USE, Reflection. Have we the Spirit of Adoption? 'Tis known,  
1. By a kind of naturalness to come to God, and open our hearts to him; in all our wants go and cry Abba Father: The spirit of Adoption much worketh, and discovereth its self in prayer; to cry to our Father, is an act becoming the Sons of God; the manner is fervent, affectionate; this cry is not by the tongue, but by the heart, Exod. 13.14 The Lord needeth no interpreter between him and the hearts of his children; he that heareth without earts, can interpret our desires, though not uttered by the tongue; desires are strong cries, Psal. 10.17. Thou hast heard the desires of the humble, Psal. 38.9. Lord! all my desire is before thee, and my groaning is not hid from thee: This crying is opposite to that careless formality and deadness, which is in other men's prayers; this crying to God, as one that is able and ready to help us, is a great fruit of the spirit of Adoption; 'tis a childlike boldness.  
2. A childlike ingenuity in the course of obedience to him; both in our abstaining from sin (as the Rechabites are an Emblem, Jer. 35.6. We dare not break the commands of our father): And in a ready diligence in our obedience, 2 Cor. 5.14. The love of God constraineth us; for we thus judge, if one died for all, then were all dead, etc. The Will of our Father is instead of all Reasons; Christ ever urged this, This is the will of my Father, John 6.26, 38. So to Christians, 1 Thes. 5.18. This is the will of God in Christ concerning you. 1 Thes. 4.3. This is the will of God, even your sanctification: That's enough, beyond all enforcements.  
3. As to the inheritance, they are very chary of it, and will not hazard the hope and comfort of it upon easy terms, Heb. 12.16. Let there not be found a profane person, as Esau, who sold his birthright for a mess of pottage, 1 Kings 21.3. And Naboth said to Ahab, The Lord forbid it me, that I should give the inheritance of my Father to thee.  
3. USE is Direction to us in the Lord's Supper: This is the seal of the new Covenant; the Table which God keepeth for the entertainment of his family, the feast for souls; Gods Children are sure of Welcome; 'tis children's bread we eat; we come hither both to remember the grounds of our Adoption, and to receive the comfort of it; we come to meditate on the fatherly love of God, and to get a new taste and experience of it in our own souls; here we have special communion with him as children with a Father; we come for a further participation of the spirit, for we all drink into one spirit, 1 Cor. 12.13. Here we look up unto God, and in our hearts cry, Abba, Father: We bind ourselves also to perform the duty of children, by new resolution to submit to his fatherly government, both in his Laws and Providences; to his commanding and disposing will, and lift up our hope for the eternal inheritance.   

SERMON XXIV.  ROME VIII. 16. 
The spirit its self witnesseth to our spirits, that we are the children of God.  
IN the Words we have, 1. The Privilege assured, That we are the children of God. 2. The double Testimony, by which it is confirmed, The spirit its self beareth witness to our spirits; or if you will, here are Testes, & Testimonium, the thing witnessed, That we are the children of God; and the Witnesses, they are two, the spirit its self, and our spirits: And in the mouth of two or three Witnesses every thing is established; The spirit its self is the Holy Ghost, and our spirits are our renewed consciences.  
Doct. That our Adoption into God's Family is evidenced by the testimony of the spirit to our spirits.  

1. I shall show you the Worth and Value of the Privilege,  
2. Speak something of this double Testimony, by which it is assured to us.   
For the first, It is certainly a great Privilege, for we are excited to consider it with wonder and reverence, 1 John 3.1. Behold what manner of love the father hath bestowed upon us, that we should be called the sons of God: 'Tis a blessed Privilege, questionless, to have God for our Father, and Christ for our Elder Brother, and Heaven for our Portion; what can we desire more? And this will appear to you, if you consider,  
1. The Person adopting: The great and glorious God, who is so far above us, so happy within himself, and needeth not us, nor our choicest love and service; who had a Son of his own, Jesus Christ the only Begotten of the Father, who thought it no robbery to be equal with him in Power and Glory, Phil. 2.6. A son that was the express image of his person, Heb. 1.3. The son of his love, Col. 1.13. In whom his soul found full complacency, Prov. 8.30. I was daily his delight, rejoicing always before him: If men adopt, 'tis in orbitatis solatium, a remedy found out for the comfort of them that have no children; Seldom was it heard, that a Father, who had a Son, should adopt a Son; therefore it heightens the Privilege, that God should vouchsafe to poor creatures such a dear and honourable relation to himself.  
2. The Persons who were adopted; Miserable sinners, who were once strangers and enemies, Col. 1.21. Children of Wrath, even as others, Eph. 1.3. Who had cast away the Mercies of their Creation, and involved themselves in the curse; now that strangers should be taken into the family, and put in the place of children, and dealt with as children; that enemies should not only be reconciled, but have liberty to own the Blessed God, as their Father in Christ; that children of wrath should be called to inherit a blessing; that those who had so often offended God, and were become slaves to Satan▪ should be called into the liberty of the children of God; this is that which we may wonder at, and say, Behold what manner of love is this▪  
3. The Dignity itself; compared, 1. With the honours of the World; David saith, 1 Sam. 18.23. Seemeth it a light thing to you to be a King's Son-in-law? We may with better reason say, Is it nothing to be taken into God's Family, and to become Sons and Daughters of the Most High God? all relations may blush and hide their faces in comparison of this. All the splendid Titles which are so Ambitiously affected by the World, are but empty Shows, and gilded Vanities, and do much come short of this privilege, both in honour and profit: therefore 'tis a greater instance of the love of God, than if he had made us Monarches of the World: or if a man could deduce his Pedigree from an uninterrupted Line of Nobles and Princes. Alas! how much better is it to be born of the Spirit, than of the froth of the Blood? and to have a Title that will be our Honour and Interest to all Eternity, than to be distinguished from others by a Title that will cease at the Graves Mouth?  
2. Compared with God's relation to other creatures: there is a Relation between God and all his Creatures; as he gave being to all, so he hath an Interest and Propriety in all. Sun, and Moon, and Stars, are called his Servants, Psal. 119.91. All Creatures are subject to the Law of his overruling Providence: But Man is under his proper Government. Adam, by the Covenant of Works, was rather God's Subject, and hired Servant, than his Son: The people of Israel were ●his Children; but as Children in their non age; for an heir as long as he is a Child 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 4.1. The heir as long as he is a child, differeth little from a servant, though he be Lord of all. A servile Spirit was upmost in that dispensation. With respect to the Covenant of Grace, so we are most strictly said to be children of God. Gal. 3.26. For ye are all children of God by faith in Christ Jesus. Some live only under the visible Administration of the New Covenant, but not under the Efficacy and Power; and by the Ordinances of the Gospel have the badg●s of liberty, but they are not free indeed, sons indeed; there are among them others whom God hath begotten by his Spirit, and Adopted and taken into his Family; he hath a Paternal Affection towards them, and they a Filial disposition towards him: he hath a Paternal care and providence over them; and they have a Filial confidence and dependence on him: he expects the honour of a Father, and they may expect the privileges of Children: his special Relation is distinct from his common Relation to other men, for it proceedeth not from his common goodness, but his special and peculiar love. The whole Commerce and Communion that is between us and him, is on God's part, Fatherly; on our part, Childlike. He giveth us his choicest benefits, and we perform to him the best service we can.  
4. The manner how 'tis brought about. The first Foundation of it was laid in the Election of God. He is the bottom-Stone in this Building, Eph. 1.5. Predestinated to the adoption of children, according to the good pleasure of his will. Now what are we, that the thoughts of God should be taken up about us, so long ago? Secondly, Before God's Eternal purposes could be executed, and conveniently made known to the World, Redemption by Christ was necessary. Therefore 'tis said, Gal. 4.4, 5. That he was made of a woman, made under the law, that we might receive the adoption of children. Sin needed to be Expiated by the Son of God in our Nature, before God would bestow his honour upon us: Christ was to be our Brother, before God could be our Father: and to take a Mother upon Earth, that we might have a Father in Heaven: and to endure the Law's Curse, before we could be instated in the Blessing.  
3. It is necessary, That we should be regenerated, and born of God, before it can be applied to us. For this new Relation dependeth upon the New Bir●h: and none are Adopted, but those that are Regenerated, and renewed to the Image and Likeness of God: Nominal Christians are Bastards, and not Sons: not illegitimate but degenerate Children. The Relative Change, goeth before the Real. John 1.12, 13. To as many as receive him, to them gave he power to become the sons of God: which are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the next Foundation of this Relation, is not our Being which we have from God as a Creator; but our New Being, which we have from him as our Father in Christ. As we are Men, God is a Governor to us, and we are his Subjects: As we are New Men, God is a Father to us, and we are his Children.  
4. The Immediate issue of Regeneration is Faith▪ John 1.12. To as many as received him, to them gave he power to become the S●ns of God, even to as many as believe in his name. Receiving Christ is an hearty consent to take Christ to the ends for which God offereth him: namely, That he may be our Lord and Saviour, that we depending upon the Merit of his Obedience and Sacrifice, and assurance of his Covenant and Promise, may obey his Laws, and wait for our final Reward.  
5. The benefits occurring to us thereby: I shall Instance in Three.  
1. The gift of the Spirit, to be our Sanctifier, Guide, and Comforter. This is a gift which he giveth to none but his Children, and which he giveth to all his Children. A gift which suiteth with the greatness and love of our Father; and absolutely necessary for us, as Children. God as a Creator, giveth us our Natural Endowments; but as a Father in Christ, he giveth us his Spirit; Gal. 4.6. And because ye are sons, God hath sent forth the spirit of his son into our hearts. If we have this high Privilege of Adoption, we have also the spirit of Adoption, to reside and dwell in our hearts as our Sanctifier, Guide, and Comforter; as a Sanctifier, he doth first change our hearts, and transform us into the Image of God in Christ, 2 Cor. 3.18. But we all with open face, beholding as in a glass, the glory of the Lord, are changed into his image from glory to glory: And Titus 3.5, 6. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of Regeneration, and the renewing of the holy Ghost, which he hath shed on us abundently through Jesus Christ our Saviour: and so he maketh us Children; but as Bees first frame their Cells, and then dwell in them: so he doth dwell in us, that he may further sanctify us, restraining us from sin. Rom. 8.13. If ye live after the flesh, ye shall die: but if ye through the spirit do mortify the deeds of the body, ye shall live. And quickening us to holiness; Gal. 5.25. If we live in the spirit, let us also walk in the spirit. As a guide leading us into all Truth, John 16.13. When the spirit of truth is come, he shall guide us into all truth. And regulating all the motions of the spiritual Life; Rom. 8.14. As many as are led by the spirit: especially our prayers, Judas 20. Praying in the holy Ghost. Rom. 8.26. We know not what we should pray for as we ought, but the spirit maketh intercession for us. As a Comforter, confirming our present Interest, and future hopes, 2 Cor. 5.5. Now he that hath wrought us for the self same thing is God, who also hath given us the earnest of his spirit. Indeed, the spirit is not so necessarily a Comforter, as a Sanctifier: yet a Comforter he is; and if not so explicitly and manifestly, we may blame ourselves. This is God's allowance, and we deprive ourselves of the benefit of it, by our own folly.  
2. Such an allowance of Temporal Mercies as is convenient for us, Matt. 6.32. For your heavenly father knoweth, that ye have need of all these things. A Christian hath Two things to relieve him against all his distrustful fears and cares, Adoption, and particular Providence; he hath a Father in Heaven, and his Father is not ignorant of his condition, nor mindless of it; and therefore though he hath little or nothing in hand, 'tis enough that his Father keepeth the Purse for him, whose care extendeth to all things, and all persons, and hath the hearts of Men in his own hands, and performeth all things according to his own will; He knoweth their Persons, Necessities, and Temptations; and if we trust him for our Heavenly Inheritance, we may trust him for our daily Maintenance, which he vouchsafeth to the Fowls of the Air, and Beasts of the Field; yea, to his Enemies, while they are sinning against him, dishonouring his Name, oppressing his Servants, opposing his Interest in the World; he that feedeth a Kite, will he not feed a Child? He that supplieth his Enemies, will he not take care of his Friends? those of his own Family? Indeed, he chooseth rather to profit us, than please us, in his Dispensations; but 'tis your duty to refer all to his Wisdom and Love.  
3. Eternal Blessedness is also the fruit of this Adoption, Rom. 8.17. If sons, than heirs, coheirs with Christ: as soon as we are taken into God's Family, we have a right to the blessed Inheritance; and the right and hope that we have now, is enough to counterbalance all Temptations. Alas, what are all the carnal pleasures and delights of Sin, which tempt us to disobey our Father, to those blessed things which he hath provided for us in Heaven! 'Twas Esau's Profaneness, to sell his Birthright, Heb. 12.16. So all the fears and sorrows of the present Life, Luk. 12.32. Fear not little flock, 'tis your father's good pleasure to give you a kingdom: if we have the Kingdom at the last, 'tis no great matter what we suffer by the way; but hereafter, we shall fully receive the fruits of our Obedience; Rom. 8.23. We ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies. In Heaven we have the fullest and largest demonstration of God's love and favour. 'Tis Love now, and Grace now, that he will take us into his Family, and Employ us in his Service. But then 'tis another manner of Love, when taken not only into his Family, but Presence and Palace, where we have not only a Right, but Possession: not only some remote service and ministration, but everlastingly enjoying, delighting, and praising God.  
Second●y, We now come to the proof and testimony of our Interest in this Privilege, The spirit beareth witness with our spirit. Here let us, 

1. Open the double Testimony.  
2. What the one superaddeth above the other.  
3. The necessity of their conjunction to our full comfort.    
1. The Nature of this double Testimony; and there first, let us begin with that which is more known to us, and understood by us, and that is the Testimony of a renewed conscience. Let us consider it, as conscience, and as renewed.  
1. As conscience. There is a secret spy within us, that observeth all that we think, or speak, or do, Rom. 2.15. Their conscience bearing them witness, and their thoughts in the mean time accusing or excusing. Now this conscience must not be slighted; partly, in respect of ourselves, because 'tis so intimate to us. 'Tis a spy in our bosoms, and can give a better judgement of us and our actions, than any thing else can. The judgement of the world by way of applause, or censure, is foreign, and grounded upon appearance; therefore not so much to be valued, 1 Cor. 2.11. The spirit of a man which is in him, knoweth the things of a man. Who knoweth more of us, than we do ourselves? And this witness cannot be suspected of partiality, and ill will; for what is dearer to ourselves, than ourselves? Therefore if our hearts condemn us, what shall be said for us? 1 John 3.20, 21. For if our hearts condemn us, God is greater than our hearts, and knoweth all things. Beloved, if our hearts condemn us not, then have we confidence towards God. And partly, because of its relation to God; 'tis called the candle of the Lord, Pro. 20.27. 'Tis God's Deputy Judge, and in the place of God to us; and therefore if it doth accuse, or excuse, it is to be regarded, for it is before God's Tribunal that it doth condemn or acquit us. 'Tis his sentence that we are to stand in fear and dread of; to whom doth it accuse us, but to God? whose Wrath doth it fear, but Gods, even then when there is no outward cause of dread, and fear? Conscience is the Vicegerent of the supreme Judge; partly, because of the rule it goeth by, which is the will of God, by which good and evil are distinguished; which is either revealed by the light of Nature, or the light of Scripture; the light of nature, Rom. 2.14.15. For the gentiles, who have not the law, do by nature, the things contained in the law; these having not the law, are a law to themselves, which show the work of the law upon their hearts, their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another. The Apostle proveth the heathens had a law, because they had a conscience; for conscience ever inferreth some rule and law, by which good and evil are distinguished. The light of Scripture comprehendeth either the Covenant of Works, or the Covenant of Grace. Works; and so conscience condemneth all the world as guilty before God, Rom. 3.19. and there is no escape from this sentence, but a regular appeal, and passage from Court to Court, Psal. 10.3, 4. If thou shouldest mark iniquities, O Lord, who shall stand! But there is forgiveness with thee, that thou mayest be feared. Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified; where poor condemned sinners may take sanctuary of the Lords Grace, and humbly claim the benefit of the New Covenant. Grace; wherein the penitent believer and those that sincerely obey the Gospel, are accepted. The legal conscience condemneth all the world, but the evangelical conscience aquitteth us, if we sincerely and thankfully accept the new covenant; that is, if we take the privileges offered, for our happiness; and the duties required, for our work; therefore 'tis said, 1 Pet. 3.21. Baptism saveth, not the putting away of the filthiness of the flesh, but the answer of a good conscience toward God Not the bare Ordinance, but the Covenant which is sealed by it. And what doth the Covenant require? Accepting the Lords offers, and resolving to obey his commands.  
2. As renewed. By nature conscience is blind, partial, stupid, but by grace it's made pure, tender, and pliant, and more able to do its office. The spirit is not said here to witness to our heart, but to our spirit, that is, to conscience as renewed and sanctified: now such a conscience implieth these things.  
1. Some knowledge of, and consent to the new covenant; for without knowledge the heart is not good, Pro. 19.20. It erreth in point of law and rule, and therefoe cannot well witness in the case. And, 2. Consent, there must be; for we cannot claim Privileges by a Charter, which we never accepted. Therefore, Isa. 56.4. And choose the things that please me, and take hold of my covenant. They thankfully accept the offered benefits, and resolve by the strength of the Lords grace, to perform the required duties.  
3. That our hearts be set to fulfil our covenant vow: For otherwise we double, and deal unsincerely with God; Heb. 13.18. We trust we have a good conscience, willing in all things to live honestly. The habit and bend of the heart is for God, and obedience to him.  
4. That there be some answerable endeavours, and pursuance of this resolution and care to please God in all things, Acts 24.16. And herein do I exercise myself, to have always a conscience void of offence towards God, and towards men.  
5. That these endeavours be uniformly carried on, that our sincerity may be evidenced to conscience. For then 'tis matter of Rejoicing, and assurance to us, 2 Cor. 1.12. This is our rejoicing, the testimony of our conscience, that in simplicity, and godly sincerity, we have had our conversations in the world. 1 John 3.19. And hereby we know we are of the truth, and shall assure our hearts before him. Grace constantly and self-denyingly exercised, hath an evidence in the conscience, and conduceth also to give liberty and boldness before God.  
2. The witness of the spirit. Because this is often mistaken, I shall the more distinctly lay it before you.  
1. The spirit layeth down marks in Scripture which may decide this question, whether ye are the children of God, yea or no. As for instance, 1 John 3.10. In this the children of God are manifested, and the children of the Devil; whosoever doth not righteousness, is not of God; neither he that loveth not his brother. And again, Rom. 8.14. As many ●● are led by the spirit, are the sons of God: So every where in the Scripture, God expressly telleth us, who shall go to Heaven, and who shall go to Hell: and that there is no neutral and middle estate, between the Holy and Carnal; all are of one sort or other. Now if we should go no further, the Text would bear a good sense; The spirit beareth witness with our spirit, when our conscience can witness our sincerity in a course of obedience unto God. The spirits witness in Scripture, that this is a sound, so a true evidence; and the Testimony of conscience confirmed by Scripture; for whatever is spoken in Scripture, 'tis supposed to be the very voice and Testimony of the Spirit; as Acts 28.25. Well spoke the Holy Ghost by Isaiah the prophet unto our fathers: so Heb. 3.7. Wherefore as the Holy Ghost saith, To day if ye will hear his voice. So the spirit speaketh or witnesseth to our spirits; namely, in the word; supposing what is to be supposed, this must not be slighted; yet this is not all; for the context speaketh not of a witness without but motion within, whereby we are restrained from sin, and inclined to cry, Abba Father.  
2. He worketh such graces in us, as are peculiar to God's children, and evidences of our interest in the Favour of God; as when he doth Renew and Sanctify the Soul; and so many of the choicest Divines take the word witness for evidence, or the objective Testimony; namely, that the presence, and dwelling, and working of the Sanctifying Spirit in us, is the Argument and matter of the proof, upon which the whole cause or traverse dependeth. That it is so to be taken, is clear in that exclusive mark, Rom. 8.9. But ye are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. Now if any man have not the spirit of Christ, he is none of his. And in that positive mark, 1 John 3.24. And he that keepeth his commanments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the spirit which he hath given us; and again, 1 John. 4.13. Hereby know we, that we dwell in him, and he is us, because he hath given us his spirit. That Holy and Charitable spirit. The gracious operations of his presence, are the Argument whence we conclude.  
3. He helpeth us to discern this work in our souls more clearly. Conscience dothits part, to discover it; and the spirit of God doth his part, namely, as he helpeth us to know, and see that Grace which he giveth and actuateth in us; for he revealeth the things given us of God, 1 Cor. 2.12. not only in the Gospel, though chiefly; but also in our hearts. The workman that made a thing, can best warrant it to the buyer. First he Sanctifieth, and then he certifieth; sometimes we overlook our Evidences, through the darkness and confusion that is in our hearts; Hagar saw not the Fountain that was near her, till God opened her eyes, Gen. 21.19. There is a misgiving in the conscience; we cannot see grace in the midst of weakness and imperfections. Marry wept for the absence of Christ, when yet he stood by her, John 20.14, 15. The spirit dwelleth and worketh in their hearts, but they know it not.  
4. He helpeth us not only to see grace, but to judge of the sincerity of grace: 'Tis more easy to prove that we believe, than to know that our faith is saving; to love Christ, than to know that we love him in sincerity; because of the deceitfulness of the heart, and the mixtures of unbelief, self-love, and other sins; and some degrees may be in hypocrites, as temporary faith, tastes, imperfect love, partial obedience; and besides, Grace where it is weak, is hardly perceived; the air will show itself in a windy season; the fire when 'tis blown up into a flame, 'tis no more hidden; grace strengthened, increased, acted, is more evident to conscience; habits are discerned by acts and exercise, and God is wont to reward the faithful soul with his assuring seal of light and comfort, 1 John 3.18. Love not in word or in tongue only, but in deed and in truth. The less we are Christians in show, and the more in sincerity, the more joy and peace.  
5. He helpeth us with boldness to conclude from these evidences. Many times when the premises are clear, the conclusion is suspended; we find in case of condemnation, 'tis suspended out of self-love; many know that they that live after the flesh shall die, yet they will not judge themselves; and the same may be done in case of self-approbation out of legal fear or jealousy; for persons of great fancy, and large affections, are always full of scruples, or loathness to apply the comforts due to them; the spirit concludeth for them, that they are the children of God, 1 John 3.14. We know that we have passed from death to life. 1 John 2.3. And hereby we know that we know him.  
6. He causeth us to feel the comfort of this conclusion, Rom. 5.13. Now the God of hope fill you with all joy, and peace in believing; 'Tis an impression of the comforting spirit; and Acts 9.31: They walked in the fear of the Holy ghost; The spirit is necessary to this actual joy; for 'tis possible a man may be persuaded of his sincerity, or have no doubting of it, and have too much deadness and dulness of soul; not so comforted. Well then, 'tis not an Oracle, as to Christ, Matth. 3: 17: Nor an internal suggestion, thou art a child of God; we have no warrant for that from Scripture; 'tis not only to, but with conscience; Now conscience goeth upon rational evidence, and we reason and argue from what we feel, or find in ourselves; and 'tis ascending to the covenant, where Privileges are assigned to the believer, 1 John 1.2. To as many as received him, to them gave he power to become the sons of God; to the penitent, Acts 2: 38: Repent, and you shall receive the Holy ghost. To the obedient; He is become the author of salvation to all that obey him.  
2. The one superaddeth to the other: Not the privilege without the qualification, that is sufficiently done by the word; not the conscience, by discourse, and the spirit immediately; no, they concur to produce the same conclusion; the spirits testimony superaddeth certainty, authority, and overpowering light, 1 Cor. 4.4. For I know nothing by myself, yet am I not hereby justified; but he that sudgeth me is the Lord; and Rom. 9.1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy ghost: As the influences of the Heavens work strongly, but imperceptibly, while they mingle themselves with the motions of the creatures; so doth the spirit with our spirit, it fortifieth and strengtheneth the testimony of a man's own heart, and so doth with more authority and power persuade us that we are the children of God.  
3. The necessity of this to our full comfort.  
1. We cannot pray without it. For the Text is brought to prove that they have a spirit within them, which inclineth them to cry Abha Father; surely, 'tis a great advantage in prayer, to be able to say, Psal. 63.26. Doubtless thou art our father; and again, Isa. 64.8. But now, Lord, thou art our father: But how will you do, unless you be God's children? and how will you know you be God's children, but by the spirit bearing witness to, and with your spirits? I know all God's children have not the comfort of the spirit, but they have the spirit of comfort, and in some measure can come to God as a Father.  
2. We cannot apply the promises without it: For the promises are children's bread, unless we be the children of God, what comfort can we take in the promises, unless we have an interest in them? privileges have their conditions annexed; the right is suspended till the condition be performed; that is, till we know ourselves to be true believers, the promises are in vain, and of no effect; if to all, you deceive the most; for though some are of God's Family, the whole world lieth in wickendness; the most are the children of the Devil. If to some, they have their characters, which occasioneth the restraint; and you are told here, this is known by the spirits bearing witness to our spirits.  
But what shall poor creatures do, that have not yet this clear testimony?  
1. Disclaim all other confidence. When you cannot apply Host 14.3. Ashur shall not save us, we will not ride upon horses, neither will we say any more to the works of our hands, Ye are our gods: for in thee the fatherless findeth mercy.  
2. Own God in the humbling way; Creep in at the back door of the promise, 1 Tim. 1.15. Jesus Christ came into the world to save sinners: If Christ came to save sinners, I am sinner enough for Christ to save, Luke 15.18, 19 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee; and am no more worthy to be called thy son; make me as one of thy hired servants.  
3. Come to him, as the God and Father of our Lord Jesus Christ, Eph. 3.14. For this cause I bow my knees unto the Father of our Lord Jesus Christ. Certainly God will love, and accept all those that come to him by Christ.  
4. There is a childlike inclination, when there is not a childlike familiarity and boldness. The soul cannot keep away from God, and that is an implicit owning of him as a Father, Jer. 3.19. Thou shalt call me father, and shalt not turn away from me: We call him Father, optando si non affirmando; unspeakable groans discover the spirit of adoption, as well as unutterable joys; we own him by way of option and choice; though not by actual assurance of our special relation to him, and interest in his fatherly love; there may be a child like love to God, when we have no assurance of his paternal love to us.  
5. There is a childlike reverence and awe, when not a childlike confidence, Their heart standeth in awe of, as the Rechabites, their father's command, dare not displease him for all the world; these in time will overcome; in short, God hath a title to our dearest love, when we cannot make out a title to the highest benefit.   

SERMON XXV.  ROME VIII. 17. 
If children, than heirs, heirs of God, and joint-heirs with Christ: if so be that we suffer with him, that we may also be glorified together.  
THE Apostle had showed, v. 13. That if we through the spirit do mortify the deeds of the body, we shall live. He proveth it by this medium and argument; That as many as obey the sanctifying motious of the spirit, are children of God; and children may look for a child's portion. He proveth they are children, because the spirit accompanieth the dispensation of the New Covenant, whereby we are adopted into God's family; and this spirit acts suitably, as is evident by his impression, v. 15. By his Testimony and Witness, v. 16. Now he goeth on further, and proveth, That if we be children, we are heirs; and that we shall live, if we mortify the deeds of the body, is more abundantly proved, for our inheritance is eternal life and glory, And if children than heirs, etc.  
In the Words observe, 

1. A Dignity, inferred from our Adoption.  
2. The Amplification of it, from the excellent nature of this inheritance, Heirs of God, and joint heirs with Christ.  
3. 'Tis applied as a comfort against adversities; If so be that we suffer with him, that we may also be glorified together.    
1. The Dignity inferred, is, that we are Heirs. The Inheritance belonging to Children jure nascendi; all Children are not necessarily heirs, but only males, and among them the first born; but jure Adoptionis, they that are Adopted, are adopted to some Inheritance; so here if Children, than heirs: be they Sons or Daughters, begotten to God sooner or later, Male are Female; are all one in Christ, Gal. 3.18. they are not debarred from the Inheritacce.  
2. The amplification of it; Or the greatness and excellency of this Inheritance, in two expressions, Heirs of God, and joint heirs with Christ. The first expression heightens the privilege in our thoughts, as the party adopting is, so is the privilege more or less glorious in our thoughts. Adoption is, in all free, and in some glorious. If a mean man adopt another's child, 'tis an act of free favour; but if adopted to a great Inheritance, suppose many Lord ships, or to the succession of a Crown, it doth inhaunse the benefit. So here, this giveth a right to the everlasting goods of the Heavenly Father. Secondly, The other expression, joint heirs with Christ. This Heritage giveth us a Communion with the only begotten Son of God: what the Son of God by Nature enjoyeth, that the Children of God by Adoption enjoy also, so far as they are capable; we together with Christ enjoy God for evermore. He is his God, and Father, and our God and Father; John 20.17. he is glorified, and we are glorified together with him.  
3. 'Tis applied as a comfort against adversities and afflictions; if so be that we suffer with him, that we may be also glorified together. The latter clause we may look upon as propounded, 1. As a concession, 2. As a condition, accordingly as we translate the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing that, or if so be.  
1. A concession; seeing that we suffer with him, that we may be glorified together. Tho we shall hereafter have Communion with Christ in Glory, yet for the present we may have Communion with him in afflictions; this doth not infringe our privilege, but confirm it rather, 1 Pet. 4.13. Rejoice, in as much as ye are partakers of Christ's sufferings; that when his glory shall be revealed, ye may be glad with exceeding joy. Those that suffer for Christ, do also suffer with Christ; they are brought into a nearer conformity to him in his state of humiliation, that afterwards they may be conformed to him in Glory.  
2. In the way of condition. We must submit to the condition of afflictions as necssary to obtain glory; for there must be striving before crowning, 2 Tim. 2.5. If a man strive for masteries, yet he is not crowned except he strive lawfully; that is, if any man would enter into the lists in any of the Olympic Games, he must observe the rules in running, cutting, wrestling, etc. He must submit to the laws of the Game, or Exercise: He applieth this similitude, v. 12. If we suffer with him, we shall reign with him; That is, we must suffer for Christ, and we shall be rewarded with the participation of his Glory; so here, we would all have our privileges; but before we enjoy the full of them, we must be conformed to him, suffer for him, and with him; that in imitation of our head and chief, we may come to glory the same way that Christ did, by sufferings, Heb. 2.10. For it became him sor whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering. But you will say, All are not called to the afflictions of the Gospel; is this condition indispensible? then none but Martyrs are glorified? Answer, 1. All have not Abel's Cross, do not run the hazard of their lives; but usually they will have Isaac's Cross, Gal. 4.29. He that was born after the flesh, persecuted him that was born after the spirit. Meaning thereby those cruel mockings and scoffings which Isaac endured from Ishmael, Gen. 21. the Children of God living upon an unseen God, and an unseen world, sensual men mock at their interest in God, and labour to shame them from their confidence in promises yet to come.  
2. Tho all suffer not, yet all must be prepared, and contented to suffer, Math. 16.24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross and follow me▪ God knoweth at what rate our sincerity must be tried; yet every one should make Christ a good Allowance: and our alienation from the world must be so great, and our resignation to God so full, that nothing we enjoy here, not life its self, may be an impediment to our fidelity to Christ.  
3. When God seeth it fit, we must actually suffer the loss of all things, and obey God at the dearest rates, 1 Pet 3.17. If the will of God be so, that ye shall suffer for well doing; affirmativa precepta non ligant ad semper; affirmative precepts do not bind at all times, as negatives do. We must never do any thing against the Truth, but we are not always tied to suffering; but when we come to a necessity of either suffering or sinning, than God manifesteth his will to his People, that they should suffer: and then if we suffer with him, we shall also be glorified together. No creature could have brought us to this necessity, without God; 'tis plainly God's will that we should suffer; and remember it is his will that we should also reign with him.  
Doct. That all Gods Children are heirs of a blessed and glorious inheritance. Here I shall show you, 

1. The agreement between common heirs and them.  
2. The difference.  
3. Those properties which show the greatness of the Inheritance.    
1. The Agreement in these things.  
1. There is an Inheritance provided. We have a right to all the good things God hath promised, especially eternal life; therefore the People of God are called Heirs of Salvation Heb. 1.14. Heirs of the kingdom, Jam. 2.5. And the Heavenly Estate is called the Inheritance of the Saints in light, Col. 1.12. Those excellent things which are to be enjoyed by us in the other world, are in the nature of an Inheritance.  
2. The conveyance is by promise and covenant; as other heritage's are conveyed by formalities of Law, so is this. The Covenant is so offered by God, and so it must be accepted by us, Psal. 119.111. Thy testimonies I have taken as an heritage for ever. As we say a man's estate lieth in Bills and Bonds, so are Gods Testimonies our heritage; not the promises, but the things promised. And so it is said, Heb. 6.12. That Gods Holy ones did through Faith and Patience inherit the Promises; that is, the thing promised, spiritual and eternal blessings and rewards.  
3. Our tenor is by sonship. 'Tis free; for the inheritance is not purchased by us, but freely bestowed upon us; a child's tenure differeth from a servant, the one earneth his wages, and the other hath his Estate from his Father's bounty and free gift; so is ours the gift of God, Rom. 6.23. In opposition to works, called therefore the reward of inheritance, Col. 3.24. Tho servants earn what they receive from men, yet from the Lord Christ, whatever they receive for faithfulness in their calling, 'tis a free retribution; though they are servants to men, yet they are sons to God, for all are children and heirs in Heaven, there is no distinction of servants and sons there. In short, whatever is promised to any work of ours, 'tis not from any worth in the work, but from God's free grace.  
2. 'Tis full. For the Inheritance is more than a Legacy; God showeth his goodness to all his creatures, but to his children he giveth the inheritance; as Isaac had the inheritance from Abraham; but to his sons that he had by Concubines he gave gifts, and sent them away, Gen. 25.5, 6 All men taste of his common bounty, but his Saints have their inheritance reserved for them; which showeth, that we should put a distinction between our heavenly inheritance, and those earthly enjoyments which floweth in the channel of common Providence: Alas! That far exceedeth any thing we enjoy here; all things here are but mean and fading in themselves, and liable to spoil and vastation from others; but this is our eternal and durable estate, which the wicked shall not partake of, whatever gifts God bestoweth on them now.  
3. There is a time between Right and Possession; and in the mean time the Heirs live by hope, till the Inheritan● fairly descendeth to them; so here, Titus 3.7. Being justified by faith, we are made heirs according to the hope of eternal life. We are heirs, but 'tis little that we enjoy now; Gods Sons and Heirs make no fair show in the flesh; to outward appearance there is little difference between their condition, and the condition of the men of the world: For God will not distinguish the heirs of promise from others by their outward condition, but internally: There is hope of a better estate, and surely to expect such great things▪ and not be affected with them, argueth a dead and stupid heart; Is a Right nothing before Possession? Or is the expectation so grounded, a vain fancy? Surely a Christian is or will be a great man. Is the heir nothing better than a slave, because he doth not as yet come to the enjoyment of what is provided for him? A Right and an Hope should give us more joy than usually we find in ourselves; if it were a vain expectation, and not grounded upon a right, it were less, but being it is so, we should be more affected with it.  
5. As an heir hath not only assurance of the inheritance, but present supply and maintenance and other demonstrations of love to support his expectation from him that Adopted him, that all the estate falleth to him. So in the mean time God's Children have the pledges of his love, the Possession of the Heavenly Inheritance is begun here in the Kingdom of Grace; and is afterwards completed in the Kingdom of Glory. The spirit now with his comforts and graces is set forth under a double notion of earnest and first fruits, Eph. 1.14. The earnest of inheritage. First fruits, Rom. 8.23. There are two acts of a Christian, To look, and long for this estate: look for it, because 'tis sure; and long for it, because it is good: God giveth us a pledge and earnest, to show how sure; a taste, to show how good; thus far they agree.  
2. Wherein they disagree.  
1. 'Tis an inheritance, not lessened by the multitude of coheirs: God is an infinite Portion, that cannot be divided, and sufficeth the whole World. In other heritage's many a fair stream is drawn dry, by being dispersed into several channels; but here the more company, the greater the privilege; what an happiness is it to enjoy God among all the Saints! The company is ever propounded as a blessing, Math. 8.11. Ye shall sit down with Abraham, Isaac, and Jacob, in the kingdom of Heaven; and Heb. 12.22, 23. Ye are come to an innumerable company of Angels, etc. When God is all in all, he will fill up every vessel. As when the same light is seen by all, the same speech is heard by all; The one doth not see less, nor the other hears less, because another seeth, and heareth with him: in the world we straiten others, the more we are enlarged ourselves; but not then.  
2. In other inheritances the Father must die, before the son can inherit. Hereditas est successio in totum jus defuncti. Death taketh away the Father, that the Son may succeed him; God hath heirs, but no successors; we do not possess after our Father's death, but with our Father; he liveth for ever, and we live for ever with him; we die that we may go to the living God; when strength faileth, and heart faileth, thou art my portion for ever, Psal. 73.26. when others must leave their inheritance, we go to ours, than it beginneth.  
3. In other Heritage's, the heirs are designed by name, but here by character; men are contentious, every one would say, he is meant in the description; but here the heirs are not named, but described by certain qualifications which must be tried by out selves, warranted by the spirit, judged and examined by Christ at the last day. Sometimes they are termed the called, Heb. 9.15. That they that are called may receive the promise of eternal Inheritance; by which is meant, those which are effectually called, and converted unto God. Sometimes this privilege is settled upon believers, John. 1.12. such as do heartily and thankfully accept of Christ, and his Grace; and sometimes the Sanctified, as Col. 1.12. and Acts. 20.18. such as are dedicated to God, and live as a people set apart for him, all these are sons, therefore made heirs, qualified, and made capable of this blessed Inheritance.  
Thirdly, The properties of this Inheritance, which set forth the greatness of it.  
1. 'Tis a glorious inheritance, Eph. 1.18. That ye may know what is the riches of the glory of the inheritance in the Saints. That Inheritance which is appointed for those who are renewed by the Spirit of God, is a glorious inheritance. There is nothing in Heaven but what is glorious; the object of it is the glorious God whom we shall see, as we are seen; 1 Cor. 13.12. Especially as he shineth forth in the Glorious person of our Redeemer, John 17.24. Father, I will that those whom thou hast given me, may be where I am, that they may behold my glory. The state of our Bodies and Souls shall be glorious, Phil. 3.21. the place shall be Glorious, the upper Paradise, 2 Cor. 12.4. the company glorious, all the glorified Saints and Angels. Our employment glorious, Rev. 7.12. Blessing, and Praising, and Glorifying of God, for ever and ever.  
2. 'Tis an eternal and undefiled inheritance, 1 Pet. 1.4. To an inheritance incorruptible, and undefiled, that fadeth not away, reserved in heaven for you. I gather from that place, that it is a celestial and incorruptible inheritance, and so doth excel all worldly possessions which come from Fathers to their children; the things of this world are both defiling, and perishing; they pollute us; omnis turpitudo est a mixtura, when our hearts cleave to the things of this World, they are debased by them, to something beneath themselves; but this celestial inheritance doth not corrupt, but purify affections; these things below make us worse, but cannot make us better; they are perishing as well as fading; for they decay in our hands; like Flowers they whither in our Hands while we smell at them; but this endureth for ever, we shall not fail and to be sure the everliving God will not fail us.  
3. 'Tis a Blessed Inheritance, the expression in the Text, heirs of God, and joint heirs with Christ. First, heirs of God. The Inheritance is the Lord himself, blessed for ever; to be enjoyed by the Saints to all Eternity. He is the Inheritance of his People now, Psal. 16.5, 6. The Lord is the porition of mine inheritance, the lines are fallen to me in a pleasant place; Psal. 119.57. Thou art my portion, O Lord; and Lam. 3.24. The Lord is my portion, saith my soul, therefore will I hope in him. See what conclusions are drawn thence, duty, and hope; much more than will God be our all sufficient Portion, Rev. 21.7. He that overcometh shall inherit all things; and I will be his God, and he shall be my son: all things equivalently, all things immediately in God; God is instead of all, infinitely supplying and filling up the room of all; Riches, Honours, Contentment, and Comforts. If we have God, nothing shall be miss, nothing wanted, to make the state of those that enjoy it, completely happy. God is all immediately from himself, 1 Cor. 15.28. God shall be all in all, who filleth all the desires, and perfecteth all the Powers of our Souls, of himself, without the intervention of means. Secondly, joint heirs with Christ, we enjoy it by him, and we enjoy it with him.  
1. By him, for Christ is the heir of all things, and we can have no Title but by and through him; he hath the whole inheritance in his power, and the absolute disposing of all the good things which belong to it, John 17.2. Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given to him. He hath power of condemning and absolving; unless we Sincerely and Cordially come to him, and accept him upon God's offer, and obey him, we have no right.  
2. We enjoy it with him. Christ as Mediator hath a double Inheritance.  
1. Of life and glory. 2. Of dominion and power.  
1. Of Life and Glory. For we read, 1 Tim. 3.16. that he is received up into Glory, and there he liveth for ever at the Right hand of God; Now Christ will not be there alone, he cannot satisfy 〈◊〉 unless he have his People with him: for we do with Christ, enjoy God, and live with him for evermore; Christ will have his People sharers in the same life and Glory, John 12.26. If any man will serve me, let him follow me, and where I am, there shall my servant be: if any man serve me, him will my Father honour. His Pe●ple shall far as he doth, if they will serve him, and follow him; that is, not take it ill to be no better used, than he was. He will be with them in trouble, and they shall be with him in Glory: in their eternal estate they shall have constant, intimate, and nearer fellowship with him.  
2. An inheritance of dominion and power, Eph. 1.21. God raised him far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but in that which is to come. Christ as Mediator was exalted to the highest degree of glory, next to God in Heaven; far above that fading power of Rulers and Potentates by whom he was put to death; yea, above the highest degree of Angelical power. But doth any of this fall to our share? See what Christ saith, Revel. 3.21. To him that overcometh, I will grant to sit with me on my throne, even as I also overcame, and am sat down with my father in his throne. He that persevereth in spite of all temptations, shall partake of that honour to which my Father hath exalted me unto, after my sufferings. He shall reign with Christ, and sit down with Christ on the right hand of the Majesty of God; not the same methods used towards him, to bring him to a Glorious Eternity; but invested in the same power as Christ the head, Psal. 49.14. The upright shall have dominion in the morning.  
USE is Information of several truths.  
1. That our heavenly inheritance cometh to us not by our own purchase, and procurement, or merit; but by virtue of our sonship. For so the Apostle reasoneth, If sons, than heirs. 'Tis given by the mercy of God, or the bounty of our Father, Luke 12.32: Fear not little flock, 'tis your father's good pleasure to give you a kingdom. 'Tis purchased by Christ; indeed the Scripture doth not expressly say in terminis, that Christ purchased for us, but the merit of his death reached that effect; the immediate end of Christ's death was to expiate our transgressions; but the necessary consequent is our receiving the promise of eternal inheritance, Heb. 9.15. For this cause is Christ the Mediator of the new cvenant, that bymeans of death, for the redemption of the transgressions under the first covenant, they which are called might receive the promise of eternal inheritance His death removed sin, and the eternal penalties due to it: and the new Covenant, which is so full of Heavenly promises, is thereby introduced; none but such whose sins are expiated, can be heirs; and yours could not be expiated without the death of the Mediator. Therefore take away this death, and there can be no new covenant, no inheritance: this death satisfied the justice of God, and merited his favour. Again, we are purchased: though it be not said Heaven is purchased, Eph. 2.14. Once more, 'tis said he gave himself, Eph. 5.25, 26, 27. all the benefits depend on the Blood of Christ; and 1 Thes. 5.9.10. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him. The price of this purchase than is Christ, is Christ's death and blood. Christ having purchased it, hath left it in legacy, John 17.24. Father, I will that those thou hast given me, may be where I am: Luke 22.22. This is the new testament in my blood, which is shed for you. What are the Lagacies? Pardon and life, Matt. 26.28, 29. and Christ liveth for ever to be Executor of his own Testament. Heb. 7.25. We than Adopted Believers, are designed heirs of salvation, and eternal Glory, out of mere grace, not out of any merit of ours.  
2. It informeth us, That it is a safe way upon the observation of the saving effects of God's spirit in ourselves, to conclude that we are in an estate of grace, even the adopted children of God; for so doth the Apostle reason in this place; They are children of God; how is it known? by the work and witness of the spirit within us; thence we conclude, if sons, than heirs; the like, Gal. 4.6. Because ye are sons, he hath sent forth the spirit of his son, crying Abba father. Wherefore thou art no more a servant, but a son; and if a son, than an heir of God, through Christ. Which teacheth us how to come to a conclusion in soul debates. Have I a childlike inclination, and sense and confidence that God hath adopted me into his favour, and have the sanctifying of the spirit upon my heart? I may be bold then to enter my claim.  
3. It Informeth us, That the privileges of believers are so linked together, that where one of them is, there are all the rest. Therefore if we enjoy one, than we must collect and infer that the rest do belong to us also; If sons, we must not rest there, than heirs, heirs of God, and joint heirs with Christ. One link of the golden chain, draweth on another; there is a great deal of profit in these collections and inferences; our minds are usually taken up with trifles and childish toys; surely the privileges of a Christian are not so much considered as they should be. The benefit of it is this, partly, it keepeth our hearts in a way of praising God, and constant rejoicing in God; if we did more consider the excellency of our Inheritanne, 1 Pet. 1.3, 4. Blessed be God, who hath begotten us to a lively hope, to an inheritance incorruptible, undefiled. Our thoughts are too dead and cold, till we revive the memory of our excellent privileges by Christ. Partly, as it keepeth us in a constant and cheerful adherence to the truth, what ever it cost us; we slight all temporal things, how grievous or troublesome so ever they be, Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us. Rom. 5.3. We glory in tribulation, as knowing that tribulation worketh patience. Partly, To help us to despise the pleasures of sin which are but for a season, while eternal things are in view, 2 Cor. 4.18. While we look not to the things which are seen, but to the things which are not seen: for the things which are seen are temporal: but the things which are not seen, are eternal. And Partly, To digest the labours of duty and obedience, all the pains of the Holy Life, 2 Cor. 5.9. Wherefore we labour, whether present or absent, that we may be accepted of the Lord. What shall we not do for such a Father, that hath provided such an inheritance for us, that we may enjoy him, and be accepted with him? Therefore we should stock our minds with these thoughts.  
4. That we should not question our estate, because we are under grievous pressures and afflictions. For the words are an anticipation of an objection, If Sons of God and Heirs of Glory, why are we then so afflicted? he inverteth the Argument, You are so afflicted, that you may have the inheritance. 'Tis rather an evidence of our right, than an infringement of it, especially if patiently endured for God's sake, seeing thereby you are conformed to the Son by nature, Rom. 8.29. He hath predestinated us to be conformed to the image of his son. We have communion with Christ and his Sufferings; and if we be like him in his estate of Humiliation, we shall be like him in his estate of Exaltation also.  
2. USE is Exhortation. 1. To bilieve this blessed inheritance which is reserved for the children of God. 'Tis a great happiness, but let not us therefore suspect the truth of it; for 'tis founded in the infinite mercy of the eternal God, and the everlasting merit of a blessed Redeemer; And we are prepared and qualified for it by the Almighty Operation of the conquering spirit; 'tis an happiness that lieth in another world, and we cannot come at it but by death: But is there no life beyond this? Where then shall the good be rewarded, and the wicked punished? 'Tis unseen, but it is set before us in the promises of the Gospel, which God hath confirmed by miracles, and sanctified to the conversion and consolation of many souls throughout all successions of ages; and were the best and wisest of men, that ever the world saw, deceived with a vain fancy? Or can a lie or delusion be sanctified to such high and holy ends? therefore do you believe it, John 11.26. Whosoever liveth and believeth in me, shall never die; believest thou this? If you believe your Reconciliation with God by the death of Christ, why not your salvation by his life? If your adoption into his family, why not the inheritance? both privileges stand by the same grace.  
2. Let us live always in the desire of it, that desire that will quicken you to look after it, Phil. 3.14. And to seek after it in the first place, Matth. 6.33. That desire that will quicken you to long for the enjoyment of it, Phil. 1.23.  
3. To comfort yourselves with the hope of it. Rom. 5.2. And rejoice in hope of the glory of God; 'tis the glory of God; God giveth it, God is the solid part of it, and can we expect shortly to live with God, and upon God, and not rejoice in the hope of it? Is a deed of gift from God, the security of infallible promises, nothing? Is the Title nothing before possession? When this estate is so sure and near, we should more lift up our heads, and revive our drooping spirits.  
4. Let us walk worthy of it: 1. Despising Satan's offers, Heb. 12.16. Be not a profane person, as was Esau. 1 Kings 21.3. The Lord forbid that I should part with the inheritance of my father. Be chary of your inheritance, keep the hopes clear, fresh, and lively. 2. Wean your hearts from the world, Col. 3.1, 2. If ye be risen with Christ, seek the things that are above, set your affections above, and not on the earth. There is your Father, your Head, your Christ, your Patrimony; 'tis reserved for you in the Heavens. 3. Live in all holy conversation and godliness, 1 Pet. 3.7. Living as heirs of the grace of life, in all duties to God, love to one another, fidelity in all our relations. We that shall live in the clear vision and full fruition of God in Christ, should be other manner or persons.  
4. In an heavenly manner, Phil. 3.20. But our conversation is in heaven. Either acting for it, or living upon it, or sollacing ourselves with it; with delightful thoughts of Heaven sweeten your pilgrimage here; be willing to suffer afflictions if God call us thereunto, patiently; you suffer with Christ: Christ takes it as done to himself, Acts 9.4. Why persecutest thou me? Fill up your share of the sufferings Providence hath appointed for Christ Mystical, Col. 1.24. Who now rejoice in my afflictions fo● you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body's sake, which is the church. 2 Cor. 1.6. And whether we be afflicted it is for your consolation and salvation; and Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.   

SERMON XXVI.  ROME VIII. 18. 
For I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us.  
IN this Chapter the Apostle speaketh, first of bridling lusts, and then of bearing afflictions; both are tedious to flesh and blood; the necessity of taming the flesh is deduced throughout that whole discourse, which is continued from v. 1. to the end of v. 17: where he maketh patient enduring afflictions, a condition of our glory; if we suffer with him, we shall also be glorified together. He now showeth us a reason, why we should not dislike this condition, because the good which is promised is far greater than the evil which we fear; two things Nature teacheth all men; the first is to submit to a lesser evil, to avoid a greater; as men will cut off an Arm or a Leg to save the whole body; the other is, to undergo a lesser evil to obtain a greater good than that evil depriveth us of. If this principle were not allowed, it would destroy all the industry in the world; for good is not to be obtained unless we venture somewhat to get it; upon this principle the Apostle worketh in this place, For I reckon, etc.  
In the Words take notice of, 

1. The things compared; The sufferings of the present life, and the glory to be revealed in us.  
2. The inequality that is in them, They are not worthy.  
3. The Conclusion or Judgement of the Apostle upon the case (I reckon).    
1. The things compared. On the one side the sufferings of the present time. 1. Mark that, (sufferings) plurally, to comprise all of the kind, Reproaches, Strifes, Fines, spolling of goods, Imprisonment, Banishment, Death. Again (of the present time) To distinguish them from the torments of Hell, which maketh up a part of the Argument; for if to avoid temporal evils, we forsake Christ, we shall endure eternal torments; but the Apostle speaketh of temporal evils.  
2. On the other side, The glory that shall be revealed in us: Every Word is Emphatical. 1. Our reward is called glory; in our calamity we are depressed and put to shame; but whatever honour we lose in this mortal life, shall be abundantly supplied and recompensed to us in Heaven; If any man serve me, him shall my father honour, John 12.26▪ An afflicted, persecuted people, are usually misrepresented and scandalised in the world; but there is a life and state of glory prepared for them in Heaven; men cannot put so much disgrace upon them, as God will put marks of honour and favour. 2. It shall be revealed. This glory doth not appear for the present, 'tis not seen, 'tis not conspicuous to the eyes of men; therefore some believe it not, others regard it not; It doth not yet appear, what we shall be: the world knoweth us not, as it knew him not, 1 Job 3.1, 2. Therefore the world knoweth us not, because it knew him not: behold, now we are the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him, and see him as he is. But it shall be seen, because of God's Decree and promise; for the glory is prepared, though it be not revealed. 3. In us, or upon us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we shall be raised immortal, incorruptible, and we shall be so highly favoured and honoured by Christ, as we shall be at the Day of Judgement, than this glory is revealed upon us; that is, we shall be possessors of if; we have the right now, but then the possession.  
2. The inequality between them: They are not worthy to be compared, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not worthy to future glory, not worthy to be set one against the other, as bearing no proportion.  
3. The Conclusion or Judgement of the Apostle in this case; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical, and implieth, that he had weighed these things in his mind; after the case was well traversed, he did conclude and determine upon the whole debate; rationibus bene subductis colligo & statuo. The Apostle speaketh like a man that had cast up his accounts, well weighed the matter he speaketh of; and then concludeth, resolveth and determineth, that the sufferings which are to be undergone for Christ, are nothing, considering the glory and blessedness which shall ensue.  
Doct. That every good Christian, or considerate believer, should determine, that the happiness of his glorified estate doth infinitely outweigh and exceed the misery of his present afflictions. I shall open the Point by these Considerations.  
1. That counterballancing temporal things with eternal, is the way to clear our mistakes, or prevent the delusions of the flesh. The Apostle observeth this method here and elsewhere, 2 Cor. 4.17. This light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory: And 'tis necessary; for all our mistakes come by reckoning by time, and not by eternity; but looking to eternity sets us right again, 2 Cor. 4.18. Looking not to the things which are temporal, but to the things which are eternal. The flesh is importunate to be pleased with present satisfactions; it must have something seen and at hand; and this tainteth our minds, so that present things bear a big bulk in our eye, but things to come are as a vain fancy; therefore nothing will scatter this mist and cloud upon our understandings, but a due sight of eternal things, how real they are, and how much they exceed for greatness and duration; then we shall find that time to eternity is but as a drop lost or spilt in the Ocean, as a point to the circumference; and that the honours and dignities of the world, which dazzle men's eyes, are vain and slippery; that riches, which captivate their hearts, are uncertain and perishing, that pleasures, which inchant their minds, are sordid and base, and pass away as the wind; that nothing is great, but what is eternal; if wicked men did but consider the shortness of their pleasures, and the length of their sorrows, they would not be so besotted as they are; and if holy men did but consider the shortness of their afflictions, and the length of their joy and glory, it would animate and encourage them to carry it more patiently and cheerfully in all their tribulations.  
2. This may be done four ways.  
1. Comparing temporal good things with eternal good things, that we may wean and draw off our hearts from the one to the other, and so check the delights of senfe; As wealth with heavenly riches, Heb. 10.34. Ye took joyfully the spoiling of your goods, as knowing in yourselves, that ye have in heaven a better and a more enduring substance. Eternal bliss in Heaven is the most valuable and durable kind of wealth, all other treasure cometh more infinitely short of it, than Wampompeage, or the shells which the Indians use for money, doth of our coin and treasure; so to wean us from our sensual delights, the Scripture propoundeth to our consideration, that eternal and solid joy, which resulteth from the immediate fruition of God, Psal. 16.11. So to wean us from vain glory, and that we may be contented with the glory that comes from God only, it telleth us of the honour and glory of the Saints, John 5.44. All the sensual good things we dote upon, are but a may-game or painted show in comparison of what we shall enjoy there.  
2. Temporal bad things with eternal good things; so to defeat the terrors of sense: All the sufferings of the world are but as the scratch of a pin, or a flea-biting to that Woe, Wrath, and Tribulation that abideth for every soul that doth evil; no fire like the fire of hell, nor pains like the pains of the worm that never dyeth, Luke 12.4, 5. Fear not them that kill the body, and after that have no more that they can do; but I will forewarn you whom ye shall fear; fear him, which after he hath killed, hath power to cast into hell. Men threaten prisons, God threateneth hell; they can mangle the body, but when they have cut it all in pieces, they cannot reach the soul; if we sin to avoid trouble in the world, we escape at a dear rate: As a nail driveth out a nail, so doth one fear drive out another; temporal sufferings are nothing to eternal; Heb: 11.35. They accepted not deliverance, looking for a better resurrection; the general Resurrection is better than present remission of torments.  
3. Temporal good with eternal evil; many succeed well in a way of sinning here, live without any remarkable blast and stroke of God's Judgement; but how is it with them in the other world? momentum est quod delectat, eternum quod cruciat, Heb. 11.25. The pleasures of sin are but for a season; but the punishment of sin is for ever; if we compare the pleasures of sin with the pains of Hell, it may be a means to reclaim us from the sensual life. This short pleasure is dear bought.  
4. Temporal bad things, with eternal good things. This here, and 2 Cor. 4.17. For our light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. A due sight of eternity will soon show us the smallness of all that we can suffer here; and so our afflictions are not matters much to be stood upon, or accounted of; the comparison must be rightly stated, and weighed, and improved by proper considerations.  
3. In this last comparison these things are considerable.  
1. Our sufferings come from men, but our glory cometh from God; now as the Agent is, so is the effect; man afflicts as a finite creature, but God rewardeth us as an infinite and eternal being: man showeth himself in his wrath, and God in his love; man in his anger, Isa. 51.12. Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man who shall be as grass? Men soon perish and are gone, and the effects of their anger cease with them; they can do no more than God pleaseth, and their time is limited; they can rage no longer than God pleaseth. But as man showeth himself as man, God showeth himself as God; 'tis intimated in the general expression of the Covenant, I will be your God, be such a Benefactor as a God should be, do us good so as becometh an infinite eternal Power; thence are those reasonings, Matth. 22.32. I am the God of Abraham, and the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living. Heb. 11.16. But now they desire a better country, that is an Heavenly; wherefore God is not ashamed to be called their God, for he hath prepared for them a city. He will give us somewhat like himself; now what comparison between the wrath of man, and the Bounty of God?  
2. Our Sufferings are Earthly, but our Glory is Heavenly. As the place is, so is the estate; here both the good and evil is partial, but there both are complete. For here we are in the way, there in termino in our final estate; here a believers spiritual condition will counterbalance all his outward troubles; his consolation exceed his afflictions, 2 Cor. 1.5. For as the sufferings of Christ abound in us, so our consolation doth abound by Christ; much more his eternal estate. For now we are but in part acquainted with God, but there he is all in all, 2 Cor. 15.28. Here we see him in a glass, but there face to face, 2 Cor. 13.2. Here we have the earnest, there the whole bargain; here a taste, there a full feast; here the beginning, there the consummation.  
3. Our sufferings are but short, but our Glory eternal, 1 Pet. 1.6. For a season if need be ye are in heaviness through manifold temptations; the trouble is but of short continuance; so 1 Pet. 5.10. He hath called you to eternal glory by Jesus Christ, after you have suffered awhile. 'Tis but a little time that we suffer; for God knoweth our spirits are soon apt to fail; he considereth we are but dust. Indeed the Lord useth a difference with his Children; some have shorter Trials, some longer; but they are all but for a season. If they should last for our whole Lives, they are but momentary, if compared with eternity. But 'tis not credible that our lives should be altogether calamitous; there is no instance either in Scripture, or the Records of Time; there are intervals of rest, and our Enemies cannot trouble us, but when 'tis permitted of God. But if there were no intermission, yet this life its self is but for a moment, compared with eternity. If you consider that which in these afflictions we most dread, and beyond which the power of the most cruel adversaries cannot reach, death its self; 'tis but for a moment, in the twinkling of an Eye we are in eternity; death cometh in a moment, and 'tis gone in a moment; after that, we enjoy eternal rest and peace. Therefore though in our way to Heaven we should endure the most grievous calamities, yet since they are but short, and momentary, we should submit to them, that we may enjoy so great a good, as the vision and fruition of God. Toleramus brevia, expectamus eterna, the Sufferings are Temporal, the Glory is Eternal, because it dependeth upon the will of an immutable God, and the everlasting merit of a Glorious Redeemer: when either of these Foundations fail, your Blessedness will be at an end. But these can never fail; and therefore our▪ Glory will be everlasting. Well then, the Pain and Suffering will be short; within a little while you will feel it no more, than if it had never been; if the pain be remembered, it will be but to increase your joy.  
4. As they are short so they are light. Leves, & breves. The Scripture often joineth them together, 2 Cor. 4.17. This light affliction which is but for a moment. They are light; just so they are short in comparison of eternal Glory; as of short continuance, if compared with eternity; so of small weight if compared with the reward; eternity maketh them short; and the greatness of the reward maketh them easy. There are degrees in our troubles, some of the Saints get to Heaven at a cheaper rate than others do; but yet the afflictions of all are light, if we consider the unspeakable Glory of the world to come; indeed we do but prattle when we presume fully to describe it; for it doth not appear what we shall be, and it hath not entered into the heart of man to conceive the great things which he hath prepared for them that love him. But the Scripture expressions every where show it shall be exceeding great, and also by the beginnings of it; the world is ignorant and incredulous of futurity, therefore God giveth us the beginnings of Heaven and Hell in this world, in a wounded spirit, and the comforts of a good Conscience; these things we have experience of; we know not exactly what our future condition will be, but the hopes and fears of that estate are very affective: the fears and horrors of eternal torment, which are found in a Guilty Conscience, do in part show what hell will be, or the nature of that woe and anguish which abideth for the impenitent, Prov. 18.14. The spirit of a man will sustain his infirmity: but a wounded spirit who can bear? The Salve for this Sore, must come from Heaven only; so the joys of a good conscience, which are unspeakable and glorious, 1 Pet. 1.8. show that the happiness appointed for the Saints will be exceeding great: for if the foretaste be so sweet, the hope and expectation be so ravishing, what will the enjoyment be? Besides, God moderateth our sufferings, that they may not be overlong, or over grievous, 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above that you are able: but will with the temptation also make a way to escape, that ye may be able to bear it. If the trial be heavy, he fortifieth us by the comfort and support of the spirit, and so maketh it light and easy to us. To a strong Back that Burden is light, which would crush the weak, and faint, and cause them to shrink under it: but though God moderateth our afflictions, he doth not abate our Glory, that is given without measure; A far more exceeding weight of glory.  
5. The sufferings are in our mortal bodies, but the glory is both in soul, and body. 'Tis but the flesh which is troubled, and grieved by affliction; the flesh, which if delicately used, soon becometh our enemy; the Soul is free, and not liable to the power of man; now it becometh a man, much more a believer, to look after the Soul, Heb. 1●. 39. We are not of them who draw back to perdition, but of them that believe to the saving of the soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Implying, that they that are tender of the flesh, are Apostates in heart; if not actually and indeed so, yet in practice: But those which will purchase the saving of the Soul at any rates, are the true and sound Believers. The World which gratifieth the bodily life, may be bought at too dear a rate; but not so the Salvation of the Soul; they that are so thrifty of the Comforts and Interests of the Bodily Life, will certainly be prodigal of their Salvation. But a Believer is all for the saving of his Soul. That is the end of his Faith, and labours, and sufferings, and his Self-denial. The end of his Faith is to save his Soul. 1 Pet. 1.9. So much as God is to be preferred before the Creature, Heaven before the World, Eternity before Time, the Soul before the Body; so much doth it concern us to have the better part safe. But yet this is not all, that which is lost for a while, is preserved to us for ever; if the body be lost temporally, 'tis secured to all eternity. If we lose it by the way, we are sure to have it at the end of the journey, when the body shall have many privileges bestowed upon it, but this above all the rest, that it shall be united to a Soul fully sanctified, from which it shall never any more be seaprated, but both together shall be the eternal Temple of the Holy Ghost.  
6. Sufferings do mostly deprive us of those things which are without a; man but this is a glory which shall be revealed in us. By sufferings we lose estate, liberty, comfortable abode in the world among our Friends and Relations; If life its self, which is within us, 'tis only as to its capacity of outward enjoyments; for as to the fruition of God and Christ, so 'tis true he that loseth his life shall save it, Matth. 25.16. and shall live though he die, John 11.25. 'Tis but deposited in Christ's hands. But this Glory is revealed in us, in our Bodies in their Immortality, agility, clarity, and brightness; in our Souls by the beatifical vision; the ardent love of God; the unconceivable joy and everlasting peace and rest which we shall have when we shall attain our end; now if we be deprived of things without us, for such things within us; if we be denied to live in dependence on the creature, that we may immediately enjoy God, should we grudge and murmur?  
7. Our sufferings dishonour us in the sight of the world, but this glory maketh us amiable in the sight of God: For having such a near relation to God, and being made like him, we are qualified for a perfect reception of his love to us; we love God more in the glorified estate, and God loveth us more, as appear by the effects; for he communicateth himself to us in a greater latitude than we are capable of here; now is the hatred of the world worthy to be compared with the love of a Father? Or should their frowns be a temptation to us, to divert us from that estate, wherein we shall be presented holy, and unblamable, and irreprovable in his sight? Col. 1.22. When perfectly sanctified, we love God more, and are more beloved by him.  
8. The order is to be considered; for look as to the wicked, God will turn their glory into shame; so as to the godly he will turn their shame into glory: 'Tis good to have the best at last; for 'tis a miserable thing, to have been happy, and to have had experience of a better condition, and to become miserable, Luke 6.20. woe to you rich, for you have received your consolation; and Luke 16.25. Son, in thy life time thou receivedst thy good things, and Lazarus evil things; but now he is comforted, and thou art tormented. The beggar had first temporal evils, and then eternal good things; but the rich man had first temporal good things, and then eternal evil things; as many that do well here in the world, fare ill in the world to come; but now 'tis otherwise with the godly, John 16. 20. Your sorrow shall be turned into joy. Our last and final portion is most to be ragarded; the Christian by temporal trouble goeth to eternal joy; the worldling by temporal glory to eternal shame; a Christians end is better than his beginning, he is best at last; a man would not have evil, after experience of good.  
4. The comparison, though it be rightly stated and weighed by us, it will have no efficacy, unless we have faith, or a deep sense of the world to come. For unless we believe these things, they seem too uncertain, and too far off to work upon us: 'Tis easy to reason down our bodily and worldly choice, and to show how much eternal things exceed temporal; but this taketh no hold of the heart, till there be a firm belief of the glry oreserved for God's People, Heb. 11.1. Faith is the substance of things hoped for, and the evidence of things not seen; and 2 Pet. 1.9. He that lacketh these things, is blind and cannot see afar off. To draw us from things that we see and feel, we need a clear light about things we see not; Men are sharp sighted enough in things that concern the present world, but beyond it we can see nothing, but by the perspective of faith; and therefore reason as long as we will, yet the consideration of the other world doth nothing prevail with us, without a lively faith.  
5. This faith must be often exercised by serious meditations, or deep and ponderous thoughts. For the greatest truths work not, if we do not think of them; Faith showeth us a truth, but consideration is the means to improve it, that we may make a good choice, and our hearts may be fortified against all temptations; we must often sit down, and count the charges with ourselves, what it will cost us, what we shall lose, and what we shall get, Luke 14.28, 29, 30. The Spirit of God will not help us, without our thoughts; for he dealeth not with us, as birds do in feeding their young, bringing meat to them, and putting it into their mouths, while they lie still in the nest, and only gape to receive it, but as God giveth Corn, while we plow, sow, weed, dress, and with patience expect his blessing: No, here the Apostle was reasoning and weighing the case within himself.  
6. There is besides sound belief and serious consideration, need of the influence and assistance of the holy spirit: For besides his giving faith, and exciting, and blessing meditation, to dispose and frame our hearts to bide by this conclusion, the influence of the Holy Ghost is necessary; for God is the chief disposer of hearts; 'tis not enough notionally to know this, but we must be practically resolved, and the heart inclined; 'tis a new enlightened mind, and a renewed heart, that is only capable of determining thus, that we may live by it; and that is by another spirit than the spirit of the world, which naturally possesseth us, even the spirit of God, 1 Cor. 2.12. Which is promised to his children, and inclineth us to place our happiness, not in worldly things, but in Christ and his benefits: in short, sense is too strong for reason without faith; and faith cannot do its office without the spirit; the flesh seeketh not reason, but ease; unless the heart be changed, and otherwise biased and bend, all is lost.  
USE, Now I must show you the use of this Doctrine,  
1. Certainly 'tis useful for the afflicted in any sort, whatever their troubles and afflictions be. First, for common evils.  
1. Are you pained with sickness, a role to and fro in your bed, like a door on the hinges, for the weariness of your flesh? in Heaven you shall have everlasting ease, for that is a state of rest, Heb 4.9. We are apprehensive of present pain, but not of the greatness of the ease, peace and glory that shall succeed; though the pains be acute, the sickness lingering, and hangeth long upon you, yet present time is quickly passed, but eternity shall have no end.  
2. Must you die, and the guest be turned out of the old house? You have a building with God, eternal in the Heavens, 2 Cor. 5.1. You do but leave a shed to live in a Palace; and forsake an unquiet world, for a place of everlasting repose.  
2. 'Tis especially to be applied to those that suffer for righteousness sake. Shall we shrink at sufferings for Christ, when we shall be in glory with him for evermore? How short is the suffering? How long the reward? For a greater good, we should endure a lesser evil: A Traveller endureth all the difficulties of the way, for the sake of the place, where he is going unto; so should we: What is the evil threatened? Are you cast out by man, as unworthy to live in any civil society? You shall be received by the Lord, into an everlasting abode with him, 1 Thes. 5.17. And so shall we be ever with the Lord. Have you lost the love of all men, for your sincerity and faithfulness? You shall everlastingly enjoy the love of God, Rom. 8.39. Are you reproached, calumniated in the world? Then you shall be justified by Christ, and your faith found to honour, praise, and glory, 2 Pet. 1.7. Are you cast into Prison? you shall shortly be in your Father's House, where there are many mansions, John 14.2. Are you reduced to forbid poverty? You may read in the Scripture of the riches of the glory of the inheritance of the saints, Eph. 1.18. In short, are you tempted, opposed, persecuted? consider, much of your journey is passed away, you are nearer eternity, than you were when you first believed, Rom. 13. 11. They that both tempt and persecute, cannot give so much to you, or take so much from you, as is worthy to be compared with your great hopes: Immortal happiness is most desirable, and endless misery most terrible; therefore be you faithful to the death, and you shall have the Crown of Life, Rev. 2.10. Is life its self likely to be forced out by the violence of man; the sword is but the key to open Heaven Door for you; surely, this hope will make the greatest sufferings to become light, turn pain into pleasure, yea, and death its self into life.  
2. 'Tis useful for all, if only for the afflicted: None is exempted, and you must hear for the time to come; but every good Christian should be of this temper and spirit, and wholly fetch his solaces from the world to come, else he is not possessed with a true spirit of Christianity, which warneth us all to prepare for sufferings, and calleth for self-denial; besides this is a great means to mortify worldly affections, which are the great impediment of the heavenly life; when we once learn to despise the afflictions of the world, our affections to the delights thereof, die by consent, both are rooted in the same disposition and frame of heart, such a dead and mortified temper, as hath learned to contemn earthly things; and they are both fed and miantained by the same considerations, a looking to the end of things, which maketh us wise, Deut. 32.29. If our hearts be often in Heaven, it will lessen all worldly things in our eyes, and it will make us not only patient and contented in sufferings, but diligent in holy duties, fearful of sinning; for all those pleasures which tempt us to neglect duty, or to make bold with sin, are no more worthy to be compared with the glory which shall be revealed in us, than our sufferings are; yea, the argument holdeth stronger against them; if the greater sufferings should not deter us from our duty, certainly vain pleasures should not; they that cast off the profession and practice of Godliness out of indulgence to carnal delights or some worldly hope, are less to be pitied, because they involve themselves in a more heinous sin, than they that shrink from it out of some great fear; for torment and death, which are the chiefest things we fear, are destructive of our nature; therefore we have a natural shunning and abhorrence of them; but those other things are such things as nature may easily, and without greater inconveniency, want, such as Preferment, Splendour of life, sottish pleasures; they are enticed by their mere lust, which is not so pressing as fear.   

SERMON XXVII.  ROME VIII. 19. 
For the earnest expectation of the creature waiteth for the manifestation of the sons of God.  
THE Apostles Intent in this Paragraph, is to set forth the excellency of that Glory, which shall be revealed in the Children of God; the argument is, Because when this is brought to pass, there shall be a general renovation of all things; 'tis figuratively expressed; all things are by a natural inclination, carried to their most perfect estate; so are the creatures to this renovation, and restauration; as if they did wait, and long for it; for the earnest expectation, etc.  
In the Words, 

1. Who waiteth? The Creature.  
2. How it waiteth? With earnest expectation; as it were looking attentively for the time.  
3. For what, or the term of its waiting? For the manifestation of the sons of God.    
1. Let us explain these circumstances. 2. Consider how much they suit with the Apostles Scope. For Explication.  
1. Who waiteth? The Creature: But what Creature? Some understand man, designed elsewhere by this Appellation, Creature, Mark 16.15. Preach the Gospel to every creature: That is, to all mankind; so here, they understand man, because there are affections and dispositions attributed to the creature here spoken of, which are only proper to such a creature as is reasonable; but they are metaphorically to be understood; they do as it were, long for and expect. Well then, Let us see what creature is intended; not the good Angels; for they are not subject to vanity, and they are in possession of this glory; Matth. 18.10. They always behold the face of our heavenly Father. Not Devils or evil Angels; they do not earnestly expect these things, but tremble at them, Matt. 8.29. Not men, not the wicked, the reprobate world, for they care not for these things, yea, they scoff at them, 2 Pet. 3.3. There shall come in the last days, scoffers, walking after their own lusts, saying, Where is the promise of his coming? Not the Saints and Believers; for, they are distinctly spoken of by themselves, v. 23. and are opposed to this expecting, groaning creature, And not only they, but we ourselves also: Not the Beasts, for they are uncapable of a prospect of futurity, and are made to be taken and destroyed; therefore 'tis meant of the whole frame of the Universe, Heaven and Earth, and the creatures in them; they do, as it were, expect the time when they shall be restored to the Primitive state of their creation: The whole frame of the Universe was first made in a beautiful state for the Glory of God, and the use of man; 'tis subject to many changes, and at length to destruction: The Earth and the Elementary Bodies shall be burnt up as a Scroll, but they shall be renewed and restored when the children of God come to their glorious estate; the deformation of the creature began with man's sin, and the reformation with his complete happiness.  
2. How it earnestly expecteth and waiteth? The Word signifieth, it expecteth with head lifted up, and stretched out: The same word is used, Phil. 1.20. According to my earnest expectation: When a man longingly expecteth any thing, he lifts up the head, sendeth his eyes after it, that he may see it afar off; As Judges 5.28. The mother of Sisera looked out of a window, and cried through the lattice, Why is his chariot so long a coming? But how can this be applied to the creature, which is without reason and sense? I Answer, By a metaphor, 'tis translated from man to them; because there is something Analogous, as they are directed and inclined to such an ends; as in the Scripture, the Floods are said to clap their Hands for joy, and the Mountains and Hills leaping and skipping like Rams. And in the desolation, the City of Jerusalem is said to weep sore in the nights, her Tears are on her Cheeks; and again Lam. 2.18, 19 The wall is said to cry in the night. Yea, our Lord himself speaketh to the sea, as if it had ears, Mak. 4.39. He said to the sea, Peace, be still. So the Apostle speaketh of the creature as if it had will, desire, hope, sorrow, and groaning.  
3. For what? The manifestation of the Sons of God. Manifestation is the discovery of something which before was obscure and hidden; and by sons, the subject, for the adjunct, is meant the Right and Privileges of God's Children: that is, that the Glory prepared for them may visibly appear, when they shall be set forth with splendour and majesty, becoming the Sons of God; For the righteous shall shine like the sun in the kingdom of the Father, Matth. 13.43. And 'tis said sons, comprehending all of that sort. Christ is not excluded, and all believers are included; your happiness dependeth on the Glory of Christ, Col. 3.4. When Christ who is our life shall appear, then shall ye also appear with him in glory, 1 John 3.2. But we know that when he shall appear, we shall be like him, for we shall see him as he is. And the creature is said to expect it, because their perfect estate dependeth on our happiness, Acts 3.21. Whom the heavens must receive until the time of the restitution of all things. We look for new heavens, and new earth, 2 Pet. 2.12, 13. wherein dwelleth righteousness.  
2. How it suiteth with the Apostles scope? I Answer, The Apostles intendeth three things, 1. To set forth the excellency of our hopes, 2. To raise up expectation. 3. To persuade the necessity of patience. In the mean time the present argument is serviceable to all these uses.  
1. It showeth that there is an excellent state of happiness, far beyond what we do now enjoy, provided for the people of God. This is seen, Partly, because all things tend to it, as to their great end and state of perfection; there is a tendency in the inanimate creatures. And Partly, because the glory is so great, that there must be a dissolution of the present world, and a pure estate of things, before we can have our happiness. We admire the splendour of the present world, are taken with earthly things; too apt to place our happiness in them; but this world must be purged and refined by fire, before it can be capable to suit with that blessed estate of things which God hath appointed for his people. God denieth not the splendour of the world, as too good for his people, but as too bad and base to be their Portion; the delights of wicked men shall be burnt up before their eyes, when he bestoweth their true happiness upon them. There would not be else an harmony in all the parts of the World to come, if there were not new Heavens and a new Earth. This polluted state is not consistent with that happiness; therefore when the Saints are perfected, the world is restored.  
2. To quicken earnest expectation. All things are carried to their end. The little Seeds will work through the dry clods, that it may come into Stalk and Flower. The whole universe is directed and inclined to a more happy estate; so should we look after our most perfect state; the creatures by inclination wait for it, and shall not we who are to have the chief part therein?  
3. To persuade the necessity of patience, during our sufferings in the mean time. We live in a groaning world, and such as shall be first destroyed, and then restored. As the frame of the sublunary world being now in disorder, and at length to be dissolved, groaneth after a restauration; So, though we be harrassed with afflictions, and must at length die, and this animated body be turned into a rotten carcase, yet at length shall be raised up in Glory.  
The points are Three.  

1. That the glorious privileges of God's children are manifested at the last day.  
2. That the state of the creatures is renewed, when God's children come to be manifested in their glory.  
3. That this estate of things ought earnestly to be desired and expected by us.   
For the first point. That the glorious privileges of God's children are manifested at the last day. It supposeth that their estate and happiness is hidden for the present, but then manifested. Here we must inquire, 1. How they are hidden? 2. From whom? 3. Why they are hidden?  
2. How they are manifested then; and so we shall the better understand how the word is used in opposition to the present estate.  

1. They are hidden as to their persons.  
2. Their life is hidden.  
3. As to their privileges and glorious estate.   
First, hidden as to their persons. Now 'tis little known who are Gods Children; Christ himself was not known in the world, 1 John 3.1. The world knoweth us not, because it knew him not. Much less are his People known. For he did more to distinguish himself, than they possibly can do: But it shall be in time manifested who are Gods Children, Mal. 3.18. Then shall he return, and discern between the righteous and the wicked: between him that serveth God, and him that serveth him not. Some pretend to be his children, and servants; others really are so. 'Tis not exactly known in the Winter, when the Roots lie in the Earth; we cannot tell what will appear in the Spring; but when the Sun shineth in its strength and warmth, the Bosom of the Earth, things hidden, then discover themselves; As Moses told the Rebels in Num. 10. To morrow the Lord will show who are his; so in the Morning of the Resurrection, the natural and only begotten Son is known; Christ will appear in all his Royalty and Glory as the great God and Saviour of the World, Titus 2.13. So all the Children of God are known: They now lie hid among multitudes and swarms of sinful men; but then Christ shall gather all nations, and he shall separate the one from the other, as a shepherd divideth his sheep from the goats, Matth. 25.32. There shall be an eminent and sensible distinction of the one from the other, beyond all power of mistaking.  
2. Their life is hidden, Col. 3.3. Our life is hidden with Christ in God. Hidden not only in point of security, as maintained by an invisible power; but in point of obscurity; there is a vail upon it; how so? Partly, because the spiritual life is hidden under the vail of the natural life; 'tis a life within a life; the spiritual life is nothing else but the natural life sublimated, and overruled to higher and nobler ends, Gal. 2.20. I live, yet not I, but Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God. They live in the flesh, but they do not live after the flesh. The Children of God eat, and drink, and sleep, and marry, and give in marriage as others do; for when they are converted, they do not divest themselves of the interests and concernments of flesh and blood; but all these things are governed by grace, and carried on to eternal ends. The grace now, or vital principle that ruleth this life, is not seen, though the effects appear. Partly, Because of the vail of afflictions, outward meanness, and abasement, Heb. 11.37, 38. The world was not worthy of them; yet they wandered about in sheepskins and goatskins, and the dens and caves of the earth; who would think that so much worth, should lie hid under a base outside? would any judge that these lived in the highest favour of God, and constant communion with him, who had so little of his protection and common bounty? That they should have so near a relation to God, and yet be so miserably poor and destitute? That those that want Bread should be heirs of a kingdom? Jam. 2.5. That they that feel the hand of God upon them so heavy, and smart sometimes, should have so much of his heart? Partly, under the vail of reproaches, and calumnies: 1 Pet. 4.6. They are judged according to men in the flesh, yet live to God in the spirit. They are represented in the world as a company of dissemblers, and hypocrites, and yet in the mean while are the sincere servants and children of God, 2 Cor. 6.8. As deceivers, and yet true. The world counteth them deceivers, but God counteth them faithful. By the reproach of the world, as Husbandmen by soil and dung, God maketh his heritage the more fruitful; those that have a mind to hate, will take up every prejudice against the people of God, and will not easily be dispossessed of it. And Partly, because there is another vail upon good Christians, and that is the vail of infirmities, by which they often quench the vigour, and obscure the Glory of that life which they have, whilst they show forth too much of Adam, and too little of Jesus. And so the spiritual life is carried on darkly, and in a riddle, Jam. 3.2. In many things we offend all. Certainly if our privileges be hidden, yet our graces should appear in their fruits and effects. Little of our happiness will be seen in this world, yet our holiness should be apparent and visible, 2 Thes. 1.11, 12. Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power. That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ. If your condition be obscured and darkened by afflictions, it should not be obscured and darkened by sins; a perpetual tenor of happiness we cannot expect in a changeable world; yet by a constant course of holiness, we should plainly distinguish ourselves from those that will perish in the common apostasy and defection of mankind: But alas! God's children are not so cautious, but that they border too near the world; and though there should be such a broad difference, that the children of God may be manifestly distinguished from the children of the Devil, 1 John 3.10. Yet too much of the influence of the evil spirit remaineth with us, and is bewrayed by us upon all occasions; yet there is a generation of men, that row against the stream of flesh and blood, 1 Pet. 4.4. Wherein they think it strange, that you run not with them into the same excess of riot.  
3. Hidden as to their privileges, and the glory of their estate. Many of God's children being mean, and low, and indigent, oppressed by the world, harrassed with sundry calamities and afflictions; it doth not appear, that we have such a great and glorious Father: Now we are stained with sin, blackened with sufferings, there is no visible appearance of our great dignity and prerogative: There must be a distinction between Earth and Heaven; our filiation in the world to come is another thing to what it is in this world; for than their glory shall be manifest, Col. 3.4. When Christ who is our life, shall appear, then shall ye also appear with him in glory. For the present, our glory is spiritual and future: 1. 'Tis spiritual, and maketh no fair show in the flesh, as the Image of God is an internal thing; as the King's Daughter is glorious within, Psal. 45.13. It lieth not in great Revenues, and pomp of living, but a plentiful participation of gifts and Graces; their comforts are spiritual, known by feeling, rather than by report, Phil. 4.7. The peace of God, which passeth all understanding. Rev. 2.17. To him that overcometh, will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth, saving he that receiveth it. God's children are not utterly abandoned and left to the will of men: The protection of God's Providence is a Mystery and Riddle to the world, that must have all things under the view of sense, Psal. 31.20. Thou shalt hide them in the se●ret of thy presence from the pride of man, thou shalt keep them secretly in a pavilion from the strife of tongues; and Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty; Job 29.4. As I was in the days of my youth, when the secret of God was upon my tabernacle. God keepeth them, and maintaineth them, no body knoweth how; there is a secret and invisible blessing goes along with them; as others are blasted by an invisible ●urse: And 2. 'Tis future; The time of our perfection and blessedness is not yet come, and we cannot for the present judge of it, nor the world imagine what it shall be; they do not consider the end of things, but look all to the present; for the present they find the Saints miserable, and those that are dead, the world taketh them for lost, 1 Cor. 15: 19 If in this life only we have hope in Christ, we are of all men most miserable. They that are worse used by other men, have little advantage by Christ now; their Sonship entitleth them to a miserable portion in the world's estimation, who know not, consider not things to come.  
2. From whom they are hidden: Not from God, who knoweth those that are his, 2 Tim. 2.19. Not from Christ, who died for them, and hath their Names graven upon his Breasts and Shoulders, and is mindful of them upon every turn, John 10.14. I am the good shepherd, who know my sheep, and am known of mine. Christ hath a particular and exact knowledge of all the Elect, their individual Persons, who they are, where they are, and what they are that shall be saved: He taketh special notice of them, that he may suitably apply himself to them; they are not altogether unknown to the good Angels, for they are their charge, Heb. 1.14. Are they not all ministering spirits, sent forth to minister for them, who shall be heirs of salvation? And they shall gather them from the four winds at the last day, Matth. 24.31. From whom then are they hidden?  
1. From the world: The world knoweth us not, as they knew him not; they are hid from the world, as colours from a blind man; they have no eyes to see, they are blinded by the delusions of the flesh, and cannot judge of spiritual things, because they are to be spiritually discerned, 1 Cor. 2.14. As a beast cannot judge of the affairs of a man; 'tis a life above them, these things are out of their sphere, for they value all things according to the interest of the flesh, and being blinded with malice and prejudice, they censure this estate perversely, and so malign and oppose it, 1 Pet. 4.4, 5. They think it strange you do not run with them into the same excess of riot▪ speaking evil of you, who shall give an account to him, who is ready to judge the quick and the dead. They are unwilling any should put a disgrace upon their fleshly course of life; therefore if they cannot draw others into a fellowship of their sins, they labour to blacken them with censures, or root them out with furious oppositions and persecutions. But their perverse judgement should be no discouragement to us; let us rather pity their ignorance, than be troubled at their malice; it is enough for us, that we have the favour of God, and our hopes lie elsewhere.  
2. In a great measure from ourselves: What with corruptions within, and temptations without, we have much ado to be persuaded, that God is our Father, and we his children, our condition being so unsuitable, and our conversations so much beneath our rights and privileges; so that it needeth to be cleared by the spirit of Adoption; no less Agent, or Witness, will serve the turn, Rom. 8.16. The spirit its self beareth witness to our spirits that we are the children of God. When that is done, yet the glory intended to be revealed in us is not sufficiently known, we have not now an heart to conceive of it, 1 Cor. 2.9. And Prophecy is but in-part, 1 Cor. 12.9. And the Apostle when wrapped up in Paradise, heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 12.4. Heavenly joys cannot be told us in an earthly dialect; the Scripture is fain to lisp to us, and to speak something of it, as we can understand and conceive of things to come, by things present; therefore our glory is in a great measure unknown, and will be, till the day of manifestation, and then there shall be a Crown of Glory prepared for us.  
3. Why this Glory is hidden.  
1. Because now is the time of trial, hereafter of recompense. Therefore now is the hiding time, hereafter is the day of the manifestation of the sons of God; if the glory were too sensible, there were no trial, neither of the world, nor of the people of God; Christ himself might be discerned by those who had a mind to see him; yet there was obscurity enough in his Person, to harden those that were resolved to continue in their prejudices; therefore 'tis said, Luke 2.39. This child was set for the rise and fall of many in Israel. So if the whole excellency of a Christians estate were laid open to the view of fence, there would be no trial; Christ had his bright side and dark side; a glory to be seen by those whose eyes were anointed with spiritual eyesalve, John 1.14. And the word was made flesh, and dwelled among us, and we beheld his glory as the glory of the only begotten of the father; And affliction and meaness enough to harden those who had no mind; to see: So God hath his chosen ones in the world, who keep up his honour and interest▪ and he hath his ways to to express his love to them, but not openly; they are called his hidden ones, Psal. 80.3. They are under his secret blessing and protection, but not visibly owned, but in such a way as may be best for their trial, and the trial of the world. The Lord Jesus came not with external appearance, his Divine Nature was hidden under the vail of his flesh, and his Dignity and Excellency under a base and mean outside; in the outward estate there was nothing lovely to be seen by a carnal eye, Isa. 53.2. He hath no form and comeliness; and when we shall see him, there is no beauty, that we should desire him: Yet in himself, he was the brightness of the Divine Glory, and the express image of his person, Heb. 1.3.  
2. God hath chosen this way to advance his glory; that he may perfect his power in our weakness, 2 Cor. 12.9. By wants and weaknesses his fatherly love appeareth to us more than in an absolute and total exemption from them; God would not so often hear from us, nor would we have such renewed experiences to revive the sense of his fatherly love and grace, which would otherwise be dead and cold in our hearts, were it not for these wants and afflictions during our minority and nonage.  
3. To wean and draw us off from things present to things to come: That we may be contented to be hidden from, and hated by the world, if the course of our service expose us to it; for we must not look upon things as they are, or seem to be now, but what they will be hereafter: Now is the trouble, than the reward; present time is quickly passed; and therefore we should be dead to present profits, and present pleasures, and present honours; and look to eternity, that is to come; 2 Cor. 4.18. While we look not to the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Oh, how glorious will the derided, vilified Believer be then? It should be our Ambition to look after this honour; 'tis the day of the manifestation of the Sons of Cod; though the wicked have a larger allowance by the bounty of God's common Providence, yet you have his special love: We think God doth not place his hands aright; no! God doth not misplace his hands; as Joseph thought of his Father, Gen. 48. when he preferred Ephraim before Manasseh: What a poor condition was the only Begotten Son of God in when he lived in the world? When you are poorer than Christ, then complain; though you do not enjoy Pleasures, Honours, Riches, Esteem, yet if you enjoy the Favour of God, 'tis enough; though mean, yet if heirs of glory, Jam. 2.5. God doth not esteem persons according to their outward lustre, 1 Sam. 16.7. Look not on his countenance or the height of his stature, for the Lord seeth not as man seeth; for man looketh upon the outward appearance, but the Lord looketh on the heart.  
2. How manifested? Their persons shall be known and owned, Rev. 3.5. But I will confess his name before my Father, and before his Angels. 'Tis no litigious debate then; no more doubt, when owned, not by Character, but by Name; they shall be manifested to themselves, and their glory also revealed to the world by the visible marks of favour Christ will put upon them, when others are rejected, Isa. 66.5. But he shall appear to your joy, and they shall be ashamed. Yea, the world shall stand wondering, 2 Thes. 1.10. When he shall come to be glorified in his saints, and to be admired in all them that believe.  
2. Doct. That the state of the creatures shall he renewed, when God's children come to be manifested in their glory: For he saith, the whole Creation groaneth and waiteth.  
1. This is clear, that heaven and earth; that is, the lower Heavens, and the Elementary Bodies, as well as the earth, shall suffer some kind of change at the last day; for 'tis said, Psal. 102.26. As a vesture shalt thou change them, and they shall be changed: He will change them quite from the condition wherein they now are.  
2. That this change of the world and the heavenly and elementary bodies, shall be by fire, 2 Pet. 3.7. The heavens and the earth, which are now reserved unto fire against the day of judgement, and the perdition of ungodly men.  
3. That notwithstanding this fire and universal destruction, rational creatures shall subsist to all eternity, in their proper place assigned to each of them; the Godly in Heaven, the wicked in Hell, Matth. 25.46. These shall go away into everlasting punishment, but the righteous into eternal life.  
4. 'Tis probable that the bruits and plants, and all such corruptible bodies as are necessary to the animal life, but superfluous to life everlasting, shall be utterly destroyed.  
5. That the world and elementaty bodies, shall be refined and purged by this fire, and not utterly destroyed: This is the design of this Scripture, and therefore this general conflagration seemeth not to turn all things into nothing in regard of their substance; but change of qualities, and to change them with a perfective, not a destructive change; that change the matter, not reduce it into nothing; for that which is made matter of desire or hope, cannot be simple and total destruction, or annihilation, as it is by the Apostle here; and 'tis compared with the deluge, where the form of the world was destroyed, not the substance, 2 Pet. 2.6. As the world that was overflowed by water, perished; so shall the world perish, which is consumed with fire: Not by annihilation, but a change of qualities, only for the better, as that was for the worse.  
6. What use this restored world serveth for, we need not anxiously inquire; whether to be a perpetual monument of the Wisdom, Power, and Goodness of the Creator; the creating of the world served for this end, so may the renewing of it; or whether it shall be an habitation for the just during the judgement, which is by some conceived to last for a thousand years; and at first consumed by a purging fire▪ and afterwards utterly destroyed by a consuming fire; we shall inquire in the following Verses.  
3. Doct. That this estate of things ought earnestly to he desired and expected by us: For to this end the Apostle mentioneth the earnest expectation of the creature, and the day principally concerneth us; and therefore 'tis the duty of God's children to look for this day: There are two choice Scriptures that describe the Communion of the Church with Christ, and the dispensations of Christ to the Church; and they both conclude with a desire of his coming; one is Cant. 8.14. the other is, Rev. 22.20. the first place, Make hast my beloved, and be like a young hart or roe upon the mountains of spices. Christ is not slack, but the Church's Affections are strong; make hast my Beloved; that is the bride's last and great suit to the bridegroom, his coming in glory to judge the world. The wanton prostitute would have her husband defer his coming; but the chaste spouse thinketh he ean never come soon enough; they that go a whoring after the world, and ar● wholly taken up with the world, neither desire his coming, nor love his appearing: but the Spouse would have all things hastened, that he may return; either come down to them, or take them up to himself; 'tis that day only can perfect a believers consolation: They do what they can to have the blessed and longed for meeting hastened. In the other place, Christ saith, surely I come quickly; and the Church like a quick echo, saith, Even so, come Lord Jesus, come quickly. It taketh the word out of Christ's mouth. There is the same spirit in Christ, and the Church; for 'tis Christ's spirit which resideth in the Church; and therefore Christ speaketh in a way proper to him: behold I come quickly, in a way of promise. And the Church, in a way proper to her, even so come. And Christ's voice, and the Church's voice, are Unisons; our acclamation answereth to his proclamation: Christ saith, I come, as desiring to meet with us; even so come, as desiring his fellowship and company; the Saints look for his coming, Titus 2.13. by faith and hope; and long for his coming, love his appearing, 2 Tim. 4.8. in a way of love.  
Now his coming must be desired by us, 

1. With earnestness and hearty groans, 2 Cor. 5.2. For this we groan earnestly.  
2. With constancy, not for a fit; the spirit in the bride saith, come, Rev. 22.17. The new nature stirreth up these desires in us; as soon and as long as he worketh in us, there is a bend this way. We should always stand ready to meet him.  
3. With patience, here is earnest desire and waiting in the Text, 1 Thes. 1.10. We wait for his son from heaven.    
USE, is to reprove those that never look after this estate.  
1. That have nothing to incline them to look no higher than the world; that are under the power of a carnal nature, that wholly bendeth them to earthly things, Phil. 3.19. That are well enough satisfied with the happiness of beasts, to enjoy pleasures without remorse; have not sense and care of the World to come. Those whose happiness is terminated on things of the present life, are so far from Christians, that they are scarce men.  
2. Have much to divert them from it. Namely, unpardoned and unmortified sin: if thiefs and malefactors might have liberty to choose whether there should be an Assizes, would they give their vote that way? Would they look and long for the time? They are not fire-proof, or such as may abide the day of refining, 2 Pet. 2.11. Seeing all these things must be dissolved, what manner of persons ought we to be, in all holy conversation and godliness? They are not at peace with God, v. 14.  
2. USE, To press believers to live in the constant expectation of this glorious day; to make us Heavenly, Phil. 3.20. But our Conversation is in Heaven, from whence we look for a Saviour. Live as if it were always present, which by faith we look for; this will make us faithful, 2 Tim. 4 9 persevere to the end, 1 John 2.24. make us press forward, and make us long to be at home, 2 Cor. 5.8. For we are confident, I say, willing rather to be absent from the body, and to be present with the Lord.   

SERMON XXVII.  ROME VIII. 20. 
For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope.  
HERE is the reason why the creature waiteth with earnest expectation for the consummate state of the faithful, because it is for the present in a disordered estate, subject to vanity.  
In the words three things.  

1. The present state of the creature.  
2. The manner how it came into that estate.  
3. The hope of getting out of it.   
Doct. The creature is made subject to vanity, for man's sin.  
Here I shall inquire, 

1. In what sense the creature is made subject to vanity.  
2. The manner how it came into it.  
3. The reason why the innocent creature is punished for man's sin.    
1. In what sense the creature is made subject to vanity. In several respects. First, 'Tis put by the order of its natural estate, or much of that harmonious and perfect condition wherein God disposed it. The perfection and harmony of the world, is often now disturbed by tempests, inundations, distempered weather, pestilential airs, and noxious fogs and vapours; whence come plagues, and famine, and murrains, and other diseases. The world is a Theatre whereon much sin and many changes have been acted for thousands of years; not only among men, but much destructive enmity is to be found among elements themselves, and a mutual invasion of one another; for the confederacies of Nature are in a great measure loosened, though not altogether dissettled. This is the vanity of disorder. 'Tis very observable, that when God cometh to punish a people or a Nation for their sins, the Prophets express it as if the whole Creation were to be put into a rout and disorder: as when Babylon's Destruction is threatened, Isa. 13.17. I will shake the heavens, and the earth shall remove out of its place in the day of his fierce anger: and it shall be as a chased roe, and a sheep whom no man taketh up; so Isa. 33.9. The earth mourneth and languisheth; Lebanon is ashamed and hewed down; Sharon is like a wilderness: Bashan and Carmel shake off their fruits; so Isa. 34.4. When God 〈…〉 ●d●means, and other enemies of the Church; 'tis said, all the ●oast of 〈◊〉 shall be dissolved, and the Heavens shall be rolled together as a scroll, and all their host 〈◊〉 down as a leaf falleth off from the vine, and as a falling leaf from the figtree: for my sword shall be bathed in Heaven: It shall come down upon Idumea, and upon the people 〈◊〉 my curse▪ to Judgement: it was but a particular judgement, yet the expressions carry 〈…〉 if the whole Universe were to be put into a disorder; for by the sin of man came all those mutations which we see in the world. On the contrary, you shall see in the ●●●●ises, the Scripiture speak as if the whole Creation were to be restored, when man is ●educed to God. I shall only instance in that, Isa. 51.16. I have put my words in thy mouth, that I may cover thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people. Implying, that if mankind were better, the marks and prints of the curse would cease and be quite extinguished; there would not be such disorder in the creature as now appeareth: but it would seem to be planted again; man's re-establishment in a state of obedience to the Creator, would be a re-establishment of the order of the world.  
2. There is the vanity of corruption; 'tis put into a corruptible condition; the creature is now frail and fleeting, and still decaying, Eccles. 1.2. Vanity of vanity, all is vanity; not only vain, but vanity its self; and vanity of vanities, is extreme vanity; thus not only some things, but all things are thus fluid and vain, because of their inconstancy and mutability; so Psal. 39.5.6. Verily every man in his best estate is altogether vanity: surely man, every man walketh in a vain show; surely they are disquieted in vain. The uncertainty, weakness, and emptiness of all earthly things, is soon discovered, and within a little while the most shining Glory is burnt to a snuff: we vain creatures trouble ourselves about these transitory nothings, as if they would continue with us to all eternity, and had some solid durable enjoyment and satisfaction in them; whereas they whither like Flowers, while we smell at them.  
3. Vain in regard of its final dissolution, and last change, when the Heavens shall pass away with a great noise, and the elements shall melt with fervent heat, and all the works that are therein shall be burnt up, 2 Pet. 3.10. As a vesture shalt thou change them, and they shall be changed, Psal. 102.26. Tho this change be not an abolition, an annihilation, yet a great waste it will be, and an utter destruction of many things in the world.  
4. Vain in regard of its end and use. There is a double end and use.  
1. Nextly and immediately; this sublunary world was made to be a commodious habitation for man, Psal. 115.26. The heaven, even the heavens, are the Lords; but the earth hath he given to the children of men; by an original grant, God gave the use of all his creatures upon earth unto man; indeed all things here below were either subject to our dominion, or created for our use: some things are not subject to our dominion, as Sun, Moon, and Stars, with their Influences, yet created for our use: therefore David in his night-Meditation, Psal. 8.3, 4. When I consider the heavens, the work of thy fingers, the moon, and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? That all this should be made for the comfort of man, 'tis God's great goodness to us: but other things were not only created for man's use, but also subject to man's dominion: Gen. 1.26. let them have dominion over the fish of the sea, and over the fowls of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. This was God's Charter to man as a deputy-God, and Vice-King in this lower world. Man enjoyeth the benefit of those things which are not under his command, as Sun, Moon, Stars, Clouds, Winds; all in their course do us service, to give us light, heat, and influence, and rain, by which they drop down fatness on the earth; but the other creatures we have a dominion over them, and they are to be subdued by us; the earth by habitation and culture; the Sea by Navigation and fishing; but above all the rest, the cattle are most at our command, to afford us Food and clothing, and do us a voluntary kind of homage, in their labours submitting to our direction and government. Well then, the inferior globe of Earth, and Air and Sea, to have the dominion and use of the creatures▪ that are therein, were all made and given for man's use and comfort. As God hath provided the highest Heavens for his own place and Court of residence, so he hath made the earth for a commodious habitation for man. But when was this given to man? In innocency; for by rebellion against God, we forfeited this Lordship of ours; and till it be restored by Christ, we have no comfortable right to exercise it (as by and by); and in part, this was manifested in renewing this Patent to Noah, saved out of the Waters in the Ark, which was a type of Christ, Gen. 9.1, 2. God blessed Noah, and said unto him, The fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air, and upon all that moveth upon the earth, and upon all the fishes of the sea: into your hand they are delivered. This was the next end for which the creature was made.  
2. ultimately and terminatively they were made for God. For God made all things for himself, Prov. 16.4. and the creatures are called his servants, Psal. 119.91. They continue to this day according to thy ordinance: for all are thy servants. Man was but a fellow-creature with the rest of the world, and could not challenge a Lordship over them by his own right, without God's free gift. We could not claim a dominion over that which had no dependence on us, neither by creation, nor by present sustentation; for dependence is the foundation of all subjection and sovereignty: now that which necessarily dependeth upon the gift of another, must be used to the ends for which 'tis given: God never gave the creatures so to man, so as to dispossess himself. The supreme right still remaineth in him; and our grant was not a total alienation from God, for that is impossible, unless the creature were put into an absolute state of independency. No, God reserved an interest still, that all these things should be used for his glory. To pass over this right any other way, is inconsistent with the wisdom of God, and the nature of the creature, Rom. 11.36. All things are of him, and through him, and to him, to whom be glory for ever and ever. This quitrent God reserveth to himself for all his bounty, that we should honour him and acknowledge him in all that we are, have, and do, 1 Cor. 10.13. Whether ye eat, and drink, or whatever you do, do all to the glory of God. Well then, these things being premised, we shall the better state the vanity to which the creature is made subject for man's sin: vanum est quod excidit fine suo. That is vain which faileth in its use; now the use is to serve man innocent, and to promote God's Glory; therefore the creatures if they had reason, it would be a grief to serve God's enemies, and to such vile uses as they abuse them.  
1. 'Tis a part of their vanity, that they are made to serve man in a state of corruption, and the most wicked of the kind, that refuse to come out of the Apostasy and defection from God: the creatures naturally take the part of the Creator, are to be accounted friends, or enemies to us, as God is; for the Scripture speaketh of them, as involved in his league and covenant, yet they are forced to serve those whom they are appointed to punish. God causeth his Sun to shine on the good, and the evil; and causeth his Rain to fall upon the just, and unjust. To serve wicked men's turns with whom they are at no peace. 'Tis an old and a vexed question, What right and interest wicked men have in the creatures? As much as needeth to be now spoken to it, may be comprised in these propositions.  
1. Man never had the right of an absolute and supreme Lord, but only of a steward and a servant; the supreme and original right was in the Creator, but the subordinate and limited right was in man, who had nothing absolutely his own, but was to use all for God, to whom he was accountable; all things are ours for God; nothing is properly and ultimately our own.  
2. Upon the fall, man lost the right of a servant; for when the first Charter was broken, the rights that accrued thereby were lost, and by lapse forfeited into the hands of the true Owner again.  
3. Tho the right of a servant was forfeited and lost, yet God was pleased out of his patience and indulgence to continue fallen man the use and benefit of the creature; and some kind of right to them; A civil right, and providential right. First, a civil right, as Nabals' sheep were said to to his sheep, 1 Sam. 25.4. And he is a thief that should have stolen them from him: a man is a thief before God and man, that robbeth a wicked man: still we have such a right to the creatures that our fellow-servants may not take from us without our Lords consent; Secondly, A providential right, as God puts them into our hands by the fair allowance and disposure of his providence, Psal. 17.14. They have their portion in this life: Thou fillest their bellies with thy hid treasure. So Jer. 27.5. I have given it to whom it seemeth ●eet unto me. Corn, houses, lands, goods, cattle. He that hath an absolute right and interest in the creature, may dispose it at his pleasure.  
4. Though they have a civil and providential right, yet they have not a filial and evangelical right, for that is by Christ. In him all things are ours, 1 Cor. 3.22. All things are yours, and you are Christ's, and Christ is Gods; and with him he hath given us all things, Rom. 8.32. and 'tis said, 1 Tim. 4.3, 4. That every creature of God is good, and created to be received with thanks giving of them that believe, and know the truth. These are heirs of promise who have right by Christ.  
5. The Evangelical right is that which sanctifieth the creature to us, and so thereby the creature may more comfortably serve us, our right being restored by Christ, 1 Tim. 4.4. The creature is sanctified by the word and prayer; the more we believe, and acknowledge God in Christ, the more comfortable use of the creature: whereas unregenerate men who have forfeited the right of a steward, use the creature as if they had the right of a Lord: use goods, lands, moneys, as their own, and given to them for themselves, and not for God: and this is a part of the vanity the creature is subject unto.  
2. The creatures are often employed as instruments to fulfil our lusts, which in their original use were intended for God's glory; and so God is dishonoured, rather than glorified by them. Some abuse the creatures to pride in apparel, some to gluttony, and drunkenness, some to base sparing: whereas those that would be good Stewards for God, should use wholly what God hath put into their hands for God's glory: that the creature may not be turned from the end and use for which it was first made, as it is when the provisions of this life are used, not for strength, but for surfeiting, and drunkenness; our clothes not for warmth, but for pride, and wantonness; and the remainder and overplus of our estates employed in pomp, not in charity. But now when this is little minded, the creature is abused to our vain ends.  
2. The manner how it came into this state of vanity. 'Tis expressed.  
1. Negatively and positively; first negatively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not willing, that is, by its own natural propension. Voluntariness is attributed to the senseless creature by translation from man; and what is against the natural inclination of the creature, or the use for which it was ordained by God, 'tis said to be done unwillingly; the first institution of the creature was for God's glory, and the benefit of man; and all creatures were fitted for the use for which they were made; and if it be put by its natural use, it hath a resemblance of violence. Therefore if you take vanity for the disorder or perishing of the creature, you may say, not willingly; for all things tend naturally to their own preservation; and so what tendeth to its destruction, cannot be said to be done willingly. Or if you take it for falling from its end and use, as the service of wicked men in their lusts; the creature is not subject to this Bondage willingly, but forced to submit to it, as the world is now constituted.  
2. Positively; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God by his Judgement hath subjected the creature to this curse for man's sin; man as the meritorious, and God the efficient cause of this vanity, which is brought upon the creature; so that it is brought upon them by man as a sinner, by God as a Judge. First, by man as a sinner; that brought the hereditary and old curse. As the lower world was created for man's sake, so by the just Judgement of God the curse came upon the whole earth for man's sake, Gen. 3: 17, 18. Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life; thorns and thistles also shall it bring forth unto thee. This was the original curse. So for the actual curse, Psal. 107.33, 34. He turneth rivers into a wilderness, and the water springs into dry ground: a fruitful land into barrenness, for the wickedness of them that dwell therein. Barrenness or fertility is not a natural accident, but ordered by God for the punishment of man's sin; Therefore we should lift up our eyes above all natural causes, and fix them upon God, who chastiseth men for their unfruitfulness towards him, and punisheth countries whose plenty hath been infamously abused, and spent upon their lusts. Secondly, by the will and power of the Creator; he it is who hath the sovereign disposal of the creature, and to order it as he pleaseth with respect to his own Glory.  
1. Herein we see God's justice, who by the vanity of the creature would give us a standing monument of his displeasure against sin; creatures are not as they were made in their primitive institution; the enmities and destructive influences of the several creatures had never been known, if we had not rebelled against God. We should never have been acquainted with droughts, and famines, and pestilences, and earthquakes; these are fruits of the fall, and introduced by our sin, and by these God would show us what an evil thing sin is, Jer. 2.19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee: know therefore and see, that it is an evil thing, and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord of Hosts. We being in a lower sphere of understanding▪ can only know causes by the effects; here is an effect, it hath brought misery upon us, and upon the whole Creation. When God looked upon the whole creation, all the creatures were good, Gen. 1.31. very good: but when Solomon had considered them, all was vanity, very vain; what is the reason of this alteration? sin had interposed.  
2. The power and sovereignty of God; all the creatures are subject to the will of God, even in those things which are contrary to their natural use and inclination: for therefore he employeth them to destroy one another, and man, who hath brought this disorder upon them; if God bid the fire burn, however kindled, what can withstand its flames? if he bid the earth cleave and swallow up those who had made a cleft in the congregation of the Lord, the earth presently obeyeth, Numb. 16.31. As he had spoken these words, the ground clavae asunder that was under them, and the earth opened her mouth, and swallowed them up. So if God bid the Sea stand up like a Mountain and Wall of congealed Ice, it will do so, and afford passage for his people, and return again to its wont course, fluidness, and drown the Egyptians; it will do it; Exod. 16.26. The waters returned, and covered the chariots. So for other things, Job 37.6. He saith to the snow, Be thou upon the earth; and likewise to the great rain, Be thou upon the earth. Not a drop of Rain falleth from the Clouds, but by God's permission; so verse the 12. The clouds are turned about by his counsels, to do whatever he commandeth them upon the face of the earth. Nothing seemeth to be more casual than the motion of the Clouds, or at least to arise from mere natural causes; yet still are at the direction of God. For it followeth, v. 13. He causeth it to rain for the correction of a land, or for mercy. Sometimes 'tis sent in mercy, and sometimes in judgement; this bridle God keepeth upon the world, to check their licentiousness, and awe them into obedience to himself.  
3. His mercy, during the day of his patience. In the midst of judgement he remembreth mercy: though there be much vanity in the creature, yet there is still an usefulness in them to mankind: though the air might poison us, and the earth swallow us up, and the mouth of the great deep vomit forth an inundation of waters, and the fire scorch up the earth, yet 'tis great mercy that God hath so bound up the creatures by a law, and decree, that the earth is still a commodious habitation to man; that many of the changes and commotions in the Elementary and lower world, conduce to our benefit, but especially the stated course of nature; that the earth doth bring forth its fruits in due season, and the Sun rejoiceth to run its course; all this is goodness to poor creatures, while God offereth pardon of sin and restitution by Christ; we still enjoy the blessings we have forfeited; though with some diminution and abatement, we are restored to the use of the creatures, but these are subject to vanity. We have our lives, but not that perfect constitution of body which Adam enjoyed before his fall. Creatures are not so useful and serviceable to us as they were in their first creation. In the inward Righteousness and Holiness restored to man, there is a mixture of corruption. 'Twas needful there should be some continual remembrance of sin, that we might be the more abased in ourselves, and more sensible of God's Mercy. And yet for the honour of God some monument should be left of his benignity and bounty to his creature.  
3. The reasons why the innocent creature is punished for man's sin.  
1. To destroy the image of jealousy, or the great idol that was set up against God; man's great sin was his forsaking the Creator, and seeking his happiness in the creature, Jer. 2.13. For my people have committed two evils, they have forsaken me, the fountain of living water, and hewed them out cisterns, broken cisterns, that will hold no water; and 1 John 3.12. He forsook God by distrust, and betook himself to the creature out of necessity; for man cannot subsist of himself, but must have somewhat to lean unto. The first temptation did entice man from God, to some inferior good, more pleasing to his fleshly mind; man was made for God, to serve him, love him, and delight in him, and to use all the creatures in order to God, for his Service and Glory. He was to use nothing but with this intention. But by sin, all that man was capable of using, was abused to please his flesh. Now as Satan, the tempter, aimed at this, that by depending on the creature, we might have no cause to look back upon God any more, as when they break off a treaty of Marriage, set another match a foot; or rather, as those that endeavour to draw away a man's heart from his own wife, entangle him in the love of a strange woman; so God to counterwork Satan, blasts the creature, and much of the beauty and virtue of it is lost, that we may think of returning to him, Host 2.7. I will return to my first husband; for than it was better with me than now. Disappointment in the creature sendeth many to God, who otherwise would never think of him; for they are made the more sensible of their disadvantage in forsaking him.  
2. The creature is still made an instrument of sin. And therefore is involved in God's curse, as to the disorder, ruin and destruction of many of the parts of it. For if we use these creatures contrary to their nature and end, and to the wrong of their proper Lord and Owner, no wonder if he blasted what is so abused. The creatures are sometimes abused as objects of worship, and trust, to the alienating men's hearts from God, as in gross idolatry: They worshipped the queen of Heaven, meaning the Sun, whom they made a female, Isa. 44.18. And the Lord complaineth, Ezek. 16.16, 17, 18, 19 That they decked their high places with gold and silver, and did set oil and incense before them. So still we set up the creature for our end and happiness, as if it were more attractive and amiable than God, and fitter to content and delight the soul. Use so much of the world as is within our grasp and reach; against God and our true happiness. Besides brutish wickedness, How many sacrilegious morsels do men offer to an intemperate appetite, and abuse other things by their sinful desires, meat to surfeiting, drink to excess, apparel to pride, wealth power and interest, to serve their revengful minds?  
3. In the curse on the creature, man is punished. His blessings cursed, Mal. 2.2. Those things which were made for our use and service, become first instruments of our sin, and then of our punishment. 'Tis just with God not only to punish us in our persons, but in the things belonging to us, as demolishing the Houses and Castles of a Rebel is taken to be a part of his punishment among men. Pharaohs house was smitten for Sarahs' sake, Gen. 12.17. And the Lord plagued Pharaoh and his house for Sarahs' sake. And Numb. 16.31. The earth swallowed them up, and their houses, and their goods. So God brought vanity on the creature for man's sake; murrain on the Beasts and cattle, Blasts upon Corn and Vines, and other Fruits of the Earth; we have interest in them, and our subsistence is by them; yea, the King himself is served by the field their destruction; is our loss, as mercy to the earth, is mercy to men.  
1. USE, To teach us the evil of sin: Man by sin brought a curse upon himself, upon his posterity, and upon all the creatures; that is it we ate upon; sin disordered the whole world; therefore let us work our hearts to a detestation and abhorrence of it; we see how highly God is displeased with it; the Creator, who out of his overflowing bounty created all things, and delighted in them when he had made them, yet was provoked to curse what he had created, when once man had sinned; and so sin hath made a great change in the world; but because these are ancient things, and do little move us; see the judgements of every age and time, which are the fruit of this vanity which is brought upon the creature if a nation sin, Deut. 28.22, 23. The Lord thy God shall smite thee with fevers, and with the sword, and with blasting, and mildew, and consume thee until thou perish. The heaven that is over thy head shall be brass, and the earth under thee, iron; the Lord shall make the rain of thy land, powder and dust; from heaven shall it come down upon thee, until thou be destroyed. So v. 39, 40. Thou shalt carry much seed into the field, and shalt gather but little in, for the locusts shall consume it: thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them. Have olive trees, but the olive shall cast its fruits. These are things often fullfiled before our eyes; so Isa. 24.4, 5, 6. The earth mourneth, and fadeth away; the world languisheth, and fadeth away; the earth also is defiled under the inhabitants thereof; they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left. So for our persons, 'tis our sin that bringeth the curse of God on all that we enjoy. Thus God by the vanity and perishing of the creature, would show how angry he is with man for sin.  
2. USE, Do not cast a greater burden upon the creature. You have already brought in too much disorder and confusion upon the world. But how do we cast a greater burden upon the creature? When you sin with, and by the creature; as by injustice, unmercifulness, oppression; because you have much filthy excess; by these and suchlike you make the creature the object and occasion of sin; especially opposition to God, oppressing his servants, dealing cruelly and unmercifully with men, hoping your greatness should bear us out in any of these cases.  

1. Consider how the creature will cry to God for revenge, Hab. 2.11. for the stones shall cry out of the wall, and the beam out of the timber shall answer it. The very materials of their buildings and unjust acquisitions shall witness against them. James. 5.3. The canker and rust of your gold and silver shall witness against you.  
2. Those that put a burden upon the creature, shall have the creatures burden put on them; by your sin they are subjected to vanity, and by their vanity you are subjected to wrath. They are ready to revenge God's quarrel, if he do but hiss for them, Isa. 7.18. He can make thistles grow instead of wheat, and cockle for barley; Inheritages' gotten by oppression, Job 31.40.  
3. The creatures shall be delivered; but those that abuse the creature shall not. They are subjected in hope, but their worm dyeth not, their fire goeth not out.   
3. USE, Is to persuade us to turn our hearts from the creature to God; for the creature is made subject to vanity. They change, but he changeth not, 1 John 2.17. The world passeth away, and the lusts thereof. There is no true happiness to be found under the Sun. Surely they that can see no vanity, nothing but glory and goodness in outward things, Satan hath bewitched them, Matth. 4.8. Shall we fix our minds on a reeling world, ever subject to changes? Psal. 83.13. O my God, make them like a wheel, as the stubble before the wind. Those things are continually rolled and turned upside down, as a wheel is unturned and turned, never standeth still in a declevity; the creature is vain, and made more vain by our confidence, Psal. 30.6. In my prosperity I said, I shall never be moved. Therefore if we love the creature, let it be after God, and for God; not in comparison with God; if the heart be set upon worldly things, 'tis stolen from better, Psal. 62.10. Trust not in oppression, become not vain in robbery; if riches increase, set not your heart upon them. God is impatient of a corrival; I am married to you, Jer. 3.14. Not in exclusion of God: As when we rejoice in the creature apart from God, an heart divided from him, Luke 12.14. Not in opposition to God; as if by the creature we were able to make our party against him.  
4. USE Let us seek after restitution by Christ. The Covenant made with God in Christ doth secure us against the hurt of the creature, Job 5.23. For thou shalt be in a league with the stones of the field, and the beasts of the field shall be at peace with thee; and Hosea 2.18. And in that day I will make a covenant for them, with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground. They are included in God's Covenant; who concerneth himself in all our affairs; the new creature suiteth with the new world, Rev. 21.5. And he that sat upon the throne, said, Behold, I will make all things new. 2 Cor. 5.17. Whosoever is in Christ, is a new creature; their mercies are sweet; come not in Anger, but purchased; we have a covenant-right restored.  
5. USE Is hope: If inanimate creatures are delivered from vanity, much more Saints. Let us bear our burden with patience; the creature was subject to vanity, but it was not their fault, but ours; obedientially God subjected them; but God would not leave the world under a perpetual curse.   

SERMON XXVIII.  ROME VIII. 21. 
Because the creature its self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God.  
IN this Verse the Apostle showeth what hope was appointed by God for the creature, which for a while was subject to vanity; Because the creature, etc.  
In the Words observe, 

1. The deliverance asserted, Because the creature its self also shall be delivered.  
2. The terms of this deliverance explained, 1. A quo terminus, From the bondage of corruption. 2. Ad quem, Into the glorious liberty of the children of God.    
1. Asserted; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken casually, as giving a reason of the hope, mentioned; sow render it, because, or specificative, as showing what kind of hope they have (subjected the same in hope; that the creature its self also shall be delivered from the bondage of corruption); for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 asserted into freedom; for it is now in bondage, as the following words declare.  
2. Explained: First, the terminus a quo; that which he called vanity before, he now calleth bondage of corruption; therefore this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be explained as the vanity was, that signifieth either disorder or alteration, and corruption or dissolution, or perversion from its use, as it serveth wicked men, especially as 'tis abused by them to the fulfilling of their lusts; all this vanity, and all this bondage is an heavy yoke to the creature, and from all this it shall be freed. 2. The term to which; Into the glorious liberty of the children of God.  
But here a doubt ariseth; Shall the senseless creatures be made partakers of the same glory with God's Children? That's absurd to be conceived: To solve this, Chrysostom thinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as these particles are often exchanged; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be rendered, by the glorious liberty; others to prevent this absurdity, make it not the term of the change, but the term of expectation; when the children of God are advanced into their glory; then, and not till then, shall the creatures be freed from the bondage of corruption; but the Apostles words do signify not only time, but estate; not at, but into; 'tis no such absurdity to say, that the creature shall in its kind and manner partake of the glorious estate of the saints, for there is somewhat common to them both▪ and that is incorruption, 1 Cor. 15.42. So the meaning is, it shall be translated from a state of corruption to a state of incorruption, and such a measure of beauty and glory as doth agree thereunto.  
Two Points I shall observe from this Verse: 

1. Doct. That the creatures shall be freed from corruption, and be made partakers of a better estate than now they have.  
2. Doct. That the liberty to which Gods children are reserved, is a glorious liberty.    
First let me speak of the restauration of the creature, and then of the glorious liberty of the Saints.  
For the first, Let me state it how far the creatures shall be delivered from the present vanity and misery, and for what reasons: We must keep to Scripture generals, lest we run into curiosities; that rule of Augustine is good; Melius dubitare de occul●is, quam litigare de incertis; 'Tis better to doubt of what is hidden, than to contend about what is incertain: We may define things with danger, but we may be ignorant of them without danger; therefore as to creatures that shall be restored, and not restored, we must not be too nice and inquisitive: Possibly this is one of those difficulties mentioned by St. Peter, 2 Pet. 3.16. That in his beloved Brother Paul's Epistles, there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sure these concern the matter there treated of.  
1. For things that are not to be restored.  
1. What ever came in by sin, will be utterly destroyed, as Thorns, Thistles, poisonous Weeds, Gen. 3.17, 18. Cursed is the ground for thy sake, thorns and thistles shall it bring forth to thee. The reason is, when the cause is taken away, the effect ceaseth. If the Curse of God upon the Earth, be a part of man's punishment; then upon man's deliverance the creature is delivered also. Now it continueth for a mark of God's displeasure, and our Humiliation, because man is restored but in part; but upon our full deliverance, no more of this is found.  
2. All creatures that arise out of corruption and putrefaction, as Toads, Mice, Flies, Bats; as they were not in the first Creation, so they shall not appear in this restitution of all things, at the coming of the Lord.  
3. All living creatures which perish before, or at the end of the world. 'Tis probable these shall not be renewed, and restored again: Partly, because these serve only for the use, and the sustenance of the earthly Life; but in glory freed from this necessity, 1 Cor. 6.13. Meat is for the belly, and the belly for meats; but God shall destroy both it and them: In this Life the Body hath an absolute necessity of them; but in the next Life the meat its self, as well as the eating, or desiring of meat, shall be taken away. Partly, because, if these should be restored, there must be a Resurrection of them, which is only promised to men. And the Apostles when they speak, restrain it to mankind, who have reasonable Souls living to God, while their Bodies are not ●otting in the Grave; but the Soul of the Beasts goeth downward, Eccl. 3.21. that is, perish with their bodies, which are buried in the ground.  
4. All artificial works done by the hand of man, as Cities, Castles, Houses, Gardens; They shall all be burnt up, and be extant no more; for though these things are useful during the earthly Life: yet than they are all consumed, as being defiled by the inhabitants thereof, 2 Pet. 3.10. The earth also, and the works which are therein, shall be burnt up. That is, which men have made, and built thereupon; which should turn our hearts from our affecting those things, or fixing upon the Creature which is passing away, whilst we neglect God, who is the same that passeth not.  
2. That which shall be restored, is the Fabric of Heaven and Earth; not the highest Heavens; they need no purifying fire, no unclean things entering there. But the lower Heavens, and this Earth; the State, of things after the Dissolution, is called a World to come often: Now World, in the sacred Dialect, comprehendeth the visible Heavens and Earth: Meaning by Heavens, the airy and starry Heaven; and by Earth, dry Land, and Waters. Well then, Heaven and Earth, Sun, Moon, and Stars, which had a being in the Creation, and undergo the purging fire at the dissolution, shall be restored as Gold, that hath been melted and refined in the fire: If you ask for what use? We must refer that to the event; the Scripture in the general, 2 Pet. 3.13. We expect according to his promise, new heavens and a new earth, wherein dwelleth righteousness. Wherein righteous men shall have a firm place, and always dwell therein, and exercise righteousness. Whereas this earth is full of wicked and unrighteous men, which then shall be all in Hell. But the difficulty is about the use of this lower World.  
1. What if God restore it as a monument of his Wisdom, Goodness and Power? An object wherein by the great beauty of the creature, the just shall see God by reflection.  
2. What if for the exercise of our delight and gratitude? To delight the eyes and minds of the Saints; the creatures having a glory and brightness put upon them, somewhat proportionable to their own glorious estate. God will make a proportion between the Heir and the Inheritance, the Lord and the Servants, the Habitation and the Inhabitant; as the Church is altered, so must her dwelling; there shall he nothing in nature displeasing to the Eyes of God's Children, but all delightful to all eternity.  
3. What if to be a Trophy of the final Abolition of Death, the last enemy that shall be destroyed? The World is now a Monument of Sin, and then of our Redemption, that all the fruit of Sin is done away both in us, and the World.  
4. What if to complete the first grant of Dominion to man over the creatures? This grant must sometime or other take place, Psal. 8.6. Thou madest him to have dominion over the work of thine hands; thou hast put all things under his feet. 'Tis not done here, therefore in the World to come, as the Apostle speaketh, Heb. 2.5. For unto the angels hath he not put in subjection the world to come. Which World to come, concerneth the state of the Church under Christ, and the state of Glory after the Resurrection; now we have the right, than the possession; An eternal Kingdom over all creatures; for 'tis said of the Saints, that they shall have Dominion in the morning, and that they shall reign with Christ for ever and ever, Rev. 22.5. and of the new Heavens and the new Earth, Rev. 21.7. He that overcometh shall inherit all things, which beareth some sense.  
USE. It showeth us three things.  

1. The certainty of our Hopes. There is hope that the creature at length shall be delivered into a state agreeing with the future Glory of God's Children. Therefore much more is their deliverance to be hoped for, by the Children of God themselves. For if these dumb insensible things be made partakers of a better estate than they have now; Will not God take care for the recompense of his people?  
2. The excellency of our Hopes. It appeareth hence, what excellency of Glory is reserved for the Children of God, since all the World shall be refined, and restored for their sakes, and seeing the Glory of that state requireth the creature should be changed, before it can suit with it.  
3. It showeth us the manner of entering into our hopes. As the creature must be freed from the state of Corruption, before it can partake with God's Children in any degree of their glorious Liberty; so must we be changed before we are capable of it. How changed? First, By Grace. Secondly, By Death.   
1. We must be changed by Grace, and freed from the Corruption of sin, Eph. 5.5. For this we know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ, and of God. Common knowledge will easily show us, that those that impenitently persist in gross sins, are uncapable of any right unto, and never shall come to the Possession of that blessed estate of eternal Glory. We have a larger Catalogue, Gal. 5.20, 21. And the Apostle concludeth, that they that do such things, shall not inherit the kingdom of God. There is no mixture of godly and ungodly in the Kingdom of Heaven: Nay, we may go further; not only exclude them, who live in gross sin; but every unregenerate Person, Joh. 3.3. Except a man be born again, he cannot see the kingdom of God; and in the 5 th' vers. 'tis explained, he cannot enter into it. Every man in his natural estate, be he to appearance better or worse, is unmeet for Glory. And there must be a change wrought in him, he must be delivered from the Bondage of sinful Corruption, or he cannot enjoy the glorious liberty of the Children of God; not only an Epicure, or Drunkard, or Whoremonger is excluded; but a painted Pharisee, as long as his heart is corrupt, and unrenewed, hath no right, and never shall have possession; he must be changed from a state of Corruption to a state of holiness; and the Image of God in which he was created, must be restored in him.  
2. Changed by Death. The Saints being mortal, must be changed, before they can inherit eternal Life. All that we derived from old Adam, must be laid and left in the Grave, 1 Cor. 15.50. Flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. These earthly frail bodies of ours, cannot be received into Heaven, till they be changed and immortalised, vers. 53. This corruptible must put on incorruption, and this mortal must put on immortality. As a man to build his house better, razeth it to the very bottom; so God will have the body resolved into dust, before he will set it forth in this new fair Edition. As the creature is dissolved, that is, delivered from the Bondage of Corruption; first the creature is set free, and discharged from being obnoxious to change and alteration; so we must first die, then be raised in Incorruption, which should make us the more ready and willing to submit to the appointed course, and not only even dare to die, but to be willing to die, since Death puts an end to sin, and all our calamities, and is the gate and entrance by which we pass into Glory.  
2. Doct. That the liberty to which Gods people are reserved, is a glorious liberty.  
Here I shall first speak of the liberty of God's children in this life.  
2. The glorious liberty in the world to come; for the one is a step to the other; for 'tis called, a glorious liberty, to distinguish it from the liberty of God's children here in this world, which is not glorious, but gracious, to show how it exceedeth this estate in glory: Therefore I must show, 

1. What is the liberty of God's children in this world.  
2. What in the world to come.    
1. What is the liberty of God's children in this world: There are three practical notions in which man is greatly mistaken, Misery and Happiness, Wisdom and Folly, Liberty and Bondage. Misery and Happiness. Men count none miserable, but the afflicted; none happy but the prosperous, because they judge by the present ease and commodity of the flesh. Wisdom and Folly; we all affect the repute of Wisdom, Job 11.12. Please ourselves with a false show of wisdom, neglecting what is true and solid, which is to be wise to salvation. Liberty and Bondage; Man accepteth of a false liberty rather than none; every man would be at his own dispose, live as he list; whereas the true liberty must be determined by our condition as creatures; by our end, as creatures that are in pursuit of true happiness: To think the only true liberty is to be at the command and control of none above ourselves, or to live at large according to our hearts desire, is to affect a thraldom and bondage instead of liberty; therefore it concerneth us to state exactly what is the liberty of God's children now; it either relateth to our duty, or to our felicity.  
1. To our duty; and so our liberty must he stated by these four Things.  
1. It must be such a liberty as becometh a creature who is in subjection to God. 'Tis not a power to live as we list, but a power to live as we ought; to affect a power to live as we list, and to be accountable to none, is to revive the arrogancy of Adam, and to sup up again the poison of the old Temptation, ye shall be as Gods, Gen. 3.5. 'Twas man's Original Ambition to be at his own dispose, and Lord of his own Actions, to think and speak, and do as he pleaseth, Psal. 12.4. Our tongues are our own, who is Lord over us? And the Rebellion of the Libertine World is set forth by casting off the Yokes and Cords of Duty, Psal. 2.3. Let us break their ●ands asunder, and cast away their cords from us. Meaning there, the Laws of God and Christ; who are impatient of any restraint. But this is a liberty cannot be justified, for since man hath principium & finem, A principle upon which he dependeth in his Being and Operations, and an end unto which he is appointed, he must wholly give up himself to the will of another, and his liberty lieth in a readiness to comply with God's commands, who is his proper Lord, to whom he is to subject himself, and to give an account of all his Actions? So that man's true liberty is God's Service, Psa. 119.45. I will walk at liberty, for I seek thy precepts. To will and do things pleasing to our Creator, is the only liberty proper to us.  
2. It must be such a liberty as will leave us in a capacity, to pursue our chief good, and last end. For all creatures are by natural instinct carried to their last end; and the more fettered and restrained from this, the more they are in Bondage; the less, the more free: which holdeth good in all creatures; but principally in the reasonable. Certainly the reasonable nature is dishonoured, and debased, and under a defect, as 'tis disabled from the fruition of God, or seeking after it; we are in Bondage, as we are captivated, and entangled with the love of inferior things, and so perverted and diverted from the pursuit of true happiness. The restraining of our irregular desires, is not Bondage, but the gratifying of them, for that is a snare to us. Men live in sin with as much delight, as Fishes in their own Element; yet they are in bonds still, as they are detained from God, and turned aside from him; our liberty is our power over inferior things; and our Bondage is their power over us, 1 Cor. 6.12. When we love God with all our hearts, and serve him with all our minds, we are free. Liberty in the root implieth an inclination to God, as the supreme Object of our love. In the first Act, In a power of choosing the means, whereby we may enjoy him. In the second Act, in an exercise of this power, or in an actual pursuing the end by these means. The elective power, and a governing our Actions in order to our great end, is our liberty; the Angels that immutably and indeclinably adhere to their last end, are freer than us, who may err from it. Well then, None are such slaves as they that cannot use the means which should make them happy; but employ their whole time in seeking after Pleasures, and Honours, and Profits, like dissolute Servants, who being sent by their Masters to a Mart or Fair to buy Commodites, spend their time and money in some Inn or House of Entertainment by the way, and neglect their Fair or Mart, to which they were sent to employ their Money to the best advantage. So we are enslaved by the way, and neglect our main business.  
3. It must be such a liberty as will suit with the dignity of a rational creature, as man is. For that is the liberty of a man, when he acteth with a condecency to the reasonable nature. Man was at first made to be happy, his happiness consisted in the Fruition of God, and his subjection to him was no captivity and restraint, but rather a part of that blessedness; but we became bondmen, not only by breaking the Law of God, but by disordering the constitution of our Souls, by submitting conscience and reason to our lusts: so suffering the beast to ride the man; for the rule of the Apostle is of immutable equity, Rom. 6.11. His servants you are, to whom ye yield yourselves to obey. Now man giving up reason to appetite, becometh a very slave; as a Country is enthralled when the base prevail above the honourable, and Beggars get on horseback, but the Princes are on foot: such a deordination there is, when reason is put out of Dominon, and lusts prevail; our Bondage is described by the Apostle, Tit. 3.3. Serving divers lusts and pleasures. Our lusts urge us to an eager pursuit of inferior things; reason or the leading-part of the Soul reclaimeth, but it hath no force besides our dependence upon God, which cannot be shaken off: if since our Apostasy from him, we have a perfect understanding to guide us, the danger would not be so great; but in this corrupt estate, the mind is blinded by our Passions and Appetites; and therefore to be left to the dispose of our brutish affections, is the greatest judgement that can be, Psal. 81.12. So I gave them up to their own hearts lusts, and they walked in their own counsels. This is the greatest thraldom that can befall such a creature as man is; it leaveth us no power to dispose of ourselves; men often see what they should do, but cannot do it, being drawn away by their own lusts; and though we have some kind of remorse from the remainders of reason, especially being assisted by the Holy Spirit, as to some common help; yet we foully miscarry still, till it hath brought us to misery, as it did Samson the strongest, Solomon the wisest of men. Then therefore is a man at liberty, when reason and conscience are again put into dominion, and a man is fitted to please God, and seek after his true happiness with the contempt of all worldly things.  
4. It must be such a liberty as bringeth us nearest to the state of innocency, which is man's first estate; and the state of glory, which is his last and most perfect state. Now this doth consist in a freedom from the Power of sin; the liberty of Innocency, was posse non peccare; Adam might not have sinned; the liberty of Glory will be non posse peccare, they cannot sin; as not with a moral cannot, 'tis absurd, that may be obtained here, 1 John 3.9. He cannot sin, because he is born of God; but with a natural cannot; 'tis impossible; the Soul doth indeclinably adhere to God as the chiefest good; therefore now the nearer we come to this, the will of man is best disposed, and the more to be accounted as free. Divines usually consider man in a fourfold estate; In statu instituto, in a state of integrity, and so man might not have sinned; In statu destituto, in a state of corruption, so he can do nothing else but sin. That every imagination of the thoughts of his heart was only evil continually, Gen. 6.5. In statu restituto; and so he hath an inclination, partly, to good; by the spirit of grace dwelling in him; partly, to evil; by reason of the relics of sin and is only so far freed from the bondage of corruption, as that it shall not reign in him, Rom. 6.14. In statu preestituto, in the state to which he is appointed; in the state of glory, in which he can will nothing but what is good; a blessed necessity it is, and our highest liberty; for liberty is not opposite to necessity, but obligation or impulsion; we are never more free, than when we are passed all possibility of sinning  
2. As it relateth to our felicity; and so it implieth two things.  

1. Our immunities and privileges.  
2. Our rights and prerogatives.   
1. The immunities and privileges of God's Children: we are delivered from much misery by Christ. First, From the slavery of sin. Rom. 6.18. Being made free from sin, ye became the servants of righteousness. Tho sin still dwelleth in us, yet the guilt is remitted, the damning power gone, Rom. 8.1. There is no condemnation to them that are in Christ. The reigning power broken, Rom. 6.14. For sin shall not have dominion over you; and so 'tis more and more mortified in us, by the grace of Regeneration, till at length it be abolished by death; and so the being is gone, and our enthralled spirits are in some measure set free, to know, serve, and love God, and delight in him as our Lord, and life, and end, and all. Secondly, From death, as the curse of the law. And so from those everlasting torments which the wicked must endure. The second death hath no power over such; and though we are obnoxious to the first death, yet the venom and sting of it is gone, 1 Cor. 15.56, 57 O death, where is thy sting! O grave, where is thy victory! And of an enemy 'tis made a friend, 1 Cor. 3.22. Death is yours. 'Tis made the gate and entrance into eternal rest. Thirdly, From the Bondage that did arise in us from the fear of eternal death. Where sin is entertained, it bringeth another inmate along with it, and that is the fear and terror of death and damnation, which ariseth from the consciousness of sin; now to be free from the accusations of a guilty conscience, and those self-tormentings which in the wicked are the foretastes of Hell, is surely a great mercy, and this is the privilege of God's People, Heb. 2.14, 15. To deliver them who through fear of death are all their life-time subject to bondage. And sinners are such Bondmen that they dare not call themselves to an account for the expense of their time, and course of their employments, which all wise men should do; and think seriously of God, and the day of judgement, and the World to come; therefore it is a great mercy to have a quiet well settled conscience. Fourthly, From the tyranny and power of Satan, as a deceiver, and enemy, and executioner of the wrath of God; who thereby taketh wicked men captive at his will and pleasure: He cannot totally prevail against the elect; Matth. 16.18. Upon this rock I build my church, and the gates of Hell shall not prevail against it. though he vex and tempt them continually. He hath a kind of right to apostate Souls, Eph. 6.12. Rulers of the darkness of this world; but his power is much broken as to the elect; they are daily exercised by him, but they overcome, and stand steadfast in the faith. Fiftly, They are freed from the law and covenant of works, which requireth that which to us is become impossible, and also from the burdensome task of useless ceremonies imposed on the Church in the times of imfancy and darkness. And the Apostle biddeth us stand fast in the liberty wherewith Christ hath made us free, Gal. 5.1. The ceremonial law was a Bondage by reason of the great trouble, expense, and pain to the flesh which did attend the observation of it: especially in its use, a bond confessing the debt; and Christ hath purchased this freedom and liberty to the Church, and we should stand to the defence of it. Sixthly, An immunity from such temporal judgements as might hinder our salvation, and the service of God, 1 Cor. 10.13. There hath no temptation taken hold of you, but such as is common to man. But God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it; and Rom. 8.28. All things shall work together for good to them that love God. No absolute immunity from troubles; God hath reserved a liberty to his wisdom and justice to afflict us as he shall see cause, Psal. 89.32. Then will I visit their transgressions with the Rod, and their iniquity with stripes; But will preserve us to his Heavenly Kingdom, 2 Tim. 4.17, 18.  
1. Their rights and prerogatives. First, They have a right to serve God with a ready and free will, and on comfortable terms, Luke 1.74, 75. That being delivered out of the hands of our enemies, we might serve him without fear, in holiness and righteousness before him, all the days of our lives. Psal. 51.12. Restore unto me the joy of thy salvation, and uphold me by thy free spirit. And Rom. 8.15. For we have not received the spirit of Bondage again to fear, but we have received the spirit of adoption, whereby we cry, Abba, Father.  
2. A liberty of access to God; a large door is opened to us, for communion with him Eph. 3.12. To whom we have boldness and access with confidence, Heb. 4.16. Let us come with boldness to the throne of grace, that we may have grace, and find mercy in a time of need, and Heb. 10.19. Having therefore, brethren, boldness to enter into the holiest, by the blood of Jesus. 1 John 3.21. Beloved, if our hearts condemn us not, then have we boldness toward God.  
3. A free use of all the creatures, which fall to our share and allowance by God's fatherly providence, 1 Tim. 4.3, 4. Forbidding to marry, and commanding to abstain from meat, which God hath created to be received with thanksgiving of them that believe and obey the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving, 1 Cor. 3.22, 23. Whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ's, and Christ is Gods. With good conscience we may use the creatures, and get them Sanctified to us by the word and prayer.  
4. A right to eternal life, Tit. 3.7. That being justified by his grace, we should be made heirs according to the hope of eternal life. Rom. 8.17. If children, than heirs, heirs of God, and joint heirs with Christ; If so be, we suffer with him, that we may be also glorified together. Tho we have not the possession, yet a Title sure and indefecible; so that you see (and yet I have told you little of it) it is valuable; but 'tis a glorious liberty we are to speak of.  
2. Our glorious liberty in the world to come. That is a liberty which implieth the removal of all evil, and the affluence of all good: and may be considered either as to the Soul, or to the Body.  
1. As to the Soul. We are admitted into the blessed sight of God; and the perfect fruition, and pleasing of him in perfect love, joy, and praise, to all eternity, 1 Cor. 13.12. For now we see through a glass darkly, but then face to face; now I know it partly, but then shall I know even also as I am known. 1 John 3.2. But we know that when he shall appear, we shall be like him, for we shall see him as he is. Psal. 16.11. Thou wilt show me the path of life, for in thy presence is fullness of joy, and at thy right hand pleasures for evermore. Psal. 17.15. As for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness.  
2. As to the Body it is in a state of immortality, and incorruption, wholly freed from death, and all the frailties introduced by sin: and because the body remaineth behind, when the Soul is in Glory, our Deliverance and Redemption is sa●d to be yet behind, Eph. 1.14. Which is the earnest of our inheritance, until the redemption of the purchased possession, Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption: And that in respect of the body, Rom. 8.23. Waiting for the adoption; to wit, the redemption of our body. In short, This glorious liberty may be somewhat understood by the liberty which we have now.  
1. Our liberty now is imperfect, and incomplete; but then 'tis full, and perfect: 'Tis but begun now, and our bonds loosed in part; but our complete deliverance is to come from sin at death, from all misery, when our bodies are raised up in glory; sin dwelleth in the Saints now, but in death it will be utterly abolished; therefore groan and long for it, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of death? Yet with hope, v. 25. I thank God through Jesus Christ our Lord; so then, with the mind I myself serve the law of God; but with the flesh the law of sin. Our bodies now are subject to corruption and diseases, as others are, but Phil. 3.21. God will then perfectly glorify his children in body and soul.  
2. Spiritual liberty is consistent enough with corporal bondage. Paul was in Prison when Nero was Emperor of the world; many that are taken into the liberty of God's children are not freed from outward servitude, 1 Cor. 7.21, 22. Art thou called, being a servant? care not for it; but if thou canst be made free, use it rather. The condition of a slave is not incompetent with Christianity; Joseph was a slave in Egypt, but his Mistress was the Captive, as she was overcome by her own lusts; servants may be the Lords Freemen, and Freemen may be Satan's slaves.  
3. All the parts of liberty are quite other than now: First, as to duty, we are not so free from the power of sin, as to be able to govern our own actions in order to eternal happiness, Rom. 7.25. With my mind I serve the law of God, with my flesh the law of sin. There is law against law, mutual conflicts, and mutual opposition; though grace gets the mastery, not absolute freedom: Our present estate is but a convalescency, a recovery out of sickness by degrees.  
2. As to felicity: First, Immunity from the curse of the law, and the wrath of God. We have a right, but the solemn and actual judgement is not past, nor the case adjudged; but at the last day, when the condemning sentence is passed upon the wicked, our sins shall be blotted out, Acts 3.19. Secondly, Death remaineth on the body, but then the last enemy shall be quite destroyed, 1 Cor. 15.26. Thirdly, Satan doth still trouble us, and vex us, winnow us as wheat, but then he shall be trodden under our feet, Rom. 16▪ 20. Fourthly, For the afflictions of the world: They do not now endanger salvation, but then wholly gone, Rev. 21.4. Then God shall wipe all tears from our eyes: then no more sorrow and crying. That is, because of oppression and violence.  
2. For Rights and Prerogatives. Now we serve God at a distance by some remote service, then immediately minister before the Throne: Here we come to God now and then, but then we shall be ever with him; we have now a right to use creatures, than we shall need none; now a title to Heaven, but then possession, made actual partakers of eternal blessedness; therefore there cannot be a greater liberty than the children of God have at the last day.  
1. USE is to admire the goodness of God to poor afflicted creatures. We have this glorious liberty from God's bounty, Matth. 25.34. Christ's love, he purchased it; 'tis the Son of God, hath made us free, John 8.36. 'Tis applied to us by the spirit, Rom. 8.2. The spirit of life in Christ Jesus, hath made us free from the law of sin and death: The Roman Captain said, With a great sum obtained I this freedom, Acts, 25.28. To us it cometh on mere favour.  
2. Have you interest in this blessedness? Is the liberty begun? Hath he sealed you to the day of redemption? Eph. 4.30. You will find the comfort and benefit of his sealing: On that day God will own those whom he hath stamped and marked with his own seal; that is, whom the spirit hath form for God, by impressing his image upon them in righteousness and true holiness; after that day no more place will be left for doubts and fears: But till that day this is our warrant and assurance, till full possession; the seal of the spirit is an holy frame of heart, fitted to serve, please, and enjoy God.   

SERMON XXIX.  ROME VIII. 22. 
For we know that the whole creation groaneth and traveleth in pain together until now.  
THE Apostle had showed how the creature waiteth for its future perfect estate; now, what sense it hath of its present condition. In the Words we have, 

1. The Certainty, We know.  
2. The Agony of the Creature, It groaneth and traveleth in pain.  
3. Their consort and agreement in this groaning, The whole creation groaneth, etc.  
4. The duration and continuance, Until now.    
1. The certainty of what is asserted, We know: But how do we know? First, We see by our sense, that the whole Creation is under vanity and corruption. Secondly, We know by faith, that it came by sin; so that partly from sense, and partly by faith, we conclude that the creature is under a burden.  
2. The great agony of the creature; it groaneth and traveleth in pain: Groaneth as a man under an heavy burden; traveleth in pain, as a woman in childbearing: The creature would fain be disburdened of this estate. Some think that this last Metaphor implieth, that the issue will be comfortable, for the pain of Travel ends in joy, John 16.21. A woman when she is in travel hath sorrow, for her hour is come; but assoon as she is delivered of the child, she remembreth no more the anguish, for joy that a manchild is born into the world. It may be so here, only I find this Metaphor used for bitter pangs and sorrows, without any respect to the end and issue; as Matth. 24.8. All these are the beginning of sorrows.  
3. The consort and harmonious agreement that is between all the parts of the world; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The whole creation, collectively, or every creature distributively, they all groan together, and travel in pain together.  
4. The duration and continuance, (until now); that is, from the time that sin entered into the world, unto this present time.  
Doct. That the whole creation groaneth under the burden of our sins.  

1. What is this groaning of the creature; or in what sense the creature is said to groan.  
2. How we are concerned in these groans.  
3. How we know it; for who ever heard the groaning of the whole Creation?   
1. What is this groaning of the creature? Or how can that be ascribed to things without Reason, Sense and Life? There are two causes of groaning in sensitive creatures, Labour and Pain; that which answereth to Labour, is unwearied motion; that which answereth to Pain, is corruption and decay▪  
1. Labour and Motion; so we may say the creature is worn out with hard labour to serve the uses of man; because 'tis in continual motion; the Sun moveth from East to West in the Day, and in the Night from West to East again, Eccles. 1.5. The Sun also ariseth, and the Sun goeth down, and hasteth to his place where he arose: The Hebrew, Panteth as pressing forward to be at his appointed place; to give man light to go about his labour; how many thousands of Miles hath it traveled to come to us again, since we went to bed? so Job 37.11. By watering, he wearieth the thick cloud, and scattereth the bright clouds; it is turned about by his counsels. He speaketh of the clouds, as things that could be wearied, being hurried hither and thither, to serve the earth in divers places, and spendeth its self in that service: The earth is digged, and rend, and torn with the Plough, seldom suffered to enjoy its Sabbaths, that it may bring forth fruit to man: The Rivers flow, and the Sea hath its Ebbs and Tides; all things in the lower world are ●ull of labour, and so the creature is wearied and worn out to serve even rebel man, to whom God continueth this favour.  
2. That which answereth to pain, is their passing away by corruption; the four Elements being contrary one to another, are still wasting one another, till all fail, heat against cold, and moisture against dryness; all things being compounded of these four Elements, do in the end return to them again by dissolution and corruption: And besides, by God's Judgement the creature is often blasted in its greatest glory and beauty: Look as in a fruitful season; the Valleys are said to laugh with fatness, Psal. 65.12, 13. And the flourishing of the spring is as it were natures smile: 'Tis a pleasant sight to behold when the earth is blessed of God with increase and variety of fruits; the creatures do (as it were) rejoice in God's bounty, and invite us to rejoice with them; so on the other side, when these things are taken away, it doth as it were mourn, and look sorrowful like, under the judgement; as they laugh in their kind, so they mourn and groan in their kind, as Jer. 12.4. How long shall the land mourn, and the herbs of the field wither, for the wickedness of them that dwell therein? Isa. 24.4. The earth mourneth and fadeth away, the world languisheth, and fadeth away, Jer. 33.9. The earth mourneth and languisheth, Lebanon is ashamed, Jer. 21.10. Because of swearing, the land mourneth, Joel 1.10. The field is wasted, the land mourneth, for the corn is wasted, the new wine is dried up, the oil languisheth: In all these places, and many more, the earth is said to mourn, when it lieth waste, stripped and despoiled of its wont verdure and bravery in Grass, Corn, Plants, Fruits, wherewith it was once clad and adorned: Now this may come to pass; partly, by external drought, as when the grass was burnt up, that there was no fodder for the beast, 1 Kings 18.5. Partly, by storm and tempest, which maketh spoil and havoc of it, Prov. 28.3. A sweeping rain leaveth no food. Partly, by Vermin, Joel 1.4. That which the palmer worm hath left, the locust hath eaten; that which the locust hath left, the cankerworm hath eaten; that which the cankerworm hath left, the caterpillar hath eaten. Sometimes by the irruption and invasion of an enemy, Isa. 1.7. Your country is desolate, your cities are burnt with fire, your land strangers devour it in your presence, and it is desolate, as overthrown by strangers. Sometimes by murrains and pestilential diseases, which hinder all cultivation and tillage, Amos 4.10. I have sent among you the pestilence, after the manner of Egypt, your young men have I slain with the sword, and have taken away your horses, I have made the stink of your camp to come up into your nostrils. God hath variety of ways to punish man in blasting the creature, and on all the occasions the land appeareth as in a mourning Weed, and the barren parched ground and withered fruits of the earth are as it were the groaning of the creature under man's sin. These things premised, we may see in what sense the creature is said to groan.  
1. In a way of Supposition, if they had any Life, Sense, or Reason, they would groan, or be thus affected; being wearied with labour, liable to Destruction, and perverted from their natural use, often blasted by God's Judgement; if God should open the mouth of the creature, as he did that of baalam's Ass, it would rebuke our madness, groan under their hard servitude, 2 Pet. 2.16. Balaam was rebuked for his iniquity. The dumb Ass speaking with man's voice, rebuked the madness of the Prophet; so if the creature could speak with man's voice, and had man's affections, they would loudly groan in the ears of the Lord of Host, and blame us for our disobedience and unthankfulness to God.  
2. By analogy; there is some proportion and suitableness between our affections, and the inclinations of the creature. There is something in them, which is as it were sense and reason, that is a shadow and resemblance of it. The Grass groweth as if it grew by art, and knew how to grow; and the Corn sprouteth forth as regulary as if it were under direction; every creature acteth by a rule, from which it swerveth not; a stone in descending, falleth by a strait line, as if it had reason to pick it out; all the art of man cannot draw a straighter line, than that by which a stone falleth down, when it is thrown up into the air: Every creature hath an obediential instinct to glorify God, as if it obeyed by reason; the Creation did as it were mourn at the crucifying of Christ; for nature seemed to be routed into a disorder; The Rocks were rend, the Earth quaked, the Sun was struck blind with astonishment; there is an intellective assistance, which runneth along with the creature; that is, the Wise and Powerful Providence of God leadeth them, and governeth them, and directeth them to a better estate; so that they do in their kind groan under their present burden, till they be delivered from it.  
2. How are we concerned in these groans? Very much.  
1. They are upbraiding groans, As they upbraid us of our security and unthankfulness; we that have reason, are more senseless than the creatures; the creature groaneth, and we are stupid, neither affected with our sin or misery, Jer. 12.14. The land mourneth, yet they say, he shall not see our last end: That is, no evil shall come unto us; they thought all would be well enough. So for swearing, and lying, and stealing, and adultery, the land mourneth, Host 4.2, 3. But doth the swearer mourn, the adulterer mourn? The vines howl, and the figtree languisheth, Isa. 24.7. But doth the drunkard mourn, because God is provoked by his filthy excess? It is very observable, that the Prophets do often turn from men, and speak to creatures, as Lament. 2.18. O wall of the daughter of Zion, let thy tears run down as a river day and night; let not the apple of thine eye cease. He calls on the wall, either because no men left to mourn, or no men had an heart to mourn, or for both reasons; so Micah 6.1, 2. Hear ye mountains, the Lords controversy, and the strong foundations of the earth, hear the word of the Lord; so Jer. 22.29. O earth, earth! As if it were in vain to speak to men; insensible creatures are more fit to be spoken to, than an incredulous and selfwilled and obdurate people; they keep still their obediential subjection to their Creator, and do tremble when he threateneth, and groan when he afflicteth; and therefore the creature is brought in groaning here, as in our stead; the earth groaneth, which hath not sinned, but only suffereth for sin, to upbraid the hardness of our hearts, because we who are the criminal parties groan not.  
2. They are awakening groans: 'Tis spoken hyperbolically, to quicken our consideration, and to represent the more emphatically the great misery the creatures are in, while they serve sinful man, especially in fulfilling his lusts; carnal men do not think of these things, and so have no ear to hear these groans; the creatures speak by our thoughts, and they groan by our affections; namely, as they excite and stir us up to sigh and long for a better estate than is to be had in this reeling and uncertain world, where sin hath introduced so many changes, Job saith, chap. 12.7, 8. Ask now the beasts, and they shall teach thee, the fowls of the air, and they shall tell ye: or speak unto the earth, and it shall teach thee; and the fishes of the sea, and they shall declare unto thee. What was the point he had then in hand? That by the Providence of God wicked men may prosper; not only as these things do most serve the wicked, but the strong keep under the weak, and the great devour the less; but how do the creatures speak, or tell, or declare? Even the mute fishes, that scarce make any sound or noise? we ask them by our study and meditation, and they answer us by our own thoughts, by the convictions and conclusions we draw from them; there is a great deal of morality in the bosom of nature, and much Wisdom to be learned from the creature, if we would pick it out, and seriously employ our thoughts that way. This is one lesson among the rest, the creature hath something to say to us concerning the vanity and decay of all things, and a better estate to come: We hear the creature groaning, as it offereth matter to us to sigh, and groan, and long for a better estate, that we may be at home with God, and free from the miseries of the present world.  
3. They are instructive groans: For they teach us many good lessons.  
1. They teach us the vanity of the creature; which is now often changed, and must at length be dissolved; to a common eye this world seemeth to be in its highest splendour and beauty, because worldly men judge of things by their carnal affections, Psal. 49.11. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations. They think their heritage's and honour's shall for ever continue in their Name and Family, and carry themselves accordingly; their carnal complacency possesseth them with vain conceits; and when their posterity are swept away, and shifted, new comers that are established in their room, are as vain as they; but now if we bring the word to the creature, and God by his Spirit giveth us an heart to observe these things, we shall see that all is passing and perishing, that the whole world hath a great evil that burdens it, and will at length prove its destruction; namely, sin; that the groaning Universe doth in effect say to us, Arise, depart, this is not your rest, Micah 2.10. 'Tis spoke● to the Jews; the Land of Canaan was given for a rest at first, but by their sin it had lost much of that use; the frequent changes of estate they met with there for their sins, was a summons to remove and look higher; 'tis true of all the world, 'tis not our resting place, since 'twas defiled by sin; therefore the groaning creature should wean us from the world, and inflame us with a desire of Heaven, where is perfect and eternal happiness.  
2. It teacheth us the evil of sin: 'Tis the burden of the whole Creation, of which it would fain be eased; all the vanity that is upon the creature, and all annoyance which we have from the creature, is the fruit of our rebellion against God, which should make us more humble for sin past, and more cautious for the time to come; so much sin as you introduce, so much you disturb the harmony of the Creation, and are accessary to the many destructive changes wrought in the world.  
3. It readeth us a lecture of patience: We live in a groaning world, and must expect to beat our share in the common consort; the world is a valley of tears; now to seek for joy in a valley of tears, to affect an exemption from groaning, 'tis to be singular, and to be out of tune from the rest of the Creation: What is in Psal. 84.6. the Valley of Bacha, the Septuagint renders the valley of weeping; it means the scorched weeping ground they passed through; and because their going to Jerusalem to worship, was a figure of our progress or journey towards Heaven, therefore many apply it to the world, resembled by a valley, as Heaven is by a Mountain, like Mount Zion; and a valley of tears, because we frequently meet with mourning occasions: Now it should not trouble us to be put upon groaning, in a groaning world; we have company with us in our mourning, not only our fellow Saints; the Apostle urgeth, 1 Pet. 59 These things are accomplished in your brethren, which are of the flesh: Every one of God's children have their share of hardships in the world; we think no sorrow like to our sorrow, and that none are so hardly dealt with as we are: Others have their sorrows and hardships; the measure and weight of others sorrows we know by guess, but our own by feeling: All things considered, you will find your lot no harder than the Saints of God, who went to Heaven before you; but here is more company offered, the whole Creation groaning for a burden brought upon them, not by their fault but ours, yet submitting to that appointed service, till it be the Will of God to ease them.  
4. A lecture of long suffering: Which is patience extended. When we are oppressed with many persecutions and afflictions, and these continue long, and we see no end, we despond, The creature groaneth and traveleth in pain until now: That is, from the time sin entered into the world, until the whole be dissolved; the continuance of the Universe is much longer than the continuance of our lives: therefore let us not repine at so short a time, for the creature hath been in a groaning condition these six thousand Years, or there about: Surely the softness and delicacy of our flesh is too great, if we must see the end of our troubles, assoon as we enter into them: If the creature is obedient to the Creator in bearing the burden he lays on it, though it groan under it, then surely, we should submit to his disposing will, so long as he will have us in a suffering condition, Jam. 1.4. Let patience have its perfect work.  
5. A lecture of repentance, and solemn humiliation: If the creature groan under original vanity and corruption, brought upon it by the first sin, sin being wonderfully increased, the world is ready to sink under the weight of it: therefore when sin increaseth, 'tis a groaning time, the multitude of the wicked are a burden to the countries where they live; the Heathens would call a wicked man, The burden of the earth. The Word of God showeth it more plainly; therefore when the wicked increase and walk on every side, and they increase in wickedness; 'tis time to look about us, and seriously and heartily humble ourselves before God, Leu. 18.25. And the land is defiled, therefore I do visit the iniquities thereof upon it. And the land itself vomiteth out her inhabitants, Micah 2.10. Because it is polluted, it shall destroy you with a soar destruction; and Jer. 9.18. Our dwellings have cast us out. The land doth as it were loathe to bear and feed them that so grossly dishonour God.  
6. A lesson of hope in long sorrows. We should keep up hope and expectation; the creature groaneth till now: Yea, but yet still it expecteth its final deliverance; 'tis an expression of great rebellion, distrust and contempt, to say, Why should I wait on the Lord any longer? 2 Kings 6.33. God can bring the bitterest condition to a most comfortable issue; consider how he dealeth with other creatures, the creature groaneth and traveleth in pain, but the birth will ensue: The groaning of the creature is like a travelling in birth, and so the calamities of the Saints, John 16.21, 22. A woman when she is in travel hath sorrow, because her hour is come: but assoon as she is delivered of child, she is no more in anguish, for joy a man is born into the world: and ye now are in sorrow, but I will see you again, and your hearts shall rejoice, and your joy no man taketh from you. The throws of our sorrow, may be very sharp and bitter, but the birth will occasion joy enough to countervail the tediousness of it.  
4. They are complaining, accusing groans; the Apostle saith, Jam. 5.4. Grudge not one against another; groan not one against another; that is, give not occasion to one another to complain against you to God: 'Tis sad when one Christian complaineth against another for his froward and perverse and unbrotherly carriage, much more of near relations, Husbands and Wives, Ministers and People: The Apostle saith, 'tis not profitable, when they give their account with grief, and and not with joy, Heb. 13.17. This groaning of the creature must be interpreted by the standard of this notion, The creature groaneth not with us, but groaneth against us, because of the slavery we put them unto, they groan for vengeance and destruction, not in fellow-feeling with thee, but in indignation against thee, if thou be a wicked man: There is a groaning by way of Sympathy and Compassion, as we are bidden, Rom. 12.15. to rejoice with them that rejoice, and weep with them that weep. And there is a groaning by way of accusation and appeal, for revenge against those that have wronged us; we have abused the creature; the groan of a worm in the ear of the Lord of Hosts will be heard; so James 5.2, 3. Your riches are corrupted, your garments are motheaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were fire; you have heaped up treasure together for the last days. In the day of Judgement the groans of the creature and the circumstances of our sinful actions shall be brought forth as witnesses against us; the motheaten garments, the cankered silver shall be produced, so Hab. 2.11. The stone shall cry out of the wall, and the beam out of the timber shall answer it. That is, the materials of the house built by oppression, shall come as witnesses; there is a kind of antipathy between them therein represented; The stones of the wall shall cry, Lord we were built up by rapine and violence; and the beam shall answer, True, Lord, even so it is: The stones shall cry, Vengeance, Lord, upon our ungodly ones; and the Beam shall answer, Woe to him because he built his house with blood. Conscience is a terrible remembrancer: The very creatures which sinners abused will be brought in testimony against them to their conviction and condemnation: You will say, What is this to the Restoration of the Universe, or those Elementary Bodies in this lower world, to which you seem to confine this restoration? These creatures shall be consumed in the last fire; how then brought into the Judgement?  
Answer,  
1. The Elementary bodies do concur to the increase and preservation of these things; Lands gotten by violence are made fruitful by Sun, Air, and Rain; the Sun now shineth upon these wicked men, and the Rain falleth upon their fields; the creatures abused to excess come from both the Sunshine and the Earth's Fertility, which is the mother of all wealth.  
2. Tho many of these creatures shall be consumed in this last fire; yet they shall have an esse cognitum in the memory and conscience of the sinner, though not an esse rei, an actual existence: And thus, the wine abused to drunkenness may witness against the drunkard; the sacrilegious morsels which the glutton alienated from the poor, and devoted to lust and appetite, shall witness against the glutton: Memoria praeteritorum, is one of the punishments in Hell, Luke 16.25. Son, remember that thou in thy life time receivedst thy good things. The very clothing by which they did manifest their Pride, shall witness against the proud: The Lands, Goods, and Houses of worldlings, Isa. 5.8. shall witness against the worldling: The Gold and Silver which they preferred before everlasting riches, shall witness against the carnal; The Place, the Room, the Bed wherein men committed filthiness and lewdness, shall witness against the unclean; when conscience shall be forced to the review, all these things shall come into his mind: To this also may be referred that passage, Josh. 24.27. And Joshua said unto all the people, Behold this stone shall be a witness unto us, for it hath heard all the words of the Lord, which he spoke unto us: it shall be there for a witness to you, lest you deny your God. How could the stone which he had placed under a great Oak, which was very near the Sanctuary of the Lord, hear or give witness? Partly, by God's Appeal, and partly by their memory and conscience; it was a monument to put them in mind of this solemn covenant, and so might serve to convince them of their sin. Thus hearing is ascribed to a senseless stone, because it was a circumstance that might be produced in the judgement.  
Thirdly, How we know it? For whoever heard the groaning of the whole Creation?  
1. By sensible experience we know the vanity of the creature. Ocular demonstration is enough to tell us all, that things are frail and perishing, Psal. 119.96. I have seen an end of all perfection.  
2. The Word affirmeth, First, That this came in by man's sin; and the common apprehensions of mankind attesteth it, That wicked men are unprofitable burdens of the earth, and bring a judgement on the place where they live. Secondly, That God having repaired the world by Christ, there is a better estate appointed for man; and so by consequence for the creatures, which are an appendage to him. Isa. 11.6, 7, 8, 9 The enmity of the creature shall cease there, as in Noah's Ark.  
3. The Spirit improveth it, both the vanity of the creature, and our mortality, and the hopes of restauration. God must teach us the plainest Lessons. Psal. 90.12. Lord teach us to number our days, that we may apply our hearts unto wisdom. Deut. 29.2, 3, 4. Ye have seen all that the Lord did before your eyes, in the land of Egypt, unto Pharaoh, and unto all his servants, and unto all his land: the great temptations which thine eyes have seen, the signs and the great miracles; yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. And the hopes of restauration. Faith is his mere gift and production, Eph. 2.8. For by grace ye are saved, through faith, and that not of ourselves, it is the gift of God.  
From the whole take these Corollaries.  
1. That sinful man is an enemy to all the creatures, as well as to himself. He hath brought misery upon himself, and all the world, which was his palace to dwell in. The Creation was a well-tuned Instrument, upon which man might make music to the praise and honour of God. But the strings of the Harp are broken, and there is nothing but jarring instead of harmony, and groans for praise. Yea, man himself, who is the mouth of the Creation, is very dumb, and tongue-tied, in the praises of God.  
2. That every particular land fareth the worse for wicked men. Man hath brought a burden on the Creation, and the increase of wicked men showeth the ruin of any people or country. Prov. 11.10, 11. When it goeth well with the righteous, the city rejoiceth; and when the wicked perish, there is shouting. By the blessing of the upright the city is exalted▪ but it is overthrown by the mouth of the wicked. The meaning of these two Proverbs is, That the godly bring on a blessing on the Land where they live, and the wicked a curse. The godly bring on a blessing by their prayers and holy example, God's Providence, and respect thereunto; but the wicked a curse by their abuse of the creatures▪ The corrupt world think otherwise, That all their dishonour, their judgements, come from suffering the godly to live amongst them. 'Tis not for the King's profit to suffer them to live, Hest. 3.8.  
3. That we must not ascribe the alterations and changes of the creature to chance or fortune, but to God's Providence punishing man's sin. Some do not see the hand of God, as ignorant, stupid, and careless persons, Psal. 28.5. They regard not the work of the Lord, nor the operation of his hands. And some care not to see, Isa. 26.11. When thy hand is lifted up, they will not see. They put all Judgements upon the ordinary course of second causes; either a chance, 1 Sam. 16: 9 or attribute it to some natural thing, Joh. 12.29. They said it thundered, when God spoke from Heaven to own Christ. Some see, but are in part blinded with malice and prejudice, which is to be seen by their making perverse interpretations of Providence, 2 Sam. 16.8. Toe Lord hath returned upon thee all the blood of the house of Saul.  
4. You see a reason why a righteous man should be merciful to his beast, Prov. 12.10. A righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruel. There is burden enough already upon the creature, under which he groaneth; he would bring on no more than needeth; he will not use them unmercifully, nor wear them out with too great and continual labours; but giveth them that food, rest, and refection which is necessary. In the destruction of Niniveh, God had respect to the beasts, Jonah 4.11. There was much cattle in that city.  
5. The wonderful dulness and dead-heartedness of man in case of sin and misery; so that the creatures are fain to supply our room; few are sensible of this burden; we should all groan, but do not: Surely we ought to be excited to groan for sin and misery, and long for the happiness of the Saints, so v. 23. And not only they, but we ourselves also, which are the first fruits of the spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our bodies.  
6. The great need there is to draw off our hearts from the inordinate love of the creature, and to lay up treasure in Heaven: What can we expect from a groaning creature, which will soon come to an end, but that only we wholly trust sense, and judge according to present appearance? Otherwise we would say with the Apostle, We know and look further than the compass of this world, to that place where all is firm and stable; but we seldom improve these thoughts.  
7. How unsuitable sensual rejoicing is unto the state which we are now in; 'tis a groaning world, and here we seek all our pleasures and contentments; 'tis a charge against Sensualists, Jam. 5.5. Ye have lived in pleasure upon earth: The place of our exile, the place defiled with man's sin, the place subjected to a curse for man's sake: Moderate contentment is allowed us during our pilgrimage, as appears both by the dispensation of God's Providence and Covenant; but our full joy is reserved for hereafter; his Providence alloweth many natural comforts, and his Covenant many perpetual blessings.   

SERMON XXX.  ROME VIII. 23. 
And not only they, but ourselves also, who have the first fruits of the spirit, groan, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our bodies.  
IN these Words the Apostle pursueth his main scope, which is to direct believers patiently to wait for their final happiness: He doth it by comparing the disposition of the children of God, with the inclination of the creatures, spoken of in the former verses, and not only they, etc.  
There is a Comparison, 

1. Between Persons and Persons.  
2. Between Actions and Actions.    
1. Between Persons and Persons. The whole creation, and those that have the first fruits of the spirit. The one is a feigned, the other a real Person: Therefore this groaning and expectation is attributed to the children of God, with greater propriety of speech. The creatures are said to groan and wait, upon supposition, if they had sense and reason they would groan and wait; we by certain knowledge and true desire; the creatures groan as they are assisted and directed by God to a better state; we by voluntary inclination; the creatures groan by others, as they excite our thoughts to consider their vanity, and vicissitudes; the Saints by themselves, and in themselves; others cannot perform it for them; they expect by God's direction, and groan by our meditation; but we properly, and without a figure.  
2. Actions and Actions. There are two ascribed to the creature, waiting, v. 19▪ groaning, v. 22. They groan, and we groan; they wait, and we wait; the groaning is amplified by the manner, and the waiting by the Object.  
1. The groaning is amplified by the manner. It may be rendered, among ourselves; the whole Church of God groaneth, as well as the whole Creation; or rather, in ourselves, ex imo cord, these groans came from the bottom of the heart.  
2. The waiting is amplified by the object or matter which they wait for; For the adoption, the redemption of our bodies: The last expression explaineth the former, our full Adoption and Redemption, which shall be accomplished at the general Resurrection.  
Doct. That those that have received the first fruits of the spirit, do groan and wait for a better estate than they now enjoy.  
I shall speak of this Point, 

1. By way of Explication.  
2. By way of Confirmation.    
For Explication.  
1. The description of the Persons, We that have the first fruits of the spirit: The expression alludeth to the customs of the law, where the offering of the first fruits sanctified the whole heap, Rom. 11.16. For if the first fruits be holy, the lump also is holy. Thence 'tis applied to any such beginnings as are a pledge of more to ensue; as here the first fruits of the spirit are the pledges and beginnings of eternal life; What are they? The graces and comforts of the spirit: First, the graces; salvation is begun in our new birth, Titus 3.5. But according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost. And sanctifying grace is called an immortal and incorruptible seed, 1 Pet. 1.13. And they that are made partakers of it, are employed to have eternal life abiding in them, 1 John 3.13. Because the life is now begun, which shall be perfected in Heaven. For the present there is an eternal principle in them, which carries them to eternal ends. Secondly, The comforts which are consequent upon the graces; for the spirit is first a Sanctifier, and then a Comforter: He worketh Holiness, and by Holiness, Peace, Joy, and Comfort, which are some foretastes of that sweetness which is in Heaven: This Peace and Joy is raised in us; partly, by the life and exercise of faith and love, 1 Pet. 1.8. Whom having not seen ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory, and Rome 15.13. Now the God of hope fill you with all joy and peace in believing. And partly, by the apprehension of God's love and favour to us, Psal. 4.6, 7. Lord lift up the light of thy countenance upon us. Thou hast put gladness into my heart, more than in the time, when their corn and wine increased. And also by our approaches to him in the Word and Prayer, where God doth most familiarly manifest himself to his people, Isa. 56.7. I will bring them into my holy mountain, and make them joyful in the house of prayer. These comforts of the spirit they meet with in God's sacred Ordinances, Psal. 84.10. For a day in thy courts is better than a thousand elsewhere. Thus I have showed you what they are; now for to what use they serve? Answer, They are an earnest and a foretaste; an earnest, to show how sure, Eph. 1.13, 14. In whom also, after ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, 2 Cor. 5.5. Now he that hath wrought us to the selfsame thing is God, who also hath given us the earnest of the spirit: A begun possession. Secondly, A foretaste, to show how good, 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. As the Clusters of Canaan Grapes was carried before them to animate the Israelites, and the Italian Grapes the Gauls: So the graces are pledges of our future perfection; and the comforts, tastes of our future happiness.  
2. The acts mentioned are two, groan, and wait; The one doth more directly respect our present, the other our future estate; we groan because of present miseries; we wait because of our future happiness, or rather both acts respect both estates compounded; as groaning, our present and future happiness; for there are groans that come from sorrows; and groans which come from hope and desire, 2 Cor. 5.2. In this we groan, earnestly desiring to be clothed upon with our house, which is from heaven; and v. 4. we groan being burdened. Grief at our present state, the burden of sin and misery, and desire of future deliverance, Prov. 13.12. Hope deferred maketh the heart sick, but when the desire cometh, it is as a tree of life: On the other side, waiting importeth two things, an earnest and desirous expectation of what is to come, and a patient submission to God for the present.  
1. An earnest and desirous expectation of what is to come; therefore said to look and long for it; Tit. 2.13. looking for the blessed hope. And Heb. 9.28. to them that look for him. 2 Tim. 4.8. and to them also that love his appearing.  
2. A patient submission to God for what is present; patience of hope, 1 Thes. 1.3. and Psal. 37.7. rest on the Lord, and wait patiently for him. Our happiness is delayed, and in the mean time we have many trials; our estate to come is excellent and glorious, and our present estate is miserable and despicable: 'Tis offered to us upon sure and gracious terms, therefore we wait; but in the mean time we conflict with difficulties, and therefore we groan: So that as these two duties respect our different estate, so they chiefly express our apprehension and respect to our sinful estate. 'Tis Earnest, 'tis Patient, and Submissive. First, 'Tis earnest; for we groan, as a woman with child doth exactly count her time, or the Israelites in bondage did wait for the year of Jubilee, or the Hireling when his covenanted time will expire. Secondly, With patience and submission to God's pleasure and leisure, Rom. 3.6. possessing their souls in meekness. And observe the motive; This waiting is earnest and desirous; for the godly have not only a sense and feeling of the miseries and calamities of this life, but a fervent desire of the joys of Heaven: the miseries and troubles of the present world, are matters of sense; we need not Scripture to tell us, that we are burdened, and pained, and conflict with divers Evils, our flesh feeleth it; and we know it to our grief, that here is little else but disquiet and vexation; sense can discover what should drive us from the world; but sense cannot discover what should draw our desires after a better estate; that we learn by faith; the joy is set before us in the promises of the Gospel, Heb. 6.18. that we might have strong consolation, who have fled for refuge, to lay hold on the hope that is set before us; and Heb. 12.2. looking unto Jesus the author and finisher of our faith, who endured the cross, despised the shame, and is set down at the right hand of the throne of God. The promises set it in our view, that we may eye it much, that we may often look upon it, press earnestly towards it. Groaning is stirred up by sense, waiting by faith.  
3. This better estate is called Adoption, and the redemption of our bodies. 'Tis called Adoption; We are now taken into God's Family; but our present Adoption is imperfect, and inconspicuous. First, 'Tis imperfect, as all our privileges by Christ are; We have not yet our full liberty from the bondage of corruption, nor possession of our blessed inheritance; then we shall be coheirs with Christ, ver. 17. brought into the glorious liberty of the children of God, ver. 21. 2. 'Tis inconspicuous, 1 Joh. 3.1, 2. Therefore the world knoweth us not, because it knew him not. Behold, now we are the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him; and ver. 19 waiteth for the manifestation of the sons of God. It then appeareth to all the world who are the children of God, and what happiness is provided for them.  
2. The redemption of our bodies. By Redemption is meant our full and final deliverance; and 'tis applied to the body, because death remaineth upon that part, until God redeemeth us from the hand of the grave. Psal. 49.15. But more distinctly, Redemption is taken either for the impetration, or application. First, The Impetration is by the merit of Christ, and so we were redeemed when the ransom and price was paid for us, or the blood of Christ shed for our sins, than he obtained eternal redemption for us, Heb. 9.12. not for the soul only, but for the body also, as appeareth 1 Cor. 6.20. For ye are bought with a price, therefore glorify God in your body, and in your spirit, which are Gods. Secondly, The application is our actual deliverance and freedom by virtue of that price, which is either begun, or perfected. Begun, when our bonds are in part loosed, Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins. And perfected in the other world; therefore the day of Judgement is called the day of our Redemption, Eph. 4.30. when the last enemy is destroyed, namely, Death; and our bodies are raised up in glory, than we are actually free from all evil; and because this is done by virtue of that price and ransom which Christ paid for us, 'tis called Redemption; and the redemption of our bodies, because the body, which was sown in corruption, is raised in incorruption; and that which was sown in dishonour, is raised in glory; and that which was sown in weakness, is raised in power, 1 Cor. 15.42, 43. though the price was paid long ago, the full fruit is not enjoyed till then; for than we have our final and complete deliverance from all sin and misery, vanity and corruption; in this life we are not free from those things which lead to corruption, that is, from sin, misery, and afflictions; at death the soul is made perfect, but the body is in the power of the grave; but then the body enjoyeth a glorious resurrection.  
2. By way of Confirmaeion, Why we should groan and long for this estate. The Reasons concern either this life, or the next.  
1. For this life: I shall prove, that there is cause or matter for groaning and desiring a better estate.  
2. That those that have the first fruits of the spirit, are more apprehensive of this misery, than others are or can be.  
1. The pressures and miseries of this life, call for this groaning; being burdened (saith the Apostle) we groan. We have an heavy burden upon us, both of sin and misery.  
1. Of sin: To a gracious heart, and waking conscience, 'tis one of the heaviest burdens that can be felt, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of death. Paul was whipped, imprisoned, stoned, in perils by Land and Sea, persecuted by enemies, undermined by false brethren, but afflictions did not sit so close to him as sins; the body of death was his sorest burden, therefore did he long for deliverance; a beast will leave the place, where he findeth neither food nor rest; 'tis not the troubles of the world only, which set the Saints a groaning, but indwelling corruption, this grieveth them that they are not yet rid of sin; that they serve God with such apparent weakness and manifold defects, that they are so often distracted and oppressed with sensual and worldly affections; they cannot get rid of this cursed inmate, and therefore desire a change of states; by the Grace of God they have got rid of the guilt of sin, and reigning power of sin; but the being of it is a trouble to them, which will still remain, till this Tabernacle be dissolved; then sin shall gasp its last; and the Saints are groaning and longing for the parting day, when by putting off flesh, they shall put off sin, and come and dwell with God.  
2. Of misery: This burden is a partial cause of the Saints groaning, for they have not divested themselves of the feelings of nature, nor grown senseless as stocks and stones; they are of like passions with others, and love their natural comforts as others do; humane nature is the same thing in all that are made of flesh and blood, Job 6.12. Is my strength the strength of stones, or is my flesh of brass? They feel pain as every one doth, which will extort complaints from them. Now a Christians misery may be reckoned from Three Things.  

1. Temptations from Satan.  
2. Grievous Persecutions from the World.  
3. Sharp afflictions from God himself: All these concur to wean a Christian from the World.   
1. Temptations from Satan; Who seeketh all advantages, either to withdraw us from God, or to distract us in his service, and make it tedious and wearisome to us, 1 Pet. 5.8, 9 Your adversary the devil goeth about, seeking whom he may devour. All these things 〈◊〉 accomplished in your brethren in the flesh; they are all haunted with a busy Tempter, who is restless in his endeavours to ensnare their souls; this world is Satan's walk, the Devil's Circuit, who goeth up and down to destroy unwearyed creatures; and therefore his assiduons temptations, are one of the Christians burdens.  
2. Bitter and grievous persecutions; Which sometimes make them weary of their lives, that they may be freed from their hard Taskmasters, as Elijah was weary of the trouble he had by Jezabels' pursuits, that he durst not trust himself in the land of Israel and Judea, but goeth a days Journey into the Wilderness, and sat down under a Juniper Tree, and requested for himself, that he might die; for, saith he, I am not better than my Father's House, 1 Kings 19.4, 5. Surely the troubled will long for rest.  
3. Sharp afflictions from God himself, who is jealous of our hearts, because we are not watchful over them; we are too apt to take up with a worldly happiness, and to root here; looking no further, whilst we have all our comforts about us; our hearts saying, 'Tis best to be here, till God by his smart rod awaken us out of our drowsy fits; we are so pleased with our entertainment by the way, that we forget home; therefore the Lord is fain to embitter our worldly Portion, that we may think of a remove to some better place and state, where all tears shall be wiped from our eyes: We would sleep and rest here, if we did not sometimes meet with thorns in our bed; All the days of my pilgrimage (saith holy Jacob) Gen. 47.7. are few and evil. Our days are evil, and 'tis well they are but few; that in this shipwreck of man's felicity, we can see banks and shores, and a landing place, where we may be safe at length: Here most of our days are Sorrow, Grief, and Travel; but there is our repose; our heart would fail, were there not some hopes mingled with our tears.  
Secondly, That those who have the first fruits of the spirit, are more apprehensive of this misery, than others are or can be.  
1. Of Misery and Afflictions: Partly, because Grace intendreth the heart; they look upon afflictions with another eye than the stupid world doth; they look upon them as coming from God, and as the fruit of sin, and they dare not slight any of God's corrective dispensations; there are two extremes, slighthing, and fainting, Heb. 12.5. Affliction cannot be improved, if we have not a sense of it. We owe so much reverence to God, as to tremble at his anger, Numb. 12.14. When he crosseth and disappointeth us, it must not be slightly passed over; look as in the Flood, Gen. 7.11. When the windows of Heaven were opened from above, and the fountains of the great deep were broken open from below, the flood increased. So when nature and Grace concur to heighten the afflictions, the children of God must needs have a greater and more tender sense of it than others have; as those that are of a delicate constitution, are more capable of pain, than the stubborn and robustious; and the tender flesh of a child, will sooner feel the lash, than the thick skin of a slave: So the children of God, who have a more serious apprehension of things, and a more tender spirit, soon feel the burden of their Father's displeasure, and do more lay it to heart, than careless spirits, who laugh out their cross, and drink away their sorrows; and partly, because they are more exercised with afflictions; the world hateth them because they are so good, and God chastens them because they are no better; many are the troubles of the righteous, Psal. 34.19. There is more squaring, and hewing, and cutting used about stones, which are to be set in a stately Palace, than those which are placed in an ordinary building; the Vine is pruned, when the bramble in the hedge is not looked after; the child is put under discipline, when the Bastard liveth more at large. God meaneth to destroy those, whom by a just judgement he permitteth to go on in their sins, to their eternal undoing.  
2. They are more sensible of sin as a burden, Psal. 38.4. Mine iniquities are gone over my head, they are a burden too heavy for me. That sins are a burden to a wounded conscience is evident by their complaints; if a millstone fall upon them, 'tis not so heavy and bruising, as one spark of God's Wrath lighting upon the conscience for sin; but they are also a burden to a tender conscience: and partly, because they have more light than others, and see more into the heinous nature and evil of sin, Jer, 18.31. After I was instructed, I smote upon the thigh; and Rom. 7.9. When the commandment came, sin revived, and I died. And partly, because they have more love than others have, and they that love much, will mourn most for sin, Luke 7.47. She wept much, because she loved much. The more holy any are, the more they are troubled about offending God, than others are, or themselves were before; what's the Reason? 'tis not from the increase of sin, but the increase of light and love; they see more and more into sin, than formerly they did, or could do; as in a glass of pure water, the least mote is soon espied; and partly, because they have more heartily renounced sin; therefore the relics of it are a greater burden to them. Elements burden not in their own place; wicked men are in their own Element, 'tis a sport to them to do evil; for fools make a mock of sin. But 'tis otherwise with the children of God; sin is that they hate, and pray down, and strive against; they are aspiring after a better estate, and 'tis a trouble to them they find so little of it while they are in the body.  
2. The other sort of reasons concern the other life. A Christian here is unsatisfied, and waiteth for a better and purer estate, a state of constant felicity, and exact conformity to God, and that for four Reasons.  
1. By the first fruits of the spirit he is confirmed in the belief of the certainty of this estate; for the Holy Ghost openeth his eyes to see the reality of the world to come, Eph. 1.17, 18. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of the inheritance of the saints in light, 1 Cor. 2.12. Now we have not received the spirit of the world, but the spirit which is of God, that ye may know the things that are freely given us of God. Faith is the eye of the soul, Heb. 11.1. And an Eagle-eye it is, that helpeth us to look above the mists and clouds of the lower world, and see eternity at the back of time, and glory following shame, and rest labour; now affections follow persuasion, Heb. 11.13. Being persuaded of these things, they embraced them: They than see there is another world, a life infinitely more desirable than that which we now enjoy, will find their affections stirred towards it; an estate so blessed, if it were sound believed, it would be earnestly desired; and certainly men do not believe this blessedness, if they be coldly affected towards it.  
2. By the first fruits of the spirit, they do in part know the excellency of it. Surely, 'tis no slight and vain thing, which is so desired, groaned after, and waited for by all the Saints; they find somewhat in themselves which makes them to value and esteem it; if the first fruits be rich and glorious, what will the whole harvest be? If the taste be so ravishing, what will the whole feast prove? Surely it will wholly swallow us up with joy; The joys of the spirit are unspeakable things, 1 Pet. 1.8. But at his right hand there is fullness of joy for evermore, Psal. 16.11. The refresh we meet with by the way, doth mightily support us; what comfort shall we have when we come to our journey's end, and enjoy what we have heard of? And what we have heard, is little to the enjoyment. The Saints would not part with their Communion with Christ here for all the world. What will it be when our Union and Communion is full and perfect? To get a glimpse of Christ, as he showeth himself through the Lattess, doth much revive the drooping soul; but there we shall see him with open face; here we get a little from him in his Ordinances, and that little is as much as we can hold; but there he is all in all, and we are filled up with the fullness of God: Christ in us now is the hope of Glory, Col. 1.27. But Christ in us then is glory its self: The spirit in us now is a well springing up, but then the water groweth not only into a stream, but into an Ocean: Holiness here is called the Seed of God, but than it is the life of God: Grace tendeth to the place whence it cometh, as a spark of fire tendeth to the Element of fire; there 'tis in its perfect estate. In short, Look what difference there is between the Springhead, and the outfall of the water into the Sea, such difference there is between our enjoyment of God now, and hereafter.  
3. By the first fruits of the spirit, we are prepared and fitted for that blessed estate. We read in the Scripture, that as Heaven is prepared for the Saints, so the Saints are prepared for Heaven, Rom. 9.23. Vessels of mercy, which he hath aforehand prepared unto glory, Col. 1.12. Who hath made us meet to be partakers of the inheritance of the saints in light. Now we are prepared by the Spirits sanctifying Body and Soul, and fitting us for the heavenly estate; 'tis said, 2 Cor. 3.18. We are changed into his image from glory to glory; as grace increaseth, glory hasteneth on; every degree is a step nearer; we grow more meet to dwell with God, as we grow more like God; now this Argument holdeth good on God's part and ours; when God hath form us and fitted us for any estate, he will bring us to it; as the Apostle telleth us, 2 Cor. 5.6. Now he that hath wrought us to this selfsame thing is God, who hath given us the earnest of the spirit. This piece of workmanship was never designed to be left always here in the world, but suited to a better place, to which it shall be translated: 'Tis the Wisdom of God to bestow all things in apt places; every creature hath its Element, and a peculiar nature, which carrieth it thither; as Fishes desire to live in the Water, and Fowls in the Air; 'tis answerable to the nature which God hath put into them; the new creature hath a suitableness to the glorious estate to come hereafter; therefore the New Jerusalem is the only convenient place to the new creature; and they that have a Divine Nature, must live in the immediate Presence of God. On their part, God's Word telleth them of a better life than this, and their hearts incline them to it; they being form and fitted for it; for the more a thing is form for the end, the more vehemently it tendeth towards it: God will not carry us to Heaven against our will; rherefore there is not only a preparation, but an earnest expectation, which is the fruit of it; they long to enjoy their God, to see their Redeemer, to enter upon that blessed estate, for which God hath prepared them, whereof in part he hath assured them: No man is unwilling to be happy, and to attain his end. Certainly a Christian out of Heaven, is out of his proper place; we are like fish in a paddle-trunk, or small vassel of water, which will only keep us alive, we would fain be in the Ocean.  
4. By the first fruits of the spirit our title and right is assured. For 'tis compared to a Seal, to warrant our present interest, Eph. 4.3. Ye are sealed with the holy spirit of promise. To an Earnest, to secure our future enjoyment, 2 Cor. 4.22. Who hath also sealed us, and given us the earnest of the spirit in our hearts. This blessed state belongeth only to those who have the first fruits of the spirit: Their title is clear; for God will own his Seal and Impress, will never take back his Earnest, but it remaineth with us till there be no place left for doubts and fears. Now who being secured of a better estate, and for the present burdened with sorrow and temptations, would not groan and long after it?  
1. USE is Information. It informeth us of the certainty of blessedness to come. If there were any perfect estate in this life, nothing would sooner bring us to it, than a participation of the spirit; but this doth not; for they that are partakers of the spirit, groan, wait, and are not satisfied with their present estate, but long for a better, breathe after something greater, and beyond what they here enjoy. Therefore certainly God hath reserved for them a better estate in another world. We prove another life by the disposition and instinct of nature towards happiness in the general, yea eternal happiness. All would be happy, they grope and feel about after eternal good, Acts 17.26. this being the universal desire of all mankind, 'tis an argument that there is such a thing as eternal good, for natural desires are not frustrate, for Nature doth nothing in vain; but the Desires of the Sanctified do much more prove it. For these act more regularly, direct their desires and groans to a certain scope and end, and those are excited by the Holy Spirit of God, he imprinteth the firm persuasion of this happiness in them, and stirreth up these groans after it, and that usually in our gravest and severest moods, when we are solemnly conversing with God in his holy Worship; then he doth raise up these affections towards heavenly things, by the Word, Prayer, and Sacraments, and leaveth this heavenly relish upon our hearts as the present reward of our duties. And the more serious and holy any are, the more do they feel of this. Now this is a greater argument, for Holiness was never designed for our torment; and these desires being of Gods own planting, they will not be disappointed.  
2. That none but those who have the first fruits of the spirit, will groan and hope for eternal life. Others have no warrant, for they have not God's Earnest, and God never giveth the whole Bargain, but he first giveth Earnest; for without holiness no man shall see God. Others have no inclination; for most men's thoughts are not busied about this, but rather go after worldly things; they are for serving their lusts, and pleasing their fleshly appetites and fancies; whereas the Apostle biddeth us be sober, and truss up the loins of our minds, 1 Pet. 1.13. If we would hope to the end, for the grace that is to be brought unto us, at the revelation of Jesus Chris. 'Tis true, death is the ordinary refuge for embittered spirits, and the bach-door we seek to get out at in our discontent. In passion men will desire to die; when beaten out of the World, Heaven is their Retreat, but no serious groans, and desires of Heaven.  
3. That we must so groan under the present misery, that we may wait for deliverance with patience: Hope is not only made up of looking and longing, but waiting also, Heb. 6.12. Be ye followers of them who through faith and patience inherit the promise.  
4. That one great means to support our faith and patience, is the hope of the redemption of our bodies. 1. Because the man cannot be happy till the body be raised again; for the Soul alone doth not consummate the man; neither was it made to live eternally apart from the body, but is in a state of widowhood till it be united to it again, and live with its old mate and companion. The man is not happy till then. 2. 'Tis the body is most pained in obedience, and endured all the troubles and labours of Christianity; there it hath part in the reward as well as the work, Heb. 11.35. Not accepting deliverance, that they might obtain a better resurrection. 3. 'Tis the body which seemed to be lost. Some of the bodies of the faithful were devoured by wild beasts, others consumed in the fire, some swallowed up in the sea, all resolved into dust. Therefore because here the temptation lays the smart or destruction and torture of the body, the cordial is suited, Christians do not only desire the blessed immortality of the Soul, but the Resurrection of the Body. The Body is weak, frail, subject to aches and diseases, Stone, Gout, Strangury, death its self, tumbled up and down, and tossed from prison to prison; but then redeemed from all evil and misery.  
2. USE, Is exhortation. To rouse up our languid and cold affections, that we may more earnestly groan and long for heavenly things. If we look to this world, the pleasures of it are Dreams and Shadows: the miseries of it many and real; we find corruption within, temptations without, grievous afflictions, oppressing the bodily life; but above all, we do too often displease and dishonour God. If to the other world, the pleasures of it are full, glorious, and eternal. God is fain to drive us out of this world, as he did Lot out of Sodom, yet loath to depart; have we not smarted enough for our love to a vain world? Sinned enough to make us weary of the present state? If Heaven be not worth our desires and groans, 'tis little worth. There is the best estate, the best work, and the best company.  
Question. But how shall we do to get up our hearts from this world to a better? These things are necessary.  
1. The illumination of the spirit, that the mind be sound persuaded, 2 Cor. 5.1. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.  
2. Strong inclination, or an heart fixed on heavenly things, Matt. 6.21. For where your treasure is, there will your heart be also. Col. 3.12. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Set your affections upon things above, and not upon the earth.  
3. Love to Christ, Phil. 1.23. For to me to live is Christ, and to die is gain. They that love Christ, will desire to be with him, they delight in his presence, count it their honour to be miserable with him, than happy without him.  
4. Some competent assurance of our own interest, 2 Tim. 4.8. Henceforth there is laid up for me a crown of righteousness, which the Lord the righteous judge, will give me at that day, and not unto me only, but unto all that love his appearing.  
5. Some mortification, that the heart should be dead to the world, weaned from the pleasures and honour thereof, Gal. 6.14. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. While our hearts are set upon worldly Profits, and pleasures, and gratify the vices and lusts of the body, we are loath to depart; they have their portion in this life, Psal. 17.14.  
3. USE, Do we groan and wait? If so, 

1. There will be serious waiting, and diligent preparing, 2 Pet. 3.14. Wherefore beloved, if ye look for such things, be diligent, that you may be found of him in peace without spot, and blameless.  
2. It will frame our lives, Phil. 3.20. For our conversation is in heaven.  
3. It will put us upon self-denial: that maketh the Christian labour and suffer trouble and reproach; desire is the vigorous part of the Soul, 1 Tim. 4.10. For therefore we labour, and suffer reproach, because we trust in the living God.     

SERMON XXXI.  ROME VIII. 24. 
For we are saved by hope: but hope that is seen, is not hope: for what a man seeth, why doth he yet hope for?  
IN this Verse the Apostle giveth a Reason why Believers do groaningly expect the Adoption, the Redemption of their bodies, and so by consequence, salvation; Because yet they had it not; and in this reason, there is secretly couched a Prolepsis, or an Anticipation of an Objection, as if the Apostle had said, If any shall object, We are adopted already, redeemed already, saved already: This I would answer him; We are not actually saved, but in right and expectation only; salvation indeed is begun in the new birth, but is not complete, till body and soul shall be glorified in the day of judgement; then we are redeemed or saved from all evils, and then do presently enter into the actual possession of the supreme happiness or glory which we expect: He proveth it by the nature of hope, because hope is of a future thing: For we are saved by hope; but hope, etc.  
In the Words Two Things.  
1. An account of the present state of a believer; For we are saved by hope. 2. The proof of it by two reasons. The first is taken from the nature of hope, For hope that is seen is not hope. 2. The second from the absurdity of the contrary; For what a man seeth, why doth he yet hope for?  
1. An account of the present state of a believer, We are saved by hope: A Christian is already saved, but he is only now saved by hope, spe, non re; he hath complete salvation, not in actual possession, but earnest expectation; that's the Apostles drift here; he doth not show for what we are accepted at the last day, but how saved now; he doth not say, we shall be saved by hope, but we are saved by hope, which expecteth the fulfilling of Gods Promises in our salvation.  
2. The Proof.  
1. By a Reason taken from the nature of hope; 'Tis conversant about things unseen; Hope that is seen is not hope, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the thing hoped for, the act is put for the object, as also Col. 1.5. The hope which is laid up for you you in heaven. Hope is wrought in our hearts, but the thing hoped for is reserved in Heaven for us. (Is not hope), There 'tis taken for the act of hoping; is not hoped for; the meaning is, things liable to hope are not visible and present, but future and unseen, for vision and possession do exclude hope.  
2. From the absurdity of the contrary supposition: for what a man seeth, why doth he yet hope for it: that is, things enjoyed, are no longer looked for. To see, is to enjoy, as also 2 Cor. 5.7. We walk by faith and not by sight. That is, we believe now, but do not enjoy. So here, where the thing hoped for is possessed already, it is said to be seen. Otherwise if you take seeing properly, a man may hope for that which he seeth, as the wrestler or racer hath the crown in view, but whilst he is wrestling and racing, he hopeth to have it, but hath not yet obtained it. Well then, the Apostles meaning is, Who would look for that which he hath in his hands? 'Tis foolish to say he hopeth for it, or looketh for it when he doth already enjoy it.  
Doct. Hope is one of the graces necessary to obtain the great Salvation promised by Christ.  
For explication.  
1. Hope is a desirous expectation of some promised good. The act is a desirous expectation; The object is some promised good. Of the act, I shall speak afterwards; the object I shall consider now. 'Tis some good; for evil is not hoped for, but feared; and a good promised; for hope, the grace, is grounded upon the word of God, Psal. 130.5. I have hoped in thy word. And the Apostle telleth us, that the heirs of promise being secured by two immutable things, God's word, and God's oath, do fly for refuge to lay hold upon the hope set before them, Heb. 6.18. The promise doth both declare and assure; declare what we may hope for; the Apostle saith 'tis set before us, not before our senses, or the eyes of the body; but before our faith, the eyes of our minds, in the Gospel; and with all, doth assure us in hoping; for we have the word of God, who is the supreme Verity, that neither can deceive nor be deceived; and the promises of the Gospel are ratified by the solemnity of an oath; the more to excite our drowsy mind●●o consider upon what sure grounds we go upon. Well then, there is some word of promise assented unto by faith, before we expect the good promised. Promises are the holdfast we have upon God, and the sure grounds of raising hope in ourselves, or pleading with God in Prayer; we may plead them to ourselves if we would have strong and solid consolation, Psal. 56.4. In God I will praise his word, in God have I put my trust; I will not fear what man can do unto me. Thus did David rebuke his fears. The fidelity of God in his promises is matter of firm confidence and hope to us. Only we must not make promises to ourselves, lest we become false Prophets to ourselves, and build upon our own dreams. So in pleading with God, we have free leave to challenge God upon his word, Psal. 119.45. Remember the word unto thy servant, wherein thou hast caused me to hope. Our necessities lead us to the promises, and the promises to Christ, in whom they are yea and amen; and Christ to God, as the fountain of grace; there we put these bonds in suit, and turn promises into prayers.  
2. The promises do concern either this life or that which is to come. 1 Tim. 4.8. Godliness is profitable to all things, having the promise of this life that now is, and that which is to come. There are supplies necessary for us during our pilgrimage; therefore God hath undertaken not only to give us Heaven and happiness in the next world, but to carry us thither in a way best pleasing to himself, and conducible to our good; that we may serve him with comfort and peace all the days of our lives. Therefore there is an hope in God's promises for what we stand in need of by the way, and God delighteth to train us up in a way of faith and hope in expecting our present supplies, that by often trying and trusting him for these things, we may the better hope for the great salvation; as men practise swimming in the shallow brooks before they venture in the deep ocean. But temporal things are only promised so far as it may be for God's Glory and our good; we must not set God a task to provide meat for our lusts, or imagine that his providence will lackey upon our humours and vain fancies. 'Tis the ordinary practice of his free grace and fatherly love, to provide things comfortable and necessary for his Children, Matth. 6.32. For your heavenly father knoweth that ye have need of all these things. There is a common bounty and goodness which reacheth to all his creatures, even to the preservation of the smallest worm; how much more will he provide for us whom he hath Adopted into his family, and to whom he hath made promises that he will never leave us to insupportable difficulties? You would count him an unnatural Father that feedeth his dogs and hawks, and lets his Children die of hunger. Certainly we may hope in God that he will do what is best, all things considered.  
3. The great promise, and so the principal object of our hope, is salvation by Christ, or eternal life, 1 John 2.25. This is the promise which he hath promised us, eternal life. Christ hath promised other things, but this is the promise. 'Tis the great end of Christ's mediation, to bring us to God, 1 Pet. 3.18. For Christ also hath once suffered, the just for the unjust, that he might bring us to God. And that is not fully done till we live with him in Heaven; this is the end of our faith, 1 Pet. 1.9. This is the prime benefit offered to us in the Gospel, to which all others tend. By Justification our incapacity is removed, by Sanctification eternal life is begun; by the mercies of daily providence we are preserved in our duty and motion towards this happy estate; Kept blameless to the heavenly kingdom, 2 Tim. 4.8. From hence we fetch our comfort during the whole course of our Pilgrimage. This we look upon as the recompense of all our pains and losses, and upon the hopes of it the life of grace is carried on, and the temptations of sense defeated; and therefore hope is described in Scripture by this object more than any other thing. Called thence, The hope of salvation; and all other hopes are in order to this, Rom. 15.4. Whatever things were written afore time, were written for our learning, that we through the patience and comfort of the scriptures might have hope; that is, by submiting and waiting upon him in variety of Providences here in the world, we might still keep up the hope of eternal life.  
4. Eternal life must be expected in the way God promiseth it. We must not take that absolutely which God promiseth conditionally; God promiseth it to them that believe in Christ, John 6.40. This is the will of him that sent me, that every one which seeth the son, and believeth on him, may have everlasting life, and I will raise him up at the last day. Those that saw him with the eyes of the body, and were not offended at his despicable appearance, but could own him as the Messias, as Lord and Saviour: Those that see him with the eyes of the mind, see such Worth and Excellency in him, as to be content to run all hazards with him, and count all things but dung and dross, that they may be found in him, that they may venture their souls and all their interests in his hands. Sometimes to the obedient, Heb. 5.8. Sometimes to them that persevere notwithstanding temptations, Rom. 2.7. Sometimes to the mortified, Rom. 8.13. Now you must consider not only the grant or the benefit contained in the promise, but the precept, the condition required; the benefit or privilege offered, expresseth God's Grace; the condition required points out your duty, and by consequence your right; for we are not duly qualified according to promise; and the gift is suspended till we fulfil the condition; but when you have done that which the promise requireth, than your Title to Heaven is incomparably more sure than any man's Title to his Possessions, and the Inheritance to which he was born; and you will find the Saints in fixing and raising their hopes, do not only look upon what is promised, but their own qualification, Psal. 119.166. Lord I have hoped for thy salvation, and done thy commandments. So Psal. 33.18. The eye of the Lord is upon them that fear him, that hope in his mercy. So Psal. 147.13. The Lord taketh pleasure in them that fear him, that hope in his mercy. They so believe in God, as they fear to offend him; and the hope of salvation goeth hand in hand with a care of keeping the Commandments; we must not look to one side of the covenant only, the privileges and benefits; but also to the duties and qualifications of those that shall be saved, the penitent Believer, the mortified Saint, the heavenly-minded, selfdenying Christian. All this is showed, that 'tis not enough to expect eternal life, but it must be expected in God's way.  
5. The expectation is certain and desirous: 'Tis certain, for it goeth upon the promise of the Eternal God: 'tis desirous, because the thing promised is our chief happiness; all the Pomp and Glory of the world, is but a May-game to it. With respect to these Two Properties, different effects are ascribed to hope: First, 'Tis patient, and earnest; patient, 1 Thes. 1.3. Remembering without ceasing your work of faith, and labour of love, and patience of hope. And in the Verse next the Text; And if we hope for it, then do we with patient wait for it; and earnest v. 19 For the earnest expectation of the creature waiteth for the manifestation of the sons of God: The Emblem in the resemblance of it is the earnest expectation of the creature; and 2 Pet. 3.12. Looking for, and hasting unto the coming of the Lord. 'Tis patient, because 'tis sure; 'tis earnest, because 'tis good: When the soul therefore is possessed with the truth and worth of these things which we hope for, it looketh and longeth, because they are such glorious blessings; but tarrieth God's leisure, because his word is sure, though he doth delay our happiness, and how smart and heavy soever his hand be upon us for the present.  
2. There is another pair, rejoicing and groaning; rejoicing, Rom. 5.2. Rejoicing in the hope of the glory of God: and groaning, 2 Cor. 5.2. In this we groan, earnestly desiring to be clothed upon with our house which is from heaven. We groan because of present burdens, and our desire is delayed; but we rejoice, that our affection may be somewhat answerable to the greatness of the thing hoped for, which is the Vision and Fruition of the ever blessed God. When we seriously consider what we shall have and do hereafter, how can a Christian choose but rejoice? it must needs possess his mind with a delight. 'Tis questionless, a comfortable thing to him to think that he shall see the glory of God, and be filled with his love, and be exercised in loving, lauding and praising him for evermore: Where this is sound believed and earnestly hoped for, it will breed such a joy as supports us under all discouragements, fears, cares and sorrows; and on the other side, weigheth down all the pleasures and riches of the world. In short, sweeteneth our lives and maketh Religion our chiefest delight.  
2. Reasons to prove that hope is a necessary Grace: I shall prove,  
1. For the state of a believer in this world. We are not so saved by Christ as presently to be introduced into the heavenly inheritance, but are kept a while here upon earth to be exercised and tried; now while we want our blessedness, and there is such a distance between us and it, in the mean time we encounter with many difficulties, there is need of hope: Since the Believers Portion is not given him in hand; he hath it only in hope; things invisible and future cannot else be sought after: As our understandings are cleared by faith to see things to come, otherwise invisible, our wills are warmed by love, that we may be earnestly carried out after the supreme good; so our resolutions and inclinations must be fortified by hope, that we may seek after it, and not be diverted either by the comfortable or troublesome things we meet with in the world: This is the difference between the children of God in their warfare, and in their triumph; in their way, and in their home; they that are at home, are rejoicing in what we expect, and are in possession of that supreme good which we hope for; they are entered into the joy of their Lord; and have neither miseries to fear, nor blessings to desire, beyond what they do enjoy; they see what they love, and possess what they see; but the time of our advancement to these is not yet come, and therefore we can only look and long for it; the glorified are distinguished from us by fruition, and we are distinguished from all others by hope; we are distinguished from Pagans who have no hope, Eph. 2.12. Having no hope, and without God in the world, 1 Thes. 4.13. Sorrow not as others, which have no hope. We are distinguished from Temporaries, Heb. 3.16. If we hold fast the confidence and rejoicing of hope firm to the end. The Temporary loseth his taste and comfort, and so either casteth off the profession of Godliness, or neglecteth the power and practice of it; the other is diligent, serious, patient, mortified, heavenly, holy, because he keepeth the rejoicing or his hope; the end sweeteneth his work.  
2. From the new nature, which is not entire without hope. This is one of the constitutive graces, which are essential to a Christian, 1 Cor. 13.13. And now abideth faith, hope and charity, these three, but the greatest of these is charity. He opposeth the abiding things, the necessary graces, to the arbitrary gifts, and among these he reckoneth hope. 'Tis the immediate fruit of the new birth, 1 Pet. 1.3. Begotten to a lively hope. The new nature presently discovereth its self by a tendency to its end and rest; which is the fruition of God in Heaven; now the new creature cannot be maimed and imperfect, because it is the immediate production of God.  
3. From the use for which it serveth.  
1. It is necessary to quicken our duties: Hope sets the whole world a work; the Husbandman plougheth in hope, and the Soldier fighteth in hope, and the Merchant tradeth in hope, so doth the Chrstian labour and serve God in hope, Acts 26.7. Unto which promise our twelve tribes instantly serving God day and night, hope to come. Certainly a man that hopeth for any thing, will be engaged in the earnest pursuit of it, and follow his work close day and night; but where they hope for no great matter, they are sluggish and indisposed; the principle of obedience is love, but the life of it is hope, Acts 24.15, 16. I have hope towards God, that there shall be a resurrection of the just and unjust. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And herein, or thereupon, or in the mean time, do I exercise myself to keep a conscience void of offence towards God, and towards men.  
2. To vanquish temptations: Which are either on the right hand, or on the left, but both are defeated by hope; on the right hand, when some present delight is ready to invite us to sin; on the left hand, when some present bitterness is likely to draw us from the ways of God; in both cases the hopes of future joys outweigheth that pleasure, and allay that bitterness: If the temptation be the comforts of the world, or the delights of sin, he that sincerely hopeth for Heaven, dareth not think so slightly of it as to lose it, or put it to hazard for a little carnal satisfaction; 'tis noted high profaneness in Esau to sell the birthright for a morsel of meat, Heb. 12.16. Sin cannot offer him things so good, but he must forego better, and so the heart riseth in indignation against the temptation; Shall I leave my fatness, my sweetness, to rule over the Trees? If the temptation be some grievous inconvenience or affliction, Rom. 8.18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us; and 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. This is the language of one that hopes for salvation; all is but a flea-biting to him that hath his heart in Heaven.  
3. To comfort us in all our tribulations. There are many difficulties that intervene and fall out between hope and having; between our first right to eternal life, and our full possession of it; in our journey to Heaven, we meet with trials and sufferings by the way; now 'tis hope carrieth us through, and therefore 'tis compared to an Anchor, Heb. 6.19. To an Helmet, 1 Thes. 4.8. As we would not go to Sea without an Anchor, nor to War without an Helmet; so neither must we think of carrying on the spiritual life without hope; nothing else will compose the mind, or keep it stable in the floods of temptation; therefore 'tis an Anchor; nothing else will cause us to hold up head in our daily conflicts and encounters with afflictions, but this Helmet; without this Anchor we are in danger of spiritual shipwreck; without this Helmet, our Heads are exposed to deadly blows from sin, Satan, and worldly discouragements.  
4. That we may die peaceably, and with comfort. We need hope while we live, but we most need it when we come to die, and shoot the gulf of death. They that are destitute of the hope of salvation, are then in a dangerous, woeful, and most lamentable case, Job 27.8. What is the hope of the hypocrite, if he hath gained, when God taketh away his soul? They may be full of presumption and blind confidence while they live, but what hope have they when they come to die? All their worldly advantages will then yield them no solid comfort. We live in a presumptuous dream, that all shall be well; but then they die stupid and senseless, or else despairing; and their hopes fail when they have most need of them; but then a lively hope of eternal life sustaineth the hearts of the faithful; they are going to possess what they expected; and when they resign their souls to Christ, they can commit their bodies to the grave in hope, Psal. 16.9, 10. My flesh shall rest in hope, for thou wilt not leave my soul in hell, nor suffer thine holy one to see corruption. God will not utterly forsake that dust that is in covenant with him, nor suffer his servants totally to be extinguished, or finally to perish.  
1. USE is Information.  
1. That the great reward of a Christian, lieth not in things seen, but unseen: Not in the good of this world, but of another; because hope is one of the graces requisite to his constitution, and hope is about future things. Much to blame then are they, who place all their happiness in present things which are so transitory: God hath reserved us to a future estate, because he bestoweth graces that suit with it, and nothing so opposite to it as the spirit of the world, 1 Cor. 2.12. For we have not received the spirit of the world, but the spirit which is of God.  
2. The Cognation and kin that is between faith and hope. The one is the evidence of things not seen, Heb. 11.1. The other is the earnest desire and expectation of things not seen. The one is an Assent, the other an Appetition. Faith differeth from hope,  
1. In the order of nature. Faith goeth before, as the cause is before the effect: First, There is a firm persuasion of good things to come, and then a certain expectation of them in the way which God hath appointed: Faith assents to the truth of the promise; and hope looketh for the accomplishment of it.  
2. In the object there is some difference: First, in the latitude of the object; The object of faith is larger; Faith is of things past, present and to come; as by faith we believe the Creation of the world, Heb. 11.4. The present existence of God, Heb. 11.6. And the truth of heavenly joys, Heb. 11.1. Hope is only of things to come: So again, we believe some things that we hope not for, as the Torments of the damned; For hope is an expectation of good to come; and the pains of hell are matter of fear, not of hope. Secondly, In the formal consideration of the object: Faith looketh to the word promising, verbum rei, hope to the thing promised, rem verbi; Faith considereth the veracity or truth of God in making the promise; hope the benignity and goodness of God in making so great a promise as eternal life and salvation by Christ: Faith respects the person giving, his fidelity; hope, the persons receiving, their benefit: Faith persuadeth us there is salvation; hope, that we shall, or at least may obtain it.  
3. There is a difference in the subject: Faith as 'tis an assent is in the mind, hope is in the affections, as reflecting upon the goodness of the thing promised; so that though there be some difference between faith and hope, yet they are much of a like nature.  
3. It informeth us of the excellency of hope; faith saveth, Eph. 2.8. and hope saveth, as in the text; which is to be regarded, because our thoughts run so much upon faith, that we overlook hope; and we do so altogether regard our present reconciliation with God through the merits of Christ, that we forget our Eternal fruition of him in glory, and what is necessary thereunto, as if the whole drift of the new covenant were only to comfort us against the guilt of sin. Now a Christian should mind both, not only his peace with God, but his going off from the world; and must believe, not only to the pardon of sins, but also to Eternal life; 1 Tim. 1.16. For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering for a pattern to them that should afterwards believe on him to everlasting life. There is the final and ultimate object of faith, which must be first thought of; for all things are influenced by the last end; when we are invited to Christ, we are invited by this motive, That sinners shall not only be pardoned, but glorified. Therefore a true and well grounded hope of Eternal life, is a more weighty point than we usually think of, and a great part of Religion lieth in drawing off the heart from things visible and temporal, to those that are invisible and Eternal. The great effects of faith, which are love to God, and victory over the world, are more easily produced, when faith hath the assistance of hope, or this lively expectation of the world to come. Therefore we must not only consider the death of Christ as it hath procured for us the pardon of sin, or the promise of pardon; But as he died for us, that we might live for ever with him, 1 Thes. 5.9. that so the soul may more directly and expressly be carried to God and Heaven.  
4. It informeth us, That none can be saved without hope of salvation. A Christian as soon as he is made a Christian, hath not the good things promised by Christ; but as soon as he is made a Christian, he expecteth them: As an heir is rich in hope, though he hath little in possession. Take any notion of applying grace, as soon as we are justified we are made heirs according to the hope of Eternal life, Tit. 3.7. as soon as we are converted and regenerated, we are begotten to a lively hope, 1 Pet. 1.3. and as soon as we are united to Christ, Col. 1.27. Christ in you the hope of glory. And without hope how can a man act as a Christian; since the whole business of the world is done by hope, certainly the whole spiritual life is quickened by this grace. Titus 2.12, 13. For the grace of God that bringeth salvation, hath appeared unto all men, teaching us, that denying all ungodliness and worldly lusts, we should live soberly, righteously, godly, in the present world: looking for the blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ. And Phil. 3.20, 21. for our conversation is in Heaven, from whence we look for the Saviour, the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body.  
But then here ariseth a great doubt, how far every man is bound to hope for salvation? For those that have no assurance of their own sincerity, and cannot unquestionably make out their propriety and interest, how can they hope for salvation?  
Answer. To solve this doubt, we must consider a little the several states of men as they stand concerned in everlasting life; some have but a bare possibility, others have a probability; a third are gotten so far as a conditional certainty; others have an actual certainty, or firm persuasion of their own right and interest.  
1. To some the hope of Heaven is but a bare possibility, as to the careless Christian who is yet entangled in his lusts; but God continueth to them the offer of salvation by Christ, they may be saved if they will accept this offer; 'tis brought home to their doors, and left to their choice. 'Tis impossible indeed in the state in which they are; but their hearts may be changed by the Lord's grace. Mark 10.27. With men 'tis impossible, but not with God, for with God all things are possible. He can make the filthy heart to become clean and holy, the sensual heart to become spiritual and heavenly. There are many bars in the way, but grace can break through and remove them. This possibility checketh scruples, and aggravateth their evil choice; for they forsake their own mercies, Jonah 2.8. by their vain course of life they deprive themselves of happiness, which might be theirs; 'tis their own by offer, for God did not exclude them; but not their own by choice, for they excluded themselves, judge themselves unworthy of eternal life, Acts 13.46. This possibility is an encouragement to use the means, Acts 8.22. Pray, if perhaps, or if it be possible, the thought of thine heart may be forgiven thee.  
2. Others have a probability, or a probable hope of Eternal life; as when men begin to be serious, or in some measure to mind the things of God, but are conscious to some notorious defect in their duty, or have not such a soundness of heart as may warrant their claim to everlasting blessedness; as we read of almost Christians, Acts 20.28. and not far from the kingdom of Heaven, Mark 10.24. and such are all those which have only the grace of the second or third ground; they receive the word with joy, but know not what trials may do; they have good sentiments of Religion, but they are much choked and obstructed by voluptuous living, or the cares of the world, Luke 8.14. yea some such thing may befall weak believers: They dare not quit their hopes of Heaven for all the world, but cannot actually lay claim to it, and say 'tis theirs. Now probabilities must encourage us till we get a greater certainty; for we must not despise the day of small things; and 'tis better to be a seeker, than a wanderer.  
3. A conditional certainty, which is more than possible or probable. That is, when we adhere to God's covenant, and set ourselves in good earnest to perform the conditions required in the promises of the Gospel, expecting this way the blessings offered; as for instance, the hope is described by Paul, Acts 24.15, 16. And have hope towards God, which they themselves also allow, that there shall be a resurrection of the dead both of the just and the unjust: and herein do I exercise myself to have always a conscience void of offence towards God and towards men; there is such a dependence upon the promise, as breedeth an hope, and this hope puts upon strict and exact walking; such a conditional certainty is described in Rom. 2.7. Who by patient continuance in well doing seek for glory, honour, immortality and eternal life. I am sure to find salvation and Eternal life, if I self-denyingly and patiently continue this way, and by the grace of God I am resolved so to continue. Now there is much of hope in this; partly, because this is the hope which is the immediate effect of regeneration; The hope, that is the fruit of experience, and belongeth to the seasoned and tried Christian, who hath approved himself; hearsay is another thing, Rom. 5.4. and partly, because this suiteth with God's covenant, or the conditional offer of Eternal life, according to the terms of the Gospel, where the benefits are offered to invite us to walk in the way of life. Now here is faith believing, hope expecting, and resolution to take God's way, even to deny ourselves, sacrifice our interests, and heartily to exercise ourselves unto godliness; and partly, because much of the life of Christianity lieth much in this conditional hope and certainty; it being absolutely necessary to all acts of grace; and partly, that we may have much comfort by it, for we are making out our claim; I do not doubt, or considerably doubt, of the reward of godliness ex parte Dei; no, I know they are sure and steadfast by the promise; but my own qualification is not so sensible and clear, that I can positively determine my own right, but I have support and comfort in this way, 1 Cor. 9.26. run not as one uncertain; for I have reward in my eye.  
4. There is actual certainty of our interest, as being qualified, which admits of a latitude; for it may be full or not full, firm or not firm, Heb. 6.14. and we desire that every one of you do show the same diligence to the full assurance of hope to the end; it may be interrupted or continued; the full hope removeth all doubts and fears; that which is not full, hath some doubts accompanying it; but the certainty prevaileth, and is more than the doubting. This is comfortable; To sail to heaven with full sails, rather than make an hard shift to get thither by many doubts and fears; and 'tis a blessed thing when we can say, 2 Cor. 5.1. for we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens. 2 Tim. 4.8. Henceforth there is laid up for me a crown of righteousness. In short, The more we address ourselves to our duty, the more we put ourselves in the way to receive the promise.   

SERMON XXXII.  ROME VIII. 24. 
For we are saved by hope: but hope that is seen, is not hope: for what a man seeth, why doth he yet hope for?  
2. WE must distinguish of hope. There are several kinds of hope.  
1. There is an hope in the creature, and an hope in God; all things besides God are false confidences. Carnal men hope for that in the creature which is only to be found in God: dream of an uninterrupted tenor of worldly felicity in present enjoyments; therefore their hopes are compared to a spider's web, which is gone with the turn of a besom, Job 8.13, 14. they lay their designs in their minds as curiously as the spider's web is woven; but the besom of providence cometh, and spider and web are both swept away, and trodden under foot. By the prophet Isaiah it is compared to a dream, Isa. 29.8. As when an hungry man dreameth, and behold he eateth, but he awaketh and his soul is empty: or as a thirsty man dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his soul hath appetite. A false hope is but a waking dream, which faileth in extremity, and giveth but an imaginary refreshment and satisfaction. This may befall God's Children, who fall asleep in the midst of worldly prosperity, Psal. 30.6. In my prosperity I said, I shall never be moved. 'Tis hard to keep from sleep when we lean out heads upon a soft carnal pillow, and in our sleep we have many fantasies and dreams; this is hope in the creature. But then there is an hope in God, whose immutable mercy and truth maketh him a fit object for hope, Psal. 130.7. Let Israel hope in the Lord; so Psal. 42.5. Hope thou in God, for I shall yet praise him. He hath the sovereign command of all things; and in vain do we look for good apart from him; if the creature say yea, and God no, all the promises of the creature prove but a lie; hope in God is that which we press as our respect to him as God; for faith, hope, and love, are duties of the first commandment; negatives include their positives. If no other Gods before him, than we own the true God for our God. The positive duties of the first commandment are cultus naturalis non institutus, such as are our duty to God as God, though he give no direction about them; if God be our God, then hope in him, Lam. 3.24. The Lord is my portion, saith my soul; therefore will I hope in him. That is, expect all my happiness from him.  
2. Hope in God is twofold, either irrational and groundless, or a rational hope that is built upon solid grounds.  
1. There is a vain and groundless hope, which is irrational, such as is in carnal and careless sinners, who say they hope well; but their hope will one day leave them ashamed, Rom. 5.5. For it is not an hope built on the word of God; though they live in their sins, yet they hope they shall do well enough, though they be not so strict and nice as others are; like condemned men in bolts and irons, that dream of Crowns and Sceptres, when they are near unto, and ready for their execution; so they hope for Heaven with as much confidence as the holiest of them all, though God hath told them, Heb. 12.14. That without holiness, no man shall see the Lord. This hope is but a vain dream, and an awakening time will come; this hope is not only without faith, but against faith. This hope is nothing else but a confidence that God will prove a liar; so that 'tis a blasphemy, rather than an act of worship; a believing Satan rather than God; or hoping 〈◊〉 God▪ who hath declared the flat contrary in his word, 1 Cor. 6.9, 10. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of heaven.  
2. There is a rational hope, which is b●●●t upon solid grounds, probabilities, or certainties.  
1. There is a rational probable hope. For hope is sometimes taken for a probable expectation, 1 Cor. 13.7. Hopeth all things It meaneth there, not a Divine, but a charitable prudential hope; we hope well o● others, whose hearts we know not, as long as nothing appeareth to the contrary; charity goeth upon probabilities, therefore hopeth all things, 2 Cor. 1.7. Our hope of 〈◊〉 is steadfast as you have been partakers of the sufferings of the gospel, so shall ye be also of the consolation. So towards God, 1 Cor. 9.10. He that plougheth, plougheth in hope: a man hath no promise of a good Crop; but the ordinary providence of God giveth him a probable hope of success. In temporal things, when we know not what the event will be, such a kind of hope we have; there is no express promise, but such is the Lord● Power and Goodness commonly exercised in his provincial government, that we have no reason to despair, and say it shall not be; yea, much reason to believe that God will give success to our endeavours, for his glory in the world, considering what hath usually befallen his servants in like cases; though we cannot draw a firm and certain Argument from thence, yet 'tis probable, for the most part 'tis so; but in matters that concern eternal life, somewhat of this hope may be observed; as before conversion, when we begin to be serious, and seek after God; we cannot say certainly God will give us converting and saving grace; we must follow God, though we know not what will come of it, as Abraham did, Heb. 11.8. there the rule in such cases is, I must do what he hath commanded; God may do what he pleaseth. Yet 'tis some comfort that we are in a probable way. Nay, after conversion, such hope men may have as to their own interest in eternal salvation. They cannot say Heaven is theirs, or that God will certainly keep them to his Heavenly Kingdom; yet they dare not quit their hopes of Heaven for all the world, nor cease to walk in the way of salvation; 'tis probable they are Gods Children.  
2. There is a firm and certain hope, when we have assurance of things hoped for, by the promises and offers of the Gospel, as Acts 24.15. I have hope towards God, that there shall be a resurrection both of the just and unjust. Without this hope, a man cannot be a Christian. We must certainly expect the promised blessing to be given to those that are capable, and duly qualified; and all that are enlightened by the spirit, do see it, and expect it, and positively conclude, that verily there is a reward for the righteous, Psal. 58. last. This hope is the life of Religion, and doth excite us to look after it by due and fit means; their eyes are enlightened with spiritual eyesalve, that they get a sight of the world to come, Eph. 1.18. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and the richest of the glory of his inheritance in the saints. And if they believe the Gospel, it cannot be otherwise. I am certain there is such a thing, Col. 1.5. For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel. There this truth is made known; all that close with the Gospel, receive it, and by it is this blessed hope of Glory wrought in us.  
3. There is a two fold certain hope, one sort necessary, the other very profitable, but not absolutely necessary to the life and being of a Christian; the first sort is the fruit of faith, the second the consequent of assurance. The first grounded merely upon the offers of the Gospel, propounding the chiefest good to men, to excite their desires and endeavours; the other is grounded on the sight of our own qualification, as well as the offers of the Gospel; the one is antecedent to all acts of Holiness; the other followeth after it; an antecedent hope there must needs be, before the effect of the Holy Life can be produced; for since hope encourageth and animateth all human endeavours, no man will engage in a strict course, displeasing to flesh and blood, but he must have some hope, and this hope the conditional offers of the Gospel doth beget in us, and all serious creatures have it, that mind their proper happiness. Rejoicing in hope, is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 3.6, 14. 'Tis the first taste we have of the pleasures of the world to come. Keep up this gust and taste, and you are safe.  
But then, there is another hope, that is grounded upon the evidence of our sincerity, and is the fruit of assurance, when we can make out our own claim and title to eternal life, which is not usually done without much diligence, Heb. 6.11. And we desire that every one of you do show forth the same diligence to the full asurance of hope, unto the end. Much sobriety, and weanedness from the world, 1 Pet. 1.13. Much watchfulness, that we be not moved away from the hope of the gospel, Col. 1.23. That our hopes of eternal life begotten in us by the Gospel, be not weakened and deadned in us; 'tis not enough thankfully at first to embrace the conditional offer, but we must keep up this hope in life and vigour. Much resolution in our conflicts with the Devil, world, and flesh, 1 Thes. 5.8. Lastly, some experience, Rom. 5.4. of God's favour and help in troubles, and our sincerity therein; when we are seasoned, and tried, our confidence increaseth; the frequent experience of Gods being nigh to us, and honouring us in sundry trials, is a ground for hope to rest upon, that he will not leave us till all be accomplished, Phil. 1.20. According to my earnest expectation, and my hope, that in nothing I shall be ashamed; but that with all boldness, as always, so now also, Christ shall be magnified in my body, whether it be by life or death. Paul gathereth his confidence for the future, from former experience. Now these two sorts of hope must be distinguished; for the first hope may be accompanied with some doubts of our own salvation, or the rewards of Godliness ex parte nostri, at least; not ex parte Dei, for there all is sure and steadfast; and to doubt there, is a sin; it would detract from the goodness, power, and truth of God; but when our qualification is not evident, this doubting may do us good, as it may quicken us to more diligence to make our title more clear and explicate; especially when we are conscious to ourselves of some notorious defect in our duty, and have a blot upon our evidences; indeed the rather, when more Godliness might be expected from us, as having more knowledge or helps, or are obliged by calling and profession to greater integrity and Holiness of life. Doubting is right, when it ariseth from a right and true judgement of our actions, according to the new Covenant; and we cannot truly say, who hath the greatest interest in us, God or the world, Sin or Holiness. Would you have men muffle their consciences, and think that they have more grace than they have, or judge their condition to be better than it is, absolutely safe; when they are not persuaded of their sincerity? Indeed when conscience judgeth erroneously, and a man thinketh he hath not that Godliness which is necessary to salvation, which indeed he hath, he overlooketh God's work, his judgement of himself is erroneous, and therefore culpable, though it be not unbelief, or a distrust of Christ.  
Well then, as to these two Hopes:  
1. That hope which ariseth from faith, must every day be more strengthened: for though there be no fallibility in God's promise, yet our faith may be weak or strong, according to our growth and improvement; and in some temptations Gods Children for a while may question articles of religion of great importance, and the eternal recompenses, not their own interest only; as David, Psal. 73.13. Verily, I have cleansed my heart in vain, and washed my hands in innocency. As if he had said, What reward is there of Holiness, Mortification, Patience, and self-denial? In the lower world where God is unseen, our great hopes yet to come, the flesh being importunate to be pleased, and the things of the world necessary for our use, and present to our embraces, Christians are not certain, and past all doubts of the truth of their everlasting hopes; else there would be no weak faith, nor faint hope. Did not the Disciples in a great temptation doubt of an Article of Faith, Luke 24.21. But we trusted that it had been he which should have redeemed Israel. And v. 25. O ye fools and slow of heart to believe all that the prophets have spoken. To doubt of what the Prophets spoke, was not to doubt of their own Salvation, but of the constant state of their Souls; all the Godly are persuaded of the truth of the Gospel, that ordinarily they have no considerable doubts about it, but that still they resolve to cleave to God and Christ, looking for their reward in another world, whatever it cost them here; and in some measure can fallen all for the pearl of price.  
2. As to the hope which ariseth from your assurance.  
1. Make your sincerity more clear and unquestionable, and every day your hope and your confidence will increase upon you; to believe and hope, that you yourselves shall be saved, is very desirable and comfortable: but than you must do that which assurance calleth for, give diligence to make your calling and election sure, abound in the love and work of the Lord, grow more indifferent to temporal things, venture all in Christ's hands; for while your faith and repentance is obscure, you will not have such full comfort, though you are confident of the truth of God's promise to all penitent believers.  
4. This latter or consequent hope which dependeth on the assurance of our interest, admits of a latitude, it may be full or not full, Heb. 6.11. To the full assurance of hope. That is full which casteth out all fear; that is not full, which is accompanied with doubts; but the certainty prevaileth, Mark 9.24. Lord I believe, help thou mine unbelief. Cant. 5.2. I sleep, but my heart waketh. Now we should labour to go to Heaven with full sails, or abound in hope, Rom. 15.13. and 2 Pet. 1.11. For so an entrance shall be ministered unto you abundantly, into the everlasting kingdom of our Lord and Saviour Jesus Christ. With hearts full of Comfort.  
5. When 'tis full, it may be interrupted, or continued to the end; or at sometimes it may be full, or nor full at another, 1 Pet. 1.13. Hope to the end; If we continue in our duty with diligence, affection and zeal, our full hope may be continued; if we abate our fervour, grow remiss, and cold in the spiritual life, we lose much of the comfort of our hopes.  
6. The hope which followeth after experience, and much exercise in the spiritual life, may result from an act of ours; and from an impression of the comforting Spirit.  
1. From an act of ours. From our considering the truth of God's promises, or his wonderful mercy in Christ; and his grace enabling us in some measure to fulfil the conditions of the new Covenant, when thereupon we put forth hope, Phil. 3.20, 21. For our conversation is in Heaven, from whence we look for the Saviour, the Lord Jesus Christ, who shall change our vile bodies, that it may be fashioned like unto his glorious body.  
2. Or some impression of the comforting spirit, supporting and relieving us in our distresses, or rewarding our self-denial, and obedience; as Rom. 5.5. Hope leaveth not ashamed, because the love of God is shed abroad in our hearts by the holy ghost, given unto us. The one is an act of Godliness, the other one of God's internal rewards; the one is a duty, the other a felicity.  
2. USE, Is to press us to get, and act hope. Hope implieth two things: 

1. Certain Persuasion.  
2. An earnest Expectation. The certainty is seen in the quiet and pleasure of the mind, for the present. The earnestness in the diligent pursuit after the thing hoped for, by all holy means. Now we must look to both acts of Hope.    
1. To strengthen the certain expectation. There we must often revive the grounds of hope, which are these.  
1. The mercy of God, which hath made such rich preparation for our comfort in the Gospel. The first ground of hope to the fallen creature, is the undeserved grace, mercy, and goodness of God, 2 Thes. 2.16. He hath given us everlasting consolation and good hope through grace. And therefore it is our great invitation to hope, Psal. 130.7. Let Israel hope in the Lord, for with the Lord is mercy and plenteous redemption. Apply yourselves to God, as a God of mercy; otherwise such were our undeservings, and our ill deservings, there were no hope for us; so Psal. 13.5. I have trusted in thy mercy; my soul shall rejoice in thy salvation. Let others trust in what they will, I will trust in thy mercy. The serious remembrance of God's mercy, maketh hope lift up the head; so Judas 21. Looking for the mercy of the Lord Jesus, unto eternal life. There's our best and strongest plea, to the very last: Therefore the Heirs of promise are called, Rom. 9.23. Vessels of mercy. Because from first to last they are filled up with mercy.  
2. The promise of God, which cannot fail, Titus 1.2. The hope of eternal life, which God that cannot lie, hath promised before the world began; he promised it to Christ in the Covenant of Redemption; and he hath promised it to us in the Covenant of Grace; that before time, this in time: now God will not fail to do what he hath promised; when he made the promise, he meant to perform it. For what need had God to court his creature into a false hope, or to flatter him into a fools paradise? to tell them of an happiness he never meant to give them; and if he meant it, is he not able to perform it? Men break their word out of weakness; they cannot do all that they would, their will exceedeth their power. Or out of imprudence; they cannot foresee what may happen; or out of levity and inconstancy, for all men are liars; but none of these things can be imagined of God. We have God's Word and Oath, Heb. 6.18. We have his Seal, the spirit, who hath wrought miracles without, to confirm this hope, and assure the world, Heb. 2.4. God also bearing them witness with signs and wonders, and with divers miracles▪ and gifts of the holy ghost. Within, preparing the hearts of the faithful for this blessed estate, Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption. And giving them some beginnings of it, as an earnest, 2 Cor. 1.22. Who hath sealed us, and given us the earnest of the spirit. Now since we go not upon guesses, but sure grounds, the promise of the eternal God, thus sealed and confirmed, should not ●e hope?  
3. Our relation to God; He is our God and Father, John 20.17. I ascend to my father, and your father, and to my God, and your God. As our God, he will give us something like to himself; something better than the world yieldeth, something fit for a God to give; or else he could not with honour take that title upon him, Heb. 11.16. Wherefore God is not ashamed to be called their God, for he hath prepared for them a cit●. As our Father, he will give us the Heavenly inheritance, Luke 12.32. Fear not, little 〈◊〉 'tis your father's pleasure to give you the kingdom. If God were a Judge only, we 〈◊〉 fear how it would go with us in the day of trial; but if he will dignify 〈◊〉 with 〈◊〉 title of Children, we may expect a Child's portion, Rom. 8.17. And if children 〈…〉 heirs of God, and joint heirs with Christ, if so we suffer with him that we 〈◊〉 be also glorified together. Be sure that you be Adopted, Justified, taken into the Family.  
4 Christ's merit and passion, Rom. 5.10. For if when we were enemies, we were reconciled by the death of his son, much more being reconciled, we shall be saved by his life. 〈◊〉 the ●●ood of God was given for some other thing than that little happiness and 〈…〉 of comfort which we enjoy here. Do men that understand themselves, 〈…〉 for trifles? when wise men lay a broad and large foundation, we expect a 〈…〉. If Christ be abased, we may be exalted; if he was apparelled with 〈◊〉 flesh, we may be clothed with his Glory; that which keepeth hope alive, is the considerations of that ransom which Christ paid to reconcile us to God, that we might be capable of the highest fruits of Christ's Death, an assurance of his love, even eternal 〈◊〉.  
5. His Resurrection and Ascension, 1 Pet. 1.21. God hath raised him from the dead, and gave him glory, that your faith and hope might be in God. Christ confirmed his Mediatorship and herein he is a pattern to us; taken possession of Heaven in our 〈◊〉 and nature; he did in our nature rise from the dead, and ascend into Heaven, to give us a red and visible demonstration of a Resurrection, and a life to come; that we might look and long for it, whilst we follow him in obedience and sufferings; Christ is entered into his Glory, and shall we be kept out? Some saw him after he was risen, and some saw him ascending; we have certain testimony of it, that he is gone to Heaven before us; he that came to be an example of duty, is also a pattern of felicity.  
6. H●● potent intercession. He is sat down on the right hand of Majesty, that he may apply his purchase, and bring us into possession of that happiness which he hath procured for us; We have a friend at God's Right-hand, who cannot satisfy himself to be there without us, John 17.24. Father, I will, that they whom thou hast given me, may be where I am, and may behold my glory. He is gone to Heaven, as our forerunner. Heb. 6.19.20. Which hope we have as an anchor of the Soul, both sure and steadfast, and which entre●● into that within him the vail, whither the forerunner is for us entered; even Jesus, made an high priest for ever after the order of Melchisedec. Gone ashore, whither we seek to Land, Micha 2.13. The breaker is come up before them. He hath taken all impediments out of the way; and prepared a safe landing-place for us.  
7. All our former experience of God; He hath ever born us good will, never discovered any backwardness to our good; he purposed it in Christ before the world was: sent his Son to die for us, before we were Born, or had a being in the world: called us when we were unworthy, warned us of our danger when we did not fear it, offered this happiness to us, when we had no thought of it; and left we should turn our backs upon it, followed us with an earnest and uncessant importunity, till we came to have anxious thoughts about it, till we began to make it our business to seek after it; by the secret drawings of his spirit, inclined us to choose him for our portion; how many contradictions and struggle of heart were there, ere we were brought to this, ever since he hath been tender of us in the whole conduct of his providence, afflicted us when we needed it, delivered us when we were ready to sink; he pardoned our failings; visited us in ordinances, supported us in troubles, helped us in Temptations, and is still mindful of us at every turn, as if he would not lose our hearts; and shall we not hope in him to the last? Hath he forgotten to be gracious? As they said, Judg. 13.23. If the Lord were pleased to kill us, he would not have received a burnt-offering and a meat offering at our hand, neither would he have showed us these things. So if God had no mind to save us, he would not use such methods of grace about us.  
8. The greatness of the Gospel Covenant: For that allayeth a great many fears, to remember that we are to interpret our qualification according to the Covenant of Grace, and the sweet terms thereof; and though there be many failings, we may be accepted with the Lord, who will not impute to his people their frailties and sins of infirmity; not perfection, but sincerity, is our claim; we have indeed a faith too weak, and mingled with doubtings, too little love to God, and self-love too prevalent: Our desires of grace too cold, our thoughts often distracted; but yet where the heart is set to seek the Lord, he will accept us, and our infirmities shall be forgiven us for Christ's sake, When he justifieth, who shall condemn? Rom. 8.23. He will answer for the imperfection of our holy things; every sin is not a sign of death, some are consistent with a state of grace, and hopes of glory; there are some sins which every one that truly repenteth, ceaseth to commit them, Prov. 28.13. He that covereth his sins, shall not prosper: but whoso confesseth and forsaketh them shall have mercy. There are other sins, which they that repent do hate, but they too frequently return, Rom. 7.15. What I hate, that do I. As the imperfection of our graces, many vain thoughts and inordinate passions, too much deadness and coldness in holy duties, these are forgiven, and consist with life; these are causes of childlike humiliation, but not of judging ourselves ungodly, or cast out of the Favour of God.  
2. To breed earnestness, and this desirous expectation.  
1. Think often of the sinfulness and misery of the present evil world: Even the better p●rt of it, that which is incident to the people of God, which are to be considered either singly or collectively: Singly; Each Saint and Servant of God findeth enough to drive him off from the world, and to make him long for Heaven, a great deal of sin to make him long for his perfect estate. Here in many things we offend, all of us, and the best of us, Jam. 3.2. But above, there are the spirits of just men made perfect. A great deal of misery, unless we are in love with distress, and prefer vanity and vexation of spirit before our rest and quiet repose; why should we not desire to be at home with the Lord, which is much better for us? Phil. 1.23. We had been more in danger to forget Heaven, if all things had suited to our desires, and our way had been strewed with worldly flowers and delights; but God hath more wisely ordered it, that our temptation to abide here, should not be too strong; or when the world appears to us in too tempting a garb and posture, a valley of tears and snares, a world full of sins, crosses, and pains, should make us look out after a better estate. Consider them collectively, as a Church, here 'tis quite different from what it will be hereafter: Alas! how often is it like a ship in the hands of a foolish guide, who knoweth not the right art of steering; spotted with calumnies of adversaries, or the stains and scandals of its own children, sometimes rend and torn with sad divisions, every Party impaling and enclosing the common salvation, and confining it to their own bounds, unchristianing and unministring all the rest, and many times in the pursuit of these contentious unmanning themselves, while they seek to bear down all that stand in their way; tho 'tis better to dwell in the Courts of the Lord, than in the terms of wickedness, yet truly a tender spirit will groan under these disorders, and long to come to the great council of souls, to the spirits of just men made perfect, who with perfect Harmony are landing and praising God for evermore.  
2. Remove impediments; Which are, sensuality, and addictedness to worldly things; some seek all their delights and happiness in the things of this world, and so set more by earth than Heaven, and will do more for it. Certainly when we fall into the snare of worldly hopes, and are laying designs for greatness here, 'tis a troublesome interruption to think of a remove, and their great change cometh upon them unawares, unthought of, and unlooked for; Luke 21.34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and so that day come upon you unawares. See also Luke 12.17, 18, 19, 20. And he thought within himself, saying, What shall I do, because I have no room to bestow all my fruits and goods? and he said, This I will do, I will pull down my barns, and build bigger; and say to my soul, Thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry; but God said unto him, This night thy soul shall be required of thee. Psal. 146.4. His breath goeth forth, he returneth to his earth, in that very day his thoughts perish. Certainly the cares and pleasures of this world, steal away the heart from the life to come; worldly delights make us unwilling to remove.  
3. Meditate often on the worth of this blessedness, Col. 3.1. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. Are you unwilling to come to God, the object of your everlasting joy and love? to Christ your blessed Redeemer and Saviour, who hath done so much for you, to bring you home to himself? To the innumerable company of Saints and holy Angels, and those peaceful Regions that are above? Surely if you hold your eye open upon the mark, you will press on with the more diligence. Phil. 3.14.  
4. The more earnestly you look for these things, the more doth heaven come to you, before you come to it, Phil. 3.20. but our conversation is in heaven; living for heaven, or upon heaven here, by earnest hope, the joy of the Lord entereth into you, Rom. 15.13. Now the God of hope fill you with all joy, in believing; the more our hearts are exalted to look after it; but usually we are taken up with toys and trifles.  
3. USE. Have we this hope? You may be contented with a presumptuous conceit, or idle expectation, and call it hope; 'tis not a slight thinking of heaven; no, but a certain and desired expectation of the promised blessedness, according to the terms of the New Covenant; the true hope is neither groundless nor fruitless.  
1. A groundless hope, is a false hope, which buildeth on false promises; you cannot render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an account of it, 2 Pet. 3.5. as David asked the reason of his doubts, so we of our hopes, Psal. 42.15. hope thou in God; they think if they have confidence, though without holiness, they shall see God; they hope to be saved without regeneration, and so hope for that which God never promised; think to be saved, while unsanctified; these build on false evidences; Jam. 1.21. build on the sand, Matth. 7.24. build on false experiences, God's patience, the blessings of this life, deliverance only; their cry from eminent danger. Psal. 78.38. vanishing tastes, Heb. 4.5.  
2. 'Tis not fruitless.  
4. USE, Is direction in the Lord Supper; this duty was appointed to raise and confirm our hope, for 'tis a seal of the Covenant, and the principal Covenant; blessing is eternal life. Three things are considerable, The acting of hope, The receiving new pledges of God's love, The binding ourselves to pursue everlasting life.  
1. The acting of hope. We come to take Christ and all his benefits, which are Pardon and Life. He is drinking new wine in his Father's kingdom, Matth. 26.29. We come to think of the happiness of the blessed; some are gotten to heaven already; we are of the same family, Eph. 3.15. of whom the whole family of heaven and earth is named. 'Tis but one household; some live in the upper, some in the lower room; those on earth are of the same society and community with them in heaven. Heb. 12.23. To the general Assembly, and the Church of the first born, which are written in heaven. They have gotten the start of us, and are made perfect before us, that we may follow after; we are reconciled to the same God, by the same Christ, Col. 1.20. we expect our portion from the bounty of the same Father; Luke 12.32. He that hath been so good to that part of the family which is now in heaven, will he not be as good to the other part also, that remain here upon earth? Therefore, they that are working out their salvation with fear and trembling, may, and should encourage themselves, and look upon this felicity, as prepared for them, though not enjoyed by them, and will one day be their portion, as well as of those others who have passed the pikes, and are now triumphing with God. The Apostle telleth us, 1 Cor. 11.26. As often as ye eat this bread, and drink this cup, ye show forth the Lords death, till he come; and he cometh to bring us up to those blessed mansions which are in his Father's house; when we show forth the Lords death, we are to think of those that are in our father's house, John 14.3. I will come again, and receive you to myself, that where I am, there you may be also. To keep a foot this promise in the Church, and to keep it alive in our hearts, we come to the Lords Table.  
2. Our business is to receive new pledges of Gods fatherly love, and our blessed inheritance, which are represented under a double notion; as an earnest to show how sure; as first-fruits, to show how good.  
1. Earnest. Hope is not built upon promises alone, but we have earnest also; The promise is given us in the word, the earnest is given in our hearts, 2 Cor. 1.22. though God be truth itself, and promiseth nothing but what he meaneth to perform, yet he will give us earnest of his promises; the outward pledges are the elements; The inward pledge is the earnest of the spirit; his comfort and graces are a part of the promised felicity; he would not weary and burden us altogether with expectation, but giveth us somewhat in hand, light, life, grace, joy, peace; one dram of these, is more precious than all the world, yet these are but an earnest; this is the confirmation that we have in the midst of our doubts and fears, they expect the full sum.  
2. First-fruits. We come to get a taste of these things, to deaden our taste of other things, which would divert us from these hopes, which are vain delights of the flesh; 1 Pet. 1.13. bodily pleasures are put out of relish by these choice and chaste delights. These are our songs in the house of our pilgrimage.  
3. To bind ourselves to the more earnest pursuit of these hopes; our journey is not ended, nor our warfare and conflicts: Therefore here we bind ourselves to continue our race, and finish the good fight of faith; as the Israelites in their first, passover had their loins girt, and their slaves in their hands, as resolving on a journey to Canaan, the land of rest; so we profess ourselves strangers and pilgrims, let us therefore resolve on our journey towards heaven, and bind ourselves to the performance of it.   

SERMON XXXIII.  ROME VIII. 25. 
But if we hope for that we see not, then do we with patience wait for it.  
IN this Verse the former Doctrine is improved to the main End of this Discourse, which is to persuade to a patient waiting for Glory to come, in the midst of the sufferings and troubles of this life: The Apostle goeth to work by way of Supposition and Inference.  

1. The supposition, If we hope for that we see not.  
2. The inference thence deduced, then do we with patience wait for it.   
From the first observe, That hope is conversant about what we see not.  
Hope may be taken for a natural affection, or for a spiritual grace; the one will help to explain the other.  
1. The object of Hope as it is a natural affection: 'Tis a good, future, possible, and hard to be obtained. First, A good it must be, for hope is one of the affections of prosecution, not aversation; man hath an irascible and concupiscible faculty, called by the Apostle passions and lusts; a desiring or eschewing faculty; the one is conversant about good, the other about evil; for evil is not hoped for, but feared; herein the affections and the grace agree; they both aim at good, but the object of the Christian hope is summum bonum, the best and chiefest good, which is the Vision and Fruition of God, in comparison of which all the good things of the earth are but trifles, and poor inconsiderable vanities. 2. A good future; For when any thing is possessed, it ceaseth to be hoped for; when the thing desired is seen and enjoyed, hope hath no more to do, herein also the two hopes agree; the object of Christian hope is something future, not yet received or enjoyed; in this lower world our God is unseen, our blessedness is yet to come, and lieth in another world, which we cannot come at, till we shoot the gulf of death: Therefore the Christian hope needeth to be more strong and fixed. 3. 'Tis possible; For the serious and regular desires of nature can never be carried to that which is impossible; a man may wish for Mountains of Gold, and please his fancy with Chimaeras of strange things, but his reason and will is only affected with things feisible, and such as probably may be obtained, and lie within his grasp and reach; the industrious hope is only of things possible. 4. 'Tis not only possible, but difficult, not to be procured without some industry and labour; for things easy to be compassed, are as if they were already enjoyed: These two last qualifications of the object of hope, show, that 'tis a middle thing between despair and presumption; despair only looketh at the difficulty, and leaveth out the possibility, and so taketh off all endeavours; as Paul's companions, (Acts 27.20. When all hope they should be saved was taken away) ceased striving, and let the ship go whither it would. Men will not labour for that which they despair to obtain; it holdeth good in spirituals; when men despair of mending their condition, they give over all care about it; as those wretches, Jer. 18.12. And they said, there is no hope, but we will walk after our own devices, and and we will every one do the imagination of his evil heart. We have a saying, Past cure, past care. On the other side, presumption never considereth the difficulty, but only pleaseth its self with a loose and slight reflection upon the possibility; and therefore do unreasonably imagine to obtain their end without setting themselves to use the means, or bestowing that cost and pains by which all worldly good is obtained. now presumption is most incident to young men who are not acquainted with the world, and promise themselves great things, without considering what may be said to the contrary, or what is needful to obtain them; difficulty there is in every business; if only considered, it breedeth despair; if overlooked, it breedeth presumption; but hope between both apprehendeth such difficulty as calleth for diligence, and such possibility as every cross accident may not make us give over the attempt: It holdeth good in Religion; the difficulties must be sufficiently understood, for Christ will have us sit down and count the charges, and yet not so regarded as to discourage us in our duty; we must stand all hardships as good Soldiers of Jesus Christ, and press towards the mark of our high calling in Jesus Christ, whatever it costs us.  
2. As 'tis a spiritual grace. There the object of hope is some good, future and unseen. But other qualifications are necessary beyond these already mentioned.  
1. It must be something promised by God. 2. Believed by us, before we can hope for it.  
1. Such future things as God hath promised to bestow upon us. These are the matter and object of our faith and hope; the promise giveth us notice, and the promise giveth us assurance. First, Notice: We can have no other certain knowledge of their futurity, but by God's promise; the light of nature or reason, giveth a shrewd guess at a future estate, but the certain knowledge we have by God's Word; there life and immortality is brought to light, 2 Tim. 1.10. He brought life and immortality to light through the Gospel. There we have the clear prospect of it; the Heathen had nothing but the light of nature to guide them, spoke doubtfully of a future estate; like men travelling on the hills, and see the spire of a steeple at a distance, sometimes they have a sight of it, and presently they lose it, and so cannot certainly tell whether they saw it, yea or no; but all is clear, full and open in God's promise. 2. Certainty and assurance; for it conveyeth a right to us upon certain terms; for he that believeth on the Son of God hath everlasting life, John 3.36. Hath it in the offer and promise of God, if he will fulfil the condition required; not only shall have it at the close of their days, but they have the grant already; and therefore wait for 〈◊〉 ●●uition; as we are fulfilling the conditions, we gain more security and confidence that we shall have it, 1 Tim. 6.12. Fight the good fight of faith, lay hold on eternal life. V. 19 Laying up in store for themselves a good foundation, that they may lay hold on eternal life. The meaning is, challenge it for theirs: In short, our expectation must be grounded on some promise, or else 'tis but a fancy and presumption.  
2. The thing hoped for must be believed by us; For there can be no expectation of things not seen, till there be faith, which is the evidence of things not seen, Heb. 11.1. First, There is a firm assent by faith; we are as confident in some measure of those things, as if we saw them with our eyes, or as we are of those things which we daily see; then after this assent, there followeth earnest expectation; For hope maketh the assent practical▪ Though God promise never so much, yet if we believe him not, we expect nothing; therefore faith is necessary; look as to bodily sight, there needeth an object to be seen, and an eye by which we see; so in spiritual sight, the promise sets the object before us, Heb. 12.2. Looking unto Jesus; and Heb. 6.18. lay held of the hope set before us; But the eye is faith, which though it cannot give us sight, it giveth us foresight; we have heard of it, though yet we have not seen it, and see it by the eyes of the mind as it is contained in the promise of the everlasting God, though we do not, and cannot see it with the eyes of the body. Compare it with reason; By reason we apprehend more than we see, for we see effects in their causes, but that is but probable foresight, for many things intervene between the cause and the effect; by faith we foresee the blessing in the promise; by reason we see things beyond sense so far as natural probabilities will carry us; by faith we see things beyond reason so far as the promises of good invite us to a better hope.  
But how can we surely hope for that we see not, which neither sense, nor reason can inform us of?  
Answer 1. This glory is not a fancy, 'tis seen by many in our nature that now possess it, and by the word of God you are invited to follow them in the same course of holiness and godliness, that you may in time see it also; Heb. 6.12. be ye followers of them who through faith and patience have inherited the promises; propound the same noble end, and the same holy course, and matters of faith will in time become matters of sense. Now though the end be unknown, the way is so good, and holy, and justifiable by reason, that we should venture the imitation of them, not their holiness only, but their faith, Heb. 11.13. they lived and died in this faith; their life was holy, and their death was happy, that are gone into the other world. But you will say, If we could talk with any of these that are gone into the other world, Luke 16.30, 31. And he said, Nay father Abraham, but if one went unto them from the dead, they would repent: and he said unto him, They have Moses and the Prophets, and if they will not hear them, neither will they be persuaded if one should come from the dead. They are out of the sphere of our commerce, their testimony is not convenient for the government of God, who will not govern the world by sense, but by faith; and besides, you have better hopes, Moses and the Prophets; there is more reason to persuade a man the Scriptures are true, than to believe a message brought him from one among the dead.  
2. One that hath seen and is an infallible witness, hath testified to us of the truth of these things we hope for; John 1.18. No man hath seen God at any time, the only begotten son which is in the bosom of the father, he hath declared him; Christ perfectly saw and knew all that he hath told us of ●od, and the world to come; John 3.11. Verily, verily I say unto thee, We speak that which we know, and testify that we have seen, and ye receive not our witness: so that our faith and hope goeth on sure grounds; so verse 32. What he hath seen and heard, he testifieth, and no man receiveth his testimony. A good man, whose testimony is valuable, that hath been in a strange country, and testifieth what he hath seen there of it, would not we believe him; Christ that came from the other world, and told us of the blessedness of it, deserveth the credit of a good man; he used a faithful plainness, John 14.2. if it were not so, I would have told you. But more, of a Teacher sent from God, who confirmed his message by miracles, and laid down a Doctrine holy and good, and shall not we receive his testimony concerning these things he had perfect knowledge of, assured us of the truth of them? shall we not receive his testimony?  
3. Those that saw him and conversed with him, were not only authorized by him to show us the way to Eternal life, but saw so much of it themselves, as the mortal state is capable of; yet enough to prove the reality of the thing, 1 John 1.1, 2, 3. That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life: for the life was manifested, and we have seen it, and bare witness, and show unto you that eternal life which was with the father, and manifested unto us: that which we have seen and heard, declare we unto you. Acts 4.20. For we cannot but speak the things which we have seen and heard; they had it not by hearsay, but some kind of sight; there being fidelity in the witness, there should be faith in those that hear and read. The Apostles had sensible confirmation of what they did declare; If they say that they heard, saw, and handled, that which they never did, than they were deceivers; if they only imagined they did see and hear those things, than they were deceived; if what they saw and heard, will not amount to a proof of Eternal life, than their testimony is not sufficient. But their downright simple honesty, and great holiness, showeth they had no mind to deceive; and the nature of the things they relate, showeth that they could not be deceived; for they were eye-witnesses and ear-witnesses, and always conversing with Christ; the proof is sufficient. If such miracles, such resurrection, ascension, such a voice from the excellent glory, will not prove another world, what will?  
4. There is a care taken that we also may have a sight of these things so far as is necessary to a lively and quickening hope; for the spirit is given to refine our reason, and elevate our minds, and raise them above sensible things, that we may believe these supernatural truths, and hope to enjoy this blessedness in the way of Christianity; Gal. 5.5. For we through the spirit, wait for the hope of righteousness by faith; interpret it not only of the righteousness of faith, but the hope built thereupon; it doth assure us of bliss and glory for all that are obedient to the faith, and believe those endless joys which are prepared for Christians. John. 1.17, 18.  
5. If we see not these things by faith, 'tis because we are blinded by lusts and brutish affections, which misbecome the humane nature, 2 Cor. 4.3, 4. If our gospel be hid, 'tis hid to them that are lost, whose eyes the God of this world hath blinded. 'Tis, because worldly advantages have seduced and perverted their affections, which inchant their minds, that these sublime truths make no impression upon them, nor have any influence upon their hearts: so 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off. They have not that purity of heart, which should enable them to believe this Doctrine, or see things that should contradict or check their lusts; and being wedded to present things, have no prospect of things to come.  
1. USE, For Confutation of those that will not believe, or hope for any thing which they see not; they think Christians a company of credulous fools, that nothing is sure that is invisible; that the promises of the Gospel are but like a dream of mountains of Gold, or Pearls dropped from the Sky; and all the comforts thence deduced, are but fanatical illusions; that nothing so ridiculous, as to depend upon unseen hopes, that lie in another world; they make the life of faith, a matter of sport and jesting, Psal. 22.7, 8. All they that see me, laugh me to scorn, they shut out the lip, and shake the head; saying, he trusted in God that he would deliver him; let him deliver him, seeing he delighted in him. 1 Tim. 4.10. We therefore labour and suffer reproach, because we trust in the living God. Christians thought their reward sure, and endured all things; Atheists and Infidels therefore scoff at them, persecute them. To these I shall propose two things.  
1. Is nothing to be believed and hoped for, that is not seen? Reason will show you the contrary. Country people obey a King whom they never saw, but only know his power by the effects, in his Laws and Officers of Justice; and doth not sense teach us the same concerning God? if we transgress his laws, by omitting a duty, or committing a sin, we hear from him, though we see him not, Rom. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. And Heb. 2.2. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward. And for hope; do not men venture their estates in foreign Countries, in the hands of persons whom they never saw nor knew? and shall we venture nothing on the promises of God? 'Tis true, God liveth in another world, and our hopes lie there also; but doth he not manifest himself from thence, to be concerned in our actions, whether they be good or evil? And if he be concerned in them, will he not punish the evil, and reward the good? hath not natural conscience a sense of these things? And therefore 'tis unreasonable to question these things.  
2. They think good people are credulous and easy of belief; their own experience of these good people evidenceth the contrary, that they are too slow of heart to believe what God hath revealed concerning the other world; and that by the use of all holy means, 'tis with difficulty accomplished. But what if we prove, that none so credulous as the Atheist or Infidel. First, you are not sure there is no such life; 'tis impossible they should ever know or prove the contrary; it may be questionless, the Lord that made this world, can make a world to come, and the same persons to exist there, in ignominy, contempt and shame, that lived wicked here; and bestow honour on the godly and holy; the question between the downright Infidel and the Christian, is not so much, Whether there be a world to come; but whether we can prove there is none. The belief of the positive, That there is a God, That there is everlasting life, is necessary to our hope; but to their conviction, let them infallibly prove there is none; they can never do that; you cannot disprove the reality of the Christian hope, or by any sound Argument evince that there is no heaven or hell; for ought you can say or know, there are both; and if we should go on no further, it were best to take the surer side, especially, when you part with no more than a few base pleasures and carnal satisfactions, that are not worth the keeping. In a Lottery, where there is but a loose possibility of gaining, men will venture a shilling, or a small matter, for a prize of an hundred pound. So, be there no heaven or hell, or be there one, you part with no more than the vain pleasures of a fading life; but if it should prove true, in what a woeful case are you then, when to gratify a brutish mind, you run so great an hazard? the heathens granted it an Hypothesis conducing to virtue and goodness.  
Secondly, To the Atheist and Infidel, bating all Scripture, it may be proved, That 'tis a thousand to one, but it is so; natural reason will persuade us of the immortality of the soul, and the fears of guilty conscience are shrewd persages of eternal punishment; the tradition and consent of barbarous Nations, as well as the civilised, doth attest it; desires of happiness is so natural. So that these Bravadoes, that would outface the Religion they are bred in, showeth none so credulous as they that will hearken to every fond suggestion of their own carnal hearts, or Atheistical companions, and prefer the brutish conceits of their own frothy wit, before the common reason of mankind, or that rational evidence wherewith the doctrine of eternal life is accompanied.  
2. USE, Is to reprove the sensual part of mankind, who are altogether for the present world, 2 Tim. 4.10. Demas hath forsaken us, and embraced the present world. They must have present delights; present fruition; a little thing in hand, is more than the promises of those great things which are to come. The worldlings comfort wholly lieth in those things that are seen; they live by sense, as the Christian liveth by faith; they must have something in the view of sense, or have nothing to live upon; lands, honours, pleasures, when these are out of sight, they are in darkness; but a Christian looketh to things future and unseen, secured to him by the promise of God.  
2. USE. Is to exhort us to seek after the happiness we never saw; we shall see it in time, but now we hope for it. And 'tis no vain and uncertain hope, the things we hope for are sure and near. They are sure; Gods truth is as certain as truth itself can be, and believers so account it in the holy word, Job 19.25, 26. I know that my redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin, worms destroy this body, yet in my flesh I shall see God, whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. 2 Cor. 5.1. For we know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. To a believer, it should not be a conjecture, but a point of faith and certainty. Secondly, 'Tis near; things at a distance move us not, though they be never so great; 'twill not be long ere our great change come about, and therefore we should have more effectual thoughts about the world, wherein we shall shortly live, and make what preparations are necessary thereunto, as 2 Tim. 4.6. The time of my departure is at hand; therefore we should watch, and be always ready; we must be gone hence ere long; therefore do not set objects of faith as a greater distance than God hath set them, lest your time be stolen from you, and you step into the other world because you thought of it, or prepared for it.  
3. USE. Do we hope for that which we see not? First, It may be known by the victory and overruling influence of these hopes; if they govern the design and business of our lives; if they do, than these things will take up more of our time, and hearts, and care, than things sensible and visible, 2 Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen, are temporal, but the things which are not seen, are eternal. If your hope be not powerful and effectual, to overcome your inclinations to things seen, and break the force of them, 'tis but a slight hope.  
2. If we hope for things unseen, they will be the life, and joy, and solace of our actions; some have no other joys and sorrows, than what are fetched from fleshly and sensible things; and speak of nothing so comfortably, and so seriously, as of this worldly life▪ the pleasures of the flesh revive them, but they take little comfort in the joys of the other world; but where the eye of the soul is opened, to behold the glory of the world to come, it lets in an abundance of heavenly pleasure, Rom. 5.2. and rejoice in the hope of the glory of God.  
3. More eager desires, and diligent seeking after this blessedness; for hope is an industrious affection, Col. 3.1. If ye be risen with Christ, seek those things which are above; Matt. 6.33. First seek the kingdom of God, and his righteousness. His great business is to get what he hopeth for; his endeavours are serious and constant, and the course of his life is for heaven.  
Secondly, The inference thence deduced, Then do we with patience wait for it.  
Doct. They only hope for eternal life, who continue in the pursuit of it with patience. As hope is bred by faith, so is patience bred by hope; 'tis sometimes made the fruit of faith, or a steadfast reliance on God's promises, as Heb. 6.12. but followers of them who through faith and patience inherit the promises; sometimes of hope, Rom. 12.12. rejoicing in hope, patient in tribulation; the great work of hope, is to provide us patience to endure the hardships which at present lie upon us. Let me speak of the kinds of patience. There is a threefold sort of patience.  
1. The bearing patience; which is a constancy in adversity, and worketh constancy and perseverance, notwithstanding the difficulties and trials that we meet with in our passages to heaven; Heb. 10.36. Ye have need of patience, that after ye have done the will of God, ye may receive the promise. A child of God cannot be without patience, because he cannot be without troubles and molestations in the flesh; a man would think, that he that hath done the will of God, and been careful in all things to keep a good conscience, should have nothing else to do, but go and take possession of his blessed hopes; but 'tis not enough to do good, but before we can go to heaven, we must suffer evil; God hath something to do by us, and something to do with us. Now we must be prepared to do all things, rather than fail of our duty; nor desert a good way, because 'tis difficult to follow it; but suffer the greatest evils, and suffer long, and constantly, even to death, and that readily and willingly. And this is patience.  
2. There is the waiting patience, to tarry God's leisure; evil is present, and good is absent, and to come; a trouble may arise from the absence of the good we hope for, and the long delay of it, as well as from the evil that we endure; in the mean time therefore, the Scriptures recommend to us the patience of hope, 1 Thes. 1.3. Or waiting the good pleasure of God, till our final deliverance be accomplished. Lam. 3.36. 'Tis good to hope, and quietly wait for the salvation of God. Time is certainly determined in God's purpose, and it will not be long ere it come about; and 'tis not only decreed, and determined, but promised; we must undergo death, before we can have life; and we are not lords of our own lives, but guardians to keep them for God, and he will in time deliver the soul into a state of light, life, and glory. This waiting patience is delivered to us, under the similitude of an husbandman, Jam. 5.7. Who waiteth for the precious fruit of the earth, and hath long patience for it, till he receive the early and latter rain. The husbandman cannot look for a present harvest, but the seed that is cast into the ground must endure all weathers, before it can spring up into a blade and ear; so must we expect our season.  
3. The working patience, which is going on with our selfdenying obedience, how tedious soever it be to the flesh. Thus we are told, that the good ground bringeth forth fruit with patience, Luke 8.15. The others are hasty, must have present satisfaction, or else grow weary of Religion; all evils from impatiency, they could not tarry till God gave crowns and pleasures, therefore they miscarried by their inclinations to vain delights; so the heirs of promise are described, to be those that continue with patience in well doing, Rom. 2.7. And to the Church of Ephesus, God saith, Revel. 2.2. I know thy works, and thy labour, and thy patience. The business of Religion is carried on with great diligence and painfulness; 'tis not an idle and sluggish profession; lusts are not easily mortified, neither do graces produce their perfect work, with a little perfunctory care, no! but much labour is required. Now to abound in the work of the Lord, requireth a fervent hope to sweeten it.  
2. The qualification of that hope which produceth this patience; 'tis well grounded, and 'tis lively: First, 'Tis a serious and well grounded hope; when we first gave up ourselves to Christ, we reckoned and allowed for labours and troubles; the Lord telleth us aforehand, Matth. 7.14. Straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it. The entrance and the progress is displeasing to the flesh, or the carnal nature in us, so Matth. 16.24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself and follow me; and Luke 14. If we will make war with the old serpent, build for Heaven, your hope is groundless, if you hope for eternal life, and are unwilling to undertake any difficulty for Christ's sake; you must reckon upon displeasing the flesh, offending the world, if you would enter into life. 2. 'Tis lively; 'tis not the cold and superficial, but the earnest and effectual hope; the desires of a lively hope are vehement; we long for enjoyment, and would fain attain the end; but they are also submissive, and we will quietly wait God's leisure, as Paul had a desire to depart, yet was willing to abide in the flesh, if he might do God any service, Phil. 1.23, 24. Tho the way be long, the difficulties great and many, yet we must be content to be without our reward, till our work is finished; and without our crown, till our warfare is ended; and suffer evil things, and not forsake good things, which are the way also to obtain better; as long as God will prolong life, though it be to endure more troubles, we must submit.  
3. How this hope produceth patience with respect to the object, and the subject: First, with respect to the Object; this patience ariseth from the certainty and goodness of the things hoped for; 'tis a sure and great reward: First, the certainty, 'tis not a vain hope, such as is built upon the promise of a deceitful man, but the word of the everliving God, Job 13.15. Tho he slay me, yet I will trust in him. The holy obstinacy of hope cometh from the certainty of the promise. 2. The greatness of the things promised, they are rare and excellent, worth the waiting for; it promiseth rest for labour, Rev. 14.13. Your troublesome work will not last long, but be over in a little time, and you shall have joy and delight, for pain and sorrow, and all the sad things of the present life, 1 Pet. 4.13. But rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed▪ ye may be glad with exceeding joy. And glory for shame, Heb. 12.2. Looking unto Jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, despising the shame. Secondly, The subject: First, it breedeth courage and fortitude, and strengtheneth our resolutions for God and Heaven; the spirit of power is hope, 2 Tim. 1.7. 2. It breedeth joy and comfort; all the pleasures of the world doth not give that quiet content and rest to the soul, which the hope of glory doth to a believer, Matt. 5.12. Rejoice, and be exceeding glad, for great is your reward in heaven.  
1. USE, To persuade us to this patience of hope: The things hoped for, are to come, at a great distance; many things must be done, many things suffered, and we must make our way through the midst of dreadful enemies, if we would attain our end; 'tis with us as with David, he was promised a kingdom, and at length he had it, but in the mean time liable to many troubles; remember, David had his troubles: So it is with you, many are the troubles of the righteous, but you must do nothing unworthy of our great hopes; we expect great things, therefore we should contemn low things, and endure hard things; all the pleasures of the world are mean and low, and the hardships carry no comparison or proportion with our hopes; what great evils will men endure to obtain worldly gain, rise early, go to bed late, eat the bread of sorrows, run from one end of the world to the other? Our hope is not found, unless it breedeth this patient waiting; if we have a true hope, we not only aught in point of duty, but shall; 'tis the property of hope so to do, to submit with patience to all things which God sendeth, in the mean time, and comfort ourselves with the glory that shall ensue.   

SERMON XXXIV.  ROME VII. 26. 
Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groan which cannot be uttered.  
IN the Context you have several arguments to persuade to patience under affliction; those two that are of chief Consideration, are the hope of glory to come, and the help of the spirit for the present; this latter is in the Text.  
In this Verse, 1. The help of the spirit is generally asserted. 2. The reason evidencing the necessity of that help.  
2. The particular assistance: Where we have, 

1. The Author.  
2. The manner of the spirits assistance.    
1. The help of the spirit is generally asserted: Likewise the spirit also helpeth our infirmities: By infirmities he meaneth afflictions, and the perturbations occasioned thereby, as fretting or fainting; or more generally any sinful infirmities, as ignorance, distrust, etc. For afflictions, see 2 Cor. 12.9, 10. And he said unto me, My grace is sufficient for thee, for my strength is made perfect in weakness; most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses, for Christ's sake; for when I am weak, then am I strong: For sins, see Heb. 5.2, 3. Who can have compassion on the ignorant, on them that are out of the way, for that he himself also is compassed with infirmities; And by reason hereof he ought, as for the people, so also for himself, to offer for sins. The word for help is notable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth our infirmities, as Mark 9.24. Lord I believe, help my unbelief, help me against it; which we render, he helpeth also▪ joineth in relieving; helpeth us under our infirmities: Goeth to the other end of the s●aff, and beareth a part of the burden with us. The word signifieth, To lift up a burden with another; In afflictions we are not alone, but we have the Holy Ghost as our Auxiliary Comforter, who strengtheneth and beareth us up, when we are weak and ready to sink under our burden.  
2. The reason evincing the necessity of that help; for we know not what we should pray for as we ought. In which there is  
1. Something intimated and employed; That prayer is a greater stay in afflictions. James 5. If any among you be afflicted, let them pray. God doth afflict us, That we may swallow our griefs, but vent them in prayer. We have no other way to relieve ourselves in any distress, but by serious addresses to God; This is the means appointed by God to procure comfort to the distressed mind, safety to those that are in danger, relief to them that are in want, strength to them that are in weakness; In short, The only means for obtaining good, and removing evil, whether temptations, dangers, enemies, sin, sorrows, fears, cares, poverty, shame, sickness; God is our only help against all these, and prayer is the means to obtain relief from him; yea, all grace and strength, and the greatest mercies that we desire and stand in need of.  
2. That which is expressed, that we know not how to conceive our prayers aright, either as to Matter or Manner; 'Tis said of Zebedees' Children, ye know not what ye ask, Matth. 20.22. and 'tis true of all others also; we often beg a mischief to ourselves instead of a blessing. In those times they were subject to great persecutions, and therefore prayed for an exemption from them; which not happening according to desire, they were troubled: Therefore the Apostle telleth them, we know not what we should pray for as we ought; we know not what is absolutely best for us, till the spirit enlighten and direct us. There is a darkness and confusion in our minds; we consult with the flesh, and ask what is most easy, and what is most advantageous; The spirit of God knoweth what we most stand in need of, and is best for our turn, health, wealth, honour; or sickness, poverty, and disgrace. There is need of great consideration when we pray, more than good men commonly think of: That we may neither ask things unlawful, nor lawful things amiss, Jam. 4.2. we know not what spirit we are of, Luke 9.55. we count revenge, zeal; therefore the Holy Ghost doth instruct and direct our motions in prayer, 2 Cor. 12.8, 9  
3. The particular assistance we have from him, is mentioned; but the spirit maketh intercession for us, with groans which cannot be uttered: Where observe,  
1. The Author of this help and assistance; The spirit itself maketh intercession for us: not that the spirit prayeth, but sets us a praying. As here the spirit is said to pray in us, so elsewhere we are said to pray in the Holy Ghost, Judas 20. he prayeth; As Solomon is said to build the Temple; he did not do the Carpenters or Masons work, but he directed how to build, found out workmen, and furnished them with money and materials. Neither doth the spirit make intercession for us as Christ doth, Rom. 8.34. who is at the right hand of God, and maketh intercession for us; presenting himself to God for u●; the drawing up of a petition is one thing, the presenting it in Court is another; The spirit as a Notary inditeth our requests, and as an Advocate presenteth them, and pleadeth them in Court.  
2. The manner of his help and assistance, he stirreth up in us ardent groans in prayer, or worketh up our hearts to God, with desires expressed by sighs and groans; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be rendered unuttered groans, as well as unutterable, and so some take it here; And indeed that way it beareth a good sense. That the virtue of true prayer, doth not consist in the number and artifice of words, as those that thought they should be heard for their vain bubblings, and much speaking, Matth. 6.7. Alas, the greatest command and flow of words, is but babbling, without these secret sighs and groans, which the lively motions of the spirit stirreth up in us. There may be this, without words; As Moses cried unto the Lord, though he uttered no words, Exod. 14.15. or unutterable; Whatsoever proceedeth from a supernatural motion of the spirit▪ its fervour, and efficacy, and force, cannot be apprehended or expressed; 1 Pet. 1.8. Ye rejoice with joy unspeakable and full of glory, and Phil. 4.7. The peace of God which passeth all understanding shall keep your hearts and minds. In short, the sum of all is this; we have no reasons to faint under afflictions, since there is help in prayer; and these prayers are not in vain, being excited by the spirit dwelling in us; we are ignorant, and he teacheth us what to pray for, and assisteth us by his holy inspirations: We are cold and backward, and he inflameth us and exciteth us to pray with fervour, and holy sighs and groans.  
The points from this verse are three.  

1. That the Holy spirit doth strengthen and bear us up in our weaknesses and troubles, that we may not faint under them.  
2. That prayer is one special means, by which Gods holy spirit helps God's children in their troubles and afflictions.  
3. That the prayers of the godly come from God's spirit.   
For the first point, That the holy spirit doth strengthen and bear us up in our weaknesses and troubles, that we may not faint under them.  
The sense of this Doctrine I shall give you in these four considerations.  
1. That it is a great infirmity and weakness, if a Christian should faint in the day of trouble. The two extremes are, slighting and fainting: Heb. 12.5. My son, despise not the chastning of the Lord, nor faint under it. So Pro. 24.10. If thou faintest in the day of trouble, thy strength is small; partly, because there is so little reason for a Christians fainting, Who should be more undisturbed in the world than he, who hath God for his God. Christ for his Saviour, and the Spirit for his Comforter, and Heaven for his portion? Partly, because there is so much help from God; either he hath already obtained strength from God, which he doth not improve, or may obtain strength from God which he doth not seek after; God prayed unto, giveth deliverance or support, Psal. 138.3. In the day when I cried, thou answerest me, and strengthnedst me with strength in my soul And partly, because of the mischiefs which follow this fainting. There is a twofold fainting, first, there is a fainting which causeth great trouble, perplexity, and dejection of spirit, Heb. 12.3. Lest ye wax wears, and faint in your minds; Weariness is a lesser, fainting an ●●gher degree of deficiency: in weariness, the body requireth some rest or refreshment; when the active power is weakened, and the vital spirits and principles of motion dulled. But in fainting, the vital power is contracted, and retireth, and leaveth the outward parts, lifeless and senseless. When a man is wearied, his strength is abated; but when he fainteth, he is quite spent. These things by a metaphor are applied to the soul or mind. A man is wearied, when the fortitude of his mind, or his spiritual strength is broken, or beginneth to abate, or his soul sets uneasy under sufferings; but when he sinketh under the burden of grievous, tedious, and long afflictions, than he is said to faint; The reasons or grounds of his comfort are quite spent. Now this is a great evil in a child of God; for the spirit of a man, or that natural courage that is in a reasonable Creature, will go far as to the sustaining of foreign evils, Prov. 18.14. The spirit of a man will sustain his infirmity; And 'tis supposed of a Christian, that his spirit is ●ound, and whole, being possessed of the love of God; and therefore though his natural courage be spent, which goeth on probabilities, yet his faith and hope should not be spent, which goeth on certainties; nor be overmuch perplexed about worldly troubles, as if his mercy were clean gone, or his promise would fail; therefore a Christian should strive against this, Psal. 77.7, 8, 9, 10. Will the Lord cast off for ever? Will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? And I said, this is my infirmity; but I will remember the years of the right hand of the Most High.  
2. There is a fainting which causeth dejection, and falling off from God. Surely this worse becometh the children of God, Revel. 2.3. Thou hast born, and hast patience, and hast laboured, and hast not fainted. This maketh us cast off our profession and practice of godliness, and so cuts us off from all hope of reward; Gal. 6.9. Ye shall reap in due time, if ye faint not. 'Tis not taken there for some weariness, or remissness, or perplexity, which may befall God's children, but a total defection: When troubles discourage us in our duty, 'tis a step towards it, and tendeth to Apostasy, which Christians should prevent in time. Heb. 12.12, 13. Wherefore lift up the hands which hang down, and the feeble knees, and make strait paths for your feet, less that which is lame ●e turned out of the way. We often begin to faint, and lag in Heaven's way, being wearied and vexed with the oppositions of the carnal world, reproaching, threatening, and persecuting us; but when we begin to waver, we should look to it betimes, and rouse up ourselves, that we may resolve to go and finish our race, and not lose the benefit of our former labours and sufferings.  
2. Consideration, That in his weakness, if be we left to ourselves, we cannot support ourselves. This appeareth, partly because they that have but a light. Tincture of the spirit, give up at the first assault, Matt. 13.21. When tribulation ariseth because of the word, by and by he is offended. Offers of pardon of sins, and eternal life, affect them for a while, and engage them in the profession of godliness; but when once it cometh to prove a costly business, they give it over presently; and partly, because the most resolved, if not duly possessed with a sense of their own weakness, soon miscarry, if not in whole, yet in part; witness Peter, Matth. 26.33, 34, 35. Christ had warned them that such afflictions should come, as the stoutest should stumble at them, and fall for a time; but Peter being conscious to himself of his own sincerity, could not believe such weakness to be in him; but God will soon confute confidence in our own strength, as the event of his fearful fall did evidently declare; partly, because they that seem to be most fortified, not only by Resolution, but strong Reasons, may yet overlook them in a time of Temptation. As Eliphaz told Job, Chap. 4.3, 4, 5. Behold, thou hast instructed many, and hast strengthened the weak hands; thy words have upholden him that was falling; and thou hast strengthened the seeble knees: But now it is come upon thee, and thou faintest; it toucheth thee, and thou art troubled. 'Tis one thing to give counsel, and another to practise it; and there is a great deal of difference between trial apprehended by our Judgement, and felt by our sense, John 12.27. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I to this hour. When well, we easily give counsel to the sick: They that stand on shore, may direct others when struggling with a Tempest. And besides, we know many things habitually, which we cannot actually bring to remembrance, being overcome with the sense of present evils; and grace that seemeth strong out of trial, is found weak in trial, and faileth when we should most act it: and partly, because those that do not wholly despond, but are yet wrestling, are plainly convinced, that they cannot conquer by their own strength, Jer. 8.18. When I would comfort myself against my sorrow, my heart fainteth within me; The tediousness of present pressures doth so invade their spirits, that they find themselves much too weak to grapple with their troubles: They assay to do it, but find it too hard for them. Now after all these experiences of the Saints, Where is the man that will venture in his own strength, to compose his spirit, and overcome his own infirmities?  
3. That when we cannot support ourselves, through our weakness, the spirit helpeth us. We speak not of the necessity of the holy spirit to our regeneration, but confirmation: After grace received, worldly things set near and close to us, and the love of them is not so quite extinct in us, but that they have too great a command over our inclinations, and affections, that we cannot overcome our infirmities without the assistance of grace, which Christ dispenseth by his spirit: And 'tis not enough for us to stand upon our guard, and defend ourselves, but we must implore the divine assistance, which is engaged for us; Eph. 3.16. That he would grant unto you, according to the riches of his glory, to be strengthened with might, by his spirit in the inner man. 1 Pet. 1.5. Who are kept by the power of God through faith to salvation. 1 Cor. 10.13. There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above what you are able; but will with the temptation also, make a way to escape. The spirit that inlightneth a Christian, fortifieth him; and the same grace which he sheddeth abroad in the soul, filleth us both with light and strength, and as a spirit of strength and counsel doth enable us to bear all the afflictions which otherwise would shake and weaken our resolutions for God and Heaven.  
4. They that rouse up themselves, and use all means, are in a nearer capacity to receive influences from the spirit than others. For the Apostles word is, he helpeth also. We have been at the work, reasoning and pleading, but he maketh our thoughts effectual. Psal. 27.14. Wait on the Lord, be of good courage, and he shall strengthen thy heart; wait I say on the Lord. If we do not exercise faith and hope, How can we look for the assistance of the Holy Ghost? If we give way to discouragement, we quit our own Comfort; But when we strive to take courage from the grounds of faith, 'tis followed with strength from God, to undergo the trouble. So Psal. 31.24. Be of good courage, and he shall strengthen your heart, all ye that hope in the Lord. When we arm ourselves with constancy and fortitude, there is no doubt of God's seasonable relief; but if you, out of love of the ease and contentment of the flesh, give way to difficulties, and despond; How can you expect God's assistance? You banish it from you.  
1. USE, Is Comfort to the children of God; for the Lord is not a spectator only of our troubles, but an helper in our Conflicts: We are set forth as a spectacle to God, Men, and Angels, 1 Cor. 4.9. Therefore we should see how we acquit ourselves: but our comfort is, that he is the strength of our souls, that we are engaged in his Cause, and by his power and strength. God will not desert us, or deny to support us, unless we give him cause by our negligence and grievous sins; no, if you wait upon him, strength will be renewed to you, Isa. 46.31. They that wait on the Lord shall not faint, but renew their strength; in our weakness he maketh his strength and power to appear, and can enable his servants to do and endure any thing, rather than quit his cause; they shall have a new supply of strength, when they seem to be clean spent: And overcome all difficulties in the way to Heaven.  
2 USE, Is direction. To ascribe our standing to the spirit. We are weak creatures of ourselves, able to do nothing, but through the spirit of Christ, all things, Phil. 4.13. That is, go through all conditions; we owe all that we are, and all that we do to the holy spirit; We live by his presence, understand by his light, act by his power, suffer by the courage he inspireth into us. We are ingrateful to the holy spirit, if we ascribe that to ourselves as authors, whereof we are scarce servants and Ministers. Paul more humbly acknowledges, 1 Cor. 15.10. But by the grace of God I am what I am.  
3. USE, Is Exhortation. Let us not faint under our troubles: There are many considerations.  
1. Sinners are not discouraged by every inconvenience occasioned by their sins, but can deny themselves for their lust's sake. And shall we be discouraged in God's service? Every lesser inconvenience that befalleth us in the way of our duty, is taken notice of, but the great evils of sin are not regarded. When you see sin's Martyrs walk about the streets, or carried to their Execution, it should be a shame to Christians: Some whose flesh is mangled by their sin, impoverished by their sin, brought to public shame by their sin, die for their sin; and are we so weak when we suffer for Christ?  
2. Others have born for heavier burdens, and yet do not sink under them: The Lord Christ, Heb. 12.3. endured the Contradiction of sinners, and many of his precious servants Heb. 11.35. They accepted not deliverance, looking for a better resurrection. They might upon certain conditions, have been free from their cruel pains and Tortures: But these conditions were contrary to the law of God, therefore would not by indirect means get off their trouble; now shall we praise their Courage, and not imitate it? That is to be Christians in speculation.  
3. God promiseth to moderate the afflictions, and sweeten the bitterness of them, lest we should faint, Isa. 57.16. I will not be wroth for ever, and contend always; for so the spirit should faint, and the soul which I have made. God hath great consideration of man● infirmity and weakness, and how unable they are to hold out under long and grievous troubles; Therefore he stayeth his hand, will not utterly dishearten and discourage his people. A good man will not over-burden his beast; if you be satisfied in the wisdom and faithfulness of God's providential Government, you have no reason to faint, but keep up your dependence upon him.  
4. When reason is tired, faith should supply its place, and we should hope against hope, Rom. 4.18 Faith can fetch water not only out of the Fountain, but out of the Rock; when other helps fail▪ then is a time for God to work.  
5. Give vent to the ardour of your desires in prayer, Luke 18.1. Christ taught men to pray always, and not to faint. Keep up the suit, and it will come to an hearing-day ere it be long, Jonah 2.7. When my soul fainted within me, I remembered the Lord, and my prayer came unto thee into thy holy temple. When our infirmity cometh to a degree of faintness, then 'tis a time to be earnestly dealing with God.  
6. What will you get by your fainting, but the creature of God? Heb. 3. 1● Take heed, brethren, lest there be in any of you, an evil heart of unbelief in departing from the living God. Murmuring for Prayer Lam. 3.39, 40. Wherefore doth a living man complain, a man for the punishment of his sins? let us search and try our ways, and turn to the Lord. Unlawful shifts for duty, Isa. 28.15. For we have made lies our refuge, and under falsehood have we hid ourselves. This is overmuch hast; will you choose God for your enemy to escape the enmity of man? and perdition for salvation? Heb. 10.39 but be not of them who draw back unto perdition, but of them that believe to the saving of the soul. Will you run into hell for fear of burning?  
7. The holy Spirit blesseth these considerations; and doth further comfort the Saints; partly, by shedding abroad the love of God in their hearts, Rom. 5.3, 4, 5. God's smiles are infinitely able to counterbalance the world's frowns; and partly, by a clearer sight of their blessedness to come; remember your eternal blessings, and how far your afflictions prepare you for them. 2 Cor. 4.16, 17. For this cause we faint not; but though our outward man perish yet the inward man is renewed day by day. For our light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. The greatest trouble cannot make void this hope, yea it doth prepare you for it, your Spiritual estate is bettered by them.  
2. Doct. That prayer is one special means by which the Holy Spirit helpeth Gods children in their troubles and afflictions.  
1. Troubles are sent for this end, not to drive us from God, but to draw us to him. Psal. 50.15. And call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. Trouble in its self is a part of the curse introduced by sin; when God seemeth angry, we have a liberty to apply ourselves to him: In trouble we are apt to think God an enemy, and that he putteth the Old Covenant in suit against us; but then God expects most to hear from us.  
2. Prayer is a special means to ease the heart of our burdensome cares and fears; Phil. 4 6 Be careful for nothing, but in every thing by prayer and supplication, let your requests be made known unto God. When the wind is got into the Caverns of the earth, it causeth Earthquakes and terrible Convulsions, till it get a vent; we give vent to our troublesome and unquiet thoughts by prayer▪ when we lay our burden at God's feet.  
3. 'Tis a special means of acknowledging God as the fountain of our strength, and the Author of our blessings. First, As the fountain of our strength and support; we have it not in ourselves, and therefore we seek it from God; he is able to keep us from falling; Therefore we pray to him, 1 Pet. 5.10 But the God of all grace, who hath called us to his eternal glory by Jesus Christ, after that ye have suffered a while, make you perfect, establish, strengthen, settle you. Secondly, As the Author of our deliverance, 2 Tim. 4.18. He shall deliver me from every evil work.  
1. USE, Is to exhort us to prayer. First▪ He delights to give out blessings this way, Jer. 29.11, 12 For I know the thoughts that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall you call upon me▪ and ye shall go and pray unto me, and I will hearken unto you. And Ezek. 36.37. Thus saith the Lord God, I will yet for this be enquired of by the house of Israel, to do them good. And our Lord Christ as Mediator, was to ask of the Father, Psal. 2.8. Ask of me, and I will give thee the heathen for an inheritance, and the uttermost parts of the earth for a possession. Secondly, All mercies come the sweeter to us, as they increase our love to God, and trust in him, Psal. 116.1, 2. I love the Lord, because he hath heard my voice, and my supplication, because he hath inclined his ear unto me, therefore will I call upon him as long as I live.  
2. USE, Is Information; If we would have the spirits help, let us pray; there we have most sensible feeling of his assistance; our strength lieth most in ask; and when we are at a loss what to do, your hearts are more eased in prayer, than in any other work; every condition is sanctified, when it bringeth you nearer to God; if crosses bring us to the throne of Grace, they have done their work, your trouble is eased.  
3. Doct. That the prayers of the godly come from God's Spirit.  
That the Spirit hath a great stroke in the prayers of the saints, is evident by many other Scriptures besides the text, as Judas 20. praying in the Holy Ghost; that is, by his motion, and inspiration. Look as we breathe out that air which we first suck in: so the prayer is first breathed into us, before breathed out by us; first inspired, before uttered; so Zech. 12.10. I will pour upon them a Spirit of grace and supplications; A Spirit of grace, will become a Spirit of supplications. Where he dwelleth in the heart, he discovereth himself mostly in prayer; so Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba Father. The Spirits gracious operations are manifested, especially in fitting us for, and assisting us in the duty of prayer; affectionate and believing prayers, are ascribed unto him; God hath put forth the Spirit of his Son, crying, etc. Here I shall inquire, 

1. In what manner the spirit concurreth to the prayers of the faithful.  
2. What necessity there is of this help and assistance.  
3. Caution against some abuses and mistakes of this doctrine. For the first.    
1. These three things concur in Prayer, as different causes of the same effect: The spirit of a man, the new nature, and the Spirit of God. First, there is the Spirit of a man. For the Holy Ghost makes use of our understandings, for the actuating of our will and affections; the Spirit bloweth up the fire, though it be our hearts that burn within us. Secondly, the new nature in a Christian, is more immediately and vigorously operative in Prayer, than in most other duties; and the exrcise of Faith, Love, and Hope in Prayer, doth flow from the Renewed Soul, as the proper inward and vital principle of these actions; so that we, and not the Spirit of God, are said to repent, believe, and pray. Well then, there is the heart of man, and the heart Renewed, and Sanctified; for the Spirit, as to his actual motions, doth not blow upon a dead coal. But then there is the Spirit of God, who createth, and preserveth these gracious habits in the Soul; and doth excite the Soul to act, and doth assist it in acting, according to them; as for instance, the natural spirit of man out of sel● love willeth and desireth its own good, and its own felicity in general, and is unwilling of destruction, and apparent misery, or whatever may ●ccsion it. But then as we are renewed, this will to good is sanctified, that God is chosen as our portion and felicity; or as the principal good to be desired by us. Faith seeth that the favour and fruition of God in a blessed immortality, is our true happiness; and love desireth it above all things. And on the contrary, shuneth damnation, and the wrath of God, and sin, as sin, and all the apparent dangers of the Soul. Hope waiteth and expecteth the fruition of God; and the good things which leadeth to him accordingly we address ourselves to God, and put forth, and act this Faith, Love, and Hope in Prayer; this our renewed Spirit doth; but the Holy Ghost himself, is the principal cause of all, who doth create this faith, love, and hope, and still preserve it, and order and actuate it. The Soul worketh powerfully and sweetly by an earnest motion and inclination towards God.   

SERMON XXXV.  ROME VIII. 26. 
Likewise the spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groan which cannot be uttered.  
WE now come more distinctly to show what the Holy Ghost doth in Prayer.  
1. He directeth, and ordereth our requests, so as they may suit with our great end, which is the enjoyment of God. For of ourselves we should Pray only after a natural and humane affection, which sets up its self instead of God; and self considered as a Body, rather than a Soul; and so asketh Bodily things, rather than Spiritual; and the conveniencies of the Natural Life, rather than the enjoyment of the world to come. Let a man alone, and he will sooner ask baits, and snares, and temptations, than graces, and helps. A Scorpion instead of Fish, and a Stone rather than Bread; we take counsel of our lusts, and interests, when we are left to our own private spirit; and so would make God to serve with our sins, and employ him as a Minister of our carnal desires; as 'tis said of them in the Wilderness, Psal. 78.18. They tempted God in their hearts, by ask meat for their lusts. Our natural will and carnal affections will make us Pray ourselves into a snare. In the Text 'tis said, We know not what to pray for as we ought. And in the 27. v. He maketh intercession for the saints according to the will of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God; not only with respect to his will, but his Glory, and our eternal good; so that human and earnal affection shall neither prescribe the matter, nor fix the end. To Pray in an Holy manner, is the product of the Spirit, and the fruit of his operation in us. Faith, and Love, and Hope, are more at work in a serious Prayer, than human and carnal affection, which referreth all its desires and inclinations to the Bodily Life.  
2. He quickeneth, and enliveneth our desires in prayer. There is an holy vehemency and fervour required in Prayer, opposite to that careless formality and deadness, which otherwise is found in us. These are the groan which cannot be uttered, spoken of in the Text. Groaning, noteth the strength and ardency of desire, when there is a warmth, and a life, and a vigour in Prayer. Oh how flat and dead are our hearts, oftentimes, when we want these quickening motions! A flow of words may come from our natural temper, but these lively motions, and strong desires, from the Spirit of God. 'tis notable, that the Prayer which is produced in us by the spirit, is represented by the notion of a cry; twice 'tis said teaching us to cry Abba Father; not with respect to the loudness of the voice, but the earnestness of affection. Crying for help, is the most vehement way of ask, used only by persons in great necessity and danger; a prayer without life is as incense without fire, which sendeth forth no perfume, or sweet savour. The firing of the Sacrifices was a token of God's acceptance; so when warmth of heart cometh from Heaven, God testifieth of his gifts.  
3. He encourageth and emboldeneth us to come to God as a Father. This is one main thing twice mentioned in Scripture, Rom. 8.15. We have received the spirit of adoption whereby we cry Abba Father; and Gal. 4.6. Because ye are sons, God hath sent forth the spirit of his son into our hearts, crying Abba Father. A great part of the life and comfort of Prayer, consisteth in coming to God as a reconciled Father. Now this is seen in two things, 1. Childlike confidence. 2. Childlike reverence.  
1. Childlike confidence, or a familiar owning of God in Prayer, when we come to him as little Children to their Father, for help in their dangers and necessities. Christ hath taught us to say our Father, and in every Prayer we must be able to say so in one fashion or an other; not with our lips, but with our hearts; by option and choice, if not by direct affirmation, Luke 11.13. If ye then being evil, know how to give good gifts to your children, how much more shall your heavenly father give the holy spirit to them that ask it? We forget the duty of Children, but God doth not forget the mercies of a Father. Let it be the voice of our trust and hope, rather than of our lips.  
2. With childlike reverence, in an humble and awful way; God that hath the title of a Father, will have the honour and respect of a Father, Matt. 1.6. If this should breed lear and reverence in us at other times, it should much more when we immediately converse with him, 1 Pet. 1.17. If ye call on the father, who without respect of persons judgeth every man. God will be sanctified in all that draw nigh unto him, Heb. 10. so Phil. 3.11. Serve the Lord with fear, and rejoice with troubling. Our familiarity with God, must not mar our reverence, nor confidence and delight in him: our humility and serious dealing with God in Prayer, is wrought in us by the spirit; in whose light we see both God and ourselves; his Majesty, and our vileness; his purity▪ and our sinfulness, his greatness; and our nothingness.  
2 The necessity of this help and assistance.  
1. The order and oeconomy of the divine persons showeth it. In the mystery of redemption God is represented as our reconciled God and Father, to whom we come. Christ as the Mediator, through whom we have liberty and access to God, as our own God. And the Spirit as our guide, Sanctifier, and Comforter, by whom we come to him. God is represented as the great Prince, and Universal King, into whose presence-chamber poor petitioners are admitted; Christ openeth the door by the merit of his Sacrifice, and keepeth it open by his constant intercession, that wrath may be no hindrance on God's part, nor guilt on ours; for otherwise, God is a consuming fire, Heb. 12.29. and sin divides and separates between God and us, Isa. 59.2. Then the spirit doth create, preserve, and quicken; and actuate these graces in the exercise of which this access is managed and carried on. Otherwise, such is our impotency and averseness, that we should not make use of this offered benefit, Eph. 2.18. For through him we both have an access by one spirit unto the father. The enjoyment of the Fatherly love of God, is the highest happiness in which the Soul doth rest content; Christ is the way by which we come to the Father; and the Spirit our guide, which causeth us to enter in this way, and goeth along with us in it. We cannot look right to the blessed Father, but we must look to him through the Blessed Son; and we cannot look upon the Son, but through the Blessed Spirit, and so we come aright to God.  
2. That prayer may carry proportion with other duties. All the Children of God are led by the spirit of God, Rom. 8.14. as in their whole conversation, so especially in this act of prayer. Look as in common providence, no creature is exempted from the influence of it; for in him they all live▪ move, and have their being; exempt any creature from the dominion of providence; and then that creature would live of its self. So as to gracious and special providence, you cannot exempt one action from the spirits influence; for we live in the spirit, and walk in the spirit, Gal. 5.25. We sing with the spirit, and hear in the spirit, and serve God in the spirit; so we pray in the spirit only; there is a special regard to this duty, because here we have experience of the motions of the renewed Soul directly towards God, and so of the comforts and graces of the spirit, more than in other duties.  
3. Because of our impotency. We cannot speak of God without the Spirit; much less to God, 1 Cor. 12.3. No man can say that Jesus is the Lord, but by the Holy Ghost. That is, on him as the Messiah, and Redeemer of the World. 'Twas a deadly state the Redeemer found us in; to lessen man's misery, was to lessen the grace of Christ; so we must not extenuate the Honour of our Sanctifier; we can neither live, nor work, nor walk, nor pray, without the Spirit. The help is not needless, if we consider what we are, and what prayer is; what we are, who are enemies to our own happiness, and holiness; and Prayer, which requireth such serious work; surely the setting of our hearts, and all our hopes upon an invisible Glory; and measuring all things thereunto, is a work too hard for a carnal sensual creature, that is wedded to present satisfactions; and without this, there is no praying in a spiritual manner; they that love sin, will never heartily pray against it; and they that hate an Holy, Spiritual, Heavenly life, can never seek the advancement of it. Now this is our case; we may babble and speak things by rote; or we may have a natural fervency, when we pray for Corn, Wine and Oil; and Justification, and Sanctification, in order thereunto; we may have a Wish, but not a serious Volition of spiritual and heavenly things, which is the Life and Soul of Prayer.  
4. With respect to acceptance, Psal. 10.17. When thou preparest the heart, thou bendest the ear. Rom. 8.27. He knoweth the mind of the spirit, because he maketh intercession for the saints, according to the will of God. God knoweth what is a belch of the flesh, and what is a groan of the Spirit; every voice, but that of his Spirit, is strange and barbarous to him; he puts us upon holy and just requests; he hath stirred them up in us; as a Father teacheth a Child to ask what he hath a mind to give him.  
3. Cautious against some abuses▪ and mistakes in prayer.  
1. This is not so to be understood, as if the matter and words of prayer were immediately to be inspired by the Holy Ghost, as he inspired the holy men of God, in their prophesying and penning the Holy Scripture. We read, 2 Pet. 1.21. That holy men spoke as they were moved by the Holy Ghost. And we may say, Holy Men pray as they are moved by the Holy Ghost; but yet there is a great deal of difference between both these; partly, because they were immediately moved, and infallibly assisted by the Spirit; so moved and extraordinarily born through, that they could not err and miscarry; they were free from any fault, failing, or corruption in the matter, form, or words wherein this was expressed; all was purely Divine. But in our Prayers we find the contrary by sad experience. Partly, because it had been a sin in the Prophets not to have delivered the same message which they received of the Lord, both for matter, manner, and method; but it is no sin in a Child of God, against the guidance and governance of God's Spirit, to use another method than he used. To contract and shorten, or to lengthen and inlage his Prayers, as opportunity serveth; and yet the Prayer, is the Prayer of the Spirit, that that is directed, ordered, and quickened by the Spirit.  
2. This is not to be understood, as if we should never pray till the spirit moveth us. The Prophets were not to Prophecy, till moved by an extraordinary impulse; for they were not bound by the common law of God's servants, or children, to see visions, or to prophecy; but we are not to stay from our duty, till we see the spirit moving; but to make use of the power we have, as reasonable creatures, Eccles. 9.10. Whatever thy hand findeth to do, do it with all thy might; and to stir up the gifts and graces that we have as believers, Isa. 64.7. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee, 2 Tim. 1.6. Wherefore I put thee in remembrance; that thou stir up the gift of God which is in thee, and in the way of duty to wait and cry for the necessary influences of the Lords Spirit, Cant. 4.16. A w●ke, O northwind, and come thou south wind, blow upon my garden, that the spices thereof may flow forth; let my beloved come into his garden, and eat his pleasant fruits. And to obey his sanctifying motions, Psal. 27.8. When thou saidst, Seek ye my face: my heart said unto thee, Thy face, Lord, will I seek.  
3. We cannot say we have not the Spirit of Prayer, because we have not such freedom of words as may give vent to spiritual affections. If there be a sense of such things as we mainly want, that is, Christ and his graces, and an affectionate desire after them; and we address ourselves to God with these desires in the best fashion we can, that we may have help and relief from him, and you are resolved not to give him over till you have it; you have the Spirit of Grace and supplications, though it may be you cannot enlarge upon these things with such copiousness of expression as others do. Therefore let us consider what is the Spirit of Prayer; and how far doth he make use of our natural faculties. I conceive it thus. A man is convinced that his happiness lieth in the enjoyment of God; that there is no injoynment of God, but by Christ, till he be justified, and sanctified, and walk in Holy obedience to him. The Spirit of God upon this changeth his heart, and 'tis set within him to seek after God in this way, 1 Chron. 22.19. Now set your heart, and your soul, to seek the Lord your God: And Psal. 119.36. Incline my heart unto thy testimonies. Now because the will without the affections doth not work strongly, but is like a ship without sails; affections are the vigorous, and forcible motions of the will, without which it would lie sluggish, and idle; or like a Chariot without wheels and horses; or a Bird when her wings are clipped; therefore the Holy Ghost stirreth up these affections, and our heart within us makes us willing, and this bringeth the Soul to God; for no other can give us satisfaction, but he alone. And the difficulties of Salvation are so many, that we cannot overcome them, but in his power and strength. Now sense of wants, and an earnest desire of a supply, will ordinarily put words into a man's mouth, and affections beget expressions. Yet because many accidental reasons may hinder it, the weight of Prayer is not to be laid so much upon the expression, as the affection; if there be a strong and an earnest desire after grace, it will make us express ourselves to God in the best manner that we can. As long as you Pray for necessary graces, and other things in subordination thereunto, and can heartily groan and sigh to God for what you want, with respect to your great end, the Prayer is well performed; there may be a great petulancy and extravagance of words, where there is not a good and an honest heart; vain babble, without faith, or feeling, or spiritual affection.  
4. 'Tis not to be understood as if all that pray graciously, had the spirit in a like measure, or the same persons always in the same measure. No, the wind bloweth where it li●●eth, John 3.7. And he giveth us to will and to do. We cannot find the assistance at our own pleasure; some have it in a more plentiful, others in a scanty measure, though all have i●. Jesus Christ himself, though he had not the spirit by measure, yet he exercised and acted the spirit of Prayer more at one time, Luke 22.44. And being in an agony he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more earnestly. His love to God was always the same, but the expression of it different. So God's Children seek Heavenly things with a weaker degree of desire, and sometimes with a stronger; at sometimes we have the directing work of the Spirit, and are not sensible of those earnest and unexpressible groans. That is to say, we put up our requests for things lawful, and useful, and most necessary for us at the time, but not with that ardour and fervency that we do desire; we cannot say that the Holy Ghost doth not assist these Prayers; as sometimes the assistance is given us more largely as to the groaning part; and men are all in a flame; strong and passionate affections do most bewray themselves. Sometimes as a spirit of confidence and Holy liberty with our Father; and faith is clearly predominant in Prayer; at other time's repentance and Childlike reverence and fear are altogether in action in the Prayer, and there is a great seriousness, though not such life and vigour, or strength of faith, as grief for sin, bemoaning our failings.  
5. Gifts are more necessary when we join with others, and are their mouth to God. But the Spirit of Prayer is of most use when we are alone, and we have nothing to do but to set ourselves before the searcher of hearts, and draw forth our desires after him; when without taking in the necessities of others, we present our personal requests to God, and lament the defects of our own Hearts, and the plague of our own Souls. When we pray alone, 'tis good to observe the workings of our own hearts; surely whatever Prayer we make to God, we should find it in our hearts, 2 Sam. 7.27. Therefore hath thy serv●nt found in his heart to pray this prayer unto thee. Having a deep sense of our wants, a real desire of the blessing, we ask exercising grace, rather than memory and invention; pouring out our very Souls to God, with sighs and groans, rather than words; we are liberty there to use, or not use the voice; to continue speech, and break it off, and lift up the heart by strong desires to God.  
USE. It informeth us,  
1. What kind of help we have from the spirit of God in prayer; his work is to guide and quicken you. First, to guide you in Prayer, that you may Pray to God in an Holy manner; we know not what to pray for as we ought, on a fourfold reason; 1. As blinded with self-love. 2. As discomposed by trouble. 3. As struck dumb by guilt. 4. As straitened by barrenness and leanness of soul.  
1. As blinded by self-love. Oh, what strange prayers will men put up to God, if they take counsel of their lusts and interests! as the Disciples that called for fire from Heaven; Christ told them, ye know not of what manner of spirit ye are of, Luke 9.55. Self love so blindeth us, that if we be lead by it, we shall rather beg our ruin, than our salvation; for we know not what is either profitable, or prejudical to us; so that it would be an argument of God's anger, to grant our requests. The Ambitious, if he should pray from the passion that possesseth him, would only ask honour and worldly greatness. The Covetous only, that God would double his worldly portion, and enlarge his estate, according to his vast desires, the Sensual, the ability and opportunity of glutting his brutish inclinations; the Vindictive, that he may interess God in his quarrels. All sinners would serve him, only to serve their carnal turns; whatever words we use to God in Prayer, if we serve him to these ends, and hope that by praying, they shall be the better gratified, our Prayer is turned into sin; but he that is guided by the Spirit, intreateth nothing of God but what is pleasing to him, and suiteth with his Glory; we come to our Father which is in Heaven when we Pray; and our welfare in the World must be subordinated to our Eternal and Heavenly estate. And we come in the name of Christ; now to ask honours in his name, who was born in a Stable, and Died on a Cross; pleasures in his name who was a man of sorrows, is utterly incongruous: no! Gods Glory, Kingdom, Will, must be preferred before our inclinations; other things asked with reservation and submission.  
2. Our minds are discomposed by trouble, that we scarce know what to do, or say. 2 Chron 20.12. Lord, we know not what to do, but our eyes are unto thee. Our Lord Christ, John 12.27. My soul is troubled, what shall I say? in great grief, Christ himself was at a loss. The great Teacher of the Church, who hath so much to say for our comfort and counsel in such cases, yet was amazed, and at a nonplus; and David, Psal. 77.4. I am sore troubled, I cannot speak. Our words stoppeth the mouth. Now when our thoughts are thus confounded, we scarce know what to pray for; the Spirit teacheth us what to say. Look as in the case of the fear of men, Luke 12.12. For the Holy Ghost shall teach you in the same hour, what you shall say. So in our perplexities, when we are scarce able to open our mouths to God.  
3. When struck dumb by some newly contracted guilt, as David kept silence and grew shy of God, Psal. 32.3. The Spirit urgeth us to penitent confession, and humble suing out our pardon, v. 5. with that brokenness of heart which becometh a sinner.  
4. When straitened by barrenness, and leanness of Soul; would fain Pray, but are dry and barren of matter; 'tis because we use not meditation, and serious recollection, Psal. 45.1. My heart is inditing a good matter, my tongue is the pen of a ready writer. One that is well acquainted with God and himself, cannot want matter. First, The Holy Ghost puts us upon the serious consideration of these things; and then when we come to speak to God, a man will copiously enough be supplied out of the abundance of his heart, Matth. 12.34. Out of the abundance of the heart, the mouth speaketh. If the mind be stocked and furnished with holy thoughts, and meditation, it will break out in the lips.  
2. His next office is to quicken you, or raise your affections, and holy desires, which are the life of Prayer. The prayer continueth no longer than the desires do. Therefore groans are more Prayer than words; weeping hath a voice, Psal. 6.8. The Lord hath heard the voice of my weeping. Tears have a tongue, and a language which God well enough understandeth; look as babes have no other voice▪ but crying for the mother's breast, that's intelligible enough to the tender parent; so when there are earnest and serious desires after grace, God knoweth our meaning.  
2. It informeth us, that the motions of the spirit are an help in prayer, not the rule and reason of prayer; many will say they will pray only when the spirit moveth them. Now he helpeth in the performance, not in the neglect of the duty; we are to make conscience of it. God giveth out influences of grace according to his will, or good pleasure; but we must Pray according to his will of precept; the influence of grace is not the warrant of duty, but the help; we are to do all acts in obedience to God's command, whatever cometh of it, Luke 5.5. God is sovereign; disposed, or indisposed, you are bound; our impotency is our sin; now our sin cannot excuse us from our duty, for then the creature were not culpable for his sinful defects and omissions; the outward act of a duty is commanded as well as the inward; though we cannot come up to the nature of a perfect duty, yet we should do as we can; tota actio, and totum actionis, falleth under the command of God, Hosea 14.2. Take with you words; I, and also take with you affections. Tho I cannot do all, I must do as much as I can, bring such desires as I have. God's spirit is more likely to help you in duty, than in the neglect of it. You quench the Spirit that must assist you, by neglecting the means; when the door is bolted, knocking is the only way to get it open; present yourselves before God, and see what he will do for you. By tacking about, men get the wind, not by lying still; there is many times a supply cometh ere we are aware, Cant. 6.11, 12. Or ever I was aware, my soul made me like the chariots of Amminadib. We begin with much deadness and straitness; by striving against it, rather than yielding to it, we get enlargement afterwards. God assists those that will be doing what he commandeth; when we stir up ourselves, he is the more ready to help us.  
2. USE, is Caution. See that your prayers come from the Spirit; there are some prayers is a reproach to the Holy Spirit, to father them upon him.  
1. An idle and foolish loquacity, when men take a liberty to prattle any thing in Gods hearing, and pour out raw, tumultuous, and indigested ●●oughts before him, Eccles. 5.2. Be not hasty to utter any thing before God. 'Tis a great irreverence and contempt of his Majesty. Surely the Spirit is not the Author of ignorant, senseless, and dull praying; nothing disorderly cometh from him. The Heathen are charged with vain babbling, and heartless repetitions, Matth. 6.7. They think to be heard for their much speaking. Shortness or length, are both culpable, according to the causes from whence they come; shortness out of barrenness, and straitness; or length out of affectation, or ingeminating the same thing, without savour or wisdom; or a mere filling up the time with words.  
2. A frothy eloquence, and affected language; as if the Prayer were the more grateful to God, and he did accept men for their words, rather than their graces; and were to be worshipped with fine phrases, and acquaint speeches. No, 'tis the humble exercise of faith, hope, and love, which he regardeth; and such art and curiosity is against God's sovereignty, and doth not suit with the gravity and seriousness of worship. If we would speak to God, we must speak with our hearts to him, rather than our words; and the more plain and bare they are, the better they suit with the nature of duty. Moses was bid to put off his shoes in holy ground, to teach us to lay aside our ornaments when we humble ourselves before God; 'tis not words, but spirit, and life; not a work of oratory, but filial affection. Too much care of verbal eloquence, showeth our hearts are more conversant with signs, than things; words than matter; and it hath a smack of the man, and smelleth of the man; but savoureth not of the Spirit, Psal. 119.26. I declared my ways, and thou heardest me.  
3. Outward vehemency and loud speech. The heat which ariseth from the agitation of bodily spirits, and vehemency of speech, differeth from an inward affection, which is accompanied with reverence, and childlike dependence upon God; 'tis not the loud noise of words, which is best heard in heaven; the fervent affectionate cries of the Saints, are those of the heart, not of the tongue, Psal. 10.17. Lord, thou hast heard the desire of the humble; and Psal. 38.9. O Lord, all my ways is before thee, and my groan is not ●id from thee. The vehemency of the affection, may sometimes cause the extension of the voice; but without it, we are but as tinkling cymbals.  
4. Natural Fervency, when instant and earnest, for some kind of blessings, especially when we are oppressed with grievous evils, and would fain get rid of them; yet they cannot be looked upon as a motion of the spirit; partly, because 'tis the temporal inconvenience they mind, more than the removal of sin; and cry more to get ease of their troubles, than repentance for their sins which procured them; and the supply of their necessities which they mind, and not the favour of God; and therefore the Holy Ghost calleth it howling, Host 7.14. Like the moans of the Beasts for ease; partly, because they have no more to do with God, when their turns are served, and they are delivered from their troubles, Jer 2.27. In the time of their trouble they will say, arise and save us, Exod. 10.17. Entreat the Lord, that he may take away this death only. So that all cometh from mere self-love; partly, because those relent which they have for sin, go not deep enough to divorce their hearts from it, Psa. 78.36, 37. Nevertheless, they did flatter with their mouth, and they lied to him with their tongues; for their heart was not right with him, neither were they steadfast in his covenant. Even then, when they sought God right early, and remembered that God was their Rock, and the high God their Redeemer the Judgements of God; had some slight effect upon them, reduced them to some degree of repentance, and good behaviour and temper for a while, but all this while they were but like ice in yielding weather, thawed above, and hard at bottom; partly, because if they pray for spiritual things, 'tis but a dictate of conscience▪ awakened for the time; not the desires of a renewed heart, seconded with constant endeavours to obtain what we ask of God; and so, The soul of the sluggard desireth, and hath nothing, Prov. 13.4. They are not urging desires, that quicken to diligence.  
But what prayers then come from the spirit?  
1. When there is something divine in them, such as are suited to the Object to whom we pray, and looketh like worship relating to God, when it hath the stamp of his nature upon it; we apprehend in God two sort of Attributes, some that belong to his Mercy and Goodness, some to his Majesty and Greatness; now his Mercy and Goodness is seen in the joy of our faith and confidence; his Majesty and Greatness in our Humility and Reverence; both prompt us to serious worshipping.  
2. When there is something beyond the work of our natural faculties; and prayer is not the fruit of memory and invention, but of faith, hope, and love; a man by the help of memory and invention, may frame and utter a prayer which his heart disliketh.  
3. Whatever prayers are according to the will of God, v. 27. And he that searcheth the heart, knoweth what is the mind of the spirit, because he maketh intercession for the saints according to the will of God.  
3. USE is to exhhort you to get this spirit of prayer and supplication.  
1. Beg the Spirit of God; From his fatherly Love, Luke 11.13. If ye then being evil know how to give good gifts to your children, how much more shall your heavenly Father give the holy spirit to them that ask him?  
2. Beg it as purchased by Christ; as one of his Disciples, as one that hath consented to the Covenant of Grace, which is a dutiful and obediential acceptance of Christ Jesus, as our alone remedy; so doth Paul pray for it, Eph. 1.17, 18. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints. So doth God offer it.  
3. Obey the spirit in other things, and then he will help you in prayer, Rom. 8.14. For as many as are led by the spirit of God, are the sons of God. That implieth, that he not only directs, but we follow his direction; therefore make it your business to obey his motions when he would restrain you from sin, Rom. 8.13. If ye through the spirit, moriifie the deeds of the body, ye shall live. When he inviteth and leadeth you into Communion with God, which is called by the Apostle, walking in the spirit, Gal. 5.25. Obey him speedily, for delay is a plausible denial; thoroughly doing all that he requireth of you constantly, not sometimes only, when generally you neglect him; the spirit is a stranger to you in prayer, when you neglect his other motions; there is a grieving the spirit, Eph. 4.30. And grieve not the holy spirit, whereby ye are sealed to the day of redemption. A resisting the spirit, Acts 7.51. Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the holy ghost. And there is a quenching the spirit, 1 Thes. 5.19. Quench not the spirit.  
4. Do not pride thy self with the assistance he giveth, Psal. 91.15. He shall call upon me, and I will answer him, and will be with him in trouble, and I will deliver him. Simon Magus would fain have the power to work miracles, Acts 8.19. And when Simon saw, that through the laying on of the Apostles hands, the holy ghost was given, he offered them money, saying, give me also this power, that on whomsoever I lay hands, he may receive the holy ghost.   

SERMON XXXVI.  ROME VIII. 27. 
And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the will of God.  
IN these words, the former privilege is amplified: He had spoken of the assistance we have from the spirit; now acceptance. Those sighs and groans which are stirred up in us by the spirit, are not without fruit and success, for they are taken notice of, and accepted by the Lord. If they were confused and unintelligible groans, or hasty sighs, that die away▪ and are gone like a puff of wind, the privilege were not so much; no, they are of greater regard than so, they are observed and rewarded by God. And he that searcheth, etc.  
In the words we have, 

1. A property of God mentioned, that he searcheth the hearts.  
2. An Inference thence, or an application to the matter in hand, he knoweth the mind of the spirit.  
3. A reason why those groans are not unprofitable, because he maketh intercession for the saints according to the will of God. God knoweth the meaning of them, and accepteth what is agreeable to his will.    
1. Let us consider the property of God, which is here mentioned; he that searcheth the hearts. God needeth no search, but knoweth all things by simple intuition; but 'tis spoken after the manner of men, who inquire and search into those things which they would know more accurately and exactly; And so it sets forth the infinite knowledge of God.  
Doct. They that come to worship God, had need have their hearts deeply possessed with a sense of his Omnisciency.  
I shall prove two things, 

1. That God is Omniscient; and in particular, doth know the hearts of men.  
2. That those that would worship before the Lord, must sound believe, and seriously consider this.    
1. That the hearts of men lie open to the view of God, is a truth often inculcated in Scripture, as in that speech of God to Samuel the Prophet, 1 Sam 16.7. When Eliab, Jesses eldest son was brought before Samuel, surely the Lords Anointed is before him; And the Lord said, Look not on his countenance, nor on the height of his stature, for I have refused him; the Lord seeth not as man seeth: for man looketh on the outward appearance, but the Lord looketh on the heart. Man seeth things slightly and superficially, and judges of all things according to the show and outside, for his sight can pierce no deeper: But God searcheth the heart and reins, knoweth who is, and will continue to be a faithful instrument of his glory. 1 Chron. 28.9. And thou, Solomon, my son, know thou the God of thy Father, and serve him with a perfect heart, and a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. A man cannot sincerely frame himself to the service of God, unless he doth first believe him to know all things, even our very thoughts, yea the imaginations of the thoughts; the first motions of the soul which set on men to do what they do; so Prov. 15.11. Hell and destruction are before the Lord, how much more the hearts of the children of men? He compareth two things which are most unknown to us, The state of the dead, and the hearts of men. God knoweth all those that are in Sheol, the state of the dead, though they are unknown or forgotten by the most of men; we know not what is become of the bodies or souls of men, the number of the damned or the blessed: But God keepeth an exact account of all, he knoweth where their souls are, and their bodies also, what is become of their dust; and how to restore to every one their own flesh. And as he knoweth who are in the state of the dead, so what are the thoughts and hearts of men now alive. The thoughts of the heart are hidden from us, till they be revealed by word or action; Who can know our thoughts? What more swift and sudden? What more various? What more hidden than our thoughts? yet he knoweth them, not by guess or interpretation, but by immediate inspection; he seeth them before they are manifested by any overt-act; he knoweth with what hopes, and confidences, and aims, we are carried on; in whose name we act; and upon what principles and ends. Again Jer. 17.9, 10. The heart of man is deceitful, and desperately wicked, Who can know it? I the Lord search the heart, and try the reins, even to give every man according to his ways, and according to his doings. The heart of man is altogether unknown to others, and very hard and difficult to be discovered by ourselves, there are so many slights, and shifts, and circuits, and turnings to conceal and colour our actions. But there is no beguiling of God, who hath an eye to discover the most secret motions, and inward intentions, and will accordingly deal with men according to their deserts. But the Scripture doth not only assert, but argue this point.  
1. From the Immensity and greatness of God; God is in all, and above all, and beyond all; no where included, no where excluded. And so his Omnipresence doth establish the belief of his Omnisciency, Jer. 23.23, 24. Am I a God at hand, and not a God afar off? do not I fill heaven and earth? can any hide himself where I shalt not see him? God is every where, here where you are; nearer and more intrinsic to us, than our very souls. Therefore all we think, speak or do, is better known to him than it is to ourselves; We do all as in his sight, speak all as in his hearing, think all as in his presence; that which can be absent is not God; you may be far from him; but he is not far from every one of you.  
2. From Creation. He hath made our hearts, and therefore knoweth our hearts, Psal. 94.9, 10. He that planted the ear, shall no he hear? he that form the eye, shall not he see; surely he that made man, knoweth what is in man, and observeth what they do. The same Argument is urged, Psal. 139.13. Thou hast possessed my reins, for thou hast covered me in my mother's womb. And again Psal. 33.15. He fashioneth their hearts alike, he considereth all their thoughts. He that hath so much wisdom, to give you the power to think, knoweth the acts; if he hath given knowledge to the Creatures, He himself hath it in a more eminent degree; nothing can be concealed from him, who hath Creating power: As he hath Created all alike, he is able to discern them severally one by one, and to understand all the operations of their very hearts.  
3. From God's government, which is twofold. First, Powerful, by his effectual providence, as he governeth all Creatures. Secondly, Moral, by his laws, as he governeth the reasonable Creature. Both infer the point in hand.  
1. The government of his effectual providence, which is necessary to all our actions; for in him we live, move, and have our being, Acts 17.28. all things move as he moveth them, in their natural agency; the Creature can do nothing without him, and actually doth all things by him; his wisdom guideth, his will intendeth, his power moveth and disposeth all. This is urged, Psal. 139.10. His hand leadeth us, his right hand holdeth us up wherever we go; That is, we are still supported by his providential influence, and therefore we cannot be hidden from him; doth God support a Creature whom he knoweth not, in an action he understandeth not? therefore he is not regardless of thy thoughts, words, and ways.  
2. His moral government. He hath given a law to the reasonable Creature, and he will take an account, whether it be kept or broken. And therefore since all persons and causes are to be judged by him, He doth perfectly understand them; and every one of us is clearly and fully known to God, both as to our hearts and actions; or else He were uncapable to judge us: This is often urged, Psal. 94.10. He that chastiseth the Nations, shall not he correct? He that teacheth men knowledge, shall not he know? He that giveth laws to men, demandeth exact obedience to these precepts, and will chastise and punish men's disobedience. So Heb. 4.13. All things are naked to the eyes of him with whom we have to do; that is, in the judgement.  
2. That they that would worship God aright, had need be deeply possessed with this.  
1. From the nature of worship in general, which is a Converse with God, or a setting ourselves immediately before the Lord. In solemn duties, we come to act the part of Angels, and to behold the face of our Heavenly Father. As in prayer we come to speak to God, and in the word we come to hear God speak to us; in the Lord's Supper to be feasted at his Table. God is every where with us, but we are not always and every where with God. We profess to be with him, when we come to worship; to turn back upon all other things, that we may stand before the Throne of God. Prayer is the most familiar converse with God that we are capable of while we dwell in flesh, called therefore a visiting of God, and an acquainting ourselves with him, a drawing nigh to him, a calling upon God. 'Tis unnecessary to cite places. Now none of this can be done, unless we believe him to be present and conscious to all that we do or say; for all else is but an empty formality. Therefore when we pray, we must remember that we converse with him that searcheth the heart, and knoweth what and how we ask, as 1 Kings 8.39. Hear thou in thy dwelling place, and forgive, and do to every man according to his ways, whose heart thou knowest: for thou even thou, only knowest the hearts of all the children of men. All the faith, the seriousness, the comfort of prayer dependeth upon the belief of this; for who would call upon him of whom he is not persuaded that he heareth him; or be serious in a duty that knoweth not whether God regardeth, yea or no? or what comfort can be taken in having prayed, and made known his desires to God, unless he be persuaded those prayers come unto the ears of the Lord of Hosts. So for hearing the word, that which bindeth us to reverence is, that we are in the sight of God, Acts 10.33. We are all here present before the Lord, to hear all things which are commanded thee of God; otherwise men will come to see and be seen, rather than to be taught and instructed. God is every where, but he is especially there where his ordinances are; and we are to be so seriously attentive, as if God himself did speak to us by oracles when his message is brought to us; otherwise it will have no effect upon us, 1 Thes. 2.13. Ye received it not as the word of men, but (as it is in truth) the word of God, which effectually worketh also in you that believe. 2 Cor. 5.20. As though God did beseech you by us. We lift up our hearts to him, and set him before our eyes, as having to do with God himself; this only begets seriousness in hearing. So for the Lord's Supper, which is a middle duty between the word and prayer, and compounded of both; we hear God tendering his Covenant, assuring us of his blessings promised, and commanding us to fulfil the requisite duties, that we may be capable of them. We promising and praying, by resolving and promising, testify our consent to the Covenant thus stated; by prayers and groans our dependence. Now there is no Covenanting with one that is absent; you will say he is present in his institution; he is so, and that is an help to faith; therefore visible signs are appointed to be an instance of God's presence with us; but all his internal work is immediately transacted between our souls and God himself. We look on him as present, that seeth and heareth all, Deut. 10.12. 'Tis to the soul God speaketh, I am thy God, Psal. 35.3. Say unto my soul, I am thy salvation; And the soul spoke unto God, Thou art my portion, saith my soul. Either as to promise of obedience, Psal. 119.57. or dependence, Lam. 3.24. Two outward witnesses are conscious to what is done between God and our souls. So Psal. 16.2. O my soul, thou hast said unto God, thou art my God: upon this inward soul covenanting do all our privileges depend; and if God knoweth not all things, nor engageth his heart to draw nigh unto him; How can this be?  
2. From the danger of dissembling with God in acts of worship, or putting him off with feigned pretences. The Scripture sets forth three phrases, a mocking of God, a lying to God, and a tempting of God. A mocking of God, Gal. 6.7. Be not deceived, God is not mocked. That is, Impune, there is no escaping the accurate search of the allseeing God. Ananias & Saphirai's sin was hypocrisy, in keeping back part of what was devoted; They would seem liberal and pious, as others who were joined to the Church, and so by a part of godliness seek to be excused from the whole: And whilst they observe externals, neglect internals, own Religion when profession is not costly, put on a garb of devotion at times, but lay it aside ordinarily; do what is plausible to men, but neglect what is acceptable to God; now this is called a lying to the Holy Ghost, Acts 5.3. Why to the Holy Ghost rather than the Father and the Son? Because of his special precedency and inspection over Church-Affairs, Acts 20.28. Take heed therefore unto yourselves, and to all the flock over which the Holy Ghost hath made you overseers. Act 15.28. For it seemed good unto the Holy Ghost and to us, to lay upon you no greater burden than these necessary things. They pretended to do it by his instinct; as all Christians that pray, profess or pretend to pray by the Holy Ghost. Oh! Observe this; many make a false confession of faith, or promise of obedience; this is called, a lying, not to men, but to God, Acts 5.4. Oh then, we should be exceedingly fortified against hypocrisy in worship; 'tis to think to deceive God, whom we profess to be Omniscient; nay 'tis a tempting of the Spirit of the Lord, v. 9 How is it that ye have agreed together to tempt the spirit of the Lord? A putting it to the proof, whether he will discover us or no; now rather than run this hazard, it concerneth us greatly and thoroughly to be possessed of this truth, That God searcheth the heart.  
3. There can be no true worship, unless we be deeply possessed with a thorough sense of the infinite knowledge of God.  
1. There can be no faith, unless the worship be performed and tendered to God as an allseeing Spirit, Heb. 11.6. Without faith 'tis impossible to please God: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. If God know me not, nor in what manner I serve him, 'tis all one whether I serve him religiously; or with a cold, faint, formal worship, for he seeth not with what heart I go about it; if we pray, and think to be never the better for praying, there can be no life in prayer; for a persuasion to be heard and accepted, must be at the bottom of all duties; therefore all that would serve him diligently, must believe that he is Omniscient, and knoweth all things.  
2. There can be no reverence; For 'tis all one to pray to an Idol, and to a God that heareth not, and seeth not; yea, 'tis worse, for they were persuaded of a Virtue or a Divine Power belonging to their Idols; therefore all your worship will be but a conformity to the common custom and fashion, Ezek. 31.31. They come before thee as thy people cometh, and sit before thee as thy people, and they hear thy words, but they will not do them: for with their mouth they show much love, but their heart goeth after their covetousness. 'Tis but a show of Devotion.  
USE. Is comfort to sincere worshippers.  
1. God knoweth their persons; that there is such a man in the world, the desires of whose soul are to the remembrance of his name: 'Tis an usual temptation which haunteth the children of God, that in the throng of his creatures he forgetteth us, Isa. 40.27. My way is hid from the Lord, and my judgement is passed over by my God. God looketh not after me, taketh no notice of those things which concern me, or regardeth nor my cause and complaint: How doth God know all things, and not know you? All things are under a Providence, but his people are under a special Providence: Christ saith of the sparrows, Luke 12.6. Not one of them is forgotten before God. And are his children forgotten? No, Christ knoweth his sheep by name, John 10.3. And to Moses, Exod. 33.12. I know thee by name. A Father cannot forget how many children he hath, though his family be never so large and numerous.  
2. He knoweth their condition, and wants, and weaknesses, Matth. 6.32. Your heavenly Father knoweth that you have need of these things, Matth. 6.32. and v. 8. Your Father knoweth what things ye have need of, before you ask him. Yet ask is necessary, solemnly to act your faith and dependence; but he will not neglect or forget us; his Omnisciency giveth all that have interest in him, that hope.  
3. Our prayers are heard, though never so secret, Matth. 6.6. Thy father which seeth thee in secret, shall reward thee openly. Though confined within the closet of the heart, Acts 9.11. And the Lord said unto him, Arise, and go into the street which is called Straight, and inquire in the house of Judas for one called Saul of Tarsus, for behold he prayeth.  
4. Our prayers shall be rightly understood. There are many good motions known to God, which we either will not or cannot take notice of in ourselves; as many times large affection to God, overlooketh that little good which is in us; but God doth not overlook it: 'Tis well when we can say as Peter, John 21.17. And he said unto him, Lord thou knowest all things, thou knowest that I love thee. But he owneth sincerity, where we can scarce own it; and many a serious soul hath his condition safe before God, when he cannot count it so himself. This is employed in this place.  
2. Caution. Let us take heed of all hypocrisy in prayer, or putting ourselves into a garb of Devotion, when the temper of our hearts suiteth not; let not your lips pray without, or against your hearts.  
1. Without your hearts; That may be done two ways.  
1. When you pray words by rote; and all that while the tongue is an utter stranger to the heart; as some birds will counterfeit the voice of a man; so many men do that of a Saint, saying words prescribed by others, or invented by themselves without life and affection; this is to personate and act a part before God, complaining of burdens, we feel not, and expressing desires we have not; in these is verified that of our Saviour, Matth. 15.8. This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me. Or that of the Prophet, Jer. 12.2. Thou art near in their mouth, and far from their reins. They do but compliment God with empty formalities.  
2. When we pray cursorily; or use a few general words that serve all turns and persons alike, but are not suited and fitted to our case; unless all your confessions and desires be particular, they do not affect the heart; for generals are but notions, and pierce not very deep, 1 Kings 8.28. What prayer and supplication shall be made for any man, or by all the people, which shall know every man the plague of his own heart. That is, the sin whereby his own conscience and heart is smitten, and thereby moved to pray; 'tis easy to spend invectives against sin in the general, this doth not come close enough to stir up deep compunction and holy desires; we pray, though of course, but do not bemoan ourselves, and draw forth our earnest requests for the things we stand in need of: Names are prized when we hate the thing, and names are hated when we love the thing.  
2. Against the heart; When you are loath to leave the sin which you seem to pray against, or ask that grace which you have no mind to have, Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. He that asketh for that grace he would not have, doth but lie to God.  
Now to quicken you to this Caution, take these Considetations.  
1. No wand'ring thought in prayer is hidden from God, Job 42.2. No thought can be withholden from thee. From his notice and knowledge, Psal. 139.2. Thou knowest my thoughts afar off. Your thoughts are as visible to God, as your words are audible to men.  
2. God most abhorreth our prayers when we pray with an idol in our hearts, Ezek. 14.2. These men have set up idols in their hearts, should I be enquired of them; saith the Lord? They were resolved what to do, yet would ask counsel of God; as many now would keep their lusts, yet pray against them, as if the very complaining were a discharge of their duty, without detesting, without endeavouring.  
3. Above all things God looketh to the spirit, what the poise and bent of the heart is, Prov. 16.2. God weigheth the spirit. The spirit puts us in the balance of the Sanctuary; therefore look to principles, ends, and aims.  
4. That in covenanting with God, there may be a moral sincerity, where there is not a supernatural sincerity, Deut. 5.28, 29. I have heard the words of this people, which they have spoken unto thee, they have well said, all that they have spoken. O that there were such an heart in them, that they would fear me, and keep all my commandments always. They dissembled not for the time; which may happen in two cases, by some impendent or incumbent judgement; as when people are frighted into a little religiousness, or in a pang of devotion or solemn worship; now this should make us cautelous, bring to God the best desires and purposes that you have, but rest not in them, but get them strengthened yet more and more, that our sincerity may be verified and evidenced.  
I come now to the second thing; God knoweth the mind of the spirit.  
Doct. That 'tis a comfort to God's childr●●, that the Lord knoweth what kind of spirit is working in prayer.  
Here I shall do Three Things.  

1. Show the different spirit that worketh in prayer.  
2. In what sense God is said to know the mind of the spirit.  
3. Why this is such a comfort to God's children.   
1. The different spirit that may work in prayer. I shall take notice of a fourfold spirit.  
1. The natural spirit of a man, seeking its own welfare, which is not a sin; for God put it into us; and such an inclination there was in Christ himself, Matth. 26.39. O my father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as thou wilt. And John 12.27, 28. Father, save me from this hour; but for this cause came I to this hour: There was the innocent desire of his humane nature to be freed from the burden, but his greater respect to God's glory, and the public benefit of mankind made him submit to it. His humane nature was to show a reasonable aversation from what was destructive to it, but his resolved will was to submit to God, and overcome all impediments. Take the instance lower. Nature prompted Paul to ask freedom from the Thorn in the flesh; but grace taught him to submit to Gods will: Paul sinned not in having or giving vent to the natural inclination; but the spiritual instinct must guide and overrule it. So when we ask natural conveniences, we sin not, but yet this is not the spirit which God heareth in prayer. Christ was heard, in that he feared, Heb. 5.7. Yet the cup did not pass away, but he was supported; so Paul was heard, not for the removal of the thorn in the flesh, but for sufficient grace, 2 Cor. 12.9. And he said unto me, My grace is sufficient for thee, for my strength is made perfect in weakness.  
2. There is a carnal, sinful spirit, which may be working in prayer, as when the Disciples called for fire from Heaven: Christ telleth them, Luke 9.55. Ye know not of what spirit ye are of. Men often miscarry in prayer, being blinded either by an erring Judgement, or their carnal Passions.  
1. By an erring judgement. They put their false conceits and opinions into their prayers, and so would engage God (as Balaam sought by building Altars) against his own people. This kind of praying, 'tis a begging of God to do the Devils work, to destroy his own Kingdom, and suppress his most serious worshippers to gratify the faction that opposeth them. Nothing is so cruel and bloody, but false and partial zeal will put men upon, if their judgements be once tainted; they think the kill of others is doing God good service, John 16.2. Their devotions will be soon tainted also; for men that follow a blind conscience, will hollow and consecrate their rage and cruelty by prayer and solemn worship, Isa. 66.5. Your brethren that hate you, that cast you out of my names sake, said, Let the Lord be glorified. Thence the old byword, in nomine Domini, incipit omne malum. Prayer is made a Preface to cruelty. Now 'tis a comfort to the faithful, that God will not hear these prayers; he knows what is the mind of the spirit.  
2. By carnal passions and desires; Fleshly interest breedeth partiality, and men think God should hear them in their worldly requests; the motions of the flesh are very earnest, for corrupt nature would fain be pleased, Jam. 4.3. Ye ask have not, because ye ask amiss, that ye may consume it upon your lusts. 'Tis the flesh prayeth, and not the spirit. You ask meat for your lusts, Psal. 78.18. When their wants were abundantly supplied, yet they remained querelous and unsatisfied; They must have dainties as well as necessaries, as if God's providence must serve their carnal appetites. In these and such like cases, the flesh prayeth and not the spirit; but Christ will not put this dross into his golden Censer, nor perfume our lusts with his sweet incense.  
3. The new Nature, called also spirit, which incineth us to God and Heaven, Zech. 12.10. I will pour upon them the spirit of grace and supplication. This prompteth and urgeth us to ask spiritual and heavenly things; And such kind of requests are most pleasing to God, 1 Kings 3.10. those things which are necessary to God's glory, and our salvation. There is what the flesh savoureth, and what the spirit savoureth; the wisdom of the flesh perverteth and diverteth hearts from God and heaven, to base low things; such as the good things of this world, pleasures, riches, honours. But the spirit, or the renewed part, savoureth other things; What is the savouring of the spirit? What the new nature would be at, or chiefly desireth. And 'tis a truth, that the same spirit which is predominant at other times, will work in prayer; for the desires follow the constitution and frame of the heart; Rom. 8.5. For they that are after the flesh, do mind the things of the flesh; but they that are after the Spirit, the things of the Spirit. As their constitution is, so will their gust be, and this taste and relish will show its self in all things, even in their prayers and devotions; and whatever their words be, the working of their hearts and according to their universal bent and temper.  
4. The holy spirit of God, Judas 20. Praying in the Holy Ghost. His assistance is necessary to prayer, not only to sanctify our hearts, but to excite our desires, and direct our addresses to God; so that we are enabled and raised to perform this duty with more ardency and regularity, than we of ourselves could attain unto. A Christian hath both flesh and spirit in him; and they remain in him as active principles, always lusting against each other, Gal. 5.17. In prayer we feel it, for the Saints speak sometimes in a mixed dialect, half the language of Ashdod, and half of Canaan, both of the flesh and of the spirit; only the one overruleth the other by the power of the Holy Ghost; take it in either property of prayer, confidence, or fervency of desire.  
1. For confidence, Jonah 2.4. I said I am cast out of thy sight; yet I will look again to thy holy Temple. There is a plain conflict between faith and unbelief; unbeliefs words is first out, as if we were utterly rejected out of God's care and favour; yet faith will not suffer us to keep off from God, and therefore corrects, and unsaith again, what unbelief had said before; yet I will look again to thy holy Temple; Try what God will do for me; so Psal. 94.18. When I said, my foot slippeth, thy mercy, O Lord, held me up: yet there is relief in God, when all their own confidence and courage faileth them.  
2. In point of fervency; The flesh valueth, esteemeth, earnestly craveth temporal mercies; fancieth a condition of health, wealth, liberty, and worldly conveniencies, as best for us. We admire carnal happiness, Psal. 144. But the spirit corrects the judgement of the flesh: There is an higher and better happiness, and that we should mainly seek after, and all our worldly interests should be subordinated thereunto. Now 'tis not merely the spirit, or new nature in us, which doth hold out in these conflicts, but the new nature assisted by the Spirit of God, who helpeth us in all our infirmities, and to whom Religious manners showeth we must ascribe all that we have and do. All our faith and fervency cometh from him; and without his assistance we should either sink under the difficulties, or be cold and careless in our requests.  
2. In what sense God is said to know the mind of the spirit.  

1. By way of distinction.  
2. By way of approbation.   
1. By way of distinction. God perfectly knoweth the mind and intention of those groans which the spirit exciteth in his own children; he knoweth what cometh from the natural, what from the carnal, what from the divine Spirit; to what principles these motions belong. For he weigheth the spirits, Prov. 16.2. That is, he doth so exactly know them, as if they were put into a balance; What principles, motives and aims we are acted by; and observeth not only the matter of the prayer, but the disposition of the petitioner; whether the frame of his heart be Christian and gospel-like; humble, holy, and heavenly; or else it hath a carnal bias upon it.  
2. He knoweth by way of approbation, that he doth regard and accept the groans of the spirit; for words of knowledge imply allowance, respect, approbation; as Psal. 1.6. God knoweth the way of the righteous, but the way of the wicked shall perish. Approveth, favoureth, prospereth, as the opposite clause manifesteth; As Christ's not knowing the wicked, implieth their rejection, Matth. 7.23. So he knoweth the mind of the spirit, he doth regard and accept of what is of the spirit in prayer; The groans of believers are more than the pompous petitions of hypocrites. 'Tis not luscious eloquence which God regardeth, but serious devotion; if there be holy breathe after communion with him; If your prayers be not senseless, without a due feeling of your necessities and wants; nor heartless, without a desire of the graces and mercies you stand in need of, God will accept you.  
3. Why this is such a comfort and benefit to the children of God.  
1. God's knowledge by way of distinction, between the moans of nature, and the groans of the spirit.  
1. Because sometimes they do not speak in prayer, but join with others; you make it your prayer, if you accompany it with your sighs and groans. 'Tis not the speaker only, but all that consent by the serious motions of their hearts. When the gifted prayed in the primitive Church, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the private person, we translate it, the unlearned▪ was to say Amen, 1 Cor. 14.16. And then was his prayer as much as the prayer of him that spoke; Their hearty Amen, was signaculum fidei, & votum desiderii, an hearty assent to the prayer; or an hearty expression of their earnest desire.  
2. Sometimes they cannot speak and put their desires into a language, as oppressed with troubles God knoweth the secret groans of our hearts, when you cannot give them the vent of expression, Psal. 38.9. Lord, all my desire is before thee: my groaning is not hid from thee. The soul is so confounded, that we cannot put our desires into distinct thoughts and words, but yet they are as formal speech before God, for he can interpret the most secret motions of our hearts, Exod. 2.24. God heard their groans, and remembered his Covenant. Psal. 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise saith the Lord. Psal. 6.8. For the Lord hath heard the voice of my weeping. Such sighs, groans, tears, have an intelligable language in Heaven.  
3. Sometimes they dare not speak; for the Prophet telleth us of an evil time when the prudent will keep silence, Amos 5.13. And another Prophet speaketh, when a man cannot trust in a friend, and must keep the door of his mouth from her that lieth in his bosom, Mich. 7.5. When they dare not speak against that which they cannot mend, scarce dare peep or mutter, or bemoan themselves, or plead with God; such is the iniquity of the times, the guard is put upon them; then God knoweth the desires of their hearts, and smothered griefs, and concealed complaints.  
4. Sometimes they are slandered when they speak, by the scoffing Atheist, or carnal world, who know not the spirit and his holy motions, because their heart is wholly devoted to sensual and earthly things; the best strains of devotion are mocked at; and all that suiteth not with their carnal way, is counted folly, 1 Pet. 4.4. speaking evil of you; and verse 14. on their part the spirit is evil spoken of. The world when they hear of believers praying in the spirit, they scoff at it, as those Acts 2.13. When the Holy Ghost came upon the Apostles, some mocked, saying, These men are full of new wine; so when any thing of God more than ordinary appeareth in them, they deride it. They are not skilled in the motions of the spirit, when they are earnest; Festus thought Paul mad, and besides himself, Acts. 26.24. The wisdom of the flesh is enmity against God, and cannot judge aright of his ways and motions. But now 'tis a comfort, that God will put another kind of construction upon the spirits working, than the world doth; they call evil good, and good evil; but God can distinguish; they are incompetent judges, having no savour and relish of these things. Many things suit not with the corrupt sense of men, that are yet agreeable to God's holy will; and that which is slandered in the world, is owned by God; and how much soever they are contradicted and scoffed at, yet they enjoy sweet and real communion with him. Though the world knoweth not this spirit, yet God knoweth and owneth it, as the event declareth.  
5. Sometimes they themselves find it hard to interpret their duty, and judge what is flesh, and what is spirit; but yet God knoweth the mind of the spirit; and when they set themselves to converse with God in the best fashion they can, the Lord granteth the desires of their hearts, Psal. 66.19. Verily God hath heard, he hath attended to the voice of my prayer: We find our prayers are not rejected by God; he had some doubt for it, as appear in the verses before and after, and so took it as a token of his sincerity. God, who cannot patronise any sin, had been pleased to give him his approbation.  
6. The saints that are little satisfied in their work, plead their desires, Nehem. 1.11. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants who desire to fear thy name. And Isa. 26.9. With my soul have I desired thee in the night: yea, with my spirit will I seek thee right early.  
7. The children of God may be the better satisfied in his providence and favours to them: for God will hear so much of the prayer as cometh from the spirit. We ask natural conveniencies to a certain end. God will not always give the means, but the end shall be promoted; he knoweth whether the means will prove a mercy yea or no, or the end be promoted by these means, or other: now they desire the spirit may be heard, not the flesh. Abraham would have the promise fulfilled, and pitcheth on Ishmael, Gen. 17.18. Oh that Ishmael might live before thee! But God intended a better way by Isaac. If he give us our will, 'tis in anger; that's our prayer; but the spirits prayer is to glorify God, and according to the will of God: God's answer is according to the mind of the spirit.  
2. God's knowing by way of approbation, that he will accept and regard the prayer stirred up in us by his spirit; the reason is given in the Text, because he maketh requests for the saints according to the will of God. In which clause we have, 

1. The work, he maketh intercession.  
2. The persons, for whom; for the saints.  
3. The rule, nature, or kind of intercession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the will of God.    
Let us first open these things,  
2. Consider why the prayer so made, must needs be acceptable and pleasing to God.  
1. The work of the spirit, he maketh intercession; that is, exciteth and directeth us to pray; he employeth and maketh use of our faculties, mind, and heart, and tongue, yea of our graces, faith, hope, and love; of faith to believe Gods being and providence, both as to his present government, internal or external, or as to the future and eternal recompenses. This faith is the life of prayer; for how shall they call on him in whom they have not believed? Rom. 10.14. And Heb. 11.6. of our hope, looking for these things, we ask of him according to his will; otherwise prayer is but a wearisome, fruitless task. Mal. 3.14. 'Tis in vain to serve God; what profit is it to call upon him? When we expect what we ask, there is more life in ask; Psal. 130.5. I wait for the Lord, my soul doth wait, and in his word do I hope: That's the posture of the soul in prayer. And for love; for here we come to show our hearty groans after every thing, which will bring us nearer to God: Surely they that call upon God aright, are they which delight themselves in the Almighty, Job 27.10. The duty is an act of love, and the life of the duty cometh from the fervency of our love; for 'tis a solemn expression of our desires; if God be our portion, we will thirst after him, and express our desires after what conduceth to communion with him. Thus the spirit maketh use of our faculties and graces; he strengtheneth our faith, quickeneth our love, and stirreth up our hope; so that as 'tis said, Matth. 10.20. 'Tis not ye spoke, but the spirit of your Father that spaketh in you; when he doth enable us to speak what is fit and proper before the Tribunals of men. So he maketh intercession, when he enableth understanding creatures to speak what is fit and proper before the throne of grace; what will become faith, hope, and love.  
2. The persons for whom he prayeth; for the Saints, for two reasons.  
1. Because the saints only are acquainted with these operations, 1 Cor. 2.14. The natural man receiveth not the things of the spirit; and John 14.17. Whom the world cannot receive, because they know him not, and see him not. They do not regard his motions and operations, but have their eyes fixed upon this world, and the sins and vanities thereof: They have no mind to employ him, though he offereth himself to them; but the Saints cannot live without him.  
2. These are only fit to converse with God in prayer; the persons are qualified for audience and acceptance with God, and may obtain whatsoever in reason and righteousness we can ask of him; 1 John 3.22. And whatsoever we ask, we receive, because we keep his commandments, and do what is pleasing in his sight. None else are in grace and favour with God, and in a receiving posture, according to the terms of the promise; none but such as are justified, sanctified, and live in obedience to him. Prov. 15.8. The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight. John 9.31. God heareth not sinners; but if any man be a worshipper of God, and doth his will, him he heareth. And James 5.16. The fervent effectual prayer of a righteous man availeth much. And Psal. 66.18. If I regard iniquity in my heart, the Lord will not hear me. So Prov. 28.9. He that turneth away his ear from hearing the law, even his prayer is an abomination. These and many more places show, who are they who have God's ear? the Saints, and none but they; who are careful to avoid all known sin, and make conscience of performing all known duty: than you will have a large share in his heart and love, and he will be near you when you call upon him, to counsel, quicken, and direct you, and give you answers of grace upon all occasions.  
3. The rule, nature, or kind, of this intercession he puts us upon; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 26. according to the will of God, for matter, and manner; and ask lawful things to an holy and lawful end.  
1. The matter of the prayer. 1 John 5.14, 15. And this is the confidence that we have in him, That if we ask any thing according to his will, he heareth us.  
What is the meaning of that, According to his will?  
Answer. 1. With conformity to his revealed will.  
2. With due submission to, and reservation of his secret will.  
1. With conformity to his revealed and commanding will; that we ask nothing unjust and unholy, as if we would have God to bless us in some unlawful purpose, or being biased by envy, revenge, or any corrupt and carnal affection, ask any thing contrary to piety, justice, charity, or that holy, meek spirit which should be in Christians. Unlawful desires vended in prayer are a double evil, as they are contrary to God's commanding will, and as they are presented to him in prayer, to accomplish what we desire by his help, as we would have him accommodate his providence to fulfil our lusts.  
2. With a due reservation of, and submission to, his secret and decreeing will. The things we ask of God are of three sorts.  
1. Barely lawful; so is every indifferent thing▪ as when Moses would said enter into Canaan. We cannot say God will give us such things: God denied it to Moses; Let is suffice thee, speak no more of this matter. Deut. 3.22. God would only give him a Pisgah sight.  
2. Not only lawful, but commanded; such a thing as may fall within the compass of our duty; as when parents ask the conversion of their children, or children beg the continuance of their parent's life, 'tis not only lawful, but commanded; yet God disposeth of the event as it pleaseth him.  
3. Some things are absolutely good and necessary for us, as the gift of the holy spirit, Luke 11.13. such God will give. But in the two former things, we must use the means, but refer the event to God, who can best dispose of us to his own glory; for though the thing be lawful, though it be good, yet it beareth these exceptions.  
1. If it be not contrary to any decree of God, and cross not the harmony of his providence; Would we have God rescind and disorder his wise counsels for our sake.  
2. If it be not inconvenient and hurtful for us; but of that God will be judge; some present temporal good may be a cause of future inconvenience; and something bitter how, may be afterward found wholesome. God knoweth whether life or death be best, a present riddance of troubles, or a continuance of them; therefore it followeth, verse 28. All things shall work together for good to them that love God. That which is apprehended as evil, may turn to good; therefore these things should not be peremtorily asked, but with limitation and exception of God's will, as our Lord Christ, Matth. 26.39. And he went a little further, and fell on his face and prayed, saying, O my Father, if it be possible let this cup pass from me; nevertheless, not as I will, but as thou wilt. 'Tis one thing to believe for certain, that God will grant our petition, with this condition, if the grant be for his glory and our good; and another thing to believe absolutely that he will not deny the particular thing we ask of him, without such exception and reservation. 'Tis not for us to determine, what is most conducing to God's glory, and desirable for us. We must commit and submit to God, to our Heavenly Father, who is never backward to our good, and will certainly guide all things for the best.  
2. The manner.  
1. With faith. What faith have we in prayer? With respect to God, that he is able and willing to help his people, that we need not run to other shifts, and be divided between God and carnal means, Jam. 1.6, 7, 8. As to the acceptance of our persons, we must pray that we do not weaken our confidence by any allowed sin, 1 John 3.20, 21. For if our hearts condemn us not, God is greater than our hearts, and knoweth all things; if our hearts condemn us not, then have we confidence towards God: We sin a way our peace, and then cannot come cheerfully to God. As to the particular blessings asked, necessary, that are absolutely promised, must be absolutely expected: But the promise of the common blessings of this life, is not absolute; these things are dispensed as shall be for God's glory, and our good. The saints themselves express themselves with some hesitancy about these things, though inclined to hope the best, as David, 2 Sam. 12.22. Who can tell whether the Lord will not be gracious to me, that the child may live? God knoweth what we most really want, and what is most agreeable to our desires, being able to choose for us, better than we can for ourselves. Joel 2.14. Who knoweth if he will return and leave a blessing.  
2. With fervency, or that life and seriousness which will become addresses to God, Matth. 7.7. Ask, seek, knock; we are not in good earnest, unless we set ourselves to seek the Lord, Dan. 9.3. Christ taught us to pray in two parables; one for the spirit, Luke 11. By a man coming to his friend for loaves at midnight. For right done to the Church, Luke 18.1. In the parable of the widow and unjust Judg. Persevere till prayer be answered, Matth. 15.26, 27. Keep wrestling and striving with God, Rom. 15.30. Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the spirit, that ye strive together with me, in your prayers to God for me.  
3. With humility; we must come as less than the least of his mercies. Gen. 32.10. Ezra 9.6. O my God, I am ashamed and blush to lift up my face to thee my God. As the Publican, Luke 18.13. God be merciful to me a sinner; as Abraham, Gen. 18.27. Behold now I have taken upon me to speak unto the Lord, who am but dust and ashes.  
4. With holy ends▪ that God may be glorified. John 14.13. And whatsoever, ye shall ask in my name, that will I do, that the Father may be glorified in the Son. In the spirit, John 16.14. He shall glorify me, for he shall receive of mine, and shall show it unto you. Psal. 115.1. Not unto us, O Lord, not unto us, but unto thy name give glory. Joel 2.14. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat-offering, and a drink-offering unto the Lord our God?  
2. The reasons why the prayers so made, must be acceptable to God.  
1. Because here all the divine persons concur; we pray according to Gods will, in Christ's name and mediation, by the motion and instinct of the spirit, every one is a ground of hope; therefore it will not be lost labour, or breath poured out into the air. 2 Sam. 14.1. When Joab perceived that the king's heart was towards Absalon, he makes use of the advantage. Christ's merit breeds confidence, Heb. 10.19. Having therefore, brethren, boldness, to enter into the holiest by the blood of Jesus. And then the spirits motion, God accepteth what cometh from himself, Psal. 10.17. Lord, thou hast heard the desire of the humble, thou wilt prepare their heart, thou wilt cause thine ear to hear: What is excited and stirred up in us by his spirit.  
2. On man's part, the person is qualified, the petition just, the end right, and the heart excited.  
USE. Is to show us what prayers are heard; such as cometh from God, and are made to God: certainly such shall be dealt with as friends; God will bestow marks of abundant favour upon them, and reward their love and obedience, by hearing their prayers; he delights to do great things for their sakes, and will have it known, that their suppplication is acceptable to him. Oh pray thus by the spirit.  
1. Is your prayer such a prayer as cometh from God? such a prayer as is inspired by the spirit, holy and fervent? Holy, for he is an holy and heavenly spirit, and puts us mainly upon holy and heavenly things; things that always make us better, not worse; and in other things referring our choices to God, what he liketh and thinketh best for us, not what we do for ourselves; not my will, but thine be done. Then Fervent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 5.16. The fervent effectual prayer of a righteous man; when it looketh like wrestling with God.  
2. To God; like worship relating to God, it hath the stamp of his nature upon it; some of his Attributes relate to his Mercy and Goodness, some to his Majesty and Greatness; the one is seen in the joy of our faith and confidence, by our delight to converse with him: The other in our humility and deep reverence of God, when we come to him as poor undone creatures, without his grace.   

SERMON XXXVII.  ROME VII. 28. 
And we know, that all things work together for good, to them that love God, to them who are the called according to his purpose.  
IN the former Verse, the Apostle telleth us, how the spirit maketh Intercession for the Saints; what God liketh and thinketh best for them, not what they like themselves; most profitable, though not most pleasing; Green Fruit is most pleasing to the appetite of the Child, but the Parents knoweth 'tis not so wholesome; on the other side medicinal Potions are bitter, but they tend to health. Therefore though the afflictions continue, God may hear our prayers, for we find this best for us in the issue, And we know, etc.  
In the Words, 

1. A privilege.  
2. The persons qualified. In the privilege observe, 

1. The certainty of it, And we know.  
2. The nature of it: And there, 

1. The extent of it; All things; prosperity, adversity, all the varieties of conditions we pass thorough.  
2. The manner of working, work together; with the spirit say some, cooperanter, non per se operantur. This is a truth, but not of this place; the poisonous ingredients which are used in a medicine, do good, not of themselves, but as ordered and tempered by the skill of the Physician; rather work together, omnia simel adjumenta sunt, as Beza paraphrastically rendereth it; ●ingly they are against us, if we look upon Providences by pieces; as there is no beauty in the scattered pieces that are framed for a building, till they are all set together, so men look upon God's work by halves.  
3. The end and issue, for go●d. Sometimes for good temporal, for our greater preservation; but rather for good spiritual, the increase of grace; chiefly for eternal good, to fit us and prepare us for the blessedness of the everlasting estate, this is the privilege.        
2. A description of the persons who enjoy it.  
1. By their act towards God; To them that love God, believing his Mercy and Goodness in Christ; they love him above all things, and are willing to hazard and venture all things for him.  
2. God's act or work upon them: They are effectually called; to them who are the called according to purpose. There is a distinctive term by which Gods purpose is intended, they are called, no● obiter, by the by, as they live within the hearing and sound of the Gospel; but according to God's eternal purpose, and the good pleasure of his grace.  
I begin with the Privilege.  
Doct. That all things that befall Gods children in this life, are directed by his Providence to their eternal happiness.  

1. I shall explain this point with respect to the circumstances of the Text.  
2. Give a more general state of the case. The first will be done, 

1. By opening the nature of the privilege.  
2. The certainty of it.     
1. The nature of it; and there we begin with the extent, all things; it m●st be limited by the Context, which speaketh of the afflictions of the Saints.  
1. All manner of sufferings and trials for righteousness sake: Such as Reproaches, Stripes, spoiling of Goods, Imprisonment, Banishment, Death, all such kind of things. Reproaches are as dung cast upon the grass, which seemeth to slain it for a while, but afterwards it springeth up with a fresher verdure; Stripes are painful to the flesh, but occasion greater joy to the soul; as Paul and Silas, after they were scourged, sung at midnight in the stocks, Acts 16. Spoiling of goods stirreth up serious reflections on a more enduring substance; the hopes whereof we have in ourselves, Heb. 10.34 Imprisonment doth but shut us up from temptation's, that we may be at liberty for a more free converse with God; as Tertullian telleth his Martyrs▪ You went out of Prison when you went into Prison; and were but sequestered from the world, for more intimacy with the Holy Ghost: So banishment, every place is a like near to Heaven, and the whole earth is the Lords, and the fullness thereof; they know no banishment, that know no home here in the world; but because we have an affection to our natural comforts, especially to the place of our service God is wont to recompense his exiles with an increase of spiritual blessings, as John had his Revelations when banished to Patmos, Rev. 1.9. Death doth but hasten our glory; if the guest be turned out of the old house, you have a building of God, eternal in the heavens, 2 Cor 5.1. And so do but leave a shed to live in a Palace; though your life be forced out by the violence of men, the sword is but the key to open Heaven doors for you, and you are freed from hard taskmasters to go home to your gracious Lord.  
2. Ordinary afflictions incident to men: Are you pained with sickness, and role to and fro on your bed, like a door on the hinges, through the restless weariness of the flesh? Many times we are best when we are weakest, and the pains of the body, help to the invigorating and renewing the inward man▪ 2 Cor. 4.16. In Heaven you shall have everlasting ease, for that is a state of rest: Have you lost children? if God give you a better name than sons and daughters, you have no cause to complain, Isa. 56.5. 'Tis honour enough to you, that you are children of God; if poor and destitute, yet if rich in the gifts and graces of the spirit, 'tis made up to you, Rev. 2.9. I know thy poverty, but thou art rich. But 'tis not expedient to name all cases; whatever the calamity and affliction be, God knoweth how to turn it to good; so that though we restrain all things to the Context, it is large enough for our consolation.  
But is there not more in it? For men are always given to over-gospelling and enlarging their privileges? doth it not comprehend sin?  
Ans. No, not in the in●ention of the Apostle; God hath not made a promise, that all the sins of Believers shall work for their good: 'Tis true, God made advantage of the sins of the world, for the honouring of the Grace in Christ, Rom. 5.16, 17. It should be our care, that Satan may be a loser, and Christ have more honour by every sin we commit; True repentance can draw good out of sin its self, to be a means of our hatred and mortification of it: So love and gratitude to our Redeemer, Luke 7.47. Her sins which are many, are forgiven, for she loved much: but to whom little is forgiven, the same loveth little. Sin doth not do good as sin, but as repent of; 'tis not the sin, but the repentance. But for the proof of this.  
1. Then it would destroy the qualification mentioned in the text, Those that love God. Our love is a love of duty; none love God, but those that obey him, and keep his commandments.  
2. To assure us aforehand, that our sins would turn to our good, would open a gap to looseness, and is contrary to the usual methods of God in his word, who commands obedience with a promise of increase of grace, and threateneth disobedience▪ and punisheth it also, by hardness of heart, and a tradition, or giving us up to vile affections: Now there would be no reconciling these passages, if God assured us by promise, that our sins should turn to good, and yet sins be punished with blindness of mind, and hardness of heart.  
3. If any should object, they mean infirmities, not grievous and heinous sins; yet even then they see a reason to limit this universal particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so have lost the advantage: but whether they limit it enough, let us see. 'Tis one thing to say they shall not hurt us; 'Tis another to say, they shall conduce to our good; or are means appointed to that end.  
4. If God make use of our infirmities for good, 'tis to be ascribed to his grace, who bringeth good out of so great an evil: As David by his fall got wisdom, Psal. 51.6. 'twas the Lord's mercy that made him thereby more sensible of his duty, watchful over a naughty heart. But this is no natural effect of sin; and to say God hath promised it, it would tempt us to omit our caution, and so we should lose this benefit. God of his wonderful grace may do many things, which he doth not think fit to assure us of by promise.  
5. We see many Christians fall from some degrees of grace, which they never afterwards recover again, though preserved in the state of grace for the main. God will not vouchsafe to them such a liberal portion of his spirit as they had before. Jeh●shaphat is said, 2 Chron. 17.3. to have walked in the first ways of his Father David; His first ways were his best ways, when he kept himself free from those scandalous crimes he fell into in his latter time.  
But doth it not imply, that our prosperity shall turn to good, as well as adversity?  
Answer. Though it be not formally expressed in this place, which speaketh only of sufferings and afflictions; yet 'tis virtually included. For, 

1. God keepeth off, or bringeth on the cross as it worketh for our good. And all providences wherein the elect are concerned, are overruled by his grace for their good; Cant. 4▪ 16. Awake, O northwind, and come thou south, blow upon my garden, that the spices therein may flow out. Out of what corner soever the wind bloweth, it bloweth good to the saints; The sharp northwind, or the sultry southwind.  
2. 'Tis a threatening to them that do not love God, that their prosperity tendeth to their hurt: Psal. 69.22. Let their table become a snare, and that which should be for their welfare become a trap. Their worldly comforts serve to harden their hearts in ●in  
3. The sanctifying of their prosperity is included in a Christians charter: 1 Cor. 3.21, 22, 23. All things are yours, life or death, the present world, and the future world, because you are Christ's, and Christ is Gods. Their prosperity cometh from the love of God, and tendeth to their good. Therefore let this be included, though afflictions are chiefly spoken of in the Context.    
2. The manner of bringing it about; they work together. Take any thing single and apart, and it seemeth to be against us. We must distinguish between a part of God's work, and the end of it: We cannot understand God's providence, till he hath done his work; he is an impatient spectator, that cannot tarry till the last act, wherein all errors are reconciled: as Christ told Peter, John 13.6, 7. What I do, thou knowest not now, but thou shalt know hereafter. We are much in the dark, we look only to present sense and appearance, his purposes are hidden from us; for the Agent is wise in Counsel, and excellent in working; his way of working is under a vail of contraries, and unperceivable to an ordinary eye. He bringeth something out of nothing; light out of darkness, meat out of the eater; his end is not to satisfy our sense and curiosity, but try our faith, John 6.7. To exercise our submission and patience, as in the case of Job; And our dependence and prayer. God knoweth what he is a doing with you, when you know not, Jer. 29.11. For I know the thoughts that I think towards you, saith the Lord; thoughts of peace, and not of evil, to give you an expected end. When we view providence by pieces, and see God rending and tearing all things in pieces, we are perplexed. Therefore we must not judge of God's providence by the beginnings, till all work together. When we apprehend nothing but ruin, God may be designing to u● the choicest mercies: Psal. 31.22. For I said in my haste, I am cut off from before thine ●●es: nevertheless thou heardest the voice of my supplication. So Psal. 116.11. I said in my h●ste, all men are liars, Samuel, and all that had told him he should enjoy the kingdom. H●ste never speaketh well of God and his promises; nor maketh any good comment on his dealings; we must stay till all causes work.  
3. The end and issue, for good.  
1. Sometimes to good temporal, or our better preservation during our service. Gen. 50.20. But as for you, ye thought evil against me, but God meant it unto good, to bring it to pass as it is at this day, and to save much people alive. Both the Egyptians and themselves had wanted a preserver, if he had not been sold, and sent into Egypt. We often find by experience, that God ordereth our disappointments for good; suppose a man's heart were much set upon a voyage to sea, but he is hindered by many impediments, and before he cometh, the ship is gone; and afterwards he heareth that all that were in the vessel were drowned; this disappointment is for good. Crassus' his Rival in the Persian war, when he heard how that Army was intercepted and cut off by the craft of the Barbarians, had no reason to stomach his being refused. Many of us, whose hearts are set upon some worldly thing, have cause to say, we had perished, if we had not peristed; and suffered more, if we had suffered less. In the story of Joseph, there is a notable scheme and draught of providence; He is cast into a pit, there to perish; thence upon second thoughts drawn forth to be sold to the ●shmaelites; by them brought into Egypt; sold for a slave again. What doth God mean to do with poor Joseph? While a slave, he is tempted to Adultery; refusing the temptation, he is falsely accused, kept a long time in ward and duress; all this is against him. Who would have thought that in the issue all should have turned to his good? Who would have thought that the prison had been the way to preferment? That by the pit he should come to the palace of the King of Egypt? That he should exchange his particoloured coat, for the Royal robes of a King's Court? Thus in temporal things we gain by our losses, and God chooseth better for us, than we could have chosen for ourselves.  
2. Spiritual good. So all affliction is made up and recompensed to the soul; it afflicts the body, but bettereth the heart. Psal. 119.71. It is good for me that I have been afflicted, that I might learn thy statutes. There is more to be learned in affliction, than in the vastest Libraries; No book will teach us so much, as experience under God's discipline. Mad men are kept in the dark, and under hardship, to bring them to their wits again; so God is forced to use us a little hardly, to cure us of our spiritual frenzy▪ Thou darest not pray, Lord let me have my worldly comforts, though they damn me; Let me not be afflicted, though it do me good: And if thou darest not pray so, wilt thou murmur when God ordereth it so? If a man break an arm or a leg in pulling us out of the water, wherein otherwise we should certainly be drowned, would we be angry with ●im? And shall we fret against the Lord, when he takes away the fuel of our lusts, which will certainly drown us in perdition, and everlasting destruction? Is it not a good exchange, to part with outward comforts for inward holiness? Certainly that will be of more gain to us, than all the affliction, pain, and loss, which we suffer, will do us hurt. Certainly we lose nothing but our rust by scouring; if God will take away our peace, and give us peace of conscience; our worldly goods, and give us true riches, have we any cause to complain? If outward wants may be recompensed by an abundance of inward grace; and we have the less of the world, that we may have more of God; and be kept poor and destitute, that we may be rich in faith, James 2.5. who is the loser? If we have an healthy soul, in a sick body, as Gaius had, 3 John 2. And an aking-head, maketh way for a better heart; Doth not God deal graciously and lovingly with us? In short, afflictions are compared to fire, that purgeth away the dross, 1 Pet. 1.7. To the fan that driveth away the chaff, Matth. 3.12. To pruning, that cuts off the luxuriant branches, and maketh the other, that remain, the more fruitful, John 15.2. To physic that purgeth away the sick matter, Isa. 27.9. To ploughing and harrowing the ground, that fitteth it to receive the good seed, Jer. 4.4. And shall we be troubled, when God cometh to make use of this fire, to purge out our dross? This fan to winnow away our chaff? This prune, to lop off the luxuriancies of our souls? This plough, to break up our fallow ground, to destroy the weeds that are in our hearts? This sharp medicine, to cure our sick souls? Should we ●ot rather rejoice, that he will not let us alone in our corruption, but refine us, as m●tal is by the fire? And fan and winnow us, that we may be pure grain, and prune ●s, that we may be fruitful in holiness? And us● medicine, to cure those distempers which otherwise would destroy us? And suffer th● ploughets to make long furrows upon our backs, that we may enjoy the richer crop? 〈◊〉 is for good.  
3. For our eternal good. Heaven will make us complete amends for all that we suffer here, 2 Cor. 4.17. Those light afflictions which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. These afflictions are so far from infringing our happiness, that they do promote it: How promote? and how work? Partly, as the patient enduring, doth secure our interest. God will not fail to reward them that patiently suffer for his sake, or submit to his discipline; for these transitory light afflictions and sufferings are so accepted by him, that they are sure to be rewarded by him, Matth. 5.12. great is your reward in heaven. And James 1.12. Blessed is the man that endureth temptations, for when he is tried, he shall receive the crown of life, which God hath promised to them that love him. Partly, as they are a means which God useth to draw us off from the love and esteem of the world; and to awaken in us an earnest desire, and serious pursuit after Heavenly things. Gal. 6.14. They conduce to mortification, and kill the gust of the flesh; so that our title is not only more secured, but our hearts prepared. Partly, because here is the full recompense, the good that answereth all objections; if cast out by men, you are received by the Lord; if calumniated by the world, approved by God; if you have lost the love of all men for your faithfulness and sincerity, you shall enjoy the love of God; if imprisoned, you shall shortly be in your Father's house: There all your fears and sorrows will be at an end, your desires accomplished, and your expectations satisfied. 'Tis Heaven that turneth pain into pleasure, death into life: and partly, because though we fail in particular conflicts, yet God secureth our everlasting estate. Romani praelio, sepe victi, bello nusquam. So Christians, we cannot say, that always there is such sensible benefits by afflictions; but this is the sense of the place, as the following verses show, That the general issue of things is determined and put out of controversy by it. The infallibility of God's conduct, cannot be discerned by every particular event; for a Christian may not gain by every trouble he falleth into, but by altogether his eternal estate is promoted; they all are means to preserve us, till we come to Heaven. Thus you see, how he that could turn stones into bread, water into wine, can extract a blessing out of our saddest miseries and afflictions, and make the bitterest herbs to yield honey to the saints.  
2. The certainty of this, We know. Not by an uncertain and fallible conjecture, but upon sure grounds. What are they?  
1. The promise of God, by which he hath secured the salvation of his people, notwithstanding their troubles. Heb. 6.17, 18. Wherein God willing more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge, to lay hold of the hope set before us. God's resolved purpose declared in his Covenant, cannot be altered; his promises in time, are his eternal purpose before time; he hath undertaken by promise, and oath, to be their God, the God of their salvation.  
2. By the experiences of the saints, who have found it so. Psal. 119.71. Before I was afflicted, I went astray, but now I learn thy statutes: they have been persuaded of it, Phil. 1.19. I know that this shall turn to my salvation. All the troubles he endured, should be so ordered by God, as they at length turn to his eternal happiness.  
3. From the nature of the thing; two considerations enforce it.  
1. All things are at God's disposal, and forced to serve him. Men, Devils, crosses and comforts, nothing can fall out against, or without his will: Angels, Devils, Men, have no power to null and frustrate his decrees; for he is the supreme and universal Lord, Psal. 33.11. The counsel of the Lord standeth for ever; the thought of his heart to all generations. And therefore he blasts, and frustrateth all the devices of the wicked; and what he decreeth, shall immutably come to pass.  
2. His special care over his people. He hath carried them in the womb of his decrees before the foundation of the world; he loveth them more than a mother loveth her tender infant, Isa. 49.15. Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, but I will not forget thee. If the mother be so tenderly affected to the child whom she carried in her womb for some few months, will not God much more? He is as tender of them as the apple of his eye, Zech. 2.8. He hath secured his Covenant-love by promise, 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above that you are able; he will never leave you to insupportable difficulties.  
Secondly, To give a more general state of the case.  
1. This good is not to be determined by our fancies, and conceits, but by the wisdom of God; for God knoweth what is better for us, than we do for ourselves: we judge according to present appearance, but he hath a sight or inspection of our hearts, and a prospect or foresight of all future events: And therefore his divine choices are to be preferred before our foolish fancies; what he sendeth or permitteth to fall out, is fitter for our turn than any thing else; could we once be persuaded of this, a Christian would be prepared for a cheerful entertainment of all that should come upon him. Besides, he is a God of bowels, and loveth us more dearly than we do ourselves; Therefore we should be satisfied with his dispensations, whatever they are. Should the shepherd, or the sheep choose his pastures? The child be governed by his own fancy▪ or the Father's discretion? The sick man by his own appetite, or the physicians skill? 'Tis necessary sometimes, that God should displease his people for their advantage, John 16.6, 7. Because I have said these things to you, sorrow hath filled your heart; nevertheless I tell you the truth, it is expedient for you that I go away. We are too much addicted to our own conceits; Christ's dealing is expedient and useful, yet very unsatisfactory to his people: He is to be judge of what is good for us, his going or tarrying; not we ourselves, who are unbiased, distempered with passions; whose requests many times are but rave, and ask of God we know not what. Peter said, Matth. 17.4 Master, it is good for us to be here. He was well pleased to be upon Mount Tabor, but little thought what work God had to do by him elsewhere; so Jer. 24.5. The basket of good figs were sent into the land of the Chaldeans for their good. What good in a dispersion! but God foresaw worse evil, would befall the place where they than lived. The selling of Joseph for a slave, was to appearance evil, but God meant it for good: Gen. 50.20. God may keep us low and bare, expose us to difficulties, prejudices, reproaches, bitter sufferings, yet all is for good.  
2. Good is to be determined by its respect to the chief good, or true happiness. Now what is our chief happiness but the vision and fruition of God? it consists not in outward comforts, riches, liberty, health, honour, or comfortable relations, but our acceptance with God; other things are but appendages to our felicity, Matth. 6.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But first seek the kingdom of God, and these things shall be added unto you. Affliction taketh nothing from our solid and essential happiness, rather helpeth us to the enjoyment of it, as we increase in grace and holiness. That's evil that separateth us from God; that's good which bringeth us nearer to him. Sin separateth us from God, therefore always evil. Isa. 59.2. But affliction are not always evil, but make us more earnestly to seek after him, Hosea 5.16. And so to be trained up under the cross, in a constant course of obedience, and subjection to God, is good. Lam. 3.27. It is good that a man bear the yoke from his youth, because it keepeth him modest, humble, and sober.  
3. This good is not always the good of the body, or of outward prosperity; and therefore our condition is not to be determined by the interest of the flesh, but the welfare of our soul. If we had the world at will, we cannot be said to be in a good condition, if the Lord should deny us spiritual blessings: We are more concerned as a soul, than a body, Heb. 12.10. He verily for our profit, that we may be partakers of his holiness. He doth not call the good things of this world, that pelf which all desire, profit; but the participiation of the divine nature. Affliction is good if it be sanctified. Holiness wrought by affliction, should be more to us, than all our outward comforts.  
4. 'Tis not good presently enjoyed and felt, but waited for; and therefore our condition must not be determined by sense, but faith, Heb. 12.11. Affliction for the present is not pleasing to natural sense, nor is the fruit for the present evident to spiritual sense; but 'tis good, because in the issue it turneth to spiritual good: While under the affliction, we feel the smart, but do not presently find the benefit; Physic must have time to work; that which is not good, may be good; though it be not good in its nature, 'tis good in its use: Faith should determine so, though we feel it not, Psal. 73.1. Y●t God is good to Israel.  
5. A particular good must give way to a general good; and our personal benefit, to the glory of God, and the advancement of Christ's Kingdom. 'Twas good, yea much better for Paul to be in Heaven; yet, if it was needful for the Saints, to continue in the flesh, he submitteth. Phil. 1.24. We must not so desire good to our selves, as to hinder the good of others; All Elements will act contrary to their particular nature, for the conservation of the Universe; That may be good for the glory of God, which is not good for our personal contentment and ease; John 12.27, 28. The sense of our duty, and the desire of glorifying God, should overcome our natural inclination.  
6. In bringing about this good, we must not be idle spectators, but assisi under God▪ When we are diligent to exercise ourselves unto godliness, then evil is turned into good, and all crosses and afflictions into means of salvation; besides the elective love of God at the bottom of all, there is the actual power and influence of the Spirit, and prayer on our part, Phil. 1.19. Through your prayer, and the supply of the Spirit of Christ Jesus; and Heb. 12.11. Now no chastning for the present seemeth to be joyous, but grievous nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby. 'Tis not the bare nature of the Cross doth it, we must labour for that we look for; the Saints are not only passive objects, but active instruments of Providence; there is an exercise on our parts; we are to make use of all things, than God will bless us.  
7. If it be true of particular persons, 'tis much more true of the Church, all is for good, Psal. 76.10. Surely the wrath of man shall praise thee, and the remainder of wrath shalt thou restrain. Christ many times gets up on the Devils shoulders: All Providence is for the Elects sake, 2 Tim. 2.10. Therefore I endure all things for the elects sake, that they may obtain salvation by Christ, with eternal glory. The sufferings of the Apostles conduced to the good of true Christians; God considered the good of the whole Church.  
USE, Is Information.  
1. That the exception against God's Providence from the evils that abound in the world, is vain and frivolous. 'Twas an old doubting question, If there be a God, how are there evils? If there were not a God, how is there good? One part answereth the other; the Text more fully; he turneth evil unto good. That there are Devils, God knoweth how to make use of them, to punish the wicked, and exercise the godly; that there is sin, if there had been no sin, no Christ; that there are miseries, if no miseries, many graces would be lost; there would be no fortitude, no patience, no earnestness in prayer; that there are wicked men, it showeth Gods distinguishing Mercy, that when so many are drowned in the common shipwreck of mankind, 'tis the greater mercy that we escape; if others are bad, let us bless God that made us better. Lastly, that there is death, that there might be a passage out of this world, and a period to our labours and sorrows.  
2. It teacheth us how to interpret prayers: We have prayed for the continuance of a blessing, and lost it; for the riddance of a trouble, yet it continueth upon us; this is the very case here; if God heareth them, how come they to suffer such hard things? The spirit teacheth us to pray; now the denial of either suit turneth to good: We often come to God with carnal requests, which being interpreted, sound but thus, Give me that wherewith I may offend thee, or have my flesh pleased, or lusts fed: God findeth us doting on the creature, and we take it ill to be interrupted in our Whoredoms: We must distinguish between what is really best for us, and what we judge best; other diet is more wholesome for our souls; than what our sick appetites craveth; we are best many times when weakest, worst when strongest.  
3. It giveth us a reason of waiting: Tho we do not presently know why every thing is done, let us wait. Providence doth not work without a cause; we see it not now, but we shall see it when God turneth it to good: We must not judge of God's work by the beginning, God seemeth an adversary for a while to them that indeed enjoy his eternal love; let patience have its perfect work, and when Providence is come to a period, you will know more.  
4. What reason to trust God with events. Some things fall under our duty, others are a mere event; our care is about events rather than duty, and so we take Gods work out of his hands; and so 'tis not care, so much as carking; we inquire what shall become of us, rather than what we shall do; do you do your duty, and God knoweth how to turn all things for good, Phil. 4.6, 7. Nothing can go amiss to him that is found in the way of duty.  
5. It informeth us of the happiness of God's children: We may put in for a share; when we are sanctified to God, all things are sanctified to us; and things that otherwise would be snares, prove helps, and discouragements prove furtherances; the creature is as if it were another thing to the Saints; if they are advanced, their hearts are enlarged to God, 2 Sam. 7.2. And the king said unto Nathan the prophet, See now, I dwell in an house of Cedar, but the Ark of God dwelleth within curtains. Neh. 1.11. O Lord, I beseech thee let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name, and prosper, I pray thee, this day thy servant, and grant him mercy in the sight of this man; for I was the king's cupbearer; meaning, he had improved this place for God. When they are afflicted, they do not fret or faint, but humble themselves under the mighty hand of God, and so meet him at every turn: Oh what a blessed thing is it, to be under the special care of God, and to have all things about us ordered with respect to our eternal welfare! 'tis not so with the wicked; if God make Saul a King, Judas an Apostle, Balaam a Prophet, their preferment will be their ruin; haman's honour, Achitophel's wit, Herod's applause, turned to their hurt; if in prosperity they contemn God, in adversity they deny and blaspheme God; This evil is from the Lord, why should I wait on him any longer. As the salt Sea turneth all into salt water, so a man, is as the constitution of his heart is.  
2. USE, is Caution. 1. Against misconstruction of Providence. 2. Against non-improvement.  

1. Against misconstruction of Providence. There may be a seeming harshness in some of God's dealings, but all things considered, you will find them full of mercy and truth, Psal. 25.10. If there be a seeming contradiction between his Word and Providence, you must not always interpret the word by Providence, but Providence by the word, Psal. 73.17. Until I went into the Sanctuary of God, than I understood their end.  
2. Against non-improvement. Let us not lose the benefit by our negligence and folly; let us observe how we make profit of every thing; God would not send this affliction, did he not know how it would be good for me. Therefore to this end, 

1. Take these Motives.  
2. Consider what profit is to be gotten by afflictions.     
1. Motives.  
1. 'Tis not enough to be good in the affliction, but we must get good by the affliction. Carnal men are somewhat good in the affliction; more modest when God's hand is heavy upon them, and they are somewhat disabled or discouraged from following their lusts; yea, and may make great promises of reformation when God hath them under; but as soon as they are delivered, they encourage themselves in the practice of their old sins; as metals are melted while they are in the furnace, but assoon as they are taken out, they return to their natural hardness again. But the godly are the better afterwards, they cannot forget their old smart by sin, Josh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleansed unto this day? They remember what was the great burden in their troubles; and what was the great comfort and support under them, and are the better all their lives; but others are of another temper, Psal. 78.34. When he s●ew them, than they sought him, and enquired early after God. The sense of present smart, and the terror of an angry God, may frighten them into a little religiousness for the present, or drive them into a temporary repentance and seeking friendship and favour with God; and they leave off their sins for a time; but assoon as they are delivered, are as bad as ever; when affliction produceth temporary repentance, we are good in it, but when it produceth constancy of obedience, than we get good by it; it hath but some weak effect on us, when we are good in it, but a saving effect, when good by it.  
2. The affliction cometh as a blessing, where 'tis improved to good: 'Tis a great advantage to observe whether our afflictions come as a cross only, or as a curse; where they leave us worse rather than better, they are the beginnings of sorrows either in this life or the next; sometimes in this life, the cross goeth with a mind to return, or else some worse thing cometh in its place, John 5.14. Sin no more, lest a worse thing come unto thee. God that letteth a sinner escape one trouble, can easily reach him again, if he neglect God and his souls good; if when the smart of the rod is gone, we return again to our old vanity, the Lord can easily put us into a worse condition than before, he can heat the furnace seven times hotter, and that which cometh after is the most grievous; but especially in the next world, when God sendeth eternal punishments instead of temporal; as sometimes God breaketh up the course of his medicinal discipline, le●●eth a people go uncorrected and unreclaimed for their greater condemnation, Isa. 1.5. Why should ye be stricken any more? ye will revolt more and more. That is, 'tis in vain to seek to amend you by chastisements; when men wax the worse for all their afflictions, and will not be brought home to God, they are given over as incorrigible; a brand is put upon Ahaz, 2 Chron. 20.12. In the time of his distress, did he trespass yet more against the Lord: this is that king Ahaz. Mark him for an obstinate and obdurate sinner; now such God leaveth to themselves, Hosea 4.17. Ephraim is joined to idols, l●t him alone. They are desperate and irrecoverable, and reserved for eternal torments; this is the sorest judgement to be given up to our own ways, without any check from Divine Providence. On the other side God doth correct us in love, not in anger, when he doth bring good out of it, and by it; if it produce a thorough repentance and change, 'tis a pledge of God's love, and our eternal glory; God's faithfulness may be then observed; Psal. 119.75. I know, O Lord, that thy judgements are right, and that thou in faithfulness hast afflicted me. That he is pursuing his Covenant-love, and carrying on your salvation, though by a way not so pleasing to the flesh.  
3. That 'tis your part to get benefit by the affliction, but Gods to remove it: For the getting benefit by the affliction, falleth within the compass of our duty, but the removing the affliction is a bare event, belonging to God's Providence. We must do what is our part, and then God will do what is his; not but that God helpeth us in the improvement, for we obtain this Grace by prayer, and the supply of the Spirit of Christ▪ But the removal is wholly Gods work, and must be referred to him; therefore your enquiry should be, What am I obliged unto in such a condition? And charge yourselves with your own proper work; Elihu telleth you what reflections you should have, Job 34.31, 32. Surely it is meet to be said unto God, I have born chastisement, I will not offend any more: that which I see not, teach thou me; if I have done iniquity, I will do no more. This is work proper for us; what sins will God have to be mortified? What vanities left? What duties more effectually performed? What Graces strengthened? And then let God alone to take off the trouble when it hath done its errand; for surely he delights not to grieve and displease his people further ●han is for their profit; and he would not continue the affliction if he had not more work to do; his pity moveth him to spare the wicked when they relent under his strokes, much more to deliver the godly when they seriously profit by it.  
4. If the constitution of our hearts were right, we w●uld desire to profit by the affliction, rather than to get rid of it. This is every where represented as the temper of t●● godly, 2 Cor. 4.6. For which cause we faint not, but though our outward m●n perish▪ yet the inward man is renewed day by day. 2 Cor. 12.10. I will rejoice in in●●r●●●ies. Surely spiritual and heavenly things should be valued above earthly and carnal; not by a bare speculative approbation, but by a practical esteem; now a practical esteem is manifested by three solid effects; by our caring or seeking for the one rather than the other, Matt. 6.33. But first seek the kingdom of God, and his righteousness, and ●lith se things shall be added unto you. By quitting the one for the other, when necessity so requireth, Matth. 13.45, 46. Again the kingdom of Heaven is like unto a merchant man, seeking goodly pearl, who when he hath found one pearl of grea● price, he went and sold all that he had, and bought it. By our submission to God's dispensation, when he blas●eth and taketh away the one, to promote the other; we should be glad that it goeth well with the inward man, by the loss and decay of the outward; the lowest degree of sincerity is, that the loss of outward concernments should trouble us the less; but surely if grace be in any good degree of strength, we should rejoice and be abundantly satisfied, that God thinketh fit to take away earthly things, that thereby he may make us more mindful of that which is heavenly; and doth lessen us in the world, that he may thereby exci●e us to a more lively exercise of grace, and retrench the interests of the flesh, that the spirit may be enlarged, and kept in good plight; therefore to a child of God, an exemption from troubles is not so good, as an improvement of them: Our Lord when he taught us to pray, would have us indeed deprecate the temptation; but our chief request by way of reserve, M●tth 6.13. And lead us not into temptation, but deliver us from evil; so in his Prayer, John 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. Teaching us, our desires should be not so much to be delivered from the world, as the evil of the world; from sins rather than afflictious; and that we should seek grace, rather than deliverance: The deliverance is a common mercy, the improvement, a special mercy; carnal men may escape out of affliction, but carnal men have no experience of grace in sanctifying afflictions; and bare deliverance is no sign of special love, but improvement is; Paul rejoiced in this, that God would deliver him from every evil work, 2 Tim. 4.18. Therefore we should submit to endure the evil of chastisement, that we may escape the evil of sin; 'tis worse to be sinful than miserable; to be unclean, than to be sick; to be voluptuous, than to be poor; and so the affliction bringeth greater good, than it taketh from you; therefore Christians should be careful that they murmur not against God's dispensations; for there are two evils that we bewray thereby. 1. A despising of God. 2. A despising of holiness. And a Christian should be tender of either.  
1. A despising of God, as if he knew not what was fittest and best for you, and would send any trouble upon you, that he knoweth not how to turn to good, Job. 34.33. Should it be according to thy mind, he will recompense it; whether thou refuse, or whether thou choose. Should our condition be at our own disposal, and should God ask of us, whether we like it or no; is it not better to be satisfied in his will, and say, Surely God would not send this affliction, if he did not know how it should be good for me: We would carve out our own condition, and have our will in every thing; but is this wise or just? Must God be subject to our passions and affections? No, whether we will or no, he will take his own way.  
2. 'Tis a lessening the value of holiness, as if this profit did not countervail our l●ss. We profess we esteem grace more than wealth, and spiritual things more than carnal; but when we are put to the trial, we little regard holiness, but only mind the ease of the flesh, and therefore are so hardly reconciled to the Cross; surely that which doth us good, should not be entertained with such impatient resentment; 'tis worse in Christians, who are more obliged to count all things dung and dross, Phil. 3.7, 8, 9, 10. But what things were gain to me, those I counted loss for Christ; yea doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith, that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable to his death: But we may say as Moses to God, Behold the children of Israel have not harkened unto me, how then shall Pharaoh hear me? We cannot hope to convince a worldly man of this, That loss of estate or poverty is good; the ambitious man, that 'tis good to be despised and contemned; and the voluptuous man, that pain is sometimes better than ease; and sickness that checketh the desires of the flesh, is better than health that gratifieth them: Alas the children of God are hardly convinced that mortifying affliction is better than carnal prosperity, how then will the world believe it?  
2. What profit is there to be gotten by afflictions? 'Tis hard to instance in all particulars, because God hath several ends in our afflictions according to the distempers that need cure; but the usual profit of afflictions is seen in these things.  
1. That the time of affliction is a serious thinking time, 1 Kings 8.47. if they shall bethink themselves in the land of their captivity. We have more liberty to retire into ourselves, being freed from the attractive allurements of worldly vanities, and for the present there is some restraint on the delights of the flesh, which use to besot the mind, and hinder better thoughts: Adversity maketh men serious; the Prodigal came to himself when he began to be in want, Luke 15.17. Sad objects make a deeper impression on our sou●s, than delightful do; they help us to consider our ways, and Gods righteous dealings, that we may behave ourselves wisely, and suitable to the dispensation we are under, Eccles. 7.14. in the day of adversity, consider. See from what hand it cometh, to what issue it tendeth, what is thy duty under it, how little thou canst mend thyself, without submitting to God; that to hope to escape by ill means, is but like an attempt to break prison; 'tis better to make supplications to our Judge; these Providences are not to be lightly passed over, the Author of them is God, the occasion sin, the end repentance.  
2. 'Tis an awakening, quickening time. Some are awakened out of the sleep of death, and are first wrought upon by afflictions; this is one powerful means to bring in souls to God, and opening their ears to discipline, Job 36.10. They had still slept in their sins, if God had not awakened them by the smart discipline of the Cross; but others are quickened and awakened to more carefulness of their duty, more watchfulness against sin; and the graces of the spirit, which lay dormant in us through neglect, are more set a work; sense pleasing objects deaden the heart; Gods best children sleep, when they have a carnal pillow under their heads, Psal. 30.6. And in my prosperity I said, I shall never be moved. But now, because they do not stir up themselves, God stirreth them up by a smart rod, that faith may be working, love fervent, hope lively, prayers carried on with warmth and zeal; prayers otherwise are dead, thoughts of Heaven cold, or none; wherein all these graces are acted. Isa. 26.16. Lord in trouble they have visited thee, they pour out a prayer when thy chastning was upon them. And Hosea 5.15. I will go and return to my place, till they acknowledge their offence, and seek my face; in their affliction they will seek me early. When our gust and taste of spiritual and heavenly things is recovered, than we are awakened and in good earnest.  
3. 'Tis a learning time; this the Scripture witnesseth every where, Psal. 119.71. 'Tis good for me that I have been afflicted, that I might learn thy statutes. Psal. 94.12. Blessed is the man whom thou chastnest, O Lord, and teachest him out of thy law. God teacheth us, though he teach us as Gideon did the men of Succoth, with briers and thorns; And we read of Christ Jesus himself, Heb. 5.8. He learned obedience from the things which he suffered. He did experimentally understand what obedience was, in hard and difficult cases, and so could the better pity and help sinners, when they obey God at a dear rate. In affliction we have an experimental knowledge of that, of which but a notional knowledge before; We come by experience to see how false and changeable the world is, what a burden sin is; What sweetness there is in the promises; What a reality in the world to come; How comfortable an interest in God is; Luther said, Qui tribulantur, sacras Scripturas melius intelligunt; securi & fortunati eas legunt sicut Ovidii carmen. The afflicted see more in the Scriptures than others do; the secure and fortunate read them, as they do Ovid's verses. Certainly when the soul is humble, and we are refined and purified from the dregs of sense, we are more tractable, and teachable, our understandings are clearer, and our affections more melting. Now spiritual learning is a blessing that cannot be valued enough; if God write his Law on our hearts, by his stripes on our backs, we have no reason to complain.  
4 'Tis a repenting-time, to stir up the hatred of sin by the bitter effects of it. Jer. 2.19. Now know what an evil and bitter thing it is, that thou hast forsaken the Lord thy God, and that my fear is not in thee. Weigh with thyself, what hath brought all these evils upon thee; experience teacheth fools. So Lam. 3.39. Wherefore doth a living man complain, a man for the punishment of his sin? He hath no reason to murmur against God, when he considereth his own deserts, and that he suffereth nothing but what he hath produced to himself by his sins: And therefore we ought to have deep shame and sorrow for our former miscarriages; it conduceth to breed true remorse, to consider our folly, and the misery brought upon us thereby, Jer. 31.18. Surely I have heard Ephraim bemoaning himself thus, Thou hast chastised me, and I was chastised, as a bullock unaccustomed to the yoke: turn thou me, and I shall be turned, thou art the Lord my God. Surely after that I was turned, I repented; and after that I was instructed, I smote upon my thigh, I was ashamed. ●ea even confounded, because I did bear the reproach of my youth.  
5. 'Tis a weaning time, from the pleasures and conveniencies of the present world: First, the pleasures of the world; pleasure is the great Sorceress, that hath enchanted all mankind; they all court pleasure, though in different shapes; 'Tis deeply ingrained in our nature, and the cause of our many miscarriages, Tit. 3.3. Serving divers lusts and pleasures; and because we have divers pleasures, God sendeth divers afflictions: The soul is almost so sunk in flesh, that it ceaseth to be spirit. John 3.6. Pleasure is that which draweth us off from God, and engageth us in the Creature, Jam. 1.14. But every man is tempted, when he is drawn away of his own lust, and enticed. Now among the divers afflictions, diseases are natural penances which God hath put upon us, to reclaim us from vain pleasures. The gust of the flesh would be too strong, if God did not check it, by embittering our portion in the world. Secondly, The conveniencies of the present life, riches, honours, friendships; afflictions are sent to cure our carnal complacency, and increase the heavenly mind. Riches, Heb. 10.34. And took joyfully the spoiling of your goods, knowing in yourselves, that ye have in heaven a better and an enduring substance. Relations, p●ssessions, 1 Cor. 7.29, 30, 31. The time is short; it remaineth, that both they that have wives, be as though they had none; And they that weep, as though they wept not; And they that rejoice, as though they rejoiced not; And they that buy, as though they possessed not; And they that use this world, as not abusing it; for the fashion of this world passeth away. Friendship, John. 16 32.  
Doting on the Creature is spiritual adultery, James 4.4 The adulterers and adulteresses, know ye not, that the friendship of the world is enmity with God? who ever therefore will be a friend of the world, is the enemy of God. If an image of jealousy be set up, God will blast it, he turneth the world lose upon us, so that friends prove as broken reeds. 'Tis easy for God to prosper his people in the world, and suit all things to their own desires; but he knoweth our proneness to carnal love, and how easily our heart is enticed from himself. Our temptations would be too strong, if the world did appear in an over-amiable tempting dress; therefore he doth exercise us sometimes with the malicous, envious world, sometimes with the cares, griefs, pains, disappointments, which are incident to the present life; and will show us what a restless, empty world we have here, that we may the more earnestly look after those peaceful Regions which are above.  
6. 'Tis a time of increasing our love to God, upon a twofold account.  
1. Affliction showeth us, that nothing is worthy of our love but God; whatsoever robbeth God of it, soon proveth matter of trouble and distress to us; our hearts are the more averse from God, because they are inclined to the Creature, Jer. 2.13. For my people have committed two evils; they have forsaken me the fountain of living water, and hewed them out cisterns, broken cisterns that will hold no water. Men b●stow their hearts on something beneath the chief good, which becometh an idol and false god to them, and which they respect and love more than God: now the love of God cannot reign in that soul, where the love of the world, and fleshly lusts reigneth, 1 John 2.15. If any man loveth the world, how dwelleth the love of the Father in him? 'Tis not in him. Now the great work of grace, is to cast out the usurper, and to give God the possession of what is his own; and therefore the heart must be circumcised, before it be true to God. Deut. 30.6. The Lord thy God will circumcise thy heart, and the heart of thy seed, to love the Lord thy God, with all thy heart, and with all thy soul, that thou mayest live. First the foreskin, and fleshliness that sticketh so close to us, must be taken off, before we can adhere to God, as our proper and chief happiness: Now this is God's own work by his internal grace, but yet he useth external means, and amongst the rest sharp afflictions, to wean us from the Creature, and to show us, that we do but court our own trouble and infelicity, when we bestow our affections elsewhere; for hereby God plainly demonstrateth, that he is our All-sufficient, and Indeficient God. All sufficient, as answering all our necessities and desires; Indeficient, our never failing good, when all things fail about us. Habbak. 3.18. Yet I will rejoice in the Lord, and joy in the God of my salvation. And thus by desolating the Creature, doth he drive our foolish hearts to himself, that we may have the solid delights of his love.  
2. This love of God is the comfort by which we are supported in all our distresses. The servants of God have never so much of the joy in the Holy Ghost, as in their great sufferings; their delight in God is then purest, and unmixed. God comforteth them when they have nothing else to take comfort in, Job 16.20. My friends scorn me, but mine eye poureth out tears to God. When all friends forsake us but one, that one is sweeter to us than ever: Humble moans to God, giveth us ease and comfort, notwithstanding the neglect and contempt of man; and when the world undervalueth, 'tis enough that God approveth: Our delights in God, are often corrupted by a mixture of sensual delights, so that we cannot tell what supporteth us, God or the Creature, our remaining comforts, the help or pity of friends, or God alone. Therefore that the affliction may pierce the spirit, the Lord causeth it to be sharpened, and pointed by the scorn and neglect of men: and their strange carriage towards us, that we may fetch our supports from him alone. That still we are not barred from access to the throne of grace, there is our cordial; that we have a God to go to, to whom we may make our moan, and from whose love we may derive all our comforts: so David speaketh feelingly in deep afflictions, Psal. 63.3. Thy lovingkindness is better than life. This supplieth all his wants, and sweeteneth all his troubles; and giveth more comfort than what is most precious and desirable in the Creature.  
2. I will show you how it helpeth to raise our love to God. There are two acts of love, desire after him, and delight in him; for we love a thing when we desire to enjoy it, and find contentment in it, being enjoyed.  
1. Desire is the pursuit of the soul after God, desiderium unionis, The great act of love is an affecting of union with the thing beloved. Now, because of our imperfect fruition of him in this life, love mainly bewrayeth itself by desires of the nearest conjunction with God that we are capable of; and the motions of grace tend to this end, to conjoin us to God, or to bring God and us together; and to this end tend faith, and hope, and ordinances, and means, the word and prayer, and so Sacraments, that we may get more of God. When an house is a building, there are scaffolds, and poles, and instruments of Architecture used; but when the house is finished, all these are taken away. So here are many means to bring us to God; There is Faith, and Hope, and Ordinances; but when we come to the vision and fruition of him, all these cease, and love only remaineth. In the Heavenly Jerusalem love is perfect, because there God is all in all. But while the distance continueth, see how the hearts of the saints worketh, Psal. 63.8. My soul followeth hard after thee! All acts of the spiritual life are a further pursuit after God, that we may meet him here and there; and we may find more of him in every duty, and be united to him in the nearest way of communion that we are capable of, Psal. 27.4. One thing have I desired of the Lord, and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and inquire in his Temple. This was David's great desire, above all earthly desires whatsoever. But have the saints always this ardent and burning desire? No, 'tis mightily quenched by the prosperity of the flesh, when they have something on this side God to detain their hearts, they forget him, suck on the breasts of worldly consolation; you will find their desires are most earnest in affliction; As David, when in a wand'ring condition, Psal. 42.1, 2. As the hart panteth after the water-brooks, so panteth my soul after thee, O God; my soul thirsieth for God, yea for the living God; When shall I come and appear before thee? Naturalists tell us, that the hart is a thirsty creature, especially when it hath eaten vipers, they are inflamed thereby, and vehemently desire water. This emblem David chooseth to express his affection thereby, and his longings after God, and the means to enjoy God, when he was in his troubles; so the Prophet Isaiah, Isa. 26.9. With my soul have I desired thee in the night; yea with my spirit will I seek thee right early. He speaketh this in the person of the Church, during the time of their troubles; when God's judgements are abroad in the earth, than they had continual thoughts of God, and their endeavours were early and earnest. At other times you will find the Church flat, cold, and more indifferent, as to the testimonies of his favour, Jer. 2.31, 32. O generation, see ye the word of the Lord; Have I been a wilderness unto Israel? a land of darkness? Wherefore say my people, we are lords, we will come no more unto thee? can a maid forget her ornaments? or a bride her attire? yet my people have forgotten me days without number. They had something whereon to live apart from God; therefore afflictions are necessary to quicken these desires.  
2. The other affection, whereby love bewrayeth its self, is by a delight in God; the cream of it is reserved for heaven; but now 'tis pleasing to think of God, if the soul be in good piight, Psal. 104.34. My meditation of him shall be sweet, I will be glad in the Lord. 'Tis the solace of their hearts to entertain thoughts of God; to speak of him, and his gracious and wondrous works, is the contentment and pleasure of their souls, Eph. 5.4. Neither filthiness, nor foolish talking, nor jesting, which are not convenient, but rather giving of thanks. There is their jesting, to draw nigh to him; Psal. 122.1. I was glad when they said unto me, let us go into the house of the Lord. This is their heaven upon earth, to obey him, and serve him, Psal. 112.1. Praise ye the Lord: blessed is the man that feareth the Lord, that delighteth greatly in his commandments. Now this delight is flagged, and we even grow weary of God, and weary of well doing; we dote upon the world, and grow estranged from God, and cold in his service, till we are quickened by sharp afflictions; Then we begin to mind God again, and a serious religiousness is revived in us. The hypocrites never mind God, but in their troubles, Job 27.10. Will he always call upon God? But the best Saints need this help, and would grow dead, and careless of God, were it not for sharp corrasives. Well, now seeking after God, and delighting in God, being our great duties, we should observe how these are promoted by all the troubles thas befalls us.   

SERMON XXXVIII.  ROME VIII. 28. 
— to them that love God—  
NOW we come to the Character and Notification of the persons to whom this great Privilege doth belong. First, their carriage towards God, To them that love God.  
Doct. The Elect are specified by this character, That they love God. Here I shall show you, 

1. What is love to God.  
2. Why this is made the evidence of our interest.    
1. What is love to God. Love in the general is the complacency of the will in that which is apprehended to be good: The object is good, and love is a complacency in it: The object must be good, for evil is the object of our displicency and aversation, and apprehended as good; for otherwise we may turn from good, as evil to us; now love to God is the complacency of the will in God, as apprehended to be good. And therefore we must consider, 

1. The object.  
2. The Act.  
3. The Properties.    
1. The object. We consider God as good; there is a double motive in the object to excite us to love God, Because he is good, and doth good, Psal. 119.68. from his nature, and from his work.  
1. The excellency of his nature, he is good: There is a threefold goodness in God.  

1. His essential goodness, which is the infinite perfection of his Nature.  
2. His moral goodness and holiness, which is the infinite perfection of his Will.  
3. His beneficial goodness, which is the infinite propension that is in him to do good to the creature. All these are the object of our love.   
1. His essential goodness should make him amiable to us; partly, because the glorious perfections of his nature, are the object of our esteem, and esteem is the ground of love: We affect what we prise and value, or else we do not really esteem, prize and value it; and partly, because they are the object of our praise; now we praise God for his excellencies, to increase our love to him, and delight in him; otherwise our praise is but an empty compliment; and partly, because the Angels and blessed Spirits do admire, and adore God, for the excellencies of his nature, not only for the benefits they have received by him, but as he is an infinite and eternal Being, of glorious and incomprehensible Majesty; they are represented as crying out, Isa. 6.3. Holy, holy, holy, Lord God of Hosts! Now God must in some measure be served on earth, as he is in Heaven; Surely we should not speak, or think, or worship the infinite eternal God, without some act of love, holy delight and pleasure, Ps. 14.71. Praise ye the Lord for it is good, to sing praises to our God, for it is pleasant, and praise is comely; so Psal. 95.1. Come let us sing unto the Lord, let us make a joyful noise to the rock of our salvation, (and all this is the acting of love) for the Lord is a great God, and a great King above all gods, (there are the motives) Psal. 5.10. Let them that love thy name be joyful in thee. So that you see 'tis a great duty to delight ourselves in God's essential perfections.  
2. His moral goodness, or his righteousness and holiness. Surely this is an amiable thing, and therefore the object of our delectation. I prove it thus, First, If holiness be lovely and pleasant in the creature, why not in God? In the Saints, Holiness doth attract our love, Psal. 16.3. My delight is in the saints, the excellent ones of the earth, and Psal. 15.4. In whose eyes a vile person is contemned, but he honoureth them that fear the Lord. We are to love Saints as Saints, reduplicative, why not God as Holy and Righteous? We are to love the law of God, as it is pure, Psal. 119.140. Therefore we are to love God, a copy of whose Holiness the Law is; the same reason that doth enforce the one, doth enforce the other. Secondly, I argue, We are to imitate his Holiness and Righteousness, therefore we are to love and delight in it, Eph. 5.1. Be ye followers of God▪ as dear children; and 2 Cor. 3.18. But we all with open face, beholding as in a glass, the glory of the Lord, are changed into the same image from glory to glory. Now love begetteth likeness; 'tis the greatest demonstration of God's love to us, to make us like himself; and the greatest expression of our love to God, to desire it, to endeavour after it, to value and prise it as our happiness, see Psal. 17.15. As for me I will behold thy face in righteousness, I shall be satisfied, when I awake with thy likeness.  
3. His beneficial goodness or benignity, Psal. 100.5. For the Lord is good; for his mercy is everlasting. Therefore all his Saints should love him; we are first led to the Lord by our own interest, and the benefits we have, or may have by him, Psal. 86.5. Thou Lord art good, ready to forgive, and plenteous in mercy, unto all that call't upon thee. This doth first attract the heart of guilty sinners to seek after God, but afterwards we look upon him as a lovely object in himself; while we look upon benignity as a moral perfection in God, without the fruits which flow thence to us, 'tis an engaging thing; as 'twas observed heretofore, that Cesar's virtues were more amiable than Cato's virtues▪ Cesar's Virtues were Clemency, Affability, Liberality; Cato's virtues, rigid Justice and Fidelity in his dealings; both were amiable, but the one more taking than the other. There is somewhat a like observation, Rom. 5.7. Scarcely for a righteous man would one die, but for a good man one would even dare to die. By the righteous man is meant one of a severe and rigid innocency; by a good man, a man bountiful and useful. To apply it; God's benignity is a thing amiable, though it be considered but as an Attribute in God, not exercised and acted on us; because this most suiteth the necessities of the indigent and fallen creature; therefore the Scripture doth much insist upon it, to move us to return and seek reconciliation with him.  
2. He doth good, or hath been good to us.  
1. As in Creation, He made us out of nothing, after his own image; We must remember him as a Creator, so as to consider the obligations which lie upon us, to love, please and serve him, Eccles. 12.1. Remember thy Creator in the days of thy youth. All that we are and have, we have it from God, and for God.  
2. In redemption; Where we have the greatest representation of the goodness of God, 1 John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propiliation for our sins. 'Tis the signal instance; and Rom. 5.8. Herein God commended his love, that while we were yet sinners, Christ died for the ungodly. The fullest discovery.  
3. In the mercies of daily providence, Deut. 30.10. Thou shalt love the Lord thy God; for he is thy life, and the length of thy days. Especially in his tender care about his people, Psal. 31.33. O love the Lord, all ye his Saints, for the Lord preserveth his Saints; and plentifully rewardeth the proud doer. His hearing prayer is one instance, Psal. 116.1. I will love the Lord, because he hath heard my voice and my supplications.  
4. In the rewards of the other world, which are provided, especially for them that love him, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither hath ●ntred into the heart of man, the things, which God hath prepared for them that love him; and 1 John 3.1, ●. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Behold now we are the sons of God, and it doth not appear what we shall be: but we know, that when he shall appear, we shall be like him, for we shall see him as he is. Thus God is an object of our love.  
2. The act. 'Tis the complacency and well-pleasedness of the soul in God, as an all-sufficient Portion. This implieth,  
1. A desire or earnest seeking after God in the highest way of enjoyment we are capable of here; and so those mercies are most valued, which are nearest to himself, and show us most of God, and do least detain us from him, his favour and image; or to mention but one, his sanctifying grace and spirir; and therefore his saints are described to be those that hunger and thirst after righteousness, Matth. 5.6. They earnestly desire to be like God in purity and holiness, and his sanctifying spirit is the surest pledge of God's love, Rom. 5.5. Because the love of God is shed abroad in our hearts by the holy spirit given us; and doth most help us to love him again, Rom. 8.15. And have received the spirit of adopton, whereby we cry, Abba Father. Other gifts that conduce to please the flesh, may keep us from him, as wealth, honour and pleasures; but saving grace, as it cometh from God, so it carrieth us to him.  
2. A delight in him; so far as they enjoy God, they delight in him, Psal. 4.6, 7. Lord lift up the light of thy countenance upon us, thou hast put gladness in my heart, more than in the time when their corn and wine increased. His favour is life, his displeasure as death to their soul. Thou didst hide thy face, and I was troubled, Psal. 30.7. They look upon God reconciled as the best friend, and God displeased as the most dreadful Adversary.  
3. 'Tis their comfort and solace, that they shall more perfectly see him, and be like him in the other world, to which they are tending; when they shall behold their glorified Redeemer, and their own nature united to the Godhead, and their persons admitted into the nearest intuition and fruition of God they are capable of, and live in the fullest love to him, and delight in him, Rom. 5.2. We rejoice in hope of the glory of God.  
4. They are so satisfied with this, that their great business is to please God, and be 〈◊〉 with him, 2 Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted with him.  
3. The properties of this love.  
1. 'Tis not a speculative but a practical love. Some please themselves with fancies, and airy Religion, that consists in lofty strains of devotion, and fellowlike familiarity with God; but the true love is seen in obedience, John 14.15. If ye love me, keep my commandments; and 1 John 5 3. For this is the love of God, that we keep his commandments. Our love is a love of duty, we have such a deep sense of the Majesty of God, such an esteem of his favour, that we dare not hazard it by doing any thing which may be a breach of our duty; or a grief to his spirit, or a dishonour to his name.  
2. 'Tis not a transient, but a fixed love: Not a pang of zeal for the present, but a radicated inclination towards God, or a deep impression left upon the heart, which disposeth it to seek his glory, and do his will; the bent of the mind is to God and Heaven: They do not choose him for their portion only, but cleave to him; all their desire and endeavour, is to please, glorify, and enjoy God. Some have good inclinations, but they are as unstable as water, being divided between God and the world, Jam. 1.8. But these allow no rival and competitor with God in the soul, Psal. 73.25. Whom have I in heaven but thee? and there is none on earth that I desire besides thee.  
3. 'Tis not a cold, but a fervent love. We are not to love God after any sort, remissly, coldly, but with the greatest vigour and intention of affection; so it runneth, Matth. 22.37. Thou shalt love the Lord thy God, with all thy heart, and with all thy soul, and with all thy might. Many words are heaped together to increase the sense, that our love may be a growing love, quickened and heightened to a further degree.  
1. 'Tis God that is loved, not the creature. Thou shalt love thy neighbour as thyself, but God with all thy heart; in a moral consideration there are three beings, God, Neighbour, Self. There is a law, that you should love God, and a law that you should love your neighbour; but where is the positive law, that you should love yourselves? Turn over the Scriptures, and you will find nothing of this: There are Laws to restrain self-love, none to excite it; in this we need no Teacher; there is something in our bosoms to prompt us to love ourselves, therefore 'tis rather supposed than enforced. Paul's adverbs are emphatical, Titus 2.12. That we should live soberly, righteously, and godly. What is it to live godly, but to esteem, love, reverence, and serve God, with all our heart, and all our strength; and to live justly as to our neighbour? What is it but to love our neighbour as ourselves? What ye would that men should do unto you, do ye the same to them. What is it to live soberly as to ourselves? but that our self-love should be moderated, that we should abstain from all unlawful and superfluous pleasures, and use the lawful ones sparingly, as meat, drink, clothing, recreation; unless we would have our souls choked or snared. Self-love hath so filled the hearts of men, that there is no room, or little room left for the love of God, or our neighbour; but yet there is a measure set, how we should love our neighbour, but we cannot overlove God; there all the heart, all the soul, all the might, 'Tis modus sine modo, mensura sine mensura, & terminus●sine termino; here no excess or hyperbole hath any place.  
2. The nature of the object loved. God is infinitely and eternally good, therefore we must love God without any exceptions and restrictions; as the object of love is goodness, so the measure of the goodness, is the measure of the love; a greater good must be loved more, and a lesser good must be loved less. Somewhat besides God, may be good, but 'tis finite and limited; the Creature is a particular good, and our love to it is a particular limited love: God only is a sea of goodness without banks, and without bottom; therefore our love to God is not limited by the object, but the narrowness of the faculty. God in this life is seen darkly, and so also loved; for our love doth not exceed our knowledge; that's our defect: God deserveth more.  
3. God is loved, ut finis, as the last end; and all other things, ut media ad finem. Now common reason will tell us, that the end is desired without measure; and the means in a certain respect and proportion to the end. As for instance, when you are sick, you send for the physician, the end is health; the medicaments and prescriptions are the means▪ the end you intent absolutely, but the means you would have used in a just measure, and with respect to the end. Fasting is prescribed in measure, and blood-letting in measure; the potions neither too bitter, nor too strong; nor in too great quantity: you do not fear to be made too well, or too healthy, or too strong; this is your end. A man that giveth up himself to a scholars life, his end is learning, he doth not fear to be too learned; yet too much reading is a weariness to the flesh, and dulleth the mind; there is a greater largeness about the end, than about the means. Now God is the chief good, and so the last end. Therefore all the heart, and all the soul, and all the mind: Surely not a cold, but an high and strong love is due to him.  
4. Because of the wonder of his love towards us: The highest Angel doth not love God with such a love, as he loveth the meanest saints; and shall we love him coldly, and faintly, who hath loved us at so high a rate? I will not speak of his love which he showed us in creation, when as yet we had no being; he made us after his own image, and lords of the visible world, with bodies so exactly contrived, and souls endowed with such excellent faculties. But I will speak of the wonders of his love in our redemption, that when we were enemies, he sent his son to die for us. I urge this, I press this; this is enough for my purpose; God so loved the world, so much above the conception, or thought of men and Angels, that his Son came in the similitude of sinful flesh, and died for us. Now as one fire kindleth another, so should this love beget a like love in us. We love him, because he loved us first, 1 John 4.19.  
4. I need scarce add, that it must be a superlative love, that God must be loved above all other things; above the creature, above ourselves; not to be respected as an inferior good, nor merely as equal unto any; but above all; or else we do not at all love him; we cannot love him so much, as he deserveth to be loved: for so God only loveth himself: we cannot love him so much as the glorified Saints and Angels love him, for we are not yet perfect: we do not love him as some eminent Saints in flesh, because we it may be are novices, or because of our negligence; but we must love him more than any other thing is loved; we must love him above all, and all in and for God, or else we are not sincere, Matth. 10.37. He that loveth Father or Mother more than me, is not worthy of me. Some have a partial half-love to God, when they have a greater love to other things; then Religion will be an underling, and God's interest least minded, if any thing be nearer and dearer to us than God; and the advantages we expect from men, are preferred before the conscience of our duty to him, we cannot be upright and faithful to Christ.  
2. Why is this made the evidence of our interest in this privilege? Why those that love God, rather than those that believe in him? especially since faith is the immediate fruit of effectual calling?  
I answer. 1. The Apostle speaketh of the children of God; and children will love their father; What more natural? What more kindly? They are regenerated and sanctified by the spirit for this end, Gal. 4.6. Because ye are sons, God hath sent forth the Spirit of his son into your hearts, crying, Abba, Father. An heart inclined to God, cannot keep away from him.  
2. Of children that belong to the gospel-dispensation. Now they that love God, are the only Gospel Christians, being deeply possessed with that love which God hath showed to us in Christ, 1 John 4.19. We love him, because he loved us first. Now we see greater reasons of loving God, and are taught a more perfect way of loving God. We know God more, and feel more, and taste more of his love, Luke 7.47. Wherefore I say unto thee, her sins which are many, are forgiven, for she loved much; but to whom little is forgiven, the same loveth little.  
3. This gospel estate we enter into by faith. Now faith is such a believing of God's love to us in Christ, as giveth us a lively sense of it in our souls. 'Tis not a bare apprehension, an hearsay-knowledge, but a taste that we have by faith, 1 John 4.16. And we have known, and believed the love that God hath to us. And 1 Pet. 2.3. If so be ye have tasted that the Lord is gracious. Whatever of the love of God faith apprehendeth, and feeleth, begetteth love again; Gal. 5.6. Knowledge, and Faith, and Hope, are but the bellows to keep in this holy fire, to work our hearts to love God.  
4. This faith is the fruit of effectual calling, which is a great expression of God's love to us, who were so unworthy, 2 Tim. 1.9. and passing by thousands and ten thousands who were all as good as we, and we as deep in the common pollution as they; and in outward respects were far better, and more considerable; great, wise, and learned. 1 Cor. 1.26. Ye see your calling, brethren, that not many wise men after the flesh, not many noble, are called. And called us to such dignity, and honour, and blessedness, 1. Pet. 3.9. Knowing that ye are thereunto called, that ye should inherit a blessing. 1 Thes. 2.12. That ye would walk worthy of God, who hath called us to his kingdom and glory. 'Twas not our will, nor our worth that moved him, but his own love; Now this love calleth fo● love again: God loveth first, best, and most; but yet we should love as we can, love to our utmost; that which was begun in love on God's part, should be accompanied with love on ours.  
5. This effectual calling is the fruit of God's eternal purpose, which he purposed in himself, to save us by Christ. Vocation is actual election, the first eruption and breaking out of his eternal purpose; For as God distinguished us from others, who lay in the same polluted mass of mankind, by the purpose of his grace before time; so he actually calleth us out from others in time, to be a people to himself: therefore vocation is called election, John 15.19. Now in God's free election, we have the clearest view of his love, and our great obligations to God.  
And therefore what should more excite our love and gratitude? this was ancient love before we or the world had a being; 'twas the design God traveled with, from all eternity; And who are we, that the thoughts of God should be taken up about us so long ago? 'Tis love purposed and designed; his heart is set upon it to do us good; 'twas not a thing of chance, but fore-layed, and fore-ordained. If one doth us a kindness that lieth in his way, and when opportunity doth fairly invite him, he is friendly to us; but when he studieth to do us good, 'tis more obliging: This is a feast long in preparing to make all things ready for our acceptance, therefore this calleth for love.  
6. This purpose is followed with his watchful and powerful providence, guiding and ordering all things, that it may not miscarry and lose its effect; which is as great and sensible an argument of the love of God, as can be propounded to us. Job. 7.17, 18. What is man that thou shouldest magnify him? and that thou shouldest set thine heart upon him, and that thou shouldest visit him every morning, and try him every moment? If a Prince should form the manners of a beggar's child, and watch him at every turn, it would be a great condescension: When others are spilt on the great Common of the world by a loser providence, they are a peculiar people, who have a special interest in his love and care, and his charge. Now the Scripture delighteth to suit qualifications and privileges, Psal. 31.14. I trusted in thee, O Lord: I said, thou art my God. Isa. 58.13, 14. If tho● turn away thy foot from the sabbath, from doing thy pleasure on my holy day, and call the sabbath a delight, the holy of the Lord, honourable, and shalt honour him; not doing thine own ways, not finding thine own pleasure, not speaking thine own words; Then shalt thou delight thyself in the Lord, and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy Father: for the mouth of the Lord hath spoken it. Psal. 91.1. He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty. So here, Gods love expressed in his mindfulness and vigilancy over our affairs, should excite our love to him again; and our love will be highly recompensed by his care and mindfulness of us.  
7. These Believers and called ones, are considered as afflicted, and his purpose is to arm them against the bitterness of the cross. Nothing so fit for this use, as love; if we did love God, the burden of afflictions would be light and easy to be born, because 'tis from God it cometh, John 18.11. Love is the fittest grace to bring the heart to submit to God. Love God once, and nothing that he saith or doth, will be unacceptable to you; his commands will not be grievous, nor his providences grievous; our desires will be after him, when his hand is most smart and heavy upon us; and when sense representeth him as an enemy, yet we cannot keep off from him. Isa. 26.8. In the way of thy judgements, O Lord, we have waited for thee: the desire of our soul is unto thee, and to the remembrance of thy name.  
8. Not only with ordinary afflictions, but troubles for their fidelity to Christ; love will endure much for God, as well as receive much from him. James 1.12. Blessed is the man that endureth temptations: for when he is tried, he shall receive the crown of life, which he hath promised to them that love him. Mark, 'tis not said to them that fear him, or trust in him, but them that love him; because 'tis love that maketh us hold out in temptations, love that engageth us to zeal and constancy, that overcometh all difficulties and oppositions, for God's sake. Nihil est, quod non tolerat, qui perfecta diligit; he that loveth much, will suffer much. He cordially adhereth to God with courage and resolution of mind, and is not daunted with sufferings. Cant. 8.7. Many waters cannot quench love, neither can the floods drown it; if a man would give all the substance of his house for love, it would utterly be contemned. Love is not bribed nor quenched; where love prevaileth upon the heart, we shall esteem nothing too much, or too dear to be parted with for God's sake. As in these troubles, God's love is best known and discovered to us; so our love to God is best known and discovered also; the more we love God, the more sensible do we find it, and are persuaded that all things shall work together for good; your title is clearer, experience greater. 1 Cor. 8.3. If any man love God, the same is known of him; That is, owned by him in the course of his providence. If we are sanctified to God, all things would be sanctified to us: 'Tis otherwise with hypocrites; if God endow them with gifts, they prove a snare to them; but if you love God above all, count his favour your happiness, and make pleasing of God your constant work, and resolve to obey him at the dearest rates; you will soon find this testimony of God's love, than all the influences of his eternal love and grace shall be made out to you; and his external providence doth help you on in the way to Heaven; for a man that loveth God as his chief good, shall never be a loser by him.  
9 This is a sure and sensible note of effectual calling; for as sincere faith, is the immediate fruit of it; so true faith cannot be severed from love: This is that which maketh us saints indeed; but without it, whatever gifts and parts we have, whatever knowledge, and utterance, we are nothing. 1 Cor. 13.1, 2, 3. There may be many convictions, and purposes, and wishes, and good meanings, in those who are yet but under a common work; but till there be a thorough fixed bent of heart towards God, as our last end, and chief good, we have not a sure evidence of grace, or that our calling home to God is accomplished. Many a thought there is of the goodness of God, the necessity of a Saviour, the love of Christ, and the joys of Heaven; yet after all this, the heart may be unrenewed, and unsanctified, till this addictedness and devotedness to God; for 'tis not every wish, or minding of Christ, but an hearty sincere affection, which is required of us as to our title, Eph. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity; not for a time, not with an uneffectual love, or upon some foreign motives, but have this habitual love, which constituteth the new heart. Well then, this is a sure mark of one that hath interest in the love of God, and one of those marks which is best known to the person that hath it; for love to Christ cannot be well hidden, but will be easily discerned.  
USE. To inform us, That these are for the present excepted out of this privilege, that do not sincerely love God, and love him above all.  
They are of two sorts.  
1. Some have a weak and imperfect motion of their wills; a wish, a faint desire to please God in all, and above all things; but being overcome by their own lusts, they do not simply and absolutely desire it, and had rather please their fleshly lusts, than please God, at least the event doth so declare it; you give God nothing, if you do not give him all the heart; we are so to love God, and seek his glory, and do his will, when 'tis cross to our carnal interest; his favour must be valued as our happiness, and the pleasing of ●im made our greatest work; and for his sake we must be content to s●ffer any thing though never so hard, and difficult, and contrary to our nature: Let not such s●y, they l●ve God, that cannot deny a lust for him; nor will not for his sake venture the loss of any thing that is dear to them, either goods, or liberty, or favour of men, or preferment, or credit. Pilate was loath to venture the Jews displeasure; the Gaderenes would part with Christ rather than their swine. Surely if we put the love of God to hazard upon light occasions, we do not love him, nor count his favour our supreme happiness.  
2. Others have a deliberate resolution, and seem for the present absolutely and seriously to please God in all things, and keep his commandments; but they do not verify it in their conversations; Their purposes and resolutions are not dissembled for the present, but yet soon changed; they neither keep the commandments of God, nor study to please him; there is a moral sincerity in them, but not a supernatural sincerity. Wherein differ they? The moral sincerity is a dictate of conscience, but the supernatural sincerity is a fruit of heart-changing grace. What shall we do then? Beg such an heart of God, Deut. 5.29. Oh that there were such an heart within them, that they would fear me, and keep my commandments always. God showeth what we should do; convinced conscience showeth what purposes and resolutions we should make; but a converted heart is only able to keep them. That must be sought of God, and all good means must be used, that these purposes that we conceive to be sincere▪ may be found to be so: And God will not fail the striving and endeavouring soul, that seeketh to persevere in its holy will and purpose to obey and please God; but by internal grace, and external providence, will help us onward in our course to Heaven. But if we depend upon our purposes and resolutions, made in solemn duties, with a clear conscience, and with a deliberate and seemingly resolved will, without those subsequent endeavours which evidence they come from a renewed heart, alas they will soon come to nothing.  
2. USE, To exhort us to the love of God. The more you love him, your title is the clearer, experience greater, hopes of eternal life stronger.  
1. Consider these two things; God is lovely in himself, and hath love us.  
1. That God is lovely in himself, because of his Wisdom, and Greatness, as well as because of his Benignity. We are, or may be soon persuaded, that we ought to love him as the fountain of all goodness; but the other Attributes should attract, and draw our hearts also. I shall add this argument to all the rest; Whatever engageth us to adhere to God as an all-sufficient portion, that is certainly a motive of our love; for love is nothing else but a delightful adhesion to God; Now his infinitely glorious essence, dominion and power, engage us to adhere to him: Therefore we must press you to consider the excellency of his nature, evidenced in the absolute dominion of his providence, and holiness of his laws. We would have you consider neither, with the exclusion of the other, nor his greatness without his goodness; nor his benignity and goodness, without his greatness; neither of both without his holiness; all maketh our love more strong and regular.  
2. He hath loved us, in what he hath done already, in what he hath prepared for us.  
1. In what he hath done already in Christ, which showeth that God is love, John 3.16. God so loved the world, that he gave his only begotten son. 1 John 4▪ 10. Herein is love, not that we loved God, but he loved us, and sent his Son to be a propitiation for our sins.  
2. In what he will do; he hath greater benefits to give us, than what he hath already given. James. 2.5. God hath chosen the poor of the world, rich in faith, and heirs of a kingdom, which he hath promised to them that love him; not to learned rich benefactors, but to them that love him, and are willing to do and suffer any thing for his sake. 1 Pet. 2.9. But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people; that you should show forth the praise of him who hath called you out of darkness into his marvellous light.  
2. That love runneth a wasting on the creature; That is ruitions and destructive. This conduces to our good; if we suffer loss here, 'twill be recompensed by a greater benefit.  
I come now to the last clause, who are called according to purpose.  
Doctrine. The effectually called, are those that love God▪ and are beloved by him.  
Let me speak, 

1. Of the several kinds of calling.  
2. The properties of effectual calling.  
3. The ends of it.    
1. Let us distinguish the several kinds of calling,  
1. There is a twofold calling, proper and improper; First, the improper call is the general and common invitation of all men in the world, by the works of Creation and Providence; by all which God inviteth men to seek after him. The work of Creation, Acts 17.27. all God's works have a tongue, and a voice proclaiming, and crying up an infinite, and eternal power, who is the fountain of our being and happiness. So Rom. 1.20. The invisible things of God, from the creation of the world, are clearly seen, being understood from the things which are made. Psal. 19.1. The Heavens declare the glory of God, and the Firmament showeth his handiwork. No man can look seriously upon the works of Creation, but this thought will arise in his mind, That all this was made by a powerful, wise, and good God; he telleth us verse the 3 d. There is no speech, and language, where their voice is not heard; Though it be not an articulate, yet it is a very intelligible voice. They in effect speak to every Nation in their own language, that there is an eternal God, who must be sought after, and worshipped, and served. And as the works of Creation, so the works of Providence, whether for good or evil; Good, Acts 14.17. Nevertheless, he left not himself without witness, in that he did good. The comfortable passages of providence, are a pregnant, full, and clear testimony, that the government of the world is in the hands of a good God. So afflictive providences; some of God's works have a louder and more distinct voice than others, Micha 6.9. The Lord's voice cryeth unto the city, and the man of wisdom shall see thy name; hear ye the rod, and who hath appointed it. Or if you suppose that concerneth the Church, take Rom. 1.18. For the wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men. God doth discipline and instruct the world by his judgements, that he is holy, just, and true; Gods works speak to us, only we must take heed of a deaf ear; nonattentiveness to God's providence, made way for the prevalency of Atheism and Idolatry in the world. There are two propositions, that if well minded, and improved, would preserve a lively remembrance of God in the hearts of men; That all good cometh from God, James 1.17. Every good and perfect gift is from above, and cometh down from the Father of lights. And all evil from God, Amos 3.6. Shall there be evil in a city, and the Lord hath not done it? And that any notable effect in either kind, is a sign and witness of an invisible power. If men would not look upon all things that befall them as mere chances, they could not sleep so securely in their sins; but God would have a greater testimony in every man's bosom, that he hath a care of human affairs, and is a rewarder of such as please him, and an avenger of such as do offend him. The question about this improper calling is, What is the use of it, or whether it be sufficient to salvation.  
1. Though the works of Creation and providence reveal a God, yet these natural Apostles, Sun, Moon, and Stars, say nothing of Christ; and there is salvation in no other, Acts 4.12. They did teach the world, That there is a God, and that this God must be served, and will be terrible to those that serve him not: And possibly that God was placable, or willing to be appeased, because of the continuance of the Creation, and the manifold mercies we lost or forfeited by our Apostasy and defection from him: The Apostle saith, 'tis an invitation to repentance, Rom. 2.4. Yet the knowledge of Jesus Christ the Son of God, and of Redemption purchased to lost sinners through him, is a mystery which the greatest wits in the world could not understand, but by Gods revealing it in his word.  
2. The use of this call to those that have no other, but barely it, is to leave men without excuse, Rom. 1.20. And that it might prevail to work some restraint of sin, and to promote some external reformation in the world, for the good of mankind, Rom. 2.14.  
3. Those who have a louder call in the word▪ are the more obliged to regard this call and invitation by the works of God's creation and providence. The call by the word is more perfect, and more pressing, and suited more to work upon our thoughts, the object being more clearly and fully propounded to us; yet this latter call is not privative, but accumulative; it doth not n●ll the duty of the former call, or make it wholly useless to us, but helps us to interpret it the better; and we need all helps. Faith doth not withdraw itself from natural knowledge, and make it useless to us; though we are to exercise ourselves in the law of God day and night, yet we must not overlook the works of Creation and Providence; and whilst we study his word, neglect God's works; for they are a confimation of our faith, and a great occasional help to our love, as appear by the instructions which the holy men of God gather thence; witness David his night-meditation, Psal. 8. Thy moon and thy stars; And his morning-meditation, Psal. 19 The Heavens declare the glory of God. The glories of God which we read of in the word, are visible in the Creation; and though David preferreth the book of Scripture, yet he doth not lay aside the book of Nature. We must use the world as a glass, wherein to see the glory of God; he hath not the heart of a man in him, who is not stricken with admiration at the sight of these things; the glory of the heavenly bodies, and the wonderful variety of all creatures; and besides, there is none so good, but he needeth the mercy and direction of God, to invite him to a more frequent remembrance of him: How happy are they that have such a God for their God? How miserable they that make him their Judge and Avenger?  
2. The proper calling, is the voice of God in the word of his grace, inviting sinners to Christ. This is called his distinctly calling, Eph. 1.18. That ye may know what is the hope of his calling; And the high calling of God in Jesus Christ, Phil. 3.14. And again, That our God would count you worthy of his calling. 2 Thes. 1.11. And explained, 1 Cor. 1.9. Faithful is he which hath called you into the fellowship of his Son Jesus Christ our Lord. Now this is a more close and full discovery of God, than is to be found elsewhere; God calleth and inviteth some by the creatures only, others by his grace in Christ.  
But this being calling most properly taken, Why is it not vouchsafed to all? I answer.  
1. God is not obliged to send the gospel to any; 'Tis his free dispensation, Rom. 11.35. Or who hath first given to him, and it shall be recompensed to him again? God doth not send the Gospel by necessity of nature, or any preobligation on the creatures part, but merely of his own grace, which worketh most freely, and sendeth it where it pleaseth him.  
2. All have more knowledge of God by nature, than they make good use of, Rom. 1.21. When they knew God, they glorified him not as God. And till men improve a lower dispensation, why should they be trusted with an higher? If a vessel will not hold water, you will not trust wine, or any more precious liquor in it.  
2. God's gracious invitation of lost sinners to Christ, which properly is his calling them; is either external, or internal; external by the word, internal by his Spirit.  
1. External, by the commands and promises of the word, requiring such duties from them, and assuring them of such blessings upon obedience, Thus Wisdoms Maidens are sent forth to invite guests to her palace, Prov. 4.2. And the king's servants to call them to the marriage feast. Matth. 22.9. And so far they prevail in their message▪ that many present themselves; God would not leave us to a book, but hath appointed a living Ministry, 2 Cor. 6.10.  
2. Internal, not only by the word, but by his Spirit, and the checks of their own conscience, which is a nearer approach of his grace and power to us. By the motions of his Spirit; How else could it be said, Gen. 6.3. My Spirit shall not always strive with man. And Acts 7.51. Ye do always resist the Holy Ghost. And also by their consciences, soliciting them to the performance of their duty, and challenging them for the neglect of it; 'Tis natural duty, Rom. 2.14, 15. The Gentiles do by nature the things contained in the law; these having not the law, are a law to themselves; which show the works of the law written in their hearts; their consciences also bearing witness, and their thoughts in the mean while, accusing or excusing one another. And for acceptance of the Gospel-Covenant, 1 John 3.20, 21. If our hearts condemn us, God is greater than our heart, and knoweth all things; If our heart condemn us not, then have we con●idence towards God.  
3. This external and internal calling, may be ineffectual, or effectual. 1. The ineffectual call, consists in the bare tender and offer of grace, but is not entertained; God may knock at the door of the heart, that doth not open to him; knock by the word, knock by the motions of the Spirit, and checks of conscience; so, many are called, but few are chosen, Matth. 22.14. There is not the fruit of election, nor are these the called according to purpose.  
2. The effectual call, is, when God changeth the heart, and bringeth it home to himself by Jesus Christ; we are not only invited to Christ, but come to him by the strength and power of his own grace, John 6.44. No man can come to me▪ except the Father which hath sent me, draw him. When we yield to the call, as Paul who was extraordinarily called, saith, Acts 26.19. I was not disobedient to the heavenly vision; we have his consent and resignation recorded, Acts 9.6. Lord, what wilt thou have me to do? He yieldeth up the keys of his heart, that Christ may come and take possession. In an ordinary call, 2 Cor. 8.5. They first gave themselves to the Lord: 'Tis in other places expressed, by our receiving or embracing Christ, John 1.12. both are employed; our thankful accepting of Christ, and our giving up ourselves to him; they both go together, and where the one is, the other is also. In every Covenant, there is ratio dati, & accepti, something given, and something required: Christ and his benefits, and what we have, are and do, both are an answer to Gods call.  
2. The properties of effectual calling.  
1. 'Tis an holy calling, 2 Tim. 1.9. Who hath called us with an holy calling? And 'tis also an Heavenly calling, Heb. 3.1. Partakers of the heavenly calling, because we are called to duties and privileges, these must not be severed; some are forward to the privileges of the calling, but backward to the duties thereof: A good Christian must mind both, the privileges to take him off from the false happiness, and the duties that he may return to his obedience to God; the one is the way and means to come to the other; for 'tis said, he hath called us to glory and virtue, 2 Pet. 1.3. Meaning by glory, eternal life▪ and by virtue, grace and holiness; in the way that God offereth it, we embrace it; we heartily consent to seek after eternal glory in the way of faith, and holiness, and so by it the heart is turned by Christ, from the creature to God, from sin to holiness.  
3. The ends of effectual calling, both on God's part and the creatures. 1. On God's part, That God may show his wisdom, power, and goodness.  
1. His wisdom is seen, partly in the way and means that God taketh to convert sinners to himself. There is a sweet contemperation and mixture of wisdom and power; there is no violence offered to the will of the creatures, nor the liberty of second causes taken away, and yet the effect is obtained. The proposal of good to the understanding and will, by the secret power of the Lords grace, is made effectual; and at the same time we are taught and drawn, John 6.44, 45. No man can come to me, except the Father which hath sent me, draw him; as it is written in the Prophets, They shall all be taught of God; every man therefore that hath heard, and learned of the Father, cometh to me. There is opening blind eyes, and turning an hard heart, Acts 26.18. He worketh strongly like himself, sweetly with respect to us, that he may not oppress the liberty of our faculties; and the Convert at the same time, is made willing by his own choice, and effectually cured by God's grace; so that Christ cometh conqueringly into the heart, and yet not by force, but by consent: We are transformed; but so, as we prove what the good and acceptable will of the Lord is, Rom. 12.2. The power of God, and the liberty of man, do sweetly consist together; and we have at the same time, a new heart, and a free spirit; and the powerful efficacy of his grace doth not destroy the consent and good liking of the sinner: The will is moved, and also changed, and renewed. In the persuasive and moral way of working, God taketh the most likely course to gain the heart of man, discovering himself to us as a God of kindness, and mercy, ready to pardon and forgive, Psal. 130.4. But there is forgiveness with thee, that thou mayest be feared. For guilty creatures would stand aloof off from a condemning God: no, God hath laid the foundation of the offer of his grace, in the highest demonstration of his love, and goodness, that ever could come into the ears of man to hear, or could enter into the heart of man to conceive, viz. in giving his Son to die for a sinful world, 2 Cor. 5.19, 20. To wit, that God was in Christ, reconciling the world to himself, not imputing their trespasses unto them, and hath committed unto us the word of reconciliation: now than we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God. And not only in the offers of pardon, but eternal life and blessedness, so infinitely beyond the false happiness that our carnal self-love inclineth us unto, that 'tis a shame and disgrace to our reason, to think that these things are worthy to be compared, in any serious debate; or that all the pleasures, and honours, and profits we dote upon, should come in competition with that blessed immortality, and life which is brought to light in the Gospel, 2 Tim. 1.10. And powerful grace goeth along with all this, to make it effectual, partly, in the time of conversion, taking us in our month, and that season which is fittest for the glory of his grace; some are called in the morning, some at noon, some in the evening of their age, as Matth. 20.3, 4, 5, 6. etc. some were hired to go into the vineyard at the third, some the ninth, some the eleventh hour. That any believe in Christ at all, is mercy; that some believe in him sooner, some later, is the Lords wise ordering; He that is called betimes, may consider God's goodness, which broke out so early, before he longer provoked him, and contracted an habit of evil customs, and that God instructed him betimes to take heed of sin, and spending his fresh and flowery youth in the service of the Devil; whereas, otherwise lost days, and months, and years, would have been a perpetual grief to him. He that is called at the latter end of his days, having so many sins upon him, may be quickened to glorify God, that he would not refuse him at last, nor despise him for all his rebellions, nor remember against him the sins of his youth: That a long and an old enemy should be taken into favour. God knoweth how best to gain upon every heart; and partly, in the means and occasions which God useth to convert us; 'tis many times dispensed in a contrary way to human expectation: Paul when pursuing the people of God, some when scoffing and mocking, at least when they dreamt of no such matter. But of that hereafter.  
2. In this effectual calling, God showeth forth his love and grace.  
1. That the rise of all was his elective love: None are in time effectually called, but those that before all time were chosen to life; for it is said here, called according to purpose. From all eternity he had a purpose to be thus gracious to us; those that were in the corrupt mass of mankind, are distinguished from others in his eternal purpose before the foundations of the world, and were in time called out from others; and vocation is but election broken out, therefore called election. Trace the stream till you find the Wellhead, and you will discern, that you can ascribe your calling to nothing else, but even so father, because it pleased thee, Matth. 11.26. God before time elected us, in the fullness of time Christ gave a ransom to provoked justice for us; and in due time the effects of Gods eternal love, and Christ's purchase, are applied; and so we come to have a right to the blessedness we were chosen unto, and was purchased for us. Oh admire this grace!  
2. God needed us not; he had an only Son to delight in, Prov. 8.31. Millions of Angels to serve him, Dan. 7.10. What loss would it be to him, if the world of mankind had been destroyed? Acts 17.25. God is not worshipped with men's hands, as if he needed any thing. No, to the fullness of his happiness, nothing can be added.  
3. He was highly provoked and offended by us, for we had cast off the mercies of our Creation, and from his Creatures were become his Rebels; and then in due time Christ died for the ungodly, Rom. 5.6. and upon his death and propitiation is the offer grounded, sinners are called to repentance, Matth. 9.13.  
4. Great was our misery we fell into by reason of sin, Eph. 2.3. Children of wrath; indeed we were senseless of our misery, careless of our remedy, loath to come out of that wretched estate into which we had plunged ourselves, John 3.19. And this is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds were evil. Oh what mercy was this! that God had such pity and compassion upon us, when we had none upon ourselves! how freely then did he love us? How powerful did he work upon us? calling and conquering, ruling and over ruling all matters, wherein we were concerned, that he might convert us to himself?  
5. That he should call us who were so inconsiderable, when others were left to perish in sins, 1 Cor. 1.26. Ye see your calling, brethren, how that not many wise men after the flesh, are called. When so many were passed by, who are before us in outward respects, learned, great, and wise, and God showed mercy to us; we were as deep in the common pollution as they, and for many natural abilities and perfections, came far short of them; surely, this is merely the love and good pleasure of God  
6. This calling bringeth us into such an estate, as entitleth us to the peculiar and special protection of God. We are his charge, that he may guide all things about us for his own glory, and our good. This is intimated in the text. When once you believe God's offers, and yield hearty obedience to them, you are a peculiar people: Why? Because called out of darkness into his marvellous light. 1 Pet. 2.9. All his creatures are the work of his hands, and under the disposal of his Providence; but you have a special propriety, and peculiar interest in his love and care, whom he will maintain, and never forsake.  
7. By this calling you are interessed in his kingdom and glory to be had hereafter: For 'tis said, 1 Pet. 3.9 You are called to inherit a blessing. That is, a blessedness, which consists in the clear vision, and full fruition of God. Surely they that were naturally under the curse, should be more apprehensive of this great privilege.  
3. 'Tis an act of Power, Rom. 4.1 〈◊〉 Even God, who quickeneth the dead, and calleth those things which be not, as though they were. God only can work so great a change by his creating power, which spoke all things out of nothing. Certainly, he that can do what he will both in Heaven and in Earth, Psal. 135.3. can subdue the heart of man when he peaseth: The will of man, though never so deeply engaged in a course of sin and wickedness, cannot resist it, but yieldeth to it, Psal. 110.3. They shall be a willing people in the day of thy power. Of graceless they become gracious; of unwilling, willing; and God showeth more power in this, than in other his works; for here is a principle of resistance; as to break a skittish Horse, is more than to role a stone.  
2. The ends with respect to man. 'Tis a great mercy; this external, internal, and effectual calling, take it all together.  
1. It giveth us notice of the remedy provided for us, by the propitiaton of Christ, and the covenant founded thereupon. Light is come into the world, John 3.19. A sure way to direct us to true happiness; without it the world had been a dark dungeon, wherein guilty Malefactors are for a while permitted to live.  
2. This calling bringeth home this grace to us, and layeth it at our doors, and leaves it upon our choices; if we will accept it, well and good, Acts 13.26. To you is the word of salvation sent. What say you to it? God hath sent a gracious message to you in particular, Will you accept or refuse? And Acts 3.20. And he shall send Jesus Christ, which before was preached unto you. It doth excite us in particular, to look after the remedy of our lapsed estate.  
3. This calling is our warrant, plea, and claim, which giveth us leave to apply these privileges, if we consent to the duties required; as the Apostle saith of an office, so 'tis true of the dignity of being Christians, which is a spiritual Priesthood, Heb. 5.4. And no man taketh this honour upon himself, but he that is called of God, as was Aaron. For a man to take or receive to himself, honour and privilege, which doth not belong to him, is usurpation, which will succeed ill with him; but by calling we have God's consent; or as those, Matth. 20.7. Why stand ye here idle all the day? No man hath hired us. Before we can with any tolerable satisfaction to conscience assume such great privileges, we must produce our warrant: 'Twas encouragement to the blind man to come near to Christ, Arise, the Master calleth thee, Mark 10.49. The same hath the trembling sinner, The Master calleth thee, and wilt thou draw back?  
4. The internal effectual call giveth us an heart to come to Christ; For the power of God disposeth us to accept of his offer; and not only encourageth, but inclineth us to come to him, for his calling is sanctifying, and changing the heart, Rom. 9.25. I will call them my people, which were not my people. That is, make them to be so.  
1. USE, Harken to this calling.  
1. From the benefit: Doth God call thee to thy loss? or do thee any wrong, when he disturbeth thy sleep in sin, and invites thee to partake of the riches of his Grace in Christ? No, he calls thee to the greatest happiness thou art capable of, 2 Thes. 2.14. He hath called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. God seeketh to advance you to the greatest honour can be put upon mankind: 'Tis a blessed estate, 1 Pet. 5.10. He hath called you to his eternal glory by Jesus Christ. That, glorious happiness for ever.  
2. The great misery, if we refuse this call. None of those that were bidden, shall taste of my Supper, Luke 14.24. They are not only excluded from happiness, but are under extreme wrath and misery, Prov. 24, 25, 26. Because I have called, and ye refused, I have stretched out my hand, and no man regarded, but ye have set at nought all my counsel, and would none of my reproof, I will also laugh at your calamity, I will mock when your fear cometh.  
2. USE is, To press you to make your calling and election sure, 2 Pet. 1.10. It cannot be more sure than it is in its self, but it may be more sure to us. This may be known by these signs, ●● cation can be imagined either in God, or out of God; not in God, nothing can fall out but what God foresaw at first; nor can be frustrated for any defect of power, for he is Almighty; Angels, Devils, and Men, being subject to him, as the supreme and universal Lord.  
4. This grace is brought about in a way most convenient for the honour of God, and the good of the creature; in a way of Faith and Holiness; Faith, John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, should not perish, but have everlasting life. Holiness, Eph. 1.4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. Now faith is his gift, Eph. 2.8. We are saved by grace through faith, and that not of ourselves, it is the gift of God. And Holiness is wrought in us by the spirit of Sanctification, and that with a respect to his election, 2 Thes. 2.13. He hath chosen you to salvation through the sanctification of the spirit, and belief of the truth. God did not choose us, because he did foresee that we should be believers, or would be holy, but that we might believe, and might be holy; he could not foresee any faith or holiness in us, but what was the fruit of his own grace and elective love to us, all is still according to his purpose and grace which was given us in Christ before the world began: Faith and holiness is the way and means of bringing about his purpose, not the foreseen cause and reason, or the end; the fruit of it, not the motive to induce God to show us mercy.  
5. To promote this faith and holiness, and to preserve them till their glorified estate, God's Providence about them is very remarkable.  
1. He contriveth means to bring them into the world. Many of their Parent may be wicked and deserve to be cut off for their sins, but because there is a blessing in some of the Clusters, they are not destroyed. Many times a slip may be taken from an ill stock, and grafted into the Tree of Life; though the Grace of the Covenant runneth most kindly in the channel of the Covenant; How much more shall these which be the natural branches be grafted into their own Olive-tree, Rom. 11.24. But yet God will show the liberty of his counsels, and choose some out of families very opposite to his ways; and therefore many wicked men are spared, that they may be a means to bring into the world those that afterwards shall believe; Ahaz is let alone to beget Hezekiah, and a wicked Ammon, Josiah; and there was one in the house of Jeroboam, who made Israel to sin, one child only, in whom was found some good thing towards the Lord God of Israel, 1 Kings 14.13. a godly young man, that had in his heart the true seeds of Religion.  
2. When they are born, God hath a special care of them, that they may not die in their unregenerate condition; from the womb the decree beginneth to take place and be put in act, Gal. 1.15. It pleased God, who separated me from my mother's womb, and called me by his grace. Jer. 1 5. When thou camest out of the womb, I knew thee. He took special notice, that that child was a vessel of mercy, and to be employed for his glory, and used for such and such purposes, as he had designed them unto; to fit them with such a constitution of body and mind, as might best serve for that use; if a man would trace the progress of Providence, he would plainly see that God still hath been pursuing his choice; and that that antecedent love, which is the fountain of all our mercies, is it which rocked you in your cradles, suckled you at your Mother's breast, trained you up, and took care of your nonage, visited you with his early mercies, disposed of several Providences for your safety and preservation; 'tis said, in Heaven we shall know as we are known, 1 Cor. 13.12. compare, Gal. 4.9. But now after that ye have known God, or rather are known of God. Then we shall understand how many several circumstances concurred to bring us home to God, and how the goodness of God hath gone along with you from time to time, to preserve you till the time of Grace was come, rescued you in eminent dangers, when the thread of your life was likely to be fretted asunder.  
3. The dispensation of means, and the directing of means to such a place and people, where and among whom the course of your life fell. Not only the Doctrine, but the journeys of the Apostles were ordered by the Spirit, Acts 16.7. They assayed to go into Bythinia, but the spirit suffered them not, Acts 13.26. To you is this word of salvation sent. Not brought by us, but sent by God; not only in regard of his institution, but providential direction; certainly there is a special Providence goeth along with ordinances, and they are ordered and directed with respect to Gods elective love; he sendeth, furnis●eth, continueth able instruments, Acts 18.10. I am with thee, and no man shall let on thee to hurt thee, for I have much people in this city. Wherever God lighteth a candle, he hath some lost groat to seek: He had much people belonging to his election in Corinth; God doth not say, because there are much people; though it is good casting out the net where there is store of fish; but I have much people; he understandeth not the Corinthians, which were converted already: so there were few or none at that time in Corinth, but to be converted; they were God's people, elected, and redeemed by him, though as yet wallowing in their sins. Therefore the first moving-cause of all this business, was the election of God, or his purpose to call them; the persons never thought of seeking means for themselves, and have not an heart to entertain them for a long time; but God is at work for their good, when they intended no good to themselves. We read of saints in Nero's household, Phil. 4.22. Who would look for saints in the family of so bloody a persecutor? yet the Gospel could find its way thither, and seize on some of his menial servants; for God had strange ways and methods to convert those that belong to his grace; I cannot say to them, but to some others, Christ was made known to them by Paul's defence, 2 Tim. 4.17. Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might be fully known, and that all the Gentiles might hear.  
4. In blessing the means, quite besides the purpose and intention of the parties that receive benefit by them as appeareth by the circumstances of their conversion, and first acceptance of Christ; many times they come where they may hear of God, and Christ, with careless and flight spirits, or drop in by chance, as Paul's Infidel, 1 Cor. 15.24, 25. There cometh in one that believeth not. How many do thus stumble upon grace, unawares to themselves, not minding or desiring any such matter, but God directeth a serious word that pierceth into their very hearts; sometimes God calleth them, when opposing and persecuting, as Paul, Acts 9 Vergerius. Many when they came to scoff, have felt the mighty power and Majesty of God in his ordinances; and what begun with scoffing, ended in a more serious work, Isa. 57.18. He went on frowardly in the way of his own heart: I have seen his ways, and I will heal him. The officers that came to attack Christ, John 7.46. said, Never man spoke like this man. Sometimes men have been loath to come, drawn with much importunity, against their inclination, and prejudices, John 1.46. Can any good come out of Nazareth, saith Nathaniel to Philip? come and see; and there he met with Christ. The Galileans were a ruder part of the Jews, a gross and blockish sort of people; it was generally conceived, no Prophet was of that Country, where Jonah was; thus Nathaniel held off out of a prejudicated opinion. Many of these things which come as it were by chance to us, and without our foresight, are well foreseen, and wisely ordered by God; As Augustine was carried besides his purpose, that God's purpose might come to pass in the conversion of Firnias a Manichee.  
5. In suiting all his dealings with them, so after conversion, that they may be kept blameless to his heavenly Kingdom, John 10.3. Christ calleth his sheep by name, knoweth all his flock particularly, taketh notice of all their persons and conditions, hath a special affection to them, and care of them; so Psal. 1.6. The Lord knoweth the way of the righteous, knoweth their necessities, straits, hopes, burdens, and temptations. His business in Heaven, is to order his providence for their good, 2 Chron. 16.9. sometimes giveth seasonable correction, Psal. 119.75. I know, O Lord, that thy judgements are right, and that thou in faithfulness hast afflicted me. 1 Pet. 1.6. Now for a season (if need be) ye are in heaviness; sometimes to lessen the affliction, or remove it, Psal. 125.3. For the rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands to iniquity. And 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above that you are able, but will also with the temptation make a way to escape, that ye may be able to bear it. God considereth who needeth chastening, and who needeth protection and deliverance. Thus I have stated it.  
2. I shall give you an argument or two to confirm it.  
1. That there is a difference between man and man, is plain and obvious to sense; some are good and holy, others are naught and wicked; some understand the Gospel, others are ignorant of it; some scoff, others believe; some have a dead faith, others a lively and deep sense of the world to come, and make preparation accordingly: ask the reason of this difference, whence is it? you will say their choice and inclination; some choose the better part, others abandon themselves to their justs and brutish satisfactions: true. But whence cometh this different choice and inclination? Experience showeth us, that man from his infancy and childhood, is very corrupt, and more inclinable to evil than to good; to things earthly, than Heavenly; carnal, than spiritual: and you may as well expect to gather grapes from thorns, and figs from thistles, as that man of his own accord should become good and holy; and that we should be able to bring our own hearts to love God, and delight in God, Job 14.4. Who can bring a clean thing out of an unclean? not one. Well then, since all are not good, but some are, whence cometh the difference? Is it from a better temper and constitution of body? That is a benefit and gift of God, but this is not the whole cause; many besot brave wits, and spoil an excellent temper and constitution of body, by their intemperance and incontinency; and on the other side, many of crabbed and depraved tempers, master their natural inclination by grace; and God doth often choose beams and rafters for the Sanctuary, of the most crooked timber. Is it education, and setting their inclinations right from their infancy? 'Tis, I confess, a great advantage, to be brought up in the nurture and information of the Lord, in a course of virtue and religion, Prov. 22.6. Train up a child in the way that he should go, and when he is old he will not depart from it. The first infusions stick by us, and conduce, if not to conversion, yet to conviction; but many wrest themselves out of the arms of the best education, and turn the back upon all those godly counsels and instructions which are instilled into them. Is it the ordinances and means of grace? these certainly have great force and efficacy this way; God knoweth what keys will fit the wards of the lock; if any thing, the Doctrine of the Gospel will do it. But they have not all believed, Rom. 10.16. For Isaiah saith, Who hath believed our report? We see the same seed that thriveth in the good and honest heart, is lost in highway, stony, thorny ground; the difference is not in seed, but soil, whatever means and helps you can imagine, all is nothing, till God puts a new heart into us. Is it a good temper and disposition of mind, so that grace is represented to us congruously, so that it findeth us fitly prepared? Certainly seasons should not be over-slipped; but yet this is not the adequate cause of conversion, that some believe, others not, because we are so happy to find them in a disposition of mind to obey the word; we see that many that come with an ill disposition and temper of soul to hear the word of God, yet God taketh them by the heart; people should bring a prepared mind, free from distractions and prejudices; but that is not all that is necessary: we are to use the means, but the success is from God, who will take his own time; Christians when they think themselves best prepared, find not that efficacy in the word they could desire.  
2. All good is of God, 1 Cor. 4.7. Who maketh thee to differ? And what hast thou, that thou hast not received? And Jer. 24.7. I will give them a heart to know me. 'Tis his grace maketh the difference, Matth. 13.11. 'Tis given you to know the mystery of the kingdom of Heaven, but to them it is not given. The cause of putting a difference between the one and the other, is in the will of God the giver: The advantages in the means, of better temper, better ministry; somewhat there is in that, Acts 14.1. They so spoke, that a great multitude of Jews and Greeks believed; all this is to be imputed to God's external providence; one way of preaching may be more apt to convert souls than another; a dart headed, and feathered, and sent out of a strong bow, will pierce deeper, than falling of its own weight; pure solid Doctrine, rationally enforced, is more likely to do the deed: But yet the thorough cause of the difference is internal grace, changing the heart, and powerfully inclining it to God, Acts 11.21. The hand of the Lord was with them, and a great number believed, and turned to the Lord. 'Tis God's mighty power maketh the difference.  
3. Whatever God doth in time, he purposed to do before all time; for God doth nothing rashly, and by chance, but all by counsel and predestination, 'tis according to his purpose, especially in man's salvation; nothing is done, but what he decreed to be done, even the least circumstance, time, means, and occasion, 'tis all according to purpose, not of yesterday, but from all eternity. Acts 9.11. God's sending Ananias to Paul; and was not that foreknown and determined?  
USE. Is to press us to admire grace. Nothing moved God to let out his love upon us, but his free, eternal, distinguishing love; nothing keepeth the heart so right with God, as a due sense of his free grace and love; for the glory of his grace was the great thing God aimed at, in all his dealings with us, Eph. 1.6, 12. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved; That we should be to the praise of his glory, who first trusted in Christ. Rom. 9.23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. This is the study of the saints, Eph. 3.18, 19 May be able with all saints, to comprehend what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge. 'Tis the great excitement to duty, 2 Cor. 5.14. The love of Christ constraineth us. Rom. 12.1. I beseech you by the mercies of God. 1 John 4.19. Titus 2.11, 12. It breedeth a good spirit, if love is at the bottom of all our duties.  
2. We have the truest view of our obligations to God, in his elective love; aulcius est ipso fonte. Nothing will so much excite our love and gratitude, as to consider,  
1. That God All sufficient, who needeth nothing, should choose us. He might have possessed himself, if he had never created any thing without himself; if you remove all Creatures from him, you detract nothing from God; if you add all to him, you increase nothing in God; 'Tis the Creatures indigent condition, that maketh him go without his own compass for the happiness of his being; man cannot be happy in loving himself, nor be satisfied in his own intrinsic perfections, therefore seeketh supplies from abroad; but God's happiness is to love himself, and delight in himself.  
2. That when God would look abroad among the Creatures, he would choose us whom he found in the polluted mass of mankind, and make us objects of his grace; and when he came to call us, found us entangled in other sins, as Abraham the father of the faithful, an Idolater, Joshua 24.2. every one that looketh into himself, will find they were in temper to choose any thing, rather than Christ, unless the Lord had prevented us by his goodness, and turned our crooked wills; and if we consider, why we taken, and others left, Jer. 3.14. I will take you one of a city, and two of a family. And lastly, if we consider this powerful prosecution of his eternal purpose, This certainly will excite our love and gratitude.   

SERMON XXXIX.  ROME VIII. 29. 
For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first born among many brethren.  
HEre is a reason, why all afflictions work together for good to the called according to purpose, because they were predestinated to be like Christ in all manner of likeness; in sufferings, holiness, felicity. In sufferings, they must be afflicted as Christ was; he had his share, and they have their share, Col. 1.24. I rejoice in my sufferings, that I may fill up what is behind of the sufferings of Christ, in my flesh; Christ mystical is to suffer so much; he was appointed, and they are appointed, 1 Thes. 3.3. That no man should be moved by these afflictions: for yourselves know, that we are appointed thereunto. Holiness, we are to be holy as he is holy, as well as afflicted, as he was afflicted; 1 Pet. 1.15. and again for felicity, his sufferings had a good end, so shall ours; he bore afflictions, and passed through them to eternal glory, The captain of our salvation was made perfect by sufferings, Heb. 2.20. So in us, the cross maketh way to the Crown; we can go no other way to Heaven than Christ did. Therefore the conclusion out of all, is, That afflictions work for good; they do not infringe our holiness, but promote it rather, if we be humble, meek, and patient as Christ was; they do not infringe our happiness, for still it fareth with us as it did with Christ; as he was a pattern in bearing afflictions holily, and courageously, so in the Crown of glory to be obtained after the victory. He was the leader of a patient and obedient people to everlasting happiness; so that here is a double argument, Why all afflictions must turn to good? because our afflictions fall not out besides the purpose of God; as not in Christ, so not in us; the head was to bear his share, and the members their share; and because the cross and sufferings are a means conducing to conformity to Christ in holiness and happiness; for whom he did foreknow, etc.  
In the words observe, 

1. The way God took in bringing his children unto glory, by conformity to Christ, in those words, To be conformed to the image of his Son.  
2. The grounds of this conformity, set forth by two words, foreknowledge and predestination; whom he did foreknow, he also did predestinate.  
3. The reason of this conformity to Christ; that he might be the firstborn among many brethren; that is, that he might have the privilege of the elder Son, or the true and proper heir: the elder Son was to be the head of the family, and lord of all the rest of the brethren. Let us explain these things.    
1. The way and end aimed at; to conform us to the image of his Son; That is, in resemblance to Christ, that we might enter into glory the way by which Christ entered, by a life of sufferings, and hardness.  
2. The grounds of this conformity; God's foreknowledge and predestination. The first of these terms implieth his gracious purpose to save us; foreknowing here, is choosing, or taking them for his own from all eternity, 1 Pet. 1.2. Elect according to the foreknowledge of God; That is, according to the eternal purpose of his love to them. For having all Adam's posterity in his eye and view, he freely chose them; they were in a sort present to God, and in his eye, before the foundation of the world; so that his foreknowledge is his purpose to do them good: the other word predestination, is his appointing them to come to glory by the way of faith and holiness; for to destinate, is to appoint, or order means to a certain end; and to predestinate is to appoint aforehand; and this predestinating is used of God's act, because when man willeth, or chooseth, or ordereth any thing, it presupposeth an antecedent goodness in the things which he willeth or chooseth, or an antecedent conveniency in the thing ordered, to the end to which it is appointed, which is prudent destination; but when God chooseth, or willeth, or ordereth any thing, he causeth this goodness or conveniency to be in it; and therefore 'tis properly called predestination. Well then observe, Not things, but persons, are here spoken of; whom he did foreknow, he also did predestinate; his foreknowledge implieth his favour, and his choice, John 10.14. I am the good shepherd that know my sheep, and am known of mine; and verse 27. I know them, and they follow me. And his predestination, is his appointing them to come to such an end, by convenient means; sometimes 'tis applied to privileges, sometimes to duties; to privileges, because of the conveniency of antecedent and subsequent privileges, so Eph. 1.5. He hath predestinated us to the adoption of children; 'tis fit we should be made children, before we have a right to a child's portion; therefore God by predestinating us to the adoption of children, maketh us fit to obtain the inheritance. Sometimes to duties; as to faith, Acts 13.48. As many as were ordained to eternal life, believed; and in the text, to holiness; he did predestinate us to be conformed to the image of his Son; that is, by predestination he bringeth it to pass, that in time they do resemble Christ. The order and course of Gods saving the elect, must not be broken; he hath decreed and forecasteth by what means he will bring them to glory: in short, foreknowledge and predestination agree, in that both are eternal, but they differ in the formality of the notion; foreknowledge noteth his choice, or the purpose of his love; predestination his decree to bring things to a certain end, by certain appointed means; and so he did fore ordain, and design them by conformity to Christ in life and suffering, to come to celestial glory; and thus by foreknowing he did predestinate, and by predestinating he did foreknow.  
3. The reason of this conformity to Christ; that he might be the firstborn among many brethren. That is, that he might have the honour due to the first born; the first born was lord of the rest of the family, Gen. 27.31. I have made him thy lord, and the rest of his brethren have I given to him for servants. The first born gave to the rest of his brethren, a share of his father's goods, reserving to himself a double portion. Deut. 21.17. Now this is applied to Christ, who is Lord of the Church, or head of the body; Col. 1.18. and heir of all things, Heb. 1.2. And by virtue of this relation to the Church, he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first it in all things, or as we translate it, he must in all things have the preeminence, Col 1.18. in our conflicts and trials he is the captain of our salvation, Heb. 2.10. in holiness he is our pattern or copy, 2 Cor. 3.18. primum in unquoque genere est mensura & regula Coeterorum, in our glory and blessedness he is our forerunner, Heb. 6.20. having actuali● taken possession of that felicity and glory which he spoke of to his followers; so that Christ's honour is reserved, and believers are comforted, whilst they follow their Head and Leader in every state and condition.  
Doct. That the elect are in time distinguished from others, by being conformed to the image of Christ.  
1. Wherein this conformity to Christ consisteth.  
2. Why this is the distinction between the elect or called according to purpose, and others.  
1. Wherein this conformity to Christ consisteth? I answer, In Three things.  
1. In sufferings and afflictions. In our passage to a better estate. As by the bounty of God, we taste somewhat of the world to sweeten our pilgrimage; so also somewhat of the evil of the world, to make us hasten our journey; and herein we are made conformable to Christ, who was a man of sorrows, Isa. 53.3. This must be expected by us; for John 15.20. The servant is not greater than the Lord; if they have persecuted me, they will persecute you also. Art thou poor? none of us is so poor as Christ was Hast thou many enemies? he had more, and was pursued with greater malignity. It must be patiently endured by us, 1 Pet. 2.21. Because Christ also suffered for us, leaving us an example that we should follow his steps: we that look for his glory, must bear his cross. Now he calleth us to no harder lot than he himself endured, or to go in any part of rough way, that he hath not trod before us; surely they that fancy to themselves an easy life, free from all kind of sufferings and molestations, must seek another leader, 2 Tim. 2.11, 12. If ye be dead with him, ye shall also live with him; if we suffer with him, we shall also reign with him. We must be like him, whom we have chosen for our head and chief in every state; what do we with Christianity, if we refuse to be like Christ? we must be holy, as he was holy, and afflicted as he was afflicted, 2 Cor. 4.10, Always bearing about in our body the dying of the Lord Jesus. When name dieth, and interests die and languish; when we are scorned, and reproached, despitefully used for righteousness sake, we carry up and down with us the lively resemblance of the sufferings of Christ, and so we begin to look like Christians; and however this seemeth to be troublesome and distasteful to those who are blinded with the delusions of the flesh▪ yet a believer should count it his glory, honour, and happiness, as Paul reckoneth it among his gain and great advantages he had by Christ, Phil. 3.10. That I may know the fellowship of his sufferings▪ and be made conformable to his death, and count all things but loss and dung in comparison of it. The bitter cross should be made lovely to us, because hereby we are made more like our Lord and Master; if our sufferings go on to death, we have the same issue that Christ had, and must endure it on the same comforts, Heb. 12.2. Looking to Jesus the author and finisher of our faith; who for the joy set before him, endured the cross, and despised the shame; and is set down at the right hand of God. Death its self is a passage to life, therefore is Christ called the first begotten from the dead, Revel. 1.5. Well then; Afflictions come not by the will of man, nor the bare permission of God, but his special Decree; we are predestinated to be conformed to the image of his Son.  
2. In righteousness and holiness. God hath appointed his chosen ones, to be like his own Son in holiness; this the Scripture doth every where witness, Phil. 2.5. Let the same mind be in you that was in Jesus. And Matth. 11.29. Learn of me, for I am meek and lowly. John 13.15. I have given you an example, that you should do as I have done. Col. 3.13. Forgiving one another, as Christ forgave you; and in many other places. Many reasons there are for it, why this part of the conformity should be most regarded.  
1. This is the end of conformity to him in our afflictions, Heb. 12.10. that we may be partakers of his holiness; that we may live a life of patience, and holiness, and contempt of the world; for otherwise God would not afflict, but for our profit; he doth not grieve his children willingly, but as there is need and cause.  
2. This is the way to conformity to him in glory. We that look for immaculate felicity in the other world, must be like him for eximious sanctity in this world, 2 Cor. 3.18. We are changed into his image and likeness, from glory to glory; 'tis begun here, and perfected there; eternal glory is little else but holiness perfected; and spiritual life issueth into the heavenly, as the Rivers lose themselves in the Ocean; therefore we shall never be like him in glory, unless we be like him in Grace first; this is the pledge of our beatitude.  
3. This is a sign of our communion with Christ, 1 John 2.6. He that saith he abideth in him, ought also to walk as he walked. If his spirit be precious to you, is his example of no regard? Do you value his benefits, and slight his holiness? 'Tis a sign you esteem him for your own turns. You love Christ the Saviour, and hate Christ the Sanctifier; you would abide in him to have his happiness, but you would not abide in him to imitate his obedience; this is perverse and unthankful dealing; no, you must mind both, if you would justify your pretensions of adhering to Christ.  
4. This will give us boldness in the judgement, 1 John 4.17. We have boldness in the day of judgement; because as he is, so are we in the world. That day may be consideted in esse rei, or in esse cognito; in esse rei, the day its self, when a perfect distinction is made between the sheep and the goats, elect and reprobate; now you shall stand in the judgement, for Christ will own his own image, acknowledge his mark; in esse cognito, in our present apprehensions of it, that when we think of it, we may have boldness; this giveth you joy and confidence for the present; sincerity breedeth confidence; when we are like Christ, our consciences are emboldened against the terrors of judgement to come.  
3. In felicity and glory. Conformity to Christ showeth us not only what we should do, but what we may expect; the Scripture speaketh of this conformity to him in glory both as to the body, and as to the soul; the body, Phil. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body. And the soul, 1 Cor. 15.4. As we have born the image of the earthly one, we shall also bear the image of the heavenly, 1 Joh. 3.2. When he shall appear, we shall be like him; and Psal. 17.15. But as for me, I will behold thy face in righteousness, I shall be satisfied when I awake with thy likeness. Our blessedness standeth in Communion with God, and conformity to him; or the vision and fruition of him; when we are thoroughly ehanged into his likeness, we are in our perfect estate; holiness for the present standeth in the intuition and sight of God, which we have by faith, and that Communion we have with him in the duties of obedience. God is an holy and happy Being; our conformity to his holniess is more exact; our communion with him as the fountain of all happiness is more full; we are in a capacity for a more perfect reception of his benefits.  
2. Why this is the distinction between the elect and others. This conformity to the image of his Son.  
1. This suiteth with God's design of recovering man out of his lapsed estate, by setting up a pattern of holiness and happiness in our nature. To evidence this, I will show,  
1. That our primitive glory was God's image; Let us make man after our image and likeness, Gen 1.26. This was our perfection, which made us amiable in the sight of God, and was bestowed upon man as a special and eminent favour; this was the Ornament and Crown of Glory, which he would put upon a creature, which was his masterpiece, and the most excellent of all his works; and indeed what greater perfection can be in a creature than the nearest resemblance to his Creator? now this being lost by sin, to have this restored is the true glory of man, 2 Pet. 1.4. That we may be made partakers of the divine nature. We read, Prov. 12.26. That the righteous is more excellent than his neighbour. Namely, as he hath more of the image of God upon him; 'tis not the rich, the honourable, the powerful man, but the righteous man is more excellent; he hath more of God, and more of a divine Spirit in him, than all the rest of the world have; the Saints are called the excellent ones of the earth, Psal. 16.3. as the wicked are called vile persons, Psal. 15.4. Wickedness maketh a man base and vile, as holiness puts honour and glory upon them; therefore this is the greatest excellency we are capable of, to come as near to God as we can, in Wisdom, Purity and Holiness.  
2. When this glory was lost, none was fit to restore it, but Jesus Christ, the Son of God, incarnate, or made man; For thereby the glory of the Father was again visible in him in our nature, Col. 1.18. He is the image of the invisible God. Heb. 1.3. The brightness of his father's glory, and the express image of his person. He was made flesh, that the perfections of the Godhead might once more shine forth in humane nature; in an image there must be similitude and likeness, and deduction, or a means of conveying that likeness; therefore to make us like God, there must be a fit means; God is is a pure Spirit, we are creatures that indeed have an immortal Spirit, but it dwelleth in flesh; therefore to make us like God, the word was made flesh, and dwelled among us, and we beheld his glory as the glory of the only begotten Son of God, John 1.14. So by this means was this likeness deduced, and the image of God restored to lost man, and man restored to God's favour, and made capable of happiness; therefore all the heirs of promise are predestinated to be conformed to the image of his Son, or to God appearing in their nature.  
2. Because they are all called after Christ's name, Christians from Christ: now all that are called after Christ's name, should be framed after his image, otherwise they will be called Christians to the disgrace of Christ; the Apostles never transferred their names to their disciples. They were of several factions, that said, one, I am of Paul; another, I am of Apollo's; another, I am of Cephas; and I of Christ, 1 Cor. 1.13. No, we are all of Christ, and called Christians, because we partake of his purity and holiness; surely than we ought to transcribe Christ's life, and live as if another Jesus Christ were come into the world, Let every one that nameth the name of Christ, depart from iniquity, 2 Tim. 2.19. He that nameth the name of Christ, that calleth himself by Christ name, or undertaketh the profession of the faith of Christ, must depart from iniquity as Christ did.  
3. Because all that are elected by God, and redeemed by Christ, are sealed by the spirit; and what is the seal of the spirit, but conformity to the image of Christ? 'tis often spoken of in Scripture▪ Eph. 1.15. Ye are sealed by the Holy Spirit of promise, and Eph. 4.30. and grieve not the Holy Spirit, whereby ye are sealed to the day of Redemption. 2 Cor. 1.22. Who hath sealed us, and given us the earnest of the Spirit? What is it but the image of Christ impressed upon the soul by his Spirit? A seal prints on the wax, that which is engraven upon its self. Prince's stamp their own image on their Coin; so doth the Holy Ghost form Christ in us, or imprint the image of God upon our souls; now they that are thus sealed, have God's mark, and are his peculiar treasure, and the first fruits of his creatures; chosen out from others, to be a people to serve, please, glorify, and enjoy God; so that if a man be to examine, and judge his own estate, this is that which he is to look after, whether he be conformed to the image of Christ, yea, or no; 2 Cor. 13.5. Examine yourselves whether you be in the faith; prove yourselves; know ye not your own selves, that Jesus Christ is in you, except ye be reprobates? That is it your observation and search must fix upon, whether Jesus Christ be in you, or no.  
1. Christ may be in you objectively, as he is apprehended and embraced by faith and love; the object is in the faculty; things we often think of, and love, are in our minds and hearts; that is not it, or not all you seek after.  
2. Again, Christ is in you effectively, as a principle of a new and heavenly life by his spirit, Gal. 2.20. Christ liveth in me. That indeed is more.  
3. Christ is in you representatively, or by way of conformity, Gal. 4.19. Till Christ be form in you. Whether his nature and graces be there, whether you do resemble him in nature and life, this is that you seek after, as the fruit of the former.  
4. Because Christ was an example; this hath great force. I take it for granted that 'tis a great advantage not only to have a rule, but a pattern and example; because man is so prone to imitate, an example in our nature maketh it the more operative; therefore Christ came to be an example of Holiness, and Patience, and Happiness, to us.  
1. By this example our pattern is the more complete. There are some graces wherein we cannot be said to resemble God, as in humility, patience, obedience; these things imply inferiority and subjection; and God is inferior to none; but there are other graces, as Knowledge, Wisdom, Justice, Mercy, Purity, wherein we resemble God, but in the other we have pattern from Christ, Humility, Matth. 11.29. Obedience, Heb. 5.8. Patience, 1 Pet. 1.21. These are hard duties, go against the bent and hair; but when the Son of God will submit to them, and give us the example, shall we refuse to live in that manner, and by those laws the Son of God chose to live by? Besides, 'tis the more likely he will pity and help us, because he knoweth what 'tis to obey in these cases.  
2. This example showeth, that an holy life is possible to those who are renewed by Grace. Christ hath humbled himself, and obeyed God in our nature, and so had the interests of flesh and blood ●o gratify as well as others; therefore all these things may be done by those that have not divested themselves of flesh and blood; to assure us the more of this, Christ chose a life that might minister instruction to all men; rich and poor, bond and free, may imitate him; persons retired and solitary, and those that live abroad in the world, learned and unlearned; had he lived deliciously, and conquered Kingdoms, and acted as a free Monarch and Potentate, the poor might have been disheartened; but the meanest may learn of him; and the others need not be discouraged if they have an heart to subordinate all to God; Christ sanctified a free life.  
3. This example showeth what will be the issue and success of a life spent in patience and holiness. Christ when he had fulfilled all righteousness, and suffered what was necessary for our Redemption, went home to God, and entered into that glory he spoke of, and was received up into Heaven as the reward of his obedience, 1 Pet. 1.21. God gave him glory, that our faith and hope might be in God. That this might be a visible demonstration to the world, what shall be the end of a life spent in Holiness and Obedience.  
1. USE is Information. 1. What little hopes they have to get to Heaven who are no way like Christ.  
1. So unlike him in Holiness. When Christ spent whole nights in prayer, they either pray not at all in secret, or put off God with the glance of a short compliment; 'twas as meat and drink to Christ to do his Father's will, and 'tis their burden; Christ was humble and meek, they proud and disdainful; Christ went about doing good, and they go about doing mischief; Christ was holy and heavenly, they vain and sensual; darkness is as much like light, as they like Christ: Instead of showing forth the virtues of the Redeemer, they are of their father the Devil, and his lusts will they do, 1 Pet. 2.1. Compared with John 8.4.  
2. So unlike him in patience and courage under sufferings. Christ obeyed God at the dearest rates, and they are drawn from their duty by a small interest, a weak temptation, a shameful pleasure, a slight injury; the greatest things that can befall us, are in comparison of eternal glory, but a light affliction, which is but for a moment; our sufferings cannot be long; for the chains which unite the soul to the body are soon broken.  
2. It informeth us how we should be satisfied in our good estate, or know whether we have the true holiness; viz. when we are such in the world as Christ was in the world; some are satisfied, and content themselves with this, they are not as other men, who are beasts in man's shape, Luke 18.11. God, I thank thee, that I am not as other men, extortioners, unjust, adulterers, or even as this publican. This is a sorry plea, when we have nothing to bear up our confidence, but the badness of others; others seek for virtue among the Heathens, and think their perfection lieth in imitating the Pagan gallantry; 〈◊〉 alas, their virtue was but a shadow; self-love was the principle, pride the soul, and vain glory the end thereof; besides, it was stained with many notorious blemishes. Alexander was valiant, but in his anger often died his hands in the blood of his friends; Pompey wise, but ambitious; Cato generous, and stiff for public liberty, but many times drank somewhat too liberally; Caesar was merciful, but lascivious: no, 'tis not these, but the Son of God we must look upon, who hath established the genuine holiness. Others look no higher than the people who are in reputation for goodness, among whom they live: but remember, they have their blemishes; either they sit down with low degrees of holiness, whereas we are to be holy as he is holy, 1 Pet. 1.15. pure as Christ is pure, 1 John 3 3. or else are tainted with some of their errors; for good people have their failings, which are authorized to the professing world by their example; as sheep go out at the gap where others have gone out before them, 2 Cor. 11.1. Be ye followers of me as I am of Christ. Alas! otherwise to follow the best men, will misled us; others bolster up themselves by the failings of the Saints, whose miscarriages are recorded in the word of God, si David, cur non & ego? if David, why not I? No, Christ must be the copy that must ever be before our eyes; you must be holy as he is holy, and pure as he is pure.  
2. USE, Is Exhortation, to persuade you to look after Conformity to the image of his Son. All men would be like God in Glory and felicity, but not in righteousness and holiness: Satan's temptation to our first parents was, ye shall be as Gods, Gen. 3.5. not in a blessed conformity, but a cursed selfsufficiency; but this is no temptation we bring to you, but a remedy to recover the loss you incurred by that temptation, and a remedy not invented by ourselves, but decreed by God, and brought about in the most solemn way that can be imagined. The Son of God became one of us, that we might be made like him, Phil. 2.7. He was made in the likeness of men, Rom. 8.3. came in the similitude of sinful flesh, took man's nature and punishment upon him, that he might purchase grace to conform us to that holy life which he carried on in our nature; this is that we persuade you unto. Now for directions,  
1. The foundation is laid in the new birth, and the change wrought in us by regeneration. The Son of God was conceived by the operation of the Holy Ghost; so are we born of water and the spirit, John 3.5. in the birth of Christ it was said, Luke 1.35. The Holy Gholst shall come upon thee, and the power of the Highest shall over shadow thee, therefore also that holy thing which shall be born of thee, shall be called the Son of God. The Holy Ghost was the dispenser of this mystery, who form the body of the word incarnate, and gave him life; now thus we are conformed to the image of his Son. 'Tis the Holy Ghost that begets us unto God, and maketh us new creatures, we owe our birth to him, that birth whereby we become the children of God.  
2. Christ being form in the virgin's womb by the Holy Ghost, devoteth himself to God, for he saith, Heb. 10.7. A body hast thou prepared me: for lo, I come to do thy will, 1 Cor. 3. last. Christ is God's; he came into the world as God's. Such a resignation there must be of ourselves to God, that we may do his will, whatever it costs us, and suffer whatever he imposeth upon us, 1 Cor. 8.5. They first gave themselves to the Lord, and to us by the will of God.  
3. When we are dedicated to God, the Holy Ghost is the same to Christians that he was to Christ, a guide, and comforter; he that giveth life, giveth conduct and motion: you find Christ still guided by the spirit. If he retire into the deserts, Matth. 4.1. Jesus was led by the Spirit into the wilderness; when he went back again, Luke 4.14. Jesus returned by the power of the Spirit into Galilee. So Christians are still guided by the Spirit, led into, and out of conflicts, Rom. 8.14. So a Comforter, John 1.32. Upon him shalt thou see the Spirit descending and remaining on him; so 1 John 3.24.  
4. There is a conformity of life necessary; that we be such to God and man, as Christ was to God, seeking his glory; I seek not mine own glory, John 8.50. pleasing God, verse 29. obeying his will, John 6.38. Delighting in converse with him, for Christ spent much time in prayer, was subject to his natural Parents, Luke 2.51. Subject to rulers, Matth. 17.27. Good to all, Acts 10.38. Went about doing good. Humble to inferiors, John 13.3, 4.  
5. Eye your pattern much, Heb. 12.2. Christ told the Jews, John 8.12. I am the light of the world; he that followeth me, shall not walk in darkness: his doctrine, his example. You must often examine, what proportion there is between the copy, and the transcript.  
6. Shame yourselves for coming short, Heb. 3.12, 13, 14. 'Tis not an arbitrary thing: so much as you are unlike Christ, so much you lose of your evidence of election before time, and glory in time; you should look upon yourselves as under a spiritual engagement, to be more like Christ every day. A man is much under the command of his design, and the scope of his life.  
7. A Religious use of the means of Communion with him, especially the Lords Supper; natural means communicate their qualities to us; we are changed into them, when they are assimulated unto us; Nero sucked the milk of a cruel Nurse, Achilles was valiant, his Master nourished him with the marrow of a Lyon. Those creatures bred amongst Rocks, are more rough and savage; those that live in the fertile plains, are more tractable. This holy food changeth our inclinations, and promotes holiness in us; by eating Christ's flesh, and drinking his blood at this Ordinace, we are inclined to live the life of Christ, and that is nourished and strengthened in us by it.   

SERMON XL.  ROME VIII. 30. 
Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.  
HERE is a farther declaration of the last argument, represented by a gradation or chain of causes, beginning at election, and ending in glory; those whom God hath appointed unto salvation, he doth not presently put in possession of it, but by degrees, with respect to his eternal purpose; he offereth grace to them in Christ, which they accepting, are justified. Then God dealeth with them as justified, beginning a life in them, which shall be perfected in heaven. All which proveth, that God by an infallible decree, doth guide all things to the good of the elect. Moreover whom he did predestinate, etc.  
In the words observe this general point.  
That those whom God electeth before time, He effectually calleth, justifieth, and sanctifieth in time, and will finally glorify, when time shall be no more.  
In handling this point, I shall not speak of the nature of these acts of grace, but only of their connection and relation to one another, which I shall represent to you in these propositions.  
1. That Gods eternal purpose, will, or decree, is the first rise of all things; for the Apostle beginneth with predestination, or his fore-appointing, and fore-ordaining certain persons to come to salvation; something there is besides God, or without God, as sense teacheth us; now how came it to be translated from the state of pure possibility, into the state of futurition and being, but only by the will of God? else something would exist whether God would or not; surely all things are of God; and being of God, they are first conceived in the womb of his everlasting purpose and decree, before they have any natural existence in the world; I say his everlasting purpose. For there can be no new thought, intent, and purpose in God; and if all things, surely the most necessary things, the disposal of man to his eternal estate; he doth nothing therein but what he purposed and decreed to do from all eternity; therefore all things must be reduced hither as to their proper spring and fountain. That all things are of God, no Christian will deny; that they are not besides, or against his will, is as evident as the former. That this will of God is eternal, and dependeth not upon emergencies of occasion from the Creature, is as evident as that. I shall prove out of the Scriptures, that nothing is made, or done, without the will of God; not the world, Rev. 4.11. Thou hast created all things, for at thy pleasure they are, and were created; if the world were not created at his will, why w●s it not created sooner? or why this world and no more? so men, that these and no others. There is not one man more that liveth upon the earth, than God pleaseth, from 〈◊〉 to the end of the world; he hath determined their number, fixing the times and places in great order, Acts 17.26. He hath made of one blood all Nations of men, to dwell on the face of the earth, and hath determined the times before appointed, and the ●ounds of their habitation. If there were any Creature in the world whom God willed not, he would be independent of God, and exempted from his providence; the dispersion of all mankind into all quarters of the earth, is from his will and purpose; he did decree and fore-appoint from all eternity, that such men should live here and there; so many, and so long, in such places. Again, that some should have more means of knowing their Creator, others less; 'tis all from the mercy and will of God, Psal. 147.19, 20. He showed his word unto Jacob, his statutes and judgements to Israel; he hath not dealt so with any Nation. His Church hath a privilege, and an advantage above other Nations in the world; the Jews had above the Heathens, and Christians above the Jews; and no other reason can be assigned but his eternal love; as many people that have the means, all the difference between them and others, cometh from God's will, as the rise of it; 2 Tim. 2.18. The Lord knoweth who are his. Now the will of God reacheth to the smallest and least matters, even to the contingent motions of second causes; in the least things, the Scripture plainly witnesseth, Matth. 10.29, 30. Are not two sparrows sold for a farthing, and one of them shall not fall to the ground, without your Heavenly Father? but the very hairs of your head are all numbered. The least things are not left to blind chance, or the will of man, but God determineth the smallest matters; surely God hath the knowledge, and care, and overruling of them; and of the bruit creatures, that are made to be taken and destroyed▪ much more of man; for it is said, Acts 17.28. In him we live, and move, and have our being; our life dependeth upon God, as the sounding of the pipe dependeth on the breath of the Musician; and we move, as the divers tunes of the pipe dependeth on the modulation of his breath, or the motion of his fingers. Have our being; there the similitude faileth; a pipe though it cannot sound without the breath of a musician, or sound to a tune, unless he play upon it; yet it may be, whether he breathe in it, or play upon it, yea or no: but we have life, and breath, and all things from God; for if he should suspend his providential influence, we do not only cease to live, and move, but also to be; now God doth not only rule and govern these things, but doth rule and govern them with respect to his decree, or his eternal purpose: I will prove it, because, First he foreknew all things, before they came to pass. Secondly, That God determineth all these things, that they may come to pass. God foreknew them, Acts 15.18. Known unto God are all his works from the beginning of the world. Things that come not to pass till long afterward, were foreseen by God; he is not surprised by any event: If any thing could fall out which God foresaw not, his wisdom were not infinite and eternal. And how could he foretell things to come, if he did not know them, Isa. 44.7. Who as I, shall call, and shall declare it, and set it in order for me; since I appointed the ancient people, and the things that are coming, and shall come? that is, who can tell aforehand, what shall befall a people in after times? and relate the constant course and tenor of my dispensations? But how doth God foreknow things? from the nature of the thing, or from his own decree? Certainly, God hath not his prescience from the nature of future things, but all things have there futurity from God's decree; because it was the purpose of God to do this, or permit that; therefore he knoweth that this, or that, will come to pass, Acts 2.23. Him being delivered by the determinate counsel and foreknowledge of God; so that God determineth as well as foreknoweth. Many will say, that God doth foreknow what men will do in time by their own freewill, but hath not determined; but the Scripture teacheth us, that nothing is done in time, by rational or irrational agents, but it was by the determination of God, working the good, and permitting the evil, Acts 4.28. For to do whatsoever thy hand and thy counsel determined before to be done. God forseeth nothing as certainly future, but what he hath before determined shall be; nothing good, but what he hath decreed to work in us; nothing bad, but what he hath decreed to permit, and serve his providence of it; and so it will certainly come to pass; so that all the difference between us and others, cometh merely from God, and is to be ascribed to him, 1 Cor. 4.7. Who made thee to differ?  
2. That what God so willeth and purposeth, doth infallibly come to pass. Certainly what God intendeth to do, he will not cease till he hath done it; for what should hinder? Any change in God himself, or any impediment without? No change in God himself; no, For he is Jehovah that changeth not, Mal. 3.6. For I am God, I change not. Job 23.13. But he is in one mind, and who can turn him? And what his soul desireth, even that he doth; for he performeth the thing that is appointed for me. Certainly God is unchangeable in himself, and also in his mind, and in the purpose of his love towards his children; and he carrieth on the pleasure of his own will, by his efficacious providence, without controlment. 'Tis spoken by Job in his vexation, but 'tis usually observed that in that whole book there are good Doctrines, though sometimes misapplyed by the speakers; if God himself should change his purpose, it must be either for the better; that reflecteth on his wisdom; or for the worse, and that reflecteth on his goodness; nothing without God can hinder God, when he applieth himself to the performance of what he hath purposed; for all creatures are at his beck, can do nothing without him, much less against him, Psal. 115.3. But our God is in the Heavens, he hath done whatsoever he pleased. None can resist the counsel of his will, seconded by his Almighty power; or the work of his hands; men may wish things, but God effecteth them; nothing is faulty, nothing is wanting, when he will work; therefore his purpose backed with Almighty power, cannot be disappointed.  
3. Whatever so cometh to pass, is brought about in the most convenient order. The purpose of his will, is also called the counsel of his will, Eph. 1.11. He worketh all things according to the counsel of his will; not that God deliberateth or consulteth as men consult, out of ignorance or doubtfulness, of what is most convenient; but Gods will is called counsel, because there is depth of wisdom to be seen in what he doth; the Creation showed his wisdom, for the world is established in an excellent order, Psal. 104.24. Lord, How manifold are thy works? in wisdom hast thou made them all. God hath disposed variety of excellencies in the world, by a wise contrivance, which striketh the heart of man with reverence, when ever he beholdeth them. So for his Providence, There is an excellent contexture of occurrences, which maketh the whole frame the more beautiful, Eccl. 3.11. He hath made every thing beautiful in its time: there is at first a feeming confusion in the government of the world, and the events that happen in it; but when we see all in their frame, when his whole work is done, it is full of order. So in the work of Redemption, and all the means to bring the effect of it about; there is much more a great deal of wisdom to be seen; 'tis said, Eph. 1.8. (in the dispensation of his grace by Christ) He hath abounded towards us in all wisdom and prudence. Means are fitly ordered to bring God's purpose about with honour to himself, and benefit to us; and are so set as links in a chain, that not one of them can be left out; and so, as no violence is offered to the creature, and the liberty of second causes is not taken away. For though the decree be fixed and absolute, yet the dispensation thereof is conditional; for whom he hath predestinated, them he hath called. God will not discover his eternal differencing intent to any person, before the actual application of Christ by faith; our particular election cannot be known, till we do believe. All to whom the Gospel cometh, are children of wrath, Eph. 2.3. in the sentence of his law, whatever they may be in the purposes of his grace; and so they can only look upon themselves as all alike in sin, and so all alike in danger of condemnation; and so God proceedeth with them in such a way as is most agreeable to a reasonable creature, by persuasion, and proposal of arguments, to come out of this wretched estate; and the outward dispensation being alike to elect and reprobate, the one having no more favour than the other; those that are passed by, are found without excuse for their unbelief. Jesus Christ is propounded to them as an All-sufficient Saviour, and also a promise, that whosoever believeth shall be saved; more than this in respect of external means is not tendered to the elect, nor less than this to reprobates: though the elects receiving be the fruit of special grace, the others rejecting is without excuse; God indeed giveth to the one an heart to receive; yet the external offer is made to both; and if they embrace it not, 'tis long of themselves; this than is the wisdom of God, that his absolute fixed purpose taketh place, by an efficacious conditional dispensation.  
4. That God doth not find this order in causes, but maketh it. For all good is the fruit and effect of predestination, not the motive and cause of it; otherwise it would be a postdestination, not a predestination: effectual calling, and justification, and glory, are effects of Gods eternal purpose, and flow from it, as streams out of a fountain; and herein differeth the purpose of God to do good, from the purpose of man. Something is presented to us as good and convenient, that moveth our will to purpose, and choose, and inclineth us for its own goodness to seek after it, and set about the means whereby we may obtain it; but nothing in the creature can move God; what is the effect of the decree. cannot be the motive of it. Indeed God willeth one thing in order to another, as effectual calling, in order to justification, and both in order to glory; but then these are coordinate causes; his will and good pleasure, is the original of this order, and the free grace of God is the only supreme and fountain-cause of our salvation. 2 Thes. 2.13, 14. Because God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth, whereunto he called you by our Gospel, to the obtaining of the glory of the Lord Jesus Christ. The cause is our election, the means of execution, are the Sanctification of the Spirit, and our belief of the truth; the end is our eternal salvation, or our obtaining the glory of our Lord Jesus Christ; and mark, he saith, they were chosen from the beginning; as elsewhere, 'tis said, this grace was given us in Christ before the world was, 2 Tim. 1.3. And he hath chosen us before the foundation of the world, Eph. 1.4. So that from this preordination all cometh. Well then, God hath of his mere grace put his eternal purpose in that model and mould, wherein we now find them; he that is the efficient cause of all things, is also the dirigent cause, appointing in what order Grace and Mercy should be dispensed.  
5. This order of causes is so settled and joined together, that none can separate them. The chain is indissoluble, and one link draweth on another; none are glorified, but those that are sanctified and justified; and none are justified, but those that are effectually called; and none are effectually called, but those that are predestinated according to the purpose of his grace; and on the other side, whoever is effectually called, justified and sanctified, may be assured of his predestination to eternal life, and his future glorification with God; this connexion must not be, cannot be disturbed; which is to be noted, because some upon the vain presumption of the infallibility of God's purposes, think it needless to be serious, diligent and holy; if I be elected, I shall be saved; no, God hath linked means and ends together; his decree establisheth the duties of the Gospel, and checketh all thoughts of dispensation from them; never think that this order shall be broken or disturbed for your sakes; Drunkards and Gamesters may as well imagine that God will break the ordinance of day and night, by turning day into night, and night into day for their sakes; as the unholy soul, to think to be justified and glorified, till they be effectually called and sanctified; no, you must be holy, or conclude that you shall have no saving benefit by Chrst; for they who are fore-ordained, are a chosen generation, a distinct society and community of men, who are called out of darkness into his marvellous light, to show forth the virtues of God, 1 Pet. 2.9. Made objects of his special grace and love, that they may show forth the distinction God hath made between them and others, by the choiceness of their spirits and conversations; their carriages must be suitable to their privileges.  
6. The method is to be observed, as well as the connection.  
1. The first effect of predestination is effectual calling. Certainly, all that are chosen before time, are called in time, Rom. 1.7. Beloved of God, called to be Saints. First beloved, then called; so 2 Pet. 1.10. Make your calling and election sure. By making our calling sure, we make our election sure; for that is the first eruption of God's eternal love; you may know God hath distinguished you from others, when you are recovered from the Devil, the world, and the flesh, to God, John 5.19. We know we are of God, and the whole world lieth in wickedness. When there is a conspicuous difference between us and others; we may trace the stream to the fountain, and know God hath made a difference before the world began, and distinguished you from them that perish; once you were as vain, sensual, worldly-minded as others, till God called you out of the lost world, to be a peculiar people to himself; but this act of grace cometh from on high; vocation is the fruit of election; the first grace found you in the polluted mass of mankind, as having found you entangled in many foolish and hurtful lusts; now this is a mighty engagement upon us; If God hath made such a difference, oh, do not unmake it again, and confound all again by walking after the course of this world; for you do in effect set yourselves to disannul his decree; conformity to the world is a confusion of what God hath separated; God made the difference when none was; and by the power of his grace, you must keep it up.  
2. The next step is, whom he hath called, them he hath justified: Calling is chiefly by the Gospel, and the next end of that is faith in Christ, or conversion to God; and certainly none are justified, but those that are called; and all that are called, are justified. Acts 26.18. To turn them from darkness to light, and from the power of Satan to God. When we are turned from Satan to God, we receive the forgiveness of sins, Mark 4.12. Lest at any time they should be converted, and their sins should be forgiven them. Where forgiveness of sins is mentioned, as a consequent of their conversion and turning to the Lord; so when we are brought into the Kingdom of Christ, than we have Redemption by his Blood, the Remission of sins, Col. 1.13, 14. Till we become Christ's subjects, we cannot have the privileges of Christ's Kingdom; this is the order set down here, of conveying to us the benefits of Christ's death; first called, then justified; they that are yet under the power of sin, are under the guilt of it; as in the fall there was sin before there was guilt, so in our recovery there must be conversion before remission, a new nature or life from Christ, than a new relative estate; when we are regenerated, we are justified and adopted into God's Family, Heb. 8.10, 11, 12. For this two the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my laws into their mind, and write them in their hearts, and I will be to them a God, and they shall be to me a people, and they shall not teach every man his neighbour, and every man his brother, saying, know the Lord, for all shall know me from the least to the greatest, for I will be merciful to their unrighteousness, and their sins and their iniquities I will remember no more. 'Tis fit God's turn should be served before ours, that we should be willing to return to our obedience, before we have our discharge.  
3. The next step is, and whom he justified, them he also glorified.  
But you will say, Doth the Apostle in the several links of the Golden Chain omit Sanctification?  
I Answer, No: 'Tis included as to the beginning in vocation, as to the continuance and further degree, 'tis included in glorification▪ this therefore is the order; God doth first regenerate, that he may pardon, and he pardoneth that he may further sanctify, and so make us everlastingly happy; now Regeneration is included in vocation; for his calling us is all one with his begetting us by the word of truth, James 1.18. But his further sanctifying, which is consequent to justification, is implied in the word glorified, as grace is glory begun, so glorification is sanctification consummate and completed, 2 Cor. 1.22. Who hath sealed us, and given us the earnest of the spirit in our hearts, which is centessima pars. Here our happiness standeth in loving God, and being beloved of him; there, in the most perfect act of love and reception of his benefits; this love is here inkinddled by faith, there by vision; here so far like God, that sin is mortified; there nullified.  
4. Those that are sanctified, are glorified in part: There, are fully glorified; the Apostle speaketh of it as past; he will certainly and infallibly glorify them, as if they were in Heaven already; Hath eternal life, John 5.24. Hath it in the promise, hath it in the pledge, the gift of the sanctifying spirit; we have small beginnings, and earnests, and fore-tasts of everlasting blessedness in this life; by faith we may foresee what God will be for ever to his Saints; now by being sanctified we are put into a capacity of eternal life, Without holiness we cannot see God, Heb. 12.14. But holiness maketh us more fit; and as it is increased in us, so we are nearer to Glory, and are more suited to it.  
1. USE is information. It informeth us of divers truths necessary to be observed by us.  
1. In all this order and chain of causes there is no mention of merits: But all is ascribed to grace and Gods free favour, choosing, calling, justifying, sanctifying, glorifying us; from the first step to the last, 'tis all grace; our best works are excluded from having any meritorious influence upon it, Rom. 9.11. Before the children had done either good or evil, it was said, Jacob have I loved, and Esau have I hated, that the purpose of God, according to election might stand. Mark, there was a voluntas, and voluntas miserendi; 2 Tim. 1.9. Not according to works, but according to his purpose and grace which was given us in Christ before the world began. Works are still excluded, as they stand in opposition to God's free mercy and goodness; 'tis a free act of his disposing, to which only God was induced by his own love.  
2. That predestination is most free, not depending upon foreseen works and faith. We are chosen to faith and holiness, but not for it; the Scripture saith, to Faith, 2 Thes. 2.13. Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit, and belief of the truth. And to Holiness, Eph. 1.4. According as he hath chosen us in him before the world, that we should be holy. But we are not chosen, because we believed, and were holy, or because God did foresee it; but that we might believe and be holy: Faith and Holiness are only fruits and effects of God's Grace in us, there was no foreseen cause in us to move God to bestow it upon us.  
3. That predestination to glory doth not exclude the means by which 'tis brought about: Such as Christ's Gospel, Ministry, Faith, Holiness, the Cross: No; A conditional dispensation is subordinate to an absolute decree; God hath predestinated, will yet call, before he will justify; God giveth the condition, taketh away the heart of Stone, worketh Faith and Holiness in us; God's purpose is, that such and such shall be called and saved by faith in Christ; now this maketh an absolute connection between faith and salvation; now the elect, till they are called and do believe, know nothing of this, but 'tis their duty to fulfil the condition.  
4. The greatness of our obligation to God. Here are the several steps and degrees whereby his eternal love descendeth to his chosen, or the several acts and effects by which he bringeth them to their purposed blessedness, and do all infer a new obligation, that he was pleased to choose us who were equally involved in misery with others, and call us with an holy calling, passing by thousands and ten thousands, in outward respects much before us, and justify us freely by his grace, forgiving us so many offences, and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory; see here the great love of God: God's love in time cannot be valued enough, but Gods love before all time should never be forgotten by you; there you have the rise and fountain of all the benefits done unto us; this was ancient love, before we or the world had a being; 'twas the design God traveled with from all eternity; and who are we, that the thoughts of God should so long be taken up about us? 'Tis love managed with wisdom and counsel, his heart is set upon it to do us good; those benefits came not by chance, but were fore-layed, and fore-ordained by God; if one do us a kindness that lieth in his way, and when opportunity doth fairly invite him, he is friendly to us; but when he studieth to do us good, we know his heart is towards us: God sets all his Wisdom and Grace a-work; this was a feast long in preparing, that it might be the more full and ample, and all things be ready if we be ready; and our remedy at hand, before our misery took effect; this is a distinguishing love, differencing us from others all along, by choosing, calling, justifying, glorifying, that one should be taken, and the other left.  
5. The blessedness of a Christian, they are predestinated, called, justified and glorified; all which are special grounds of comfort and patience under the cross; what ever may befall a Christian in this world, God hath predestinated and singled us to be objects of his grace, and instruments of his glory in this world, and to be conformed to the image of his Son, v. 29. And we can far no worse than Christ did; and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ, and shall not we suffer for it? And then justify us, and free us from the curse of the law, and absolve us from the guilt and eternal punishment of all our sins, and moderate the temporal punishment of them, surely the cross may be the better born; and then a life begun which shall not be quenched: Blessed is that soul, who hath these privileges.  
6. See the way how we get assurance of God's love and our own salvation. We know the purposes of God's grace by the effects, by which he witnesseth his love to his elect ones; by vocation our predestination is manifested, by justification we feel the comfort of it; so climb up to glory by degrees. Those whom God hath predestinated from all eternity, and will glorify in the world to come, he doth powerfully call. The Scripture promiseth Salvation not to the named, but described persons; here than is your way of procedure: Would you know your election of God? Are you called, sanctified, brought home to God? Begin to live in the spirit.  
2. USE, Do not know these things in vain, nor reflect upon them merely to satisfy curiosity, or to keep up a barren speculative dispute, but to cherish the love of God, Holiness, Patience, and become more serious in the work of salvation.  
What effects have you of this Predestination?  
1. Love to God. From everlasting to everlasting he is God, Psal. 90.2. Psal. 103.17. And from everlasting to everlasting his mercy is to them that fear him. We see his love in his purposes and performances; the one before the world began, the other when the world shall have an end; and so two eternities meet together; eternal glory arising from purposes of eternal Grace; so that whether we look backward or forward, you see the everlasting love of God: Oh then! Let God be yours first and last; let the everlasting purposes of his Grace be your constant admiration, and the everlasting fruition of God in glory be your fixed end, which is always in your eye; and let the sense of the one, and the hope of the other quicken all your duties. God's mercy you see from all eternity it began, and to eternity it continueth; we adjourn, and put off God, as if we had not sinned enough, and dishonoured his name enough; hereafter will be time enough to return to our duty. If we begin never so soon, God hath been aforehand with us; some make early work of Religion, as Josiah, Samuel, Timothy; some are called sooner, some later; but though all are not called so soon as others; they are loved as soon as others, for these benefits were designed to us from all eternity.  
2. Holiness; That we might hate sin more, and prise holiness more; holiness is inferred out of election, as a special fruit of this predestination, Eph. 1.4. He hath chosen us to be holy. 'Tis inferred out of calling, for he hath called us with an holy calling, 2 Tim. 1.9. The calling is from misery to happiness, from sin to holiness; 'tis inferred out of Justification, Sanctification is the inseparable companion of it: God freeth us a malo morali, that freeth us a malo naturali; impunity followeth uprightness, our recovery were not else entire; our case is like that of a condemned Malefactor, sick of a deadly disease, who needs not only the skill of the Physician to heal him, but the pardon of the Judg. And 'tis inferred out of glorified; none shall enjoy everlasting glory after this life, but such as are holy here; and if they be not sanctified and renewed by the spirit, they shall never enter into the Kingdom of God; for we cannot have one part of the covenant, while we neglect another; 'tis not only the way, but part of glory.  
3. Patience under afflictions. The same notions are used of afflictions, which are used of your privileges by Christ, 1 Thes. 3.3. Ye are appointed thereunto. You should look to that in all that befalleth you; he that appointed you to the Crown, appointed you to the Cross also. Called, 1 Pet. 2.21. For even hereunto were ye called. We are called to the fellowship of the Cross; we consented to these terms, Matth. 10.38. He that taketh not up his cross, and followoth after me, is not worthy of me. Justified; the comforts of it are most felt then, Rom. 5.1. Being justified by faith, we have peace with God. Glorified; take it for degrees of holiness; holiness is promoted by affliction, Heb. 12.10. We are chastened, that we might be partakers of his holiness. Final blessedness, 1 Pet. 4.13. Rejoice, inasmuch as ye are partakers of Christ's sufferings, that when his glory shall be revealed, ye may be glad with exceeding joy. Christ's last day is a glad day to you.  
4. More seriousness in the work of salvation, 2 Pet. 1.10. Give all diligence to make your calling and election sure. 2 Pet. 3.14. Wherefore, beloved, seeing that ye look for such things, be diligent, that you may be found of him in peace, without spot and blameless.   

SERMON XLI.  ROME VIII. 31. 
What shall we then say to these things? if God be for us, who can be against us?  
WE are now come to the Application of these blessed truths, and the triumph of Believers over sin and the Cross; yea, over all the enemies of our Salvation; 'tis begun in the Text, What shall we then say.  
The Words contain two Questions, 

1. One by way of preface and excitation.  
2. The other by way of explication; setting forth the ground of our confidence. So that here is a question answered by another question.    
1. Let us begin with the exciting question, What shall we then say to these things?  
Doct. When we hear divine truths, 'tis good to put questions to our own hearts about things.  
There are three ways by which a truth is received and improved: By sound belief, serious consideration, and close application; sound belief, 1 Thes. 2.13. For this cause also we thank God, without ceasing, because when ye received the word of God, which ye heard of us, ye received it not as the word of men, (but as it is in truth) the word of God, which effectually worketh also in you that believe. Serious consideration, Deut. 32.46. Set your hearts unto all the words I testify among you this day, Luke 9.44. Let these sayings sink down into your ears. Close application, Job 5.27. Lo this it is, we have searched it out, know thou it for thy good. Now these three acts of the soul have each of them a distinct and proper ground; sound belief worketh upon the clearness and certainty of the things asserted; serious consideration on the greatness and importance of them; close application on their pertinency and suitableness to us; see all in one place, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners, of whom I am chief. These are all necessary to make any truth operative; we are not affected with what we believe not; therefore to awaken diligence, the truth of things is pleaded, 2 Pet. 1.5, 10, 16. And besides this, giving all diligence, add to your faith, virtue, and to virtue knowledge, etc. wherefore the rather brethren, give all diligence to make your calling and election sure, etc. for if ye do these things, ye shall never fall; for we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ. So for Consideration, Heb. 3.1. Wherefore holy brethren, partakers of the heavenly calling, consider the Apostle, and high priest of our profession, Jesus Christ. The weightiest things lie by, and are as if they were not; sleepy reason is as none, and the most important truths work not till consideration make them lively; so for application, what concerneth us not, is passed over; unless we hear things with a care to apply them, we shall never make use of them, Eph. 1.13. After ye heard the word of truth, the gospel of your salvation. 'Tis not enough to know the Gospel to be a Doctrine of Salvation to others; but we must look upon it, as a Doctrine that bringeth salvation to our own doors, and leaveth it upon our choice; a plaster doth not heal at a distance, till it be applied to the sore; truths are too remote till we set the edge and point of them to our own hearts. Now this Question in the Text relateth to all Three.  
1. It challengeth our faith: What shall we say to these things? Do we believe them, and assent to them as certain verities? The Apostle doth in effect demand what we can reply or say to these things? The unbelieving, dark and doubtful heart of man hath many things to say against divine truths; let God say what he will, the heart is ready to gainsay it; yet 'tis good to press ourselves thoroughly with the light and evidence of truths, to compel the heart to bring forth its objections and scruples; if any mind to contradict, have we any solid arguments to oppose? truth wanteth its efficacy, when 'tis received with an half conviction; and doubts smothered, breed Atheism, irreligion, and gross negligence; certainly the weighty truths of Christianity are so clear, that the heart of man hath little or nothing to say against them; therefore follow it to a full conviction; doth any scruple yet remain in our minds? 'tis good thoroughly to sift things, that they may appear in their proper lustre and evidence, John 11.26. Believest thou this? Pose your hearts.  
2. This question doth excite consideration or meditation: We should not pass by comfortable and important truths with a few glancing and running thoughts; 'tis one part of the work of grace to hold our hearts upon them, Acts 16.14. Whose heart the Lord opened, that she attended to the things that were spoken. Otherwise, in seeing we see not, and in hearing we hear not, when we see and hear things in a crowd of other thoughts; as when you tell a man of a business, whose mind is taken up about other things; no, your minds must dwell upon these things, till you are affected with them; a full survey of the object showeth us the worth of it. What shall we say to these things? That is, what can be said more for our comfort and satisfaction? Or what do we desire more? How should we be satisfied with this felicity and love of the Ever-blessed God to his people!  
3. It awakeneth application to ourselves; that we may make use of these things for our own good: Application is twofold, direct or reflexive; and the question may be explained with respect to both.  
1. Direct application: As when we infer and bind our duty upon ourselves, from such principles as are laid down; so, What shall we say to these things? That is, what use shall we make of them. Christianity is not a matter of speculation only, but of practice; therefore when we hear the truth of it enforced, we must commune with ourselves, What doth this call for at our hands, but serious diligence? 2 Pet. 3.11. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness? The truths of the Gospel are not propounded that we may talk at an higher rate than others do, but to live at an higher rate; if I should be negligent, indifferent, careless, What will become of me?  
2. Reflexive application is, when we consider our state and course, and judge of it by such general truths as are propounded to us; direct application is by way of practical inference; reflexive, by way of discovery; and to this sense may this question be interpreted, What shall we say to these things? Doth heart and practice agree with them? Do I live answerable to these comforts and privileges? What am I one called and sanctified, and one that continueth with patience in well doing upon the hope of eternal life? 2 Cor. 13.5. Know ye not your own selves, how that Jesus Christ is in you, except ye are reprobates? If Christ be form in his people, is he form in me? Thus things must be brought home to the heart, and laid to the conscience, if we would make a profitable use of them.  
USE, is to awaken this self-communing; To make our assent more strong, our consideration more deep and serious, and our application either by way of inference, or discovery, more close and pungent. Do we assent? Is this a truth to be lightly passed over? If this be true, what must I do? Or what have I done? Now this you should do upon these occasions.  
1. When you are tempted to unbelief: There are some points which are remote from sense, and cross the desires and lusts of sensual men, and we either deny them, or doubt of them, or our hearts are full of prejudice against them; and also the Devil doth inject thoughts of blasphemy, or doubts about the world to come, into the hearts of people; especially in those that take Religion upon trust, or are secretly false to that Religion they have received upon some evidence. Now to prevent all this, 'tis good to commune with ourselves, that we may be well settled in the truth; therefore see with what evidence the great things of the other world are represented unto us in the Word of God, and what a just title they have to our firmest belief. Faith will not be settled without serious thoughts, and it soon withereth there, where it hath not much depth of earth, Matth. 13.5, 6. No thoughts in the highway ground, slight thoughts in the stony ground; faith is a child of light, and given upon certain grounds, Luke 1.4. That thou mightest know the certainty of those things wherein thou hast been instructed; and Acts 17.11, 12. They searched the Scriptures whether those things were so. Therefore many of them believed. But presumption and slight credulity is a child of darkness, the fruit of ignorance and incogitancy; therefore 'tis good in those truths that need it most, to ask, What say we to these things?  
2. When you are in danger of dulness, deadness, and neglect of Christ and his salvation; So that your hearts need quickening and exciting to duty; sometimes a coldness in holy things, and a sluggishness creepeth on the best; and you may find you begin to grow careless and customary, the conscience becometh sleepy, the heart dead, the affections cold, a lively inculcation is then necessary; you must rouse up yourselves by putting questions to your hearts, Heb. 2.3. How shall we escape if we neglect so great salvation? Both by way of assent; is it not true that there is an Heaven and an Hell? And is the Gospel a Fable? And by way of Consideration; What trifles and paltry vanities do you neglect Christ for? And application, by way of inference; Must not I work out my own salvation with fear and trembling? By way of discovery; Is this a flight from wrath to come, and a pursuit after eternal life? That serving God instantly day and night, we may attain to the blessed hope; that giving diligence we may be found of him in peace.  
3. When strong lusts tempt you to sin in some scandalous and unworthy manner, what will you do to relieve yourselves, but by such kind of questions? Gen. 39.9. How shall I do this great wickedness and sin against God? Rom. 6.21. What fruit have you in those things whereof you are now ashamed? And your hearts should rise in indignation against the temptation or carnal motion; Shall I lose my fatness to rule over the trees? If of profit, Matth. 16.26. What is a man profited if he shall gain the world, and lose his own soul? If of pleasure, What lose the birthright for one morsel of meat?  
4. In a time of sorrow and discouragements: When afflictions breaketh us, and lieth heavy upon us day and night: Suppose continual poverty, or sickness; or else when we are wearied with a vexatious and malicious World; Then should we revive our hopes and comforts; expostulate with ourselves about our drooping discouragements, Psal. 42.5. Why art thou disquieted, O my soul? and why art thou cast down within me? still hope in God. We must cite our Affections before the Tribunal of sanctified Reason. This is the drift of this question in the Text; What shall we say to these things? This were enough to comfort the most distressed and afflicted. Who will be so much grieved for what he knoweth is for his good? Yea, so great a good as eternal salvation?  
5. Whenever any message of God is sent to you, go home and practise upon it speedily, whether any duties are pressed upon you in the name of Christ, or sins reproved; What shall we say to these things? Is it not a duty? or that a sin? A weighty duty, or an heinous sin? Do I perform this duty, or avoid this sin? or what do I mean to do for the future? If upon the first oppportunity, as soon as the message i● brought to us, we did fall a working of the Truth upon our hearts, more good would be done; our Christianity would be more explicate and serious: Whereas the impression that is left upon us in hearing, is soon defaced, and all for want of such serious reflections and self-communings, James 1.22, 23, 24. But be ye doers of the word, and not hearers only, deceiving your own souls: For if any be a hearer of the word, and not a doer, he is like a man that beholdeth his natural face in a glass: For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. They forget how much they were concerned in the Truths delivered.  
Second Question by way of Explication: If God be for us, who shall be against us? There observe Two Things: 

1. The ground supposed; If God be for us.  
2. The comfort built upon it; Who shall be against us?    
From both, observe,  
That if God be for us, we need not be troubled at the opposition of those that are against us.  
1. I shall explain the words of the Text, both concerning the ground laid, and the comfort thence inferred.  
2. Show you the Reasons of it.  
1. To explain the words; and there the ground supposed; If God. 'Tis not dubitantis, but ratiocinantis; not the [if] of doubting, but of reasoning. The meaning is, this being taken for granted, the other must needs follow. In the supposition, Two things are taken for granted: 

1. That there is a God.  
2. That he is with, and for his Children.    
1. For the First: 'Tis some comfort to the oppressed, that there is a God, who is the Patron of humane societies, and the Refuge of the oppressed; who will take notice of their sorrows, and right their wrongs, Eccles. 5.8. If thou seest the oppression of the poor, and the violent perverting of judgement in a province; marvel not at the matter: For he that is higher than the highest, regardeth, and there be higher than they. So Eccles. 3.16. Moreover I saw under the Sun the place of judgement, that wickedness was there; and the place of righteousness, and that iniquity was there: I said in my heart, God shall judge the righteous and the wicked. Man that should be as a God to his Neighbour, proveth oftentimes as a Devil, or wild Beast to him; making little use of his power, but to do mischief. And many times God's ordination of Magistrates, is used as a pretence to their violence; and Tribunals and Courts of Justice, which should be as Sanctuaries and places of Refuge for wronged innocence, are as Slaughter-houses and Shops of Cruelty. Now this is a grievous Temptation; but 'tis a comfort that the Lord will in due time review all again, and judge over the Cause, that he may right his people against their oppressors. There is an higher Court to which we may appeal: All things are governed by an holy and wise God, who will right his people, and vindicate their innocency.  
2. That he is with, and for his Children: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If God be with us: But when is God with us? This must be stated with respect to the forementioned acts of grace. Worldlings judge of God's presence by wrong Rules; they measure his love and favour altogether by the outward estate; if their mountain stand strong, if their houses be filled with the good things of this world, than they conclude God is with them. No: we must determine it by the Context; and we begin, first, with Predestination: God is with his people not by a wavering Will, but a constant eternal Decree: There are some that belong to the Election of his Grace, 2 Tim. 2.16. The foundation of the Lord standeth sure. See that reasoning, Luke 18.7, 8. And shall not God avenge his own elect, which cry day and night unto him? Though he bear long with them, I tell you, that he will avenge them speedily. Now Election is for a while a secret; but we have the comfort of it when we make our calling and election sure. Certainly God loveth his people with a dear and tender love, since he hath carried them in the womb of his Decree from all Eternity.  
2. Effectual Vocation is the eruption of this purpose. God is not with us, but in us. When we are made partakers of a Divine Nature, we have a pledge of his being with us in our own heart: We dwell in God, and God in us, 1 John 3.24. The New Creature is under his special care and protection, and he is very tender of them, 1 Cor. 1.9.  
3. Justification is another act of his grace. We often give God occasion to withdraw from us; but his pardoning mercy maketh up the breach: Woe unto us if God depart from us: We often banish, and drive away our own mercies, Isa. 59.2. But your iniquities have separated between you and your God; and your sins have hid his face from you, that he will not hear. But he multiplieth to pardon, and accepteth us in the beloved, to the praise of his glorious grace. And so his favour and gracious presence is continued with penitent believers that cry for mercy.  
4. It endeth in glory. The God of our salvation discontinueth not his care over us, till he hath brought us into his immediate presence. Here God is with us, while we dwell in houses of clay; there we are with God for ever in his glory. If he be with us here, we are to be with him there for ever: For we do not part company, but go to him whom we love and serve.  
5. God is with us with respect to his particular care and providence, ver. 28. guiding all things for good. Now God's Providence is either external or internal.  
1. God's external Providence is seen in blessing our affairs, Gen. 39.2. The Lord was with Joseph, and he was a prosperous man: and the 21st verse, The Lord was with Joseph, and gave him favour in the sight of the keeper of the prison. Acts 7.9. And the Patriarches moved with envy, sold Joseph into Egypt, but God was with him. This was most eminently fulfilled in our Lord Christ; he had such great success, because God was with him, Acts 10.38. and John 3.2. Nicodemus said, No man can do these miracles that thou dost, except God be with him. But in their measure 'tis fulfilled in the Saints also. God was with Christ: He driveth away the Devil from him by a word, Matth. 4. They ask leave of him to enter into the herd of Swine, Mark 5.12. So in Christians, God is with them, to give them success, even to wonder, against Satan and his Instruments. So God is with us when he loveth us, defendeth us, and blesseth our endeavours.  
2. His internal Providence, in a way of comfort and support, and sanctifying their troubles. Thus God was with Paul; when all forsook him, 2 Tim. 4.16, 17. the Lord stood by him and strengthened him. And so he comforts his people, Isa. 41.10. Fear not, for I am with thee. So Isa. 43.2. When thou passest through fire and water, I am with thee. Not only to keep them from fire and water, but to be with them in fire and water. A Christian is never alone, though all forsake him. Well then, the meaning is, since God will fulfil his eternal purpose, to justify, sanctify, glorify, what can hinder our eternal salvation? We that were predestinated when we were not, called when we were averse, justified when guilty, sanctified when unholy, and glorified; though now miserable; what cause have we to fear?  
2. The Comfort built upon it [who can be against us]? Let us state the meaning of this clause.  
1. The whole World seemeth to be against those that believe in Christ. There are but Two sides in the World, God and Satan: The whole World is Satan's Kingdom: If God be with us, all else but God, and his Confederates, will be against us. All is divided into Two Seeds, and Two Kingdoms: the Saints fight under Christ's Conduct, the World under the Devil's. We were listed, as Soldiers, in Baptism, under the Captain of our Salvation, and we renew our Military Oath in the Lord's Supper; wherein we are afresh engaged against Satan: Therefore who can be against us? doth not imply an exemption from troubles and opposition, but only that the Victory is secured. There will be many against us: the Army of wicked men is employed to uphold Satan's Kingdom, to maintain what he hath gotten, and to hinder the redemption and delivery of his Captives. We cannot expect none will be against us; but we need not fear them. Who are they that are against us, but vanquished Enemies? We serve under a Captain who hath already conquered, John 16.33. A Captain whom Satan feareth, and who is able and willing to help us. This then is the first Consideration: There will be Enemies, but we need not fear them.  
2. Though they be against us, yet they shall not do us any considerable hurt. See the like question, 1 Pet. 3.13. Who is he that will harm you, if you be followers of that which is good? God is with and for the sanctified and justified; the Devil, the World and the Flesh, are against them; yet they cannot make void God's purpose; For if God be a friend, all tendeth to our good. So that the meaning of the question is, who will be against us so as to harm us? God's help is our safety and security.  
3. Let us see how far they may harm us. The Devil and wicked men, are the Enemies to Christ's Kingdom and Subjects: The Devil desireth their Spiritual, the wicked their Temporal ruin. The Devil useth the latter, in subserviency to the former, to shake their Faith by Fines, Imprisonments, Exile, Torture, Death; but God is with them, standeth for them, helpeth them, strengtheneth them, protects them, many times giveth them safety in the midst of danger, bread in the midst of penury and want, joy in the midst of sorrow: If they kill the Body, he will save the Soul, and raise up the Body at the last day. Let us see then how far the harm may extend.  
1. Our conquest is not always nor principally by a visible prosperity, nor worldly greatness and dominion. God's protection is a secret, Job 29.4. The secret of the Lord is upon their tabernacle. The special favour and providence of God, which the World knoweth not of, nor can discern. There is an insensible blessing goeth along with them; as the wicked are eaten out by an insensible curse, though they have great Revenues. God can put a very great blessing in the compass of a very little means: So Psal. 31.20. Thou shalt hide them in the secret of thy presence from the pride of man. They find sure refuge and defence in God, whatever proud and contentious men design against them: So Psal. 91.1. He that dwelleth in the secret place of the most high. 'Tis a Riddle to the carnal World how they subsist; but the Lord by the invisible conduct of his Providence, taketh care of them, provideth for them, and protecteth those that love, fear, serve, and put their trust in him.  
2. Sometimes God permitteth that they shall harm us in our Temporal Interests, but not Eternal. Alas! many times the people of God suffer many hard things, Heb. 11.37. They were stoned, they were sawn asunder, they were slain with the sword, they wandered about in sheep's skins, and goat skins, being destitute, afflicted, tormented. The meaning is not, who shall be against us to take away our Lives and Liberties? God will sometimes glorify himself in his people's sufferings, and in the general, will have us perform to him a tried obedience, James 1.12. Blessed is the man that endureth temptations; for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him. Make us perfect, as Christ was by sufferings, Heb. 2.10. But if we keep our innocency, the worst they can do, is to send us to Heaven; and so make us partakers of that which we desire most, Luke 12.4. When they have killed the body, they can do no more. If they cut it to bits and parcels, they cannot find out the immortal Spirit: And however they molest and mangle the flesh, they cannot hurt the soul, or hinder our eternal salvation, or take us out of Christ's hands, John 10.28. And a Christian, upon these terms, should be content, that by conformity to Christ he may be brought to eternal glory.  
3. Christians are to be considered not only in their personal capacity, but also in their community. They may prevail, as to single persons, to kill and burn them; but not as to root out the Church, Psal. 129.1, 2. Many a time have they afflicted me from my youth, may Israel now say: Many a time have they afflicted me from my youth; yet they have not prevailed against me. God hath still preserved his Church from Age to Age, notwithstanding the many hostile attempts against it: His people have been severely chastised, but yet in mercy delivered: The gates of hell shall not prevail against it, Matth. 18.18. The wit and policy, the power and strength of Enemies, shall not utterly destroy the Christian Church. Their Arms and Weapons were usually kept over the Gates, and there they were wont to sit in Council. As not particular faithful believers eternally, so as it considereth the Congregation and Society of Christian Professors, it shall never perish totally and irrecoverably; but whatsoever changes it undergoeth in the World, it shall again lift up the head.  
2. The Reasons, Why we need not be troubled at the opposition of those that are against us.  
1. Because of the infinite power of God. Take it for his Sovereignty, or his Ability and Sufficiency, or Strength. First, if you take it for his Sovereignty: All things are under his Dominion, and are forced to serve him, both Angels and Men, good or bad of either kinds; they are all his Hosts; Therefore he is called the Lord of Hosts, who is the God of Israel. Whatever you fear, is something under the Dominion of God; and you need not fear the Sword, if you do not fear him that weareth the Sword, Psal. 103.19. His kingdom ruleth over all; not only over all men, but all things; and those not only actually existent, but possible, 1 Chron. 29.11. Thine is the kingdom, O Lord, and thou art exalted as head above all. The most potent and most opposite creatures are not exempt from his subjection: He created them at his pleasure, and disposeth of them at his pleasure; they have a perpetual dependence upon him both for being and operation; their Rebellion against him doth not diminish his Dominion over them. Now this is a mighty Comfort to God's People, that whatever Creature they are in danger of, that Creature is subject to this Kingdom and Dominion of God, be it Angels or Devils, Man or Beasts, Sea or Wind, Sickness or Disease, Matth. 8.7, 8. Fire, Wild Beasts, etc.  
2. For Ability or Sufficiency. All the Ability of the Creature lieth either in Wit or Strength. For the First: Will they resist him with Wit and Policy? Can any Creature out wit God? Compare two places, Prov. 21.30. There is no wisdom, nor counsel, nor understanding against the Lord; with Job 12.13. With him is wisdom and strength; he hath counsel and understanding. Both Man's wisdom and God's wisdom is set forth by Three words, Understanding, Counsel, Wisdom. Let us see what is in the Lord, and what is against the Lord: Is there wisdom against the Lord? In the Lord there is the same. Only against him there is the wisdom, the counsel and understanding of the Creature; in him of the Creator. Surely the Creature can do nothing without him, or against him; for it is dependant; whatever the Creature hath, it cometh from him; otherwise our understanding is but ignorance, our counsel rashness, our wisdom folly. Pharaoh thought to go wisely to work, but that wisdom cost him dear, when he intended to suppress God's Interest, Exod. 1.10. Ahab, when God threatened to cut off his Posterity, begets Seventy Sons, and disposeth and placeth them in the most strong and fenced Cities, 2 Kings 7.8. And it came to pass when the letter came to them, that they took the king's sons, and slew seventy persons. Herod would go wisely to work to destroy him that was born King of the Jews, in the Cradle; but Christ was preserved for all that. The Synagogue of Satan is still hatching crafty counsels to destroy the Spouse of Christ, but with what effect? Antichrist is consumed more and more. We are afraid of our subtle Enemies: Are we ever in such straits but God knoweth how to bring us out? They cannot over wit the Lord by whatever is plotted in Rome or Hell. God knoweth all, for he hath understanding; counterworketh all, for he hath counsel: In the issue they will but play the fool, for he hath wisdom.  
3. Strength. If any have the Courage to oppose God's People and Interest in the World, the attempt will be fruitless; the malice of men and Devils will be fruitless; He only that can overcome God, can hurt us. Our Enemies are strong, ourselves weak: but how strong is God? They are nothing, nothing in comparison with God. So God saith, I am, and there is none else, Isa. 40.17. All nations before him are as nothing. As the Stars differ in glory: but when the Sun ariseth, the inferior Lights are obscured, and their difference unobserved. Nothing by way of exclusion of God; as the Sunbeam is nothing when the Sun withdraweth, the sound in the Pipe nothing when the Musician taketh away his breath, Psal. 104.29, 30. Thou hidest thy face, they are troubled; thou takest away their breath, they die, and return to their dust: Thou sendest forth thy spirit, they are created; and thou renewest the face of the earth. Nothing by way of opposition to God, and his Cause and Interest in the World, Isa. 41.11. Behold all they they that are incensed against thee, shall be ashamed and confounded; they shall be as nothing. Usually we feel them something in the effects of their rage and malice; yet they are as nothing to Faith: and therefore Faith should wink out all the terror of the creature, Isa. 51.12, 13. Who art thou that thou shouldst be afraid of a man that shall die, and the son of man that shall be made as grass; and forgettest the Lord thy maker? Let God's favour and displeasure be well weighed and compared with Man's favour and displeasure, and you will find little cause and temptation to divert you from your duty. We have a God of might to depend upon, who can preserve us notwithstanding the malice of enemies: therefore why should we bewray any fear or apprehensions of dangers?  
2. Because of God's love to his people. If he had never so great power, yet if he were not willing and ready to help them, we could not draw any security from thence. But we have no more reason to doubt of this than of the former: God that is wise enough, and powerful enough to defeat all opposition, is also good enough to do it. First, he knoweth their persons, and their wants, and all their dangers and necessities, Matth. 10.29, 30, 31. Are not two sparrows sold for a farthing? and one of them shall not fall to the ground without your father: but the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows. 'Tis spoken to the Disciples, when Christ had first sent them forth upon his message: What's the comfort? The malice of men can extend no further than the Providence of God seeth fit to permit and order: God hath the knowledge, care and government of the least things that belong to his people: Their lives are dearly valued by God, and shall not be destroyed by any negligence and oversight of his, or prodigally wasted. He that taketh knowledge of the least creatures, will much more take care of his servants: So Psal. 56.8. Thou tellest my wander; put thou my tears in thy bottle; are they not in thy book? David at that time had been long from home, flitting up and down from Wilderness to Wilderness, and Cave to Cave; but was God ignorant of his condition during the days of his Exile? No: this was particularly known and considered by him: As if God had laid up all the tears that dropped from him, and kept a sure Record and Register of all his sorrows. Well then, since God knoweth all that befalleth them, will he be an idle spectator, or make a party with them, to help and deliver them? Secondly, how tender he is of them? Zech. 2.8. He that toucheth you, toucheth the apple of his eye. The Eye is a tender part; Nature hath much guarded and fenced it: Now to meddle with them, is to touch the Apple of his Eye. The troubles of his people go near his heart. Certainly they that are against God's people, are against God himself: Benefits and Injuries as done to them, God taketh it as done to him, Matth. 25.40. And the king shall answer and say unto them, Verily I say unto you; in as much as ye have done it to one of the least of these my brethren, ye have done it unto me. And Acts 9.4. And he fell to the earth, and he heard a voice, saying, Saul, Saul, why persecutest thou me? The Jews have a Proverb, What is done to a man's Apostle, is done to himself. Thirdly: 'Tis his usual practice in the dispensations of his providence; namely, To regard them, and intent their good, 2 Chron. 16.9. The eyes of the Lord run to and fro throughout the earth, to show himself strong in the behalf of those whose hearts are perfect with him. There is a description of Providence, and the persons that have benefit by it. Providence is described by the Eyes of the Lord; as the Egyptians in their Hieroglyphics did set forth Providence by the Picture of an Eye: God is all-Eye: And those Eyes are not represented as shut up, or closed by sleep; but as open, to note his vigilancy; and in motion, as running to and fro, prying into every corner of the whole Earth, to note the particularity of his Providence; and the persons who have benefit by it, are those whose heats are perfect with him. The World shall know that they are under the protection of an Almighty and Alsufficient God: As to Knowledge, he is all eye; so as to Power all hand, which is the great comfort of his people. He will show himself strong, manifest this Almighty power in preserving and protecting them. Fourthly: 'Tis not only the ordinary practice of his love and free grace, but 'tis secured by promise and covenant, Gen. 15.1. I am thy shield, and thy exceeding great reward. And Psal. 84.11. For the Lord God is a sun and a shield; the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. As to positive blessings he is a Sun; as to privative blessings he is a Shield: As to way and end; by the way he is more a Shield, till we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hereafter more a reward; and an exceeding great reward, when our Sun is in the high Noon of glory. Well now: then 'tis Blasphemy to say, that either God cannot, or will not help us: If he cannot save us, he is not God: if he will not save us, he is not our God: If he cannot, he is impotent; and so unfit to be God: if he will not, he is false, and must break his Covenant; which are Blasphemies to be abhorred by every Christian.  
3 d. Reason is, The great foundation that was laid for God's being with us in the incarnation of the Son of God. Jesus Christ is the true Emanuel, God with us, Matth. 1.23. There we see God in our Nature, and so drawing nearer to us, and coming within the reach of our commerce in and by him, we are made nearer to God, who stood more aloof from us before. Since our Nature dwelled with God in a personal Union, first, there is a way opened for access, Heb. 10.20. by a new and living way which he hath consecrated for us through the vail; that is to say, his flesh. And Ephes. 3.12. In whom we have boldness, and access with confidence, through the faith of him. Certainly 'tis a great advantage to think how near God is come to us in Christ, and how near he hath taken the Humane Nature to himself. This maketh our thoughts of God more sweet and comfortable. Secondly, Not only access, but reconciliation, 2 Cor. 5.19. God was in Christ, reconciling the world to himself. There was not only a distance between us and God by reason of Imparity, but a difference by reason of Enmity: God is a God of glorious Majesty, and we are poor Creatures: God is a God of pure and immaculate holiness, and we are sinful Creatures, lapsed and fallen under the guilt of sin, and desert of punishment. There was our great trouble and grievance, and nothing comfortable could we expect from him. But when God is willing to come among us, and take our Nature, and die for a sinful world, there is a foundation laid for his being with us, to help us, and bless us upon all occasions. The wonderful Marriage which the Divine Nature hath made with the Humane, doth help us against the thoughts of distance: but his Death and Sufferings, as the price of our Atonement, doth make up the quarrel and breach between us and God. In his person, God manifested in our flesh, way is made for access: For in Christ God doth condescend to man, and man is encouraged to ascend to God: But in his Sufferings the distance is taken away, and the guilty fears appeased, which most do alienate us from God. God hath set him forth to be a propitiation through faith in his blood, Rom. 3.25. Now after such a foundation laid, will the Lord be strange to his people, as if the breach still continued? It cannot be. Thirdly, God, in our Nature hath taken upon him an Office to defend and help his people, which he manageth both in Heaven and in Earth: In Heaven by his constant intercession, Heb. 8.1.2. We have such an High Priest who is sat on the right hand of the throne of the Majesty in the heavens: a minister of the sanctuary, and of the true tabernacle which the Lord hath pitched, and not man. And Heb. 9.24. For Christ is not enured into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us. We have a friend in Court, Jesus, the true and great High Priest, who hath the Names of his People graven upon his breast and shoulder, to show how much they are in his heart, and to represent them and their necessities to God. On Earth, 1. Externally by his powerful Providence: for all Judgement is put into his hands, John. 5.22. that he may defend his Church and People. 2. Internally by his Spirit, Matth. 20.20. Lo I am with you always unto the end of the world. Into what part or Age of the World our Lo● falleth, Christ is ready with his protection and blessing. Now would Christ take such an Office, to be Head over all things to the Church, and neglect the duty of it? No: the Head of the Church is also the saviour of the body, Ephes. 5.11. The whole body, and every member of it is dear to him, as united to him in the sacred mystical body; and he will take care of them: And upon these accounts we may pray for, and expect grace to help in a time of need, Heb. 4.16. Let us come with boldness to the throne of grace, that we may obtain mercy, and find grace to help in a time of need.  
Obj. But you will say, If there be such a Power and Goodness in God, and thus secured by the mediation of Christ, and his blessed Covenant, how cometh it that they are reduced to such great exigencies? Judges 6.13. If the Lord be with us, why then is all this befallen us?  
Ans. 1. 'Tis supposed you are Christians, and have not the spirit of a worldling that liveth upon, and seeketh his main happiness in the creatures apart from God; a true Christian is one that is dead to the world, but alive to God: one that hath laid up his treasure above the reach of all enemies, Matth. 6.19, 20, 21. Lay not up treasure for your selves upon earth, where moth and rust doth corrupt, and where thiefs break through and steal: but lay up for yourselves treasures in heaven, where neither moth and rust doth corrupt, and where thiefs do not break through nor steal: for where your treasure is, there will your heart be also. Otherwise we cannot deal with you, for 'tis a vain attempt to hope to reconcile Christianity with your carnal affections; but if you be such, though the feelings of nature be not altogether quenched in you, you will not be greatly moved, as long as your main happiness is safe; that is, while God's love to you is not lessened, while your communion with him is as free as it was before; while you lose no degree of grace, and your hopes of glory suffer not any Eclipse; for your solid happiness lieth in these things; other things are but appendages to sweeten our Pilgrimage; and though a Christian hath a value for his natural comforts; yet 'tis a value and an esteem that is subordinated to higher enjoyments, that he hath something of value to esteem as nothing for Christ.  
2. Temporal protection and prosperity is not excluded from the compass and latitude of this privilege, but included so far as God seeth fit; So far as it is good to have peace and liberty; heretofore the blessings of God's presence was visible and sensible; as they observed of Abraham, Gen. 21.22. God is with thee in all that thou dost. So 'tis promised to Isaac, Gen. 26.3. I will be with thee, and bless thee. To Jacob, Gen. 35.3. God was with me in the way that I went. To Moses, Exod. 3.17. I will be with thee. To Israel, Deut. 2.7. The Lord thy God hath been with thee. Josh 1.5. I was with Moses, and I will be with thee. To David, 2 Sam. 6.18. So that we cannot say, that he will not own and bless us in the course of his Providence; but communion with him, and the enjoyment of his gracious presence, is that which the godly desire most, Exod. 33.5. If thy presence go not along with us, carry us not up hence.  
3. Though temporal happiness be not altogether excluded, there must be trial; For there is no crowning without striving, nor can a reward be expected for sitting still, 2 Tim. 2.5. He must strive: According to the laws of the exercise, to put in for the prize in the Olympic Games, and to refuse to run or wrestle, was ridiculous; so 'tis to think of Heaven, and do nothing for it, or run no hazard for it; partly, because we need afflictions, that the inner man may be renewed, and we be more prepared, dispositively fitted for glory, being weaned from the world, and mortifying the flesh, 2 Cor. 4.16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. 1 Pet. 1.6. Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations. We suffer, to quicken us in our drowsiness, and refine us from our dross, partly, to conform us to Christ, that we may overcome the world; he overcame it by suffering, to show us that by suffering we shall overcome it, which is a nobler victory, than if we had overcome it by the sword, Rom. 8.37. Nay in these things we are more than conquerors. 'Tis ●or the honour of God, that it should be known that God hath a people that love him, and are dearly beloved by him.  
4. In these trial's God is with us, and so if he save you not from afflictions, he will save you in and by afflictions. How is God with us in deep and pressing afflictions; partly, in bridling the rage of men; if you be in your enemy's hand, your enemies are in God's hand; whatever power they have, is given them from above, John 14.11. and they cannot do any thing, but as God permitteth; partly by the effects of his internal Government. 1. Supporting them, Psal. 138.3. In the day when I cried, thou answeredst me, and strengthnedst me with strength in my soul. 2 Cor. 12.9. And he said unto me, My grace is sufficient for thee. Phil. 4.13. I can do all things through Christ which strengtheneth me. If we have his supporting presence, though we have not his delivering presence, 'tis enough. Secondly, His comforting presence, Psal. 91.15. I will be with him in trouble. God is most with his afflicted people, (as the blood runneth to the wronged part) as the mother is with the sick child, even to the envy of the rest; then we are most prepared for the comforts of his spirit, being refined from the dregs of sense.  
Thirdly, His sanctifying presence; Blessing the affliction for an increase of Grace, Heb. 12.10. But they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his holiness. Now these experiences show, that he is still with us.  
USE, is Information.  
1. It informeth us of the misery of wicked men, in the general; by parity of reason, if God be against us, 'tis no matter who is for us; how soon are all things blasted, when God is against a people? they make little reckoning of God's help, or securing their greatness by God's protecton; therefore the ruin is the more speedy, Psal. 52.7. Lo this is the man that made not God his strength, but trusted in the abundance of his riches, and strengthened himself in his wickedness. Alas, how soon can God blast all their confidences! man is the mere product of his Maker's will; and all that supports his Being is the fruit of his bounty; surely he that blew up this bubble, can as soon crush and dissolve it; they look upon the godly, as the most afflicted creatures, because the hatred of the world is usually upon them; but sure they are the most miserable; though they have all the world on their side, yet if they have God against them, they have cause to fear; there is a wall between them and Heaven; certainly wicked men have stronger enemies than the people of God have, or can have; they have God himself for an enemy, and he will overcome.  
2. What reason the enemies of God's people have to be afraid, and to stop their fury and rage against his cause and interest: 'Tis fruitless and vain to curse those whom God will bless; Balaam could teach them this, Numb. 23.8. How shall I curse, whom God hath not cursed? or h●w shall I defy those whom God hath not defied? 'Tis ruinous; To allude to, Act. 22.27. They that set themselves against his people, set themselves against God. Isa. 37.23. Whom hast thou reproached and blasphemed? against whom hast thou exalted thyself, and lifted up thine eyes on high? even against the Holy One of Israel. Men do not know and consider who is their party, and with whom they have to do, that breathe out nothing but threatenings and destruction against the servants of the Lord; are you a match for God? He is their Second, and engageth against you, and he can soon tread out this smoking flax, and with the wind of his displeasure scatter this dust, that flieth in the faces of his people.  
3. That a Christian is, or may be above all opposition; And the fear of man, which is a snare to others, should be none to him; for he hath God's Favour and Almighty Protection to support his courage and fortitude; there are two things trouble us, an inordinate respect to worldly happiness as our end; or an inordinate respect to man as the author or means of procuring it; cure these two evils, and what should trouble or perplex a Christian?  
1. An inordinate respect to temporal happiness: That must be cured in the first place; what is your first and chiefest care? to secure your temporal interests, or to save your souls? to cure our cares and fears, Christ directeth us, Matth. 6.33. First seek the Kingdom of God and his righteousness, and all these things shall b● added unto you. He promiseth us a Kingdom, Luke 12.32. And the Apostle describeth the true Christian, Heb: 10.39. to be one that believeth to the saving of his soul: Now if you will be Christians indeed, stand to this, that whatever becometh of other things, your business should be to save your souls, and then your trouble about worldly accidents is plucked up by the roots; for 'tis our affections to them cause our afflictions by them. Can men take away the privileges of God's Kingdom from you? or cast you into Hell, and prohibit your entrance into Heaven? No, but you would save your stake; agreed, so it be consistent with your duty and fidelity to Christ; but if it cannot be, venture it in God's hands. Heaven is worth something; and 'tis a question whether they desire it or no, that will venture nothing for it; therefore this must be determined and fixed as your resolution in the first place, that you will get to Heaven whatever it cost you, and will obey God at the dearest rates.  
2. An inordinate respect to man, as if he did all in the world. Sense seemeth to tell us so, but faith must teach us better; therefore to cure this, consider who is most able to help or hurt you; and whether it be better to have God a friend or an enemy; if you will take the judgement of the people of God, you shall see,  
1. That they always profess that God's presence, to whom all things are subject, is their great security, Psal. 46.7. The Lord of Hosts is with us; the God of Israel is our refuge, Selah. They think themselves safe enough with God, though all the world should be against them.  
2. They have been confident of his presence with them, and fatherly love and care over them, in the saddest condition, Psal. 23.4. Tho I walk in the valley of the shadow of death, I will fear none evil, for thou art with me. When death and they walk side by side, yet they are still confident of God's favour and presence; God doth not forsake his people, though he permitteth them to be exercised with divers calamities, Heb. 11.35, 36.  
3. Upon this ground they defy the creature, Psal. 27.1. The Lord is my light and salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? So Psal. 118.6. The Lord is on my side, I will not fear what man can do unto me. It argueth great Pusalanimity to yield to temptation when God is with us, and for us; and to doubt of the sufficiency of his protection: For they must first prevail against God, before they can against you.  
2. Will you believe the judgement of your own Reason? Then consider what is man, and what is God; and set the one against the other, his Wisdom against their Policy, his Power against their Weakness, his Love and Mercy against their Malice and Cruelty; What do we believe God to be, and Man to be? Man, compared with God, is a sorry, feeble, worthless thing, a puff of wind, or a pile of dust, nothing, less than nothing, and vanity. Surely God is infinite in wisdom, power and goodness; Man a poor creature, that in point of wisdom would give any thing to know futurity, and the event and success of his enterprises; and is often cut off in the midst of his designs, Psal. 146.4. He returneth to his earth, in that very day his thoughts perish: leaveth his projects and contrivances, Psal. 2.12. And ye perish from the way; while in the course and heat of their undertake. We do not tell you what is in the other world, what is matter of Faith, but what is obvious and sensible here. In point of Power: how fain would men do more than they could, but that they are in the chains of Providence, and under the restraints of God's invincible power? 'Tis in their thoughts to cut off and destroy; but there is an higher power that disposeth of all circumstances: all is in your Father's hands. So his love and mercy against their malice and cruelty, Psal. 76.10. Surely the wrath of man shall praise thee: The remainder of wrath shalt thou restrain: the frustration of their attempts; God often ordereth this.  
4. How much it concerneth us to be in such a condition, that we can say, God is with us. Then you need not desire the best things in the world, nor fear the worst: But when can we say, God is with us? Three things are necessary.  
1. That the person be right, that he be renewed by the Spirit of God, and be reconciled to him: For called and justtified are the Privileges between the two Eternity's in th● Context, and the sure Evidence of our Interest in both: Then God taketh us into his special charge and protection, when regenerated by the Holy Ghost, and reconciled by the Blood of Christ: For the New Creation are his Family, James 1.18. Of his own will begat he us, with the word of truth, that we should be a kind of first fruits of his creatures, Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. These are the peculiar people. With others God is no more present than he is with the rest of his creatures, in a way of common preservation. Therefore if you would be certain of God's favour, and that your peace is made with him, you must look to this, That you be in an estate of pleasing God, that you are sanctified by the Spirit, and being justified by Faith in Christ, are at peace with God, Rom. 5.1. If you be renewed, and God reconciled, you need fear nothing. The Evidence of both, and so of our Interest in his Providence, is our unfeigned dedication to God: For if we be for both, God will be for us. If you have given an hearty consent to his Covenant, than you shall have the privileges of it; he will be your Sun and Shield, and then we need fear nothing.  
2. As to our Cause it must be good. Take God's side against Satan and his Instruments, 2 Chron. 15.2. The Lord is with you while you be with him; and if ye seek him, he will be found of you. 2 Chron. 13.9, 10. With them are golden calves, and with us is the Lord our God. God is there where his Ordinances and Worship are kept up in their power and purity: If his People warp and decline, he is against them. When his People had erred in the matter of the Calf, Exod. 33.3. I will not go up in the midst of thee, lest I consume thee in the way. Therefore, lest God depart, we must be tender.  
3. Our Conversation must be holy: For wilful sin and guiltiness breed fears of God's displeasure. 'Tis our sins that give our enemy's advantage against us, Judges 3.12. And the Lord strengthened Eglon, the king of Moab, against Israel, because they had done evil in the sight of the Lord. We read often in Scripture, that their shadow was gone from them, Numb. 14.23. Because you are turned away from the Lord, the Lord will not be with you. We banish away God's presence from us, because he cannot with honour own such a People, Amos 5.14. Seek good, and not evil, so the Lord, the God of hosts, shall be with you. If after we have devoted ourselves to God, we retain our former sins, we lose the mercy and comfort of his favourable presence: We do but dream of God while we continue in sin. If we would have God to be with us, we must carry ourselves as in his presence, and be dutiful and obedient to him, seek him, rely on him, and keep his way.  
2. USE is to press you to lay up this truth in your hearts; for 'tis the ground and foundation of all Religion.  
1. This is the ground of close adherence to God, when we cease from man, and cleave to God alone: Then you live as those that from their hearts do believe that there is a God, and that he is a rewarder of those that diligently seek him, Heb. 11.6. which are the fundamental Principles which are at the bottom of all Christian practice: and the more you live upon them, the more cause you will see to stick to God, and please God rather than man. They that trust in him, and do stand or fall to him alone, they are the best Christians. You so far withdraw yourselves from God, as you look to man. If once man get the pre-eminence of God, and be set above him in your hearts; that is, be loved, trusted, obeyed before God, so far your hearts grow dead to God, and Religion presently withereth and decayeth, Prov. 29.25. The fear of man bringeth a snare, but he that trusteth in God shall be safe. The Soul that cannot entirely trust God, whether man be pleased or displeased, can never long be true to him: for while you are eyeing man, you are losing God, and stabbing Religion at the very heart.  
2. This keepeth us from shifting and helping ourselves by unlawful means, Gen, 17.1. I am God alsufficient, walk before me, and be thou upright. Were we sound persuaded that his power is above all power, and his wisdom above all wisdom, and his goodness and fidelity invincible, it would save us from many sinful miscarriages and unlawful means that we take for our own preservation. We often lose ourselves by seeking to save ourselves without God, and because we cannot depend upon his Alsufficiency. Well then, since it hath such an universal influence upon all our Conversations, we should get it rooted and settled in our hearts, that we may not be tossed up and down with the various Occurrences of this Life: God is our happiness, and not the Creature.  
3. This filleth us with courage and magnanimity in the most desperate cases, Dan. ●. 17, 18. O Nabuchadnezzar, we are not careful to answer thee in this matter; our God whom we serve is able to deliver us from the fiery furnace; but if not, we will not serve thy god, nor worship the golden image which thou hast set up. This is true fortitude to look to God alone; he will deliver from Death, or by Death; He can save us from trouble; or if not, he will hastenour glory: Yet we must resolve to stick close to him, however he determine the event.  
4. This maketh us live quietly from cares and fears, when we can commit and submit all to God, Phil. 4.6, 7. Be careful for nothing, but in every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God: And the peace of God which passeth all understanding, shall keep your hearts and minds through Jesus Chris. 'Tis a blessed frame, questionless, to be careful for nothing. This is to be had by ceasing from Man, and trusting in the Lord, who hath the government and disposal of all things.  
Directions.  
1. Let the Will of God be your sure Rule: For God must institute that Religion which you expect he should accept and reward. None trust in the Lord but those that keep his way, Psal. 37.34. Wait on the Lord, and keep his way, and he shall exalt thee to inherit the land.  
2. Let the Favour of God be your Happiness: Be quieted in his acceptance, whether man be pleased or displeased. 2 Cor. 5.9. Wherefore we labour, that whether present or absent, we may be accepted of him. Let God be enough to you, without and against Man.   

SERMON XLII.  ROME VIII. 32. 
He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things?  
THE Apostle had been speaking of God's eternal Decree, which is his hidden Love; now he speaketh of Redemption by Christ, which is his open and declared Love. In Predestination his love was conceived in his own heart; in Redemption 'tis manifested in the effects, and commended to us: That was the rise, this the visible demonstration. In the former Verse the Apostle reasoned a causa; here is argumentum a signo. Once more: The former question is a comfort against that trouble which may arise ex presentia mali, this against our trouble which may arise ex absentia boni. The Covenant-Notions by which God is expressed, are Two, suitable to the Two sorts of blessings we have by him, positive and privative; that he is a Sun and a Shield, Psal. 84.11. and Gen. 15.1. Fear not, Abraham, I am thy shield, and thy exceeding great reward. Do you fear evil? God is our Shield; and if God be with us, who can be against us? that is, so as to procure our utter and eternal ruin. Do you want good? God is our Sun, and our exceeding great Reward: There is blessing enough to be had in God: The Argument of the Text showeth it; He that spared not his own son, etc.  
In the Words we have two things, God's former and after Bounty. 

1. A Foundation.  
or, 2. An Inference.    
1. The Foundation and groundwork of the Argument is propounded.  

1. Negatively: He spared not his own son.  
2. Positively: But delivered him up for us all.   
2. The Inference is considerable, both for the Matter and the Form: In the Matter, take notice of a gift resulting from the Death of Christ; where 1. the extent of the gift or donation, [all things].  
2. The Freeness of the gift, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, freely.  
3. The Method and Order, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with him.  
2. The Form. 'Tis an appeal to our Reason and Conscience; how shall hr not? As if it were said, Can an any man be so absurd and illogical, so little skilled in the art of reasoning? How is it possible to imagine, that he that gave us Christ, will deny us any thing that is good for us?  
Doct. That in the Death of Christ, God hath laid a broad foundation for a large superstructure of grace, to be freely dispensed to all those that have an interest in him. Let me here show you, 

1. How the Death of Christ is here expressed.  
2. What a superstructure of grace is built thereupon.  
3. The strength and force of the Inference.  
4. Who have interest in Christ, and may more expressly take comfort in it, and reason thus within themselves.    
1. How the Death of Christ is here expressed, as to God's act about it.  
1. Negatively: He spared not his own son; where we have the Act and the Object of it. God's Act is intimated in that expression, he spared not. There is a Twofold not sparing, either in a way of impartial Justice, or in a way of free and eminent Bounty.  
1. In a way of impartial Justice. So 'tis said, 2 Pet. 2.4, 5. God spared not the angels that sinned. And again, He spared not the old world; that is, would use no clemency, but gave them their deserved punishment. So many would interpret this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He spared not Christ, but stirred up all his wrath against him, when he took upon him to satisfy for our sins: When he took upon him to satisfy for our sins, Divine Justice would not abate him one farthing, Zech. 13.7. Awake▪ O sword, against my shepherd, and against the man that is my fellow, saith the Lord of hosts; I will smite the shepherd, and the sheep shall be scattered.  
2. In a way of eminent and free bounty. So we are said to be sparing of those things which are most dear and precious to us; but upon great occasions we part wi●h them. In this sense when the Elect had need of Christ, God did not spare him, but came off freely with him, John 3.16. God so loved the world, that he gave his only begotten Son; parted with him out of his bosom, gave him to die for our sakes.  
2. The Object, his own Son; that is, not an adopted Son, but only begotten: What dearer to Parents than their children? Parents will part with their All to redeem their children, especially if they have but one, and that dearly beloved; but God's love to Christ is not to be measured by an ordinary standard; all is infinite between the Father and him; Therefore this heightneth his grace to us, that he spared not his own Son. Let us consider what might have moved God to spare his Son.  
1. The incomparable worth and excellency of his Person. Things which are rare and excellent, use to be spared, unless upon great necessity. Now the Lord Jesus was so the Son of God, that he was coequal with him in divine honour and glory. Thus did the Jews understand him, when he called himself the Son of God, John 5.18, The Jews sought the more to kill him, not only because he had broken the sabbath, but said also, that God was his father, making himself equal with God: And they were not mistaken in it; For Christ was indeed so the Son of God, as to be equal in essence, power and glory with the Father: Their fault was, that they denied this Title to be due to Christ. The Apostle explaineth it, Phil. 2.6. Who being in the form of God, thought it no robbery to be equal with God. 'Twas no Blasphemy, no Usurpation of Divine Honour; Christ was not thrust down from Heaven for Robbery and Usurpation, as the sinning Angels were but was sent down. This Divine Honour did justly and rightly belong to him: Now that God spared him not on this occasion, is the great demonstration and condescension of his Love.  
2. The singular and infinite love between God and Christ: He is called his dear Son, Col. 1.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Father loved him dearly; and we are chary of what we tenderly love; Therefore the only begotten Son is said to be in the bosom of the Father, John 1.18. which intimateth not only his coexistence with him from all eternity, but the mutual familiarity, delight and complacency which the Divine persons have in one another, which is also set forth, Prov. 8.30. Then was I by him, as one brought up with him; I was daily his delight, rejoicing always before him: As two Mates or Companions of suitable dispositions, always bred up together, and rejoicing in one another. Thus is Heaven fain to lisp to us in our own Dialect, to set forth the intimacy, oneness and delight that is between the Father and the Son; yet God spared him not.  
3. Though he had no equal or advantageous exchange. Christ is more worth than a thousand Worlds, as the people could say of David, thou art worth ten thousand of us, 2 Sam. 18.3, How much more may it be said of Christ? What could God gain, that might be an equal recompense for the Death of Christ? All the World set against God, is nothing, less than nothing, Isa. 40.17. Now no man doth give much for what is but little esteemed; but God gave his own Son to recover the perishing World of Mankind.  
2. Positively; But delivered him up for us all. Mark, 

1. The person who did it.  
2. The act, what he did; delivered.  
3. The persons for whom; For us all.    
1. The person who; God spared not his own Son, but delivered him up for us all. This word is used of several agents; Judas delivered him, John 19.11. He that delivered me unto thee, hath the greater sin; Pilate delivered him to be crucified, John 19.16. the high Priests delivered him to Pontius Pilate, Matth. 27.2. The people delivered him up to be scourged, and crucified by the Gentiles, Matth. 20.19. yea, Jesus Christ delivered up himself; Rom. 4.25. Who was delivered for our offences. And here God delivered him up for us all; one word is used, but the act proceeded from several causes; the people delivered him out of ignorance, and inconsiderate zeal; Judas out of covetousness and treachery; the high Priests out of malice and envy; Pilate out of a faulty compliance with the humours of the people, and to preserve the reputation of his government; Christ out of obedience to God; God himself to show his infinite love to us: 'Tis for our comfort to observe God's act in this tradition; if it had been done without God's knowledge and consent, nothing had been done for our salvation; God doth nothing rashly, or unjustly. Therefore since Christ was delivered by the determinate counsel of God, Acts 2.23. the reason must be enquired into; 'twas out of his love to recover a lost world, that he might make satisfaction to provoked justice for our wrongs and offences: so that Christ died, not by the mere wickedness of man, but the righteous and wise ordination of a gracious God; and so 'tis a great argument of God's love, and a ground both of gratitude and confidence to us: We must look to the father's act, to whom we make our prayers, with whom we would fain be reconciled, whose judgement we fear, whose favour we seek after. Now he appointed his own Son to do the office of a Mediator for us; the law which condemneth us, is the law of God, the wrath and punishment which we fear, is the wrath of God; the presence into which we come, is the presence of God; and the fountain of all blessings we expect, is the favour of God; and God spared not his own Son, but delivered him up for us all, to assure our comfort, peace, and hope; his hand is chief in it.  
2. The act, what he did: he delivered him up, not only to be made flesh for us, 1 John 14. which was a state of being at the greatest distance from his nature, who was a pure Spirit. But God who is a Spirit, was made flesh, that he might be nearer to us, and within the reach of our commerce; and took a mother upon earth, that we might have a father in Heaven; which maketh all the promises of God more credible to us; for the exaltation of man, is a thing of more easy belief, than the abasement of the Son of God; if he will assume flesh, we may reasonably expect to be apparelled and clothed upon with his glory; but also made sin for us, 2 Cor. 5.21. Sin is taken in Scripture sometimes for a sacrifice for sin, or a sin-offering, by a metonymy of the adjunct for the subject, as piaculum in Latin, is both a sin, and a sacrifice for sin: so the Priests in the Prophet's reproof are said to eat the sins of the people, Hosea 4.8. that is, the sacrifices, when they minded nothing but to glut themselves with the far of the offerings, part of which was the Priest's portion; and so Christ was made sin for us, that is, an expiatory sacrifice for our sin. So in the beginning of this chapter, Rom. 8.3. God by sending his Son in the similitude of sinful flesh, hath by sin condemned sin in the flesh; that is, by the sufferings of Christ, or his becoming a sin-offering, hath put an everlasting brand upon sin, to make it odious and hateful to the Saints. Once more: Made a curse for us, Gal. 3.13. to note the pain and shame of his death, and to show that Christ was appointed to bear that curse of the law, and punishment which belongeth to us, which was so grievous and terrible, as that his humane nature staggered, and recoiled a little, by a just abhorrence of the great evil which he was to undergo; and when he was under it, his soul was exceeding sorrowful and heavy unto death; so that it extorted from him tears, and strong cries; yet God spared not his Son, but delivered him up to these penal and dreadful evils! God might be said not to spare his Son, if he had only used him as an internuncius, and messenger; but when he used him as a Redeemer, as one that was to pay a ransom for us, it may be much more said so.  
3. For us all: The Persons for whom; for the cursed race of fallen Adam, who had no strength to do any thing for themselves; who had cast away the mercies of our creation, and were senseless of our misery, and careless of our remedy, had abused the goodness of his bounty and patience, and were utterly lost to God and themselves; the whole time that we lived in the world showed Gods sparing us, but yet he spared not Christ: Every moment we lived after the committing of sin, was the fruit of God's indulgence; the arrow is upon the string, only God respiteth execution, and took this way of Redemption by Christ, that we might be discharged, not only from the hurt, but the fear of his wrath and curse due to us.  
2. God having laid this foundation, let us see what a superstructure of grace is built thereon; he doth freely give us all things; all good things are the gift of God, Jam. 1.17. And whatever God giveth, he giveth freely, for there can be no preobligation upon him, Rom. 11.35. Who hath given him first? But here the chief thing considerable is the largeness of the gift, he will give all things; this comprehensive and capacious expression includeth much comfort in its bosem: Let us explain it a little; both the Creature and the Creator, from God to the poorest thing in the world; through Jesus Christ all is ours; Rev. 21.7. He that overcometh shall inherit all things, and I will be his God, and he shall be my son. God himself maketh over himself to his children, who is all in all; he doth enjoy God and all things besides, which may be a blessing to him; he is ours, that hath all things, and can do all things; and what can the soul desire more?  
2. This all things reacheth to the two worlds; Heaven and earth are laid at the foot of a believer, 1 Tim. 4.8. But godliness is profitable to all things, having the promise of the life that now is, and of that which is to come. Here God is not wanting to his people, but the gift and grace promised is eternal life.  
3. This all things concerneth the whole man; the body and the soul; the body is in covenant with God, as well as the soul, and therefore 'tis provided for by the covenant; we feel not only the comfort of it at the last day, when 'tis raised up as a part of Christ's Mystical Body; but for the present the bodily life exposeth us to manifold necessities; but Matth. 6.33. First seek the kingdom of God, and his righteousness, and all these things shall be added unto you.  
He that hath any place or office, hath the perquisites of the place or office; now for the soul, 2 Pet. 1.2. The divine power hath given us all things necessary to life and godliness. Meaning by life, internal grace, and by godliness the fruit of it, an holy conversation; There's not only the remote inclination, but the actual readiness, yea the final accomplishment, will and deed, Phil. 2.13.  
4. All things that are for our real advantage of what nature soever they be, 1 Cor. 3.21. All things are yours; Ordinances, Providences, Death, the connexion between both the worlds, whatever belongeth to our happiness, and will further us to the Kingdom of glory, for God is engaged; No good thing will he withhold, Psal. 84.11. Well then, is not a Christian completely provided for, That hath God and the creature, Heaven and earth, pardon and life, grace and glory; that is reconciled to God by the death of Christ, and saved by his life; protection and maintenance, and a sanctified portion in this world, and the happiness of the life to come? A Christian that is safe among friends and enemies, that liveth in Communion with God here, and shall dwell for ever with him hereafter, is he not well provided for?  
3. The strength and the force of the inference. Certainly, this broad and ample foundation will support the building, though the top of it mount above the clouds, and be carried so high as the glory to come.  
1. Because the giving of Christ is a sign and pledge of his great love to us; and what will not love, and great love do for those whom it loveth? John 3.16. God loved the world, that he gave his only begotten Son. He doth not tell you how, but leaveth you to admire and rejoice at so unspeakable and unconceivable love; and 1 John 4.10. Herein is love, not that we loved God, but God loved us, and sent his Son to be a propitiation for our sins. The Apostle awakeneth our drowsy thoughts; herein is love, here is a full, manifest, real proof of his love; 'tis commended to us, set before our thoughts, Rom. 5.8. Christ's love resteth not in good wishes, or the kind affection of his heart, but breaketh forth into action and evidence, and real performance; nay, 'tis not only real, but glorious; things may be demonstrated as real, which yet are not commended, or set forth as great; sometimes God professeth his love to a people; I have loved you; but because they were afflicted and miserable, they expostulate with this bold reply, Mal. 1.2. Wherein hast thou loved us? Now here is a full and clear Demonstration of it, He spared not his own Son. Now what may not we promise ourselves from this great love? Hereby we see how much his heart is set upon our salvation; therefore no fear but he will carry it thorough. God is in good earnest with you, or he would never have made such provision. In short, he would never have given up Christ to be betrayed, and sentenced and crucified, and to die for a sinful world, if he had not been in good earnest in his love.  
2. Because Christ is the greatest and most precious gift; And surely God that hath given so great a benefit as his own Son, will he stick at lesser things? He that hath given a Pound, will he not give a farthing? Hath he given Christ, and will he not give pardon to cancel our defects, and grace to do our duty? Comfort to support us in our afflictions? Supplies to maintain and protect us during our services? and finally, will he not reward us after we have served him? Reconciliation by his death is propounded as a more difficult thing than salvation by his life, Rom. 5.10. Two things breed confidence; the fidelity of God, and his liberality; his liberality in his gifts, and his fidelity in his promises; his giving up Christ to die for us, is a pledge of both: This was the greatest promise, the exhibition of the Messiah; and this was the greatest gift; All other gifts full short of this, and do not beget such a confidence and hope. In Creation God gave you a reasonable Nature, such a Life as is the Light of man; but in Redemption, to make way for a Divine Nature, he hath given us his Son, and giveth us many outward blessings in his daily Providence; which are in their kind beneficial to us, and tokens of his goodness; but they are not assurances of his special Love, Eccles. 9.1. No man knoweth love or hatred by all that is before him. I have Riches, Honour, Esteem, Food, Raiment, I cannot therefore conclude God loveth me: I am poor, and afflicted, therefore God hateth me; these are weak and ill grounded conclusions; he hath given me his Son, and washed me in his Blood, and pardoned my sins, and healed my nature, therefore he hath loved me; this is the right arguing; in short, other benefits may be comprehended, we know their worth, nature, benefit and use; but this surpasseth knowledge, we cannot express nor conceive sufficiently the value and greatness of it; in other benefits we stand indebted to God for some outward gifts, Corn, and Wine, and Oil, great parts, understanding. Here, Deum debemus, we stand indebted for a person of the Godhead.  
3. 'Tis a gift in order to other things: and therefore he will complete that gift. Christ cometh not to us empty handed; his person and benefits are not divided; he came to purchase all manner of benefits and blessings for us, not only to raise our wonder and astonishment by this great act of his condescending love, but to procure the favour of God, the Image of God, the everlasting fruition of the glory of God: Now will God by an antecedent bounty lay the foundation so deep, and withhold the consequent bounty, which is the upper building, for which this foundation was intended? Shall so great a price be paid, and we obtain nothing? 'Tis said of the foolish builder, after he had laid the foundation; This man began to build, and was not able to finish, Luke 14.29, 30. Surely the wise God will finish what he hath begun, if we be qualified, and do not ponere obicem, shut up the way by our incapacity.  
4. God may now do us good without any impeachment of honour; His Justice and Holiness is sufficiently demonstrated, Rom. 3, 25, 26. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, for the remission of sins; to declare I say, at this time his righteousness, that he might be just, and the justifier of him that believeth in Jesus. The authority of his law is kept up, Gal. 4.4, 5. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under his law, that we might receive the adoption of Sons. The truth of his threatening doth not altogether fall to the ground, Gen. 2.17. In the day thou eatest thereof, thou shalt surely die. Therefore all is made easy and commodious to our thoughts, and we can with the more confidence wait for what God hath promised.  
4. Because the giving of Christ showeth how freely God will give all things to us. He gave Christ unasked, and unsought to; in this instance we see not only his infinite and great love, but his free and undeserved love, Rom. 5.8. God commended his love towards us, in that, while we were yet sinners Christ died for the ungodly. And v. 10. When we were enemies; non invocantibus, sed provocantibus Deus sese offerte, saith Bernard. When the world had corrupted their way, and cast off God; then Christ died for us, even for them that were neither loving, nor lovely; a consideration to support our confidence, notwithstanding the sense of our unworthiness.  
4. Who have an interest in Christ, and may reason thus within themselves; something seemeth to be implied in that, shall he not also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with him give us all things? They that have an actual interest in Christ; others have but the offer upon condition; they are invited, but you may be assured.  
1. Those to whom God giveth Christ: In the Scripture we read sometimes of Christ given for us, and sometimes of Christ given to us; his being given for us, noteth the impetration, and the purchase of the benefits; his being given to us, the application of them; the one speaketh the love of God to lost man, obnoxious to sin and misery; the other, God's love to us in particular, Gal. 1.10. It pleased God to reveal his Son in me. Rev. 1.5. Loved us, and washed us in his blood. The first gift is Christ: John 5.12. He that hath the Son, hath life; and Heb. 3.14. Partakers of Christ. 2 Cor. 13.5. Christ in you. We receive his Person, and with him his Spirit, to work life i● us; we do not live in the body, till we be united to the head; nor till we have Christ, do we receive the saving effects of his grace; clear that once, and shall be not with him give us all things? God offereth him to all, but he giveth him to you when you believe.  
2. Those that give up themselves to Christ, 1 Cor. 3.22. All things are yours, because ye are Christ's, and Christ is Gods. If you be to Christ what Christ was to God, a dedicated servant, ever to do the things that please him; when you enter into covenant with him, and devote yourselves to his use and service, that to you to live is Christ, Phil. 1.21. As God giveth Christ to you, you live in Christ, as you give yourselves to Christ, you live to him; God giveth us Christ and all things with him, and we give up ourselves and every interest and concernment of ours to Christ, to be used for his glory. If you be sincere and hearty in this, you need not doubt of a plentiful allowance.  
1. USE is to press us to admire the love of God, who spared not his own Son, but delivered him up for us all: In that he spared not Christ; the Lord telleth Abraham, ●en. 22.12. Now I know that thou lovest me, since thou hast not withheld thy son, thine only son from me. So here is a full demonstration; certainly God loved Christ better than Abraham loved Isaac; and God was not bound by the command of a superior, but did it voluntarily; Oh get your hearts deeply possessed with this love! Lord, we see how much thy heart is set upon the recovery of lost man!  
2. That all this was done that he might spare us; for that is the fruit of it, Mal. 1.17. I will spare them, as a man spareth his own son that serveth him: The indulgence of God to us is set forth by two amplifications, Propriety, and towardliness or obedience; propriety, his own Son; a faulty child is a child still, and therefore not easily turned out of the family; but 'tis not a prodigal, or a rebellious Son, but a good child; his son that serveth him. Now if we consider what God is, the purity of his nature, the strictness of his law, that sin is an act of disloyalty to God; and what we are, our manifold defects; surely, 'tis love, great love, that he would spare us; if God should be strict on the best of us, what would become of us?  
2. USE, To improve it; First to confidence and hope: A man that wants not Christ, cannot want any thing; when the elect had need of Gods own Son, he did not spare him; and when given us his Son, will he not give mercy and grace to help in every time of need? He that stood not on the greatest benefit, will he stand upon a less? There is two grounds of hope; 1. The cause. 2. The merit. The fountain cause is the infinite love of God; an Emperor's revenue will pay a beggar's debt; the same good will that moved him to give his Son, will move him to give other things that we stand in need of, and may tend to our good. The other is the merit of Christ's Sacrifice; God that is not sparing of his Son, will not be sparing of what is purchased by his Son, surely his purchase will be made good: Christ sitteth at the right Hand of God to see that it be done, Heb. 10.12. But this man, after he had offered one Sacrifice for sins, for ever sat down at the right hand of God. That one offering hath done the work.  
2. Improve it to obedience: God spared not his own Son, and shall we spare our lusts? There is a twofold argument in it; First, an argument of gratitude; Let us not spare ourselves, neither body, nor soul, nor life, nor liberty, nor strength, nor time, nor any thing that is near and dear to us, so we may glorify God; the Apostle saith not barely, he gave his Son for us, but he spared not to give him: We have thoughts, and to spare, Shall not God have them?  
We have time; we bestow many hours in vanity, shall we not bestow some on God? But surely it should be as a wo●nd to our hearts, that we should be so unwilling not to spare our lusts, that which is not worth keeping: The other Argument is from fear: If we spare our sins, God will punish them, Job 20.13. Tho he spare it, and forsake it not, but keep it still within his mouth, Deut. 29.21. The Lord will not spare him. I may reason as the Apostle, If God spare not the natural branches, Rom. 11.21. take ●eed also lest he spare not thee. Christ was only a surety for sinners, thou art an obstinate and unreclaimed sinner.  
3. Improve this to patience under poverty: If God hath dealt sparingly with us in the matters of this world, yet he hath been bountiful in his Son; more in your souls, though less in your houses; he that spared not his Son, doth with him freely give us all things; so under affliction by death; the death of friends; thou art apt to say, I cannot spare such a child, or yoke-fellow, or relation, when God seemeth to be about to take them away; God will not spare them, though you cannot or will not; but you cannot say, God doth not love us or them; God loved Christ, yet will not spare him.  
4. And especially should this be improved to give us great boldness and encouragement in prayer.  
1. Because God loveth us. Usually, when we come to God in prayer, we draw an ill picture of him in our minds; as if he were all wrath and vengeance, and unwilling to be reconciled to man, or brought to it with much difficulty; therefore it concerneth us to obviate this prejudice, and to conceive of God in prayer, as one that loveth us; we have gained a great point, when we can come with this thought into his presence; I am now praying to a God that loveth me, and will do me good; yes, you will say, if I could come to that, I had gained a great point indeed; but what hindereth, when Christ came on purpose to show the love and loveliness of God to us? for our redemption came first out of the Bosom of God; and Christ's mission into the world, and dying for sinners, was the fruit of his love; and mainly it served for this end, to give us a full demonstration of the love of God, and his pity to the lost world of sinners, that when our guilt had made him frightful to us, we might not fly from him as a condemning God, but love him and serve him, and pray to him as one willing to be reconciled to us; light and heat are not more abundant in the Sun, than love is in God; what hindereth then, but that you come with this thought? But how shall I know that he loveth me? What things may assure me of it? What saith the Text? God spared not his own Son, but delivered him up for us all. There is, I confess, a twofold love; his general love, and his special love; his general love, which intendeth benefits to us; and his special love, which putteth us in possession of them; his general love to the lost world, and his love and mercy to us in particular, giving us the saving benefits purchased for us, and intended to us.  
1. His general love to the lost world; that is a great thing: The Devil seeketh to hide the wonderful love of God revealed in our Redeemer, that we may still stand aloof from God, as more willing to punish, than to save; and many poor dark creatures gratify his design and aim; are still seeking signs and tokens of God's love, or something in themselves to warrant them to come to God by Christ, and to persuade us that we shall be welcome if we do so; and because they cannot find any thing in themselves, that he will admit them, they are troubled; but all this while, they are but seeking the Sun with a candle: What greater evidence of God's willingness to receive you, than the death of Christ, than the invitations of the Gospel? this is alone above all evidences of his love, He spared not his own Son, but delivered him up for us all. But herein we are like the Jews, who when they had seen many wonders wrought by Christ, would still have a new sign; the greatest sign is given already, Christ's dying for a sinful world. Men and Angels cannot find out a sign, pledge, and confirmation of the love of God above that; yet if that be not enough, we have another sign, the promises and invitations of the Gospel, which show his willingness to welcome sinners; salvation is offered not to named, but described persons; therefore if we are willing to come under these hopes upon Christ's terms, these must satisfy our scrupulous minds, that there is no bar put to us, but what we put to ourselves by our refusing the grace, as God offereth it. Certainly Gods love and mercy to mankind is our first motive, and his willingness to impart good things to them upon his own terms; and surely, he is well-pleased with our acceptance of them; 'tis true 'tis said, ● John 4.19. We love him because he loved us first. But the first motive to draw our hearts to him, is not his special elective love to ●s above others, for that we cannot know till we love him; but his common love and mercy to sinners, and that was manifested in Christ's being sent as a propitiation for our sins, and not for ours only, but for the sins of the whole world, 1 John 2.2. This is that which is propounded to us to recover and reconcile our alienated and estranged affections to God, 2 Cor. 5.19. God was in Christ reconciling the world to himself. This grace God offereth to us as well as to others, namely, that God for Christ's sake will pardon our sins, if we will but forbear further hostility, and enter into his peace: None are bound to believe that God especially loveth them, but those that are specially beloved by him; for none are bound to believe a falsehood; and a falsehood it is to us, till we have the saving effects and benefits; and therefore it is not the special, but the general love of God, which draweth in our hearts to him; yea, his Saints, after some testimonies received of God's special love, make this to be the great engaging motive, Gal. 2.20. I live by the faith of the Son of God, who loved me, and gave himself for me.  
2. There is a special love, when this grace is applied to us, Eph. 2.4, 5. But God, who is rich in mercy, for his great love, wherewith he loved us when we were dead in trespasses and sins. He did not begin to love us when we were converted; that is of a more ancient and eternal rise; but then he did begin to apply his love to us; and this no ordinary, but great love; when God was angry with us, and pronounced death on us in the sentence of his law; then he quickened us and reconciled us to himself, when his law represented him as an enemy, and in the course of his Providence he appeared as an enemy, and the apprehensions of our guilty fears bespeak him an enemy; then did God for Christ's sake bestow his converting grace upon us: Now 'tis a great advantage to draw nigh to God as a reconciled Father, and actually in covenant with us; surely this is and will be the object of our everlasting love and joy, Rom. 5.18. And a notable prop of confidence in prayer; could we once believe that he dearly loveth us, and is actually reconciled to us, and taketh us for his children, and delighteth in our prosperity: Oh how cheerfully should we come into his presence, John 16.27. The Father himself loveth you, because you have loved me, and believed that I came out from God. We have then not only his own intercession, but the Father's especial love, as the ground of our audience and acceptance. Now this particular interest dependeth on something wrought in our souls by the holy Spirit; our Lord mentioneth two things; their faith in Christ, and love to God, or a thankful acceptance of him as our Lord and Saviour; love to God, or a thankful obedience to him, John 14.22, 23. We cannot perceive our special interest in the love of God, but by the evidences of our sincerity; when we see God's love tokens in our hearts, faith and love wrought in us by his spirit, than we may know that he loveth us by this special love; the question is, Doth God love me? Hath he given his Spirit? How shall I know that? Answer, By the Effects; Do you believe in Jesus Christ? How shall I know my faith is sincere, and the faith of God's Elect? Doth it work by love? Gal. 5.6 How shall I know that I love God? The acts of sincere love are seeking after God, and delighting in him; if you cannot find the latter, the former is a comfortable evidence, Prov. 8.17. I love them that love me, and they that seek me early shall find me. The desiderium unionis, the desirous seeking love; if it be serious and earnest, it is sincere, though you find not such delightful apprehensions of his grace to you; clear this once, and when you come to pray, you may know that God loveth you with a special love; the dearest friend we have in the world doth not love us the thousand part so much as he doth; nay, as Valdesso saith, the highest Angel doth not love God so much as he loveth the lowest Saint; God loveth like himself, becoming the greatness and infiniteness of his own Being; and with this persuasion pray to him.  
2. God's love is not a cold and uneffectual love: That consists only in raw wishes, but an operative, active love, that issueth forth to accomplish what he intendeth to us, though by the most costly means, and at the dearest rates; God is good and doth good, Psal. 119.68. He hath a love to us, and will do good to us; our love many times goeth no further than good wishes, and good words; be warmed, be clothed; but give not those things which are needful to the body, Jam. 2.26. Our Lord rested not in kind wishes, but giveth a full demonstration of his love; if Christ be needful for the Saints, they shall have him, God spared not his own Son.  
3. 'Tis a great love, such as may raise our wonder and astonishment, and so may enlarge our expectations and capacities for the reception of other things, Eph. 3.18, 19 That ye may with all saints comprehend what is the height and breadth, the length and depth, and to know the love of Christ, which passeth knowledge, that ye may be filled with all the fullness of God. There is such an infiniteness and immensity in this love of God in Christ, as raiseth our desires and hopes to expect all other things from him, which belong to our happiness; if God will do this, what will he not do for those whom he loveth? he that hath given a talon, will not he give a penny? We confidently go to one with a request, who hath done some great thing for us already: What greater thing could there be, than his giving his Son to die for a sinful world? John 13. 13. Greater love hath no man, than that he lay down his life for his friends. We were not friends in state, but only friends in his purpose; nay, we were actual enemies, but reconciled and brought into friendship by his death: No man can express greater love to his dearest friends, than to adventure to die for them: This did Christ for us.  
4. 'Twas a love expressed to us when our case was not only difficult, but desperate and remediless, as to any other agent, Isa. 56.16. And he saw that there was no man, and wondered that there was no intercessor, therefore his own arm wrought salvation for us. Psal. 40.8. The redemption of the soul is precious, and ceaseth for ever. Like perplexities often occurring in the Church's case, 2 Chron. 22.12. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us, neither know we what to do, but our eyes are unto thee. And Esth. 3.14. When the writing was signed and sent abroad by all posts for the destruction and extermination of the Jews, the City Shushan was perplexed.  
5. Tho we cannot absolutely determine of the success as to particular events, yet this giveth good hope and confidence towards God.  
1. As to particular events, no absolute certainty; For God promiseth not all that you desire, or think that ye want in bodily things.  
2. Many things are necessary to serve the order and harmony of his Providence in the communities and societies wherein we live: And God may deliver his people in such a way, and by such means as they never dreamt of; as Paul's going to Rome; therefore for the way, his Wisdom must be the Judge, not our partial conceits.  
3. As to temporal events we must pray with submission, 1 John 5.14. And this is the confidence that we have in him, that if we ask any thing according to his will, ●e heareth us. 'Tis not always necessay for us, that we should have love and respect from men, and never be tried and exercised with want, or pain, or suffering.  
2. This giveth good hope. 1. Because it is for Christ's sake that he fulfilleth all promises to us; and so giveth us deliverance in any straight or present exigence.  
2. Because we are heard in what we ask for God's glory and our own good; so our prayers are accepted.  
1. God's glory; but he must choose the means; the end is granted, the prayer is not lost, but rewarded as an act of our sincerity.  
2. For our good, that is the chiefest good, Rom. 8.28. All things shall work together for good to them that love God: The great promise is eternal salvation, all things else subordinated to it; if you beg ease for the flesh, merely for its own sake, or worldly prosperity to please the flesh, you bespeak your own denial, Christ puts no such dross in his golden Censer.  
3. USE is to persuade you to get an actual interest in Christ: By receiving him when God offereth him, and is willing to give him to you, John 1.12. Faith is a brokenhearted and thankful acceptance of Christ, and a giving up ourselves to him by an entire and unbounded resignation, 2 Chron. 30.8. Yield up yourselves to the Lord, to be sanctified and governed by him.   

SERMON XLIII  ROME VIII. 33. 
Who shall lay any thing to the charge of Gods elect? 'tis God that justifieth.  
WE have done with the general triumph of believers, and considered what supported them against the fear of evil, and the fear of death, viz. the hope of good: Now the Apostle descendeth to particulars; and the first ground of a believers trouble, is sin; the guilt of which raiseth many doubts and fears within us, all which are removed by Justification; now Justification is opposite to two things, Accusation and Condemnation; the one maketh way for the other; for those that are justly accused, are also condemned; as 'tis opposite to accusation, so to justify is the part of an advocate, as to condemnation, so to justify is the part of a Judge: A believer is upon good terms in both respects; there are no accusers before God, that we need to be afraid of, and they may with comfort appear before the bar of their Judge; if we are impleaded, we may stand in the judgement, as to accusation here, and as to condemnation hereafter; accusation may seem to infringe our present comforts, condemnation make void our future hopes: But things present and to come are both ours.  
The Apostle beginneth with the accusation in this verse, and speaketh of condemnation in the next, Who shall lay any thing, etc.  
In which Words observe, 

1. A question or bold challenge of faith, Who shall lay any thing to the charge of Gods elect?  
2. The reply or answer, 'Tis God that justifieth. The question or interrogation intimateth the matter of our trouble, something that may be laid to our charge; the answer, the ground of our support and comfort, which is God's free Justification by Christ: In the challenge or question, First, What is denied, having any thing laid to our charge. Secondly, The persons concerned, Gods elect. Both must be explained.    
1. The question implieth a denial, not simple and absolute, but in some respects; not as if no accuser, for the Devil accuseth us, Rev. 12.10. He is called The accuser of the brethren, who accuseth us before God day and night. And the world accuseth us: It accused Jeremiah, Jer. 37.13. as a revolter to the Chaldeans, Amos 7.10. as a mover of sedition: Paul as a pestilent fellow, and a mover of sedition: and in general, all Christians, 2 Cor. 6.8. As deceivers and yet true. Our own consciences accuse us, Rom. 2.15. 1 John 3.20. For if our hearts condemn us. And David, Psal. 25.7. saith, Remember not the sins of my youth.  
2. Nor is it to be understood as if there were no ground for the accusation; the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a whisperer or a slanderer, but an impleader in a Court of Justice before the Tribunal of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That's an adversary in law; one that joineth with us in plea of law; he may slander us as he did Job, that he was a mercenary man, though perfect and upright, Job 1.8, 11. But too often there is too much ground for the accusation: The world accuseth us, but we often give them too great occasion, 2 Cor. 11.12. That I may cut off occasion from them that desire occasion; our hearts accuse us for committing and omitting many things, contrary to the law of God, James 3.2. in many things we offend all; so that 'tis not an absolute denial of a legal accusation: How then can the Apostle say, Who shall lay any thing to our charge? I answer, 'tis to be interpreted as to the success; they cannot prevail in the plea; if they charge, Go I will discharge. The Devil is often a slanderer; the world raileth, conscience may give a wrong judgement; but when the accusation cannot be wholly denied, yet there is a remedy for the penitent believer: 'tis in vain to accuse those, whom God upon just reasons acquitteth. God is not in danger to be mistaken by false accusation, or to do us any injustice; but when our real guilt is before our face, and the malice of Satan will seek thereupon to procure our condemnation, yet there are just reasons to be presented before him to procure our pardon.  
2. The persons, God's elect, who in justification are considered, not as elect, but as effectually called, for the order is set down, verse the 30 th'. whom he did predestinate, them he called; and whom he called, them he justified. Those whom God hath chosen before the foundation of the world, and now truly believing in Christ, these are justified, for otherwise they are condemned already, John 3.18. Children of wrath as well as others, Eph. 2.3. for we must consider the elect as to the purpose of his grace, or the sentence of his law; for till the elect are effectually called and justified, they are children of wrath as well as others.  
2. The reply and answer, 'tis God that justifieth. This implieth two things, first, his finding out a way to acquit them, according to the terms of the Gospel, as when all men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obnoxious to God's vengeance; but now a clear and sure way of pardon, Rome 3.19, 20, 21, 22. Now we know, that whatsoever things the law saith, it saith to them that are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin; but the righteousness of God without the law is manifested, being witnessed by the law and the Prophets; even the righteousness of God which is by faith of Jesus Christ, unto all, and upon all that believe. There is mercy for all penitent believers, to accept and bless them.  
2. He doth actually acquit all those that submit to these terms, Eph. 1.6. Who hath accepted us in the beloved, to the praise of his glorious grace. The Covenant setteth down the terms; and by performing them, we are capable of this benefit of Absolution.  
Doctrine. That no charge or accusation will take effect, to prejudice the acceptation of them whom God justifieth.  
1. What is justification? It consisteth in two things, first in the pardon of ●ll our sins; secondly, in the acceptation of us as righteous in Christ. The first is necessary, for God doth not vindicate us as innocent, but pardoneth us as guilty: those that are impleaded before his Tribunal, are all sinners, and sinners are not vindicated, but pardoned; and the Apostle describeth justification by the pardon of sin, Rom. 4.6, 7. As David describeth the blessedness of the man to whom the Lord imputeth righteousness without works; saying, Blessed are they whose iniquities are forgiven, whose sins are covered. God in justifying his people against the imputations of the world, doth bring forth their righteousness as the noonday; but in justifying them against the accusations brought before his own Tribunal, doth not vindicate our innocency, but show his own mercy in a free discharge of all our sins. This is sometimes set forth in Scripture by the blotting out of all our transgressions, as Isa. 43.25. I even I, am he that blotteth out thy transgressions, for my own names sake, and will remember thy sins no more. As we are no more cha●ged with what is canceled or blotted out of a debt-book; so Isa. 38.17. Thou hast cast my sins behind thy back, as men cast behind them such things as they list not to look on; and Micha 7.19. Thou wilt cast our sins into the depth of the sea; as that which is cast into the sea is lost, forgotten, and cannot be recovered; so sin shall not be brought into the judgement against the pardoned sinner.  
2. In accepting us as righteous in Christ, who died for our sins to reconcile us unto God; and therefore sometimes he is said to be made righteousness to us, 1 Cor. 1.30. and we are said to be made the righteousness of God in him, 2. Cor. 5.21. that is, we have the effect of his sufferings, as if we had suffered in person; for they were undergone in our stead, and for our sakes, and the fruit of it given to us by God himself.  
2. How many ways doth God justify? Four ways especially. (1) By way of Constitution. (2) Estimation. (3) Sentence. And (4) Execution.  
1. Constitutively, by his Gospel-grant, or the New Covenant in the blood of Christ. The Covenant of grace is God's pardoning act, and instrument by which we know whom, and upon what Terms God will pardon and justify; namely, all such as repent and believe the Gospel. We are constituted just and righteous, and exempted from the curse and penalties of the law. We may know the true way of justification by its opposition to the false or pretended way, Acts 13.38, 39 Through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all those things from which they could not be justified by the law of Moses. The Jews expected to be justified by the law of Moses; but we are justified by the law of Christ, that is, this constituteth our right; and herein justification and sanctification differ: God sanctifieth by his Spirit, but justifieth by the sentence of his word, or promise of the Gospel. Our right immediately results thence, as by an act of indemnity we are freed from all the penalties which otherwise we might incur without any further act of the Magistrate. We are constituted righteous by his deed of gift in the Gospel, but made holy by his Spirit; but if any quarrel at this term, and say, that God by the New Covenant doth declare who are justifiable, but doth not justify. I answer further, We are justified,  
2. By way of Estimation, whereby God doth determine our right, accept or deem, and account them righteous, who fulfil the terms of the Gospel, and actually convey to them the fruits of Christ's death: This is spoken of, 1 Cor. 6.11. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified; once vile sinners, now washed, sanctified, and justified: as soon as they believe, they are put into a state of acceptation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, justifying, he continueth to justify them unto the death, and he keeps them in that estate wherein they have exemption from the punishment of sin, and a right to eternal life.  
3. By way of Sentence. This is in part done here, when God interpreteth our righteousness and sincerity, Job 33.23, 24. If there be a messenger with him, an interpreter, one among a thousand, to show unto man his uprightness; then he is gracious unto him, and saith, Deliver him from going down to the pit; I have found a ransom. And doth by the Spirit of adoption assure us more and more of the pardon of our sins: but more solemnly at the last day, when the Judge doth, sitting upon the Throne, pronounce and declare us righteous before all the world, and as those who are accepted unto life, Acts 3.19. That your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. Then the sentence is solemnly pronounced by the Judge sitting on the throne; and we are justified before God, Men, and Angels. There are two parts of judgement, to condemn, and to absolve or justify: Matth. 12.36, 37. But I say unto you, that for every idle word that a man shall speak, he shall give account thereof at the day of judgement; for by thy words thou shalt be justified, and by thy words thou shalt be condemned: then every man's doom shall be pronounced.  
4. By way of Execution, when the sentence is executed. This is in part done here, as God taketh off the penalties and fruits of sin, either in the way of his internal or external government, and giveth us many blessings, as the pledge of his love; and above all, the gift of the Holy Spirit, whereby he sanctifieth us more thoroughly, and worketh in us that which is pleasing in his sight: This he giveth as the God of peace, as reconciled to us in Christ, Heb. 13.20, 21. Now the God of peace that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting Covenant, make you perfect in every good work, to do his will, working in you that which is pleasing in his sight, through Jesus Christ. 1 Thes. 5.23. And the very God of peace sanctify you wholly: and I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ; faithful is he that calleth you, who will do it: but more fully at the last day, when we enter into everlasting glory; and the wicked are turned into hell with the Devil and his Angels, Matth. 25.46. And these shall go into everlasting punishment; but the righteous into life eternal: then is the full and final execution, a perfect freedom from all misery, and a possession of all happiness.  
3. How it can stand with the wisdom, justice, and holiness of God, to justify a sinner? 'Tis a great crime to take the unrighteous to be righteous; and to pronounce the wicked justified, seemeth to be against the word of God, Prov. 24.24. He that saith unto the wicked, Thou art righteous, him shall the people curse; Nations shall abhor him. Prov. 17.15. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination unto the Lord: now what is an abomination unto the Lord, is surely contrary to his nature, Exod. 34.7. He will by no means clear the guilty.  
Answer. There is no abating the force of these objections, if there were not good ground for God's absolution, or sentence of justification. I shall mention three: Christ's ransom, the Covenant of grace, and our faith, or conversion to God. First, Christ's ransom maketh it reconcilable with God's justice, and the honour of his law and government, Job 33.24. Then he is gracious unto him, and saith, deliver him from going down into the pit; I have found a ransom. Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins. There is full satisfaction given to God's wronged justice.  
2. His Covenant reconcileth it with his wisdom. God is not mistaken in judging us righteous, when we are not; for we are constituted righteous, and then deemed and pronounced so: made righteous, as the Apostle speaketh, Rom. 5.19. Our right is founded in Christ's obedience, but resulteth from the promise. The constitution is by Covenant; God doth first put us into a state of favour and reconciliation, and then treateth and dealeth with us as such; constituteth us righteous by his Covenant, and then in his judgement accepteth us as righteous; he will not acquit them in judgement, whom his Covenant doth not first pardon.  
3. Effectual calling, or the conversion of man, reconcileth it with his holiness; for a sinner, as a sinner, is not justified, but a penitent believer: 'tis true, 'tis said, God justifieth the ungodly, Rom. 4.5. those that were once so, but not those that continue so; certainly he sanctifieth before he justifieth, Acts 26.18. To open their eyes, and turn them from darkness to light, and from the power of Satan to God, that they may receive forgiveness of sins, and inheritance among them that are sanctified, by faith that is in me. And in many other places. No man is freed from the guilt of sin, which rendereth us obnoxious to God's wrath, who is not freed from the filth of sin, which tainteth our faculties; for Christ is made to us both righteousness and sanctification, 1 Cor. 1.30. By losing God's image, we lost his favour; and in the order wherein we lost it, we recover it. God regenerateth, that he may pardon and justify, and restoreth first our holiness, and then our happiness: 'tis not consistent with God's holiness to give us pardon, and let us alone in our sins. A man would not put a Toad in his bosom. But more fully to give you a prospect into this matter, let us take notice of the several things which are mentioned in Scripture, as belonging to our justification; as for instance, sometimes we are said to be justified by grace, as Rom. 3.24. Being justified freely by his grace: sometimes by the blood of Christ, as Rom. 5.9. Being justified by his blood, we shall be saved from wrath through him: sometimes by faith, as Rom. 5.1. Being justified by faith, we have peace with God through our Lord Jesus Christ: sometimes by works, James 2.24. Ye see then how that by works a man is justified, and not by faith only. All these things concur to our justification, and do not contradict, but imply one another: The first moving cause of all is grace; the meritorious cause, is Christ's blood: the means of applying, or the condition on our part upon which we are capable at first of receiving so great a privilege, is faith: and the means of continuing in our justified estate, is by good works, or new obedience. I say, our first actual pardon, justification, and right to life, is given upon condition of our first faith and repentance; but this estate is continued to us both by faith, Rom. 1.17. and new obedience; these fairly accord. The grace of God will do nothing without the intervention of Christ's merits; and Christ's merits doth not profit us, till it be applied by faith; and sound believers will live in a course of new obedience. Let us consider them severally.  
1. The first moving cause that inclined God to show us mercy, in our undone and lost estate, was merely his grace: God might have left us obnoxious to the curse without any offer of peace, as he did the fallen Angels; but such was his grace, that he thought of the way of our recovery, how we might be redeemed, renewed, and justified; surely all this is of grace, Titus 3.5, 6, 7. Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost; which he shed on us abundantly, through Jesus Christ our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life. The rise of all is the love and good will of God.  
2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience, but doth imply them rather, as the consummate act thereof, Phil. 2.7. He became obedient unto death, even the death of the cross. 'Tis by the merit of his sacrifice and obedience, God took this course to exalt the glory of his justice, as well as his grace; and in the mystery of our salvation, there is such a temperament of both, that they shine with an equal glory.  
3. We are justified by faith, Acts 13.39. And by him all that believe are justified from all things from which ye could not be justified by the law of Moses: certainly none are justified in a state of impenitency and unbelief; 'tis not enough to look to the first moving cause, the grace of God, or the impetration of it by the blood of Christ, but how it is applied to ourselves, and what right we have. For the righteousness of Christ is none of ours, till we do repent and believe: let us see how our title doth arise; when we thankfully, seriously, and broken-heartedly accept Christ as our Lord and Saviour, than we are found in him not having our own righteousness.  
4. We are justified by works, and not by faith only; by which are meant the fruits of sanctification: for true faith, and true holiness, will show its self by good works; faith giveth us the first right, but works continue it, for otherwise a course of sin would put us into a state of damnation again: therefore at the last judgement these are considered, Revel. 20.12. And the dead were judged out of those things which were written in the books, according to their works. Matth. 25.35, 36. For I was an hungry, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Faith is our consent, but obedience verifieth it, or is our performance of what we consented unto; the one as covenant making, the other as covenant-keeping; we are admitted by covenant-making, but continued in our privileges by covenant-keeping, Psal. 25.10. All the paths of the Lord are mercy, and truth, unto such as keep his Covenant.  
But yet a little more must be said to reconcile the two Apostles. Paul saith, A man is justified by faith, without the deeds of the law, Rom. 3.28. and James saith, Chapt. 2.24. Ye see then how by works a man is justified, and not by faith only. There is a twofold charge commenced against us, as sinners, and breakers of the law; as hypocrites and unsound believers. To the first we have nothing but the merits of Christ to plead; to the second, a fruitful obedience; or else, Paul in the opposition between works and faith, meaneth by works, legal observances, by faith true Christianity. The Jews boasted of their legal observances, to the rejection of the faith of Christ; and James by faith, a dead faith; and by works, Christian duties, or acts of obedience to God; not external observances of the law of man.  
4. Why no charge or accusation can lie against them whom God justifieth.  
1. Because God is the supreme lawgiver, to appoint the terms and conditions upon which we shall be justified, and when he hath stated them, and declared his will, who shall reverse it, or revoke it? Heb. 6.17, 18. Wherein God willing more abundantly to show unto the heirs of promise, the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have strong consolation. No cause of revocation can be imagined in God, or out of God: within God; not want of wisdom, for nothing can fall out but what he foresaw at first, Psal. 110.4. The Lord hath sworn, and will not repent. Not inconstancy of will, for he is not as man that he should repent, 1 Sam. 15.29. Nor can his will be frustrated through any defect of power, for he is Almighty. Nothing without God; neither Devils, nor Angels, nor Men, have power to null and frustrate the force of his constitutions. The New Covenant is his resolved will and purpose, not to be altered; surely in making it, God determineth of his own, and not fewer right; 'tis in his power to absolve or condemn, upon what terms he pleaseth; therefore if out of his Sovereign will, he hath put our justification in such a course, who can reverse it?  
2. Because the promise of justification is built upon Christ's everlasting merit and satisfaction; and therefore it will hold good for ever, Heb. 10.14. By one offering he hath perfected for ever them that are sanctified. Christ procured these promises for us, and that by his death; therefore everlastingly they hold good, 2 Cor 1.20. For all the promises of God in him, are yea, and in him Amen; and called the everlasting Covenant; 'Tis even become the interest of God to justify us, that he may not lose the glory of his grace, and the merit and oblation of Christ, Isa. 53.11. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities. He that hath born our sins, all this cost would be in vain, if he should not pardon and justify. There is such a value in the death and obedience of Christ, that the Scripture puts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it; compare it with the influence of Adam, as a common root, Rom. 5.17, 18. For if by one man's offence, death reigned by one; much more they which receive abundance of grace and of the gift of righteousness, shall reign in life by one Jesus Christ; therefore as by the offence of one, judgement came upon all to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life. And with the legal sacrifices, Heb. 9.13. For if the blood of Bulls, and Goats, and the ashes of an heifer, sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ? etc. There is the same reason in both; besides institution and appointment, there is an intrinsic value.  
3. Because 'tis conveyed by the solemnity of a Covenant: now God by his Covenant hath made it our right; his justice is engaged, 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins. 2 Tim. 4.8. Henceforth there is laid up for me a crown of righteousness, which the righteous Judge shall give me at that day. By solemn promise, you convey a right to another in the thing promised; so doth God.  
4. When we believe God as the supreme Judge, actually determineth our right; so that a believer is rectus incuria, hath his quietus est, Rom. 4.1. Being justified by faith, we have peace with God, through our Lord Jesus Christ. And then, who can lay any thing to our charge, to reverse Gods grant?  
5. The Lord, as the sovereign disposer of man's felicity, doth many times uncontrollably give us the comfort of it in our own consciences, Job 34.29. When he giveth quietness, who can trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only. None can obstruct the peace which he giveth; Gods dispensations, whether for good or evil, are effectual and irresistible: you may depend on the good he undertaketh to do; though this peace be assaulted, yet it will stand. God's manifesting or hiding his face, is enough to make a creature happy or miserable.  
1. USE, is Information; to show us,  
1. The misery of wicked men; they are not justified by God, and therefore the charge of God's broken law lieth heavy upon them, and the weight of it will sink them to the nethermost Hell. It may be the world may flatter and applaud them, and they may absolve and acquit themselves at an easy rate; but there is no peace, saith my God, to the wicked, Isa. 57.20. 'Tis not our security, delighting ourselves to sing lullabies to our own souls; for we are never upon sure terms, till God justifieth us: many absolve themselves upon easy terms, either because they sit still, and cry God mercy; or upon the account of their superficial righteousness, as the Pharisees justified themselves; no, we must judge ourselves, but 'tis God must justify us; till we have our discharge from him, we are never safe; therefore it concerneth us to consider upon what terms we stand. Are we troubled in mind? or at peace? if troubled in mind, take God's remedy; if we be at peace, whence cometh it? Is it warranted by the Covenant of God? that granteth no pardon, no justification, but to those that repent and believe.  
2. The happiness of the godly: 'Tis in vain to accuse those whom God acquitteth; you need not fear an accuser, not because innocent, but becuse justified. Though the world revileth you, the Devil would stir up legal fears, revive your old bondage, when your hearts condemn you for many defects, you must stick to this, God justifieth: for the reproaches of the world, you need not be troubled at them; when they accuse you falsely of pride, hypocrisy, covetousness, you may say as Job, Job 16.19. My witness is in Heaven, and my record is on high. He that is the Judge of all men, is a witness and observer of their ways, and will acquit those whose hearts are upright with him, from the censures of the world: God will not ask their vote and suffrage; when Satan would revive your bondage, by the thoughts of death, and the consequence of it; consider, wherefore did Christ come into the world, and die for sinners, but to free us from those tormenting fears, Heb. 2.14, 15. Forasmuch as the children are partakers of flesh and blood, he also himself took part of the same, that through death he might destroy him that had the power of death, that is the Devil; and deliver them, who through fear of death, were all their life time subject to bondage. But when our hearts condemn us, especially for some wounding sin, the case is otherwise. God by conscience writeth bitter things against you, Job 13.26. we must not smother our sin, nor deny our guiltiness, but appeal from Court to Court, Psal. 130.3, 4. If thou, Lord, shouldest mark our iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared; and Psal. 43.2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified. If it be from the general view of sin, or the remembrance of some special sin, sue out your pardon in Christ; your justification is not nullified; you are still under a pardoning Covenant, and the actual pardon on repentance is granted to you.  
2. USE, Is to press us to get into this blessed condition, that you may say, 'tis God that justifieth. Consider the weight of the case; it concerneth damnation or salvation; whether you are under the curse, or heirs of promise: And all this is depending before God. To justify, is God's act; but man must fulfil the condition. Well then, let us suppose a Judiciary Process, there will be such at the last day certainly; For we must all stand before the Tribunal seat of Christ, Rom. 14.10. Our cause lieth before God now, and our qualification must be tried and judged now, in order to our reconciliation with God, as hereafter in order to our everlasting fruition of him in glory. Well then, The Judge is God, Gen. 18.23. and Psal. 94.2. Lift up thyself, O thou Judge of the earth. The Judge accepteth the godly while they are in the body, 2 Cor. 5.9. That whether we are present or absent, we may be accepted with him; but he is angry with the wicked every day, Psal. 7.11. The Witnesses are Satan and Conscience; the Plea in Traverse, is about our guiltiness, according to a double rule, the Law of Works, or Grace; if according to the law of Works, alas! none of us can stand in the judgement, there we plead, not Innocent, but Guilty; Christ could say, John 8.46. Which of you convinceth me of sin? but here 'tis otherwise, Rom. 3.19. All the world is become guilty before God. Here is no denial, no extenuation, all are become corrupt; none doth good, no not one. Now Christ was made sin, and underwent the curse for us. To the second, the Law of Grace, there must be, first an hearty acceptance of an offered Saviour, and a consent, both of subjection and dependence. Secondly, Sincere obedience, Rom. 8.1. They walk not after the flesh, but after the Spirit; he liveth, as one turned from the world, and the flesh, to God; the more sensible we are of our own vileness, the more we see the necessity of a Redeemer.   

SERMON XLIV.  ROME VIII. 34. 
Who is he that condemneth? It is Christ that died, yea rather that is risen again from the dead, who is even at the right hand of God, who also maketh intercession for us.  
IN the former verse, Justification is considered, as opposite to accusation; now, as opposite to condemnation: There, Who shall lay any thing to our charge? Here, Who is he that condemneth? With respect to both, we must look upon Christ as our Advocate, and God as our Judge. Somewhat in this verse concerneth our exemption from the danger of accusation, namely, all the acts of Christ's Mediation here mentioned; somewhat in that verse concerneth the question propounded here about condemnation, namely, the sentence of God as our Judge. For the answer given there, must be repeated, Who is he that condemneth? 'Tis God that justifieth. We need not fear an Accuser, because we have an Advocate; we need not fear to be cast in the judgement, because we have a favourable Judge, who will not justify and condemn too. Thence ariseth this part of the triumphant song which the Apostle puts into the mouth of a believer, Who is he that condemneth? 'tis Christ that died, etc.  
In the words we have, 

1. A Triumphant challenge, Who is he that condemneth?  
2. The ground of it; 'Tis Christ's Mediation, 'Tis Christ that died, etc.    
1. The challenge, Who is he that condemneth? 'Tis meant with respect to God's judgement: in the world, the Saints have been, and often are condemned, nor only to death, James 5.6. Ye have condemned [and] killed the just, [and] he doth not resist you: but some, if they had their wills, would adjudge them to the bottom of Hell, John 16.2. They will put you out of the Synagogues, as well as kill you; That is, curse, and condemn you to Hell, which is the second death: but their rash censures are not ratified in Heaven; their cursing hurts no more, than their absolution benefiteth us; therefore this is not the meaning: the words relate to the supreme Court. What fear is there of condemnation by God, when he declareth his mind concerning the justification of such as believe in Christ? Now God hath expressly said, That he that believeth, shall not come into condemnation; and who dareth to contradict his sentence? False Teachers may deny this comfort to the penitent believers, and make their hearts sad, whom God would not have made sad; but God will not retract his grant; and the sentence of any judge on this side God, needeth not to be stood upon. 'Tis on their part presumption, and usurpation of the Throne of God, and their act cannot do us harm; we stand or fall to our own proper Lord and Master.  
2. The ground of the challenge. We are acquitted from condemnation on Christ's account; this blessing runneth in the channel of his Mediation; four branches of it are here mentioned, 1. Christ's Death. 2. Resurrection, with an yea rather. 3. His Exaltation at the right hand of God. 4. His intercession for us; all which would be in vain, and lose their effect, if any condemnation were to be feared by us. From the whole observe, 

1. That freedom from the fears of Condemnation is one great privilege of true and sound believers.  
2. That our triumph over the fears of condemnation ariseth from the several acts of Christ's Mediation.    
For the first Point, That freedom from the fears of condemnation is one great privilege of true and sound believers.  
What a great privilege it is, will appear, 

1. By the dreadfulness of the sentence.  
2. The difficulty to get rid of these fears.  
3. The sure and solid grounds of a believers peace.    
1. The dreadfulness of the sentence: To condemn, is to adjudge to punishment; and for God to condemn, is to adjudge us to everlasting punishment; the final sentence is set down, Matth. 25.41. Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. In the general they are pronounced cursed; but in particular there is the poena damni, the loss of God's Favour, and Presence, and Glory; they depart from God, who made them at first after his Image; from the Redeemer, whose Grace was offered to them, but slighted by them; from the Holy Ghost▪ who strove with them to sanctify them, and reduce them to God, till they quenched all his motions, and expelled him out of their hearts: The Disciples wept when Paul said, Ye shall see my face no more. But what anguish will fill the hearts of the reprobate, when God shall say to them, Ye shall never see my face more; you are now cut off from all hopes and possibility of salvation for ever: Wicked men banish God out of their company now, Job 21.14. Depart from us, for we desire not the knowledge of thy ways. God will then be even with them, and banish them out of his presence, not from his essential presence, for that is with them to their everlasting misery; but from his gracious presence, which is the everlasting delight of the saints, and from all possibility of acceptance with him.  
2. Poena sensus, into everlasting fire prepared for the devil and his angels: Into fire, not purifying, but tormenting; for so hell is a place of torment, and a state of torment, Luke 16.24. I am horribly tormented in this flame. And v. 25. He is comforted, and thou art tormented. v. 29. That they come not into this place of torment. 2. It is for duration, everlasting fire: It had a beginning, but will never have an end: The Saints in all their troubles can see both banks and bottom, they never met with any such hard condition, but it had an end; but here there still remaineth a fearful looking for more fiery indignation from the Lord: The glory which they refused is everlasting glory, and the torments which they incur, are everlasting torments.  
3. 'Tis said, prepared for the devil and his angels: This showeth the greatness of the misery of the wicked: The Devil and his Angels must be their everlasting companions, they who entertained his suggestions in their hearts, shall then remain for ever in his company and society; as Christ with his bl●ssed Angels and Saints make one Kingdom or family, living together in perpetual blessedness; so the Devil and his Angels, and the wicked, make one society, living together in perpetual misery. This is the sentence of condemnation in the Christian notion of it.  
2. The difficulty to get rid of these fears.  
1. We all deserve condemnation upon many accounts, both upon the account of original sin, Rom. 5.18. As by the offence of one, judgement came upon all to condemnation, so by the righteousnese of one, the free gift came upon all to justification of life. Our actual offences make it more our due; for the wages of sin is death, Rom. 6.23. The second death as well as the first.  
2. In our natural estate we were actually condemned by the sentence of the law, which is confirmed by the Gospel, if we refuse the offered remedy, John 5.18, 19 He that believeth not, is condemned already. And v. 12. This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.  
3. Our consciences own it, that where there is guilt, there will be condemnation; and therefore our own hearts condemn us, 1 John 3.20. And unless this condemnation be reversed, and that upon good grounds, we can have no firm and solid peace within ourselves: conscience speaketh aloud this truth, and is the more to be regarded: partly because the fears of the guilty creature are founded in the nature of God, his Holiness and Justice; his pure Holiness, Hab. 1.13. Thou art of purer eyes than to behold iniquity. 'Tis a natural truth, that sin is displeasing to God, and maketh the sinner hateful and loathsome to him, and worthy to be cast off, and punished by him; God's holiness is at the bottom of all our fears: we fear his wrath because 'tis armed with an Almighty Power: we fear his Power, because 'tis set a work by his Justice: we fear his Justice, because 'tis awakened by his Holiness, which cannot endure sin and sinners, 1 Sam. 6.20. And the men of Bethshemesh said, who is able to stand before this Holy Lord God? So also on the other hand, all men's security ariseth from a misprision of God's nature, as if he were not so holy, Psal. 59.21. Thou thoughtest that I was altogether such a one as thyself; Not much offended with sin. Now for the Justice of God, Rom. 1.32. They knew the just judgement of God, that they that do such things, are worthy of death. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His righteous dealing: He hath revealed his wrath from Heaven against all ungodliness and unrighteousness of men. Men are convinced in their own consciences, that they are liable to his condemnation and judgement: The barbarous people of Melita had a sense that divine vengeance followed sinners, Acts 28.4. He is a murderer, whom though he hath escaped the sea, vengeance suffereth not to live. Therefore till God's Justice be appeased, a man can have no satisfaction in him.  
2. The next reason, Because of the deepness of the impression; the conscience of sin is not easily blotted out; man is conscious to himself, that he hath offended God, and deserved his wrath, and this trouble and fear is not easily appeased, nor the wounds of conscience healed: The Apostle still goeth upon this argument against the Jews, that the Sacrifices could not make the Worshipper perfect as appertaining to the conscience, Heb. 9.9. That is, perfectly remove the guilt, or the fear of condemnation and punishment, Heb 10.2. The worshippers were never so purged, as to have no conscience of sin; so that the expiation and purging out of sin is no slight thing.  
3. After grace received, much of our old bondage remaineth with us; for all their life time they are subject to bondage, Heb. 2.15. We carry these shackles with us to Heaven Gates: Which cometh to pass; partly, through the imperfection of our graces, 1 John 4.17, 18. Herein is our love made perfect, that me may have boldness in the day of judgement, because as he is, so are we in the world. There is no fear in love, but perfect love casteth out fear, because fear hath torment: he that feareth is not perfect in love. 'Tis possible a man may be justified, but because his love doth not prevail to a greater obedience to God, or conformity to Christ, therefore some of that fear which hath torment in it, yet remaineth, and we have not that confidence which may embolden us against the fears of condemnation, or the terrors of the judgement: As faith worketh by love, and love produceth its effect, which is obedience to God, and conformity to Christ; the fear of being condemned is cast out, and the conscience is more sound established; and partly, because God seemeth to revive these condemning fears by many harsh corrections, which look very wrath-like: an instance we have, 1 Kings 17.18. The Woman of Sarepta, when her only Son died, she said to Elisha, What have I to do with thee, thou man of God? art thou come to call my sin to remembrance, to slay my son? She thought that that Providence intimated, that God began to reckon with her about her sins; this may be a mistake; for God's Providence must be expounded by his word, The grievous bitterness is intended for good, not for evil; to prevent condemnation, not establish it; as the concluded determination and sentence of our Judge, 1 Cor. 11.32. We are chastened of the Lord, that we may not be condemned with all the world. However you see, these fears are soon revived in us by bitter and grievous providences, which make us unravel all our hopes, and question whatever God hath done for us: and partly too, God may do it by some judicial impression on the conscience, Job 13.26, 27. Thou writest bitter things against me, and makest me possess the iniquities of my youth. Thou puttest my feet into the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. He speaketh there, as if God did pursue him as one that was not justified; the wounds of an healed conscience may bleed afresh; and sins long ago committed, may be raked out of their graves, and like walking Ghosts stare in the face of conscience; and they may be apt to suspect all is wrong, and that they are still liable to the condemnation of God: God may permit this upon new provocations, when we walk not humbly and cautiously with him, and do not cherish the fervency of our love to him, and the tenderness of our consciences. Now all this showeth how hard a matter it is to get rid of the fear of condemnation; before justification, there is guilt, law, conscience against us; the law condemneth, hearts condemn, and God himself seems to condemn us; after justification, imperfection of grace, sharp afflictions, and sad thoughts about past sins, these seem to condemn us.  
3. The sure and solid grounds of a believers peace. Before our conscience can be established, these three things must be done.  

1. God's Honour secured.  
2. The Law satisfied.  
3. The conditions of the Gospel fulfilled.   
1. God's honour secured, by a fit demonstration of his Justice, and Holiness; which are the two Attributes which do revive our guilty fears: His justice concerneth the rewarding of the obedient, and punishing the transgressor's according to his law. The government of the world is secured by keeping up the honour of his justice, Gen. 18.25. Shall not Judge of all the earth do right? And Rom. 3.5, 6. Is God unrighteous, who taketh vengeance? God forbid; How then shall God judge the world? Certainly the government of the world is not provided for, if there be not a means to keep up the honour of his justice; for God is not to be looked upon as a private party wronged, but the Governor and Judge of the world, who must have satisfaction, or declare his righteousness: His holiness must be demonstrated also, or his displeasure against sin, which is sufficiently done by the sufferings of Christ, which put an everlasting brand upon sin, Rom. 8.3. God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. At Golgotha we have the truest sight of sin.  
2. His law satisfied, and the authority thereof kept up, Gal. 4.5, 6. Christ was made under the law, to redeem them that were under the law, that we might receive the adoption of Sons. Christ was made under the law moral, which all are subject unto; as obedience unto natural parents, Luke 2.51. Positive and Ceremonial, which the Jews were bound to obey, Matth. 3.15. More particularly, the law of a Redeemer and Saviour; so he was obliged to die for us, Psal. 40.6, 7, 8. Sacrifice and offering thou didst not desire; my ears hast thou opened: burnt-offering and sin-offering hast thou not required. Then said I, Lo I come; in the volume of the book 'tis written of me, I delight to do thy will, O my God; yea, thy law is in my heart. This was the noblest piece of service, or the highest degree of obedience, that ever could be performed to God, Rom. 5.19. By the obedience of one, shall many be made righteous. Phil. 2.8. And being found in fashion as a man, he humbled himself, and became obedient unto death, the death of the Cross. And Heb. 5.8, 9 Though he was a Son, yet learned he obedience by the things which he suffered; and being made perfect, he is become the author of eternal salvation unto all that obey him: And was carried on with such Humility, Patience, and self-denial, Resignation of himself to God, faith on him, and charity and pity to men, that such an act of love, and such a piece of service or obedience, cannot be done by Men or Angels. Then for the penalty and curse, He was made a curse for us, Gal. 3.13. Our curse and condemnation is legible in what Christ endured for us; The loss in his desertion, Pain in his Agonies and bloody-sweat, and painful and shameful death: they were not light things which Christ endured, but such as extorted prayers, tears, and strong cries.  
3. The conditions of the Gospel are fulfilled. First, I take it for granted, that the Gospel maketh sufficient provision against the condemnation of believers, John 5.24. Verily, verily, I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation; but hath passed from death to life. This being the great result of the Gospel, Christ prefixeth his Amen, Amen; implying that it is a truth worthy to be respected and credited; and this is the truth, that the penitent believer, when God cometh to judge of men, shall not far ill in the judgement. Secondly, That this is done upon condition, that we take God's remedy; so it is propounded, Mark 16.16. He that believeth and is baptised, shall be saved; and he that believeth not, shall be damned. The Gospel hath a sanction, as well as the law; both promise and threatening; and all upon the condition which God hath imposed.  
3. That the promise doth consist of something the party is willing of; and the condition of what the promiser will have, but the receiver is not so ready to perform. The accepting the benefit promised, is not so great a matter in ordinary contracts; but in God's Covenant, being not a matter of sense, 'tis somewhat to be willing to accept, Isa. 55.1. Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Rev. 22.17. And the spirit, and the bride say, come; and let him that heareth, say, come; and let him that is athirst, come; and whosoever will, let him take of the water of life freely. But God, besides the benefit of the creature, respects his own glory, and the recovery of the creature to himself from the Devil, World, and flesh; which the creature is most backward unto. Every man would be freed from condemnation, and saved from Hell; now God hath promised that which we would have, that we may yield to that which naturally we would not have; we would have pardon, but God will have subjection; therefore 'tis said▪ Heb. 5.9. And being made perfect, he became the author of eternal salvation unto them that obey him. We would have the second death to have no power over us; but God will have us holy, and that we should consent to our duty: we would not be condemned; but God will have us walk, not after the flesh, but after the spirit; and so hath granted non-condemnation to such, Rom. 8.1. Those that are true Christians, and consent to the duty of the New Covenant, the honour of God is concerned in our subjection to him, and the honour of Christ, who redeemed us to God, Rev. 5.8. as our comfort is concerned in being exempted from the fears of condemnation.  
4. The more explicitly the condition is fulfilled, the more is our comfort and assurance, and the more may we make the bold challenge of faith; that is, the more clearly we obey the sanctifying motions of the spirit, and mortify the desires of the flesh, 1 John 3.21. If our hearts condemn us not, we have confidence towards God. Gal. 5.18. If we be led by the spirit, we are not under the law, i. e. the condemning sentence thereof. Where worldly lusts bear a sway, a man is under the law, not under grace: He that liveth in a state of sin, carrieth his sting and wound about him, and hath the matter of debts and fears in his own bosom, and cannot attain to the true courage and boldness of the Saints. As the flesh and spirit are at war in our hearts, so are Law and Grace; as the spirit prevaileth against the flesh, so doth grace prevail against our law-fears. The same was intimated, Rom. 8.14, 15. Well then, if we would depend on the everlasting merits of Christ, we must accept the blessed Covenant, wherein God hath promised to discharge the sincere and upright from condemnation; and look to the sureness of our claim, that we do not allow ourselves in any voluntary disobedience to Christ.  
USE, Is Information.  
1. It showeth us the bad condition of wicked men, who have within themselves an accusing conscience, and above themselves a condemning Judge; and thence it is they dare not look inward or upward: they dare not look inward; all their pleasures are but stolen waters, and bread eaten in secret, Prov. 9.17. delights gotten by stealth, when they can get conscience asleep; as servants feast themselves in a corner, when they can get out of their Ma●●ers sight. Nor upward; they dare not entertain themselves with serious thought of God; their hearts condemn them, and they look upon him as one that doth ratify, and is ready to execute the sentence; and therefore every remarkable dispensation of God, puts them in a fright, Job 15.2 And fill his belly with the east-wind; A dreadful sound is in his ears. Now this is a miserable condition, when we have no sound peace and quiet within ourselves: if they do not always feel the stings of conscience, they are always subject to them; for the present, a stupid conscience is their disease, the benumbing Lethargy of the soul; if they make a shift to shake off these thoughts, death will revive their fears, and that may surprise them in an instant, 1 Cor. 15.56. The sting of death is sin. Oh how much better is it with the sound and serious believer, who preserveth most tenderness of conscience, and yet hath most peace; hath an higher sense of his duty than others have, and yet can, with greater satisfaction than others do, depend on the merit of Christ, and look for acceptance with God  
2. It showeth us what course to take, in case our heart doth condemn us: What must we do? Sat down in despair and die? No, but examine the matter seriously.  
1. Conscience must not be despised, partly for its nearness to us; 'tis God's Spy in our bosoms: whom shall a man believe, if not his own conscience? Who knoweth us better than ourselves? 1 Cor. 2.11. For what man knoweth the things of a man, save the spirit of man which is in him? This Judge cannot be suspected of rigour, or partiality, or ill-will; what is nearer, what is dearer to us than ourselves? And partly, because of its relation to God; 'tis called the candle of the Lord, Prov. 20.27. 'Tis in the place of God to us, and therefore if it condemn us, may not God much more? its checks and reproaches are a warning from God, it acteth in his name, and citeth us before his Tribunal; and therefore we must not smother, and put off troubles of conscience, till God put them away; partly, because of the rule it goeth by, which is the law of God, evident, either by the light of nature, Rom. 2.15. Which showeth the work of the law written in their hearts; their consciences also bearing them witness, and their thoughts in the mean while either accusing, or else excusing one another. Or by the light of Scripture, Prov. 6.22. Bind my Commandment on thy heart; when thou goest, it shall lead thee▪ when thou sleepest, it shall keep thee; when thou walkest, it shall walk with thee; It doth but repeat over the law of God to you; it will be heard once, better hear it now, while you have opportunity to correct your error.  
2. The matter must be discussed, that you may resolve to do, as the case shall require.  
1. In some cases there is an appeal from Court to Court. In what Court doth conscience condemn you? In the Court of the Law? you aught to subscribe the condemnation is just, to own the desert of sin; and if God should bring it upon you, he is righteous, Nehem. 9.33. Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly. But there is a liberty of appeal from Court to Court: you may take Sanctuary at the Lords Grace, and humbly claim the benefit of the New Covenant, Psal. 130.3, 4. If thou, Lord, shouldest mark iniquity, O Lord, who shall stand? but there is forgiveness with thee, that thou shouldest be feared. And Psal. 143.2. And enter not into judgement with thy servant, for in thy sight shall no man living be justified. Deprecate the first Court, and beg the favour of the second.  
2. In other cases there is an appeal from Judge to Judge. Suppose conscience condemn you in the Gospel Court, that you are not a sound believer; the case must not be lightly passed over; but you must examine, whether there be a sincere bent of heart in you towards God, yea or no: When others question or impeach your sincerity, you appeal to Heaven, as Job did, My witness is in Heaven. The case is somewhat different, when your own hearts question it: but yet you must see, whether the judgement of conscience be the judgement of God. Conscience is a Judge, but not the supreme Judge; It may err both in acquitting and condemning: in acquitting; when from a Judge, it becometh an Advocate, excusing the partialities of our obedience: So in condemning; when from a Judge it becometh an Accuser, and exaggerateth incident frailties beyond measure. God may sometimes speak peace in the sentence of his word, when he doth not in the feeling of conscience. Beg of God to interpret your case: our sincerity is best interpreted by a double testimony; 'tis well if it be so clear, that a single one serveth turn, Rom. 9.1. I say the truth in Christ, I die not; my conscience also bearing me witness in the Holy Ghost. And Rom. 8.16. And the spirit its self bearing witness with our spirits, that we are the children of God.  
3. Suppose the worst, that you have no relief by an appeal from Court to Court, or from Judge to Judge, yet there is a passing from state to state still allowed us, John 5.24. And shall not come into condemnation, but is passed from death to life. You are in a state of condemnation, but you must get out of it as fast as you can, take the same course that a condemned man would; What is that?  
1. Acknowledge the Justice of it, see you be affected with it; Christ justifieth none but the self-condemned; for he came to seek and to save that which was lost, Luke 18.13, 14. God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself, shall be abased; and he that humbleth himself shall be exalted. You have no plea but that of a sinner.  
2. Take heed of resting in this estate, or going on in your sins: There is sententia lata, but dilata, Eccles. 8.11. Because sentence against an evil doer is not executed speedily, therefore the hearts of the sons of men is fully set in them to do evil. There is nothing but the slender thread of a frail life, between you and execution; get it repealed quickly, or you are undone for ever: Their damnation slumbereth not, 2 Pet. 3.3. God is slow in executing the sentence, as being willing that men should repent, yet it will be executed; 'tis every day nearer and nearer.  
3. Embrace the offer of the Gospel, and set yourselves in the way of your recovery: Christ hath delivered us from wrath to come, but you must upon warning flee from wrath to come, Matth. 3.7. And then that sentence of death, which you have received n yourselves, will be repealed. The door of grace is always open to those, Heb. 6.8. who have fled for refuge, to lay hold of the hope set before them.  
4. Make your qualification more explicit, by an holy and Heavenly life. 1 Thess. 5.8, 9 But let us who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation: For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. The more you live upon the other world, and in a strict obedience to God, the sooner you will make out your qualification, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversations in the world.  
I now proceed to the  
2. Doctrine. That our triumph over the fear of condemnation, mainly ariseth from the several acts of Christ's mediation.  
1. His death is mentioned, it is Christ that died; that is, he hath expiated our sins by his death, and obtained release and pardon for us: and then, who shall condemn? This will appear,  
1. By the notions by which it is set forth, a ransom▪ a Mediatorial Sacrifice, and a propitiation: a ransom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.6. A ransom is a price given to a Judge, or one that hath the power of life and death, to save the life of one capitally guilty, and by law bound to suffer death, or some other evil of punishment. This was our case; God was the supreme Judge, before whose Tribunal man standeth guilty, and liable to death and condemnation: but Christ gave himself as a ransom in our stead, to save us from the condemnation which we had deserved, Job 33.24. Deliver him from going down to the pit; I have found a ransom. From the beginning of the world Christ was known to be a Redeemer, who saved the world by a ransom paid: no other way could the effects of the Lords grace be communicated to us; we receive mercies freely, but they were dearly purchased by Christ. The second notion, is that of a Mediatorial Sacrifice. Isa. 53.10. He shall make his soul an offering for sin. So Eph. 5.2. He gave himself for us, an offering, and a sacrifice to God, for a sweet smelling savour. Sin is a wrong done to God, and therefore there must be something offered to God in our stead, by way of satisfaction, before he would quit his controversy against us: this Christ hath done; all that was signified by the Ancient Sacrifices and offerings, was accomplished by him. They were flayed, killed, burned, all which are but shadows of what our Lord endured: He is the true and real Sacrifice, wherein provoked justice doth rest satisfied, his wrath appeased, and we that were loathsome by reason of sin, made acceptabl●●nd wellpleasing unto God. The third notion is that of a propitiation, 1 John 2.2. He gave himself a propitiation for our sins, and not for ours only, but for the sins of the whole world. And Rome 3 25. Whom God set forth to be a propitiation through faith in his blood. This implieth God's being pacified, and appeased, so as to become propitious and merciful for ever to sinful m●●; in which sense he is also said to make reconciliation for the sins of his people; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.17. whereby is meant Gods being reconciled to us. This was the great end why Christ died for us, to appease God's wrath and displeasure, and to reduce us into grace and favour with him again, by tendering a full compensation to God for all our sins.  
2. The effects ascribed to it.  
1. Sin is expiated or purged out, Heb. 1.3. When he had by himself purged our sins, he sat down on the right hand of the Majesty on high. As God would not be appeased without a Ransom▪ Sacrifice, or Satisfaction, so could not sin be purged out without bearing the punishment: so the conscience is said to be purged from dead works, by the blood of Christ, Heb. 9 4. and Revel. 1.5. He hath washed us from our sins in his blood: That is, done that which will remove the guilt and pollution of it, when 'tis rightly applied to us; and so he is said to finish transgression, and make an end of sin, Dan. 9.24. That is, to destroy the reign of sin, and to seal up the role and hand-writing that was against us, that it may not be imputed and brought into the judgement.  
2. The sin is pardoned, and the sinner justified, Eph. 1.7. In whom we have redemption in his blood, the forgiveness of sins. That's the great benefit which floweth from the death of Christ, which is offered in the New Testament, Acts 10.41. To him give all the Prophet's witness, that through his name, whosoever believeth in him, shall receive remission of sins. And 'tis sealed and represented in the Lord's Supper, Matth. 26.28. This is my blood of the New Testament, which was shed for the remission of sins.  
3. The sanctifying the sinner to God, Heb. 13.12. Jesus, that he might sanctify the people with his own blood, suffered without the gate. Heb. 10.10. By the which will we are sanctified by the offering of Jesus Christ once for all. So Eph. 5.26. That he might sanctify and cleanse it, by the washing of water, through the word. So John 17.19. That they also might be sanctified through the truth. In these, and many other places, is meant both our dedication to God, and the renovation of our natures, that qualifieth for communion with him.  
4. The consummation, or the perfecting of the sanctified, as Heb. 10.14. By one offering he hath perfected the sanctified for ever. The priests of the law were forced to renew their Sacrifices, because they could not completely take away sin; for the law made nothing perfect, Heb. 7.19. Could not yield us sufficient expiation for sin, to justify and sanctify the person, so as to open Heaven to him, and a free access to God; but Christ hath fully done this; perfected us for ever by one offering. There needeth no other Sacrifice, no other satisfaction, to remove the guilt and eternal punishment, John 19.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all is finished, or perfected; all is undergone, that was necessary for the redemption of the Elect; there needed no more to satisfy justice, or procure salvation for us.  
3. The sufficiency of it to these ends and effects.  
1. From the Dignity of the person: He had all fullness in him, a fullness of holiness, Col. 1.9. a fullness of the Godhead, Col. 2.9. He was holy and innocent, and also God; and will not the blood of God cleanse us from all our sins?  
2. The unity of his office and Sacrifice: There is but one Redeemer, and one Sacrifice; and if but one, this is enough, 1 Tim. 2.5. There is one God, and one Mediator between God and Man, the Man Christ Jesus. One Sacrifice, Heb. 10.12. But this man after he had offered one Sacrifice for sins, for ever sat down at the right hand of God. Heb. 9.26. But now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself. And Rom. 5.18. The free gift came upon all, to the justification of life. The Scripture much insists upon this.  
3. The greatness of his sufferings, Isa. 53.4, 5, 6. Surely he hath born our griefs, and carried our sorrows; yet did we esteem him stricken, smitten of God, and afflicted: but he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed: All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquities of us all. Phil. 2.7, 8. But made himself of no reputation, and took upon him the form of a servant, and was made in the liken●●● of men; and being found in fashion as a man, ●e humbled himself, and became obedient unto death, even the death of the cross. And Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, cursed is every one that hangeth on a tree. Now Christians, all this is offered to our Faith: The notions, the effects, or ends; the sufficiency of it to these ends and purposes; The price is paid by Christ, and accepted by God. We partake of these benefits as soon as we perform the conditions of the Gospel; but we triumph when more explicitly we declare ourselves to be true and sound Christians. God doth not look for an Expiatory Sacrifice at our hands, but a thorough application of what he hath found out for us: This broad foundation laid, is not only free for God to build upon, but for us to build upon: If we would enter into his peace, we must take his yoke upon us, and share with him in all conditions.  
Secondly, yea rather that is risen again: When the Apostle saith [yea rather] there is some special thing in Christ's Resurrection, comparatively above his death, which hath an influence upon our justification. What is it? What is the reason of this connection? Was not Christ's dying every way enough to free us from sin, and from condemnation by sin? Answer, Yes; but yet the visible evidence was by his Resurrection; the Apostle saith, 1 Cor. 15.17. If Christ be not risen, then are you yet in your sins. And again, Rom. 4.25. He died for our offences, and rose again for our justification. Christ's death would not have profited us, if he had been swallowed up by it, or still detained under the power of it. More particularly,  
1. 'Tis a proof of the truth of his person and office, that he is the Son of God, and the Saviour and Judge of the world: and therefore usually by this argument, the Apostles asserted the truth of the Gospel, for they were witnesses of his Resurrection; and 'tis said, 1 Pet. 1.21. God raised him from the dead, that our faith and hope may be in God. We would not have believed this foundation laid for the great blessings of the Gospel, had we not so clear a proof. That he is the Son of God, is proved, Rom. 1.4. Mightily declared to be the Son of God, by his Resurrection from the dead. So Acts 13.33. God hath raised up Jesus from the dead; for it is written, Thou art my Son, this day have I begotten thee. He was the Son of God from all eternity, but then visibly declared to be so. God did as it were by that one act, own, pronounce, and publicly declare in the audience of all the world, that Christ was his only begotten Son, one in substance with him eternally. And as the truth of his person, so of his Office, that he was the true Messiah that was to restore the lapsed estate of Mankind, Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Israel, and remission of sins. This was the only sign he would give the Jews, the sign of the Prophet Jonah, Matth. 12.38, 39, 40. Master, we would see a sign from thee. But he answered, and said unto them, An evil and adulterous generation, seeketh after a sign, and there shall no sign be given to it, but the sign of the Prophet Ionas; for as Ionas was three days and three nights in the whales belly, so shall the Son of man be three days and three nights in the heart of the earth. So elsewhere, he speaketh of destroying the temple of his body, and raising it up after three days, John 2.19. So for his being the Judge of the world, Acts 17.31. Whereof he hath given assurance to all men, in that he raised him from the dead; Namely, that he is Lord and Judge: so that by his Resurrection, all the clouds about his person vanish; The world have satisfaction enough, if they will take it. There lieth this argument in the case; If Christ had been an Impostor, or false Prophet, neither could he have raised up himself, being a mere man, nor would God have raised him up, if he had been a mere deceiver; nor could the Devil have raised him to life, no more than make a man out of dead matter; nor can we reply, that Lazarus was raised up from the dead, and so others; and yet not the Sons of God, nor Saviour's and Judges of the world.  
I Answer. Christ died, not a natural death, but in the repute of man as a Malefactor, by the hand of the Magistrate. Lazarus and others did not give out themselves as the Saviour's of the world, as Christ did; so the truth of his claim was manifested, and made evident by the Resurrection. God would not leave him in the power of death, but raised him up, and assumed him into glory; Therefore it appeared, the judgement passed on him was not right, and that he was indeed what he gave out himself to be.  
2. It is a token of the acceptation of his purchase, or a solemn acquittance, a full discharge of Christ as our Mediator and Surety: He died to pay our debts; now the payment is fully made, when the Surety is let out of prison, Isa. 53.8. He was taken from prison, and from judgement. His Resurrection showeth, God hath received the death of Christ, as a sufficient ransom for our sins. The continuance of the payment, showed the imperfection of it; 'tis a kind of release; Christ did not break prison, but was brought forth. Heb. 13.20. Now the God of peace, that brought again from the dead our Lord Jesus. As the Apostles would not come out of prison till fetched out, Acts 16.38, 39 so here.  
3. He is in a capacity to convey life to others, which if he had remained in a state of death, he could not do, John 14.19. Yet a little while, and the world seeth me no more, but ye see me; because I live, ye shall live also. The life of believers, is derived from the life of Christ, without which it cannot subsist▪ If he had been holden of death, he had never been a fountain of grace or glory to us; we have the merit of his humiliation, and the power of his exaltation. The Scripture putteth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the latter, Rom. 5.10. Much more being reconciled, we shall be saved by his life; meaning thereby, his life in glory. His death was for the Expiation of sin, but the effectual application of it dependeth on his life; so that the faith of sinners may comfortably rest on Christ, as one raised and glorified.  
4. His Resurrection was his victory over death, which is the wages of sin; if Christ be risen from the dead, then is sin conquered; for the sting of death is sin: Therefore his Resurrection declareth plainly, that sin is done away, and so 'tis a pattern and pledge to assure us of the forgiveness of sins.  
Thirdly, his Exaltation at the right hand of God [Who is even at the right hand of God] This confirmeth all the other ends.  
1. The truth of Christ's Dignity and Office, John 16.10. Of righteousness, because I go to my Father.  
2. The validity of Christ's satisfaction; for our Surety is not only got out of prison, but preferred; not only discharged, but honoured and rewarded; and appeareth in the presence of God. Christ did in effect say to God, as Judah the Patriarch did to Jacob, concerning Benjamin, Gen. 43.9. I will be surety for him: thou shalt require him of me: if I bring him not to thee, and set him before thee, let me never see thy face more, but bear the blame for ever. So Christ undertaketh to be responsible for these poor creature's; What they owe, put upon my score; as Paul said to Onesimus.  
3. That he is in a full capacity to convey life to others: All weakness is removed from him; his humane nature is glorified, and seated in Heaven, and his Divine Majesty and glory is restored to him; so that we may reflect upon him with comfort, as a King on the Throne, in his royal Palace, and place of residence. David was King as soon as anointed by Samuel; but when crowned in Hebron, then did he actually administer the Kingdom, and reward his servants and followers in the desert. Christ when lifted up, filleth all things, Eph. 4.10.  
Lastly, His Victory over his enemies, death and sin; as is fully seen, Psal. 110.1. The Lord said unto my lord, sit thou on my right hand, until I make thine enemies thy footstool. And Heb. 10.13. From henceforth expecting, till his enemies he made his footstool.  
But there is somewhat peculiar,  
1. By entering into Heaven, he hath opened Heaven for us; he hath carried our nature thither, our flesh into Heaven, and advanced it at the Father's right hand in glory, and so hath taken possession of Heaven for, and in the name of, all believers, that in time they may ascend, and be partakers of the same glory; John 14.2. I go to prepare a place for you. 'Twas prepared before the world began, by the decree of God, Matth. 25.34. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. 'Twas prepared in time, by the purchase of Christ, Heb. 9.15. For the redemption of the transgressions that were under the first Testament, that they which are called, might receive the promise of eternal inheritance. Now he is gone to Heaven to pursue and apply that right; gone thither as our harbinger, Heb. 6.20. Whither the forerunner is for us entered; opened Paradise again to us, which was formerly shut, and closed by our sins.  
2. By this means we have a friend in Heaven, who is always at the right hand of God, to prevent breaches between him and us, 1 John 2.1. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. As David had Jonathan in Saul's Court, to give notice of danger, and to interpose, to take off all displeasure conceived against him. 'Tis a great privilege, questionless, to have a friend in the Court of Heaven, to take up all differences between God and us; as a merciful and faithful High Priest, to answer all accusations of Satan, and hinder wrath from breaking out upon us, as it would do every moment if we had the desert of our sins.  
3. His being exalted at the right hand of God, noteth, that honour and power which is put upon the Redeemer: He hath received all power in Heaven and Earth, Matth. 28.18. And Eph. 1.20, 21. God set him at his right hand, far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this world, but also in that which is to come. So 1 Pet. 3.22. He is gone into Heaven, Angels, authorities, and powers, being made subject to him. This height of honour to which Christ was exalted, shows how much his friends may trust him, and venture their all in his hands, Psal. 2.12. Blessed are all they that put their trust in him: how much his enemies may fear him; every knee must bow to him, they must either bend or break, Phil. 2.10. We have not thoughts high enough of the glory and excellency of Jesus Christ, and therefore the glory and splendour of Created things, doth soon dazzle our eyes, and our hearts are hardly held up, and fortified against these discouragements that we must meet with in his service. Surely, since Christ is in the highest dignity and power with God, and hath all the Heavenly hosts and Creatures at his command, we should more encourage ourselves in the Lord; for all this power is managed for the comfort and defence of the godly, and the terror and punishment of his and their enemies: This power was given him as God man, when he entered into Heaven, and sat down on the right hand of Majesty.  
4. Fullness of grace given him, to dispense the spirit to his redeemed ones, Acts 2.33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear. As soon as he was warm in the Throne, he poureth out the spirit; that is the first news that we hear from him; and presently the virtue of it appeared, three thousand souls were added to the Church that day: Now that is a pledge of what is continually dispensed in the Church. There is still a spirit sent forth to convince the unbelieving world, and to conquer the opposing wisdom and power of the flesh; as also to beget and continue life in his people, that they may actually be put in possession of what he hath purchased for them; for he hath promised to be with the Ministry, and dispensation of the word, to the end of the world, Matth. 28.20. meaning by that presence, not only his powerful providence, but his covincing and quickening Spirit.  
5. The actual Administration of his Kingdom. He ruleth his Church, preserveth his people, and subdueth their enemies. The enemies of Christ are of two sorts, Temporal and Spiritual; his Temporal enemies are such as oppose his cause, and servants, and seek to suppress his interest in the world. The Jews despitefully used him, and his messengers, and they had their doom; wrath came upon them to the uttermost. 'Tis supposed they are intended, Matth. 16.28. There are some standing here which shall not taste of death, till they see the Son of man coming in his kingdom. In a few years the City, Temple, and whole Polity of the Jews were destroyed, for the erection of the Gospel kingdom. The Romans were the next enemy, who endeavoured the extirpation of Christianity by several persecutions; these were next made the footstool of the King of Kings, and after some years that vast Empire was destroyed by the Inundation of barbarous Nations, and the residue marched under the banner of Christ. Within a little time, all these Nations which oppose Christ's interest, and persecute his servants, are subdued under him, and either broken in pieces by sundry plagues and judgements, or else brought to submit their necks to Christ's blessed yoke. There is no standing out against the King whom God hath exalted at his right hand. Secondly, the Spiritual enemies of Christ's kingdom, are sin, Satan, and death; each of which hath a kingdom of its own, opposite to the kingdom of Christ. The Apostle telleth us, Rom. 5.21. That sin reigned unto death; but he exhorteth, Rom. 6.12. Let not sin reign in your mortal bodies. And he promiseth, Rom. 6.14. That sin shall not have dominion over you. Satan hath a kingdom opposite to Christ; he is called the Prince of this world, by usurpation, John. 12.31. And the Devils are called (Eph. 6.12.) Rulers of the darkness of this world. The ignorant, superstitious, carnal part of the world, falleth to his share; but Christ hath cast him out, and will still go on to do it. Death hath an Empire and Kingdom, Rom. 5.14. Death reigned from Adam to Moses; and verse 17. by one offence death reigned. Now for the destruction of these powers, was Christ exalted at the right hand of God, and by degrees he doth destroy and subdue them; yet this destruction is not so universal, but that sin, and Satan, and death, doth still continue: yet though there be not a total destruction of them, there is an absolute subjection of them to the Throne of the Mediator. They cannot do any more than Christ permitteth; they cannot hurt those whom God hath given to Christ, in a deadly manner: they cannot hinder the bringing them unto the Heavenly kingdom. He doth annihilate the guilt of sin by his death; the dominion, by the power of his Spirit: In the despisers and refusers of his grace, sin continueth in its absolute power, but still in a subjection to the Throne. The wrath of the Mediator is seen in their condemnation and destruction. Satan is destroyed, as to his Princely power, but so as we must use the means still; at last he shall be judged. Death is the last enemy (1 Cor. 15.26. that shall be destroyed. It will be finally destroyed in the Resurrection. For the present it serveth Christ's ends, 1 Cor. 3.22.  
Fourthly, His Intercession for us; this is a notable prop to faith.  
1. Christ presents himself, and the merit of his Sacrifice, before the face of God, to preserve us in his favour, Heb. 9.24. He appeareth before God for us. As the High Priest did enter with Blood into the holy place, Levit. 6.7. The Priest shall make an atonement for him. If he did not interpose before God night and day, how should the accusations of Satan be repelled, breaches prevented, a mutual correspondence preserved between us and God?  
2. He doth interpose his love, will and desire for our salvation, and all grace that is necessary thereunto in all our difficulties, conflicts, and temptations; to intercede is the part of an inferior towards a superior; thus is Christ as Mediator to God, John 14.16. I will pray the father. He is to ask his own glory, Psal. 2.8. Therefore what Grace is necessary for us; 'Tis a comfort Christ doth nor forget us now in Heaven, as Pharaohs B●tler forgot Joseph, Gen. 40.23. But 'tis much more a comfort that he will take notice of our particular case, that he knoweth us by name, and our necessities and wants, and doth particularly intercede for us. Nay he is mindful of us, when we are not mindful of ourselves, for his intercession doth make way for the effectual application of his grace to us when we think not of it. He obtaineth first the convincing, then sanctifying, then comforting spirit.  
3. To prevent breaches, 1 John 2.1. We have an advocate with the Father, Jesus Christ the righteous. An advocate, so he is opposite to our accuser. And Heb. 2.17. He is a merciful and faithful high priest in things appertaining to God, to make reconciliation for the sins of the people. Merciful to undertake, faithful to accomplish; merciful to us, faithful to God; merciful in dying, faithful in interceding, and so mindful of us at every turn: Surely 'tis the office of a Saviour to be God's instrument in procuring our discharge; if we ourselves should only plead for pardon, having carried ourselves so unworthy of it, it would be uncomfortable to us; but he that hath redeemed us, pleadeth for us; we do not go to God alone.  
4. He presents our prayers, which are made acceptable to God, not as coming from us, but as perfumed with his merits, Heb. 8.2. and Rev. 8.3. And another angel came and stood at the altar, having a golden censer, and there was given to him much incense, that he should offer it with the prayers of the Saints. He hath intendred his own heart by suffering hunger, contempt in the world, exile, weariness, pain of body, heaviness of mind, Heb. 4.14, 15, 16. Seeing then, that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession: for we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in a time of need. Therefore come boldly for such mercies as we stand in need of: He knoweth the heart of a tempted man.  
USE. You see then, what abundant cause we have to triumph and glory in Christ. You have his Humiliation as the ground of your comfort; his Exaltation, which qualifieth him to apply it to you, and work it in you; the merit and power: If he had not wrought our deliverance, long might we have born the wrath we deserved, and had no means to help ourselves: If he should not make continual intercession for you, the remnant of your sin would still bring damnation; if he did not hide your nakedness, and procure your daily pardon, you would every day be your own destroyers; nay, you would not be an hour longer out of hell; if he did not bring you to God, you could have no comfortable access to him in any of your wants and necessities; if he leave you to yourselves to resist one temptation, even to the foulest sins, how quickly would you be born down, and wallow like a swine in the mire? We can with Jonah easily raise the storm, but we know not how to allay it: All from first to last must be given and ascribed to God in Christ.   

SERMON XLV.  ROME VIII. 35. 
Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?  
THE Triumph over the evil of sin being ended, the Apostle beginneth his Triumph over afflictions. Here observe, 

1. The Challenge, Who shall separate us from the love of Christ?  
2. The evils enumerated. Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?    
1. The Challenge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Who for what: The things mentioned are spoken of as a person; but the chief difficulty is about the meaning of that Clause (the love of Christ). Whether it be meant of our love to Christ, or Christ's love to us: Reasons may be given on both sides. 1. That it is meant of our love to Christ; for tribulation is not like to alienate Christ from us, but us from Christ: This doth rather tend to draw us from loving God, than God from loving us. 2. That it is meant of Christ's love to us, because 'tis very unlikely that the Apostle would boast of the constancy of his own love: 'Tis more comely to triumph in God's love to us, than our love to God: What shall we then determine in the case? I answer, 'Tis meant of both; Christ's love to us, and our love to Christ; but principally of the love of God in Christ to us: First, the object, us; 'tis we are in danger to be separated. Secondly, The word▪ separate, also noteth it; to separate us from our own love to Christ, is an harsh phrase. Thirdly, 'Tis said, v. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through him that loved us. And again, The love of God, which is in Christ Jesus our Lord, v. 34. Which is most properly spoken of God's love to us; but this is not exclusive of our love to him, but comprehendeth it rather; therefore 'tis a mutual love; the Apostle speaketh of his love as the cause of ours; for we love, because he loved us first; the comfort is not so great that we love him, as that he loveth us; and the stability of our love dependeth on his.  
2. The evils enumerated here, are seven kinds of external affliction, under which all the rest are comprehended. 1. Tribulation, whereby is meant common affliction, which doth not amount to death; any thing which presseth or pincheth us, disgrace, fines, stripes, imprisonment, banishment, at large. 2. Distress: When there is no shifting, nor way of escape left us, but we are brought into such straits, as we know not which way to turn, but are at our wits ends, and know not how to escape, but must submit to the will of our enemies. 3. Persecution; When not only cast out, but pursued from place to place; as David by Saul, 1 Sam. 26.20. For the king of Israel is come out to seek a flea, at when one doth hunt a partridge in the mountains. And 2 Sam. 24.14. And David said unto God, I am in a great strait. Id genus hominum non inquiro, inventos antem, puniri oportere. A law of Severus against the Christians. 4. Famine; when for fear of persecution, they are forced to shun all Cities, Towns, Villages, and places of resort, and to lurk in deserts, and places uninhabited, where many times they suffer great extremity of hunger, Heb. 11.38. They wandered in deserts and mountains, and dens and caves of the earth. 5. Nakedness; When their clothes were worn and spent; so 'tis said of those, Heb. 11.37. They wandered about in sheep's skins, and goat's skins. So the Apostle Paul, 2 Cor. 11.27. In hunger, cold, and nakedness. 1 Cor. 4.11. We hunger and thirst, and are naked. 6. Peril; by which ●e 〈…〉 dangers; for even in their lurking places they had no safety. Paul reckoneth 〈◊〉 perils. 2. Cor. 11.26. In perils of water, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. And of the Christians of those times he he saithe, They stood in jeopardy every hour, 1 Cor. 15.20. 7. The last is, the sword. Whereby he meaneth a violent death: And here the Apostle stoppeth; for all enemies can do no more than kill the body, nor can we suffer more by them; a sword may separate body and soul, but it cannot separate us from the love of Christ; and under sword are comprehended, Axes, Gibbets, Fires, Halters, all sorts of violent deaths. From the whole observe,  
Doct. 1. That it is the usual portion of a Christian in the discharge of his duty, to meet with many trouble's.  
Doct. 2. That none of these can dissolve the union between them and Christ.  
First note, That troubles are often the portion of God's people: the primitive Christians here spoken of, are a sufficient instance: First, their troubles were for their number many, Psal. 34.19. Many are the troubles of the righteous. Secondly, For their kinds divers; Christians by the unthankful world, are exposed to sundry evils and molestations; sometimes they are assaulted by want and shame; by fear and force; by all present and possible evils. Thirdly, for their degree very grievous; not only vexatious, but destructive: There is a gradation, they molest them, that's tribulation; they follow them close, leave them no way of escape, that's distress; if they remove, still they worry them, and follow them from place to place, then 'tis persecution; that driveth to great necessities for food, then 'tis famine; for raiment, then 'tis nakedness; involveth them in sundry dangers, then 'tis peril; yea, sometimes they have power to reach life its self, and then 'tis sword: Now shall we think, that this was proper to that age only, and that the first professors of Christianity were exposed to these sharp and grievous trials, that we might be totally excused from all kind of vexation and trouble? No; we must not indulge such tenderness and delicacy, but must look for our trials also: The bad will ever hate the good; the world is still set upon wickedness, and worse rather than better by long continuance. Certainly the world is the same that ever it was; but considering in whose hands the government of the world is, that raiseth wonder that he should permit it. Therefore let us see the Reasons.  
1. That we may be conformed to our Head, and pledge him in his bitter cup; Jesus Christ was a man of sorrows, and there would be a strange disproportion between Head and members, if we should live altogether in honour and pleasure, Col. 1.24. That I may fill up what is behind of the sufferings of Christ in my flesh. There is Christ Personal, and Christ Mystical; the sufferings of Christ personal are complete, and there is nothing behind to be filled up; but the sufferings of Christ Mystical are not perfect till every member have their allotted portion: 'tis an unseemly delicacy to be nice of carrying the Cross after Christ; the Apostle counted the fellowship of his sufferings, and conformity to his death, an honour and privilege to be bought at the dearest rates, Phil. 3.10. All things should be dung and dross to g●in this experience and honour.  
2. God would have his people seen in their proper colours; that they are a sort of people that love him above all that is dear and precious to them in the world; and that they do not own Christ upon extrinsic and foreign motives, that their example may be an help to promote mortification in the world; therefore all his people shall be tried, Jam. 1.12. Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which God hath promised to them that love him. And Rev. 2.10. Behold the devil shall cast some of you into prison, that ye may be tried. 1 Pet. 1.7. That the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found to praise, and honour, and glory at the appearing of Jesus Christ. God will try the foundation that men build upon, and whether his people love him above all, yea or no; and teach the world to subordinate the animal life to the divine and spiritual.  
3. God will have the world seen in their proper colours, the far greater part of the world do live and ungodly, sensual life, and they cannot endure those that would disgrace their delights by a contrary course, John 15.19. The world loveth its own; but I have chosen you out of the world, therefore the world hateth you. 1 Pet. 4.4. They think it strange, that you run not with them into the same excess of riot. A contrary course produceth contrary affections and interests; thence cometh their hatred and malignity against the Saints, because they upbraid them with their sins: The wicked and the righteous, the spiritual and the carnal, the sensual and the heavenly, the formal and the serious, can no more agree, than the Wolf and the Lamb, the Raven and the Dove.  
4. 'Tis needful that our pride, and carnal affections should be broken by the Cross, 1 Pet. 1.6. Ye are in beaviness for a season, if need be. This smart discipline is needful to reclaim us from our wander, to cut off the provision for the flesh, which is an enemy; to humble us for sin, which is the greatest evil, to wean us from the world, to make us more mindful of heavenly things, to make us thankful for our deliverance by Christ. How lazy and vain do the best grow, when they live in Wealth, Honour, and Power? Grace's are eclipsed, duties obstructed, thoughts of Heaven few and cold: We often fear the dejection of the godly; we need more fear their Exaltation: What lamentable work do they make in the world, when they get uppermost; so that we have more cause to thank Christ for our afflictions, than our prosperity.  
1. USE is Instruction: That we have no reason to doubt of God's Favour and Presence with us, though we be exercised with calamities, and divers calamities: ●ingle calamities are consistent enough with the love of God to his people: God is a Father when he frowneth, as well as when he smileth: Christ was the Son of his love, and yet a man of sorrows▪ and so for Christians, Rev. 3.19. As many as I love, I rebuke and chasten. God loveth those most, whom he doth not leave to perish with the Godless and unbelieving world; and divers calamities, or variety of troubles, tribulation, distress, persecution, famine, nakedness, peril sword, call it by what name you will, 'tis all incident to the Saints: Some trials to ordinary sense, seem to speak wrath, utter wrath, rather than love; as when he seemeth to have broken off his ordinary course of kindness to his people, and to cast them out of his protection, leaving them in the hand and will of their enemies, so that they are reproached, troubled, and reduced to great straits and necessities; all this is necessary; for till an utter exigence, carnal supports are not spent, and one trial by continance is blunted, and loseth its edge, till God send another; therefore we need not one affliction only, but divers; but how many soever they be, we have no reason to question the love of God, Job 5.19.20. He shall deliver thee in six troubles yea, in seven there shall no evil touch thee. In famine he sha●l redeem thee from death, and in war from the power of the sword. In nakedness he will clothe thee, in persecution preserve thee, in peril protect thee, in distress comfort thee; though it cometh to the greatest trouble, yet we have no cause to despond, as if God had cast us off, or withdrawn his love from us.  
2. That if we meet with many troubles, this will be no excuse, or plea, to exempt us from our duty; for as afflictions should not make us doubt of God's love to us, so they should not make us abate of our love to God, Psal. 44.17. All this is come upon us, yet we have not forgotten thee, nor have we dealt falsely in thy covenant. They had suffered hard things, yet all this could not shake their constancy and resolution for God: all our interests were given us, that we might have something of value to esteem as nothing for Christ.  
3. It showeth us what a good allowance we should make Christ when we enter into Covenant with him; and with what thoughts we should take up the stricter profession of Christianity: Many think they may be good Christians, yet their profession shall cost them nothing; this is as if a man should enter himself a Soldier, and never expect battle; or a Mariner, and promise himself nothing but calms and fair weather, without waves and storms; a life of ease is not to be expected by a Christian here upon earth; if God will suffer us to go to Heaven at an easier rate, yet a Christian cannot promise it to himself, but must be a mortified and resolute man, dead to the world, and resolved to hold on his journey to the world to come, whatever weather he meeteth with; among other of the pieces of the spiritual armour, the Apostle biddeth us, Be sh●d with the armour of the gospel of peace, Eph. 6.15. If a man be not thus shod, he will soon founder in hard and rough ground; But what is this preparation of the Gospel of Peace? Peace noteth our reconciliation and peace with God, and interest in his favour and love, and peace, arising from the Gospel; the Law showeth the breach, the Gospel the way of reconciliation; how it is made up for us: but there is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preparation or readiness of mind: the Apostle's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts. 21.13. I am ready, not to be bound only, but to die at Jerusalem for the name of the Lord Jesus. And 1 Pet. 3.15. Be ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ready to render a reason of the hope that is in you. Meaning there, not sufficiency of knowledge in the mind, but strength of resolution and will: so that this preparation is a resolution to go through thick and thin, to follow Christ in all conditions. Alas! else when we have launched out with Christ, we shall be ready to run ashore again upon every storm. Now that we may thus resolve, Christ would have us sit down, and count the charges; for he would not surprise any: We should be ready to suffer the sharpest afflictions, though it may be the Lord doth not see fit to exercise us with them. God never intended Isaac should be Sacrificed; yet when he would try Abraham, he must put the knife to his throat, and make all things ready to offer him up.  
4. How thankful we should be if God call us not to severe trials, such as tribulation, distress, persecution, famine, nakedness, peril, or sword; which the primitive Christians endured, that were purer Christians than we are. If he deal more gently with us, what use shall we make of this indulgence? Manifold, (1) Partly, to be more strict and holy; for when we are not called to passive obedience, and sufferings, our active obedience should be the more cheerfully performed. Acts 9.31. Then the Churches had rest, and were edified, walking in the fear of the Lord, and in the comfort of the Holy Ghost. Alas, the first Christians suffered more willingly for Christ, than we speak of him; and went to the stake more readily, than we go to the Throne of Grace: our peace and comfort will cost us more in getting, therefore we should be more eminent in service. (2) Partly, that we should be more mortified to the world; he that liveth a flesh-pleasing life, becometh an enemy to God without temptations, James 4.4. Know ye not, that the friendship of the world is enmity to God. Man under trouble is forced; you yield of your own accord; your act is more voluntary; they for a great fear, you for a little pleasure hazard the hopes of eternal life. (3) Partly, to be more ready to communicate and distribute to the necessities of others, 1 John 3.17. But who so hath this world's goods, and seeth his brother hath need, and shutteth up his bowels of compassion from him; how dwelleth the love of God in him? He that cannot part with this world's good things freely, will be loath to part with them by constraint; how will you take the spoiling of your goods joyfully, Heb. 10.34. when you part with them as with a drop of blood? Surely he that grudgeth at a commandment, will murmur at a providence. (4) Partly, to bear lighter afflictions patiently, Jer. 12.5. If thou hast run with footmen, and they have wearied thee; how canst thou contend with horses? If you cannot bear a disgrace, a frown, a loss of dignity, and honour, and preferment; how will you bear the loss of life? Heb. 12.9. Ye have not yet resisted unto blood, striving against sin. (5) Partly, by diligence in the Heavenly life; a man traine●h up himself to endure hardness, as a good soldier of Jesus Christ, by degrees; by meekness, and poverty of spirit, and humility, he is fitted to endure tribulation; by resignation, and resolute dependence on God, to endure distress by weanedness from house and home, to endure persecution; by sobriety, to endure famine; by modesty in apparel, to endure nakedness; by close retirements, to endure a prison; by carrying our life in our hand, to endure peril; by heavenliness of mind, to endure death, malum est Impatientia boni. If it be irksome to put the body to a little trouble for holy duties; how will you endure tortures, and sufferings, to such an eminent degree as they did? (5.) That we should not be dismayed when troubles come actually upon us; 'tis not in the power of any persecutor on earth to put us out of the favour of God. What do we suffer? tribulation! and do any enter into the kingdom of God without it? And we have that promise of rest which will sweeten it. Distress! Christ was nonplussed, John 12.28. You must stick the closer to God, who will relieve you in your distresses. Persecution! The Lord Jesus in his cradle was carried into Egypt, Matth. 2.14. We that know no home in the world, should know no banishment; Jesus Christ had not where to lay his head. Famine! Man liveth not by bread only; better our bodies famished, than our souls; if we have God to our Father, we have bread to eat the world knoweth not of. Nakedness! Better pass naked out of the world, than go to Hell with gay apparel; your rags are more honourable than the world's purple. Is it peril? No danger so great, as losing Christ and his salvation. Sword! 'Tis the ready way to send you to Christ, who is your bountiful Lord and Master, and to lose you from the body, that you may be ever with the Lord.  
2. Doctrine. That n●ne of these things can dissolve the union between Christ and Believers.  
1. That there is a strict union between Christ and believers, the Scripture doth every where manifest it; and the word [separate] here implieth it; for nothing can be separated, but what was first conjoined: He is the head and we are the members; we are the Spouse, and he is the Husband, 1 Cor. 12.12. He is the head of the Church, and the Saviour of the body, Eph. 5.23. He is the root, and we are the branches, John 15.5. he is the stock, and we are the graft or cyons, Rom. 6.5.  
2. This union is by the Spirit on Christ's part, and faith on ours. By the Spirit, 1 Cor. 6.17. But he that is joined to the Lord, is one Spirit. 1 John 3.24. And hereby we know that he abideth in us, by the Spirit which he hath given us. The bond on our part is faith; for Gal. 2.20. And the life that I live in the flesh, I live by the faith of the Son of God; and he is said to dwell in our hearts by faith, Eph. 3.17.  
3. Both these bonds imply love, which makes the union more firm and indissoluble. The Spirit is given as the great fruit of Christ's love, so is our faith; and when once it comes so far, that Christ in love hath given his Spirit, and we by faith love him again; nothing can unclasp these mutual embraces by which Christ loveth us, and we love him. The Holy Ghost, as the bond of union, is given us as the fruit of his love; Christ prayeth, John 17.26. That the love wherewith thou hast loved me, may be in them, and I in them. What is the love wherewith God loved Christ? The gift of the Spirit, John 3.44, 45. For he whom God hath sent, speaketh the words of God; for God giveth not the Spirit by measure to him. The Father loveth the Son, and hath given all things into his hand. This love is manifested to us, and so is Christ in us. And then faith on our part, is a faith working by love, Gal. 5.6. Christ hath hold of a believer in the arms of his love; and so a believer hath hold of Christ. A Christian is held by the heart, rather than by the head; only some men's Religion lieth in their opinions barely, and then they are always wavering and uncertain: bare reason will let Christ go, when love will not permit us to leave him. If men have a faith that never went deeper than their brains, and their fancies; this opinion, or bare superficial assent, will let him go; but 'tis the faith that worketh by love, which produceth this stable and close adherence. A Christian is loath to leave Christ, to whom he is married, who hath so loved him, and whom his soul so loveth. Again, the heart is Christ's strong Citadel or Castle, where he resideth and maintaineth his interests in us: A sinner will not leave his lusts, and worldly profits, because he loveth them; and so a Christian is loath to leave Christ, because of his love to him. Faith resents to the soul, what Christ hath done for us; washed us in his blood, and reconciled us to God, espoused us to himself, and spoken peace to our souls,  
4. That Christ's love is the cause and reason of ours; and therefore the stability of our love to him, dependeth upon his love to us; and 'tis the reason Christ loveth us first, best, and most, 1 John 4.19. We love him, because he loved us first. That is, because of the great things he hath done for us, in a way of satisfaction, to reconcile God to us; and in a way of conversion, to reconcile us to God; and in a way of preparation for our eternal blessedness, in the fruition of God. In a way of satisfaction; 'twas his love engaged him to die for us, Gal. 2.20. Who loved me, and gave himself for me. Rev. 1.5. Who hath loved us, and washed us in his blood. This was the internal bosome-cause of all that he did for us. His love in conversion, in that he brought us home to God, Eph. 2.4, 5. For his great love wherewith he loved us, when we were dead in sins, he quickened us. So his rich preparations for our blessedness, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. And 1 John 3.1, 2. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God; therefore the world knoweth us not; behold, now are we the Sons of God, and it doth not appear what we shall be; but we know, that when he shall appear, we shall be like him, for we shall see him as he is. Now what is of such moment, as to cause us to cease loving him, who hath loved us at such an high rate! Secondly, 'Tis the effective cause, not an exciting argument only; for his love inclines to improve his power to preserve us in a state of Grace. Three things concur to that, His intercession with God, His giving the Spirit to his people, and his Government over the world.  
1. Christ intercedeth for us in all our conflicts and temptations, because he loveth us, and is mindful of us. Heb. 2.18. For that he himself hath suffered, being tempted, he is able to succour them that are tempted. And Heb. 4.15, 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are. Therefore let us come boldly to the Throne of Grace, that we may obtain mercy, and find grace to help in a time of need. He knoweth what it is to suffer hunger, and nakedness, and poverty, and exile, and contempt in the world; he knoweth the heart of a tempted man, therefore he will have compassion upon us, and procure seasonable help for us: He knoweth how hard a thing it is to be tempted, and not to sin; he himself was hard put to it, though he had such power to overcome temptations; he sitteth at the right hand of God for this end and purpose.  
2. His giving the Spirit to help us, and relieve us, and preserve his people in temptation, Phil. 4.13. I can do all things through Christ which strengtheneth me. Phil. 1.19. For I know that this shall turn to my salvation, through your prayer, and the supply of the Spirit of Jesus Christ. 1 John 4.4. Greater is he that is in you, than he that is in the world. 2 Tim. 4.17. Notwithstanding the Lord stood with me, and strengthened me. If Christ will stand by us, and keep us in his own hand, what shall separate?  
3. Christ hath the Government of the world, or a power and dominion over all things, which may help or hinder his people's happiness; therefore his love inclineth him to order all things so, as may be for their good, John 5.22. He hath committed all judgement to the Son; and John 3.35. He hath given all things into his hand. So Eph. 1.22. Head over all things to the Church. Things are not left to the arbitrement, or uncertain contingency of second causes, but are under the Government of a supreme providence, the Administration of which is in the hands of him that loved us; and therefore he will exercise his Dominion, as shall be for God's glory, and our good; and so curb all opposition, and moderate all temptations, as may be consistent with his love and care over us, 1 Cor. 10.13. He will not suffer you to be tempted 〈…〉 you are able. In short, being so near to God, and having the dispensation of 〈◊〉 spirit and the Administration of Providence; his great love maketh him pity his people in their necessities; they are his dear purchase, therefore he will not lose them, John 13.1. Jesus having loved his own, which were were in the world, he loved them to the end They were in the world, when he was to go out of the world; left on the midst of waves, when he was got ashore: He knew the dangers to which they were exposed; if they miscarry, his own people miscarry; therefore his heart is moved with all their dangers and difficulties; and when we are most in danger, then is love most at work to provide help for us in all our temptations, as the mother keepeth with the sick child.  
5. That love which cometh from the impression of this love, is of an unconquerable force an● efficacy, Cant. 8.6. Love is strong as death; jealousy as cruel as the grave; the coals thereof are as the coals of fire, which hath a most vehement flame; many waters cannot quench love, neither can the floods drown it: If a man would give all the substance of his house for love, it would utterly be contemned. There the vehemency, and unconquerable constancy of love is set forth; it will not be quenched, it will not be bribed. At this rate Christ loved us; his love was as strong, and stronger than death: He debased himself from the height of all his glory, to the depth of all misery for our sakes; suffered death, and overcame all difficulties. His love carried him to us, his love could not be quenched by the waters of affliction, for he endured the Cross, and despised the shame, Heb. 12.2. And his love would not be bribed by the offers of Preferment, Matth. 4.9. All these things will I give, if thou wilt fall down and worship me. Ease, Matth. 16.22. Then Peter took him, and began to rebuke him▪ saying, be it far from thee, Lord: this shall not be unto thee. Honour, Matth. 27.40, 42. If thou be the Son of God, come down from the Cross: let him come down from the Cross, and we will believe him. None of this could draw him from his work; and in their measure, 'tis fulfilled in Christians; waters cannot quench it, Acts 21.13. What mean ye to weep, and break my heart? for I am ready not only to be bound, but to die at Jerusalem. Rev. 12.11. And they loved not their lives unto the death: They have not learned to love at a cheaper rate. It will not be bribed, Matth. 19.27. And Peter said, We have forsaken all and followed thee. Luke 14.26. If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, and his own life, he cannot be my disciple. Now this love that is in us, being of such a vehement nature, it can be resisted no more than death, or the grave can be resisted. No opposition can quench or extinguish it, no Pleasures, or Honours, or Profits, can bribe it: If men would give all their substance, such a soul will be faithful to Christ; so that by this love, Christ maintaineth his interest in our souls. The stony ground could not abide the heat of the sun; the thorny ground was choked with the deceitfulness of riches, and voluptuous living. Waters, or Bribes, may carry away some unmortified souls; but sincere love to Christ will not suffer us to be tempted away from him.  
1. USE, Is information: How a Christian cometh to be safe in the midst of temptations. 1. 'Tis by Christ's love to us, and ours to him. First, his love to us; Once be persuaded that Christ loveth you, then what need you fear? Nothing that he doth will be grievous to you: but how shall I bring my heart to this? His love to sinners is plainly demonstrated in our Redemption, Rom. 5.8. But God commendeth his love toward us, in that while we were yet sinners, Christ died for us: But his special love to us is shed abroad in our hearts by the Holy Ghost, Rom. 5.5. he giveth the effect, and the sense. The general love must be apprehended by faith, 1 John 4 16. We have known and believed the love God hath to us; and improved by serious consideration, Eph. 3.18, 19 That ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height: by taking this way to be possessed of this love, Prov. 8.17. I love them that love me, and they that seek me early shall find me; and the effects of it sought after. What is every day done more to heal and recover our wounded and self condemned souls, and to rescue us out of the misery incurred by sin, to appease our griefs and fears? What power against sin? What assistance of grace in your duties and conflicts? 2 Cor. 13.5. Examine yourselves whether you be in the faith: prove your own selves; know ye not your own selves, how that Jesus Christ is in you, except you be reprobates? This is to seek a proof of Christ in you. Secondly, for the other, we get it by patience in afflictions, Rom. 5.5. b● fruitfulness in obedience, John 14.21, 23. He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him and will manifest myself to him. If a man love me, and keep my commandments, my Father will love him, and we will come unto him, and make our abode with him. Converse with God in solemn Ordinances, Cant. 1.4. Draw me, we will run after thee: the King br●ught me into his chamber: we will be glad and rejoice in thee, we will remember thy love more than wine.  
2. Our love to Christ; This must be taken in; for 'tis we are assaulted, not Christ; we are conquerors, not God; nothing shall divorce us. Christ will never forsake a loving soul; nor will a loving soul easily forsake him, they have such an esteem of Christ, that all things else are but dung and dross, Phil. 3.8, 9, 10. Let deceived souls desire worldly greatness, they can be satisfied with nothing but Christ; nothing can supply his room in their hearts.   

SERMON XLVI.  ROME VIII. 36, 37. 
As it is written, for thy sake we are killed all the day long; we are accounted as sheep for the slaughter.  
Nay in all these things we are more than Conquerors, through him that loved us.  
IN the former of these verses, the Apostle continueth his challenge; and then in the latter, giveth the answer from experience. He continueth the challenge, verse 36. speaking to the last enumerated, [Sword]; lest he should seem to triumph over a feigned enemy, he showeth how the people of God in all ages are not only subject to divers calamities, but even to death its self; he proveth it by a quotation, Psal. 44.22. for thy sake we are killed all the day long. The words of the Psalm seem to relate to the times of Antiochus, when every day they were in danger of death, for religious sake, As it is written, for thy sake, etc. The answer is in verse 37. That in all these things we have had experience, and have found this, that they have no power to separate us from the love of Christ.  
In the words considered in themselves, observe three things, 

1 The greatness of the trial; for thy sake we are killed all the day long.  
2. The absoluteness of their Conquest and Victory; in all these things we are more than Conquerors.  
3. The Author or cause; through him that loved us.    
1. The greatness of the trial. The calamity of the people of God in those times is, First, Literally expressed. Secondly, Set forth by a similitude or Metaphor.  
1. Literally expressed; for thy sake we are killed all the day long. Where, (1) The cause; for thy sake: out of love to him, and zeal for his glory, and the purity of his worship. This instance showeth, partly, that the true Religion is ever hated in the world; and partly, that for the love of God we ought to endure all manner of extremities. Partly, that 'tis a blessed thing, when our death is not occasioned by our own crimes, but merely for God's sake; when a man doth not suffer as an evil doer, but for Righteousness sake.  
2. The grievousness of the trial; we are killed; not spoiled only, but killed; 'tis further set forth, Heb. 11.37. They were stoned, sawn asunder, tempted, slain with the sword: that is, put to death several ways. Some think it should not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were burnt, or tempted by some cruel kind of death to forsake God. The whole signifieth, That the lives of the Saints were most cruelly taken away by several kinds of tormenting deaths.  
3. The continuance, all the day long; either the Church speaketh as a collective body, for a single person can be killed but once; now one, than another made away; all hours of the day they were taking, or killing some of the brethren; yet the rest were not discouraged; or else, killed all the day long, must bear this sense, that they were always in fear of death; it did continually hang over their heads, they were no time free, as the Apostle saith, 1 Cor. 15.31. I die daily. He did daily run the hazard of death.  
2. By a similitude; we are accounted as sheep for the slaughter: some take the allusion from sheep appointed for Sacrifice; The wicked thought they did God good service in killing the godly, John 16.2. And the godly themselves yielded up themselves as a Sacrifice to God, 2 Tim. 4.6: I am ready to be offered, and the time of my departure is at hand; but this is forced; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather implieth, sheep destined to the shambles. The similitude importeth, partly, the contempt of the enemies; they made no more reckoning of them than of sheep, Zech. 11.4, 5. Feed the flock of the slaughter, whose possessors slay them, and hold themselves not guilty. That is, they care no more for their death, than they do for the kill of a sheep.  
2. It noteth their own imbecility; they had no power to resist, as Matth. 10.16. Behold I send you forth as sheep in the midst of wolves; sheep have no power or means to preserve themselves.  
3. Their meekness; they did no more resist, than sheep, Isa. 53.7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth.  
Doctrine. Such as resolve upon the profession of Christianity, must prepare to give their life for the maintenance of it, when God calls them thereunto.  
This seemeth hard. But,  
1. Christ requireth it of all, Luke 14.26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life, he cannot be my disciple. 'Tis too late for us to interpose for an aba●ement, when the terms are thus fixed by Christ himself. So our Lord, when he openeth the Doctrine of self-denial, he showeth it must extend to life, Matth. 16.24, 25. He that saveth his life, shall lose it. There is nothing so near to us as life; nothing which nature doth so highly value, and tenderly look to, and so unwillingly let go; many that can yield in other points, cannot yield in this; but then they are not sincere with God: for you must not look upon it as a note of excellency, but the disposition of those who have the lowest measure of saving grace; as appear by these clauses, If any man will come after me; and, he cannot be my disciple. You will say, What can the strong and eminent Christian do more than part with life? This is not the difference between the strong and the weak Christian, that one can part with a few things for Christ, and the other can part with all; no, all must part with all: not this, that one can part with his ease, profit, and credit; and the other can part with his life; no, both must part with life. The difference is not in the things to be parted with, but in the degree of the affection; the strongest Christians can die with greater zeal, love, readiness, joy, and so bring more honour to God by their death, than weak Christians do, who offer up themselves to God with greater reluctancy and unwillingness.  
2. Such have been the trials of God's children in all ages; as the instance is brought from the godly, who lived under the Law-dispensation. Now if the Saints of old endured such hard things, and tribulation, even unto death; Then it followeth, 

1. 'Tis no strange thing, 1 Pet. 4.12. Beloved, think it not strange concerning the fiery trial, as if some strange thing had happened unto you. Our taking the ordinary case of the godly for a strange thing, is that which doth disturb and distemper us; none wondereth at a bitter Winter coming after a sweet Summer, or a dark night succeeding a bright day, because 'tis an ordinary thing; so here.  
2. Then 'tis no grievous thing, but such as the people of God have endured, when they had not the advantages that we have; A double advantage we have above the Saints of the Old Testament.    
1. They had not such a pattern of self-denial as we have, and that is the death of Christ, which teacheth us to obey God at the dearest rates, Matth. 10.24. The Disciple is not above his Master, nor the Servant above his Lord. Christ is a pattern of sufferings; and to look for exemptions from them, is to expect to be better dealt with than he was; we tread upon no step of hard ground, but what Christ hath gone there before us, and his steps drop fatness; left a blessing behind him to sweeten the way to us. So Heb. 12.1, 2, 3. Look to Jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despised the shame, and is sat down at the right hand of the throne of God. For cons●●●r him that endured such contradiction of sinners against himself, lest you be wearied, and faint in your minds. Jesus is propounded as our example; he endured cruel pains in his body, and bitter sorrows in his soul; deserted by God, contradicted by men, yet he bore all patiently and undauntedly; this is the copy and pattern which is set for our imitation, that we may not sink under our burdens.  
2. The other advantage, They had not such a clear discovery of eternal life as is now made to us in the promises of the Gospel, 2 Tim. 1.10. Since the appearance of our Lord Jesus Christ, Life and Immortality is brought to light in the Gospel: 'Twas but sparingly revealed then; and to appearance, the Covenant ran more in the strain of Temporal promises; but now Christ hath struck a thorough light into the other world, and clearly tells us, that great is our reward in Heaven; and therefore we may rejoice if men persecute us, Matth. 5.11, 12. we will do so, if we believe him. Who would not permit another to take down a shed, if we did believe that he would build a Palace for us at his own cost and charges? The reward is so far above the suffering, that certainly now we should more willingly submit to be killed all the day long, and counted as sheep for the slaughter, if the people of God did so heretofore, upon those few glimmerings which they had about eternal life, certainly they had not such a clear prospect into the other world, nor such a visible demonstration of the certainty of it, as we have by the Resurrection and Ascension of our Lord Jesus Christ.  
3. To manifest the truth and reality of our graces, of our faith in Christ, and love to him, and hope of Salvation.  
1. To show our faith; which is such a trusting ourselves in Christ's hands, that we are willing to part with all, even life its self, for his sake; this is called a believing to the saving of our souls, Heb. 10.39. Sense saith, Save thyself; Faith saith, Save thy soul, Heb. 11.35. They accepted not deliverance, looking for a better Resurrection, when stretched out by torture like the head of a drum.  
2. To show our love; Nothing can or aught to separate us from the love of Christ; God alloweth us to love life, but he will be loved better; for his loving kindness is better than life, Psal. 63.3. now the greatest things must be greatly loved; and then is our love tried, when the blackest dispensations cannot draw us from God: 'Tis the property of love to long to be with Christ, which is better for us, Phil. 1.23. therefore we should be content to have the prison-door opened, that those who have desired and longed to be with Christ, may be admitted into his immediate presence, and let out into liberty and joy.  
3. Hope; We expect within a little while to have our desires accomplished, Judas 21. Looking for the mercy of our Lord Jesus Christ unto eternal life. Will a soul that is at Heaven gate, lose all that he hath waited for, because the entrance is troublesome? As those that are going to a Mask or Show, when they come where it is exhibited, must crowd, and will venture hard for what they hope to see: now God will have graces tried with difficulties, the Crown of Victorry is not set on our heads, if we fight not.  
4. Reason; 'Tis necessary to have this preparation of heart, that we may the better deny other things. Life is that which maketh us capable of all the contentments of the flesh, and pleasures of the world, and maketh them valuable to us; now this is a blow at the root, we are prepared for mortification; when we can deny life its self, we can deny all the appendages of life. Therefore so much of Christianity being exercised in self-denial, our Lord would have us once for all bring ourselves to the highest point, that we may do other things the more easily. The Apostle's bonds and afflictions did not move him, because he did not count his life dear to him, Acts 20.24. And certainly a man is never dead to the world, and the interests of the Animal life, till he be dead to life its self, and is willing to part with it when God pleaseth.  
5. This life must be quitted; now God will have it quitted in obedience; for things of mere necessity have no moral worth in them. Now 'tis a mighty help to die willingly and comfortably; when we can once lay life at Christ's feet.  
USE. To inform us,  
1. That Christianity wholly draweth us to another world; for life its self is one of the interests that must be hazarded for Christ's sake, 1 Cor. 15.19. If in this life only we had hope, we were of all men most miserable. Christ would never profelite us to a Religion that should make us miserable; now it would do so, if only our happiness were in this life; for it requireth us not only to deny the conveniences of life, but life its self.  
2. Those that take God's Word for the other world, must expect to have the strength of their faith and love tried; all along this hath been God's way; God would not confirm Adam in innocency, before he had let lose a trial upon him; wherein he failing, brought misery upon himself and his posterity; after the breach, the Father of the faithful is tried, Gen. 22.1. with Heb. 11.17. By faith Abraham wh●n he was tried. And still God continueth the same course to all believers, Jam. 1.12. Blessed is he that endureth temptations; for when he is tried, he shall re●eive a crown of life. In the primitive times, their Baptism was a presage of their slaughter.  
3. Those that expect to be tried, had need to be well prepared by a due knowledge of the cause, and foresight of, and resolution against all known dangers.  
1. By a due knowledge of their cause; that it may be sure it can be said for God's sake: The cause is sometimes more clear and unquestionable, as when it is for a great, essential point, and there our courage should be more clear; for then there can be no doubt in the mind, whether the cause be good or not; and then all the comforts of Christianity, do fall upon the soul directly, and with great power and efficacy; or else more dark, when 'tis for a particular truth or duty. First, it may be for the profession of a particular truth, which we are to own in its season, for we must be established in the present truth, 2 Pet. 1.12. What is the present truth, the Godly-wise will soon discern: Whoever compiled the Creed, yet the observation is in a great measure good; that the controversies that have happened in the Church have succeeded according to the method and order of the Articles therein contained: The controversy with the Heathen was about the one only and true God; with the Jews, and afterwards with the Pseudo Christians about Christ, his Person, Natures, Offices, States; then about the Holy Ghost, his Personality, and Operations in converting the elect: Then about the Church: Now in all such controverted truth●, we must show the same zeal the faithful did in former ages: But to return, though it be out for a particular truth, yet we must show our fidelity to Christ: For t●●n we have an occasion to show that our hearts be true to God, and very sincere; w●●n we are willing to suffer any thing from man rather than renounce the smallest truths o● Go●: for though the matters for which we suffer be not great, yet sincerity is a great point; and though profession thus be forborn, and of exceeding great moment to our peace in some points, yet we can do nothing against the truth, 2 Cor. 13.8. I am not boun● always to profess in lesser things; yet if they will bind me against it, I am to endure all manner of displeasures, rather than yield to the lusts and wills of men. Eating of swine's fl●sh was no great matter, but when they would compel them to it, in affront to God's institution: Contempt of God is a great matter, Heb. 11.25, 36, 37. I say the more of this, because men are apt to translate the scene of their duty to former times, or foreign places; if to turn Infidels and Turks; as the Jews, if they had lived in the Prophet's days, Matth. 23.30. If we had been in our father's days, we would not have been partakers with them in the blood of the prophets. How doth God try thee in thine own Age? Secondly, for particular duties, as well as particular truths: In the general; there is less controversy about the Commandments, than about the Creed: the Agenda of Christianity are more evident by the light of Nature, than the Credenda.  
Yet because the Commandments are general, and humane light is imperfect about the application; as the Heathens were right in generals, but became vain, Rom. 1.20, 21. Yet in particular duties, we must not be wanting, for that is a sincere heart that will run the greatest hazards, rather than commit the smallest sin, or omit the smallest duty, when it is a duty, and I am called to perform it; in omission there is a greater latitude than in commission; for affirmativa non ligant ad semper: In the general, he that suffereth for a Commandment is as acceptable with God, as he that suffereth for an Article of Faith; though the cause for which we suffer, be civil, yet obedience to God is concerned in it; as if a man suffer for being loyal to his Prince and the Laws, or doing his duty to Parents, or because he will not bear false witness, or tell a lie, or subscribe a falsehood, or because he will not disown a brother, 1 John 3.16. This man is a martyr to God, as well as he is a martyr to Christ, that suffereth for mere Christianity; which I would have you to note, that you may see how much this precept of God, of laying down our lives for his sake, doth conduce, not only to the interest of Christianity, which is a supernatural truth, but to the good of humane society, to which even nature will subscribe; and I do it the rather, that you may not think Jesus Christ our Lawgiver was bloody, or delighted in the destruction of men, when he required that all who would enter into his profession, should hate their own lives, when just and convenient reasons did call them thereunto; no, by this law he did not only try his servants, but preserved a principle of honesty in the world, and provided for the comfort of them, who being instruments of public good, do often make themselves objects of public hatred: Alas! What comfort could they have in promoting the good of the world, and venturing themselves magnanimously upon all dangers, if God had not provided some better thing for them? All that I shall add as to particular truths and duties, is this, partly, by way of caution to the persecuting world, that they may consider how much guilt they incur, when for questionable things, (so I must speak to them) they run the hazard of opposing the most faithful servants God hath in the world: Usually 'tis the conscientious that suffer most; others can easily leap out of one sort of profession and practice into another, or else wriggle and distinguish themselves out of their duty by many crafty evasions; whereas the conscientious are held in the noose, meaning to deal with God and the world, without equivocation or evasion, in all simplicity, and godly sincerity: And shall these be the object of your hatred, and severest persecution? It argueth an heart alien from God, and too full of venomous malignity against the better part of the world: Partly, by way of advice to the persecuted, which is double: First, abate not of your zeal; for he that is not faithful in a little, will not be faithful in much, Luke 16.10. A good man dareth not allow himself in the least evil; the world counteth him more nice than wise, but God will not count him so; though he should fail in the application of the general rule, yet God will reward him according to his sincerity; 'tis a love error. Secondly, not to censure others, that see not by his light; in this case, capiat qui capere potest; he that can receive it, let him receive it: The general rule is the bound of our charity; but the particular application is the rule of our practice, as long as they own the general rule, though they have not insight into these lesser things, Phil. 3.15, 16. Let us therefore, as many as be perfect▪ be thus minded; and if in any thing ye be otherwise minded, God shall even reveal this to you. Nevertheless, whereunto you have attained, let us walk by the same rule, let us mind the same things. They may sincerely oppose the same things that we assert; and we sincerely assert the same things which they oppose; now whether we oppose or assert, let every one be firmly persuaded in his own mind, and with a modest mind bear the dissentiency of others; nothing will allay the differences in judgement, but a mutual submission to this rule, and meekly holding forth light to others.  
2. By a due foresight of, and resolution against all known dangers.  
1. A due sight, or forethought of the dangers. Christ will have us sit down, and count the charges, and make him a good allowance, as men do in building and warring, Luke 14.18. For which of you intending to build a tower, sitteth not down first, and counteth the cost, whether he be able to finish it? And v. 31. Or what king going to make war against another king, sitteth not down first, and considereth whether he be able with ten thousand, to meet him that cometh against him with twenty thousand? If we dream of nothing but ease and prosperity, we flatter ourselves; our very Baptism implieth a notion of working and fight; and we must consider what the work and warfare will cost us, Rom. 6.13. Yield your members as instruments of righteousness unto God; as arms and weapons of righteousness; and the graces of the spirit are called armour of light, Rom. 13.12. that is, our warlike attire. Christ himself when he was baptised, was consecrated, as the Captain of our salvation, and therefore presently upon his Baptism he was assaulted by the Devil; his Baptism was an engagement to the same military work to which we are engaged; a war against the Devil, the world and the flesh; he engageth as the General, 1 Joh. 3.8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; we as common soldiers; his baptism was the taking of the field as General, we undertake to fight in our rank and place; and can we expect that this conflict can be carried on without sore blows? you must know therefore, what it is to irritate the Prince of darkness, and the powers that join with him, and resolve to follow to the conflict even to death, or else we would be excused in a part of our oath of fealty to Christ.  
2. By a resolution against all known dangers; it will cost us loss of credit, 1 Cor. 4.13. We are made as the filth of the world; and the offscouring of all things unto this day. Used as the unworthiest creatures in the world, as the sweeping and filth of the City; many were cast forth as unworthy to live in any civil corporation or society of men. It will cost us loss of estate, Heb. 10.34. And took joyfully the spoiling of their goods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There was pretence of law against the Christians; yet much rapine used in the execution of it: The word signifieth, it was violently rend and torn from them. Nay, not only so, but they suffered loss of life and limb, and were forced to seal their profession with their blood; and till we come to that resolution, we are not completely faithful with Christ, Heb. 12.4. Ye have not yet resisted unto blood, striving against sin. As soon as we are regenerate, we renounce the Devil and the world, and bid defiance to these things; our life is a continual warfare: Now if we have a reserve, that as soon as it cometh to danger of death, we will give over, we are not as yet thoroughly resolved to be Christians: The promise runneth, Rev. 2.10. Be thou faithful to death, and I will give thee a crown of life. The same duty is required of us, that was required of Christ: Now Christ was obedient to death, Phil. 2.7. Many may sustain some reproaches for Christ's sake, make some small losses, sacrifice their weaker lusts, hoping to satisfy God thereby; as Saul destroyed the weaker cattle of Amalek at God's command, but reserved the fattest: No, life and all must be laid at Christ's feet:  
4. Thus to be prepared for death, should be the great care of a Christian, and many Considerations are necessary to press this,  
1. That God is Lord of life, and will dispose of it at his pleasure: He that gave life, is the Lord of it; for he hath the free disposal of his own gift, to continue it, or take it back, as he shall think fit; 'tis a mercy that God only and properly hath potestatem vitae & necis, the power of life and death; 'tis not in the power of enemies to take it away at their pleasure; for the sovereign disposal of his creature is in God's hand, Matth. 10.29. A sparrow cannot fall upon the ground without our heavenly Father. 'Tis not in the power of your own hands; for you cannot make one hair black or white; you are not Lords of your lives, but guardians: Well then, 'tis in the power of God alone; and shall not he dispose of his own, and do with it what he pleaseth?  
2. Many of the lives of birds and beasts go for us daily, and we would be troubled if we should be retrenched of this liberty when our necessities require it; and hath not God a greater right and power over us, than we have over the birds and beasts? His right is original, ours by grant and free-gift; his power is absolute, ours limited; for the good man is not cruel to his beast; and we sin when we destroy them in wantonness, and sacrifice them to our lusts; we are to give an account of ourselves, and all the creatures which we possess; but God giveth no account of his matters; now if we count it no cruelty to take the life of the creatures, why should we think of God as cruel, and despising the life of his creatures, because he requireth them to lay down their lives upon just and convenient reasons: There is a greater distance between us and God, than between us and the meanest worm.  
3. If you deny him your life, he can snatch it from you in fury, and take it whether you will or no; if you sin to escape sufferings, you leap into hell to escape a little pain upon earth, Luke 12.4, 5. And I say unto you, my friends, be not afraid of them that can kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear; fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him. Men may by God's permission kill the body, but God can cast body and soul into hell fire; you think 'tis a fearful thing to fall in to the hands of men; it is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 10.31. a fearful thing to fall into the hands of the living God. The carriage of your very enemies should awaken your faith; why should you fear them more than they are afraid of God? In persecuting they run the hazard of the Wrath of God; in suffering persecution you run the hazard of the wrath of men: your fear justifieth their boldness; if you be afraid of men, they may as well contemn God; they run upon the greater difficulties, and you by complying with them, incur greater misery than you avoid.  
4. If the less be countervailed by a greater gain, you have no reason to stick at it; In the general, 'Tis gain to a believer to die, Phil. 1.21. For to me to live is Christ, and to die is gain; and 2 Cor. 5.1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Much more to a Martyr, God is able to make it up, Mark 10.29, 30. Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, and children, or lands for my sake and the gospel, but he shall receive an hundred-fold now in this time, and in the world to come life eternal. When he calls for you to come home to him by a persecutors hand, you have death abundantly recompensed: Therefore you may die with the greater confidence and joy; 'tis not an ordinary place is reserved for you in heaven; the promise is certain, and your dying upon this occasion maketh your claim sure.  
2. The absoluteness of their conquest and victory; We are more than conquerors.  
But there seemeth to be a contradiction between the two branches, the greatness of the trial, and the absoluteness of their conquest: they are killed all the day long, how then are they conquerors, and more than conquerors?  
Answer 1. Some refer it to the kind of the conquest; they have a nobler victory than if they conquered them by the sword. The conquest of faith, is more than a conquest gotten by a Temporal force, and the power of the long sword, 1 John 5.4, 5. For whosoever is born of God, overcometh the world; and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?  
2. Others to the degree of victory.  
1. 'Tis a conquest, when we keep what we have, as Job 1.22. In all this Job sinned not, nor charged God foolishly. They are conquerors under trouble, who are kept free from sin and provocation: in the hour of trial they stand their ground; how ever assaulted, their bow abideth in its strength, Gen. 48.24.  
2. 'Tis more than a conquest, when we gain by it; That is, first, when graces are strengthened, that is, a greater spirit of faith cometh upon them, 2 Cor. 4.13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. Their love is more fervent; as fountain-water is hottest in coldest weather, usually. Matth. 24.12. The love of many shall wax cold; but when their love groweth hotter, and their zeal for God is so great, that the minds of persecutors are daunted, than they are more than conquerors. Secondly, When experiences are enlarged, and they have a fresher and more lively sense of God's love to them, Rom. 5.5. Because the love of God is shed abroad in our hearts, by the Holy Ghost given unto us. 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, and of God, resteth upon you: on their part he is evil spoken of; but on your part he is glorified. So one in prison said, Se divinas Martyrum consolationes sensisse: When they are more secured in the love of God. Thirdly, Their reward is increased. Certainly 'tis above their trouble, 2 Cor. 4.17. For our light afflictions, which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. 'Tis likely they have more, Mark 10.29, 30. In the day of judgement more honour and praise, 1 Pet. 4.6, 7. That the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, may be found unto praise, and honour, and glory, at the appearing of Christ Jesus.  
3. The Author or Cause of the Victory, or the power by which they conquer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through him that loved us. Here observe, 

1. That Christ is not estranged from his people by their afflictions, but rather is more tender of them, the more they are wronged by others.  
2. That loving them, he doth overrule these things, and cause them to become a means to do them good.  
3. He doth not only overrule these occurrences of providence, but doth give them the Spirit of Grace.  
4. That giving them the Spirit of Grace, they overcome in his strength, not their own.  
5. That Christ's love is more powerful to save us, than the world's hatred to destroy us.    
2. Branch. That a true believer doth not miscarry under his troubles, but overcome them; yea more than overcome them. Here I shall show, (1) The nature of the Victory. (2) How more than Conquerors. (3) Who is this true believer that will be more than a Conqueror. (4) Reasons, why more than Conquerors. (5) Application.  
1. To explain the nature of this Victory; it doth not consist in an exemption from troubles, or suffering Temporal loss by them, or utter perishing as to this world; but keeping that which we contend and fight for. We do not vanquish our enemy, so as to cause all opposition to cease, yea or that we shall not Temporally perish under it; no, the world needeth not suspect this holy Victory of the Saints: 'tis not conquering Kingdoms, and becoming masters of other men's possessions, nor seeing our desire upon our enemies. I prove it,  
1. From Christ's purchase, Gal. 1.4. Who died, that he might deliver us from the present evil world. How so? That we should live exempt from all troubles! That the world should never trouble us! no, but that the world should not ensnare and pervert us; his work was to save us from our sins, Matth. 1.21. To deliver us from wrath to come, 2 Thes. 1.10. and to justify, and sanctify, and glorify us. We have the Victory that he hath purchased for us, if the Devil and the world do not hinder our fruition and possession of eternal glory.  
2. I prove it, partly, from the way of dispensation of it, that is intimated in the first promise of the Messiah, Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Misery being brought into the world by sin, God ordereth it so, that some Temporal calamities shall remain on those that are recovered by Grace; indeed 'tis our Redeemers work so to moderate these sufferings, that our heel may be only bruised, but our head safe.  
3. I prove it, from the way of our conflict, and combat, and conquest: 'tis not by worldly Greatness, visible prosperity, or the strength of outward Dominion, but by patience, and contentedness in suffering, even to the very death: Those that are as sheep appointed to the slaughter, and killed all the day long, are more than conquerors. This is a riddle to carnal sense; we do not call them conquerors in the world who are killed, oppressed, kept under: but yet these are killed all the day long, and yet are more than conquerors, Scias hominem Christo dicatum, (saith Jerome) Mori posse, vinci non posse. A Christian may be slain, yet more than a conqueror. The way to conquer here, is to be trodden down, and ruined, 2 Cor. 4.8, 9 We are troubled on every side, yet not distressed; we are perplexed, yet not in despair: persecuted, but not forsaken: cast down, but not destroyed.  
4. Our main party and enemy is Satan: You have not only to do with men, who strike at your worldly interests, but with Satan, who hath a spite at your souls, Eph. 6.12. For we wrestle not against flesh and blood, but against Principalities, against Powers, against the rulers of the darkness of this world: against Spiritual wickedness in high places. God may give men a power over your bodily lives, and all the interests thereof, but he doth not give the Devil a power over the graces of the Saints, to separate them from God's love. The Devil aimeth at the destruction of souls: he can let you enjoy the pleasures of sin for a season, that he may deprive you of your delight in God, and Celestial pleasures: He can be content you shall have dignities, and honours, if they prove a snare to you. The Devil seeketh to bring you to troubles, and poverty, and nakedness, to draw you from God, 1 Pet. 5.8, 9 Be sober, be vigilant, because your adversary the Devil, as a roaring Lion, walketh about seeking whom he may devour: whom resist steadfast in the faith: knowing that the same afflictions are accomplished in your brethren, that are in the world. Satan's temptations are conveyed to the Godly by afflictions, by which he seeketh to make them quit the truth, or their duty, or to quit their confidence in God; otherwise he would let such have all the glory in the world, if it were in his power, so you would but hearken to his lure: as he offered it to Christ, Matth 4.9. And saith unto him, all these things will I give thee, if thou wilt fall down and 〈…〉. Therefore our Victory is not to be measured by our prosperity and adversity, but faithful adherence to God; if he get his will over our bodies, if he get not his will over our souls; you conquer, and not Satan.  
5. The ends or things we contend for: The Victory must be stated by that; for we overcome, if we keep what we fight for: now our conflict is for the glory of God, the advancement of the kingdom of Christ, our own salvation; and to maintain and keep alive present grace.  
1. The glory of God. God must be honoured by his people in adversity, 2. Thes. 1.11, 12. Wherefore we pray always for you, that God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with pow●r, that the name of our Lord Jesus Christ may be glorified in you. John 21.19. This he said, signifying by what death he should glorify God. Phil. 1.20. Christ shall be magnified in my body, whether it be by life or by death. When we suffer for his cause, our very sufferings are conquering, 1 Pet. 4.14. On your part he is glorified. When they are reviled, reproached, persecuted: God can bring more honour to himself, by the constancy of his people in their troubles and sufferings, than by permitting them to live in prosperity, and scandalise others by their vanity, sensuality, and pride of conversation: God is usually more honoured by his people at such times when his graces are exercised in the eye of the world, and his people confess him in the midst of persecutions.  
2. The advancement of Christ's kingdom, in the propagation of the Gospel, Rev. 12.11. They overcame by the blood of the Lamb, and the word of their Testimony, and they loved not their lives to the death. There is an overcoming indeed, you will say, to die in the quarrel! Yes, as long as Christ overcometh, a Christian hath that which he looketh for: If their blood may be the seed of the Church, they are content; Some convinced, others converted, brethren strengthened and confirmed, Phil. 1.12. Those things which happened to me, have fallen out rather to the furtherance of the Gospel. His sufferings conduced thereunto as much as his preaching.  
3. Our own salvation. 'Tis not worldly prosperity, and greatness, and dominion, that we should seek, but that the soul may be saved in the day of the Lord. Indeed if our aim were at worldly prosperity, and carnal honour and pleasure, than were we clearly overcome, when we hazard our worldly interests; but 'tis Heaven that we aim at; and therefore as Christ endured the cross, and despised the shame, for the glory set before him, Heb. 12.2, 3. So we must despise the cross for the same ends, 2 Cor. 4.17. These light afflictions which are but for a moment, shall work in us a far more exceeding and eternal weight of glory. Rom. 8.18. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Heb. 10.34. They took joyfully the spoiling of their goods, as knowing in yourselves, that you have in Heaven a better and an enduring substance. At length we shall have our promised Crown.  
4. To maintain and keep alive present grace. First, our faith, 2 Tim. 4.8. I have kept the faith; when we abide faithful with God, and are not drawn to apostasy by all the flatteries or threatenings of the world. Secondly, Our love to God: Satan's design is to make a breach between God and us, Rom. 8.38, 39 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come; nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Nothing can separate them from the love of God in Christ; unclasp these mutual embracements whereby Christ and the soul held fast one another; you are in Christ's arms, and Christ in yours. The Devil would count it a greater victory to conquer your love, than to get a power over your bodies, and bodily interests; his design is to keep men from God; if therefore adversity bringeth you the nearer to him, than you conquer. The souls of the faithful are kept closer to God in suffering times, than in prosperity; being sensible of the vanity and emptiness of all worldly things, and weaned from them: what ever befall the body, you keep nearer to God, and have most of his love. Thirdly, our patience; that's not overcome by the storm and tempests of temptations, Luke 21.19. In patience possess your souls. A man keepeth himself as long as he keepeth his patience, James 1.4. Let patience ●ave its perfect work: this is necessary, that we may receive our Crown. Heb. 10.36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Well then, a Christian overcometh, not when he gets the best of opposite interest in the world, but when he keepeth himself in a capacity to enjoy the Heavenly inheritance.  
2. How more than a conqueror? When he doth not only keep his standing, but gets ground by the temptation, Rom. 8.28. All things shall work together for good to them that love God: not only bear them, but groweth the better for them. First, more holy and more heavenly: as graces by being exercised, are improved and increased, Heb. 12.11. Wherefore lift up the hands that hang down, and the feeble knees. More sensible of the folly of sinning, than at other times. Secondly, more joyful, comforts are increased, Rom. 5.3, 4, 5. And not only so, but we glory in tribulations also, knowing that tribulation works pateince, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost given unto us. 2 Cor. 12.10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, and distresses, for Christ's sake; for when I am weak, then am I strong. Acts 5.41. They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name: and so triumpheth most, when he seemeth to be most overcome. Thirdly, more resolute in the profession of godliness, 2 Sam. 6.22. If this be to be vile, I will be more vile and base in mine own eyes. Courage groweth by sufferings, as trees are more rooted by being shaken, Psal. 119.126, 127. It is time for thee, Lord, to work: for they have made void thy law. Therefore I love thy Commandments above gold, yea, above fine gold. As a staff is holden the faster, the more another seeketh to wre●t it out of our hands.  
3. Who is this true believer that will be more than a conqueror? The victory is sometimes ascribed to faith, 1 John 5.4, 5. Sometimes to love, Rom. 8.35. What shall separate us from the love of Christ? Love is not only taken passively, for the love wherewith Christ loveth us, but actively for the love wherewith we love Christ: I can exclude neither, for the success is here ascribed in the text, to Christ's love to us; but there, our love to Christ must be understood also; for what shall separate us from the love of God? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Tribulation is not wont to draw God from loving us, but to draw us from loving of God: And in the text 'tis said, we are conquerors, not God is a conqueror: 'Tis we are assaulted, not Christ; and 'tis our love which the temptation striketh at. Both must be included. Christ hath hold of a believer in the arms of his love, and a believer hath hold of Christ, 1 John 4.14. Well then! 'tis faith, but faith worketh by love, Gal. 5.6. Christ is rather held by the heart, than the hand only. Go to them that make a Religion of their opinions, and you will find no such effect; if they have a faith, 'tis that that never went deeper than their brains and their fancies; but where Christ dwelleth in the heart by faith, there he remaineth constantly, Eph. 3.17. and flitteth not thence; he resideth, as in his strong citadel and castle. A Christian, because he loveth Christ, he will not leave him; as a sinner will not leave his lusts and worldly profits, because he loveth them. Faith reports the great love of Christ, what he hath done to pacify God, to bring home the sinner; what in a way of satisfaction, what in a way of conversion; therefore a Christian is loath to leave Christ, who hath so loved his soul, and whom his soul so loveth. A bare belief is only in the head, which is but the entrance into the inwards of the soul; 'tis the heart is Christ's castle and citadel: a superficial bare assent may let him go; but 'tis faith working by love, that produceth this close adherence.  
I come now in the fourth place, to the reasons, Why more than conquerors.  

1. On God's part.  
2. On the Believers part.   
1. On God's part. The keeping of the Saints, is partly a matter of power; and partly, a matter of care: now if God take the charge of us, surely we must be kept; for God is invincible in his power, and unchangeable in the purposes of his love; or, which is all one, Christ is mighty to save, and ready to save, Isa. 63.1. I that speak in righteousness am mighty to save.  
1. He is in God's hand, and Christ's hand, John 10.28, 29. I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand: my Father is greater than all, and none is able to pluck them out of my Father's hand. They may have many shake, and toss, as to their Spiritual condition, yet their final perseverance, till they come to eternal life, is certain. Surely, God and Christ are invicibles; no other creature hath any power, but what God gave them at first, and consequently may be taken away at God's pleasure, and is limited by him in the mean time: therefore though in themselves they might fail, and be left for ever, yet his power and everlasting arm is able to sustain them: therefore nothing is to be feared, if God desert us not; they are in his hand, that is, under his powerful protection. You will say, while they keep close to God, nothing shall ruin them; but God hath undertaken that, Jer. 32.40. He will put his fear into their hearts, that they shall never depart from him. The whole business of our salvation, and all the conditions of it, are in God's hand; God seeing how man had wasted that stock of grace which he had put into his hands before the fall, resolveth to provide for him in time to come, to keep his heart and will in his own hand, and to guide it by his Spirit, that he might not hazard his estate any more, or be cheated of it by Satan. In man's restitution after the fall, his estate is impaired with respect to the perfection of it in this present life: he is bruised in his heel with divers temptations, and slips into sin; but it is much better in regard of the firmness of it. Man having power in his own hands, lost it quickly, therefore now his whole salvation is in God's hands: both end, and way, and means, and all that conduceth thereunto. Col. 3 3. Our life is hid with Christ in God; not only in point of obscurity, but security; not left any longer to our own keeping; 'tis in safe hands.  
2. As God is invincible in his power, so he is unchangeable in the purposes of his love; for, according to his unchangeable nature, whom he loveth, he loveth to the end. His New-Covenant gifts are without repentance, Rom. 11.29. The matter is made sure between God and Christ, John 6.39. This is my father's will, that of all that are given me, I should lose nothing, but should raise it up again at the last day. They are given him by way of recompense, and by way of charge; if he take them into his custody and charge, he will be faithful; for he is to give an account for them at the last day by head and poll, Heb. 2.13. Behold, I and the children which God hath given me. Christ hath a special charge to keep all those safe whom God hath given him: and surely he hath sufficient power, and will be careful of his charge to keep them safe.  
2. On the Believers part.  
1. His relation to Christ, he is united to Christ, married to him in the covenant, 1 Cor. 6.17. He that is joined to the Lord is one Spirit. Impossibile est massam a pasta seperari, leaven kneaded into the dough cannot be got out. Certainly 'tis a great means of our preservation. Why? 1. Partly, because from this union of Christ with believers there floweth life, which is not like the Animal life, obnoxious to death and corruption; 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 3.9. an incorruptible seed, 1 Pet. 1.23. A fountain of living waters always springing up to eternal life, John 4.14. Secondly, from this life resulteth a double inclination, which serveth to preserve it, and keep it up: which is, first, a careful avoiding of what is contrary to it; none more tender and timorous of their own infirmities, than they who are endowed with it, Pro. 28.14. more watchful against occasions of revolting, 1 Cor. 10.12. Therefore, let him that thinketh he standeth, take heed lest he fall. More diligent in using sanctified means of confirmation, 1 John 5.18. He that is begotten of God, keepeth himself, and that evil one toucheth him not. They are chary of that life the● have▪ and those hopes they are called unto, 1 Cor. 9.27. But I keep under my bod● and bring it into subjection, lest by any means, when I have preached to others, I myself should be a cast 〈◊〉. This being their disposition, the Lord by it fulfilleth the pur●ose● of his grace. Secondly, a desire to maintain, promote, and increase this life, by the use of all Gospel means, 1 Pet. 2.2. As newborn babes, desire the sincere milk of the word, that you may grow thereby. And James 1.18, 19 Of his own will begat he us by the word of truth, that we should be a kind of first-fruits of his creatures. Wherefore my beloved, let every man be swift to hear. Thirdly, the new nature is thus acting us under the care and protection of God, and most especially when we are most in danger to miscarry, Psal. 94.18. I said, my foot slippeth; then thy right hand held me up. So Psal. 7●. 23. Nevertheless I am continually with thee: thou hast holden me by thy right hand. When was tha●? S●e verse 2. But as for me, my feet were almost gone; my steps had well nigh slipped. God supports us by his grace, when the temptation is apt to make too great a shock and impression upon us.  
2. There is something more on the believers part; there are two graces which have a great influence upon our adherence to God, Faith and Love.  
1. Faith hath a great influence upon our victory, 1 John 5.4, 5. For whosoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith Who is he that overcometh the world, but he that believeth that Jesus is the son of God? For though God keepeth us, yet he keepeth us by our faith, 1 Pet. 1.5. And are kept by the power of God through faith to salvation. The love and power of the principal cause doth not exclude the means of our preservation. When we consider our great trials, we are apt to apprehend much matter of fear and uncertainty; as Heaven is kept for us, so are we kept for Heaven, that we may not be lost in the way thither. But how are we kept? By the power of God as the principal Agent, through faith, depending upon his promise, both for assistance and pardon: for 'tis a firm cordial believing that Jesus is the Son of God, and so the great Lawgiver of the Church, and the fountain of grace to all his people. As a Lawgiver, so we make conscience of his precepts; because his threats and promises are greater than all the terrors and allurements of sense: we can set Hell against all the terrors of the world; and Heaven against all the delightful things of the world, and so are not greatly moved with what befalleth us here. Faith layeth these things before the soul, as if they were before our eyes; and we are affected with them, as with things before our eyes: yea more, here is a prison, there is Hell, Domine Imperator, tu carcerem, ille Gehennam; here torments for the body, there God is ready to cast an unfaithful, fearful Christian, both body and soul into Hell-fire; here is pomp of living, contentments for the flesh; there is pleasures at Gods right hand for evermore; here is worldly glory; there the glory, honour, and immortality of the other world, Rom. 2.7. here is escape from present torments; there is a better Resurrection; Heb. 11.35. all this belongeth to Christ as a Lawgiver. But as he is the fountain of spiritual life and grace, so we receive Christ that he may live in us, and we in him; and so are fortified against inward weakness, and look upon Christ as able to defend us, and to maintain us in the midst of temptations. We have a weak nature; our God is unseen; our great hopes are to come: the flesh is importunate to be pleased; loath to hold out against so many trials. But look to Jesus the captain of our salvation, and the fountain of our life; we are encouraged, and receive supplies from him, Phil. 4.13. I can do all things through Christ that strengtheneth me: The Lord enableth us to abound, or to be abased; to undergo any condition, so we may discharge our duty to Christ. He strengtheneth our staggering resolution, and helpeth us to be strong in the power of his might for all encounters, Eph. 6.10. Thus you see how faith helpeth us.  
2. Love is another grace, and of chief regard in this place. Now I shall show you that love hath an unconquerable force and power in its self; especially where 'tis accompanied with desire, hope, and delight, as it is in a sincere gracious heart.  
1. There is an invincible force in love its self, Cant. 8.6, 7. For love is strong as death, jealousy is cruel as the grave; many waters cannot quench love, nor can the floods drown it. If a man would give all the substance of his house for love, it would be utterly contemned. Love is of such a vehement nature, that we cannot resist it, and break the force of it, no more than we can resist death or fire: nothing but the thing loved can quench or satisfy it. Such a vehement love is there kindled in the heart of a believer towards Christ: It maketh such strong and mighty impressions on the heart, that they cannot endure any separation and divorce from Christ. No opposition can extinguish it, no other satisfaction can bribe it, and entice it away from Christ. No opposition can extinguish it: if many waters cannot quench love, nor can floods drown it: waters will quench fire, but nothing can quench love. By waters in Scripture are understood afflictions, crosses, and seeming hard dealing from Christ, All his waves and billows have gone over me, saith David. Now a sincere love doth so clasp about Christ, that no cross, no rod, nor the blackest dispensations can drive us from him: neither Sword, nor Famine, nor Pestilence. If all the floods of trial and opposition were let out upon it, it cannot quench love: so also, nothing can satisfy it. Nay, it rejecteth the offers of all enticing objects, which would intrude themselves into Christ's room in the heart. There are two sorts of trials which carry away souls from Christ: lefthand temptations, as crosses, and afflictive evils: and right-hand temptations, such as the cares of this world, deceitfulness of riches, and voluptuous living; when the one sort of trials do not prevail, the other may. The thorny ground could endure the heat of the Sun, but the good seed choked in it. But true love to Christ will be prevailed over by neither: if a man would give all the subtance of his house, that is, all that can be given, to buy away a soul from Christ, it will not do; all this proffer is utterly contemned with an holy disdain, and indignation. No, all things are dung and dross in comparison of the excellency of the knowledge of our Lord, Phil. 3.8, 9 All essays to cool it, or divert, or draw it away, are fruitless: A slight love may be overcome, but a fervent strong love will not. 'Tis a warm love to Christ, which maintaineth his interest in the soul; and then, neither waters nor bribes, heights nor depths, advantages nor losses, preferments nor persecutions, will cool the believers affection to Christ. He dareth not entertain any thing in Christ's room, nor slacken his love to him; no, pleasures, and riches, and honours, will not satisfy him; and troubles and afflictions will not discourage him. Thus a true and sincere love is unconquerable, and will hold out against temptations on all hands.  
2. This love to Christ is accompanied with desire, hope, and delight: So far as we want the thing which we love, there is desire; and so far as 'tis likely to be obtained, there is hope; and so far as we enjoy the thing which we love, it is accompanied with delight. Now all these are to be found in the love of Christ; and if they be high and strong, the believer overcometh the violence of the temptation.  
1. 'Tis not easy to draw off a man from his strongest desires. If a man's heart be set upon Christ, he must be with Christ for evermore. What can separate him? Will he be discouraged with tribulation or distress? Nay, those inflame him: shall he lose all that he hath longed for, because of a little inconveniency to the flesh? No, Paul's groan for Christ, and desires to be with the Lord, made him labour, and strive, and endure all the afflictions of the Gospel, 2 Cor. 5.8, 9 Death its self may then be born; for 'tis but the Key to open the prison-door, and let out that soul that hath long desired to be with Christ, Phil. 1.23. Gratias agimus vobis, quod a molestis Dominis liberamur. You do them a favour to send them home to their dear Lord.  
2. 'Tis accompanied with hope; they expect within a little while to have their desires accomplished; and will a soul that is at Heavens Gates, lose all that he hath waited for, because the entrance is troublesome? When men have crowded to any Mask or Show, and have waited long, they will not lose their waiting, though they venture many a knock, or broken pate to get in; so when salvation is very near, will a Christian give over his waiting, seeking, and striving for it? Matth. 11.12. Even from the days of John the Baptist, the kingdom of heaven suffered violence, and the violent take it by f●rce.  
3. Delight: We have gotten in part a taste and earnest of our fruition and enjoyment of God and Christ hereafter, and it is very pleasing to the soul; so that the tempter must needs have a hard task to draw off the soul from him in whom he delighteth: Worldly men will not let go their vanities, nor sinful wretches their foulest sins, because they delight in them. Many who never knew what it is to love Christ, and delight in his salvation, do no● so earnestly long for, and fixedly hope for the promised blessedness. Now these may be easily taken off, but the other will venture upon the greatest difficulties.  
Oh. But may not a sound believer be foiled as to his inward man by these afflictive temptations?  
Ans. Yes: The experience of the Saints showeth it too often: But,  
1. 'Tis not totally and finally; their heel is bruised, not only as the outward man is molested by afflictions, but as they may be drawn to some sinful slips and temptations; the h●el is the lowest and basest part of the body, far enough from any vital part; the wounds whereof endanger not the life at all; the devil may draw them into some sins which may cause much unquietness and affliction of spirit; but these wounds are not deadly, and do not quench the life of grace in them; these wounds may be painful, but not mortal; They shall not be hurt of the second death, Rev. 2.11.  
2 Upon recovery by repentance. The Lord sanctifieth these falls to them, to make them the more cautious and watchful; so they grow wiser, and better, and more resolute, as being warned before by their own bitter cost; as a ball, with the more force it is beaten down, it rebounds the higher; or as a child that hath gotten a knock, or been bitten by a snappish Cur, groweth the more wary, Josh. 22.17. Is the iniquity of Peor too little f●r us? They were not yet whole of the iniquity of Peor, and therefore should be careful not to wound themselves again.  
3. All ends in final conquest over Satan, Rom. 16.20. And the God of peace shall bruise Satan under our feet shortly. We are now in our combat; 'tis some conquering to keep up our resistance; but our full triumph is hereafter.  
2. Ob. But will it not hurt to press believers to this confidence? Will not this weaken their care and diligence? No.  
1. This is pleasing and acceptable to God, to believe that he will perfect and maintain his beg●n work, Phil. 1.6. Being confident of this, that he that hath begun a good work in you, will perfect it to the day of Christ.  
2. 'Tis honourable unto God, and doth excite us to praise and thanksgiving, when we can trust our interests in his hands with a quiet and well composed mind, 2 Tim. 1.12. And I am persuaded, that he is able to keep that which I have committed unto him. A Christian in all respects of time, can bless God for what he hath done; called us when strangers and enemies, 1 Pet. 2.9. What he doth do; keepeth the feet of his Saints, 1 Sam. 2.9. For what he will do, 2 Tim. 4.17, 18. Notwithstanding the Lord stood with me, and strengthened me. And the Lord shall deliver me from every evil work, and preserve me to his heavenly kingdom. To be satisfied in God's conduct, is certainly very honourable to him.  
3. 'Tis very profitable to the Children of God.  
1. To keep us from falling: God promiseth to keep us, but in his own way; and that engageth us to an entire dependence upon him in the use of means, John 15.4. Abide in me, and I in you. So 1 John 2.16, 17. Ye shall abide in him. And then he presently addeth, Little children abide in him. First, a promise, and then an exhortation; and then we use the means with the more diligence and encouragement; as Paul had a promise, that not one should perish, Acts 27.23. But yet they must all abide in the ship, v. 31.  
2. To encourage us to return when fallen; we have some holdfast on God, when we seek to recover ourselves by repentance, Psal. 119.170. Let my supplication come before thee, deliver me according to thy word. And Jer. 3 4. Wilt thou not from this time cry unto me, My father, the guide of my youth?  
4. 'Tis very comfortable, and breed 〈◊〉 everlasting joy, that should be in Gods redeemed ones, Isa. 35.10. And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads. N●y, it begets an heroical spirit, when we can bear up on the love of God in the sorest trials: As here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
USE. It cautioneth us not to be dismayed, when the people of God seem to be run down by oppositions and reproaches, and the cause of Religion to suffer loss, and visibly to go to ruin: No; Christ hath promised, that the gates of hel● shall not prevail against the Church, Matth. 16.18. All the Powers which the devil can muster up, cannot destroy Christ's interest in the world; his Kingdom is like a Rock in the midst of the Sea, which being beaten on every side with waves, standeth unmoveable; his people many times may be scattered, oppressed, their profession discountenanced and opposed every where, seemingly beaten out of the world; but then the Church groweth inwardly, the graces of his people are strengthened and increased, and their hearts bettered, their glory hastened, their profession more honoured and reverenced in the consciences of men. Some converted, others confirmed.  
When the Christians were butchered, and went to wrack every where. Oftentimmes it falleth out so; when God breaketh that temporal interest to which we lean, he provideth for his own Glory, and the advancement of the Gospel by other and better means; and Religion gaineth, when it seemeth to lose; as in the primitive times when the slaughters were frequent, they sought to drive Christians to deny Christ, but they confess him the more; they fumed and chafed, because they could not get their will, and increased their fury, b●t still the other grew more resolute: Enemy's have confessed themselves overcome▪ So, What shall we do to these men? Acts 4. ●6. When they imprisoned and scourged them, they were at a loss. Sozomon saith of Sapores, that he was tired with destroying the Christians, and at length caused the tr●ubles to cease; so Dioclesian leaves his Empire, because he could not root out the Christians, but that they still continued.  
2. USE is to persuade us to get such a degree of faith, and love, and patience, that we may be more than conquerors in all our trials: 'Tis a great degree of heroical fortitude, or an high Christian pitch, which is here described; for mark,  
1. Here is not one sort of trials, but many, Col. 1.11. Strengthened with all patience. 'Tis not enough to overcome one evil, but all; crosses of all kinds; in all these things. A little distress a man might bear, but famine, and nakedness, and sword, terrifieth our thoughts; but nothing must be excepted out of our resignation to God.  
2. Here is conquest; It ●ll becometh the godly to f●int in affliction, Prov. 24.10. If thou faintest in affliction, thy strength is small. Affliction will try what our strength is: 'Tis one thing to talk of it, another to bear it; there is a great difference between a trial apprehended in our judgement, and felt by sense, Job 4 3, 4, 5. Behold thou hast instructed many, and thou h●st strengthened the weak hands; thy words have upholden him that was falling; and thou hast strengthened the feeble knees; but now it is come upon thee, and thou faintest, it toucheth thee, and thou art troubled. We are other manner of persons in trouble, than we seemed to be out of trouble: The well will give good counsel to the sick; 'tis easy for them that stand on the shore, to say to those that conflict with the waves and tempests, Sail thus: When troubles come upon ourselves, we are restless and impatient; the self-confident and presumptuous, will find it another thing to ●ear trouble, than to talk of it; but the humble, and those that are sensible of their weakness, will find, that though they are weak, yet the power they are assisted by is mighty; and that God's power is perfected in their weakness; when weak, then strong: That evils, dreadful in the hearing, are not so grievous when God layeth them on us, and giveth us strength to bear them, 2 Cor. 12.9. And he said unto me, my grace is sufficient for thee; for my strength is made perfect in weakness; they have a quite contrary experience; when weak, then strong; as the other who conceited themselves strong, are then weak.  
3. We are not only to be conquerors, but more than conquerors. That is,  
1. As to the frame of your hearts; to be not only patient, but cheerful under the Cross upon right gounds, Col. 1.11. Strengthened with all might according to his glorious power, unto all patience, and long-suffering with joyfulness. So Matth. 5.12. Rejoice, and be exceeding glad; and James 1.2. Count it all joy when ye fall into divers temptations. If we have no other burden upon us than the affliction its self, let us bless God, rather than repine.  
2. As to the success, you must not only keep from miscarrying, but get good by the affliction and persecution; it must purge out sin, Isa. 29.9. By this therefore shall the iniquity of Jacob be purged out; and this is all the fruit, to take away his sin. Make you more pliable to Gods will, and careful to perform your duty, Psal. 119.67. Before I was afflicted, I went astray, but now have I kept thy word. v. 71. It is good for me that I have been afflicted, that I might learn thy statutes. Retrench your carnal liberty and complacency, and bring you to a greater contempt of the world, Gal. 6.14. But God forbid that I should glory in any thing, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Quicken you to be more frequent and fervent in prayer, Isa. 26.16. Lord, in trouble have they visited thee, they poured out a prayer when thy chastning was upon them. From what hand soever the evil cometh, these must be the effects of it; this is to be more than a conqueror.  
2. If you mean to be so, you must get a holy obstinacy; that is to say, an invincible resolution to adhere to God. (1) An holy obstinacy of Faith, Job 13.15. Though he kill me, I will trust in him. Satan's great design in all temptations is to crush our confidence; now to cast away our confidence, is to do ourselves as ill a turn, as Satan can wish for: nay, however God deal with you, resolve to cleave to him; let my trouble be what it will, yet I will depend upon God. (2) An holy obstinacy of Love; as he told his master, That he should not have a club big enough to drive him from him. Isa. 26.8. Yea, in the way of thy judgements, O Lord, have we waited for thee: the desire of our soul is to thy name, and to the remembrance of thee. They are resolved to desire, and seek after, and delight in God. (3) An holy obstinacy of Obedience, Job 17.9. The righteous shall hold on his way, and he that hath clean hands, shall be stronger and stronger. When opposed, vexed by the hypocrite, by disadvantages, and pressures, he gathereth strength. (4) An obstinacy of Patience, Luke 21.16, 17, 18. And ye shall be betrayed, both by parents, and brethren, and kinsfolks, and friends, and some of you shall they cause to be put to death: And ye shall be hated of all men for my name's sake: but there shall not an hair of your head perish. In your patience possess ye your souls. Whatever befall you, either by persecution, or death its self, it shall not turn to the least disadvantage to you, but greatest gain; for those that suffered death, were eternally Crowned; and others are under the protection of God; therefore endure with constancy. Lastly, An obstinacy of Zeal, Dan. 3.17, 18. Our God is able to deliver us: but if not, we will not serve thy gods, nor worship thy golden image which thou hast set up. Godly resolution is ever requisite in point of Religion, and it should not be weakened in us by the greatest sufferings.  
3. Doctrine. That it is the love of Christ which secureth believers in their conflicts, and maketh them triumph over temptations. All their victory is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

1. Let me give the emphasis of the expression.  
2. Give you the proof of the point.   
1. 'Tis not Power that is here spoken of, but Love; 'tis not through him that strengthened us, but through him that loved us; elsewhere 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 4.13. I can do all things through Christ that strengtheneth me. The effect indeed cometh from the influence of his Power, but 'tis his Love which sets his power a work. The ground and bottom of all his Mediatorial dispensations is love, which is more comfortable to us than bare power; for we do not know whether he will exercise that or no.  
2. 'Tis not our love to Christ, but his love to us which is spoken of; no question but the great manifestations of his love in reconciling God to us by Redemption, and us to God by Conversion, do leave upon a gracious heart a forcible impression and inclination to love him again, who hath loved us at so dear a rate, and in so tender a manner; and this love is not unserviceable in our preservation. Men are not so easily drawn from him, whom they dearly love; and love upon such good and powerful reasons. But the strength of a believer lieth not here in his love to Christ, but rather in Christ's love to us, which both began, and still continueth our salvation. It began it, John 3.16. God so loved the world, that he sent his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. And continueth it, 2 Thes. 2.16, 17. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and given us everlasting consolation, and good hope through grace, comfort your hearts, and establish you in every good word and work. Christ's love continueth to his people, till they enjoy the full effects of it: and therefore carrieth them through all temptations, till they come to their eternal rest. There lieth our stability, in the unchangeableness of his love.  
3. 'Tis not barely, who loveth us now, but who hath loved us? He speaketh of the past time; 'tis true, he retaineth still his loving and kind affections to us, but the foundation was long since laid in our Redemption, and Conversion to God. In our Redemption; He hath loved us, and washed us in his blood, Rev. 1.5. In our Conversion, Eph. 2.4, 5. But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ. In these two acts the foundation was laid of our victory and triumph: By his Redemption he purchased all that grace which is necessary for us, till we are fully brought home to God. By Conversion we are actually instated in it: by the one, jus ad rem, our right to this grace was acquired; by the other we have jus in re, we are actually possessed of it. By the one he doth pacify the wrath of God, by the other he▪ doth take us into a near relation to himself, that we may become his own, and so actually under his care and protection; therefore in these two acts lieth our safety; in that of Redemption, and Conversion. In short, these two acts do both endear us to Christ, and Christ to us: they endear us to Christ; by Redemption his people are his dear purchase; if they miscarry, his purchased people miscarry: Therefore he will not lose them; they are his own, being bought with the price of his blood; and everyone will provide for his own, 1 Tim. 5.8. The world will love its own, John 13.19. Besides, by Conversion we are his own by covenant and near relation. We are his Spouse; the kindness of espousals is above other kindness, Jer. 2.2. I remember the kindness of thy youth, the love of thine espousals. The day of conversion, is the day of espousals, Cant. 3.11. Then we are married to the Lord, that we may bring forth fruit unto God. And both these acts doth endear Christ to us; for the glory of his grace and love to sinners, doth eminently appear in our Redemption: then he commended his love to us in the great things he purchased and suffered for us. Besides, in conversion, than his love is applied to us, and he taketh us with all our faults; he spoke comfortably to us in our ears, and sanctified our soul●, and brought us back again to God, and so to our duty and happiness: we can never forget this kindness of his espousals.  
4. He hath loved us; it not only compriseth the foundation laid, but implieth also some experience on the Saint's part. When we consider what he hath done for us already, we may be the more confident of what he is now, and will be to us hereafter. Christ's love is not only seen in our first entrance into covenant, and the eminent passages of our Redemption, and Conversion; but there is an uninterrupted course thereof, from the time of our first closing with him, till our final perfection in glory. His whole dealing with them is love; 'tis to be read in every dispensation of his, and condition of ours; 'tis to be read in the continual supports, gracious helps, daily pardons, which he constantly vouchsafeth to us. Now the Saints promise themselves more, because God hath done such great things for their sakes already, 1 Cor. 1.9. God is faithful, by whom ye were called unto the fellowship of his son Jesus Christ our Lord. And 2 Tim. 4.17, 18. Notwithstanding the Lord stood with me, and strengthened me; and the Lord shall deliver▪ me from every evil work, and preserve me to his heavenly kingdom. When you have tried Christ so often, cannot you yet trust in him? How often hath he performed promises to thee, heard thy cries, helped and saved thee in thy distresses, confuted thy unbelief, and shamed thy disgraceful fears and cares? Shall all these experiences of his love be forgotten? N●y one mercy is the pledge of another, 2 Cor. 1.10. Who hath delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us. Therefore whatever troubles come upon us, we are more than conquerors, from him that loved us.  
5. This Triumph is put into the mouths of a people deeply afflicted, or exposed to tribulation, distress, persecution, famine, nakedness, peril, sword; 'tis these say, We are more than conquerors through him that loved us. Partly, to show, that Christ is not estranged from his people by their afflictions and troubles; these do not vacate their interest, nor cause his affection to cease. Whom the Lord loveth he rebuketh and chasteneth, Rev. 3.19. He doth not cease to love them, but rather is more tender of them, more willing to let out more of his love to them, the more they are wronged by others. And partly also, to beget confidence; Christ's love is more powerful to save us, than the world's hatred to destroy us; for here, to the most direful effects of the world's hatred, is opposed nothing but the love of Christ, as a ground of triumph: we make too much of the world's hatred, if we think we are not safe enough in Christ's love, John 16.33. In the world ye shall have tribulation, but in me ye shall have peace; And surely Christ's peace should counterbalance all the world's troubles. Judge you where we are best provided for, by the world's friendship, and Christ's hatred; or by the world's hatred, and Christ's friendship.  
2. The proof of the point.  
1. By Scripture; and there I shall produce two metaphors, the first where Christ's love is compared to a banner, Cant. 2.4. His banner over me is love. A banner is a Military ensign: The Church is elsewhere described to be terrible as an Army with banners, because of its order and strength; now what is the banner under which the Church sighteth with joy and victory, against Sin, Satan, and the World! Christ's ensign is his love to her; that love by which he Redeemed us, and converted us, giveth us everlasting consolation, and good hope through grace; this is the love that giveth us victory over all temptations. The other Metaphor, where Christ's love is compared to the lining of a Chariot, Cant. 3.10. His Chariot is paved with love. Meaning, that Chariot wherein the Saints ride in triumph to Heaven. Love doth all for us; all the promises run like pipes with streams of love; all providences, or Christ's dispensations towards his people, are nothing else but love.  
2. By reasons taken from the properties of Christ's love.  
1. 'Tis a transcendent love. All love, where it is real, 'tis earnest and vehement; much more the love of Christ; for that is not to be measured by an ordinary standard; for the Apostle saith, Eph▪ 3 19 That you may know the love of Christ which passeth knowledge. The love of Christ to lost sinners, is so vast, boundless, and infinite, that there is no parallel whereby we may come to the knowledge of it, Rom. 5.17, 18. We may know it as to admiration, but we cannot know it as to comprehension to the full Somewhat we may know by what is spoken of it in the Scripture; somewhat by what we feel in ourselves of the effects of it: yea, we not only may know it, but we ought to know it so far as may inflame our hearts with a love to God, and enable us to be faithful to him, whatever troubles we endure for his sake; now what may we not promise ourselves from such a love, as is not only above our expression, but above our comprehension? He that died for sinners, will he not be kind to his people?  
2. 'Tis a tender love, and such as maketh him solicitous for our welfare: we use to say, Res est soliciti, plena timoris amor. Love is a solicitous thing, feareth not the danger or trouble of what is beloved. As Jacob was solicitous about Benjamin, lest mischief should befall him in the way. As Epaphroditus had a solicitous care of the Philipians, and of any trouble or sorrow that might happen to them, Phil. 2.26. Such is the care of Christ over his people, especially when they are most in danger, than his love is most at work for them, to provide help and cordials against all temptations. He knoweth our weakness and infirmities; for his people are engraven on the palms of his hands, Isa. 49.16. yea, carried in his heart, as the names of the Tribes on the breast of the High Priest. So Christ calleth his own sheep by name, and leadeth them, John 10.3. Now knowing the danger to which they are exposed, his love doth incline him to pity them, and give them renewed proof of his affection and care over them in their extremities, and doth strangely preserve them in manifold dangers.  
3. 'Tis a constant, and an immutable love, Jer. 31.3. With an everlasting love have I loved thee. God's love is a love of perpetuity, or eternity: His love and affection continueth still the same to us, and shall do so for ever. God reserveth a liberty in the Covenant, 1. for correction, Psal. 89.32, 33. Then will I visit their transgressions with the rod, and their iniquity with stripes: Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. The sharpest rods, and sowerest stripes, do stand with lovingkindness to them; yea, are rather effects of his love, than hatred. But this New-Covenant-love is immutable.  
4. 'Tis an operative and effective, not an idle and hidden love. If Christ's love were only an affection in the heart, a well-wishing love, there were less comfort in it: but 'tis a love that breaketh forth in action and real performance. He will readily do good to his people whom he loveth; not only hereafter, when he will accomplish our glorious hopes; But now his love is not without effects. Two I shall mention.  
1. His ordering all dispensations of providence for our good; this God doth for them that love him, Rom. 8.28. And surely 'tis a great testimony of his love to us. They know nothing in Religion, that know not that Christ's external Government is necessary to the preservation of the saints, as well as his internal grace, See Psal. 25.3. Let none that wait on thee be ashamed: let them be ashamed that transgress without cause. 1 Cor. 10.13. There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above what you are able, but will with the temptation also make a way to escape, that ye may be able to hear it. He withdraweth temptations, that they may not be too strong for feeble souls, and cause desbondency in them: And moderateth our afflictions, that they may not trouble or discourage us▪ but only correct, and keep us from security, vanity, and contempt of holy things. These temptations by troubles and afflictions, are let loose to check other temptations, to ambition, worldliness, and sensuality; but when they are like to prove temptations themselves, the love of Christ is much seen in his wise and gracious mitigation, and removal of them.  
2. The assistances of his Grace, or the operations of his Spirit. Surely the property of love is, velle amato bonum. And God giveth the true good to his children: The good we are capable of in this life, is the gift of his sanctifying Spirit. Tempted souls find it a needful benefit; and when they seek it, will Christ deny it to them? No, he hath assured them of the contrary, Matth. 7.9, 10, 11. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask fish, will he give him a serpent? If ye then being evil, know how to give good gifts to your children▪ how much more shall your Father which is in heaven give good things to them that ask him? God will not deal worse with his children, than men do with theirs; and that good thing is the Spirit, Luke 11.13.  
USE, 1. Information.  
1. That we cannot secure ourselves by ourselves. The Devil is too strong an enemy for sinful, lapsed men to deal withal; he conquered us in innocency, and what may he not do now when we are divided in ourselves, and have something in us on both sides? Much earthliness, carnality, averseness from God, as well as love to him; Therefore we subsist every moment by the love of Christ, who became the Captain of our salvation, Heb. 2.10. and in whose cause we are engaged, and who giveth us the holy Spirit to move us to good, and to restrain us from evil.  
2. What confidence we have, or may have in Christ. The Saints overcome by his love; and if you will adhere to him in the greatest hazards, will he fail you? Surely he is kind to his people, and hath given not only such assurance of it in his promises, but such experience of it in the course of his dispensations, that we are still encouraged to wait upon him. He is willing to help his people, for he loveth them; he is able and sufficient, for infinite power is at the beck of his love: And you have tried him, and he never forsook you; will he fail at last? Was all this to trepan men into a deceitful hope?  
3. How little we should suspect his love, when to appearance all things go against us. There are two dispensations Christ useth, either disappointing the temptation, or strengthening his people under it. For the first, we have cause to bless him, and many times more cause than we are well aware of. Plures sunt gratia privativae quam positiva, say Divines in general; in our case that of the prophet is verified, I led Ephraim, but he knew it not. In preventing our temptations; we know not what the love of Christ hath done for us: but for the second, in what he will try us: Take heed of misconstruing any act of Christ's love towards us. You think there is some want of love, when he permitteth you to furious and boisterous temptations; no, than he meaneth to give you some supereminent Grace of the Spirit, 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you; on their part he is evil spoken of, but on your part he is glorified. He loveth you still, but will not manifest his love this way, or that way, which the flesh pleaseth.  
4. It showeth us how much we should love Christ, and adhere to him in the greatest difficulties: Love doth attract and draw love. Ordinary love should be mutual and reciprocal, 2 Kings 10.15. Is thine heart right, as mine is with thee? That is, dost thou affect me, as I do thee? Paul pleadeth it, 2 Cor. 6.11, 12, 13. O ye Corinthians, our mouth is open to you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels; now for a recompense in the same, be ye also enlarged. This showeth the justice of it, that we should retaliate; be as kind and affectionate as Christ is to us. But alas, usually Christ may complain, 2 Cor. 12.15. The more abundantly I love you, the less I am beloved. Shall we lessen our respects to him?  
2. USE, Is to persuade us to give all diligence to this, that we be assured that Christ loveth us. This is known, partly by an external, partly, by an internal demonstration.  
1. The external demonstration is, in Redemption; surely there is no doubt of that, that Christ came to show the loveliness and goodness of God to the forlorn world. This only needeth consideration, and improvement. He that loved us at so costly a rate, will he desert us, if we choose his ways, and resolve to adhere to him?  
2. The internal demonstration is, in conversion, or our receiving the atonement; entering into peace with God, and adopted as children of the family. Sure if you get this one evidence, you shall be brought to glory. When he hath pardoned thy follies, and the frailties of thy youth, and called thee when he passed by others, and left them in their sins; what will he not do for thee?   

SERMON XLVII.  ROME VIII. 38, 39 
For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come:  
Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ jesus our Lord.  
THESE Words render a reason why believers are more than conquerors in their forest trials, and do further carry on the Apostles Triumph to a fit conclusion of such an excellent Discourse.  
In the Text observe, 

1. The assailants, Death, Life, Angels.  
2. The attempt and design, to separate us from the love of God,  
3. The fruitlesness of it, no creature shall be able to do this.  
4. His confidence, for I am persuaded.    
First, The aggressors and assailants are set forth, either by a particular distribution, or wrapped up in a general expression.  
1. The particular distribution is made by four pairs or couples.  
1. Neither death nor life; that is, neither the fears of death, nor the hopes of life; this pair is mentioned, because death is the king of terrors, Job 18.14. And among all desirable good things, life is the chiefest, and that which maketh a man capable of enjoying all other good things; expressed, Job 2.4. Skin for skin, yea, all that a man hath, will be give for his life. Now all assaults from this first pair are in vain, as they tend to separate us from the love of God in Christ. Will you hope to do it by threats of death? A believer will tell you, that Christ threateneth eternal death; and this temporal one, be it natural or violent, is but a passage into life eternal; will you entice him by the baits of life? They have learned to prefer everlasting life before it, Heb. 11.35. Not accepting deliverance, that they might obtain a better resurrection.  
2. Pair; nor Angels, nor Principalites and Powers; that is, the powers of the visible and invisible world; so these two powers are elsewhere coupled, Eph. 1.21. Far above all principalities, and powers, and might, and dominion, and every name that is named, not only in this world, but also that which is to come. So that by principalities and powers, worldly powers are intended; Angels is a common word, that implieth good and evil spirits; if you apply it to the good Angels, then 'tis spoken only by way of supposition, if it were possible they could concur in such a design; such a supposition there is Gal. 1.8 Tho an angel from heaven preach any other doctrine to you, let him be accursed. 'Tis a supposition of an impossible case; but such as conduceth much to heighten the sense of the truth represented: As for evil angels, they make it their work and business to steal away souls from Christ; and if they could, would wrest them out of Christ's own arms. Well then, The good Angels seek not to separate us from Christ; the good will not, and the bad cannot: Were it possible for a good Angel to dissuade me from my Lord Jesus Christ, I would hold him accursed: Evil Angels assault us, but we are preserved by a stronger than they. By the other branch, principalities and powers, he understandeth the Potentates of the world, by what title soever distinguished: No powers can overtop the Divine and Sovereign Lord of the Redeemed: The glory of Kings and Emperors compared to his glory, is less than the light of a candle compared with the Sun in his brightness.  
3. Couple: Nor things present, nor things to come: Thereby he meaneth all things that had happened, or might hereafter happen to them before their departure out of the world: As we bear up under present pressures, so we need fear those which are to come; we often forecast what shall become of us, if the Lord permit great troubles, trials and calamities to befall us; a Christian is as sure of things to come, as things present; the present hopes, fears, and enjoyments are transitory and contemptible; and future evils will sooner be passed over; for our salvation will be much nearer, than when we first believed, Rom. 13.11.  
4. Neither height nor depth: The creatures above us, or below us; neither sublimitary of honours, nor depth of ignominy; dignities do not entice, nor disgraces discourage us; no power from the highest to the lowest of the creatures; no estate or condition of life, from the highest honour to the lowest beggary, can prevail with us to quit Christ.  
Secondly, The general expression, (nor any other creature) comprising thereby all things on this side God, how amiable or terrible soever they seem: What can creatures do, when they are in the hands, and under the care of the Creator? Well then, The sense is, That no force or fraud shall untwist the bands and cords of this love; no temptation shall blast, or persecution cause that faith to wither, which hath taken root in a good and honest heart.  
2. Their attempt or design; To separate us from the love of God in Christ Jesus our Lord; That is, from the love wherewith we through Christ love God; and the love wherewith God loved us through Christ; this as the cause, that as the effect; for the embraces are mutual; we apprehend that for which we are apprehended of Christ, Phil. 3.10. Only he first layeth hold upon us by his effectual Grace, and we lay hold upon him; and our standing dependeth upon our love as a means, and his love, as the principal conserving cause.  
3. The fruitlesness of the attempt; nothing shall be able to separate us from the lous of God. Mark, The Apostle doth not only say, that nothing shall, but nothing can separate us, which is more emphatical.  
4. His confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am persuaded: The Apostle doth not go by thinking and guessing, but undoubted knowledge; Elsewhere we have two words, 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep what I have committed to him. There are two acts of the understanding, apprehension, and judication: The first is implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the second in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We must know the grounds, and assent to them, Heb. 11.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being persuaded of these things, they embraced them. The mind acquiesceth in the evidence of truth, the will in the worth of truth evidenced. Once more; Paul doth not speak of his resolution, what he would do, but his persuasion, what God would do; the first included, but the latter more clearly asserted.  
Quest. The only Question which remaineth for Explication is, Whether Paul spoke this of himself, and in his own person only, or in the name of all believers.  
Ans. My Answer is the same with that which Paul giveth in somewhat a like case of Abraham, Rom. 4.23, 24. Now it was not writ for his sake alone, but for us also, who believe in Jesus. For he doth not speak this out of any special and personal Revelation made to himself, and concerning himself, but that common spirit of faith, which falleth upon all believers; and so we may say as Paul of David, 2 Cor. 4.13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. My reasons are, first, Because he afterwards changeth the number, I am persuaded; but 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separate us. Secondly, The grounds are the same to all, the promise the same, and 'tis the common interest of all the faithful to be preserved in Jesus Christ: If any be weak, and grow not up to this full persuasion and triumph over all doubts and fears, 'tis their own fault, for this is not so peculiar to Paul: but they also, if they be not wanting to themselves, may be carried to heaven in Christ's triumphant Chariot with confidence and rejoicing, notwithstanding all impediments and difficulties in the way: All may, and if they do not, 'tis because they do not improve the common grounds.  
1. Doct. This is matter of triumph to believers, to be persuaded, that nothing, be it never so great and powerful, can separate them from the love of God in Christ.  

1. I shall inquire, What is this love of God in Christ.  
2. That as long as God loveth us, the people of God apprehend themselves in good condition.  
3. That from this love nothing can separate us.  
4. We ought firmly to be persuaded of this.   
1. What is this love of God in Christ? Here I take it actively for the love wherewith he loveth us: Love may be considered, First, As an attribute or a perfection in God; so 'tis said, 1 John 4.8. God is love. Which noteth his readiness, self-propension or inclination to do good. Secondly, as it relateth and passeth out to the creatures; so there is a common love, and a special love; his common love is set forth, Psal. 145.4. The Lord is good to all, and his tender mercies are over all his works. This love floweth in the channel of common Providence. But then there is a special love, which is called his love in Christ, Eph. 1.3. Who hath blessed us with spiritual blessings in heavenly places in Christ. This love may be considered as purposed or expressed; as purposed, 2 Tim. 1 9 According to his purpose and grace, which was given us in Christ Jesus before the world begun. His gracious purposes were from everlasting; he determined within himself, that we should receive these fruits of his love through Jesus Christ. 2. As expressed, and that two ways, as revealed in the Gospel, and as applied to our hearts. First, the love and free grace of God is revealed in the Gospel; there is the discovery of God's good will to sinners, and the rich preparation of Grace he hath made for those who are truly willing to receive him; therefore called the unsearchable riches of grace, Eph. 3.8. Or those many blessed advantages that belong to Christians. Secondly, as applied to our hearts: The application may be considered as to the effects, or sense. First as to the effects; When the Gospel is made successful to our conversion, and his eternal love beginneth to take effect, Jer. 31.3. I have loved thee with an everlasting love, therefore in lovingkindness have I drawn thee. And again, Eph. 1.6. He hath made us accepted in the beloved, to the praise of his glorious grace. The people of God are loved from all eternity by his love of benevolence, whereby he willed good unto them, and decreed to bestow good upon them, even when they were children of wrath in the sentence of the law: But there is besides this, the love of complacency, whereby he accepteth of them, as being reconciled to him, and acquiesceth in them as his peculiar people, and will bestow all manner of grace upon them. Secondly, As to sense, or our feeling of this love. Rom. 5.5. Because the love of God is shed abroad in our hearts. When 'tis evidenced to us, that God hath thus sanctified us, and adopted us into his family, taken us for his children, Rom. 8.16. And we are encouraged to look for the eternal inheritance as our right and portion: The effects we have in our conversion, called therefore effectual calling; the sense we have by the Lords confirming Grace, or the witness of the spirit, which God giveth as a reward to his faithful and obedient servants. Experienced, seasoned Christians usually have it in a large measure.  
2. The people of God apprehend it as a very blessed and comfortable condition; for here Paul in their name speaketh, that as long as God loveth them, they are not troubled about other things. Death may separate the soul from the body, depth of poverty may separate them, not only from the preferments of the world, but the enjoyment of their own estates: Evil angels may disquiet them with temptations, worldly powers exile them from their country, and separate them from their dearest friends and acquaintance; but as long as they are not separated from the love of God in Christ, they are well paid and contented; for the Apostles triumph is not, that he did escape the troubles, but that he was not separated from the love of God in Christ Jesus: Now this cometh, partly, from the real worth of the privilege its self; and partly, from their esteem and value of it.  
1. For the real worth of the privilege its self: Surely God's love can make us more happy, than the world can make us miserable. Consider a believer as to his present, or future condition; he is a blessed man. For the present, his sins are pardoned, Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered. Their natures are healed, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these we might be partakers of the divine nature, having escaped the corruption that is in the world through lust. Their ways are directed and ordered, Psal. 119.1. Blessed are the undefiled in the way, who walk in the law of the Lord. And for the future they have eternal life, 1 John 2.25. And this is the promise he hath promised us, even eternal life. Now these are blessings the world cannot deprive us of, and they are the fruits of distinguishing love: but worldly things which are subject to the will and power of our enemies, are not; Eccles. 9.1, 2. Love nor hatred cannot be known by these things: all things come alike to all▪ These have escaped the greatest misery, and are entitled to the greatest happiness mankind is capable of.  
2. Their value and esteem of it, above all worldly felicities, Psal. 4.6, 7. Many say, who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness into my heart, more than in the time that their corn and wine increased. Yea, above life its self, Psal. 63.3. Thy lovingkindness is better than life. They were willing to renounce all to get it; and therefore they are willing to renounce all to keep it, Phil. 3.7, 8. What things were gain to me, I counted loss for Christ; yea doubtless, and I count all things but loss. He had counted, and did count; to show that he had not repent of his choice. Man is changeable and fickle, highly conceited, for one thing to day, and another to morrow; but the Apostle saw no cause to recede from his choice, he continued still of the same opinion. We often affect novelties; are transported when we first change our profession, and repent at leisure. Now if he were to do it again, he would freely do it, supposing it to be gainful. But now to have the favour of God, and to be like him, how valuable a blessing is it? None are true Christians but those that are like-minded; that value his favour above all things: for otherwise, God is loved with the respect of an underling, and so cannot have the affection from us that is due to the chiefest good, Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.  
3. That nothing can separate us from the fruition of his love. This will be best seen from the grounds,  
1. The immutability of God's love to the elect. His elective love maketh not only our vocation effectual, but our justification and glorification also, Rom. 8.30. He will not cease to love us, nor cast off the care of our salvation, till he hath brought it to its final period.  
2. The infinite merit of Christ. 'Tis in the text, The love of God which is in Christ Jesus our Lord. His free-love is carried on to us in that way; for the fruits of his eternal love we cannot obtain but by Jesus Christ. Now his merit is an everlasting merit: he went not to Heaven, till he had obtained eternal Redemption for us, Heb. 9.12. A purchase that shall ever stand in force.  
3. The unchangeable Covenant, and the promises of God which irreversibly make over this right to us, 2 Cor. 1.20. For all the promises of God are in him yea, and amen. And Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong consolation. Surely this should give us a strong consolation, that we have the word of the eternal God for it, That if we run for refuge, and stick there, nothing shall defeat our right.  
4. The union of a believer with Christ, as a member of his body, and so belonging to his care and protection. For the Lord Christ is a Saviour to all those to whom he is truly an head, Eph. 5.23. Christ is the head of the Church, and the Saviour of the body. Therefore every living member of the mystical body is safe; nothing shall dissolve or break that blessed union that is between Christ and believers.  
5. The Almighty power of God and Christ, 1 Pet. 1.5. Ye are kept by the power of God through faith to salvation. Heaven is kept for them, and they are kept for Heaven. Christ hath promised his Almighty Power for the safety of believers. As it was he, and not we, that purchased our salvation; so it is Christ and not we, that must have the keeping of the purchased benefits; and he saith, that none shall pluck them out of his hands, and out of the Father's hands, John 10.28, 29. This is the great security of the Fold, that they are under the power of so careful, and so able a Shepherd. This Almighty power of God and Christ, doth mightily fortify us against all temptations we meet with in the way to Heaven.  
6. This right accrueth to believers by virtue of their interest in Christ, 1 Cor. 3.22, 23. All things are yours, whether Paul, or Apollo's, or Cephas, or the world, or life, or death, or things present, or to come; all are yours, and you are Christ's, and Christ is Gods. All things are theirs wherein they are concerned, if not in possession, yet in reduction or final use; Friends, Enemies, Ordinances, Providences, all conditions; Life, Death. If you resolve firmly to obey Christ, and adhere to him, you need not fear any thing. Now upon these grounds a Christian may conclude, that nothing shall separate him from the love of God which is in Christ Jesus our Lord.  
4. That we ought firmly to be persuaded of this; here I shall show you how this persuasion is bred in us.  
1. By the word of the Gospel, discovering to us the whole mystery of our Redemption by Christ, with all the consequent benefits. There all Gods merciful designs for the justifying, sanctifying, and glorifying the creature, are manifested to us, as matter of our faith, Acts 19.8. And persuading the things concerning the kingdom of God. The Doctrine and end of his Ministry, was to persuade men of the necessity of coming out of their lapsed estate, and the power of the Devil, and to put themselves under the government of the King, whom God hath set upon his holy hill of Zion; that he may defend them against the Devil, the World, and the Flesh, and at length bring them to everlasting happiness. Again, Acts 28.23. And he expounded, and testified the kingdom of God, persuading them concerning Jesus, etc. Assuring them of his sufficiency to save them. Now this they did, partly, by showing the danger of the contrary, 2 Cor. 5.11. Knowing therefore the terror of the Lord, we persuade men; and partly, by showing the grace and readiness of God to own them in all troubles, Acts 13.43. Persuading them to continue in the grace of God. And if men do quarrel at this dispensation, they will not be edified by any other, be it never so extraordinary, Luke 16.31. Neither will they be persuaded, though one should rise from the dead. There is more reason to persuade, the Scriptures are true, than if a message were brought to us by a vision or apparition; which would not induce us to quit our sinful habits and customs. Now this is the means, when we receive it, and are persuaded of it.  
2. By the Spirit, 1 Cor. 2.12. Now we have not received the spirit of the world, but the spirit which is of God, that we may know the things that are freely given us of God. The spirit of God is necessary, that we may believe the Doctrine of the Gospel, and cure our worldly and sensual inclinations; for who else will be brought to forsake the things which he seeth and loveth, for a God and a Glory which he never saw?  
3. By faith; which is a persuasion of the truth of such things as God hath revealed, because God hath revealed them, 1 John 4.16. And we have known, and believed, the love which God hath to us. 'Tis matter of faith to believe the love and care of God over his people.  
4. Experience. The persuasion, with application, increaseth our confidence. His love to us in particular is known by what he hath wrought in us, and for us; and this increaseth our persuasion, and breedeth in us a holy confidence, 2 Cor. 1.10. Who hath delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us. 2 Tim. 4.17, 18. Notwithstanding the Lord stood with me, and strengthened me, and I was delivered out of the mouth of the Lion, and the Lord shall deliver me from every evil work. In this persuasion, confirmed, seasoned, experienced Christians do continue; who have not only a true faith in Christ, and a settled love to him, but such as maketh up an evidence in their conscience of their sincerity, and giveth an undoubted persuasion of his love to them.  
1. They are such as are rooted and grounded in faith. The full comfort of Christianity is reserved for such as are described by the Apostle, Col. 1.23. If ye continue in the faith, grounded, and settled, and be not moved away from the hope of the Gospel. There is an initial faith which may wither: as the grace of the second and third ground; and there is a rooted faith, which will be supported and maintained in the good and honest heart. Therefore 'tis not sufficient once to assent to the truth of the Gospel in our understandings, or embrace the good things offered to us by our will and affections; but we must be rooted and grounded in the faith. Fluctuating opinion, without a well-grounded persuasion, will not serve the turn. Some slight desires and affections to blessedness to come, will not maintain us against the several blasts of so many temptations as we meet with; but we must get a faith that will make us indifferent to all worldly things; height or depth, life or death. The sound world-conquering faith, will only give us safety; and I am sure, will only give us comfort, 1 John 5.4. For whosoever is born of God, overcometh the world: and this is the victory that overcometh the world, even our faith. Such a sound belief of blessedness to come, maketh us dead to the present world.  
2. Such as are rooted and grounded in love. A taste may fail, Heb. 6.3, 4. A slender insufficient touch of the love of God upon the soul, will not break the force of opposite inclinations and temptations, Eph. 3.17, 18, 19 That ye being rooted and grounded in love, may be able with all saints to comprehend, what is the breadth, and length, and depth, and height, and know the love of Christ which passeth knowledge. A sincere love doth so fasten us to Christ, that no temptation is able to shake us, or unloose us; for they are acquainted more and more with Christ's love, and admire it, are ravished by it, feel the effects of it. The breadth noteth, the great blessings we have by it, or the ample privileges of the New Covenant. The length, the duration of it, from one eternity to another. The depth of it, his profound condescension, fetching us out of Hell its self, by a painful, cursed, and ignominious death. The height, as it raised us up to the glory of Heaven, and that everlasting blessedness. Now none are said to comprehend this, but those that are rooted and grounded in love; that is, to comprehend them to their comfort and joy; to comprehend it to their conquest and victory over temptations; to comprehend it as their triumph and confidence. None but those whose hearts are filled with the love of God, and deep experience of his grace in Christ, that have not taken up some light thoughts about it, but are deeply overcome and possessed with a sense of his love, whose heart and soul is towards God; and his wondeful love in Christ, is the root and foundation of all their Religion; now these thorough-Christians, who are rooted and grounded in faith, and love, they are not so much believers in conflict, as believers in triumph; and whereas others make an hard shift to get to Heaven, with much labour both of flesh and Spirit, and many doubts and fears, they keep up a continual rejoicing in God, and find little or no trouble or disturbance in the Spiritual life. Lust's are more mortified, and Satan is discouraged, and they are assisted with a larger experience of grace, than others receive.  
1. USE, Is information. 1. To show what cause they have to be ashamed that are discouraged by smaller temptations; that cannot run with the footmen, Jer. 12.5. The smallest things separate them from the love of God in Christ, or darken the comfort of it in their souls.  
2. The great privileges of a Christian. Turn him to what condition you will, raise him or cast him down, kill him or spare his life, you cannot harm him; enrich him, or beggar him, his happiness is not at your command; he is not at the disposal of any creature in the world▪ Devils or Men: crosses and contrary winds blow him to Heaven, Cant. 4.16. and here, death, life, height, depth: if God hath good to do by his life, he will preserve him; if his work is ended, he will take him away by death. All doth better his heart, or hasten his glory.  
3. What an advantage those Christians have above others, that make it their business to love God, and count it their happiness to be beloved by him. Take either, first, that make it their business to love God. Love God once, and all that he doth will be acceptable to you, and all that you do will be acceptable to him: for if we love him, nothing will be grievous; not commands grievous, nor trials grievous, 1 John 5.3. Heb. 12.6. Whom the Lord loveth, he chasteneth: 'Tis from a father; and all that you do is acceptable to God. The lover's mite is better taken, than the vast treasures of enforced service. If you love him, you may be sure he loveth you, John 14.21. Secondly, They count it their happiness to be beloved by him; and then under the sorest temptations, 'tis enough that God loveth them: if he will not take away his lovingkindness from them, 'tis enough, though he visit them with scourges. Other things will not satisfy them without this, but this satisfieth them in the want of all other things, Psal. 106.7.  
2. USE, Is to exhort us to several duties.  
1. To the great duties of Christianity, which give us an interest in this unchangeable love. I shall instance in faith and love; First, by faith, to put our souls in Christ's hands; for there alone we are safe against temptations, 2 Tim. 1.12. For I know whom I have believed, and am persuaded, that he is able to keep that which I have committed unto him; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And 1 Pet. 4.19. Commit the keeping of your souls to him. So Psal. 37.3, 4. Trust in the Lord, and do good, so shalt thou dwell in the land; verily, thou shalt be fed. Delight thyself in the Lord, and he shall give thee thy hearts desire. 'Tis not a devout sloth, or careless negligence, but a resolution to take his way, and adhere to it, trusting him with all events. We may do it upon the confidence of his willingness, fidelity, and sufficiency: His Office showeth his willingness; 'tis his office to save souls, which he cannot possibly neglect, Luke 19.10. The son of man came to seek and save that which was lost. His Covenant showeth his fidelity, 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above what you are able. His nature, or his Divine Power showeth his sufficiency. He is God, Phil. 3.21. and he is with God, Heb. 7.25.  
2. The next great duty is love; for love is the mutual bond between us and Christ, as Christ is the bond of union between God and us. We must not intermit our own love; the love of God keepeth us, and we are bidden to keep ourselves in the love of God, Judas 21. John 2.27, 28. Ye shall abide in him: and then presently, abide in him. And John 15.5. Abide in me, and I in you. The greatest danger of breaking, is on our part; there is no fear on Christ's part. Now we must use the means; possess the heart with the love of God in Christ. We must believe the love of God, think of it often, not by light thoughts, but let it be radicated in our hearts, and let us rouse up ourselves to love God again, who hath showed so much love to us.  
2. Let us forecast all visible dangers, and not fix too peremptorily on temporal happiness. There are a world of vicissitudes in our pilgrimage, but all are ordered for good to a Christian. Let us not too peremptorily fix on life or death, height or depth, but beg of God to sanctify every condition, Phil. 4.12. I know how to be abased, and how to abound; to be full, and to be hungry; to abound, and to suffer need. We are subject to changes; sometimes in credit, and sometimes in disgrace; sometimes in sickness, and sometimes in health; sometimes rich, and sometimes poor; there needeth wisdom to carry ourselves in prosperity, as well as adversity.  
3. Let us get our hearts confirmed against these temptations that may assault our confidence. Life, death; if God prolong life, there is occasion for service; if death cometh, that is our comfort, Rev. 14.8. Blessed are the dead that die in the Lord. Phil. 1.20. I desire to be dissolved, and to be with Christ, which is much better. Death is a passage to glory; it shall not separate us from Christ, but join us to him, Phil. 1.23. Lay up this comfort against the hour of death: 'Tis a separation that causeth a nearer conjunction. Then Angels: the evil Angels are under Christ, Col. 1.16. You are never in Satan's hand, but Satan is in God's hands. Then for Principalities and Powers: no Potentates have any power but what is given them from above, John 19.11. Thou couldst have no power at all against me, were it not given thee from above. And Christ promiseth, Matth: 16.18. Upon this rock I will build my Church, and the gates of hell shall not prevail against it. Things present, and things to come. Whatsoever is present, is either good or evil; the good things are for our comfort in our pilgrimage; the evil fit us for an happier estate: but we have no assurance of things to come, Matth. 6.34. Sufficient to the day is the evil thereof. And then height, depth. We are acquainted with the height and depth of the love of God; we know a more glorious height, which is Heaven; and there is a dismal depth, which is Hell: God can provide an harbour for his people; turneth the Devil's design quite contrary to his intention.   

A TABLE of the principal Matters contained in this PART.  

A  
ABsolute, property of God alone. Page 100  
Abuse of the Creature to wrong ends is bondage. Page 201  
Act single, does not discover what men are. Page 43  
Accusers of Christians, who. Page 332  
Abstaining from some sin, and different motives, and what are those motives. Page 121  
Adam's principle, was his rule also. Page 36 

State blessed, yet terrene in Innocency. Page 89  
Mortal, and how. Page 90    
Adam the First and Second. Page 114  
Accountable we are for all, Page 101 

And what this all. Page Ib.    
Addictedness to worldly things, hinders our Christian hope. Page 234  
Adoption, consequent on profession of Faith. Page 81 

Full of love and delight in the law of God. Page 157, 158  
State of Adoption what. Page 160  
Spirit of Adoption, how differs from Spirit of Regeneration. Page 162  
Effect of spirit of Adoption: Page 163  
Thomas 'tis not, it might be in all that hear the Gosspel. Page 163  
Not equally in all believers. Page 164  
Nor alike known to be in us. Page Ib.  
In lowest degrees, and what this in some. Page 164  
How conveyed to us. Page 165  
Seek it, Motives and directions. Page 166  
Signs of it. Page 167    
Adoption, a great privilege. Page 168, 169  
Adoption, great support of Christians. Page 170 

By it we pray, and apply the promises. Page 173    
Affections, our Affliction. Page 120 

What. Page 129    
Affections from self-love. Page 129 

Worldly impediment of Heavenly life. Page 186    
Anger, mischievous. Page 117  
Afflictions for Christ, ensure it that we are joint-heirs. Page 175 

Some longer, some shorter to believers, but their reward of equal duration to all. Page 183  
Under Afflictions, do nothing unworthy of your hopes. Page 243  
But pray. Page 244  
All Afflictions work for our good, if we love God. Page 268  
Exemplified. Page 269, 270, 271  
How certain this is. Page 271  
What good this is. Page 271, 272  
How wrought. Page 273  
Wait on God in Afflictions, and why. Page 274  
Be good by it; so 'tis a blessing. Page 274  
Our work is to bear and grow better by, 'tis God's work to put end to Afflictions. Page 275, 276  
What gain by them. Page 276  
They teach us, and how. Page 277, 278, 279  
In deepest Afflictions God with us, and how. Page 319  
Increase Grace. Page 364  
Glorify God. Page 365, 366    
Agenda of Christianity less controverted than Credenda. Page 361  
All, together work for good to believers. Page 267, 268 

Yet not sin, and why, Page 269    
All things with Christ, given to believers. Page 326  
Animal Life, must be put off, Page 89, 90  
Answer to prayers unanswered. Page 273  
Appeal from Law to Gospel. Page 3, 338, 344 

From judge to judge. Page 344    
Appetite sensitive, may in some things be pleased without sin. Page 43 

When this is. Page ib.    
Arguings for sin. Page 65  
Against it, for duty too weak. Page 149  
Assent of Faith, renewed. Page 86  
Assurance cleared by our fulfilling our covenant with God. Page 36, 47  
Assistance continually needful, and why. Page 134, 246  
Assembly general, our encouragement to hope. Page 235  
Atheists convinced. Page ib. 

They credulous. Page 240  
Foolish, and venture on the worst side. Page ib.     

B  
Balancing Eternal-futures, bears up the suffering Christians. Page 368, 369  
Baptism. Page 49, 86 

Implieth doing and suffering. Page 392  
Obligeth us to obey Christ. Page 102, 10●, 109  
To mortify the flesh. Page 113, 124  
Too long forgotten by us Page 113    
Baptism Consecrated Christ captain of Salvation, and Satan presently assaulted him, so Christians. Page 362  
Believers not united to the Church first, so to Christ by the Church. Page 4, 5 

How come to be in Christ. Page 5, 6  
Set themselves to Believe, and are benefited. Page 86  
Sin, but not of design. Page 103  
Well guided and guarded. Page 151  
Now hidden. Page 189  
And who. Page ib.  
To whom Page 190, 191  
And why safety in Christ's love. Page 357    
Beneficiaries must obey God. Page 102, 103  
Benefits good, gifts, talents, and to be used as such. Page 101 

Bind us to obey God. Page 102    
Bent and business of the soul for God. Page 49  
Birth, new ground of Adoption. Page 161  
Body, how to be denied or gratified in delights. Page 71 

Dead, how. Page 88, 91  
Therefore prepare for it: Page 91  
Overcared, the soul neglected. Page 91    
Body sanctified. Page 96 

What we owe it. Page 100  
'Tis subject to the soul. Page 108    
Bondage, in which all are, till made free. Page 20 

And what both are, Page ib.  
How came upon us. Page 21  
State of Bondage. Page 153, 154  
It may bring on conversion Page 155  
May remain. Page 341  
In part upon Believers. Page 156  
Whence 'tis, whether state of Bondage be good or bad. Page 156    
Bondage of the creatures. Page 201  
Bordering on carnal World, mischievous to us. Page 47 

Yet we do so. Page 190    
Borrowing above what we can pay is specious Robbery. Page 17  
Broken spirit under terrors, not to be slighted; desired, chosen, or rested in. Page 157 

This spirit of Bondage on us, while love is imperfect Page 159  
Yet overbalanced by spirit of love Page ib.    
Business of Believers with, and his happiness in God Page 75 

Common good by Christians be managed by best principles Page 78     

C  
CArnal minded, what Page 54, 55, 56, 57  
Carnal men know not God. Page 55 

Are not affected with what they do know Page ib.  
Think meanly of Christians Page 77    
Calvin hardly spoken of Page 5  
Calling twofold, and what Page 287, 288  
Call by the word twofold, and what ineffectual, what effectual Page 288 

Its properties Page 289  
The ends of it Page ib.  
To show God's Wisdom, Power, Goodness Page 289  
Discovery of God's love Page 290  
To our profit Page 291  
Obeying this Call, what Page 292  
This Call effect of Predestination Page 307    
Checks of Conscience to be regarded Page 115 

Differ from repugnancies of new Nature, and how Page 134    
Childlike love, obedience, and dependence on God Page 163  
Carriage toward God our Father Page 250, 169 

Prove us Children Page 179    
Christ's satisfaction Page 324 

And effects of it Page 3  
To be in Christ what Page 4  
Lord of new Creation Page 11, 12, 14, 356  
A head to his Page 17  
Died, because we could no other ways be delivered Page 26, 27  
He was true man Page 28  
And why Page ib. 29  
A Sacrifice for sin Page 30, 31  
He healeth our nature's Page 34 36  
Mortifies sin Page 124  
Is fittest example for us to follow Page 78  
Is in Believers, what and how Page 88, 301, 328  
Ruleth Page 88  
Love to Christ constrains, and how Page 128  
It mortifies sin Page 134  
So doth his Death Page 136    
Christ whole, not by parts enjoyed by belivers Page 140 

Hath double inheritance, and what 'tis Page 178  
Died to expiate our sins Page 178  
Hath preeminence Page 298  
Openeth the door to God Page 250  
Our example Page 301  
And encouragement Page 302  
How we may be like him Page 303  
In seven directions he was delivered for us, and how Page 325  
Given for, and given to us, how differ Page 328    
Christ's love to his, what Page 374▪ 375  
Christians of two kinds Page 19, 100 

Few like Christ Page 302  
Have in them a principle and power opposite to flesh Page 76  
Their life should convince the world Page 78  
Indeed who Page 79  
All such have the spirit Page 80  
Different sorts of Christians Page ib.  
True Christianity what Page 109  
They are warned to take heed of foulest sins Page 127  
Are by the spirit exactly made like Christ, and wherein Page 149    
Children of God shall be manifested Page 128 

Might live safe above enemy's Page 320  
And how Page 320, 321  
Are completely provided for Page 326    
Church finally conquers Page 371  
Condemnation, what Page 2 

Freedom from it Page 340  
It is either by law of Works or Grace Page 2  
The word of God, the rule of it Page 2  
When final and eternal Page 2  
Fears of it hardly rid Page 34  
Deserved by sin, Original and Actual Page 3  
Sin, Conversion Page 3  
Dreaded by Conscience Page 3  
How we exempted Page 3  
Out of Christ, under Condemnation Page 7    
Conformity to Christ in afflictions, in holiness, in glory Page 299  
Corruption of man Page 106  
Crucifixion, a painful and shameful death Page 137  
Conquerors and more; Christian's Page 366 

How, and who Page 367    
Conscience Page 3, 22, 65, 171  
Checks for sin urges to duty Page 3, 139 

Presignifies Gods judgements Page 3  
Is a rule Page 171  
Not to be slighted Thomas from spirit of Bondage Page 157, 343  
Not to be slighted When from spirit of Adoption Page 171  
Presupposeth a God and a Law Page 171    
Conviction smothered, tend to Atheism Page 78 

Where Conviction begins Page 111, 115    
Conversation good, wherein Page 16  
Conversion what Page 5, 6 

God doth all at first, yet we must do, and what Page 115  
'Tis a mighty Work Page 135    
Covenants two Page 40 

Of nature brings us under fears Page 155    
Covenant of Grace a Law, of the spirit, and why Page 9, 10, 11 

Hath all requisites of a Law Page 11  
Is Christ's Law Page 17  
Giveth liberty Page 20  
Set up a remedy for us Page 24    
Creatures as such, subjects of God Page 35, 36 

Their state shall be renewed, and how probably Page 192     

D  
DEath and sin go together Page 21, 89 

How many kinds of Death, and what each is Page 58  
It is a punishment Page 89  
A mark of God's Displeasure Page 89  
The Destruction of sin in Believers Page 89  
To them a means to enter into glory Page 89, 90  
Comfortable only to the holy Page 91, 92    
Death of Saints, differs from Death of sinners, and how Page 97 

What is Death to sinner's Page 108  
Very fit, Eternal Death be the punishment of sin Page 108    
Debtors to the spirit Page 99, 100 

Christians are so Page ib.  
One Debt to God is indissoluble Page 101  
Increased by Redemption Page 102, 104    
Decrees, vid. Election, Purpose  
Deliverance from Bondage of sin and Death, very great privilege Page 23 

But begun now, full at last Page 96    
Dependence on God, binds us to please him Page 68 

Subjects us to God Page 102    
Desires of Rest, prove there is rest to be had Page 220  
Desires of Hope strong Page 242  
Destiny worthy to be known Page 40, 41, 117  
Deadness to duty whence Page 131  
Difficulties whet Christian hopes Page 238  
Discouragements in obedience, injurious to Christ and us Page 38 

Lessen our Comforts Page 246  
Sinners not Discouraged in sin, Saints should not be in duty Page 247    
Discourse with ourselves Page 55  
Disorder in man's mind Page 20 

How great, and whence Page 116    
Dispair twofold, and what each is Page 154  
Displeasure of God, seen most in his internal Government Page 85  
Dissent too weak, is too much consent to sin Page 52  
Distress, what Page 351 

And why Page 341    
Devil, Flesh, and World, set out their best first, Christ sets out his worst first, his last is best Page 143  
Divine works equally the works of Father, Son, and holy Ghost Page 94 

In way proper to each Page ib.    
Do and Suffer, ere we come to Heaven Page 241  
Do as you can in Duty, though you cannot as you would Page 254  
Dominion of the spirit Page 74, 82 

Of our Creator Page 100  
Of Property, and of jurisdiction Page 100  
In God is Universal Page 101    
Dominion of God over all Page 316  
Dominion of Man over the Creatures was by gift Page 195  
Doubts of Eternity, lie at bottom of our backwardness to good Page 143  
Drooping Christians wanting to themselves Page 156  
Die to sin, and live to holiness, mutually help each other Page 139 

We must to live Page 242    
Duty though small, yet must in their season be done Page 361  
Dying men, usually inquire whither going Page 40, 117 

To Believers, is Christ's pulling down their Cottage, to build them a Palace on his own Charges Page 360     

E  
EArnest of our Inheritance, what, how long continues Page 96  
Earnestness of desire with hope Page 234  
Earth and Heavens new Page 188  
End of things best measure of them Page 143, 269  
Effectual Calling what Page 289 

And its properties Page ib.  
Of mere love of God to us Page 290  
Wrought by Almighty power Page 291  
The particulars of it Page 291    
Ends and aims of men different; and they are as is their End Page 107  
Election of particular persons to Life Page 293 

Of mere grace unchangeable Page 293  
Agreeable to the honour of God Page 294  
And unsearchable in the methods of love to the Elect Page 294, 295  
Hence they are made to differ from others Page 295, 296  
By their conformity to Christ Page 299  
In what this is Page ib.  
Shall be Called, justified, etc. Page 304  
Obligeth us to Duty and gratitude Page 309    
Election and the effects, are of grace in excellent order and connexion Page 308 

This should affect our hearts, and in what particulars Page 309    
Endeavours must be continued to success Page 49  
Eenemies of our Salvation agree in making us Rebels against God Page 64 

Cannot hurt us, while God is for us Page 314, 315, 316  
Are in chains of Providence Page 321    
Enquiry which dying men make Page 40, 117  
Episcopius, fountain of new Theology Page 5  
Estates two, in which all end Page 40 

Which is ours, we may know by the Scriptures Page 172    
Esteem of God, and things of God discover what we are Page 44  
Eternity compared with time, may set all right Page 182  
Eternal Life what Page 59  
Eternal death, what Page 59  
Exaltation of Christ, our justification Page 348  
Exhortation more necessary, than trial for weak Christians Page 47  
Excommunicated by men, received by God Page 186  
Expiation of sin, previous of our being heirs of God Page 179  
Events are to be left to God Page 273  
Evidence of true Christianity Page 82, 83, 84, 330 

Qualities of this Evidence Page 84  
Ground of hope Page 231, 232    
Evil in sin, evil after sin Page 128 

No good man dares sin Page 362    
Evils in the World, consistent with a Deity and Providence Page 273   

F  
FAinting what Page 245 

The degrees of it Page 245    
Faint not, why Page 247  
Faith is consent of subjection Page 14 

To be in the Faith what Page 68  
It propounds greater motives than the flesh can Page 77    
Full grown prove our hope Page 232 

Previous to our Christian hope Page 238    
Faith gives eye to see our hope Page 238  
Favour of God seen in internal Government Page 85  
Fear may begin, love perfects Conversion Page 157  
Fear twofold, and what each is Page 153  
Fear and Hope, motives to obedience Page 105  
Fears of wicked men grow till they are Condemned Page 157  
Flesh what Page 41, 42, 106 6 

Its tendency Page 6  
Contrary to the spirit, and in what Page 7  
Who walk after the Flesh Page 7  
Things of it Page 41  
When minded, how diverted Page 44, 45, 46  
Wholly and without control, rules some Page 46, 47, 117  
Continueth to the last in the best Page 47  
Would be pleased Page 49  
Gets ground by our yielding Page 49  
Not to be indulged, and why Page 49  
Our greatest enemy Page 113, 49, 50  
The worse enemy by being indulged Page 50  
Indulged undoes Body and Soul Page ib.  
Such indulging contrary to our hopes is unthankfulness to Christ Page 51  
We must watch, and weaken it Page 51, 52  
'Twill act Religion in a design Page 57  
Its wholly enmity to God Page 62, 63, 64 65  
And to us Page 114  
To be in the Flesh what Page 68, 75  
To live after the Flesh what Page 106, 107  
The more indulged, the more dangerous enemy Page 113    
Flesh in the mind how Page 115, 116 

Signs of its prevailing Page 117  
Is ever active Page 125    
First Fruits of spirit what Page 215, 218, 219  
〈◊〉 in this World, and in the next, differ, 〈…〉 Page 190  
〈…〉 venture on Death, by choosing sinful 〈◊〉 Page 112  
Forsaking of sin, needful to our reconciliation Page 36  
Foreknowledge and Predistination Page 298 

What each, to what we are Predestinated; How these two differ Page 298  
The Predestinated in time called, etc. Page 304    
Force nor Fraud cannot untwist the cords of our love to Christ Page 378  
foils of Believers possible, too often, but not final Page 370  
Fulfilling the Law what, and how Believers do fulfil it Page 34 

When they begin this Page 38  
Not finished in sudden Page 38  
Must be increased Page 39    
Future state of perfection to which all tend Page 188 

To Saints what Page 206, 207     

G  
GAin of sinners by their sins now woeful, and what 'tis Page 112  
Gifts common, and Grace special Page 81  
Greater to common Christians, than to the Heathen World Page 81, 164 

And what of God peculiar to his children Page 170  
All are free Page 326  
May be comprehended, but this Gift Christ given for us is incomprehensible Page 327    
Grieve not the spirit a Comforter Page 153  
Glory future, incomparably above present things, and in what Page 183 

'Tis revealed at last Page 188, 189  
When revealed shall better the whole Creation Page 201    
Goodness and holiness the very nature of God Page 38, 280, 281 

He hath done Good to us Page 281  
And how, What hath most of God is most lovely Page 282  
What our love to God is Page 282  
Its properties Page ib. 283    
Gospel offers an exemption from condemnation Page 3 

To this we must appeal Page ib.  
Is Rule and Law Page 11  
threateneth forest penalties Page 12  
What kind of Doctrine it is Page 18  
Is Gods act of Oblivion, Sanctuary etc. Page 159    
Gospel-spirit most sociable Page 16 

Its fruits Page ib.  
Full of love to God, and free in conversing with God Page 160    
Gospel presents, God most lovely to us Page 165  
Gods love to us Page 379 

Twofold, and what each; they blessed on whom 'tis pitched Page 379 380  
And why, how we persuaded of this unchangeable love Page 381  
Who these are Page 381    
God is Page 313 

He will review and judge all Page 314  
Overrule all Page 316  
How with his Page 314  
How to be Gotten on our side Page 321    
Gods Sovereignty Page 10, 11 

His Government internal and external Page 12  
And what Page 12  
Tho not bound by promise, yet in his Goodness he doth reward the Good which natural men do Page 71  
His right may repel all temptations, and how Page 103, 104  
He and Flesh irreconcilable Page 112    
God worketh with new Creature suitably to its nature Page 136 

First loved for his benefits to us, next for his own Goodness and excellency Page 142  
Is with his Page 314  
And how God a Father, and in what respects Page 161    
Great privilege Page 168 

Assisteth his children Page 246, 247    
Grace all planted in us by the spirit Page 17 

Purchased for us Page 36, 37  
Increased how Page 44  
Common acted, sometime rewarded with more Page 71    
Great, which preserveth a Good man admist the temptations and sufferings in the flesh Page 76 

It maintains the Combat, and Conquers Page 76  
Weak, yet hath strength in it Page 77  
Increaseth, by decrease of sin Page 126  
Special Grace what, and its difference from Gifts Page 82  
Coworks with God, and must, the reason why Page 136  
In Grace as in nature, Life, Motion, and Conduct from the very same principle Page 146    
Groaning of the Creature Page 208 

What, how Page 209  
We concerned in them Page 210  
And how Groans of children of God Page 215  
And what Page ib. 250     

H  
HAtred to God, not only in Heathens, but in nominal Christians Page 62 

lieth in three things Page ib.  
All sin, Hatred of God Page 63  
Twofold Hatred Page 63  
And what each is, both in Carnal man against God Page 65  
First Hatred of sin is from its Hurtfulness, then from its sinfulness, and contrariety to God Page 143    
Happiness but one, whatever men choose to be it Page 112 

True is knowledge, and enjoyment of God Page 142, 250, 272, 318, 319  
In Heaven inconceiveable, and unspeakable Page 184, 191  
Future and certain Page 220  
Consummate after the Resurrection Page 220    
Happiest of men are Gods children Page 273  
Hasty ones weary of Religion Page 242 

Misjudge God Page 269  
Lower Heavens shall be purified by fire Page 202  
And why Page 201    
Heaven and Hell divided between flesh and spirit Page 41 

Begun in this World, and how Page 184    
Heavenliness whence, and what Page 16  
Heart is withdrawn from God, if set on any thing else Page 62, 290, 278, 322 

Prepared by, and then filled with the spirit Page 76    
Heart makes that it's God which lieth next to it Page 107 

Hath flesh in it, and what 'tis Page 116  
Grows weak, as lust grows strong Page 117  
Carnal cannot make itself Spiritual Page 135    
Heart searcher, God Page 156  
Heirs of God are all Believers Page 176 

Title by Grace, right is present, possession future, supply sure Page ib.  
Excellencies of this inheritance Page 177, 178    
Holiness distinct from Godliness Page 16 

The better part of our deliverance Page 38    
Holiness and Goodness is the very nature of God Page 38  
Holiness completed ere we enter Heaven Page 38  
Holiness visible to be charitably judged Page 77 

Wherein it now consisteth Page 300    
Honesty binds us to obey God Page 104  
Hope and fear, motives to duty Page 105 

Saving Hope Page 230  
Twofold, of expectation and experience Page 165  
Great and glorious Page 202  
Saveth Page 222  
What 'tis Page 223  
Its object Page 223  
Ground Page 224  
Very necessary Page 225  
Vanquishes Page 225  
Respect between Faith and Hope Page 226  
May every one Hope for Salvation Page 227  
Distinguished into its kinds Page 229  
May be interrupted Page 232  
Mercy object of Hope Page 232  
So is the promise Page ib. 233  
How we brought to Hope Page 233, 234  
How increased Page 234, 235  
Brings Heaven to us on earth Page 235  
Proper object Page 237  
Built on promises Page 238  
These confirmed sufficiently Page 239  
How far seen Page 239  
Real Page 240  
Should overrule our Heart's Page 241  
Its qualifications Page 242    
Humiliation, what, where begins and ends Page 145   

I  
IGnorant we may be of some thing without danger Page 201  
Incarnation of Christ, with the ends and fruits of it Page 28, 29, 30  
Immunnities we have by Christ Page 205  
Inclination of the flesh what Page 41 

Not alike to all sins Page 121    
Indulgence to the flesh what Page 43, 44  
Image of God None so fit to restore as Christ Page 300, 301  
Image of God Must be restored ere we can have communion with God Page 34, 35  
It is man's glory Page 300  
Immensity of God, thence Omniscience Page 257  
Immutability of God, and eternal merit of Christ, foundation of our eternal glory Page 183  
Immortality known, or guessed at by nature Page 141  
Impotency of mind is from unmortified heart Page 130 

To prayer without the spirit Page 251    
Impeccable no Saint on earth is Page 148  
Infirmities in Believers, and occasions to the World to misjudge them and the spirit Page 77 

They sin, but design it not Page 103    
Innocent Creatures punished for man's sin, and why, and how Page 198  
Impossibilities may be imagined, not hoped Page 237  
Interests of flesh what Page 41 

Prevails in some without any control Page 103  
Our true Interest by God made motive to our duty Page 140    
Intercession of Christ and of the spirit Page 244 

How these differ Page ib.    
Invisible World to be sought Page 241  
Joys of good conscience are foretastes of Heaven Page 148  
Judgement to come not so generally known, as Immortality and a state of Eternity Page 141 

Yet known and owned by some Page ib.  
Presaged by fears of guilty conscience Page 240    
Justice of God joins sin and punishment Page 22, 60  
Justification excludes not Mortification Page 125 

What it implieth Page 333  
How many ways this done Page 334  
How consistent with God's Justice, etc. Page 334, 335, 336  
Sinner Repenting and Believing is justified Page 335, 336  
Shall not be reversed Page 336  
And why Page 336, 337    
Justified ones are Sanctified Page 335   

K  
KIndness to be showed to the creature subjected to vanity by our sin Page 199  
Kingdom of God, some far off Page 47  
Knowledge of ourselves and our state how to be obtained Page 43, 44 

That carnal men have of God, is cold and lifeless Page 55    
Knowledge of sin by the spirit necessary to mortification Page 133   

L  
LEadings of God by which Saints are kept in their way Page 146, 147 

To be Led what Page 148  
Its branches Page 148, 149  
Great mercy Page 151  
It is through all duty Page 152    
Legality partial or predominant, and what each is Page 158  
Law of spirit of Life what Page 8 

Of sin what Page 9  
Why so called Page 9  
Its effects Page ib.  
Of God, constitutes and directs duty Page 11  
Given to man in innocence Page 11  
And what Page ib.  
Of nature left in fallen man Page 11  
Its effects Page ib. 155  
Of man what tends to Page 11    
Law what it includes Page 12 

The New Covenant, or Law of God and man differ, and in what Page 13    
Law could not put away sin Page 26 

Nor justify, us ib. and Page 27  
Was next to Christ and the Gospel most Divine Page 26  
Cannot sanctify us Page 28  
Nor save Page 154  
Irritates sin Page ib.  
Is not abrogated Page 35, 36, 37  
Hath twofold office Page 154  
Continues in force in Heaven Page 37  
How fulfilled by a Believer Page 37    
Law pretended against persecuted Christians Page 363  
Law ceremonial what Page 206  
Lawgiver God Page 101  
Legal spirit what, and its operations Page 154, 155, 158 

'Tis timorous towards God, and for truth Page 158, 159  
How removed Page ib.    
Liberty from sin and death, by Christ's merit and intercession Page 23 

On what terms to be had Page 24  
These terms cannot by man be changed Page 24  
Of God's children what now Page 201    
Liberty mistaken Page ib. 

'Tis not to live as corrupt nature listeth Page 204, 205    
Liberty future, glorious, what Page 206, 207 

Compared with our present Liberty Page 207    
Light and Life brought to Light by the Gospel Page 360  
Life natural, Beastlike, Rational, Spiritual Page 75 

What this is Page ib.  
Of Grace vigorous, as sin languisheth Page 126  
Grieved with opposite sins Page 133  
Spiritual, both beginning and pledge of Life eternal Page 139  
What it is Page ib.  
Natural and eternal compared Page 144  
Eternal and Spiritual compared Page ib.    
Life must be ventured for Christ, and why Page 363  
Love of God to Believers, engaging motive to love him, and obey— Page 330 

To suffer also Page 369    
Love of God to what Page 36  
Lesser love to God is accounted hatred Page 62 

And why Page ib.    
Love or hatred as we respect God's Law Page 63  
Love to God is principle of mortification Page 128 

Surest way to assurance Page 160    
Love that you may Live Page 140 

And go possess the blessed hopes Page 242    
Longings spiritual shall not be frustrated Page 140 

For God giveth them, that he may satisfy them Page ib.  
The objects of them Page 219    
Lusts contrary to each other Page 48  
Love to God what Page 280, 281, 282 

Its properties, Character of such as God will benefit by all, and why Page 284, 285  
Best seen in sufferings for God Page 285  
Twofold sincerity of Love, and what each is Page 286  
God Lovely for himself Page 286  
For his Love to us Page 286     

M  
MAn subject to God, and on what grounds Page 10, 11  
Owes him a voluntary obedience Page ib. and 71  
Men are of two sorts, different in original, principles, etc. Page 39 

Discover what they are by respect to different objects Page 42  
Three sorts of Men in the World Page 46    
Mankind fallen under God's displeasure Page 69 

Corrupted wholly Page 106  
Of two sides Page 314, 315    
Man pleasing what, etc. Page 72  
Master sins like great diseases never go alone Page 130  
Mediation of Christ is our triumph, etc. how Page 345, 346 

Effects of it tendered to our Faith Page 346  
This brings all good to us Page 350    
Merit cannot be where the work is due Page 103  
Merit of Christ to be eyed in prayer Page 266  
Mercies spiritual worth our thanks Page 8 

Of every kind should lead us to God Page 64  
Common to be received as Mercies Page 71  
And why Page ib.    
Minding things what Page 43, 46 

Whether we mind things of flesh or spirit in four particulars Page 45    
Misery and sin are natural relatives Page 110 

Of this life, made tolerable by hope of a blessed Eternity Page 186    
Miseries awaken many grace's Page 273  
Morals far more important than Rituals Page 69  
Modesty in asserting or opposing, becomes all Page 362  
Moral obedience temporally rewarded, and why Page 70  
Moral Philosophy, hid rather than killed vice Page 120  
Mortify the flesh and why Page 49 

Better becomes us, than to gratify the flesh Page 71  
What 'tis Page 119  
The flower in it, the more painful 'twill be Page 120  
'Tis Believers duty, and what 'tis, its kinds Page 121, 122    
Means and order of it, its seasons, it must ever be carried on Page 124, 126  
Mortified sins retain some strength and are active Page 127 

Begin this at heart Page 128  
Hard, but sweet in the fruits Page 131  
How to be carried on Page 145    
Motions to sin first striving, to be prevented, suppressed Page 52 

Of the spirit to be cherished and obeyed Page 149  
And how Page ib.    
Mourning of the Earth etc. what Page 209  
Mongrel Christians Page 47  
Muse of the mind Page 55   

N  
NAture desires life, gropeth after eternal life Page 140  
Natural desires unfettered grow unruly Page 50  
Natural life Page 74 

A state of much weakness Page 76    
Natural man judgeth his way, wisdom Page 49 

Would be vile if never tempted Page 49  
Ignorant of the things of God's spirit Page 74    
New Creature is work of the spirit of God, needs assistance from the spirit, is child of God Page 169   

O  
OBedience necessary to obtain the reward Page 12  
Ours cannot satisfy the Law for any sins past Page 23  
Obedience and faith benefited by Christ, our sin-offering Page 36 

Ever to be conformed to the Law of God Page 37  
Partial, is a humouring of ourselves Page 79  
Universal due to God, therefore no merit Page 103  
Enforced by many argument's Page 104  
Sweetened by Redemption Page 104  
Enricheth all that pay it Page 104    
Oblations legal, could not take away sin Page 27  
Old man our first and last enemy Page 114  
Omnipresence of God Page 73 

And peculiar presence with Believers Page ib.    
Omniscience of God employed for his children Page 170 

Proved by Creation Page 257  
Distinguisheth, next approveth Page 262    
Order of man's temper right Page 20, 108 

In self government Page 116    
Opinion turned into religion is faint and weak Page 367  
Original sin deserves condemnation Page 3 

How irritated by the Law Page 9  
Sprouts out in Passions, Affections Page 129    
Overcome God, ere hurt his people Page 316  
Overminding World is sinful Page 43  
Owner of all God is by Creation Page 100 

And Ruler Page ib.     

P  
PArdon needful as we are condemned, and healing needful as we are sick Page 35  
Passions what Page 129 

Whence, and to be mortified Page ib.    
Partiality in all, to ourselves Page 116  
Partial view of Providence sees not its beauty and goodness Page 269  
Paternal care of God over his children Page 169  
Patience, Bearing, Waiting, Working Page 242  
Peace solid, whence Page 7, 8, 342  
Penance Popish like, Baalitical severities Page 121  
Persecutors hazard the wrath of God, the Persecuted hazard man's wrath Page 363  
Perseverance effect of Grace Page 28  
Pleasing of God man's end Page 68 

Should be our work Page 69  
Is difficult, and how Page ib.    
Pleasing the flesh what Page 43, 44 

More secret or open Page ib. and 48, 49, 50, 55, 56  
Will sting the conscience Page 114    
Pleasures proper for the Soul Page 79  
Prayer great help Page 248 

How 'tis from the spirit Page 248  
And how Page 249, 250, 251  
The necessity of it Page 250  
Cautions herein Page 251  
What is the spirit of Prayer, how it acteth us Page 252  
Variously Page ib.  
We know not to Pray, and why Page 253  
Life of Prayer what Page 254  
Some Prayers unfit to be ascribed to the Spirit Page 254, 255  
What Prayers from the spirit Page 255  
Get this spirit, and how Page 255  
How Pray Page 260  
All defects in it are seen of God Page 260  
Different spirits working in Prayer Page 261, 262  
What these are Page ib.  
God distinguisheth in our Prayers, etc. Page 262, 263    
Prayers of Saints heard Page 264 

Conditions of it Page 264, 265    
Preciseness in Believers needful Page 38  
Present things little, future great Page 240  
Precept what, how differs from Counsel Page 12  
Prejudices against Religion whence Page 47  
Principles of men either flesh or spirit Page 48 

And men are what the prevailing Principles are Page 107  
Internal put into us, to keep us from sin Page 126    
Priests spiritual Page 161  
Privileges infer duty Page 99 

Are linked together Page 179    
Protection draws allegiance Page 104  
Providence its Government Page 85 

Rules over all Page 169, 197, 198, 258  
Special over some Page 274  
Internal, and what Page 314    
Probabilities must support weak Believers Page 228  
Propriery absolute in God only Page 100 

Not alienated Page 101, 102, 106    
Promise binds God when nothing else can Page 103  
Purpose of God what Page 292, 293 

Effects of it on us Page 293  
Rise of all things Page 304  
Decrees of God eternal Page 304  
Fulfilled in his governing the World Page 305  
Cannot be frustrated Page 306  
Are fulfilled with admirable order Page 306  
This order God maketh Page 306  
What the effects of this Purpose Page 306  
And the order and contatenation of its parts Page 306, 307  
Beautiful and inviolable Page 308  
Exclude not means, endeavours or duties, but includes them Page 308    
Punishment of the Damned, in sense, in loss Page 2 

How equal 'tis suited to sin Page 21  
'Tis Eternal Page 23  
Corresponds to sin, both are departure from God Page 108, 109    
Purity of God engageth him to punish sin Page 22   

Q  
QUench not the spirit Page 37 

Who do Quench it are in worse condition than before Page 78    
Quitrent God reserved to himself Page 196   

R  
REconciliation needful to pleasing God Page 70 

Privileged with gift of holy Spirit Page 84    
Recovery of fallen man its difficulty Page 19 

Necessary because of God's decree Page 26    
Receiving Christ what Page 168  
Redemption makes not the nature of sin less evil Page 3 

Binds more to duty Page 102  
Necessarily preceded Adoption Page 169    
Redemption of our bodies what Page 216  
Remission of sin how obtained Page 24  
Renovation whence Page 135 9, 14, 15 

In order to new life Page 35  
It's great care Page 42    
Renewed ones do nothing perfect Page 67 

None other please God Page 70  
Spirit of Renovation what Page 162  
Precedes Adoption Page 169    
Reprieve forfeited by us Page 3  
Religion what Page 36 

Of carnal men what Page 107  
Every man will have some Page 107  
What its end Page 109    
Reaping as we sow Page 95  
Resignation of ourselves to God, nature knows not Page 65  
Resisting is in part conquering Page 370  
Resist not the spirit a Sanctifier Page 150 

'Tis dangerous Page 150    
Rewards and punishments necessary Page 21, 143 

Lawful to look to them Page 142, 143    
Radication of Grace Page 82  
Reason enslaved in flesh-pleasers Page 117  
Rejoicing sensually very unsuitable to our state Page 204  
Repentance what Page 34, 36 

Necessary to begin our interest in New-Covenant Page 36    
Reverence and filial fear Page 165  
Rigours external, and Popish not acceptable Page 121  
Restraining Grace Page 122  
Resurrection whence Page 92 

Effected by the Spirit of holiness now dwelling in Believers Page 93  
Is work of the whole blessed Trinity Page 94  
Of the spirit and Christ Page 95  
Blessed Resurrection to holy ones Page 95  
Only of man Page 201    
Resurrection of Christ influenceth our justification Page 346 

How Page 347    
Rights and Prerogatives of children of God Page 206  
Right we have is limited, of trust, and accountable Page 101, 196 

Lest by the fall, yet witked men have a civil Right Page 196    
Rule of Believers obedience Page 73   

S  
SAcrament of Lords Supper what Page 32  
Spirit of Adoption suits it well Page 167 

Hope suits it Page 235    
Safety is to keep ourselves from ourselves Page 49 

Is in our justification Page 237    
Sacrifices for sin, and their effects Page 31  
Sanctification imperfect matter of wailing Page 1 

Is obedience to the better principle in a subject, is denial of following the worst principle Page 1, 6  
How wrought and increased Page 6  
Effect intended by the death of Christ Page 34, 35  
Accompanieth justification Page 35  
Comfort grows with it Page 150    
Satan's hand in our afflictions to draw us from God Page 365  
Satan's design against God and man in his tempting us, and how defeated Page 29 

He burrieth some into sin Page 40  
Is executioner Page 97  
Rules where spirit of God doth not dwell Page 98    
Satisfaction to God, judge Page 342  
Seal of the spirit what, and why given Page 42, 96  
Sanction of a Law what Page 12  
Scripture witness is the spirits witness Page 172  
Self-love blindeth us Page 253  
Senses must be kept under the government of Reason Page 116  
Shame of Believers turned into Glory Page 185  
Sincerity for a time in particular things Page 260 

Yet man hypocrite Page 286    
Sin indwelling breeds fear of condemnation Page 1 

Every new sin makes our claim doubtful Page 8, 205  
Ever hurts us Page 103  
Lives, though dying in believers Page 119, 124, 125  
All kinds of Sin in Believers Page 126, 127  
Each Sin hath several ways of acting Page 127, 128  
Is Mortal, if not mortified Page 128  
What Sin consistent with life Page 234    
Sin condemned what Page 31 

It's double power destroyed Page 32    
Sin is a disesteem of God Page 144, 108  
Seen aright only by the light of the spirit Page 133 

Think of it as 'tis greatest evil Page 144  
All that came in by Sin shall be destroyed Page 201  
Is enemy to all creatures Page 213    
State of man fourfold Page 205  
Soul propends to its old friend and mate the body Page 97  
Slaves are they who cannot peruse true happiness Page 204  
Slavish fear what Page 63, 153  
Service what Page 154 

When prevails Page 158  
Far from Conversion Page 160    
Sons of God Page 150 

How we are Page ib.    
Subsistences three in the Divine Nature Page 64  
Subjection to God inseparable to the creature Page 102, 108  
Spirit what Page 6 

In every Christian Page 74, 80, 82  
Prevalent Page 77, 82  
And how known Page 7  
Its object Page 7  
Given by Christ Page 9, 17  
What Page 14    
Somewhat of the Spirit given to Heathens Page 17, 18 

More to jews Page ib.  
Most to us in hearing the Gospel Page 18  
All Believers have it, but not in equal degrees Page 19  
Evidence of having it Page 20    
Spirit of Bondage and Adoption Page 25 

Acteth grace in Believers Page 40  
Things of the Spirit Page 47  
To be minded more Page 52, 53  
To be chosen and valued, pursued and sought in God's way Page 54  
Above other things, and with Prayer Page 53    
Spiritual mindedness what Page 59  
Spirit Of Adoption what Page 61  
Spirit Not to be resisted, but obeyed, universally, constantly Page 78, 79 

What to have the Spirit Page 81  
Without it we can do nothing Page 83  
Is such evidence of true Christians Page 83, 84  
Its qualities Page 84  
Effects Page 85  
Never given in anger Page 85  
Procure the Spirits presence Page 85  
Get more of it, and how Page 86  
What it is Page 93  
Is an eternal principle of happiness Page 90  
How he dwells in Christians Page 93, 94  
Cause of our Resurrection Page 95, 96, 98, 139  
Mindeth us of our duty Page 100  
Co-operates in Mortification Page 152 153  
And how Page 132, 133, 135, 136  
Guides the godly Page 146  
Sweetly, and effectually Page 151    
Supports Page 245   

T  
TAste of things shows what men are Page 56, 118  
Temptations suited by Satan to heart's Page 116 

Matter of groaning Page 217    
Terrors of conscience restrain from sin Page 122 

Foretaste of Hell Page 184    
Thoughts discover what we are Page 43, 45, 56 

Are of three kinds Page 55  
Good of God to be cherished Page 159  
Deep and ponderous about eternal things Page 185  
Are known, seen by God Page 257    
Threats sure Page 111 

Verified in Christ's death Page 112  
Lawfully used now against sinner's Page 112  
Of use to Adam innocent Page 112    
Temporal things bewitch such as compare them not with eternal Page 182 

How these should be compared Page 182, 183    
Trinity engaged distinctly in the work of our Salvation Page 14 

Glorified in it Page 35  
Unfolded Page 94    
Temple of holy Spirit, eternally shall glorified Bodies and Souls be Page 184  
Tenderness of Spirit lest we omit good, or commit ill. Fruit of love, and spirit of Adoption Page 165  
Tender hearts of God's children most sensible of afflictions and sorrows Page 218 

More burdened by sin Page 218    
Testimony of Scripture is Testimony of the Spirit Page 172 

Discovers what is done in us by grace Page ib. 173  
With conscience which proceeds with reason Page ib.  
And both concur to the same Testimony Page 173  
What to be done to get it Page 174    
Titles though greatest, yet less than this Title, Children of God Page 169  
Torments for the bad after this life Page 22  
Trials in highest degrees to be respected by us Page 359  
These discover our graces, and what Page 360▪ 361  
Tribulations what Page 351 

All conquered by our fervent love of Christ Page 370  
And its appendages foreseen, and felt to differ Page 371    
Troubles of Christians many and great Page 372 

And why Page 353    
Truths tho small must be owned Page 361   

V  
VAnity on the Creation by man's sin Page 194 

And how Page 195, 196, 197  
It is a bondage to the Creature Page 201  
It shall be removed Page ib.    
Vicious and inordinate desires, how and whence grow Page 50  
Victory sure to suffering Christians, and 'tis most noble Page 364 

What the degrees of it Page ib. 365  
Effect of God's power Page 367  
Love Page 368    
Vigilance and resolutions needful against bosom sin Page 130  
Violence to conscience or lusts in all, and how Page 112  
Violent persecutors send Saints to Heaven the sooner Page 268  
Unbelievers are enemies to God, and how Page 64  
Union between Christ and Believers what Page 4 

Immediate, not by the Church with Christ Page 5  
Equal in all Believers Page 5  
How effected Page 6  
Evidence of it ib. and Page 88  
How Page 355  
Precedes our benefits by Christ Page 88  
Is indissoluble Page 355    
Unmortified frame of heart what, signs of it Page 130  
Unregenerate do nothing good Page 66 

Are in the flesh Page 68  
Know the toil, without acceptance of the duty Page 71    
Unsanctified heart brwrayed by words Page 43  
Vocation by voice of God's works Page 287 

Leaves without excuse Page ib.  
By word of God Page 288  
That of works to be regarded Page ib.  
They are as a glass etc. Page 288    
Voluntary poverty not so good, and due employing our Riches for God Page 121  
Voluptuous living pernicious Page 47  
Use of all sublunary creatures for man Page 195 

And how sanctified to Believers Page 196, 197    
Usurpers on God's Government, and wherein Page 65   

W  
WAr against God by the wicked of the World Page 64  
Weakness of most Christians, effect of their own laziness Page 38 

Are temptations to prying Atheists. Page 77    
Weaken root of sin Page 52  
Wicked hate the godly, and why Page 40 

Burdens of the Earth Page 213  
Men have their good moods Page 57  
Accused by the creatures, they abused Page 212  
Are miserable Page 343    
Walking or course of life shows what the man is Page 118  
Watch to the unseen World Page 241  
Watch against sin when opportunity tempts to commit it Page 130  
Wisdom of God couples sin and punishment Page 21, 22  
Welfare of our Souls of most concern to us Page 184  
Wishes faint toward holiness Page 48 

Without endeavours are worth nothing Page 133    
Word of Gospel, the means effectuated by the Spirit Page 18, 19  
Waiting of children of God, and what Page 216 

How it may be gotten Page 221  
What 'twill effect Page 221    
Wisest, who Page 49  
Wits acute in Worldly, dull in Spirituals Page 55 

Enemies to God Page 65    
Words are indications of men Page 43, 45  
Witness of spirit, and receiving the spirit differ Page 164  
Witness of spirit what Page 171  
Witness by suffering for the Commandments as well as for the Creed Page 361  
Works of carnal men, what Page 70 

Their defects Page ib.    
Working shows the man what he is Page 43 

Course of our actions Page 49    
Worm that never dyeth Page 58  
Worldlings joined like Sampsons' foxes, by their tails Page 77  
Worldliness, what Page 6  
World tempteth us to rebellion against God Page 64  
Where most of this, least respect of God Page 64 

Is governed by evil spirit Page 76  
Some good we taste here so sweeten, some evil to hasten our journey Page 299    
Wariness in our carriage, and its rule Page 45  
Wisdom of God in punishing sin Page 110  
Worship of God includes our owning his Omniscience Page 258 

And in what particular parts of it Page ib.  
No danger in false Worship, if God were not Omniscient, nor any comfort in true Worship Page 258, 259  
Nor difference between Idolatry and Worship of such a God Page 159  
Be sincere, lively, and expect good in duty Page 260    
Wounds cured, scars of sin remain Page 144  
Wrestling with temptations, compare Heaven and Hell together Page 143   

Z  
ZAmblaxis Founder of the Scythian Nation, which on that account thought their Souls at death went to him, and lived with him Page 141    

A TABLE Of the Places of Scriptures explained in this PART.  
GEn. 1 26 300 3 15 365 6 3 149 18 25 22 50 20 270 Leu. 11 8 132 Num. 23 10 135 Deut. 21 15, 16 62 Josh. 22 17 274 1 Sam. 16 7 256 1 Kings 8 39 258 17 18 341 1 Chron. 22 19 252 29 9 351 29 11 316 2 Chron. 16 9 317 17 3 269 Neb. 10 29 110 Job 2 4 140 12 7, 8 210 13 26, 27 341 16 19 337 21 14 340 27 8 226  10 264 Psalm 1 6 262 18 23 122 19 1 287 25 4, 5 147 42 1, 2 279 49 11 210 51 12 156 56 8 317 77 3 157 78 34 274 80 3 157 119 9 37  45 214  71 270  133 148  105 148 Prov. 3 32 162 8 14 50  39 324 35, 36 143  10 10, 11 213  20 43 12 28 139  26 300 15 11 257 Eccles. 2 10 50  20 113 3 21 202 7 14 275 11 9 113 Canticles 8 14 192 Isaiah 1 18 13 25 10 144 40 27 259 42 4 11 51 12, 13 217 53 6 44 63 10 149 Jer. 2 13 5 8 18 246 10 23 147 17 9, 10 257 23 23, 24 257 31 33 36 Ezek. 18 18 140 36 27 14 Daniel 9 24 345 Hoseah 4 11 136  17 115, 275 Micah 2 10 211 6 1, 2 210  7 154 7 18, 19 35, 333 Habba. 2 11 212 Zechariah 2 8 317 12 10 248 14 21 57 Matth. 3 7 157 5 27, 28 118 6 32 170 9 44 58 10 29, 30, 31 317 15 19 120, 121  25 290 15 19 113, 129 20 15 100 25 9 38  24, 25 158  41 340 26 39 265 28 18 349  19 83 Mark 10 22 158 Luke 8 14 47  43 140 12 4 182  17 43  19 6 16 9 55  25 46, 185  30, 31 239 24 45 148 John 1 46 295  18 324 3 6 6  16 326 4 24 9 5 18 324 14 2 348 15 26 17 16 20 185  27 336 17 26 83 Acts 2 33 349  37 157 3 19 334  25, 26 34 14 17 287 17 27 241  28 146, 395 20 24 360 Rom. 1 28 148  20 147 2 14 120  20 55 3 5, 6 342  20 9  27 8, 9  28 336 4 15 10 5 7 281  10 347 6 5 124, 140  10 23  16 20  20 112  5 154 7 7, 8 9  9 154  25 217 13 14 47, 123 1 Cor. 1 30 38, 123 2 12 16 3 16 74 4 13 362 6 11 134, 135  ●2 99  13 201  19 74 9 24 114 15 45 17  50 89  56 23 2 Cor. 3 3 18  7 9  17 20, 75 4 18 182 5 1 90  5 83  19 329  21 325 Galatians 2 3 18  10 9, 27  20 88, 136 3 13 325 3 21 26 4 6 170  29 175 5 5 239  8 343  13 50  13 15  19, 20 127  24 129, 132, 137 Ephesians 1 3 89, 4, 5, 150  11 306  13, 14 83, 99  22, 23 17 2 2, 3 113  4, 5 330 3 17, 18 19 4 24, 25 16  27 98  30 150 5 9 16 6 15 134 Philip. 1 19 17  23 74 2 6 324 3 19 107, 112  20 108  21 90 Colossians 3 3 189  5 127, 132 1 Thes. 2 12 292 2 Tim. 1 7 15  7, 8 159  10 143, 363 2 5 175, 319  19 301 Titus 2 11 125 3 3 20  11 50 Hebrews 2 5 202  14 97  18 356 3, 6 14 230   

ERRATA.  
PAge 5. line 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 12. l: 16. for liberum, read liberam. p. 12. I. 18. for seritatis, read servitutis. p. 16. l. last for Honour, read tribute to. p. 21. l. 14. for vendatis, r. venditi. p. 26. l. 16. for sinint he, read sin in the. p. 27. l. 25. f. 10. r. 13. p. 27. add, from all things from which ye could not be justified by the Law of Moses. p. 30. l. penult. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 36. l. 53. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 51. l. 5. for dundum read dandum, p. 52. l. 46. for addando read addendo: p. 52. l. 47. for hauriebar read hauriebat. p. 54. l. 25. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 56. l. 31. for valla read Valla, p. 56. l. 31. for sentiaut read sentiunt. p. 69. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 90. l. 12. for assertoin read assertion. p. 96. l. 31. for acquitted read acquired. p. 102. l. 39 for justici read justitiae. p. 133. l. 27. for spirie read spirit. p. 134. l. 59 for satiat read sanat. p. 142. l. 10. for for our read from▪ p. 147. l. 47. for enabled read unable. p. 155. l. 35. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 158. l. 3. for after read all, and a. p. 164. l. 40. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 169. l. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 200. l. 51. for casually read causally. p. 258. l. 3. for two read no. p. 267. l. 23. for simel read simul. p. 328. l. 53. for offerte read offered. p. 368. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 376. l. 1. for gratia read gratiae. p. 376. l. 2. for positiva read positivae. p. 378. l. 6. between need and fear, add not.    


SERMON I.  
The Second Epistle to the CORINTHIANS, CHAPTER V.  Verse 1. For we know that if our earthly House of this Tabernacle were dissolved, we have a building of God, an House not made with hands, Eternal in the Heavens. 
HAving showed you how much of the true Spirit of Christianity lieth in looking to things unseen: Because the Apostle goeth on with that Argument, I shall pursue it in the following verses of this Chapter. Paul here rendereth a reason why he could so overlook things seen, whether Crosses, or Comforts; And so resolutely venture upon the hope of things unseen.  
For we know, etc.  
In which words, there is not only a reason rendered of his Courage, and self denying pursuit of unseen glory; But also an Anticipation or secret Prevention of an Objection. Some might say to to him; There may be a blessed State to come: But dost thou certainly know that thou shalt be a partaker of that glory? Yea saith he. We know, etc.  
The words branch themselves into three parts.  

1. A supposal of the worst that could befall him in the world: If our Earthly house of this Tabernacle were dissolved.  
2dly. A proposal of a glorious estate to be enjoyed after death: We have a building of God, an House not made with hands, Eternal in the Heavens.  
3dly. An Assertion of his own right, or the application to himself, or an assured expectation of this Blessed and Glorious Estate. We know that we have. 'Tis not a bare Conjecture, but a certain knowledge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We know. And what is there known? Not the general Truth only, That there is a building of God, an House not made with hands, Eternal in the Heavens: But that we have a particular confidence of our own Blessed Immortality.   
The Point is This:  
That the difficulties, pressures and dangers of the present life, even though they should end in death its self, are a matter of no great Terror to those, who have a sure confidence of their own Blessed Immortality.  
I shall explain this Point by these Considerations.  
1. That the present life is frail, miserable and transitory, and within a little while, will surely come to an end.  
2dly. That there is a much happier Condition than this world is capable of: Even an abiding Estate of Blessedness which God hath provided for his people. For the Apostle speaking of the present life, he calleth it a Tent, but the other is an House; that's an earthly House, this Eternal in Heaven, out of the reach of all sublunary dangers. That's an House in which man is Instrumental in raising it up, or sometimes pulling it down. This is builded without hands by God himself, and continued to us for ever, by his gracious Grant.  
3dly. That a sure confidence of this Happy and Blessed Condition may be had. For there is a sure right; [We have;] a certain confidence; [We know.] 'Tis not we think, we hope well; But we know. 'Tis propounded as a Common privilege, you and I and all the suffering servants; We know.  
4thly. That this sure confidence of our own right in it, and future possession of it doth support and fortify the Soul against all the dangers and pressures of the present life, yea against death itself.  
I. That the bodily life is Frail and Transitory, and within a little while will surely come to an end. The Circumstances of the Text explained will represent it to you.  
1. The Body of man is called an House. (1.) For the beauty and comely proportion, that is between the parts, as set up by line or rule. There is an admirable piece of Architecture in building and raising up the body of man, Story after Story, and Room after Room, Contrivance after Contrivance, so compact and set together, that the most Curious piles in the world, are but rude heaps Compared to it, Psal. 130.15, 16. I am fearfully and wonderfully made, etc. The serious contemplation of God's Workmanship, in our very Bodies, will force us to acknowledge his unspeakable wisdom; all things are so well disposed and ordered for profit, and use. The greatest miracles are to be seen in Gods Common works. We wonder when we hear of any work exceeding the force of Nature, or done beside the order of Second Causes. We wonder when we read that Iron did swim, as 2 King. 6.6. Yet his hanging the world upon nothing, is a greater miracle: There is nothing but the fluid Air to support this vast body, and consistence of Earth that we tread upon. We wonder at the Curiosities of Art, whereas the Lords Ordinary works look very Common-like in our Eyes: as to go no farther: The frame of our own Bodies is very Curious and exact: So many Bones, Arteries, Veins and Sinews, etc. And all disposed in such a comely proportion! Well then, the Body in regard of the frame and structure of it is fitly called an House. (2.) With respect to an Inhabitant. The Soul dwelleth in the Body as a man in an House. It guideth and ordereth the Body, as the Inhabitant ordereth the affairs of the House, or as the Mariner and Pilot directs the motions of the Ship. Not that the Soul is in the Body accidentally; we must not strain it so far. There is a formal union between the Soul and the Body. But the Soul is the man, that's the Inhabitant. God began man at his Body. He first built the House, and then put in the dweller: He form, and organised the Body out of the dust of the Earth, and then breathed into him the Breath of Life; and so man became a living Soul, Gen. 2.7. Well then, the Immortal Soul is the man, and that which should be chiefly regarded. Most men are like those that take care to deck and adorn the House, but never regard the Inhabitant; all their care is for the Body, whilst the poor neglected Soul hath cause to complain of hard usage. This is as if a man should trim his House and starve himself. In a Body over cared for, there ever dwelleth a neglected Soul.  
2dly. The Specification of this notion, or what kind or sort of House it is; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Earthly House of this Tabernacle. A Tabernacle or Tent is a movable dwelling set up for present use, such as hath a roof or covering, but no Foundation. Tectum habet, Fundamentum non habet. A poor sorry Habitation, either left when the use ceaseth, or taken down, or suffered to fall a pieces of its own accord. Paul himself was a Tentmaker, and Spiritual men converse with corporal things Spiritually, they are improving Common Occasions to an Holy use, and therefore doth he so often consecreate this notion of a Tent to signify our frail and flitting Condition here. (1.) A Tent or Tabernacle is easily raised up, and as easily taken down. So men are described, Job 4.19. They dwell in Houses of Clay, their Foundation is in the dust, they are Crushed before the Moth; a moth is but a handful of enlivened dust. (2.) A Tent is set up for a short time of use, not for a fixed habitation. As there are principles of Corruption in our Bodies, so our use and end is but for a while, when we have done our part, and served our generation, according to the will of God, the Stage is shifted, and the world furnished with a new Scene both of Acts, and Actors. (3dly.) A Tent is destroyed by taking the parts asunder. Death is nothing but a dissolution of the parts whereof man is composed, a taking asunder of the Soul from the Body. Well then, if the Body be but a Tabernacle, always decaying of its self, though it should be preserved from external injuries, and if its use be short, and when that is over, the Soul shall be plucked from the embraces of the Body, let us do all the good that we can in this little time that we have to spend here, 2 Pet. 1.13.14. I think it meet as long as I am in this Tabernacle to stir you up by putting you in remembrance, knowing that I must shortly put off this Tabernacle, even as our Lord Jesus hath showed me. This should make us bestir ourselves while time and strength lasteth. Yea the nearer our Journeys end we are, the faster should we run. Natural motion is in principio tardior; when death is near the best will think the great part of their business undone; while we are here, we have a Cottage rather than a House, a ruinous Cottage▪ yea a Tent; we spend all our time almost in repairing, and keeping it up, and supplying the necessities of the Body▪ so it is an impediment to us from better things. The Body hindereth the operations of the life of grace for the present, and the manifestation of the life of glory. It hindereth the life of grace. The Body if it be sound and well, it kicketh against the Spirit, 1 Pet. 2.11. If ill, it afflicts and discomposeth the Spirit. And then, the Life of Glory. For till this shade be taken down, that glorious House which we expect from above, will never be raised up.  
3dly. The Attribute or adjunct. If this House of our Tabernacle. ' 'tis ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an earthly Tabernacle-House; and that in three regards. In regard of its Composition, Sustentation, and Dissolution.  
1. In regard of its Original and Composition. We were made out of the dust of the ground. That curious frame that we see, 'tis but dust moulded up into a comely shape: The matter out of which we were made was Earth; all Elements meet in mixed Bodies, yet in gross and heavy Bodies, such as ours are, Earth is predominant. This speaketh the Wisdom and Power of God, to make such a curious frame out of dust. We read in the plagues of Egypt, the Magicians could not bring forth louse out of the dust of the ground, Exod. 8.17, 18, 19 And yet God raised out of the dust of the ground such a noble Creature as man is: And it serveth to humble us in the sense of our vileness, who are but dust and ashes, as to our original, Gen. 18.27. Isa. 40.15. What should we Glory in? The nobility of our birth? We were made out of the dust of the ground as the worms are; yea the worms are of the elder House, for every creeping thing was made before man. In our beauty or strength? Prov. 31.30. Favour is deceitful, and beauty is vain. That part which we Glory in is but dust well coloured. Or in Pomp of Living? High and low shall lie down in the dust alike, and the worms shall cover them, Job. 21.26. But chiefly it should remember us of our frailty. 'Tis on't Brass nor Iron, or Stone or stiff Clay that we were made of, but dust which hath no Coherence, and Consistence, but is easily dissipated and scattered with every puff of wind. So is our dusty Tabernacle with every blast of God's displeasure.  
2dly. In regard of Sustentation and support, Psal. 104.14. He bringeth food for them out of the Earth. Things bred there and nourished there feed us. As the Body is framed out of the Earth, so the means whereby it is supported is the Earth. Meat and Drink, and such like accommodations, continue and repair this House from day to day.  
3dly. In its dissolution it is resolved to Earth again, Gen. 3.19. Dust thou art, and to dust shalt thou return; and Eccles. 12.7. then shalt the dust return to the Earth as it was. That is, be resolved into the matter out of which it was made, dust in its Composition, and dust in its dissolution. So 'tis said of a Prince, Psal. 146.4. His breath perisheth, and he returneth to his Earth. The greatest Potentate in the world can challenge Kin and Alliance of nothing so much as of the Earth. Oh, then let us long after that estate wherein these Corruptible, Earthly Bodies shall be made Heavenly and Spiritual. The Soul is now ill lodged, it dwelleth in an Earthly House. Surely such a Spiritual being was made for a nobler place; and therefore let us still be looking out for a more Glorious Mansion.  
4thly. The event supposed: Or, what will become of this Earthly Tabernacle-House. That is employed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it will be dissolved, plucked asunder. And then, the dust will be turned to the Earth as it was, and the Spirit to God that gave it. Phil. 1.23. I desire to be dissolved and to be with Christ, saith Paul. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be resolved into his principles. Death is not a destruction of the party that dyeth, but a separating of the Soul from the Body, a flitting from one place to another, a releasing of the Soul from the Captivity of the Body wherein it was enclosed, or a setting it at liberty: It will come to this at length; the band of Conjunction, between these two parts, is very weak. 'Tis but our breath, Isa. 2.22. Cease from man whose breath is in his Nostrils; for wherein is he to be accounted of? His breath is but like a puff of wind passing to and fro, and turned in and out by the Nostrils. Well then, let this move us in the whole Course of our Lives to pass the time of our dwelling here in fear.  
(1.) Let us always be ready to remove hence whensoever God shall call us. Stand with your loins girt, and your lamps burning, Luk. 12.35. But Alas! how little is this regarded in the world? Men live, as if they should never die; and then die, as if they should never live; they live carelessly, and die uncomfortably. Surely thoughts of death should be more familiar with us, who have so many reasons to consider our own frailty, and so many instances to put us in remembrance; but we have eyes to see, but not an heart to see, Deut. 29.2, 3, 4. Most men are loath to quit their Earthly House; the most Common Lessons need special grace to enforce them, Psal. 90.12. So teach us to number our days, that we may apply our hearts unto wisdom. Why should you be mindless, when so many are surprised and snatched to Hell, who as little thought of dying as you do? God is ready to Judge, are you ready to be judged? 1 Pet. 4.5. They shall give an account to him that is ready to Judge the quick and the dead. God's delay is not because he is not ready for the work, but you are not ready: Have you made up all your accounts between God and your Soul, sued out your pardon?  
(2dly.) Let us cease our immoderate care for outward things, which are in themselves of short Continuance, and from which we may be taken we know not how soon, Luk. 12.20. Thou fool this night shall thy Soul be required of thee, and then whose shall these things be which thou hast provided? He was a fool because his barns were full, and his Soul empty: A fool in providing but for half, and the worse part, for a short time, how short he knew not. When Bees swarm and leave the hive, dust cast among them maketh them quiet, and pitch again. Oh remember your dusty Tabernacle.  
(3dly.) Let us endeavour to make sure a state of Continuance; a life that is hidden with Christ in God; a better part that shall never be taken from us, Luk. 10.42. So, Psal. 119.96. I have seen an end of all perfection, but thy Commandment is exceeding broad, no end of it; the Commandment in the effect is not so much subjective as effective.  
(4thly.) Let us forbear any dependence upon man, or fear of man, who cannot long continue to do us either good or evil, Psal. 146 3, 4. Put not your trust in Princes, nor in the Son of man in whom there is no help; his breath goeth forth, he returneth to his Earth, and that very day his thoughts perish. When a bough is stripped off from the stock and root, all the unripe grapes wither and come to nothing, 1 King. 1.21. If we trust or fear any, let us trust and fear God who liveth for ever, Heb. 10.31.  
I come now to the Second Consideration.  
II. That there is a much happier Condition than this world is capable of, even an abiding state of Blessedness which God hath provided for his people. A Building of God, an House not made with hands, etc. (1.) This is called an House (2dly.) And there are divers Epithets to show the eternity of this state. 'Tis described, 1. By the efficient cause, set forth negatively in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a building not made with hands; positively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a building of God. 2dly. The adjunct; Eternal. 3dly. The place where 'tis situated; In the Heavens. There is a state of Eternal Glory and Happiness that remaineth for the people of God. A building of God, an House, etc. Whether by this House is meant the Joys of the Soul in Heaven, or the state of a glorified Body, or both, as making up that complete House which the Saints desire, I will not now dispute.  
1. Let it suffice that the state of Glory is called an House. Heaven is sometimes compared to a Kingdom, for the Glory and Splendour of that estate, and sometimes to a City, for the beauty and regularity of it, and also sometimes to an House, because of our social and familiar converse with God and one another, Joh. 14.2. In my Father's House are many mansions. Heaven is the House of God, wherein he will familiarly converse with his Domestics, and they enjoy a full and clear sight of his Glory, and live in all Happiness, as being ever in the King's Palace, Glorifying and enjoying him, Psal. 84.4. Blessed are they that dwell in thy House, they will be still praising thee, Selah. 'Tis a secure and quiet habitation, beyond the reach of enemies, Psal. 2.3. Tho the Heathen rage, the Kings of the Earth set themselves, and the Rulers take Counsel together against the Lord, and against his anointed, saying, let us break their bands asunder, and cast away their Cords from us: He that sitteth in the Heavens shall laugh, etc. When there was a great Tumult and bustle in the world: Sitting noteth a quiet posture; those Blessed Mansions are never disturbed, and discomposed. In this life the Saints are tossed up and down, but there is a quiet resting place prepared for them, where the Soul reposeth herself with all Spiritual delights after her labour and Travail: Here is our Tent, there our House; our House is where our goods are. In Heaven we enjoy the Treasures which were laid up there before, Rev. 14.13. Luk. 12.33. A Treasure in the Heavens that fadeth not. There is all our comfort. 'Tis a Capacious House, Joh. 14.2. In my Father's House are many Mansions; that will hold all the Children of God who at last shall be gathered together. There is abundance of Room in Heaven. 'Tis not carnally to be conceived, as if Heaven were to be divided into so many cells: But to note that many shall be admitted into that Blessed rest, through the Love of God, and the merits of Christ. Oh! Let us oftener think of this Blessed House! Here we have but a Tent, the Body is often afflicted: And after that dissolved, torn, and taken down: But then, an House that we shall never change where we shall live sweetly and securely, without trouble of enemies.  
2dly. This House is described, (1.) By the efficient cause; expressed negatively and positively. 1. Negatively, the false cause is removed▪ an House not made with hands. Not built by man of Terrestrial and Feculent Matter, not contrived with man's art and care or skill; things made by man, are not comparable to things made by God: For, as the workman is, so is the work: Man being a finite Creature, limited and confined, his work cannot be absolute, as God's is; the Holy places made by Bezaleel and Aboliah had their Glory, but they were nothing comparable to the Holy places not made with hands, Heb. 9.24. Those were figures: These are true. Whatever God doth, it is done in a more Glorious manner; he discovereth his Magnificence in the work. 2dly. The true cause is assigned; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Building of God. So 'tis called, Rom. 5.2. We rejoice in hope of the Glory of God. God raised this House out of the greatest wisdom and highest love: An House to show the Riches, and Glory, and Honour, of him that made it. So where Heaven is compared to a City, 'tis said, Heb. 11.10. He looked for a City which had Foundations, whose builder and maker is God. He is the Builder or Architect that doth frame, and devise it according to model, and he is the workman that did set it together; man hath no hand in this at all, God contrived it, and prepared it. 'Tis so far above the Art and Power of man, that only God could make it. God is not only the principal, but sole efficient of it▪ (2dly.) By the adjunct; 'tis an eternal House. All other Houses moulder to dust; cernimus exemplis oppida posse mori; all other buildings are infirm, and movable, obnoxious to change, decay, and ruin; experience doth sufficiently prove this by the ruin of so many Castles, Palaces, Cities, and Kingdoms, which have flourished in great Splendour, Power and Strength, yet now lie in the dust, and do not appear. But this City hath Foundations, Heb. 11.10. Nothing can be firm, that is not firmly fixed, upon an unmoveable Ground: But this hath Foundations, the unchangeable Law of God, and the everlasting merits of Christ. (3dly.) The place where 'tis situated; In the Heavens. The place where God doth manifest himself in a more glorious manner, than here upon earth, which is a Common Inn for Sons and Bastards, a Receptacle for Sinners and Saints; yea for man and beast, where God showeth his bounty to all his Creatures: A valley of tears: where is the place of our Trial and exercise. But this is the place of our recompense, there God will manifest himself in the greatest latitude that the Creature is capable of: we shall have a place agreeable to our state, and a state agreeable to the place. The paviment is very Glorious: The Starry Heaven, we cannot look upon it, without wonder and astonishment. Adam's happiness was in an Earthly Paradise, but ours is in Heaven, Eph. 1.3. We have such a Glorious place, and Glorious company. That happy Region of the Blessed which is properly called the Heavenly Jerusalem, doth as much excel all other Countries in height, amplitude and beauty, as the Inhabitants excel the Inhabitants of other Countries in wisdom, nobleness and grace. For sublimity. The Stars seem to be like so many spangles for the distance. 'Tis above all Mountains, Elements, Sun, Moon and Stars. So far is it distant from the place of vicissitudes and changes. And then for its Breadth, as well as height; some Stars have a body bigger than vast Countries, yea than the whole Earth. Then what is the capacity of Heaven itself! For Beauty. This world, that is a stable for beasts, the place of our exile, the valley of tears, hath a great deal of Beauty: What hath God bestowed then upon Heaven! Oh! When we shall meet with all the Holy ones of God, then how shall we rejoice! And the Innumerable Company of Angels that shall all join in Consort! There is no pride or envy to divide us, or make us Contemn one another, but Love and Charity reigneth, that the good of every one is the good of all, and the good of all the good of every one. There is one Body, one Heart, one Soul, and one God, that is all in all. Whence is it that one Citizen loveth another rather than a stranger, one Brother loveth another rather than another man, that the head loveth the feet of his own Body, rather than the Eyes of another? Namely, that Citizens dwell in one Common City, or they are one Common House, and are of the same stock, members live by conjunction of the same life. What conjunction then, what love between the Blessed, that have one God, one Country, one Palace, one Life? How sweet will this friendship be, where there is no weakness to pervert or corrupt it? After we have gotten through a short life here in the world, this will be our portion: Assoon as we do but step into this House, we bid our everlasting farewell unto all sin and sorrow; and step into it we do assoon as we die, in a moment, in the twinkling of an Eye. But above all, what Joy is in the sight of God 1 Joh. 3 2. We shall be like him for we shall see him as he is. Oh then let us get a Title to it, and be able with clearness to make out our qualification by two witnesses, Conscience, and the Spirit, Rom. 8.16. the Spirit itself, beareth witness with our Spirit that we are the Children of God: As in the mouth of two witnesses every thing is established. God never giveth Heaven but he giveth earnest, 2 Cor. 1.22. Who hath also sealed us, and given us the earnest of the Spirit in our hearts. God never giveth Heaven to any but first he prepareth and fitteth them for it, Col. 1.12. Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the Saints in light. There is some suitableness between the person and the state; therefore what hath God done for you? Or what have you done for. God? You must look to both. Deus coronat dona sua. Never think he will alter those eternal Laws of Justice to save you; you are to do something to take hold of eternal life, 1 Tim. 6.19. Laying up in store for themselves a good Foundation against the time to come, that they may lay hold on eternal life. And then let us look for it, and long for it more, and seek after it with all earnestness. We have an House above, but we are not in it, therefore we should long to be at home in the enjoyment of the House fitted for us. Your whole lives should be a continual motion, and approach toward this Eternal and Glorious estate of rest. Beleivers that look, and long, and groan for Heaven, are of a most noble and divine Spirit. Can a man believe Blessedness to come, and not long to enjoy it? Surely mind and heart will be set awork: A taste will make a man long for more; 'tis but a little while and we shall have full possession. And the reason why we have not full possession sooner, is not because Heaven is not ready for us, but we are not ready for it. And then let us comfort ourselves with these hopes of Blessedness, Heb. 3.6. Whose House are we, if we hold fast the confidence, and the rejoicing of the hope firm unto the end. Oh let us rouse this joy, and still keep it afoot, to encourage our endeavours, Phil. 3.13. To abate our fears, Luk. 13.32. To moderate our sorrows, Heb. 10.34. To allay the fears of death. We do by it but change Houses, and it's not an exchange for the worse, but for the better. Why should we then be so unwilling to it?   

SERMON II.  2 Cor. 5.1. 
For we know that if our earthly House of this Tabernacle were dissolved, we have a building of God, an House not made with hands, Eternal in the Heavens.  
I come now to the Third Consideration.  
III. THat a sure confidence of this happy and Blessed Condition may be had. For 1. Here is a sure right. [We have.] A Christian not only shall have Heaven at last, but he hath it for the present; he is not only sure of it at the close of his days, but now he hath it: He hath not a possession of this upper House, but he hath a full right to it, and is expecting and waiting when God shall call him up thither, and is still preparing for his remove, and ripening for his everlasting estate. The Scripture speaketh this in many other places, Joh. 3.36. He that believeth on the Son, hath everlasting life. So John 5.24. Verily, verily he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into Condemnation, but is passed from death to life. So Joh. 6.54. Whoso eateth my flesh, and drinketh my Blood, hath everlasting life, and I will raise him up at the last day. How hath he it now? He hath it, 1. In Promise. In the promises of the Gospel, when we take hold of the promise, we take hold of the blessing by the root. Therefore believers are said to take hold of eternal life, 1 Tim. 6.12— 19 namely, as they take hold of the promise by which their right is secured to them. As soon as he is converted to God, he is made an heir of eternal life, God hath made a Charter and Grant to him, he hath it upon such terms as he is out of the hazard of perishing. He hath Jus ad rem, though not in re, as a man hath a Title to the estate which he is to possess after the death of another. We have it and hold it by Covenant right, though not by actual possession.  
2. He hath it in Capite. In his Head, Eph. 2.6. He hath raised us up, and made us to sit together in Heavenly places in Jesus Christ. Though our glorification be yet to come yet the Apostle speaketh it all already past when the Father raised and glorified Christ. He hath, it in Christ who is the Fountain, Cause and Pledge of it. He rose again, and entered into Heaven as our Head. Christ seized upon Heaven in our right, and possesseth it in our name, John 14.2. I go to prepare a place for you. Though for the present we lie groaning under pressures and miseries, and though we are not glorified in our persons, yet in Christ our Head we are. The Head is Crowned for all the rest of the members; which showeth an undoubted certainty, a greater certainty than that of a simple prediction and promise, even such a certainty as the giving of a pledge, or the suffering us to take possession in our name of an estate. 3dly. They have it in spe & ●ide, in the sure belief and certain expectation of it, Heb. 11.1. Faith is the substance of things hoped for, the evidence of things not seen. By faith and hope we praeoccupy and fore taste those eternal and excellent delights which God hath prepared for us. The certain expectation in some measure affecteth the heart, as if they were already enjoyed. This hope is not a fancy, like the supposal, or bare imagination of a beggar, what an happy life he might lead, if he were a King, but the expectation of a Prince who is the undoubted Heir of the Crown, and knoweth that one day he shall possess it▪ 4thly. In primitiis, in the first fruits, which are grace and comfort, and begun Communion with Christ, which are both a taste how good, and a pledge how sure, called the earnest, Eph. 1.13. Our present Communion with Christ and delight in him▪ 'tis an Heaven upon Earth, as the sweet odours of Arabia are smelled in the neighbouring Countries.  
2. Here is a certain confidence; [We know.] 'Tis not only we think, or we hope, but, we know. No man calleth that knowledge which is but a conjecture. Therefore a certain knowledge is here understood, a knowledge not built upon probabilities, but certainties; only here will be the question whether this knowledge that I shall be saved or go to Heaven when I die, be the knowledge of faith, or the knowledge of sense? I answ. It is both. The Scripture sometimes expresseth it barely by knowing, sometimes by believing. 1. By knowing, as 1 Joh. 2, 3. We know, that we know him, if we keep his Commandments, and 1 Joh. 3.14. We know that we have passed from death to life, because we love the Brethren. 1 Joh. 413. Hereby we know that we dwell in him, and he in us, because we love the Brethren. In all which places it implieth Spiritual sense; we feel it, we find it to be so, by reflection upon ourselves. Again sometimes our particular happiness, or the grace of God to us is made to be a matter of Faith, Rom. 6.8. If we be dead with Christ, we believe we shall also live with him. So 1 Joh. 4.16. We have known, and believed the Love which God hath to us. Mark, 'tis a thing to be believed, and that with a Divine Faith. Qu. But how can this be, you will say, since I have no Divine Testimony and Revelation for it that I shall be saved? Answ. If I take any thing upon man's Testimony, that is Credulity, if I take it upon God's Testimony, that is Faith. Now I have God's Testimony in the general, that whosoever believeth, shall be saved. And particulars are included in their generals. Look as with that faith, that believeth the Commandments, Psal. 119.66. I believe that it is the will of God that I must not steal, I must not Commit Adultery, dishonour Parents, because God hath said so to all and every one, though not to me by name: So with that faith which I believe promises, I believe they belong to me, though my name be not expressed in Christ's Charter and Deed of grace, if I have the qualification annexed. The qualification I discern by Spiritual sense, the benefit of the promise I expect by faith, even salvation to me; 'tis a matter to be believed upon supposition that I am converted and brought home to God: As in this Syllogism, All the dead shall rise; Peter is dead; ergo: the Conclusion is de fide, it belongeth to faith, though it be not expressly written in Scripture; the first Proposition is evident by faith, the second by sense, and yet the conclusion is de fide. So here, all that heartily come to God by Jesus Christ shall be saved, this is written in Scripture; but I do so, that is evident by Spiritual sense; the Conclusion is de fide, I am bound to believe that I shall be saved: if it be so upon supposition, the Conclusion doth arise from premises, one whereof is in Scripture, the other evident by Spiritual sense: Therefore It is of faith. Only let me give you these cautions. 1. The particular certainty of our eternal Salvation is not equal in certainty and firmness of assent, to that assurance which we have about the Common object of faith the promises of the Gospel: Because some things are believed absolutely and immediately, other things are believed only mediately, and upon supposition as they suit with things believed immediately. The promises of the Gospel are totally and immediately revealed in Scripture. But that I shall be saved in particular dependeth upon an Argument, whereof one part is in Scripture, the other ariseth from reflection upon, and observation of a man's heart and ways; the Conclusion is certain according to the verity of the second Proposition. 'Tis absolutely certain and evident by faith, that whosoever believeth in Christ shall not perish, but have everlasting life. But that I believe in Christ with a saving faith▪ 'tis not so certain, though certain it may be. I have greater assurance that God is faithful and true, then that my heart is upright. Therefore greater assurance of the general truth, that the true believer shall be saved, than I can have of this, that I am a true believer. 2dly. As our assurance of our own interest or particular Salvation is not so strong, as our assurance of the truth of the Gospel: So 'tis not so absolutely necessary. For, firm adherence to Gospel promises with a resolution of obedience is the qualification absolutely necessary to the Pardon of sins, Justification of our persons, or our acceptance with God: But assurance of our own Salvation, though it be comfortable, 'tis not absolutely necessary. The humble and broken heart God will not despise, Psal. 51.17. Many poor Souls that want assurance are tenderly beloved of him, owned by him as heirs of Salvation, and their good works accepted in Jesus Christ, that do only resolvedly adhere to Gospel promises, and seek after God in the way of an humble obedience, yea though they write bitter things against themselves. 3dly. Assurance of the Word is sooner gotten than assurance of our interest; assoon as the Word entereth upon, yea before it can have any thorough efficacy upon our hearts, we receive it as the word of God, or else 'twould not work upon us, 1 Thes. 1.5. & 1 Thes. 2.13. Assurance of our own Salvation is not usually got at once, but by degrees, after we have had some experience of a settled, and habitual devotedness to God, and grace hath been well exercised and approved in manifold duties, trials, and combats, Rev. 2.17. To him that evercometh will I give to eat of the hidden manna; and this establishment of heart will come after conquest, and some experience in afflictions.  
3dly. 'Tis propounded as a common privilege. You, and I, and all the suffering Servants of God, we know. When we prove the possibility of assurance from the experience of the Saints recorded in Scripture; as put case, Job 19.25, 26. I know that my Redeemer liveth, and that I shall see him at the last day, or David, Psal. 23.1. or Paul, 2 Tim. 4.7, 8. From all which instances there ariseth this Argument, That which hath been, may be. The Papists answer, That these were extraordinary cases that they had by special privilege and revelation. But there is no reason for such exemptions. For the Faith of every Believer is as acceptable to God, as the Faith of a Prophet or Apostle, 2 Pet. 1.1. Simon Peter a Servant and an Apostle of Jesus Christ to them that have obtained like precious faith with us, through the righteousness of God, and our Saviour Jesus Christ. The object laid hold upon is the same, Christ's Righteousness; there we are upon equal terms. So Exod. 30.15. The Covenant by which we hold is the same. But chiefly take notice of these three things, 1. They assert their own assurance upon grounds common to all the faithful; as the love of God in Christ, Rom. 8.38. The Righteousness of God, or his veracity in keeping promise, 2 Tim. 4.8. God's Power and All-sufficiency to maintain and uphold them in all Tribulations, 2 Tim. 1.12. They that build upon the same grounds, they may have the same certainty. 2. They speak as taking in Believers together with themselves; to show that 'tis a common case, as here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are always confident. And St. John taketh in others, 1 John 5.19. We know that we are of God, and the whole world lieth in wickedness. So that here is nothing singular challenged or intimated. 3. Whatever was written, was written for our comfort and learning. That we might be encouraged by the grace given to them, to look up to God with the more hope for the same privileges. Paul, who was one of the Instances, saith, That he was set out as a Pattern unto them that should afterwards believe, 1 Tim. 1.17. Though his humiliation were extraordinary, yet he had his comforts in an ordinary way by the Ministry of Ananias. I come now to the fourth Consideration.  
IV. That this sure Confidence of our own right in it, and future possession of it, doth fortify the Soul against all the difficulties, dangers, and pressures of the present life, yea, against Death itself.  
This last Proposition I am now to make good. And First, I shall speak of the sure and certain confidence. Secondly. Of the force and strength of it.  
1. The Confidence is twofold. Of the Thing, and of the Person.  
1. Of the certainty of the thing itself. 2. Of our own right in it, and future possession of it.  
1. Of the Certainty of the thing itself For till that be rooted in the Soul, it will have no predominancy in controlling & commanding the passions & affections. Now of the thing itself, all true Christians have, and should a certain and infallible knowledge, not a may be, not a bare possibility. 'Tis not enough to say its possible there may be an Heaven, and happiness hereafter; But 'tis certain: I know 'tis as true as the Word of God is true, 'tis as true as if I saw it with my eyes, as true as the things which I daily see, Acts 24.14, 15. I believe all things (saith Paul) which are written in the Law and the Prophets; and have hope towards God, which they themselves allow, that there shall be a Resurrection of the Just, and unjust. This is no doubtful thing to a Believer, by the Word of God 'tis more sure, than if there were a message sent from the dead: for if Men do not regard what is in Moses and the Prophets, they would not regard what one saith to them, who cometh from the dead, Luke 16.30, 31. If one should come from Hell in flaming Garments, or from Heaven with all the Brightness and Glory which all the blessed Saints might be thought to appear in; there were not a greater Credibility in these Visions and apparitions, that what is commonly offered in the Scriptures. Why? How cometh the believer to have such a prospect into an unknown world, to be so sure and certain? I answer, Partly the internal grace of God's Spirit, opening the eyes of his mind, to see the truth and worth of things to come, Eph. 1.17, 18. And partly, by the promise of God in his Word confirmed by his oath, and that giveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 6.17, 18. Strong consolation. And the seal of Miracles, Heb. 3.4. And fulfilled prophecies, 2 Pet. 1.19. with 16, 17, 18. The Old Testament foretold the Kingdom of the Messiah, and the previledges thereof long before it came to pass. A transient voice is more easily mistaken, and forgotten than a standing Authentic Record (as Samuel thought Eli spoke, when the Lord first revealed his word unto him) and so offereth a more sure ground for our faith to rest upon, than a voice from Heaven could be. Besides this word of promise beareth God's Image and superscription, as every thing doth which hath past his hand, even to a g●at and pile of grass, and so shineth to us by its own light, if man were not strangely depraved and corrupted by vile affections, 2 Cor. 4.2, 3, 4. By the manifestation of the Truth, commending ourselves to every man's Conscience. For if our Gospel be hid, it is hid to those that are lost, in whom the God of this world hath blinded the minds of them that believe not, lest the light of the Glorious Gospel of Christ, who is the Image of God, should shine unto them. The Truth of its self commandeth its own respect, if men were not strangely perverted and infatuated they would see it; cure the faculty and the object is clear enough, and would evidence itself; As the Sun is seen by its own light. Besides, this offer of pardon and life by Christ, hath been Blessed by God to the conversion of many Souls, in all places, and throughout all succession of Ages, Col. 1.6. The word is come unto you as it is in all the world, and bringeth forth fruit as it doth also in you, since the day ye heard of it and knew the grace of God in Truth. That word which bringeth forth the fruits of an holy life in all those that heard of it, and received it, is the very Truth of God, Joh. 17.17. Sanctify them through thy Truth, thy word is Truth. In the first Age, Christ did swiftly drive on the Chariot of the Gospel; for within a few years after his death in all the parts of the world it obtained its effect, and since it hath held up its head against all encounters of time, and therefore we may safely venture our eternal interests on this bottom, and build upon the promise of eternal life, given us by Christ. Besides, God hath given the Spirit, which is God's earnest, sealing us up to the day of final Redemption, 2 Cor. 1.22. and 2 Cor. 5.5. and Eph. 1.13, 14. Now the Spirit first confirmeth the Scripture, before it confirmeth our particular interest, and its joys being dispensed to the most holy men, in their most sober & severest moods, cannot be a fantastical impression, but doth convince us of the reality and excellency of the unseen Glory. And therefore upon all these grounds a believer is confident. We know, there is a Blessed state reserved in the Heavens for all that believe in Christ and Love God. We do not build upon the promise of a deceitful man, but upon the word of the everliving God; and hence ariseth the strength of our comfort. Our interest is a thing rather supposed than apparently asserted and pleaded in Scripture, and if men did not leap into faith, by the advantage of their Baptism and education, rather than take it up solid and certain evidence, there would not be such ado about it: As fire well kindled, of its self bursts out into a flame: SO if we did believe these things more firmly, our joy would soon be full, 1 Joh. 1.4. These things write we unto you, that your joy may be full. As if the certainty of religion well apprehended would soon make way for Joy; And full Joy.  
2dly The certainty of the person. We know that we have a present right, and shall have a future possession. The certainty of the thing itself dependeth upon the promise of God, who is able to give it. and hath decreed so to do: And to that end hath signified his purpose, and confirmed his promise, by an oath; yet because the promise requireth a qualification, and performance of duty in the person, to whom the promise is made; therefore before we can be certain of our own interest, we must not only perform the duty. and have the qualification, but we must certainly know that we have done that which the promise requireth, and are duly qualified, and then our Title to Heaven is incomparably more sure, than any man's Title to his possessions, and inheritance here upon Earth. Therefore,  
I shall here first show, What are the qualifications of those who shall have this Blessed Estate. Secondly, The several degrees of certainty about our interest. Thirdly, What reasons there are, why we should attend upon this work with all diligence; that we may come to a full confidence.  
1. What are the qualifications of those who shall have this Blessed Estate? 'Tis the most Important Question which we can put to our Souls, Psal. 24. Who shall ascend into the hill of the Lord? And who shall stand in his Holy Place? Who shall be admitted into the place of his special residence? I answer, 1. Sometimes, they are described by their faith in Christ: As Joh. 11.25, 26. He that believeth and liveth in me, though he were dead, yet shall he live, and whosoever liveth and believeth in me, shall never die, or not die for ever, as the word may be rendered: The true believer that so believeth in Christ, that he liveth in him, that is, who hath accepted of God's Covenant, and is become Christ's disciple, observing his strict spiritual laws, and running all hazards for his sake, united to Christ so as to live in him. Bodily death shall not extinguish the life which is begun and maintained by faith in Christ, Joh. 6.40. This is the will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day. This is Gods express will. The poor sinner needeth not doubt of it; if you do see the Son, and believe on him, that is, see him, and know him Spiritually, see him in the light of the Spirit. Heretofore men saw him bodily, and had no benefit. And now many see him in the Common report and Tradition by the light of humane credulity, that have no benefit by him. But those that see him in the Promise have a Right and Title; that see him so, as to see beauty in him, that they can trample upon all things as Dung and Dross, renounce themselves, and all worldly and fleshly lusts, and flee to him as their All-sufficient Saviour, and can venture their Souls in his hand, and give up themselves to keep his Commandments, and abide in his Love. In short; those who so believe in him, as to live in him, and to him. 2dly. They are described to be new Creatures, or the sanctified, Joh. 3.3, 5. Except a man be born again, he cannot see the Kingdom of God. And again, v. 5. Cannot enter into the Kingdom of God. Heaven is the Inheritance of Saints, Col. 1.12. Giving thanks unto the Father, which hath made us meet to be partakers of the Inheritance of the Saints in light. And Acts 26.18— That they may receive Forgiveness of Sin, and Inheritance among them which are Sanctified by Faith, that is in me, Heb. 10.14. By one offering he hath perfected for ever them that are Sanctified. No unclean thing shall enter there. If thou hast the Heavenly Birth, will he deprive thee of thy Birthright to which he himself begot thee of incorruptible seed? 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead. If Holy, he will place thee, among his Holy ones. These are the Terms to which we must unalterably stand. If we be not born again it is but self flattery, that filleth us with vain conceits, like the Madman in Athens, who Challenged all the ships which came into the harbour to be his own. 3dly. They are described, by their Heavenly mind, affections and conversations, Mat. 6.19.20, 21. They who make it their work to lay up treasure in Heaven, have chosen Heaven for their Portion. That seek it in the first place, Matth. 6.33. That groan, long, wait for it. In the verses next the Text, whose conversation is in Heaven, Phil. 3.20. Deus nihil facit frustra. If he hath given thee an Heavenly mind and affections, he will give thee Heaven its self. He would not stir up these desires in vain, set his servants a longing after that, which he never meaneth to give them, or bestow upon them, when there is a suitableness between the person and the state, when our affections are weaned from the world, and set upon Heavenly things. This House is fitted for us, if we are fitted for it, Rom. 9.23. That he might make known the riches of his Glory on the Vessels of Mercy, which he had afore prepared unto Glory. There is a meetness, Col. 1.12. Assoon as we are new born, and do believe in Christ, we have a Right and Title. In short. If your whole lives be a continual motion, and nearer approach towards this state of rest. 4thly. They are described by their fruitfulness in good works, and acts of self denying obedience, Matth. 25.34. 35. etc. 1 Tim. 6.18, 19 That they do good, that they be rich in goodworks; ready to distribute, willing to Communicate, laying up in store for themselves, a good Foundation against the time to come, that they may lay hold on eternal life, 1 Joh. 3.19. Hereby we know that we are of the Truth, and shall assure our Hearts before him. Hereby? By what? If we love not in word and tongue only, but in deed and in Truth: Heaven is esteemed but a fancy to them, that men will venture nothing for the hopes of it. What have you done to show your thankfulness for so great a mercy tendered to you. A Religion that costs nothing, is worth nothing, I am sure it will yield you no comfort and hope: good words are not dear, and a Cold profession costs little or nothing. Do you think Religion lieth only in Hearing Sermons, or a few Cursory Prayers, or drowsy Devotions▪ We should mind those things about which we shall be questioned at the day of Judgement; have you visited, have you clothed, owned the Servants of God, when the Laws frown upon them, comforted them in their distresses? Wherein really have you denied yourselves for the hope of Glory?  
2dly. The several dispositions and persuasions in point of certainty as to their Interest in this state of Blessedness. To some 'tis but a bare possibility. To others there is a probability. A third sort have gotten so far as a Conditional certainty. Others have an actual certainty or firm persuasion of their Interest.  
1. To some the hope of Heaven is but a bare possibility. As to the careless Christian who is yet entangled in his lusts, but God continueth to him the offer of Salvation by Christ. These may be saved if they will accept this offer. 'Tis impossible in the state wherein they are; but their Hearts may be changed by the Lord's grace, Mark. 10.27. With men it is impossible, but not with God, for with God all things are possible. He can make the filthy Heart to become Clean and Holy, the sensual Heart to become Spiritual and Heavenly: There are many bars in the way, but grace can break through and remove them. 'Tis night with them for the present, but we cannot say it will never be day. The possibility removeth prejudices, aggravateth their evil choice, Jonah 2.8. They that observe lying Vanities, forsake their own mercies; they are called their own, because they might have been theirs. By following vain Courses they deprive themselves of happiness which might have been theirs. 'Tis their own by offer. God did not seclude and put them away, but they did seclude and put away themselves: Judge themselves unworthy of Eternal Life, Acts 13.46. And 'tis an encouragement when their Consciences are touched with any remorse; Salvation is yet possible. When there is but a slender possibility, yet use the means, Acts 8.22. Repent and pray, etc. If perhaps, or if it be possible.  
2. To others there is a probability, or a probable hope of Eternal Life. This is more than possible; as when men begin to be serious, or in some measure to mind the things of God, but are Conscious to some notorious defect in their duty, or have not such a soundness of Heart as may warrant their claim to Everlasting Blessedness; almost a Christian; not far from the Kingdom of God: As those that have the Grace of the Second, or Third ground, they receive the Word with joy, but know not what trials may do, they have good sentiments of Religion, but they are choked, or obstructed by voluptuous living, or the cares of this world. Now some such things may befall weak believers, they dare not quit their hopes of Heaven for all the world, though not actually to claim it, or say it is theirs. Now probabilities must encourage us, till we get a greater certainty, for we must not despise the day of small things; This state must not be despised; Christ will not despise smoking flax.  
3dly. A Conditional certainty which is more than probable, or possible; That is, when we set ourselves in good earnest to perform the Conditions required in the promises of the Gospel: And upon the hopes offered to us, deny ourselves, Sacrifice our Interests, heartily exercise ourselves to Godliness. Such a certainty is described, Rom. 2.7. & Rev. 2.10. I am sure to find Salvation, and Eternal Life, if I continue in this way, and by the grace of God I am resolved to continue. Much of the Life, of Christianity lieth in this kind of certainty. I do not doubt of the rewards of Godliness, ex parte Dei; No, I know that the rewards of Godliness are sure and steadfast by his promise; To doubt of that would detract from the Truth, Goodness, and Power, of God: But ex parte nostri; my own qualification is not so positive and clear, that I can determine my own right, but I have support and some comfort in this way. This Conditional hope and certainty is absolutely necessary to all acts of grace.  
4thly. There is an actual certainty, or an assured sense of our qualification, and so of our Interest, which admits of a latitude; it may be not only full, or not full, firm, or not firm, but interrupted or continued. The full hope removeth all doubts and fears, and that which is not full, hath some doubts accompanying it, but the certainty prevaileth, and is more than the doubtings. We should Sail to Heaven with full Sails, and get as much sense of the love of God, and hope of eternal life as possibly we can; an abundant entrance: We should clear up our Right and Title, and be able to say, We know: And I am persuaded, Rom. 8.38. We should come and take possession of the Blessings of the Covenant, and say, all this is mine by the promise of the faithful God. We use to say I know where I am, but I know not where I shall be. A Believer who hath assured his estate before God, knoweth where he shall be, as truly as he knoweth where he is. He knoweth by Faith, that he shall live with God for ever, and what he will do for him to all Eternity in the performance of his Holy Covenant.  
3dly. What reasons there are why we should attend upon this Work.  
1. Because 'tis for our greater comfort, not only to be safe, but to know that we are safe. Some have Salvation belonging to them, but they know it not: As the Child liveth before he knoweth that he liveth. As Jacob said of Bethel, Gen. 28.16. God was in this place, and I knew it not: So it may be said of many Christians, Christ is in them, and they know it not, are not aware of it. Oh how happy they, if they knew their own happiness! What delight would the hope of glory raise in their hearts! How full of tears and despairs was Hagar, when yet there was a Well nigh her, Gen. 21.16. How pensive were the two Disciples going to Emmaus, when yet Christ walked with them, but they knew him not, Luke 24.15, 16, 17. How bitterly did Mary weep at the Sepulchre, when yet Jesus stood by her, John 20.14, 15. So many poor disconsolate Christians apprehend that Christ is at a distance, when as yet they will not, or cannot see him. Therefore though our condition should be safe, 'tis not so comfortable till we get assurance.  
2. This certain confidence of our actual right and future possession cannot be had without diligence. Such a Jewel will never drop into the mouth of the lazy, negligent Soul, 2 Pet. 1.10. 2 Pet. 3.14. Heb. 6.11. If we would have not a groundless, but a rational hope, not a rash and probable, but a firm and certain hope, not a certain only, but a full hope, and this to continue without interruption: We must buckle to it, serve God in good earnest. It will never be gotten and kept with sloth; it may be gotten and kept with diligence. As you neglect your duty, so far the sense and comfortable assurance of your qualification may abate. God's best Children are sometimes remiss, whereupon follow clouds and desertions, to their great discomfort. God in wisdom withdraweth comfort, to quicken them to their Duty. Well then, 'twill not come with a cold wish, or a slight prayer, or an hasty sigh, or a faint and lazy pursuit. Grace needeth to be much exercised, than shall bring peace. Exercised in Duties, John 14.21, 23. Exercised in Afflictions. Those lazy pretenders that never made a business of it, and yet hope to go to Heaven as well as the strictest, they do but deceive themselves with an hope, that will at length leave them ashamed. Foolish presumption costs a man nothing; like a Mushroom that groweth up in a night, or as Jonahs' Gourd; Behold thou didst not labour for it. The less men exercise themselves unto Godliness, the more confident; for exercise would discover their unsoundness. A peace that groweth upon us we know not how, and is better kept by negligence than diligence, is not right.  
3. We should attend upon this work with all diligence, because though we get it not, we shall not labour in vain, the very endeavour will keep us awful and serious, and it may be we shall get Heaven whilst we are clearing up our Title to it. The same things serve to enter into Heaven, that serve to assure us of our interest in it. Fulfil Gods conditions which he hath annexed to the new Covenant, and you may be sure, and the same is necessary to have, as well as to be sure; all the difference is, some make a hard shift to go to Heaven, others enter abundantly, 2 Pet. 1.11. They that make it their business to know they have Eternal life, have this above others, that they go more seriously to work, and do more attend upon it.  
Secondly, The force and virtue of this sure confidence.  
1. 'Tis of great force to support us under the difficulties of Obedience. In the context Paul is discoursing of what supported him, and kept him from fainting under the labours of his Apostolate. 'Twas a toilsome life to go up and down, venturing upon all hazards and uncertainties, and to travel far and near, and all to draw Souls to Christ. A Blessed work in itself! But toilsome to the flesh. But we know, etc. The same holdeth in all other duties of our general and particular Calling. Nothing puts us upon such a willing Industry, and ready, constant Watchfulness, as this, confidence, that after we have gone through a short life here in this world, this everlasting Blessedness will be our Portion, 1 Cor. 9.26. I run, not as one that is uncertain. An assurance of the end sweeteneth the Race, and allayeth all the difficulties of the way. A poor Beast will go home cheerfully. How pleasant is it to know that we shall be with God for ever? When we are assured, that every step sets us nearer Heavenward it will make us mend our pace. Doubtfulness is a Torment to an understanding creature, and blind guesses, and dark Hopes, cannot animate us so much as a cheerful and confident expectation. The more assured our hope, our endeavours the greater, 1 Cor. 15.58. Be ye steadfast, unmovable, always abounding in the work of the Lord, for as much as ye know your labour is not in vain in the Lord.  
2dly. 'Tis of great force to quiet our minds in the midst of all the cares, sorrows, and Crosses of the present world. The Soul, that hath this Anchor, needeth not to be tossed with all those Tempests, and anxieties of mind, which worldly men are subject unto, for whatever uncertainty there may be in their outward Condition, there is a sure estate laid up for them in Heaven, Col. 1.5. & 1 Pet. 1.4— reserved for us in Heaven. There we shall fully enjoy our God, and all things in him: We know it, and are sure of it: A certain durable treasure which is above the reach, of danger, and beyond all possibility of loss.  
3dly. 'Tis of greatforce to enable us to bear the greatest sufferings not only with a quiet, but with a joyful mind. A duty often pressed upon us in Scripture, and a Christian height which we should all aspire unto, and we can hardly attain to it, till we have a confidence of our own Blessedness in another world, for it is this maketh light the greatest sufferings, Rom. 8.18. 2 Cor. 4.17. Heb. 10.34. One that hath the promise of Eternal Life in the hand of his Faith, this Glory and Blessedness in the Eye of his hope, can look through all Tribulations, & see sunshine at the back of the storm: That the Tribulation is working out means to help on and hasten this Glory. He knoweth in himself, hath assured grounds of confidence in his own Soul, that he shall have better things from God than he can lose in the world. That to be persecuted for Righteousness sake is the nearest way to Heaven. He hath the promises to show for the certainty of the thing, and evidences in his heart of his own right and Title.  
4thly. 'Tis of great force to support us against Death itself, which is the King of Terrors. Certainly a Christian should get above the fears of death, and be willing to be dissolved and to be with Christ. Now we shall be so far from desiring to die, that we can hardly venture to die, without assurance of a better estate. Alas how bitter is the thought of death to that Soul, that must be turned out of doors shiftless, and harbourless, and is not provided of an Everlasting Habitation, or a better place to go to. But now get this once certain and then death will not be so terrible, whether it come in a natural or violent way. Natural: When sickness is ready to fret Life asunder, than you are at the Gates of Heaven, waiting every moment when you shall be called in▪ When death shall draw aside the vail, and show you the Blessed Face of God, you are just ready to Step into Immortal pleasures, you do but change Houses when you die, and it is not an exchange for the worse, but for the better; A Cottage for a Palace. Do but step into this House, and you bid an Everlasting Farewell to all sin and sorrow in a moment, in the twinkling of an Eye. Violent: Rom. 8.35.36. The Sword is but the Key to open the Prison Doors, to let out that Soul which hath long desired to be with Christ. Heb. 11.35. Were tortured, not accepting deliverance, that they might obtain a better resurrection, contented to die by the hands of the Tormentor, because they would have God's deliverance, not his.   

SERMON III.  2 Cor. 5.1. 
For we know that if our earthly House of this Tabernacle were dissolved, we have a building of God, an House not made with hands, Eternal in the Heavens.  
Use 1. Is an Exhortation to press you to several Duties: As,  
1. TO Believe the promised Glory.  
Here I shall First show the necessity of this. Secondly, How Faith worketh as to the other World. Thirdly, How we shall rouse up our Faith to a more firm belief of the promised Glory.  
First. The necessity. We had need press this much.  
(1st.) Because eternal life is one of the principal objects of Faith, and the first motive to invite us to hearken after the things of God. The Apostle telleth us, Heb. 11.6. That without Faith it is impossible to please God, for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. He that would have any thing to do with God, must be persuaded of his Being and Bounty. In the choosing of a Religion, we first look after a right object, whom to Worship; and a fit reward, what we may expect from him. For that is the great inducement to make up the match between our hearts and that object. Now God that knoweth the heart of Man, and what wards will fit the lock, doth accordingly deal with us. He propoundeth himself, as the first cause, and highest Being to be reverenced, worshipped, and obeyed by us, so also as the chiefest good to be enjoyed by us in an everlasting state of Blessedness. All the Doctrines of the Christian Faith tend to establish this hope in us, John 20.31. These things are written, that ye might believe, that Jesus is the Christ, the Son of God, and that believing, ye might have eternal life in his name. All that is written in the Gospel, is to establish Faith in Christ, as the Messiah, and that in order to eternal life. The whole sum of the Christian Religion is, That God hath chosen us to Salvation through Sanctification of the Spirit, and belief of the Truth, whereunto he hath called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ, 2 Thess. 2.13, 14. All the parts of Religion harmoniously concur to establish this hope. The whole Covenant of God implieth it. A Covenant is a transaction of God, as the Sovereign with his Subjects, and consists of Precepts and Laws, invested with the Sanction of Promises and threatenings. His Commands all of them imply such an estate. Some express it. All imply it: For they are work propounded to us in order to wages, or a reward to be given, and 'tis not fit we should have wages before our work be over. Some express it, as John 6.27. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, etc. and Mat. 6.19, 20. we are commanded not to lay up Treasures upon Earth, but in Heaven, etc.— And Luke 13.24. Strive to enter in, etc. And if there were no such estate, all these Laws were in vain; and would the wise and faithful God give us Laws in vain, his threatenings would be but a vain Scarecrow, if there were not a world to come, his promises but flatter us with a lie. All the Doctrines concerning Christ point out such an eternal condition to us, whether they concern his Person or Estates: His coming from Heaven the place of Souls, his going thither again, or sitting down on the right hand of God, and then his coming to Judgement. Wherefore was Christ apparelled with our flesh? But that we might be clothed with his glory; if Christ were in the Womb, why not we in Heaven? 'Tis more credible to believe a Creature in Heaven, than a God in the Grave. Therefore he came into the world to purchase a right for us, and he went to Heaven again to plead, prosecute, and apply that right, Rom. 5.10. He is gone thither with the names of the Tribes on his Breast and Shoulders, Heb. 9.12. All the benefits of Christ tend to this. Justification: Our release from the curse, that we may be capable of life, Rom. 5.18. Sanctification, to prepare, fit us for it, and to begin this life in us; for he that hath the Son, hath life, 1 John 5.12. All ordinances. The word, Isa. 55.3. Hear and your Souls shall live. The Supper, Luke 22.20. all Graces. Faith to see it, 1 Pet. 1.9. Receiving the end of your Faith, even the Salvation of your Souls. Love to desire it, hope to wait for it. The comforts of the Spirit to give us a taste of it. So that this is the great object of Faith, and to which all the rest tend.  
(2dly.) The believing of this constituteth a main difference between the Animal and Spiritual life: by which the world of mankind are distinguished. The Animal life, is that which is supported by the comforts and delights of the present world, such as Lands, Honours, Pleasures, Riches, and when these are out of sight, they are at loss, and utterly dismayed. But the Spiritual and Divine life is supported by the comforts and delights of the world to come, by reflecting upon everlasting happiness; and the glory and blessedness we shall enjoy there, as in the verses before the Text, in the close of the former Chapter; when we believe these things, another kind of Spirit cometh upon a man, and hath such a life and strength derived into his heart, that he can bear up with joy and courage, when the outward and Animal life is exposed to the greatest difficulties and decays, because he is a man of another world. And therefore we are said to live by Faith, because we apprehend those great and glorious things which are kept for us in Heaven, 2 Cor. 413, 14. We having the same Spirit of Faith, according as 'tis written, I believed, and therefore have I spoken: We also believe, and therefore speak, knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus, and shall present us with you. Oh 'tis a mighty thing to have a Spirit of Faith; in the lowest condition; such an one can hold up his head, and avouch his hopes. He can own Christ, how dear soever it cost him None are of such a Noble and Divine Spirit as they. Without it a man that wholly loveth the Animal life, is but a wiser sort of Beast. Not only the Sensualist; or the Covetous, but even the Ambitious, who aspire after Crowns and Kingdoms, and great Fame by their Gallantry and Noble Exploits, are but poor base Spirits in comparison of those, in whose Breasts the sparks of this Heavenly fire, do ever burn, and carry them out in the zealous pursuit of the world to come.  
(3dly.) We need press this sound belief of the world to come; Because whatever men pretend, eternal life is little believed in the World. The most part of those men who live in the common light of Christianity, are purblind, and cannot see afar of, or look beyond the Grave. God's own Children have too cold and doubtful thoughts of this estate, not such a lively, clear, and firm persuasion of things to come, but that it needeth to be increased more and more. The Apostle prayeth for the converted Ephesians, That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom, and Revelation, in the knowledge of him; the eyes of your understanding being enlightened; that ye may know what is the hope of his Calling, etc.— Eph. 1.17, 18. That is, more clearly see, and more firmly believe those good things which they should enjoy in Heaven. Alas we are so taken up with trifles and childish toys, that our Faith is very weak about these excellent Blessings.  
The evidences that 'tis little believed, are these.  
1. Because we are far more swayed with the promises of small temporal advantages, than we are with the promise of eternal life. The Blessings we expect in the other world, are far more excellent, and more glorious in their nature, and certain in their duration, yet they have less influence upon us, than poor, paltry, perishing vanities. What should be the reason? I Answ. When a thing of less weight weigheth down a greater, we judge then the balances are not equal. The Soul doubteth of things to come, but readily closeth with things present. Who would prefer a Cottage before a Palace? A Lease for an year before an Inheritance. There is no comparison between the things themselves, but we are not equally persuaded of things to come, and things in hand, and of a present enjoyment. Cyprian bringeth in the Devil vaunting against Christ, ostend tuos tales muner●rios, O Christ, etc.— I had not Heaven to bestow upon them, nor eternal happiness to propound to them, only a little carnal satisfaction in the pleasures of sin, that are but for a season: Yet among all thy Pensioners O Christ, show me one that is so ready to follow thee, as they are to follow me. If we had Faith as Moses had, we would choose rather to suffer affliction with the People of God, than to enjoy the pleasures of sin for a season, Heb. 11.25. But alas, those that believe as Christians, live as Heathens, a little profit, and a little pleasure in the world is enough to sway with them, to run the hazard and forfeiture of all their hopes in the world to come.  
2. Surely men do not believe Heaven, because they are so little affected with it. Affections follow persuasion, Heb. 11.13. Being persuaded of them, embraced them. We would find more considerable stir of joy and thankfulness when we hear of these promises, or read of them, or think of them. If a poor man did understand of some great inheritance bequeathed to him, he would often think of it, rejoice therein, long to go and see it, and take possession of it. There is a promise of Eternal Life left with us in the Gospel, of being Heirs with God, and joint Heirs with Christ; who putteth in for a share, thinketh of it, rejoiceth in the hopes of it? Longeth for it, is earnestly stirred up to put in his claim?  
3dly. Because we do so little labour after it. Negligence is the fruit of unbelief. That's evident: Because when the Holy-Ghost would cure our neglects, it doth not somuch discourse of the worthiness of our hopes as of the certainty of them, Heb. 2.3, 4. And when it would provoke us to diligence, it thinketh it is enough to say the Gospel is no Fable, 2 Pet. 1.5. & 10. with the 16. There is the Argument. For outward advantages, be they certain or uncertain, men will endure great pains. Certain. A man toileth hard all day for a small piece of money, for a shilling or so; do we seek Heaven with a like earnestness, do we serve God instantly day and night, that we may come to the Blessed hope? Certainly if we were more persuaded of it we would think all pains too little, nothing more than needeth: Nay, for uncertain gains, as Merchants, how many hazards do they run, to increase their substance by Traffic? We are not uncertain, as we pretend, why do not we more abound in the work of the Lord? Why do not we seek Heaven in the first place?  
4thly. Because we are contented with so slight assurance as to our Title and Interest. In matters of weight men would be upon sure terms, and labour to bind the bargain as strong as they can by Earnest, by Covenants, by Witnesses. Do we labour to make all so sure and clear as to Heavenly things, to get the earnest of the Spirit, to have certain evidences to show, 2 Pet. 1.10. Heb. 4.1. Let us therefore fear, lest a promise being left us of entering into his rest, any of you should seem to come short of it. We should put it out of all question, as not come short, so not seem to come short, or give any appearance of coming short. Alas! Any fond presumption, or slight hope serveth the turn, or we leave things at six and seven, at a meet hazard. If our belief were more strong, this could not be.  
5thly. The pretended strength of our Faith about the future recompenses, doth in some measure show the weakness of it; And that it is but a slight and overly apprehension. I demonstrate it thus. Most men will pretend, to be able to trust God for their Heavenly Inheritance, and yet cannot trust God for their daily maintenance, they find it difficult to believe in temporals, and yet very easy in Spirituals or Eternals. What should be the reason of this? Heaven, and things to come are greater mercies, and the way of bringing them about is more difficult, and they are not so commonly dispensed by God as temporals are. There lie more natural prejudices against them, when men are serious. what? Can you easily believe that you shall live though you die? Joh. 11.26. That your scattered dust shall be recollected, and raised up into a beautiful and Glorious Body, that a clod of Earth shall shine as the Stars? What! more easily believe this than that God will give you daily bread? The whole Earth is full of his goodness, and God feedeth all his Creatures, openeth his hand and supplieth the desire of every living thing; not a worm but is sustained by his providence; he pardoneth, but a few, saveth but a few, blesseth but a few with Spiritual and Eternal Blessings; And in dispensing them God requireth qualifications. But here is the mistake, bodily wants are more pressing, and Faith about them is put to a present exercise; usually men are careless of their Souls, and content themselves with some general desires of ease, and hopes of Eternal welfare, and therefore is it they say, they find no difficulty in believing Salvation and Eternal Life. Eternal Life is sought in jest, and talked of as a plausible fancy, but worldly things are desired in good earnest. It fareth with them as with Martha. Joh. 11.24. I know that he shall rise again in the resurrection at the last day. Compare, verse 39 Lord, by this time he stinketh, for he hath been dead four days. It is not strange things that are afar off, and about which they have no present exercise, when yet their Faith is weak in the matter of the present trial, though less difficult than that which they profess to believe; Martha can profess to believe the resurrection of all men, yet staggereth at his being raised presently. But 'tis but a pretence, the strength of our Faith about Eternity is not seen in health so much as in sickness, and in a sickness unto death.  
6thly. Because we will venture so little upon our everlasting hopes. Where men have a great expectation, there they will make great adventures, because they know it will turn to a good account. God hath made us many great and precious promises, he hath told us, Give Alms, and ye shall have treasure in Heaven, Luke 12.33. Leave anything for his sake, and you shall have an hundred fold in this World, with Persecutions, and in the World to come eternal life, Mark 10.30. Again, Rom. 8.13. Mortify the deeds of the body, and you shall live. Now when we will not venture any thing upon God's Bond, it is a sign we do not count him a good Paymaster: not an interest, not a lust: you make him a liar in all his promises.  
2dly. How Faith worketh as to the other World. It giveth us a sight; it giveth us a taste.  
1. A sight; For it is described to be, Heb. 11.1 The substance of things hoped for, the evidence of things not seen, it realizeth our hopes, and showeth us the other world as in a glass. As the Devil showed Christ the glory of the world as in a Map and representation: So doth Faith represent the glory of the world to come as in a Map; it giveth us a kind of Pisgah sight, or view of the promised Land. Other men have but a general guess, and tradition about Heaven, talk at the same rate other Christians do, but have not a lively affective sight of it. A Believer hath a sight of it; other an empty notion, he a real prospect. Many hang between believing and unbelieving, neither assent to the truth of the Promise, nor directly deny it. Oh, Could we by Faith lift up the Eye of the Soul, to view those everlasting Mansions! By Faith see Heaven in the promise, we should be other manner of Christians than we are; but most never thought seriously of it, to make their assent more firm and strong. Keep the Eye of Faith clear: The world is a blinding thing, 2 Cor. 4.4.  
2. Faith giveth not only a sight, but a taste. It is a delightful confidence, a strong assent, and therefore they are said to taste the powers of the world to come, Heb. 6. Faith an anticipation of our Blessedness, or a prae-occupation of our everlasting estate. 'Tis such a sight as ravisheth the heart, and filleth it with joy, John 8.56. & Heb. 11.13. These all died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them (hugged the Promises.) And 1 Pet. 1.8. In whom, though now ye see him not, yet believing (that is, believing for eternal life) ye rejoice, with Joy unspeakable, and full of Glory. To others the Promises are as dry chips, and withered flowers, Luke 6.23. Rejoice ye in that day, and leap for joy, for behold your reward is great in Heaven.  
3dly. How shall we rouse up our Faith, and more firmly believe the promised glory.  
Foundation Stones can never be laid with care and exactness enough: None of us believe it so, but we may believe it again with more certainty and assurance of understanding: At least we need to revive it often, as when the Picture waxeth old, we refresh the Colours. The motives of credibility I have given you in former discourses. I shall only now mention its own intrinsic grounds, which have a more direct influence on the confidence of a Believer. A Blessed Estate is very sure to the Heirs of Promise.  
1. Partly as being appointed to them from all eternity, Mat. 25.34. Come ye Blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World. A purpose so long ago thought of, and prepared with such solemnity, and designed to us in Christ, will not easily be broken off, 2 Tim. 1.9, 10. He hath saved us with an Holy Calling, according to his purpose and Grace which was given to us in Christ, before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and brought life and immortality to light in the Gospel. It seemed good to God from everlasting to decree within himself concerning us, to give us eternal life by Christ Jesus, who came to free poor Creatures from Eternal death, and the wrath of God abiding on them, and to make the offer of a glorious estate to them in the world to come, as the fruit of his merit. Here was the first Stone laid towards this eternal building, even the foundation of God which standeth sure.  
2. 'Tis secured to them by the promise of the faithful God, 1 John 2.25. And what needed God to promise what he would not perform? In other parts of Scripture we own God's Authority? Why not in the Promises? The same God which gave the Commands, which you find so powerful on your Consciences, the same God gave the Promises. In all other promises God standeth to his word, and is very faithful and punctual in them: as in those which are of a present accomplishment, in ultimo non deficiet. God hath entered into Covenant with us. A Covenant supposeth both parties engaged; it doth not leave one bound, and another at large. The Precept doth not leave us free, and the Promise maketh God a debtor. Therefore if he hath promised, he will be as good as his word.  
3. The third ground which raiseth this confidence, is the raising and glorifying of Christ, who is entered into Heaven as our Forerunner, Heb. 6.20. & 1 Pet. 1.21. God raised him, and gave him Glory and Honour, that your Faith and Hope might be in God. Heaven is possessed by our Head, and surely in our name, John 14.2. which is a sure pledge that the Members shall be glorified; if our Head be raised, he will not leave his Members under the power of Death: He hath carried our Nature into Heaven, our Flesh thither, and advanced it to the Father's right Hand in Glory, let us follow him, and we shall get thither also. Well now, these are the grounds of Confidence, whereby we know that there is a Blessed estate reserved for us.  
II. Hope for it. Next to a sound belief of such things, there must be an earnest expectation of them. For having a Promise, Hope waiteth for the accomplishment of the thing Promised, and looketh out to see it a coming. There is a twofold Hope; the one necessary to Grace; the other very profitable, but not absolutely necessary to the Life and being of a Christian. The one is the immediate effect of regeneration, 1 Pet. 1.3. The other the fruit of experience, Rom. 5.4. The one dependeth upon the promises of God, which are proposed to men, to beget in them an hope of the greatest good they can expect from God: The other dependeth upon our own qualification. The one is Antecedent to acts of Holiness, the other followeth after it, and resulteth from it.  
1. An Antecedent Hope there must be, before the effect of the holy life can be produced. For since Hope is the principle of all humane endeavours, and actions, 'tis Hope that sets every Man a-work in the world. The Merchant Tradeth in Hope, the Husbandman Ploweth in Hope, the Soldier fighteth in Hope; So 'tis Hope that sets the Christian a-work. The Twelve Tribes serve God instantly day and night, that they may come to the Blessed Hope. Before a Man can engage in the Spiritual life, he must have some Hope, and indeed this Hope dependeth upon the conditional offer of eternal life, according to the terms of the Gospel. This conditional offer is very comfortable to hunger bitten Sinners, who do seriously mind their own happiness. Of this Hope the Apostle speaketh, Heb. 3.6. Whose House are we, if we hold fast the Confidence, and the rejoicing of the Hope firm unto the end. This is the first taste of the pleasures of the world to come.  
2. There is another Hope which cometh after much exercise in Godliness, which requireth a great Diligence, Sobriety, and Watchfulness before we can have it, 1 Pet. 1.13. and Heb. 6.11. We desire that every one of you do show the same diligence to the full assurance of Hope unto the end. The first Hope may be accompanied with some doubts of our Salvation, or the rewards of Godliness, ex parte nostri, as it belongeth to us, not ex parte Dei, as promised by him: For this Hope apprehendeth all there as sure and steadfast, but our own qualification is not so evident. In short, the Conditional Hope is absolutely necessary in all Christians, the latter is very desirable, that we should have an assurance on our part, of the thing Hoped for, but that always cannot be. Now Hope showeth itself both by looking and longing.  
1. Looking. Hope is often described by that act, Judas 21. Looking for the mercy of our Lord Jesus Christ unto eternal life. So Tit. 2.13. Looking for the Blessed Hope: and in many other places; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, stretching out the Head, Rom. 8.19. as Sisera's Mother and her Ladies looked through the Lattice. We should dwell more upon the thoughts of the world to come; and live in the constant expectation of it: The vigour of the Spiritual life is abated, as this act is abated. For when our thoughts of Heaven grow cold, heartless, raw, and unfrequent, we grow remiss in our Duty.  
2. Longing. Can a Man believe Blessedness to come, and not long to enjoy it, have an House above, and not come at it; desiring to be at home? The Saints are groaning, longing for it, Rom. 8.23. 2 Cor. 5.2, 3, 4, 5. Mind and heart are both set a-work by Hope; a Taste will make us long for more.  
III. Prepare and diligently seek after it in the way of Holiness. A Christians life is a continual pursuit, or seeking after eternal happiness, Heb. 12.14. Follow peace with all men, and Holiness, without which no man shall see the Lord, Col. 3.1. If ye be risen with Christ, seek the things which are above, Mat. 6.33. First, Seek, etc.— This is his work and his business. His whole life is a continual motion towards this eternal and glorious estate; every step an approach nearer, Rom. 13.11. and the nearer, the more earnest, quo propius fruimur; as natural motion is the swifter, the nearer the centre. Faith, and Hope set all the wheels a going, I press onward, because of the high Prize of the Calling of God in Christ, Phil. 3.14. still getting more Grace, more fitness. We have no reason to begrudge God's service, when we consider what Wages he giveth. We do but talk of eternal life, not believe it when we do no more in order thereunto. What Labour and hazards do men expose themselves unto for a little of the present world; and surely if men did believe the world to come, our industry, care, and thoughts should be more laid out upon it. A man that spendeth all his time and care in repairing the House he dwelleth in for the present, but speaketh not of another House, nor sendeth any of his furniture thither; will you say such a man hath a mind or thought to remove, that spendeth the strength of his Life and cares on worldly things? Surely he doth not believe a Blessed Eternity. We work as we do believe, if indeed we are persuaded of such an estate, why do we no more prepare for it.  
IV. Clear up your own Interest. We know we have. And henceforth there is laid up for me, etc. 2 Tim. 4.8. There are many necessary duties, which can hardly be done without a sense of your Interest; Therefore you should not be satisfied in the want of it: As to rejoice in the Lord always, to bear the afflictions of the present Life, not only with a quiet, but with a joyful mind, which the Scripture often presseth; now who can rejoice in afflictions, who is not persuaded they work for Eternal good? They are bitter to sense, nature and grace teach us to have a feeling of our Interests, and to be affected with God's providence, when we maketh a breach upon us. The afflictions cannot be improved, if we have not some sense of them. But now not to be broken with difficulties and Crosses, yea to rejoice in them, surely that requireth some Interest in better things. If God will whip us forward that we may mend our pace towards Heaven, the Christian seeth that he hath no cause to complain. None of these things move me, saith Holy Paul, Acts 20 th' 29. so I may Finish my Course with Joy. Another duty is to Love the appearing of Jesus Christ, 2 Tim. 4.8. Who can long for this appearance, but those that are assured of welcome at his coming, to whom he cometh as a Redeemer, and not as a Judge. They say, even so, come Lord Jesus, come quickly. Another duty is to desire to be dissolved, to get above the fears of death. How can they desire to be dissolved who have not made sure of another place to go to? Well then, you must give all diligence to clear up your own Interest.  
V. Improve it to the vanquishing of Temptations.  
1. Those which arise from the delights of sense, or the pleasures, honours and profits of the world. The proper notion of a Christian is that of a stranger and pilgrim, and the duty of strangers and pilgrims is to abstain from fleshly lusts, 1 Pet. 2.11. And the force and strength of it ariseth from our confidence in the promises, Heb. 11.13. The great use of Faith is to teach us to reject those ●orbid and bewitching pleasures, which would withdraw us from looking after those pleasures which are at God's right hand for evermore; Those deceitful riches which would beguile us of the better, and enduring substance, those slippery and vanishing Honours, which would bereave us of the Glory, from whence we shall never be degraded: To beget, an holy weanedness and moderation in us to all these things.  
Use. 2. 2dly. To comfort and support us under all the afflictions and sorrows of the present Life, of what nature soever they be. 1. Against all fears, Luk. 12.32. We must look for hardships here in the world, but all will be made up when we get home to God; therefore bear up with a generous confidence. 2dly. When pained in sickness, and full of the restless weariness of the flesh; Consider— I shall shortly be in Heaven, and there Everlastingly at ease, Psal. 73.26. My flesh, and my heart faileth, but God is the strength of my Heart, and my portion for ever. 3dly. Against Imprisonment, when shut up in a straight, nasty Room— Oh! What a comfort is it to consider, I shall be with Christ; In my Father's House, are many Mansions, Joh. 14.2. 4thly▪ against loss of fading Riches, Heb. 10.34. That took joyfully, the spoiling of your goods, knowing in yourselves that ye have in Heaven a better, and an enduring substance. My solid estate lieth elsewhere, out of the reach of Thiefs and Flames. 5thly. Against loss of Love and respect from men. If we shall Everlastingly enjoy the Love of God, nothing should trouble us, Rom. 8.37, 38. Nay at length we shall meet all the Holy ones of God, Heb. 11.13. and shall all join in comfort there. There is no pride or envy to divide us, or to make us contemn one another, but Love and Charity reigneth so, that the good of every one is the good of all, and the good of all the good of every one. They all make up one Body, and have one heart, and one Soul, and one God, who is all in all. 6thly. Against Persecution, Matth. 5.11, 12. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice and be exceeding Glad, for great is your reward in Heaven: For so persecuted they the Prophets, which were before you. And 1 Thes. 1.6.7— Having received the word in much affliction, with joy of the Holy-Ghost. 7thly. Against exile. When cast out of Cities, Towns, driven from House, and home consider we shall abide with Christ for ever. 8thly. Against Death of friends 1. Thes. 4.14. to the 18. He concludeth, Wherefore comfort one another with these words. They are not genuine comforts of Christianity which are not fetched from the world to come. 9thly. Against sin. 'Tis our trouble here, it must be mortified. There it will be nullified; Our Inheritance is incorruptible, and undefiled, and fadeth not away, 1 Pet. 1.4. Our carnality will be for ever gone, our Temptations will be over. There is no Serpent in the upper Paradise. 10thly. Against spiritual wants. There all desires will be accomplished, our expectations fully satisfied, and the Soul filled up with all the fullness of God. And Lastly, Against Death, which is the last enemy. This Christ hath conquered, and will conquer for you, 1 Cor. 15.56, 57 The sting of Death is sin, and the strength of sin is the Law: But thanks be to God which giveth us the victory through our Lord Jesus Christ. Death is yours, 1 Cor. 3.22. All things are yours, whether Paul, or Apollo's, or Cephas, or the World, or Life, or Death, or things present, or things to come, all are yours; And ye are Christ's, and Christ is Gods.   

SERMON IU.  2 Cor. 5.2. 
For in this we groan earnestly, desiring to be Clothed upon with our House which is from Heaven.  
IN the former verse, the Apostle had asserted his confidence of a Blessed Estate, both in his own name, and the name of other Believers. Now he speaketh of his readiness to enter into it, or his desire of getting out of this Life, that he might enjoy this Immortality and Blessedness. For in this we groan. In this. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the mean time.  
In the words observe.  
1. The greatness of the affection, here mentioned. Expressed by the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we groan; by which he meaneth not the groans which come from sorrow, but from desire and hope. 2dly. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not desiring only, but earnestly desiring.  
2dly. The object, or thing affected. To be clothed upon with our House which is from Heaven. Where our Glory and Blessedness is set forth by a double Metaphor, an House, and a Garment. Men do not cloth themselves with Houses, but this is such an House as is so fitted for us, and we for it, as apparel is for the Body. Well then, the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily▪ Life is subject unto. As in an House we are sheltered and defended from the injuries of wind and weather. And then 'tis compared to an upper garment, to hide our blemishes and imperfections. Because the Apostle useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some have thought the Apostles meaning to be, That he would have that Life clothed upon this Life as the Tunick upon the Vest; That he would not put off the Body or die at all, but go to Heaven by that sudden change spoken of, 1 Cor. 15.51, 52. & 1 Thes. 4.17. Indeed many of the expressions of the Context seem to look that way. But I shall adjourn the debate, till I come to open the Third and Fourth verses.  
Doct. Those that sincerely believe and wait for a Blessed Immortality, do also groan for it, and earnestly desire it.  
The reasons of this groaning are,  
1. Because of the pressures and miseries of the present Life. Being burdened we groan, verse 4 We are pressed under an heavy weight, burdened both with sin and misery, and both set us a groaning very sorely. 1. With sin. To a waking Conscience, and a gracious Heart, this is one of the greatest burdens that can be felt; see that, Rom. 7.24. Oh wretched man that I am, who shall deliver me from the body of this Death. If any had cause to complain of his afflictions, Paul much more: He was Whipped, Imprisoned, Stoned, in Perils by Land, and by Sea, but afflictions did not sit so close to him as sins. The body of death was his greatest burden, and therefore did he long for deliverance. A Beast will leave the place, where he findeth neither food, nor rest. 'Tis not the bare trouble of the world which sets the Saints a groaning, but indwelling corruption, which may be cast down, but is not cast out. This grieveth them, they are sinning, whilst others are pleasing God, serving him with weakness, and manifold defects, whilst others are serving him without spot and blemish. They see clearly what we see darkly, and as in a glass, and adhere to God perfectly, whilst we are distracted with sensual and worldly affections, and many incident fears and cares. They are enjoying and praising God, while we are mourning under sin, and such an heap of remaining infirmities. Surely 'tis weariness of sinning which maketh the Saint's groan. As light and love increaseth, sin groweth a greater burden to us: they cannot get rid of this cursed Inmate, and therefore are longing for a change. A gracious heart seeth this is the greatest evil, and therefore would fain get rid of it, not only of the guilt and power, but of the very being of it, which will never be, till this Tabernacle be dissolved. Then sin shall gasp its last, because death removeth from us this sinful flesh, and admits into the sight of God. And therefore the Saints are groaning and longing for the parting day, when by putting off flesh, they shall put off sin, and come and dwell with God. 2. They are also burdened with miseries, and these are not the only causes, yet they are a cause of the Saints groaning. For they have not devested themselves of the feelings of nature, nor grown senseless as Stocks and Stones. The Apostle telleth us, Rom. 8.20, 21. That the whole Creation groaneth, because 'tis put under misery and vanity. 'Tis a groaning world, and Gods Children bear a part in the Consort, because they live here in a valley of Tears and Snares; Blessed be God that there are any hopes mingled with our Tears: therefore they groan, and desire earnestly. Few and evil are the days of the years of my Pilgrimage, said holy Jacob, Gen. 47.7. Our days are evil, and 'tis well they are but few: That in this Shipwreck of man's felicity, we can see banks, and shores, and a landing place, where we may be safe. Here all our days are Sorrow, and our Travel grief, but there is our repose. There are many things to wean a Christian from the present life. Manifold temptations from Satan, grievous Persecutions from the world, and sharp afflictions from God himself. All these may be ranked under the head of miseries. 1. Manifold temptations from Satan, who seeketh all advantages either to dissuade us from serving God; or distract us in it, 1 Pet. 5.8, 9 All these things are accomplished in our Brethren which are in the flesh. They are all acquainted with a busy Tempter, who seeketh to ensnare their Souls, and this is one of a Christians burdens, that in this world, which is Satan's walk and Circuit, they meet with so many snares laid for them. 2. Bitter and grievous Persecutions, which sometimes make them weary of their lives; hard Task masters that trouble them, 2 Thes. 1.6, 7. To you that are troubled, rest with us; but before the rest cometh, they groan and long. 3. Sharp afflictions from God himself. God is jealous of our hearts, because we are not watchful over them, we are apt to take up with an earthly happiness, and to root here, and look no farther; whilst we have all our comforts about us▪ our hearts say, 'tis best being here, but God awakeneth us our of our drowsy fits: Arise, depart hence, this is not your rest, Micah 2.10. We are so pleased with our entertainment by the way▪ that we forget home. God is fain to embitter our worldly portion, that we may think of a remove to some better place and state, where all Tears shall be wiped from our eyes. We would sleep here, and rest here, if we did not sometimes meet with thorns in our Bed.  
2dly. The next Reason of our groaning is our having had a taste of better things, Rom. 8.23. We that have within ourselves the first fruits of the Spirit, groan within ourselves, waiting for the Adoption, the Redemption of our Bodies. A Christian here is unsatisfied, he waiteth for a better and surer state of Bliss and Immortality. The first fruits show us what the Harvest will be, and the taste what the Feast will prove.  
1. This Union and Communion with Christ is not perfect. We are one Spirit by being joined to the Lord: but yet many things hinder this Union from being full: we have but a glimpse of Christ, as he showeth himself through the lattice: But there we shall see him with open Face. Here sometimes he affords, sometimes he withdraws his presence. But there ever with the Lord, and the Lord with us: Here we get a little from him in an Ordinance, and that little is as much as we can hold, but there he is all in all, and we are filled up with the fullness of God. Christ in us now is the hope of glory, but Christ in us then is the fruition of glory, Col. 1.27. Here we enjoy him in part, and by Faith, there we shall enjoy him to the full: This mighty Sea is penned up, and floweth now by so narrow a Channel, that it cannot diffuse its self; but his interest is not crowded up, there is full room for Christ in the Soul.  
2. Our Holiness is not perfect, and therefore we groan and long for more. There is much corruption left, the new nature is called the Seed of God, 1 John 1.9. and the immortal Seed, 1 Pet. 1.23. look, as a little Seed will work through the dry clods, that it may grow up unto its perfect estate, so doth this Seed of God work towards its final perfection: A Christian is not satisfied with such imperfect degrees of conformity to God, and slender tastes of his love; he must have more: Grace tendeth to the place whence it cometh, as a spark of Fire tendeth to the Element of fire, and they groan and long for the time of perfection.  
3. His comforts are not perfect. The Joys of the Spirit are unspeakable things, but at his right hand there is fullness, pleasures for evermore, Psal. 16.11. These the Soul longeth for; therefore though they are thankful for a refreshing by the way, yet they groan, as longing to be at home; the Spirit now is a Well springing up, but it wasteth its self in an Ocean of Glory, John 4 14. Look what difference there is between the Spring's head, and the out-fall of a River into the Sea, so between our comforts now and hereafter.  
3dly. The excellency of this estate requireth it, that we should groan after, and earnestly desire it. If it be not worth your desires, it is little worth. When happiness is provided for you, will not you send a groan after it. 'Tis great ingratitude and folly. That when Christ hath procured a state of Blessedness for us at a very dear rate, we should value it no more. He procured it by a life of labour, and sorrow, and the pangs of a bitter, cursed Death, and when all is done, we little regard it. Surely if we choose this for our happiness, we shall be longing and looking for it: No man would fly from his own happiness. Where a man's Portion is, there not only his mind will be, but his heart will be, Mat. 6.21. If you prise it, you will sigh and groan after it; our chief good is that we can least want: you will be waiting, as at Heaven Gates, expecting when God will let you in. Surely something else satisfieth you, are contented to be here always, if you do not send your desires thither, before you can get thither. The Apostle saith, I desire to be dissolved, and to be with Christ, which is much more better, Phil. 1.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If you count it better to be there than elsewhere, your Souls will begroaning to be there, and longing to be there. For we are always longing for that which is better, chiefly best of all. There is the best estate, the best work, the best company, all is better. But if you do not think it so, though it be best in itself, yet if not best to you, you will not long for it; but if you count it best, is it so difficult to bring you earnestly to desire it?  
4thly. The three Theological Graces imply it. Faith, Hope, and Love. Therefore we must seek, and earnestly desire it. These Graces, 1 Cor. 13.13. Faith, Hope, and Charity, & 1 Thes. 5.8.  
1. Faith. They that believe that there is another sort of life infinitely more desirable than that which we now enjoy, will find their affections stirred towards it, for sound persuasion showeth its self in answerable affections, Heb. 11.13. If we did believe, that when this earthly Clay House is dissolved, there were a building not made with hands, eternal in the Heavens, we would groan earnestly, desiring to be clothed upon with that House. For a Christian, while out of Heaven, is out of his proper place. Looking for, and hasting unto the coming of the day of God, are joined together, 2. Pet. 3.12. The one word implieth Faith, and the other desire; surely men do not believe eternal Blessedness, who are coldly affected towards it. For an estate so Blessed, if it were sound believed, it would be earnestly desired.  
2. Love. They that love Christ, will long to be with him, Phil. 1.23. I desire to be dissolved, and to be with Christ, etc. That Christ is there, is the great motive to draw our hearts thither, Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. love desireth the nearest union with the party loved. Is Jesus Christ the beloved of our Souls? Are we espoused to him, as to one Husband, 2 Cor. 11.2. do we desire to meet him, and delight in his Presence, in his Ordinances here? Surely then we would desire to be with him hereafter; for love doth always desire the nearest conjunction, the fullest fruition, and the closest communion. The absence of our best Friend would be troublesome to us, therefore we would groan, and desire earnestly to be there where he is, to behold his Glory. How can we love him, when we are so contentedly pleased to be long from him.  
3dly. Hope. That is a desirous expectation, made up of looking and longing, and showing its self in Hearty groans after, as well as delightful foretastes of the Blessedness expected, what you hope for will be all your desire; This estate is a good absent, possible, but difficult to be obtained; as 'tis good it is the object of Love, as absent and future of desire, as possible we look for it, as desirable we groan after it; well therefore, hope hath a great influence upon these affectionate breathe after Heaven and happiness, when joined with earnest expectation, Phil. 1.20.  
5thly. The Holy Ghost, stirreth up in us these groans, or a fervent desire, partly by revealing the object in such a lively manner as it cannot otherwise be seen, Eph. 1.17, 18. 1 Cor. 2.22. Partly by his secret influences, as he stirreth up holy Ardours in Prayer, Rom. 8.25, 26. Inutterable groans after happiness. He that imprinteth the firm persuasion doth also imprint the desires of these things in our Hearts.  
6thly. All the Ordinances of the Gospel serve to awaken these desires and longings in us, and to raise up our affections towards Heavenly things. The word is our Charter for Heaven, or God's Testament, wherein such rich Legacies are bequeathed to us, that every time read it, or hear it, or meditate upon it, we may get a step higher, and advance nearer Heaven; The promises of the Word tend to this, 2 Pet. 5.4. So do the Precepts to put us in the way everlasting, Psal. 119.96. All Gods Commandments have an Eternal influence. So for Prayer in company, or alone, 'tis but to raise and act those Heavenly desires: There we groan and long in the Lord's Supper, for New wine in our Father's Kingdom: To put an Heavenly relish upon our Hearts. All is done in formality and with Hippocras if it doth not promote these ends.  
7thly. These desires are necessary, because of their effect. If we do not desire, we will not labour and suffer trouble, and reproach, and persecution: What maketh the Christian so Industrious? So patient, so self denying, so watchful? Only because he breatheth after Heaven with so much earnestness. Desires are the vigorous bent of the Soul, that bear us out in all difficulties. The Soul leaneth that way its desires carry it. If they be weak and feeble, they are controlled with every lust, abated upon every difficulty; the desire of the other world beareth us out in the midst of the Temptations of this world: otherwise a man is soon put out of the humour, brought under the power of present things. Whatever it is that gets your heart, that will command you. Foolish and hurtful lusts drown and sink you into a base Spirit, 1 Tim 6.9. that all the Counsel, that can be used will not reclaim you. But if you be groaning, and longing for, and desiring the happiness of another world, you have a victory over Temptations, you have overcome the world, for you regard it then only as your passage; you cannot settle here.  
8thly. The state of the present world, doth set the Saints groaning and longing for this House from Heaven. For this world is vexatious, the pleasures of it are mere dreams, and shadows, and the miseries of it are real and many, and grievous, Gal. 1.4. To deliver us from this present evil world. The present world is certainly an evil world; take the best part of the world, the state of the Church, here it is quite different from what it will be hereafter. Now God's Children are pilgrims, and can hardly get leave to pass thorough, as Israel could not get leave to go thorough Edom; at other times enemies come forth to stop them in the very wilderness: Sometimes the Church is like a Ship in the hands of foolish guides, that know not the right art of steerage, at other times spotted with the Calumnies of adversaries, or the stains and scandals of its own Children; sometimes rend and torn by sad Divisions, every party impaling and enclosing the Common Salvation within their own bounds, unchristianing▪ and unchurching all the rest, and the name of Christians challenged to themselves, and denied to others, and like a ball of contention carried away by that party that can rustle down others who stand in their way: Though with all this disadvantage 'tis better to dwell in the Courts of the Lord than in the Ten●s of wickedness; Yet surely a tender Spirit that mindeth Zions welfare will groan under these disorders, and long to come at that great Council of Souls, who with perfect Harmony are lauding and praising of God for evermore: That innumerable company of Spirits made perfect, Heb. 12.23. That general Assembly, gathered together out of several Countries into one Body, and one place, who live together sweetly, and serve God without weakness, weariness and imperfection.  
obj. But how can Christians groan and long for their Heavenly state, since there is no passage to it, but by Death, and 'tis unnatural to desire our own Death?  
Answ. 1. They do not simply desire Death for its self, but as a means to enjoy these better things. So Phil. 1.23. I desire to be dissolved, and to be with Chris. 'Tis not our duty to Love Death, as Death. No; so 'tis an evil that we must patiently bear, because of the good which is beyond it. But it is our Duty to Love God, and to long after Communion with him, and to be perfected in holiness. Had it not been an evil, naturally to be dreaded, and avoided, Christ would never have prayed against it.  
2dly. Upon these terms Death is sweetened to them. They readily submit to it as the nature of it is changed; And by Christ's Death it's made their friend, a passage to an endless Life, 1 Cor. 3.22. Rom. 8.38. Death shall not separate from but make way for their full enjoyment of the Love of God in Christ Jesus.  
2d. Obj. But must all sincere Christians, thus groan, and long? Many are so far from groaning and longing to depose this Tabernacle. That they groan at the least thought of the dissolution of it. Some there are that can venture to die, but very few that can desire to die.  
Answ. 1. Somewhat of this there must be in all that believe, they all groan in this Tabernacle, and desire to be dissolved. Paul speaketh in his own name and the name of all, who are like minded with himself; for no man is unwilling to be happy and attain his end. How is it an happiness, if it be not to be desired, and groaned after? How will you vanquish Temptations, if you cannot lay down Life and all at Christ's feet, so you may have the Heavenly Inheritance? How can you labour for that which you do not earnestly desire and groan after? How can you make good your entire surrender of yourself in the Covenant of being and doing, what God will have you to do and be? Of living to God and dying to God, Rom. 14.7, 8. at least submit to die, and to be ready when God shall call you.  
2dly. Much of what is here expressed, may belong to an Heroical degree of grace not vouchsafed to all Christians, All cannot attain to this measure and height. But yet still we must be growing up to this frame of heart. Here are marks to aim at, marks to try by. The marks to aim at are propounded for our imitation, the other are proofs of our sincerity; We are every day to grow up more & more, into such an Heavenly Spirit, & to humble ourselves, that after so long a profession of the name of Christ we come short. We should take occasions thence to provoke ourselves to get the same dispositions and affections which Gods eminent Servants have.  
3d. Obj. But this wishing and longing for Death seemeth to have somewhat of sin in it? Men in a passion, and when disappointed in the world, seem to be weary of their lives. We have instances in Scripture; The murmuring of the Israelites in the wilderness; Would to God we had died in Egypt, etc.  
Answ. 1. There is a difference between Velleity and a Volition: Serious desires, and passionate expressions. In a pet or passion we wish for many things, which really we desire not, and are loath God should take us at our words. Now the Saints desire to be dissolved, and to enjoy another state, is quite another thing.  
2dly. There is a difference in the grounds and reasons of both these desires. As, 1. You ought not to wish for Death in a passion and pet, and fit of discontent, as Jonah. 4.3. Therefore now I beseech thee, take my Life from me, for 'tis better for me to die than live. 'Tis an impatient wish, since he could not get his will. Death is the Ordinary refuge of embittered Spirits, and the back door which we seek to get out at, through impatience, weariness of Life, pride and contest with providence; nothing will please then bus Death, to be rid of all these troubles in a passion, & pet when you have not something which you would have. 'Tis mere pride, that swelleth the Heart with discontent, wishing ourselves, out of that Condition God hath put us into. Now thus the Saints do not desire Death, because they cannot have their full of worldly enjoyments, or meet with many Crosses and disappointments here. These are carnal grounds. 2dly. Deep sorrow, or some sharp affliction, or difficulty that we meet with in our callings, as Elijah, 1 King. 19.4. requested for himself that he might die. 3dly. From peevish, doting Love, as David. 2 Sam. 48.33. O Absalon, my Son, my Son, my Son, would to God I had died for thee! But Affirmatively what are the grounds of the Saints regular groaning and desires. 1. An Heart dead to the world, and weaned from the pleasures, honours and profits thereof, and firmly fixed upon Heavenly things. As in the Text, this better House; longing for the time, when our Souls shall be freed from sin, and enlarged for the perfect Love of God, our Bodies Fashioned like unto Christ's Glorious Body, Phil. 3.20, 21. When we shall live with Angels, and glorified Saints, when we shall see Christ as he is, and be like him, and behold God face to face: These things draw forth their desires. 2dly. Some competent assurance of the Love of God in Christ: We that know we have an House Eternal in the Heavens; we groan. 3dly. Love to Christ, Phil. 1.23. A panting after a nearer union, and more intimate fellowship with him. Love cannot endure the absence of the beloved. They would be filled up with the feeling of his Love, and abound with Love to him again, and delight themselves in his immediate presence.  
3dly. There is a difference in the manner. 'Tis with resignation, and submission to Gods, will, Phil. 1.24. Nevertheless to abide in the flesh is more needful for you; as long as God hath service for them to do. For we must not seek our own contentment in dying, or living, but absolutely submit to the will of God. Well then, these desires and groans after happiness, are quite different from the passionate wishes that drop from us sometimes. They that give way to them do not desire Death as a release from sin, nor as a Chariot to convey us to the place, where we would be with God for ever: But out of some present imagined and real bitterness. They fly to Heaven as their retreat, or reserve for the present.  
1. Use is Information.  
1. It shows us what an argument we have, that there is a better estate provided for us hereafter. Because the people of God are groaning, and earnestly desiring, as unsatisfied with their present Condition. We are now like fish in a Pail, or small Vessel of water, which will only keep us alive, we would fain be in the Ocean; surely then there is an happiness provided for us in the other World: How doth this prove it? 1. The disposition and instinct of nature towards happiness in general, yea eternal happiness, is an argument, much more the desires of the Saints. All men would be happy, Man's Soul is a Chaos of desires, like a sponge it's thirsty, and seeketh to fill its self, Psal. 4.6. There be many that say, Who will show us any good? Yea an Eternal happiness. They grope about after God, Acts 17.26. as the Blind Sodomites, about Lot's Door. The Soul of man cannot be satisfied here, our sore still runneth upon us. This, being the constant▪ universal disposition of nature, showeth there is such a thing as Eternal good, for natural desires are not frustrate, nature doth nothing in vain. 2dly. Now as these are increased, and are more earnest, directed to a more certain scope, to Holy Men it doth more confirm it. For holiness was never designed for our Torment. The more Holy any are, the more they long. These desires are of Gods own planting, raised up in them by his Spirit, and therefore will not be disappointed.  
2dly. It informs us, how far they are from the Spirit of sincere Christians who are content to live here always: Will not part with their earthly portion: Their Hearts are set upon satisfying the vile lusts of the Body: They are not as yet weaned Children, but hang upon the world's dug; have no desire of that great happiness and Glory which God hath provided in the other world. Such as men's natures are, such will their desires be. Most men are at home in this world, pitch their Tents here, desire no other portion than they have in hand; there is a suitableness between the world and them: As Fishes desire to be in the water, and Fowls in the Air, so they are the Children of this world, and their Hearts cleave to present things, Psal. 17.14.  
2. Use. To exhort us to rouse up our languid and cold affections. That they may be more earnestly carried out after Heavenly things, and with greater fervency seek after them. 1. Consider how clear these things are to the eye of faith. In the promise you may see enough to awaken the most dead Heart. The hope is set before thee, Heb. 6.18. If we had eyes to see it. So 'tis said of Christ, Heb. 12.2. Who for the joy set before him. The promise sets it in our view, that we may eye it much, and often look upon it, and press earnestly towards it; sense cannot discover it, but in the Scripture there is a clear representation and firm promise; if we had more lively apprehensions, and certain expectations, we would more long after it. 2dly. The miseries and troubles of the present world are matters of sense. Sense cannot discover what should draw our desires, yet sense can discover what should drive them from the world; enough to set us a groaning in a way of sorrow, if not a groaning and desiring in a way of hope. The misery of the present state is no matter of faith, we need not Scripture to tell us, that we are burdened and pained, and conflict with sundry Trials. Oh draw off thy Heart more and more. 3dly. Rouse up you your Love. Can you Love Christ and not long to be with him, Col. 3.2, 3. Set your affections on things above, not on things, on the Earth: for you are deed, and your Life is hid with Christ in God: If Christ be in Heaven and your Life there, should not your Love be there?   

SERMON V.  2 Cor. 5.3. 
If so be, that being Clothed we shall not be found naked.  
THe Apostle here limiteth the Privilege of the certainty of putting on Heavenly Glory, which is not Common to all men, but only belongeth to the faithful. He limiteth also the desire of that happy estate which he had produced as an evidence of the certainty of it, to the same faithful ones, who departing out of this Life, to an immortal, Eternal estate, are not found naked, that is, destitute of that true covering, wherewith our filthy nakedness is Covered. We groan and desire earnestly. If so be, etc. There are several senses given of these words. I shall only take notice of Two that seem to offer themselves with equal probability; the First is built upon the special notion of that word [to be Clothed upon,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used in the former verse. I Know not, or I am ignorant of the mind of God in this thing, whether we shall be found Clothed with our Bodies, or naked, that is, stripped of our Bodies at the Lords coming: As if it had respect to that mystery spoken of, 1 Thes. 4.17. That we that are alive, or remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air; And to be for ever with the Lord. And 1 Cor. 15.51. Behold I show you a mystery, we shall not all sleep, but we shall all be changed. 2dly. The other sense giveth us the reason why he and all the saints groaned or longed to be Clothed upon, because they were prepared or made ready, because they were found Clothed with the Righteousness and Holiness of Christ in the day of their transmigration, whereas others who are naked and destitute of this Righteousness of Christ cannot, and are not to expect this Glory.  
I shall give my reasons why, though both be probable, I prefer this latter sense.  
1. 'Tis not every probable to imagine, that the Apostle should conceive that possibly they might survive till the coming of Christ, or that his Gospel Kingdom should be of so short Continuance as that they should see the end of it, especially when he had so zealously cautioned them against that mistake that the Day of Christ was at hand. 2 Thes. 3.2.  
2dly. In the first verse he supposeth a dissolution of the Earthly House of this Tabernacle, where he compareth the weak and mortal estate of the bodily Life to a Tabernacle or Tent, which men in their Travel easily set up, and at their departure take down again, or let fall of its own accord. And that the Glorious estate which he expected should ensue after this Tabernacle was taken down or dissolved, and he proveth his certain Knowledge of this, because he and all the Saints groaned: Even all those were Clothed and not Naked.  
3dly. What he expected and groaned for▪ he showeth in the 8 th' verse. We are confident and willing rather to be absent from the Body▪ and present with the Lord. Therefore Paul doth not suppose, that he should live in the Body, till Christ should come to change his Body, without having need to put it off.  
4thly. The commodiousness of the other sense, and suitableness of it to other Scriptures, where nakedness and clothing is used Metaphorically, and with respect to our final estate of Glory, or being found of Christ in the day of our transmigration: That holiness is the true wedding Garment, Matth. 22. That the graces of the Spirit are Garments of Salvation, and Christ's Righteousness represented by a robe, is evident, by Isa. 61.10. And many other Scriptures: That we put on Christ, that the Church is Clothed with the Sun, Rev. 12.1. is a thing so evident, that it needeth not to be insisted on. And that in this estate we must be found of Christ at his coming to the general Judgement, or to us in particular, is evident by many Scriptures, Rev. 16.15. Behold I come as a Thief, Blessed is he that watcheth, and keepeth his Garments, lest he walk naked and they see his shame. A Christian is Clothed with Christ and his Righteousness, which is a covering, which is not too short. He is Clothed also with the graces of the Spirit, which are both ornamentum and munimentum. Our Ornament and Armour of defence. 'Tis our Ornament as leaves are a beautiful vesture to the Apples, as clothes are to the Body, Col. 3.12. Put on therefore as the Elect of God, Holy and Beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, etc. Munimentum, Armour, Rom. 13.12. The night is far spent, the day is at hand, let us therefore cast of the works of darkness, and let us put on the Armour of light. Christ doth array us, non ad pompam, sed ad pugnam, not to set us off with a vain show, but to furnish and secure us for the Spiritual warfare. Well then, the words agree. There are some peculiar difficulties in the 4th verse. But we shall handle them in their own place.  
Doct. That none can groan and long for Heaven, but those who are not found naked, but Clothed with a Gospel Righteousness.  
The Apostle limiteth it to them. In this point I shall handle three things.  

1. What is a Gospel Righteousness.  
2. That this carrieth the notion of a Garment to cover our nakedness and shame.  
3. Why none but they can groan and earnestly desire to be Clothed upon with the House which is from Heaven.   
1. What is a Gospel Righteousness. 'Tis Christ's reconciling and renewing grace, with new obedience resulting from both; Or, Justification, Sanctification, and New Obedience.  
1. Justification is requisite to Eternal Life: Therefore called Justification unto Life, Rom. 5.18. Tit. 3.7. Being Justified by his grace, we are made Heirs according to the hope of Eternal Life; and this is also represented by Clothing. The taking away of sin is the taking away our filthy Garments, or the covering of our nakedness: And the applying the Righteousness of Christ, 'tis as the investing of us with change of Raiment, Zech. 3.4. Take away the filthy Garments from him, and unto him he said, I have caused thine iniquity to pass from thee, and I will cloth thee with change of Raiment: Christ taketh away our sin by pardon, and withal adorneth the sinner with his Righteousness, and with holiness in the sight of God. There is no getting the Blessing but in the Garment of our Elder Brother.  
2dly. Sanctification is requisite in order to Glory. For without holiness no man shall see God, Heb. 12.14. And this is the Ornament wherein the inward man of the Heart is decked, and adorned, that it may be comely in the sight of God, 1 Pet. 3.4. As we cover the nakedness of our Bodies from the sight of men, so we must cover the nakedness of our Souls in the sight of God. Now thought it be hidden from man, yet it is not hidden from the Lord: We must see that he find us not in our nakedness, neither destitute of grace, nor of the Righteousness of Christ. Well then, it is not enough to look after the Righteousness of Justification, but of Sanctification. The one is founded on the Blood of Christ; the other is wrought in us by the Spirit of Christ, 1 Cor. 6.11. And the application of Christ's Blood and the gift of the Spirit, are inseparably conjoined, both in the dispensation of God, and the desire of a poor, anxious Soul, 1 Joh. 1.9. The one doth away the guilt of sin as it rendereth us obnoxious to God's just wrath; and the other the filthiness and power of sin, as it tainteth our faculties and actions, and rendereth us unacceptable and unserviceable to God. Christ came to restore us to the favour of God, and to restore his Image in our Hearts, that the plaster might be as broad as the sore. If Christ should free us only from the guilt of Sin, he would perform but half our cares, he would provide for our impunity, but not for our holiness, and serviceableness to God. Our misery lay in our sinfulness as well as our liableness to wrath. Therefore Christ came to change our natures, as well as to reconcile our persons to God.  
3dly. New Obedience or Sanctification, acted as well as infused, is a part of those Garments of Salvation wherewith we are Clothed. For the Gospel saith, 1 Joh. 3.7. He that doth Righteousness, is Righteous; That is, declareth that he is Righteous in Christ's Righteousness, and Sanctified by his Spirit. And that this Godly and Righteous Life is necessary to the expectation of Glory and Blessedness, appeareth by that, 2 Pet. 3.11. What manner of persons ought we to be in all Holy conversation and Godliness. Let Conscience speak when it reflecteth upon this, how meet it is that we should Glorify God in the duties of holiness, if we would be glorified with him, and that we should Glorify him in all the points of obedience, and not in one only. For he saith, in all Holy Conversation and Godliness in the outward carriage, and secret practice, in Common affairs, and duties of immediate worship, in Adversity, Prosperity; grace exercised, and discovered in the lives of God's people, is a part of these Garments wherewith our nakedness is covered, Psal. 132.9. Let thy Priests be Clothed with Righteousness.  
2dly. This carrieth the notion of a Garment to cover our nakedness and shame.  
1. Sin and shame came in together, and there is no man born Clothed, but starknaked, and hath nothing wherewith to cover his shame before God. Adam's nakedness was an Emblem of it, Gen. 3.11. I was afraid because I was naked, and I bid myself: We must not only look to the outward nakedness, but the inward: Adam was naked before, and knew that he was so. But till they had sinned they were not ashamed, Gen. 2.25. our Bodies were Gods own handy work, and Apparel in Innocency was but as a Cloud to the Sun. Therefore while our first parents were apparelled with the Robe of Innocency they felt no shame; all things were honest, and comely, and Glorious enough without a covering, both in the sight of God, and themselves, no cause of shame, either before God or betwixt themselves: But when divested and stripped of this Spiritual apparel, than Adam was ashamed, hid himself from God, and till they be Clothed, neither he, nor his Posterity can come into his presence with any comfort: Another Emblem of this we have in Aaron's stripping the Israelites of their Jewels and Ornaments, Exod. 32.25. When Moses saw that the peole were naked, for Aaron had made them naked, to their shame, among their enemies. It is not meant barely of Aaron's stripping them of their Jewels and Ornaments, that was but a type of their nakedness and deformity, which was uncovered before God; what, should Moses kill the Israelites, because Aaron had taken away their Jewels? And what great matter of disgrace was it among the enemies; That the Sons and Daughters of Israel should want earrings? But the meaning is, Aaron had cast them out of God's protection, who was offended and provoked by their sin? Another suitable expression is, Hosea 2, 3. I will set thee naked, as in the day wherein thou wast born. 'Tis not meant that God would take away their apparel, but deprive them of his Spiritual favours, leave them as he found them at their first birth, and then how miserable were they? Well then, in its self 'tis shameful, and maketh us odious and abominable to God: To fly from him, to shun his presence, as Adam when he sinned found himself naked, and ran away from God to the Bushes, Gen. 3.7. So all naturally lie before God, as deformed sinners, have naked and loathsome Souls; though the Body should be clad with gorgeous Robes.  
2dly. We being naked, our great business is to get a Garment wherewith to cover our nakedness, that our shame may not appear, Rev. 2.17, 18. Thou art poor and blind, and miserable, and naked: I Counsel thee to buy of me white Raiment, that thou mayest be Clothed. Our business is to be traffiquing with Christ about Garments of Salvation, how to get our sins covered with such a covering as will hide them from the sight of God: This is our business if we would not have God dreadful, but amiable. Adam when he found himself naked was looking out for a covering: But he could find out nothing but a few fig leaves till the Lord made him Coats of Skins (possibly of those beasts which were offered in sacrifice) for the news of the seed of the woman, or the first tidings of the Messiah, who should come to redeem the world, was then immediately made known to him, and Sacrifice appointed to signify and prefigure it.  
3dly. There are no Garments of Salvation to be had but from Christ alone; no way else found out to cover our nakedness. Therefore we are said to put on Christ, Gal. 3.27. & Rom. 13.11. Put on the Lord Jesus. So that then we are not found naked, but Clothed with Christ, who alone can cover our loathsome, nakedness, and render us acceptable to God. As Hester had Garments out of the King's Wardrobe; so the Church hath granted unto her by the King's gift and allowance, fine Linen, which is the Righteousness of the Saints, Rev. 19.8. Whatever the Instruments be, yet Christ saith, I will give thee change of Raiment, Zech. 2.4. Alas our own Righteousness is as filthy rags, and will never cover our nakedness; our best Robes need to be washed in the Lamb's Blood, or there is no appearing before God with any comfort and confidence.  
3dly. Why none but they can groan, and desire earnestly to be Clothed upon, with the House which is from Heaven.  
1. None but they are in a state, or have a right to enjoy it, the change of an earthly estate into an Heavenly one, requireth first as a necessary foregoing Condition, that we should be in this world Clothed with Christ's Righteousness, and regenerated, and sanctified by his Spirit, and Glorify God by new obedience: For Corruption cannot inherit incorruption, and none but new Creatures shall inherit the new Jerusalem: And good works are the way to the Crown, etc.— Well then, none but they are got ready, and so are in a Conditon desirously to expect this Glory. The Soul being Conscious to its self of having this true qualification doth more comfortably expect, and desire, and groan for immortality: 'Tis but a small part of lost mankind who shall enjoy this Blessedness, for the flock to whom the Father will give the Kingdom is but a little flock: And these are such as are Justified, and Sanctified: They that are destitute of Righteousness cannot look God in the Face, much less desire his presence. Surely a man must be born again before he can enter into the Kingdom of God, Joh 3.3, 5.  
2dly. None have a right temper of heart to incline them to it, but those that are Clothed. A man is ashamed to be seen in his nakedness, especially before his Superiors; but being Clothed cometh forth with confidence: So here guilt and sin breed a shyness of God, but pardon and sanctification give an Holy boldness, Joh. 2.28. And now little Children abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming. So 1 Joh 4.17. That we may have boldness at the day of Judgement, because as he is, so are we in the world. Be justified, be Sanctified, and walk as Christ walked; and why should you be afraid to appear in his presence! Whereas, others are ashamed to be seen by him. Shame is properly a fear of a rebuke; a reproof from the Judge of the world is the greatest rebuke of all. Now what maketh the Saints so bold, and allayeth their fear and shame, since they are Conscious to themselves of many infirmities? Answ. Their nakedness is covered, they have white raiment cast upon them, that all their defects and infirmities are hidden. More particularly,  
1. That which is the matter and cause of fear and shame is removed. That which makes a man afraid is guilt and sin, which sometimes is represented under the notion of filthiness, and sometimes of nakedness. Now this filthiness is washed away by the Blood of Christ; This nakedness is covered by the Righteousness of Christ. They have put on Christ and are invested with his Righteousness, Rom. 8.1.  
2dly. The ground of our boldness is laid; so that we may have a comfortable expectation of Everlasting Blessedness.  
1. The Justified and Sanctified, are at peace with God, Rom. 5.1. Being Justified by Faith we have peace with God, through our Lord-Jesus Christ. And for Sanctification, Gal. 6.16. And as man as walk according to this Rule, peace be on them, and mercy, and upon the Israel of God. Our great business is to be found of God, at peace, in a state of amity at the last day, 2 Pet. 3.14. Since ye look for such things, be the diligent, that may be found of him in peace, and without spot and blame. The great end of all diligence is to be found of him in peace, and there is no way to be so, but to be without spot and blame; without spot, relateth to the Soul, without blame to the Conversation. The great business then wherein a Christian is to be exercised, is in the getting off our sinful spots, and in putting off our filthy Garments, that we may be Clothed with change of Raiment. Certainly much sweet peace and quietness is found in their Spirits, who make it their serious work to have the guilt of sin washed away by the application of the Blood of Jesus, and their filthy natures changed by the power of his Spirit. On the Contrary, others lie under much unquietness and bitter anxiety, who are still under the burden of unpardoned guilt, and unrenewed nature: These are not at peace with God.  
2dly. They have a Conscience witnessing of their sincerity, though they have many failings: And the Testimony of Conscience giveth great boldness and confidence, 2 Cor. 1.12. 1 Joh. 3.21. & 1 Joh. 3.19. Hereby we know that we are of the truth, and shall assure our hearts before him. Conscience is privy to their constant, uniform, self denying obedience, and this Testimony is of greatest stead to them at the last, Isa. 38.3 Remember Lord how I have walked before thee in truth, and with a perfect Heart. He dareth appeal in a dying hour for his sincerity and care to please him. A good or a bad Conscience is the beginning of Heaven, or Hell. The checks of an accusing Conscience are the first bitings of the worm that never dyeth: And the approbation of a sincere Conscience a preface of the Joy of the Blessed.  
3dly. They know it shall go well with them in that day. There are two causes of fear and shame; knowing for certain that it shall go ill with us; or not knowing it shall go well with us. Now they that are under any of these Conditions cannot groan, cannot desire a change of state. Did you ever know a guilty malefactor long for the Judge's appearance, and send to him to hasten his coming? Indeed those who are confident it shall go well with them, they desire the Assizes, and are weary of lying in prison, and long to be delivered. Now those that are absolved from guilt, and have sin weakened in their Hearts, they know it shall go well with them in the other world: Partly by the promise of God, who hath assured the Justified and the Sanctified, of an Heavenly Inheritance. That's the drift of the whole Gospel. For to this end Christ died, that he might first reconcile them to God, and then present them holy, and unblameable, and irreproveable in his sight, Col. 1.21. First sanctify, and cleanse them, from the stain and guilt of sin, and then present them to himself: Cloth them with the fine Linen which is the Righteousness of the saints, Eph. 5.26, 27. The Justified and Sanctified may draw near to God in Heavenly Glory. Partly by the earnest of the Spirit in their Hearts, Eph. 1.13. 14. & 2 Cor. 1.21, 22. Sealing up to them their own Interest to the promise or their right to the Heavenly Inheritance, and that in due time they shall possess it.  
Use Is to press us to get ready, and to be Clothed, that we may with comfort expect, and long for the day of our translation. The first motive is in the word [found] 'Tis often used with respect to the day of Judgement. Found naked. And in 2 Pet. 3.14. & Matth. 24 46. Blessed is that Servant, whom when his Lord cometh, he shall find so doing, 'tis a Blessed thing for a servant, to be found at his work. So Phil. 3.9. That I may be found in him, not having my own Righteousness; which alludeth to the day of our general or particular doom. Now this word implieth three things. 1. That there will be an exact search and scrutiny after every one of us. Wrath maketh inquisition for sinners, and every man will be found out, naked, or Clothed. There is no hiding in the throng of mankind. In a particular Judgement, God said he would search Jerusalem with Candles, Zeph. 1.12. Drag sinners out of their lurking holes: Much more in the general Judgement, we shall be found. 2dly. The word [found] intimateth a surprise. God may break in upon us sooner than we are aware of; as usually he cometh to the greatest part of mankind unthought of, unexpected, 2 Pet. 3.10. The day of the Lord will come as a Thief in the night. They do not look for such a day, or not prepare for it, but are found by it. 3dly. We remain in the state wherein we are found. They that are found naked, at their Death, shall remain naked to all Eternity. There is no change of Condition in the other world; as Death leaveth us, Judgement findeth us; Luke 2.14. On earth peace. Now you may be reconciled to God, you may agree with your Adversary quickly, while you are yet in the way. But in the other world, Men are in Termino, in their final Condition. Well then, gather up this first motive; escape the knowledge of God you cannot; You will be found to be what you are, Naked, or Clothed: And you may be sought after and found sooner than you are aware. And when Christ hath found you in an unprepared Condition, what will you do? How will your naked trembling Soul dread to depart out of the Body into an unknown world! Secondly, My next motive shall be from the words Naked and Clothed. Other qualifications than Christ's renewing and reconciling grace will not serve the turn. 'Tis sin which rendereth us odious to God. 'Tis sin that keepeth us out of Heaven, 'tis sin that makes us uncomfortable in ourselves, and hinders our own Joy and peace. The Condition of one that is yet in his sins, is represented by nakedness upon a Twofold Reason. Because it rendereth us loathsome to God, and ashamed of ourselves. Well then, will you be naked, remain in your natural deformity, how then can you appear before the bar of your Judge, or look God, in the face, with any confidence? Joseph washed himself and changed his garments, when he was to appear before Pharaoh: And is there not a greater reverence due to God? Oh! Therefore since you are blind, and miserable, and naked, get Clothing. That is, get the spots of sin washed off by the frequent application of the Blood of Christ; your polluted natures changed by the Spirit of Christ. This is the Clothing which must render you acceptable to God, and will make you comfortable in yourselves, so that you will not shun his presence, but desire it. 'Tis said of the Spouse, Psal. 45.14, 15. Her Clothing is of wrought Gold, she shall be brought unto the King in raiment of needle work, and then with gladness and rejoicing shall she be brought into the King's Palace. The more we get rid of sin, and are beautified with holiness, the more amiable and lovely in his Eyes. And because of likeness and suitableness, the more we delight to come to him; yea the more we shall long to be admitted, not only to present Communion, but to constant habitation with him; and when we are brought into the presence of God, 'twill be a welcome day to us at the death of every particular Saint, or at the day of our Lords second coming, when we shall have no imperfection, spot or wrinkle, or want of any thing which may perfect our Glory. Then we shall put on immortality and incorruption, and this Body of flesh shall be like to Christ's Glorious Body, and then there will be great rejoicing! Oh then see that you be Clothed.  
What must we do, That we may not be found naked, but Clothed?  
1. We must humbly seek Reconciliation with God by Christ, when the Prodigal came & humbled himself to his Father, presently, Luke 15.22. Bring ●orth the best Robe, & put it on him; Then his nakedness is covered with the Robe of Christ's Righteousness, and the poor penitent believer is received into God's Family, and enjoys all the Privileges thereof, and in time shall be admitted into his immediate presence. Now this seeking Reconciliation with God is not a thing to be once done at our first acquaintance with him, and no more; no, but you must be daily renewing and keeping afoot this friendship by Godly sorrow for sin, and a lively Faith in the Mediator. Repentance and Faith must be still reneewed, that all breaches between God and us may be prevented.  
2dly. Every day, we must labour more to deck and adorn the Soul with the graces of God's Spirit. For these make us lovely in the Eyes of God, Eph. 4.24. Put on the new man which after God is created in Righteousness and true holiness. When the Soul is clothed and adorned with these Spiritual qualities of Righteousness and Holiness then 'tis like God, these are Ornaments and Garments which never fade and wax old. The Lord delighteth in his own Image in us.  
3dly. That we should Honour God in the world by an Holy Conversation. His people that are reconciled to him, God will not take them into his immediate presence by and by (as Absolom 2 Sam. 14.24. The King said, let him turn to his own House, and let him not see my face,) etc. That his people, may be exercised and tried, that hope may set them a longing, and that God may have Glory from the Heirs of Heaven, here on Earth in their Conversation, Matth. 5.16. Let your light so shine before men, that they may see your good works, and Glorify your Father which is in Heaven.   

SERMON VI.  2 Cor. 5.4. 
For we that are in this Tabernacle do groan, being burdened, not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of Life.  
IN these words the Apostle still persists in explaining the nature of that groaning, and desiring, after the Heavenly estate which is in the Saints, by declaring the reasons and ends of it. They do not desire simply Death itself, which is a fruit of sin; but that happy change; not altogether out of a wearisomeness of this Life, but out of a sense of a better. In the words observe. 1. The time when we groan. For we that are in this Tabernacle groan. 2dly. The occasion of groaning. Being burdened. 3dly. The end of groaning; Expressed, 1. Negatively, not that we would be unclothed. 2. Positively▪ Expressed, 1. Metaphorically. But clothed upon. 2dly. Literally. That mortality might be swallowed up of Life.  
Let me explain these Clauses.  
1. The time when we groan. We that are in this Tabernacle; that is, while we are in these Bodies of Clay.  
2dly. The occasion. Being burdened; scil. with sin and afflictions. We have many pressures upon us, which are very grievous, and give us a great weariness.  
3dly. The end. 1. Negatively expressed. Not for that we would be unclothed. Those who interpret the Apostle, to speak of the change of the living at Christ's coming, say the meaning is, We would not at all put off the Body, as others do at Death. But this conceit I have already disproved. The words therefore may have a threefold sense. 1. With respect to the ground of this desire; not that we would part with the Body out of impatience. There is a double groaning; one of Nature, another of Grace. 1. Of Nature, out of a bare sense of present miseries. 2dly. Another of Grace, out of a confidence and earnest desire of Eternal Life, which the Spirit kindleth in us. And so the sense will be; As weary as we are, yet we are not so weary, as if for afflictions sake, we would part with the Body wherein we may be serviceable to Christ, and enjoy something of him. No; this groaning arises not so much from a weariness of Life natural, as from the hope of a better Life. For therefore he saith, though they were burdened and grieved in the Body, yet they did not desire to be unclothed of the Body. 2dly. The manner. They did not simply desire to be unclothed, but only in some respect, that they might be clothed upon with a better Life. 'Tis natural to all living Creatures to desire the Continuance of that being which they have. No man ever yet hated his own flesh. Therefore the Saints do not simply desire to be unclothed, but do as all men do, naturally eat Death. But the natural horror of Death is in a good measure overcome, by the confidence of a better estate, and therefore desire not to be unclothed, but to be clothed upon, as we would put off an old torn Garment for a new and a better. 3dly. They did not desire to part with these Bodies, so as to part with them finally; as if they were altogether uncapable of this immortality. The Soul loveth the Body, and would not part with the Body, but upon necessity, and that for a while only; but being corruptible, they would not lose the substance, but the corruptibility. There is another sort of Body, and another sort of Life, infinitely more desirable than this; an Eternal immutable State of Life: This we pant, desire, and groan after, and from this we would not have the Body excluded (i. e.) we would not wholly and everlastingly be deprived of the Body which now we bear about with us. And so the state of the case lieth thus: If we lived in an House which were our own, where the Walls are decayed, and the Roof ready to drop down upon our Heads, we would desire to remove and depart for a while, but would not lose the ground and the materials, but have it built up into a better frame. So, not another Body, but we would have it otherwise.  
2dly. Positively. So 'tis doubly expressed, 1. Metaphorically. 2dly. Literally.  
1. Metaphorically. And so those that interpret the words of those which remain at Christ's coming, think the expression favoureth their opinion. Because it is not said clothed, but clothed upon, keeping the Body still without being divested of it. But the compound word is not always Emphatical, and signifieth no more than the simple verb, 1 Cor. 15.53. Then this corruptible shall put on incorruption, and this mortal must put on immortality, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are the same putting on, or being clothed upon: well then, we desire to be clothed upon: What is that? With Heavenly Glory. 1. In Soul, presently after Death; the very getting into Heaven, and the Glory wherewith we shall be encompassed there, is a clothing upon. Quos circumfusum vest it pro tegmine lumen. 2dly. In Body, when it shall be restored to us at the last day, and likened to Christ's Glorious Body, Phil. 3.21.  
2. Literally expressed. That mortality might be swallowed up of Life. The Patrons of the former disallowed opinion, here challenge again the phrase as full for them, as if the meaning were, that that which is mortal should be swallowed up of Life, without the pain or necessity of Death. But the true meaning is that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our mortal, that the mortality wherewith the Body is now burdened, and remaineth on it in the grave, may be wholly taken away, by the Blessed Immortality which Christ shall then bestow upon us; when he shall raise us up at the last day, our mortality must be gone; for Flesh and Blood cannot inherit the Kingdom of God, nor corruption inherit incorruption, 1 Cor. 15.50. That which is corruptible in our nature must perish, but the Body must not perish. Well then, that which the Saints desire, is that their Animal and Corporeal Life may be changed into an Heavenly and Everlasting. And we do not groan, that we may want the Body, but that the mortality of it may be done away, that it may be freed from that corruption, and mortality, to which it is now subject, the substance still remaining.  
I shall a little insist on these Propositions.  

1. That whilst we live in this Earthly and Mortal Body, we are burdened, with an Heavy Load of Sin and Afflictions.  
2dly. That the Saints being burdened, do in an Holy manner groan, and long for a better estate.  
3dly. That in that better estate, Mortality is swallowed up of Life.  
4thly. That in that Life we shall be clothed again with our Bodies in due time, and our Bodies with Everlasting Glory.   
1. The first Proposition is liable to sense, there needeth no Bible, or Scripture to tell us, that our present state is afflicted, and filled with sorrows: our flesh feeleth it, and we know to our grief, that here is little else but disquiet and vexation; and daily sad experience informeth us of the indwelling of sin, and the frequent outbreakings of it. To prove this were to light a Candle to day light, and to waste your time impertinently. But I shall do two things. 1. Show you why afflictions and sins are such an Heavy Burden to the Children of God. 2dly. How foolish and stupid we are, that we do so little mind and improve this. 1. Why affliction is a burden. 1. Afflictions are so, partly, because the Children of God have not yet divested themselves of the Interests and concernments of Flesh and Blood: They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of like passions with others: They love their natural comforts as others do, and Humane Nature is the same thing in them that it is in others, Job 6.12. Is my strength the strength of Stones, or is my flesh Brass. They are made of Flesh and Blood, as well as others, and feel pain as well as others. Grace doth not destroy the feelings of Nature: Jesus Christ as Man had his fears, and tears, and strong cries, Heb. 5.7. He felt his Burden, and said, My Soul is heavy unto death, Matth. 26.38. And therefore we cannot expect they should be in an utter Dedolency, feel pain and trouble and forbear complaining; partly too, because Grace intendreth the heart, and maketh them in some sort more sensible of afflictions, than others are, because they look upon them as coming from God, and the fruit of sin; and they dare not slight any of God's corrective Dispensations. There are two Extremes; slighting, and fainting, Heb. 12.5. Affliction cannot be improved if we have not a sense of it, to show so much reverence to God as to tremble at his Anger, Numb. 12.14. When he cros●eth and disappointeth us, it must not be slightly passed over. When the Windows of Heaven were opened from above, and the Fountains of the Deep broken open from below, than the Flood was increased, Gen. 7.11. So when nature and grace concurreth to heighten the affliction, the Children of God must needs have a greater and more tender sense of it than others have: As a delicate Constitution is more capable of pain than a robustious and stubborn one. And the tender flesh of a Child will sooner feel the lash than the thick skin of a Slave: So the Children of God having a more serious apprehension of things, and a more tender Spirit, soon feel the Burden of their Father's Displeasure, and do more lay it to heart than careless and stupid spirits, who laugh at their Cross, or drink away their Sorrows: Partly too, because they are more exercised with Afflictions. The World hateth them, because they are so good, and God chasteneth them because they are no better, Psal. 34.11. Many are the troubles of the Righteous. There is more squaring, and hewing, and hacking used about a Stone that is to be set in a stately Palace, than that which is placed in an ordinary Building; and the Vine is pruned, when the Bramble is not looked after, but let alone to grow to its full length. And the Child of the Family is put under Discipline, whilst a Bastard or a Servant liveth more at large. God meaneth to destroy those whom by a Just Judgement he permitteth to go on in their sins to their own eternal undoing, Heb. 12.8. Blessed be God that he taketh more care of us, and when we need it, correcteth us seasonably as Children: so that in this earthly and mortal body we are burdened with an heavy load of Afflictions.  
2dly. Why sin is a burden to the Children of God? Psal. 38.4. Mine iniquities are gone over my head as an heavy burden, they are too heavy for me; Psal. 40.12. Mine iniquities have taken hold of me, that I am not able to look up; they are more than the hairs of my head; my heart faileth me. The Burden is heavy, and the Creature weak; and therefore they groan. Now sins are not only a burden to a wounded Conscience, but to a tender Conscience; even the relics of corruption. Go to a wounded Conscience, and they will tell you, that better a Millstone had fallen upon them, than one spark of God's wrath for sin should light upon the Conscience. But we speak now of a tender Conscience, and are to show you why sin is such an heavy Burden to the Children of God.  
1. Because they have more light than others, and see more into the nature and evil of sin. After I was instructed, I smote upon the Thigh, Jer. 31.18. & Rom. 7.9. The Commandment came, sin revived, and I died. As Conviction breaketh in upon the Soul, so the more troubled with sin: Ignorant men know not their danger, nor the heinousness of their faults.  
2. Because they have more love to God than others have: And they that love much, will mourn most for sin; as the Woman that had much forgiven loved much, Luk. 7.47. and because she loved much, she wept much. Many times God's Children, the more holy they are, the more troubled about sin than ever before: What's the reason? 'Tis not from the increase of sin, but the increase of light and love; they see more sin, and more into sin, than they did before, and are more affected with it: As in a glass of pure Water, the least Mote may be espied.  
3. They have more heartily renounced sin than others; their hearts are set against it, and therefore the Relics of it are a greater Burden to them. Elementa non gravitant in suis locis, as Water not in its place; but when the heart is set against it, than the least remainders are a Burden to them; this is that they pray and strive against. Wicked men are in their Element; they make a mock of sin, 'tis a sport to them to do evil. What I hate is my Burden; O wretched man, etc. Rom. 7.24.  
4. They hope for a better estate than others do; to be perfectly freed from sin, 1 Joh. 3.3. 'Tis a grief to them they cannot find it while they are in the body. Here, as Hair cut will grow again, as long as the Roots remain; or Ivy in the Wall, cut Boughs, stump, Branches, yet some strings there are that will ever sprout out again.  
Use. This shows our stupid Folly, that we do no more mind and improve this; that still we are so loath to leave this woeful life, and prepare for a better estate. God driveth us out of the World, as he did Lot out of Sodom, but yet we are loath to depart, as if it were better to be miserable apart from Christ, than happy with him. Have we not yet smarted enough for our love to a vain World? Nor sinned enough to make us weary of our Abode here? But yet we linger and draw back, as if we would sin more and longer. Surely this miserable, tempting, sinful World, is an unmeet place to be the home and happiness of God's Children in this valley of tears, and place of snares; What should we do but long and sigh for Home? Here sin liveth with men from the birth to the grave; we complain of sin, and yet are loath to be rid of it; we cry out of the vanity and vexation of the World, and yet set our hearts upon it, and love it better than God and the World to come. The thoughts of our Transmigration are very grievous to us: If you cannot go so high as groaning, and desiring earnestly, yet where is serious waiting, and diligent preparing, drawing home as fast as we can? Alas! we are serving our Covetousness, and Pride, and Lusts, and tiring ourselves in making provision for our fleshly Appetites and Wills, as if we were to tarry here for ever. We take it for granted, they have not thought to remove to another place, that do not make provision before they come thither. But alas! we must remove whether we will or no; and shall we, like foolish Birds, build our Nests here with such Art and Contrivance, when to morrow we must be gone?  
Second Proposition. That the Saints being burdened, do in an holy manner groan and long for a better life.  
The Apostle here explaineth their groaning, and showeth that it is not to be unclothed, but clothed upon. Therefore,  
1. 'Tis not an unnatural desire; as if we did desire Death as Death. No; a creature cannot desire its own deprivation; therefore the Apostle saith, it is not to be unclothed, etc. Jesus Christ, before he manifested his submission, did first manifest the innocent desires of Nature. Father, if it be possible, let the Cup pass from me, etc. The separation of the Soul from the Body, and the bodies remaining under corruption, is in its self evil, and the fruit of sin, Rom. 5.12. Grace is not given us to reconcile us to corruption, or to make Death as Death seem desirable, or to cross the inclinations of innocent Nature. But yet Heaven and Eternal Happiness beyond it, is still matter of desire to us. Death is God's Threatening, and we are not threatened with Benefits, but Evils; and Evils of punishment are not to be desired barely for themselves, but submitted unto for an higher end. Nature abhorreth and feareth Death, but yet Grace desireth Glory: The Soul is loath to part with the Body, but yet 'tis far loather to miss Christ, and to be without him. As a man is loath to lose a Leg, or an Arm, yet to preserve the whole Body is willing. In short, the Soul is bound to the Body with a double Bond; one natural, and the other voluntary, by Love and Affection desiring and seeking its welfare. The voluntary Bond is governed and ordered by Religion, till the natural Bond be loosed either in the ordinary course of Nature, or at the Will of God.  
2dly. 'Tis not a discontented desire, arising out of an impatiency of the Cross or desperation under our difficulties and troubles. No; believers lament their present misery by reason of sin, and the evils which proceed thence: They have a sense and feeling of them as well as others have, yet they do not desire death out of impatience to be freed from so many troubles and vexations; But 'tis that Blessed estate and perfect deliverance which they expect in the world to come, like men in a tempest that would be set ashore assoon as they can. The carnal groan out of discontent, but the groans of the faithful are, that they cannot enjoy true and perfect Blessedness, nor be without sin. To give you some instances of groans out of discontent: The murmuring Israelites, Exod. 16.3. Would to God we had died in Egypt. 'Tis usual in a pet, for men to wish themselves in their graves; but Alas! they do not consider what it is to be in the state of the dead, and to come unprepared into the other world. Yea the Children of God may have their fits of impatiency, and discontent: But they are not the desires, and groan here mentioned, as Job Chap. 3.20. Wherefore is Life given to him that is in misery, and light to the bitter in Soul? 21. verse, Which long for Death, but it cometh not, which dig for it more than for hid treasures. No; these discontented fits are far different from the Holy desires and groans of the Saints. These are but a shameful retreat from the conflict and difficulties of the present Life, or irksomeness under the burden thereof, or despondency and distrust of God's help, rather than any sanctified resolution.  
2dly. Let us see the Holiness of these groans and desires. 1. They come from a certain confidence, Verse. 1. of this Chapter; not a bare conjecture, but a certain knowledge. Surely Heaven and Glory is amiable, and the object of our desires, and when we are persuaded of the truth and worth of it, we will groan and long after it. 2dly. A serious preparation, Verse the Third, If so be that being clothed, we shall not be found naked. They have made up their accounts between God and their Souls, sued out their Pardon— Stand with their Loins girt, and Lamps burning: As Simeon; Lord, now lettest thou thy Servant depart in peace, etc. when he had seen Christ with the Eyes of his Faith, as well as of his Body. 3dly. An Heart deadned to the world. For in the Text; Being Burdened we groan: Till we are weaned from present felicities, we shall not earnestly seek after better. The Child of God is now in his exile, and pilgrimage, and therefore longeth to be at home in his own Country. He is now in his conflict and warfare: Then Crowned. Now under his Trial, than he hath his recompense. He seeth the vanity and emptiness of the things of this Life, and also by the Eye of Faith the excellency and Glory of the Life to come. 4thly. From a just value and esteem of that better Life. For here he compareth the one with the other, and showeth the preference of the one before the other, to be the true reason of the Saints groaning; comparing the emptiness of things below with the fullness of things above: The baseness of Earthly things with the Glory of Heavenly things: The miseries of this Life with the happiness of that Life, make them willing of the exchange; only they reserve the good pleasure of God. If God hath no more work for them to do, they are ready. A Christian liveth and dyeth at the Lords will and pleasure. For he hath resigned himself to him; Lord if I have done my work, if I may no longer be necessary to thy people, I am willing and ready. Well then, you see how these desires and groans of the Saints are to be understood, they do not simply desire Death, but desire Glory; not to be unclothed but clothed. They submit to Death when the time is come, and God hath no more work for them to do in the world; yea they are glad of it; as jacob's Spirit revived, when he saw the wagons which Joseph sent to carry him into Egypt. Death is the Chariot to carry you to Christ & therefore it should not be unwelcome to us. Christ was willing to come down to us, though it were to meet with shame & pain; Why should we be so loath to return to him?  
3d. Point is, That in the other world, Mortality is swallowed up of Life.  
1. To open the meaning of this expression [swallowed up:] 'Tis not swallowed up as a gulf, or fire, swalloweth up that which is cast into it: No; But as Theodoret well expresseth it, as darkness is swallowed up by light, or as perfection swalloweth up imperfection, or as the rude draught is swallowed up by the perfecting of the picture, as childhood by manhood, etc. Such a perfective alteration is there of our state.  
2dly. To show you what kind of Life this is. 1. 'Tis an Eternal Life; there you live, and never die: You need not be perplexed with any thoughts and fears of change. The Soul shall no more slit out of the Body, and the Body its self shall remain in an Eternal spring of youth. There was a way out of our Earthly Paradise, but none that ever we could find in again. But in our Eternal Paradise, there is away in, but no way out again, Luc. 16.26.— They that would pass from hence to you cannot. Upon supposal they would, they cannot. God's grant will never be reversed. 2dly. This Life is Life indeed, for it is a Blessed Life always spent in the presence of God. The Fountain of all Blessedness, and we ever love him, and are ever Beloved by him, 1 Thes. 4.17. Not an hour, nor a minute absent from God, praising and lauding him for evermore. 3dly. This Life is a Glorious Life. The sight is Glorious, there we shall see God Face to Face, 1 Cor 13.12. The place is Glorious, 2 Cor. 12.4. The upper Paradise. The company is Glorious; all the Glorified Saints and Angels, Heb. 12.22, 23. Our Souls and Bodies Glorious, Phil. 3.21. Our daily exercise shall be Glorious; for we shall always praise God without any vain thoughts, or distraction, or worldly encumbrances, or weariness of the Flesh. 4thly. 'Tis a joyful Life.— Enter into thy Master's Joy, Matth. 25.21. And Psal. 16.11. Thou wilt show me the path of Life; in thy presence there is fullness of joy, and at thy right hand pleasures for evermore, the pleasures of the world, are poor empty things, suddenly pass away as a dream, but these remain for ever, and are full and unmixed. There is continual matter of rejoicing, none of sorrow. 5thly. 'Tis a most-Holy, pure, and perfect Life. The Body shall be united to a Soul, fully sanctified, from which it shall never again be separated, and both together shall be the Eternal Temple of the Holy-Ghost: And the whole man shall be firmly established in Righteousness and Holiness, never to sin, never to be in danger to sin again. Well then we learn two things hence.  
1. That when a Christian dyeth, he is not extinguished. He is but unclothed, and his mortality is swallowed up of Life. That which we call Death 'tis but a dissolution, not a destruction: A separating of the Soul from the Body, for a while: Neither Soul nor Body is Annihilated. 'Tis a Journey to a better world, called also a sleep in Scripture. The Death of the Beasts is not called a sleep. Your flesh resteth in hope, Psal. 16.10. While the Soul enjoyeth God, Christ is the guardian of your dust; and must see it forth coming at the last day; which is a comfort to us in a dying hour: a Christian can see Life in Death, when his friends about him are waiting for the last gasp, he is waiting for Eternity; when they are crying out, Oh he dyeth! Yet he can say, Yet I know that my Redeemer liveth, and with these Eyes shall I see him at the last day.  
2dly. It may quicken us to a contempt of this Life, and a desire of that which is Eternal. Mortality is the disgrace of all sublunary comforts, and the present Life is of little value, were it not for the reference it hath to God and Eternity: Because we must soon lay it down. But then we shall be for ever with our Saviour, and behold his Glory, enjoy the clear vision of God, and be ravished with his beauty, and be filled with Eternal joy and delights, and be secure of our Eternal Blessedness; all Tears shall be wiped from our Faces, and we shall never sorrow any more. No evil that can be feared, shall come near us, all good shall abound there; the light of God's Eternal favour shall shine upon us in its full strength, and the streams of Eternal goodness shall ever flow from God and the Lamb. These things we believe now, but the enjoyment will exceed all that man can conceive.  
The Fourth Proposition is, That in this life we shall be clothed again with our Bodies, and our Bodies with Everlasting Glory.  
For therefore the Saints would not be wholly unclothed, but clothed upon. And the expression of mortality being swallowed up of Life doth mainly concern the Body, that is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the Soul is an immortal being. Now the reasons are these. 1. The man cannot be completely happy, till the Body be raised again. The Soul alone doth not constitute Humane Nature, or that being which may be called man. The Body doth essentially concur to the constitution of man as well as the Soul. Therefore the Soul, though it be a Spirit, and can live apart, yet it was not made to live apart for ever, but to live in the Body, and so remaineth a widow, as it were, till the Body be raised up and united to it: 'Tis without its mate and companion, so that it remaineth destitute of half its self, which though it may be born for a while, yet not for ever. 2dly. 'Tis agreeable to the Wisdom, Justice, and Goodness of God, that the Body which had its share in the work, should have its share in the reward. 'Tis the Body which is most gratified in sin, and the Body which is most pained in obedience. What is it that was wearied, and tired, and endured all the labours and troubles of Christianity? Therefore the Body that is the Souls Sister and Coheir, is to share with it in its Eternal Estate whatsoever it be; before that the wicked are but in part punished, and the Godly in part rewarded: There is a time when God will deal with the whole man. 3dly. The state of those that die, will not be worse than the state of those that are only changed at Christ's coming. The Bodies are not destroyed, but perfected the substance is preserved, only endued with new qualities. Now there would be a disparity, among the glorified, if some should have their Bodies, others not. 4thly. In the Heavenly estate there are many objects which can only be discerned by our Bodily senses. The Humane Nature of Christ, the beauty of the Heavenly place, or Mansion of the Blessed, with other the works of God; which certainly are offered to our contemplation: Now if God find objects, he will find faculties. How shall we see those things, which are to be seen, hear those things, which are to be heard, unless we have Bodies, and Bodily senses, 5thly. As Christ was taken into Heaven, so we: For we shall bear the Image of the Heavenly. He carried no other flesh into Heaven but what he assumed from the Virgin; that very Body, which was carried in her womb, which was laid down as a sacrifice for sin, that very Body was carried into Heaven, Phil. 3.21. The Body that is subject to so many infirmities, that is harrassed and worn out with labours, exposed to such pains and sufferings, even that Body shall be like Christ's Glorious Body, 1 Cor. 15.43, 44. It shall not be decayed with Age, nor wasted with sickness, nor need the supplies of meat and drink, nor be subject to pains and Aches, etc. Well then let us serve God Faithfully, 1 Cor. 15.58. Therefore my beloved brethren, be ye steadfast, unmoveable always abounding in the work of the Lord, forasmuch as ye know that your Labour is not in vain in the Lord.   

SERMON VII.  2 Cor. 5.5. 
Now he that hath wrought us for this self same thing is God, who also hath given unto us the Earnest of his Spirit.  
HAving showed, 1. The Persons who desire Eternal Glory, v. 3. 2. The Manner of desiring; not simply to be unclothed, v. 4. 3. He now shows the grounds of desiring in this verse. They are two.  
1. God hath fitted us for this very thing. 2. He hath given us the Pledge and Earnest of this Glorious estate. All the business will be, 1. To open the Expressions. 2. To show how these are grounds of the Desire.  
First, To open the meaning of the Expressions. 1. God's forming us] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. What is that self same thing he speaketh of? A groaning and an earnest desire after Immortality, say some: We would gladly be rid of our Burden here, and be in Heaven, and surely the sense of Nature would not incline us to so holy an Affection. No, God hath wrought us for this self same thing, hath framed such a desire in us. We know and are assured, that when this earthly Tabernacle is dissolved, we have a Building, etc. say others, Surely this persuasion is of God, created and produced in the hearts of his People by his Special Grace. Flesh and Blood hath not showed it to us. Still good. Others carry it higher; That we eye things unseen, and make them our scope; still this is from Grace, not from Nature; for Nature looketh only to things before us, to present welfare. That we are contented though our outward man perish, so that our inward man be renewed: Surely all this is from God. A man may admire Celestial Happiness, but not industriously desire it, and self-denyingly seek after it, to the loss of the Contentments and Interests of the bodily life, unless God move his heart, and supernaturally bestow such a disposition towards himself. All this is true and good, but 'tis a part of this sense. The Apostle speaketh not of the Desire, but of the Happiness its self, that we may be capable of it. He first formeth us, and frameth us for this very thing. 1. Here in this World he fits us, and prepareth the Soul by Sanctification or Regeneration, purifying and cleansing us from sin. 2. For the Body; the Spirit that now dwelleth in us will at last raise our mortal Bodies, Rom. 8.11. and prepare us for that Immortality. God now frameth the Souls of his People, hereafter their Bodies. They are wrought to this thing. Man must be new made, before he is capable of entering into glory. There is a new work on the Souls and on the Bodies of his Saints; they must be new moulded and transformed, before they are brought into this Blessed estate. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noteth a powerful work, and an exact work. None, who are unfit, or unmeet for Heaven, get an access to it; no, we are framed for this very thing.  
II. [Given us the Earnest of his Spirit.] This better life is sealed and confirmed to us by Earnest. Dona, gifts; that is one thing. As we give a shilling to a Beggar. Pignus, a pawn or pledge, is another. As when a poor man layeth his Tools at pledge, with an intent when he can make up the money borrowed, to fetch it away again. But Arrha earnest, is a part of the bargain, till the whole be performed. God will not deal with us by bare Covenant, but give Earnest, to assure us the more of that life which he hath promised in his Covenant; we have a taste and experience of it in the present work of his Spirit.  
Secondly, How these are grounds of this Desire? There are Two things considerable in that glorious estate which we expect according to promise; the Certainty and the Excellency; both are confirmed by God's working us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And giving us the Earnest, etc.  
1. The Certainty of it is confirmed by both these by things; the frame of the New Creature, and Earnest of the Spirit. 1. By the Frame of the New Creature. If a Vessel be form, 'tis for some end; and what doth not attain its end, is vain and lost. A man may make a thing useless, and short of its end, but God cannot; for, he cannot mistake in the forming, nor change his mind; and therefore if God had made us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the end is sure to be obtained, there is everlasting glory, and we shall have it. Now, God hath made and framed Believers to this Happiness. So the second Argument by giving us the Earnest of the Spirit: That's also an Argument of the Certainty of the glory to come; for if he hath given us Earnest, he will also give us the whole Sum. An Earnest is lost when either the Bargain is repent of, or 'tis beyond the power of the party to make good the Bargain; or else when 'tis not much regarded, being of small value; but none of these things can take place here; for God repenteth not of his Covenant, Rom. 11.19. God is able to give what he hath promised, Rom. 4.21. Being fully persuaded that what he had promised, he was able to perform. And the Spirit is no mean gift; next to Christ, the greatest gift that can be bestowed upon mortal men▪ God that giveth the Creatures by mere gift to carnal men, loseth nothing but the creatures; Corn, and Wine, and Oil it may be lost, etc. But God that giveth his Spirit to his People, will not lose his earnest; where this is given, he will give more.  
2. The excellency and worth of these blessed things, which are also a ground of this earnest desire. Now this is represented both by Gods forming, and also by the earnest of the Spirit. 1. By God's Forming. If we must be form, wrought for this self same thing: Surely this estate, is an excellent, blessed and glorious estate! A natural man is counted fit for any thing this world hath, but he must have a new fitness for what God will confer upon him in the other world; therefore the preparation showeth what the blessedness is. God hath framed us with curious and costly Artifice, and therefore for a noble end and purpose. Ordinary Utensils are thrown about the House without any care, the meanest place will serve for them: But this Workmanship is too good to be left in this world; therefore God hath designed it to a better place. Surely so much ado would not be made about a thing of nought. 2. The earnest showeth the greatness as well as the certainty. The things of the Spirit are very precious: Compared to light, life a pearl, joy. One dram of grace is more precious than all the world: Yet these are but an earnest, which is a small part of the whole sum. The Argument runneth thus: If Joy unspeakable and glorious, if Peace that passeth all understanding, be but the earnest, then surely the whole purchase and possession is beyond all that can be thought of, and imagined. You would judge that to be no ordinary Bargain, where a thousand Pound earnest is given. The Scripture compareth all that we enjoy of God here but to a taste, to an earnest, to the first fruits; little in comparison of the full glory and happiness that shall ensue.  
The Points are Two, 

1. That God frameth his people unto that happy estate, which he hath appointed them.  
2dly. That they may look and long for it, with greater affection, he giveth them the earnest of the Spirit.    
1. That God frameth and suiteth his people, unto that happiness, which he hath provided for them. That truth you have in other Scriptures, Rom. 9.23. Vessels of mercy aforehand prepared unto Glory. Sometimes we read that Heaven is prepared for us, at other times that we are prepared for Heaven. Heaven for us, Matth. 25.34. Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the world: In the decree of God. By the mediation of Christ, Joh. 14.2.— I go to prepare a place for you. But that's not enough, we must also be prepared for Heaven, fitted and suited to that estate. So again, Col. 1.12. He hath made us meet to be partakers of the Inheritance of the Saints in light. God puts into his people, an agreeableness unto that happiness which he hath appointed to them. Heaven is a clean and Holy place, and none but the purified and cleansed, are meet to go thither. A place of Spiritual delights, not fit for the sensual, but the mortified. So Rev. 3.4. They shall walk with me in white: For they are worthy. There is a twofold worthiness; the worth of exact Equality, and the worth of suitableness, conveniency and proportion. 1. The worth of condignity or exact equality. As a work man is said to be worthy of his wages, so we are not worthy. For there is such a distance between God and his Creatures, that no Creature can make him his Debtor: But there is also the worth of meeetness, suitableness, etc. Thus they that kept themselves clean when others were defiled, these were worthy to walk with Christ in white; when others are stained with the blot of everlasting shame, they possess everlasting glory. For in the days of their solemn Festivals, they appeared in white Garments. So we are bidden, 1 Thes. 2.12. to walk worthy of God, who hath called us to his Kingdom, and his glory. Meaning suitably, and becoming the God whom we serve, and the glory and blessedness which we expect. But,  
1. What is the meetness? This framing and preparing of us? (1.) It implieth a remote fitness, with is regeneration. For in our natural estate we were wholly unfit: partly, being under God's Curse, Gal. 3.13. & Eph. 2.3. and so uncapable to enjoy that Blessedness which God hath appointed us unto. Partly, being dead in Trespasses and Sins, Eph. 2.1. and so unable to help ourselves. Therefore 'tis God alone that maketh us to come out of that corrupt estate. Surely we ought to be changed, John 3.3. Except a man be born again, he cannot enter into the Kingdom of God. And flesh and blood cannot inherit the Kingdom of God, 1 Cor. 15.50. That these impediments may be removed, and we made fit, God reneweth us by his Spirit, worketh in us a new life of Grace, a Divine Nature, a Spiritual and new Being, to make us capable of Spiritual and Divine Things: Of ourselves we are not fit to think a good thought. There is a great unfitness of any Spiritual good, to understand it, to do it, to receive it. Well then, since we ought to be changed, and made new creatures before we can be partakers of Spiritual benefits, God's powerful operation is necessary. He must frame us for this very thing (2.) It implieth an actual preparation, and a farther degree of meetness. After we are entered into the new estate, though at first Conversion we have a right, and so are remotely capable, yet we are not meet, and nextly capable of enjoying this blessed estate: a Child in the Cradle hath a right to the Inheritance, yet he is not fit to manage it till he come to just years of maturity and discretion. They distinguish of Jus Haereditarium, and Jus Aptitudinale. An Heir is not admitted to the management of his right. 'Tis true we are begotten to a lively hope, 1 Pet. 1.3. But we have not the possession of the Inheritance, as soon as we have the hope of it, or a right to it. 'Tis true, God could at once have cast his People into an exact fitness, as he made Adam happy in an Instant. But God will work congruously, and therefore ordinarily he worketh by degrees. As a seed groweth first into a sprig▪ and then into a Tree, so the new creature proceedeth by degrees, till it come to perfection: We are not ordinarily meet, Till we are exercised and tried. 'Twas not fit that the Kingdom of Grace and Glory should be the same, but the one a passage to the other, as he called us to glory and virtue, 2 Pet. 1.3. To glory or eternal life as the end, by Grace and Holiness as the way and means. And the Apostle saith, Eph. 2.10. We are his Workmanship, Created by Christ Jesus unto good works, which he hath appointed that we should walk in them. So as the new Creature was fitted for good works, and good works and Holiness are the way to our perfect estate, as in a Journey, there is a way that lieth from one place unto another, ordinarily 'tis fit that we should not be translated to Heaven as soon as new made, but a while exercised. 'Tis fit our Journey should not be a leap or stride. But we should by degrees advance to Heaven by a powerful and fruitful exercise of Godliness; first tried, and exercised here, and then Crowned hereafter, 2 Tim. 2.5. None that striveth for the Mastery is Crowned, unless he strive lawfully. There is something to be done, and suffered here below; we receive our reward hereafter: First serve our generation by the will of God, and then gathered to the Blessed, There would be no room or place for Temptations, if God did not keep us for a while under the exercise of that Grace which God hath planted in us. Therefore he doth not glorify us as soon as we are Converted; no, but when we overcome. 'Tis still to him that overcometh, Rev. 2.7.11.17.26. To him that overcometh will I give to eat of the Tree of life, which is in the midst of the Paradise of God. Those that have passed the Pikes, gotten over their difficulties. They that hope to go to Heaven without Blows, look for an estate which God doth not ordinarily vouchsafe unto his People, Heb. 6.12. That ye be not slothful, but followers of them who through faith and patience inherit the promises; if we look to them that went before us, or to those who strive and run with us, 1 Pet. 5.9. Every one have their exercise and trials, and all the faith and patience they can possibly get, seemeth little enough to carry them through. 2. Till we are mortified, and more dead to the World. What should a sinful and sensual person, who doteth upon the Pleasures and Honours of the World, do with Heaven▪ and the company of God, and the communion of Saints? No; there must be a time to fit us and prepare us, that we may be weaned from the World, and Worldly objects, by degrees. The noise of Axe and Hammer were not to be heard in the Temple, the Stones were to be fitted and squared elsewhere So the Lord humbleth us by many Afflictions, and crucifieth us to the World, Gal. 6.4. that we may be fitted for the Heavenly Temple; here we have many sufferings and conflicts that we may long for home, Psal. 120.5. Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar. Our Pilgrimage seemeth long and tedious to us, when the World hath lost its relish with us. Otherwise we are loath to depart, and God will not force us into Heaven against our wills. 3dly. Till we be more Sanctified. This I take for granted, that according to our measures of grace, so will be our measures of glory. They that have done more work, and are more holy, their reward will be greater, 1 Cor. 3.8. Every man receiveth his own reward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ according to his own Labour, not only according to the kind, but according to the degree, for that the Apostle speaketh of there. The more we improve our Talents here, the more glory we shall have in Heaven: I know not else what to make of that, Be ruler over ten Cities and five Cities, Luke 19.16, 17, 18. So Matth. 20.23. The Mother of Zebedees' Children requested that her two Sons might sit, the one on his right hand, and the other on his left. Christ doth not deny that there are degrees of Glory in Heaven, something that may be called sitting at his right hand and sitting at his left; for he saith, It shall be given to them for whom it is prepared of my Father. As there are degrees of Torment, an hotter and a cooler hell; so degrees in glory; that vessels of a larger boar and size will hold more than vessels of a narrower. These and many other considerations give me to think that as the Stars differ from one another in Glory, so shall the Saints of God. But now who shall have the larger degrees of Glory but those that excel in grace? Corn doth not grow in the barn but in the field; there is no growing in grace in the other World, but here our capacities are widened by degrees. Therefore those that make a greater progress in Sanctification are more meet to be partakers of this blessed estate, more wrought for this very thing; they that carry more experiences with them to heaven will there most admire grace, and enjoy most of it.  
4. The more Heavenly minded. For the Apostle here speaketh of those who were advanced to a greater pitch and height of grace; they that were dead to the interests of the Animal life, 2 Cor. 4.16. They that made Heavenly things their Scope, they that were assuredly persuaded of this Blessed Estate, they that were always groaning and longing after it. 'Tis the wisdom of God to put all things in their proper places; every Creature suiteth with that Element which is answerable to its composition and frame, Fishes in the Water, Fowls in the Air: And who are meet to be set in Heavenly places but those that have an Heavenly heart and mind? God giveth these Spiritual blessings to none but those who desire them. Not as we lay on gold and fair colours on Wood or Stone, that have no Appetite and desire to them, nor sense nor use of them, but as we give bread to the hungry, Money to those that are in want; these things were not matter of Happiness if they were not earnestly desired; the affection must first be exercised, that we may desire, thankfully accept & entertain these things when they come: For God will deal with us as rational Creatures, who have understanding, will & affections. 'Tis otherwise in Matter of torment than it is in Matter of Blessedness; men may go to Hell against their wills, but none go to Heaven against their wills; the one is inflicted upon us, the other must be chosen, embraced, pursued, and earnestly sought after. Therefore the Heavenly minded are meet, 'tis their proper place and Country, they may say, God hath wrought us to this very thing.  
Use. Are we framed, are we made fit, are we made new creatures, have we the general fitness which is of absolute necessity? 'Tis a certain truth that God doth not only give us Heaven, but maketh us fit for Heaven. He saveth none but those whom he maketh fit to be saved. The Elect do not by and by from a corrupt estate go to a glorified, but an holy and fit preparation cometh between; till we be regenerate and sanctified, we are in a total unfitness, for none but the pure in heart shall see God, Matth. 5.8. And without holiness no man shall see the Lord, Heb. 12.14. All they, and none but they, Titus 3.5. But according to his Mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost. You may as well expect that God should turn day into night, to please a Drunkard, as make the way to Hell to be the way to Heaven, to please an Impenitent sinner. Those to, whom Christ will say, Come ye Blessed of my Father, he first saith come unto me ye that are weary and heavy laden. Unless we have passed from death to life in a way of grace, we cannot expect to pass from death to life in a way of Glory.  
2. That gradual and perfective meetness must be looked after too, though it be not so absolutely and indispensably necessary as the former.  
1. Are we more dead to the world? Every day somewhat of the Spirit of the World is found in God's Children, but all that while they are unready to get home. When 'tis a more indifferent thing to have or want pleasure, or honour, or profit here; they you begin to be weaned, when these things are lessened in your Eyes, 1 Cor. 4.2. But with me it is a small thing that I should be judged of you, or of man's Judgement. And 1 Cor. 6.2. Are ye unworthy to judge the smallest matters? 'Tis not so great a matter to be rich, or renowned. Other things are greatned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the Divine Nature. When you see a greater worth in heavenly things, and more affect them than ever you did before, and can be glad that you are fitted for this glory, though by the smart discipline of the Cross, than you ripen apace for Heaven.  
2. If more sanctified. Every degree of growth in grace is a step nearer to Heaven▪ the more holy any man groweth, the faster he is getting home; then they are pressing towards the mark, Phil. 3.14. Then you make speed to Heaven, when you thrive inwardly; the more sins mortified, the graces exercised, the more you rid way in your Journey to Heaven; in this sense Salvation is nearer every day, Rom. 13.11. Also some are scarce entered in by the straight gate, got but a step or two in their Race, they do press onward.  
3. The more heavenly minded. When the concernments of the other world do more take up your hearts and minds, you are as standing at Heaven's Gate, to see when God will open the door, and call you in; when Death shall draw aside the Veil, and God will show you his Blessed face. 'Tis against Nature barely to desire a dissolution; but yet this doth not damp your affections, nor quench the joy of your Faith. When a man beginneth to live as a stranger and pilgrim here, 1 Pet. 2.11. and as a Citizen of Heaven, Phil. 3.20. But our conversation is in Heaven, than the work goeth on apace; God hath wrought you for this very thing, and will in the fittest season translate you.  
2. Let us give God all the glory of whatever grace or heavenly affection is wrought in us. The first Entrance, and all the whole Preparation of the Elect unto glory is of God. Blessed be God who hath made us meet, and he that hath wrought us unto this very thing is God.  
1. The first Entrance; for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 2.10. his workmanship created in Christ Jesus. We are his workmanship, not only by natural Creation, but supernatural Renovation; not only as made, but as made over again; his creating power is seen in framing the New Creature, as well as in framing our natural substance, and natural powers, by divesting us of the evil Qualities in us, and planting contrary graces and virtues in their stead, that the old man is put off, and the new man put on, which is created after God, Eph. 4.24. 'Tis just such another work as Creation was, for 'tis done by God's own immediate hand. And as in the beginning God created something out of nothing, and some things out of praeexisting matter, but such as was wholly unfit and indisposed for any thing to be made out of it; as Adam out of the dust of the ground, Gen. 2.7. Eve out of Adam's Rib, ver. 22. so our faculties were wholly indisposed to good, and averse from it, resisting and opposing what was holy and godly, Job 21.14. Therefore to him alone be all the glory and praise.  
2. After Conversion he keepeth us in this estate, and increaseth our fitness. We read in Scripture that Heaven is kept for us, and we are kept for Heaven, and both by God, 1 Pet. 1.4, 5. Which is preserved in Heaven for you, who are kept by the power of God through Faith unto Salvation. As our Inheritance is above hazard, and kept from being lost; so also we are kept, that we may not be lost in the way to the Possession of it. An Earthly Inheritance may be kept sure enough by the faithful Guardian for an Heir, but who can keep or secure the Heir from death, and other accidents? But the Regenerate, their Inheritance is reserved in heaven for them, and they are kept by the power of God for it: There are so many Temptations and Trials, and we are are so weak, that 'tis God alone that can keep us, and maintain his Interest in our Souls.  
3. To the very last there is his gracious and fatherly Acceptance. For this meetness standeth in two things; God's powerful Operation, and gracious Acceptation; His powerful Operation I have spoken of already; Now the other is as necessary, they are worthy. But who are those whom God counteth meet and worthy? So 'tis explained, Luke 20.35. They which shall be accounted worthy to obtain that World, Luke 21.36. That ye may be accounted worthy to stand before the Son of Man. Therefore besides his powerful Influence, Divine Acceptation, which covereth our infirmities, accepteth our weak endeavours for perfect Obedience. Even the renewed were not fit to enter glory without it, for their Renovation is not perfect; so that all their acceptance depends on God's Free Grace in Christ, Psal. 143.2. & Eph. 1.6.  
Use 3. To inform us, That the Reason why we are not taken to Heaven sooner, is not because Heaven is not ready for us, but because we are not ready for it. As in the Tenders of the Gospel, all things are ready, but we are not ready, Mat. 22. So as to heavenly Glory and Happiness; Heaven was ready long ago, 'twas designed by the Father to the Heirs of Promise, purchased by Christ, and possessed by him in our names: Heaven is prepared, but we are not prepared, we are not brought to our full stature in grace, to which we are appointed by Christ in this life, Eph. 4.13. We are not come to our perfect growth, or that measure of perfection which we are capable of; if we long to be with God, let us sooner get ready; if riper sooner, we should be sooner gathered to the company of the Blessed, like a shock of Corn in its season, Job 5.26. Most of us are but as green Corn, not fit to be reaped, not so much in respect of Age, as the measure of Spiritual growth; some ripen speedily whom God meaneth to take sooner to himself; others after their long profession keep to their childish ignorance and infirmities, and make little progress towards perfection.  
2. Doct. That God giveth his people the earnest of the Spirit, that they may look and long for Heavenly Glory with greater affection.  
Here I shall show, 

1. What is given by way of earnest.  
2. The nature of an earnest.  
3. The use and end of an earnest.    
1. What is given by way of earnest. The Spirit, the Holy-Spirit, doth not only bestow his gifts and graces, upon believers, but cometh himself, and dwelleth in them; not personally united to them, as the Divine Nature is with the Humane in Christ; nor in regard of his essential presence, for so he is every where, Jer. 23.24. Nor in regard of his general, providential influence, Acts 17.28. But his special residence, as in his own Temple, 1 Cor. 3.16. By saving and gracious operations whereby he worketh in them the habits of all saving graces, at first Conversion, Ezek. 36.26, 27. and doth by his immediate, and strong and special influence preserve those graces, in Life, Eph. 3.16. And ordinarily make them grow and increase. Hosea 14.5. I will be as the due unto Israel, he shall grow as the Lily, and cast forth his root as Lebanon; and doth quicken and excite them to action.  
2. The nature of an earnest.  
1. An earnest supposeth a bargain and contract. When parties are agreed, than they give earnest to stand to the bargain. The right that we have to Eternal Life, cometh to Believers in a way of Covenant and Paction; they resign themselves to God by Faith, and God bindeth himself to give them forgiveness of sins, an inheritance among them that are sanctified by faith, Isa. 55.3. Incline your Ear, and come unto me, hear and your Souls shall live, and I will make an everlasting Covenant with you, even the sure Mercies of David. Upon our hearty consenting, God engageth himself to give us the Mercy of the Spiritual David, or the Messiah: All that Life and Blessedness which he hath brought to light in the Gospel.  
2. Earnest is given, when there is some delay of the thing bargained for; and we do not enter upon possession of it presently; assoon as we enter into Covenant with God, we have a right, but our Blessedness is deferred, not for want of love in God, but for wise reasons, he doth not give us possession upon right, but delayeth for a season; partly that in the mean time we may exercise our Faith and Love; our Faith in looking, Phil. 3.21. From whence we look for a Saviour. Our Love in longing, Rom. 8.23. But ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies. God's Children are always groaning, and waiting, for a better estate than the world can yield to them; the first fruits or the taste is sweet and precious, and therefore they long for a more full enjoyment. These tastes are but scanty, these given in the midst of Sorrows and Temptations: Partly that the Heirs of Salvation may Glorify him here upon Earth: God hath a Ministry, and service for them to do in this part of the world, they are to honour him with their graces, that they may be a means of Conversion to some and conviction to others. Conversion; Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. And 1 Pet. 2.12. They may by your good works, which they shall behold, glorify God in the day of visitation. And of Conviction, and just Condemnation to others; Heb. 11.7. By Faith Noah being warned of God, of things not seen, as moved with fear, prepared an Ark to the saving of his House, by which he condemned the world. When they see others serious, Heavenly, Mortified, about them; and they will not deny themselves.  
3. An earnest is part of the whole bargain, though but a little part; usually the centesima pars was given by way of earnest. So the saving gifts, and graces, and comforts of the Spirit are a small beginning, or a part of that Glory which shall then be revealed. Grace is begun Glory, and they differ as an infant, and a man. A carnal man and a renewed man, differ more than a renewed man, and a glorified man; the one in kind, the other in degree; the one as a man and an Ape, the other as an Infant and a man. Saving knowledge is a degree of the vision of God, John 17.3. And this is Life Eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. And 1 Cor. 13.12. Now I know in part, but then shall I know even as also I am known. We are transformed, both by the one and the other. Compare 2 Cor. 3.18. with 1 John 3.2. Regeneration is an immortal seed, a beginning of Eternal Life. He that is born again hath Eternal Life abiding in him. Holiness and Purity is a pledge of that sinless estate, and exact conformity, and likeness to God which afterwards we enjoy, Eph. 5.26, 27. 1 John 3.2, 3. So comfort a beginning of those Eternal joys, we shall have in God's presence, 2 Thes. 2.16. He hath given us Everlasting Consolation, and good hope through grace. The Redemption of Believers is already begun, and their bonds loosed in part, Col. 1.13. Who hath delivered us from the power of darkness, and translated us into the Kingdom of his dear Son. Which is a pledge of that complete Redemption which is to come, Rom. 8.23. But ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies, Eph 1.14. Which is the earnest of our Inheritance until the Redemption of the purchased possession, Eph. 4.30. And grieve not the Holy-Spirit, whereby ye are sealed unto the day of Redemption. When freed from all sin and misery. All sin at Death, and misery at the last day. Converse and Communion with God here is the beginning of our Everlasting Communion and living with God hereafter. For the throne of grace is the gate and porch of Heaven, so that a Believer when he dyeth doth only change place, not company.  
4. Earnest is given for the security of the Party that receiveth it, not for him that giveth it. Indeed he that giveth the Earnest is obliged to fulfil the Bargain; but 'tis most for the satisfaction of the receiver: So this Earnest is given for our sakes; there is no danger of breaking on God's part, but God was willing more abundantly to show to the Heirs of Promise the Immutability of his Counsel; because of our frequent doubts and fears, in the midst of our Troubles and Trials we need this Confirmation.  
5. 'Tis not taken away till all be consummated; and therein an Earnest differeth from a Pawn or Pledge. A Pledge is something left with us to be restored, or taken away from us, but an Earnest is filled up with the whole Sum: So God giveth part to assure us of obtaining the whole in due season; the beginning assureth the man of obtaining the full Possession, Phil. 1.6. Being confident of this very thing, that he that hath begun a good work in you will perform it until the day of Christ. The beginning assureth the Complete Consummation of their blessed estate in Soul and Body; Spiritual comforts are joys of the Spirit, which assure us that we shall receive the end of our Faith the Salvation of our Souls, 1 Pet. 18.  
3. The use and end of an Earnest is,  
1. To raise our confidence of the certainty of these things. Believers are apt to doubt if ever the Covenanted Inheritance shall be bestowed, and actually enjoyed by them: Now, to assure them that God will be as good as his word, and doth not weary us altogether with expectation, he giveth us something in hand, that we may be confident. You see God offered you this Happiness, when you had no thought of it, and that with an incessant importunity, till thy anxious Soul was troubled, and made a business of it, and by the secret drawings of his Spirit inclined thy heart to choose him for thy portion, pardoned thy failings, visited thee in Ordinances, supported thee in troubles, helped thee in temptations; his Spirit liveth, dwelleth, and worketh in thee, therefore always confident, ver. 6. There is some place for doubts and fears till we be in full possession, from weakness of Grace, and greatness of Trials.  
2. To quicken our earnest desires, and industrious diligence. The first fruits are to show how good, as well as earnest how sure; this is but a little part and portion of those great things which God hath provided for us: If the Earnest be so sweet, what will the Possession be? A glimpse of God in the heart, how r●●ishing is it! O how comfortable a more lively expectation!  
3. To bind us not to depart from these Hopes. The Earnest of the Spirit convincing, comforting, changing the heart; have you felt this in yourselves, and will you turn back from God after Experience?   

SERMON VIII.  2 Cor. 5.6. 
Therefore we are always Confident, knowing that while we are at home in the Body we are absent from the Lord.  
IN the words observe Two things; 

1. The Effect of God's giving the Earnest of the Spirit. Therefore we are always confident.  
2. The State of a Believer in this World. Knowing that while we are at home in the Body we are absent from the Lord.    
In the first Branch take notice, 

1. Of the Effect its self; [We are confident.]  
2. The constancy or continuance of this Confidence. [Always.] To be confident at times, when not tempted or assaulted, is easy, but in all conditions to keep up an equal tenor of Confidence, is the Christian height which we should aspire unto; for the strength of this Confidence is discovered by manifold Trials and Difficulties.  
3. The illative Particle; [Therefore.] Why? Because God hath wrought us for this very thing, and given us the Earnest of the Spirit.    
For the Effect itself. There is a twofold Confidence; 1. Of the thing; 2. Of the Person; for both are requisite, for the latter presupposeth the former; there can be no certainty to a person of a thing which is not certain in itself: An Immortal state of Bliss is to be had, and enjoyed after this life, we are Confident of that before we can be Confident of our Interest and actual enjoyment of it. We are Confident of the thing because God hath promised it, and set it forth in the Gospel. But because the promise requireth a Qualification; and performance of duty in the person to whom the promise is made: Therefore before two can be certain of our own Interest and future enjoyment we must not only perform he duty, and have the Qualification, but we must certainly know that we have done that which the promise requireth, and are duly Qualified. Now the Serious performance of our duty Evidenceth its self to the Conscience. And as our diligence increaseth so doth our Confidence. But so far as a man neglecteth his duty and abateth his Qualification, so far his confidence may abate also.  
The Illative Particle. [Therefore.] The earnest of the Spirit hath influence both upon the Confidence of the thing, and of our own interest.  

1. Of the thing. If God never meant to bestow Eternal life upon his people, he would not give Earnest.  
2. Of our Interest and future enjoyment. For the Spirit of God convincing, Comforting and changing the heart doth assure us that he hath appointed us to Everlasting glory.   
Well then, the full meaning of this clause is; That we certainly know that we shall be Crowned in Glory, and being assured by the Earnest of the Spirit, that we shall not fail of it, therefore we lift up the Head in the midst of pressures and afflictions; knowing that if they should arise as high as death, they will bring us the sooner to the Lord, that we may live with him for ever.  
Doct. They who have the Earnest of the Spirit, are and may be Confident of their future, and glorious Estate.  
Let me show you, 

1. What is this Confidence?  
2. What is the Earnest of the Spirit?  
3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts.    
1. What is this Confidence, 

1. The Nature of it.  
2. The Opposites of it.  
3. The Effects of it.  
4. The Properties of it.    
1. The nature. 'Tis a Well grounded persuasion of our Eternal Happiness. But I must distinguish again as before. There is a twofold Confidence; one which is proper to faith; another which may be called assurance, or a sense of our own interest.  
1. There is a Confidence included in the very nature of Faith, usually called Affiance. We have often considered Faith as it implieth a firm assent, and again as it Implieth a thankful acceptance of Christ. Now as it Implieth Affiance or a resting, relying, and reposing our hearts with quietness and peace upon God's Promises; and so Confidence is Nothing but a firm and comfortable dependence upon God through Jesus Christ for the gift of Eternal life, while we patiently Continue in well-doing. Assent to the truth of the promise breedeth this Confidence, but 'tis not it, for faith is not a bare Assent, but a fiducial Assent, or a trust and dependence upon the Lord in the Appointed way of obtaining the Effects of the promise. Faith is often described by the Act of Trust, both in the Old Testament and in the New. That there can be no doubt of this, no notion is more frequently insisted on in the Old Testament, Psal. 112.7. He shall not be afraid of evil Tidings, his Heart is fixed, trusting in the Lord. His adherence to God and dependence upon him is the great preservative against worldly fears, and apprehensions of danger and Misery: So that he is fortified not only for a patient, but cheerful entertainment of all that shall come, or may come. So Isa. 26.3. Thou keepest him in perfect peace whose mind is stayed on thee, because he trusteth in thee. A man securely rests upon the promise of God, that all will end well, while he keepeth to his duty. The New Testament also useth the same notion, 2 Cor. 13.4. Such trust we have through Christ to Godward. Confidence, 1 Tim. 4 10. For therefore we both labour, and suffer reproach, because we trust in the living God. So Eph. 1.12, 13. Who trusted first in Christ: In whom also ye trusted. When we are Confident that God will save his faithful Servants, and are encouraged thereby to go on with our duty. Our miscarriages, fainting, and Apostasy, and discomforts, are made to arise from the want of this Confidence. The miscarriages of the people in the Wilderness, a figure of our estate in the World, came from hence, Psal. 78.22. They believed not in God, and trusted not in his Salvation. They were not Confident of his conduct, that he would bring them into the land of rest. A man that doth not trust God cannot be long true to him; they who do not depend upon God for Salvation, and for whatever is necessary to them for Salvation, and to bring them out of every straight in a way most conducing to their welfare and his own Honour, have not that true believing, or sound faith, which God requireth of them. Well then, this trust or Confidence must be in all▪ and this is more than Assent, or a bare persuasion of the mind, that the promises are true; this noteth the repose of the Heart, or the motion of the will, towards them as good and Satisfactory.  
2. There is a confidence of our own good estate, for the present, and so by consequence of our future Blessedness, Phil. 1.6. Being confident of this very thing, that he that hath begun a good work in you, will perfect it to the day of Christ. When we make no doubt but that God who hath wrought faith and other Christian graces in us, will also consummate all in everlasting Glory. This dependeth upon a sight of our Qualification. This Confidence is Comfortable, the other absolutely necessary; this Confidence is mainly built upon the Earnest of the Spirit, in our hearts, the other upon the promise of the Gospel; by the one there is a Crown of Righteousness for the Faithful, by the other 'tis laid up for them. The Spirit and life of Faith lieth more in the former, but the joy of Faith, and our Comfort dependeth upon this. A Christian that is Confident that God will be as good as his word is mightily encouraged to wait upon God till that word be accomplished, and that, breedeth Courage and Resolution, and Boldness. But a Christian that knoweth his own interest, is more cheered and pleased with it. By this latter Confidence a Christian hath a double ground of rejoicing: The certainty of God's promise: And the evidence of his own Sincerity, or the truth of grace in his own heart, 1 Joh. 3.19 Hereby we know that we are of the truth, and shall assure our hearts before him. A Christian is said to be before God three ways; either in his Ordinary conversation, Gen. 17.1. So our hearts are assured before him when we walk in Holy peace & Security. 2dly. We come before him in Prayer and other Duties. Now a Christian may assure his heart before him; our legal fears are revived by the presence of God, but a Christian can look God in the face. 3dly. We come before him at the day of Judgement. We stand before his Tribunal, that we may have confidence, and not be ashamed before him at his coming, 1 John 4.17. That we may have boldness at the day of Judgement. Death is your summons, 2 Kings 21.3. Lord thou knowest that I have walked before thee with a true and perfect Heart.  
2. The opposites of it are disquieting doubts and fears.  
1. Doubts are often opposed to Faith, not only as 'tis a strong assent, but as 'tis a quiet dependence upon God's Nature and word, as Jam. 1.6. Let him ask in Faith, nothing wavering, for he that wavereth is like a Wave of the Sea, driven with every wind, and tossed, 1 Tim. 2.8. Lift up Holy hands without wrath and doubting, Rom. 4.20. He staggered not at the promise through unbelief, but hoped against hope, Matth. 14.31. O thou of little Faith, wherefore didst thou doubt? Because he could not rest upon Christ's word.  
2. So fears are opposite to this quiet and steady dependence, Matth. 8.26 Why are ye so fearful, O ye of little Faith? In Luke 'tis, Where is your Faith? In Mark 'tis, How is it that you have no Faith? Luke 8.50. Fear not, believe only. Now the opposites of any grace do show the Nature of it. If doubts and fears be so directly opposite to Faith, therefore Faith is a confidence as well as an assent. Now, these doubts and fainting fears are every where opposed to Faith, Psa. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. God's Children are very obnoxious to Temptations of fainting fears, and diffidence, when sharp troubles do assault them, and therefore they ought to strengthen their confidence. Strength of assent may remove Speculative doubts, or errors of the mind; but strength of confidence, or quiet dependence, doth only remove practical doubts; which arise from the fears and terrors of sense, which may sometimes sorely shake us.  
3. The immediate effects are such as are comprised in the very Nature of it, as an Holy boldness and courage, which is the very notion, and the same importance, of the Word in the Text, We are confident, or of good cheer and courage. This is seen in four things.  
1. In our continuing faithful with Christ, and professing his truth and ways, notwithstanding opposition, in a bold profession, without any fears of persecutions and sufferings, as Heb. 3.6. Whose House we are, if we hold fast the confidence, and the rejoicing of hope firm to the end. And in the 14. verse. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. And again, Heb. 10.35. Cast not away your confidence, which hath great recompense of reward. In all which places confidence, noteth a bold owning, and avowing of Christ, or fearlesness and courage in our Christian profession, arising from our certain persuasion of, and dependence on Christ rewards in another World. The great use of Faith is to fortify us against all Temptations, and difficulties, and inconveniences, that we meet with in our passage to Heaven, even against Death itself. Then are we confident, when born up against all dangers and sufferings. There is a like word used, John 16.33. Be of good cheer, I have overcome the World. God's Children may be bold or of good cheer, in the midst▪ of all their afflictions, for Faith assureth them, the end shall be Glorious. Therefore we are bold, perform our duty and pass on in our pilgrimage, with a courageous and quiet mind. This courageous, confident encountering with trouble, is the immediate fruit of Faith. Because Faith enableth us to look to the end of trouble, and our Salvation as sure and near.  
2. 'Tis seen also in a generous contempt, of all the baits, and pleasures of sense; and the delightful things in this World, and cheerfully carrying on our duty, though the flesh would tempt us to the contrary, Faith is an obediential confidence, and the strength of it is seen in checking of Temptations: Or an affiance on God, as it draweth our hearts after better things than that the world offereth. We can more easily want and miss the contentments of the flesh, and the pomp, and ease, and gratification of the present Life. So that to be confident, is to be prepared, and resolved to do those things which God commandeth, though with denial of those sensual good things, which the flesh craveth; as to endure what happeneth in the way to Heaven, so to refuse and reject what hindereth us from it. For we are exercised with trials, both on the right hand, and on the left; and we need the Armour of Righteousness, both on the right hand, and on the left, 2 Cor. 6, 7. Our way to Heaven lieth per blanda & aspera. As the terrors of sense are a discouragement to us, so the delights of sense are a snare to us; confidence hath an influence upon both, it breedeth a weanedness from the baits of the flesh, and a rejection of what would divert us from the pursuit of Eternal Life, and is much seen in mortification, 1 Cor. 9.26.27. I run not as one that is uncertain, therefore I keep under my Body. As if he had said▪ I am confident, therefore I am mortified, contemn the allurements of sense: As they dieted themselves for the Isthmick games. Hope to get a Crown of Laurel made them look to their bodies, that they were in fit plight for the race. There's much more confidence of an Eternal Crown.  
3. There is another branch of this boldness, that carrieth the name of this confidence also: And that is, Childlike Freedom with God in prayer, Eph. 3.12. We have access with confidence, and boldness, through the Faith of him. And 1 John 3.21. If our hearts condemn us not, then have we confidence towards God. And 1 John 5.14. And this is our confidence, that whatsoever we ask of him he heareth us. And Heb. 10.19. Having therefore, brethren, boldness to enter into the Holiest, by the Blood of Jesus. An Holy boldness with God in Prayer, or a filial, Childlike access to God in Prayer, for obtaining what he hath promised. There is a shyness of God. His presence reviveth our guilty fears: As David, when he had sinned, hung off from the Throne of Grace, Psa. 32.3. Or as Adam run to the Bushes, when he heard the voice of God in the Garden. Now this is done away by Faith in the promises. This Holy, comfortable addressing ourselves to God by Christ, is a great branch of this confidence; it imboldeneth us to go to him in Prayer; and to trust in him, and expect Salvation from him. In the hour of his extremity, he is not to seek of a God to pray to, or a Mediator, to interceded for him, or a Spirit of Adoption, to enable him to fly for help, as a Child to his reconciled Father, having been frequently entertained, and accepted by him.  
4. The last, and greatest of all, is confidence at his coming, 1 John 2.28. When he shall appear, we may have confidence, and not be ashamed before him, at his coming. We feel the comfort of it, when we seriously think of Death, or when God summoneth us into his presence, 2 Kings 20.3. I beseech thee, O Lord, remember now, how I have walked before thee in truth, and with a perfect heart. We know, that we shall receive a Crown of Righteousness at his appearing. Before they look for it, and wait for it with confidence. A Christian should cherish no other Confidence but what will be approved then, what will hold out then: If our Confidence cannot bear the thoughts of it, and supposition of it, how will it bear the day its self?  
4. The Properties of this Confidence.  
1. 'Tis an Obediential Confidence or Affiance; for he that hopeth for mercy, is thereby bound to Duty and Obedience; for mercy must be had in God's way, and we cannot depend upon his Rewards, unless we regard his Precepts, 1 Pet. 4.19. Commit the keeping of your Souls to him in well doing. We come to the one by the other; yea the one breedeth the other, Psal. 119.166. Lord, I have hoped for thy Salvation, and have done thy Commandments. Dependence certainly begets observance; and if we look for all from God, certainly we will be faithful to him, and keep close to his ways. 'Tis a lazy Presumption, not a Christian Confidence, that consisteth with disobedience; both the Promises and the Precepts are the Object of Faith, Psal. 119.166. I have believed thy Commandments. Our believing the one, breedeth Confidence in the other; our believing the other breedeth Obedience, but they must both go together; if there be any difference in believing these by a right Faith, 'tis weaker in the Promises than in the Precepts; because the Precepts commend themselves to our Consciences by their own Light and Evidence; the Promises contain mere matter of Faith, and lie farther out of the view of Sense and Reason. Well then, if we believe these Laws to be God's Laws, and these Promises to be God's Promises, our sense of duty will be at least equal with our hope of mercy. Certainly Confidence, and relying upon the Mercy of God for Salvation, may be less than our care to walk in Obedience; ordinarily greater it cannot be.  
2. This Confidence must be well rooted, that fear of Persecution may not scorch it, nor the cares and pleasures of the World choke it, Col. 1.23. Continue in the Faith grounded and settled, and be not moved away from the hope of the Gospel. We must be thoroughly persuaded that it is the very Truth of God, and venture our Souls, and all our concernments and interests, upon this Bottom, when we seriously consider what we do. There is a slight and superficial Confidence which soon vanisheth away, as the seed that fell upon the stony ground soon sprung up, for it had not much depth of earth, but as soon withered, because it had no root, Matth. 13.5, 6. Some may readily receive the Offers of Eternal Life, but the Word is not engrafted in their hearts: No, the Confidence of Faith must be sound and permanent, such as is not easily shaken with the Winds of Temptation.  
3. It must be predominant, and in some degree of Sovereignty in the Soul, not only over our doubts and fears, but over our lusts and carnal affections subduing the heart to God, and vanquishing the Devil, the World, and the Flesh. The World, 1 John 5.4. For whosoever is born of God overcometh the World; and this is the Victory that overcometh the World, even our Faith. And Taming the Flesh, Acts 15.9. purifying their hearts by Faith, and mastering our carnal desires and affections. Resisting the Devil, 1 Pet. 5.9. It showeth us better things with which our minds are wholly taken up. Every man's heart cleaveth most strongly to those things which he judgeth best. Now Faith showing us the things of the other World, present things are lessened in our eyes, and our desires to them abated. A ●light and superficial Confidence soon vanisheth away; they are not able by it to vanquish Temptations, John 12.42, 43. Nevertheless among the Chief rulers also many believed on him, but because of the Pharisees, they did not confess him, lest they should be put out of the Synagogue. For they loved the praise of men, more than the praise of God. 'Tis such a dependence upon the mercy of God, in Jesus Christ, as to count it better than life, Psal. 63.3. Such a value of the blessing promised as will Counterbalance the Temporal good or evil, which the Devil, the World, and the Flesh opposeth to their good or Evil. Men may have some beginnings or dispositions to true Faith, but they are weak and feeble, and so are soon over mastered by worldly and carnal respects, and cannot prefer the Service of Christ before the glory of the World, John 5.44. How can ye believe which receive honour one of another, and seek not the honour that cometh from God only?  
4. 'Tis growing. As our assent to the Word of Truth is more full and strong, so our Adherence, Confidence and Dependence increaseth also, and we cleave faster to the Promises of Christ, and are better established in the practice of godliness, and have a more settled boldness against fears, and doubts, and temptations; so that they can bear better repulses from God, Matth. 15.28. Great is thy Faith; Grow more courageous in dangers and difficulties, Rom. 8.18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. ver. 37. Nay, in all these things we are more than Conquerors; And are the less shaken and troubled with cares and fears, Mat. 6.20. Shall he not much more clothe you, O ye of little Faith! And believe in hope against hope, Rom. 4.20. The highest degree of Confidence is not gotten at once, nor at first ordinarily, but by degrees, after some continuance of waiting upon God, after many Trials and Conflicts, and Experiences of his Love and Favour; therefore still we are to labour after this, that we may with greater quietness wait on God in the midst of pressures, overcome the World, contemn the pleasures of Sin, kerb our unruly Passions, Come to the Throne of Grace with more boldness and confidence.  
2. What is the Earnest of the Spirit? See the Sermon on the former verse.  
3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts? Three ways.  

1. As an Argument.  
2. By way of Effectual Influence.  
3. By way of gracious Improvement.   
1. As a confirming Argument, against all our doubts and fears, which are apt to assault and hurt us, till we be in full possession, especially in great Trials. The Spirit, 'tis an argument strong and full, to confirm us in the truth and worth of the promised Glory. The truth is plain, so the worth, as before. 'Tis an Argument in our own bosoms; other things are without us, but this is within: That which before was written in books or spoken by men is now transcribed upon our hearts, and so nearer at hand for our use, 1 John 5.10. He that believeth on the Son of God hath the witness in himself. When I go to my Bible there I find promises of eternal life which are the ground of my Confidence. I go to my heart, and there I find the beginnings of eternal life, and so my Confidence is much increased; a believer hath that within which assureth him of better a state to come; he hath a taste of it in his Soul, a spiritual sense.  
That which is within us and lieth as near as our own hearts is more sensible and affecting, and more likely to work upon us effectually than that which is without us.  
'Tis a very engaging Argument to bind us not to depart from these Hopes; shall we turn the back upon God after experience? 'Tis their great aggravation, Heb. 6.4, 5. 'Tis impossible for those that have been once enlightened, and have tasted of the Heavenly gift, and were made partakers of the Holy Ghost, & have tasted of the good word, & the Powers of the World to come, if they should fall away, to renew them again unto Repentance. There may be some kind of taste and preparation towards this Earnest, from whence men may fall away, 2 Pet. 2.20, 21, 22. For if after they have escaped the pollutions of the world, through the knowledge of our Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning; for it had been better for them not to have known the way of Righteousness, than after they have known it to turn from the Holy Commandment, delivered unto them. But it is happened unto them according to the true proverb, the dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. Some knowledge, and some experience, some Common work of the Spirit. This Argument doth increase our confidence, because it doth evidence our right and interest as well as the truth of the thing its self, that there is an Immortal Blessed Estate, and that it is ours. An earnest is given to secure the party that hath it. This earnest is the Spirit, convincing, comforting, changing the heart, 1. Cor. 2.12. But we have not received the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God If I have this I am safe; the carnal cannot say so, they have no earnest.  
2. By way of effectual influence. The Spirit is given as an earnest of Blessedness to come, and causeth all the motions and inclinations of the Soul to tend that way in the heart, he is as a Spirit that came from Heaven. exciting the Soul to look and long for, and prepare, for that Happy Estate. The Life of grace, begun and maintained by the Spirit in our hearts, wholly tendeth to this, to carry up our hearts thither. The Spirit mortifieth the earthly and sensual disposition, Rom. 8.13. But raiseth in us hopes, desires, and endeavours, after the other World, Phil. 3.20. But our Conversation is in Heaven. Inclineth us, to drive on a trade for another Country, and another World; yea our very confidence is wrought by him, and increased by his influence. The Devil▪ the World and the Flesh do continually assault it, but the Spirit maintaineth it. Therefore the more of his Spirit, the more confident. 'Tis his work within us to promote it, and to maintain it. This cometh of the Spirit of God, He causes us to live in Peace, and Hope, and Joy, and die in Hope, and Peace, and Joy.  
3dly. By way of gracious improvement on our part. For if God giveth the Spirit as an earnest, we must make use of him as an earnest. The Spirit and grace of Christ is not only given us to subdue corruption, to carry us on delightfully to converse with God, but as an earnest that we may live in hope; but we may reason within ourselves, God hath not only offered me this happiness when I had no thought of it, but followed me with incessant importunity, till my anxious Soul was troubled, began to make a business of it. By the secret drawings of his Spirit, he inclined my heart to choose him for my portion, since given me the comfort of the pardon of my sins, bound up my broken heart, visited me in Ordinances, supported me in troubles, helped me in Temptations; his Spirit still liveth, dwelleth and worketh in you, therefore I am confident and wait on him, 2 Cor. 1.20, 21. For all the promises of God are yea, and Amen, in Christ Jesus, to the Glory of God by us. Now he that hath established us with you, and hath anointed us, is God; Who hath also sealed us and given us the earnest of the Spirit in our hearts.  
1. Use is to show us that true confidence is not a devout sloth, or idle expectation, but breedeth in us a noble, choice, excellent Spirit, maketh us vigorous in our duty, watchful against sin, patient under the cross, longing and breathing after more of God, and hastening our preparation, for the enjoyment of him.  
2. Use to put us upon Selfreflection.  
2. Have we the earnest of the Spirit? His comforts, are not so sure an evidence as his sanctifying influence. Are our hearts changed? God giveth earnest before he giveth Heaven.  
2. Do we improve it to an Holy confidence, such as showeth itself in diligence? 1 Cor. 15.58. Wherefore, my Beloved Brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord. And courage? 1 Phil. 28. And in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of Salvation, and that of God. A Spirit of courage under sufferings, which is the same with confidence here, so as not to be driven from our duty, or to take any sinful course for our safety.  
3. Use to press us to seek after this confidence with diligence; it may be kept up, Heb. 6.11. And that you do show forth the same diligence to the full assurance of hope unto the end.   

SERMON IX.  2 Cor. 5.6. 
— Knowing that whilst we are at home in the Body, we are absent from the Lord.  
FRom the connexion with the former branch, you see a Christians Condition in the World is mixed; he is comforted, but not satisfied; his Faith is satisfied, for he is confident, but his love is not satisfied; For while he is at home in the Body he is absent from the Lord. And that not for a little time only, but for his whole course, as long as his Life shall last, all the while that he is at home in the Body. This is added to show the reason, 1. Of groaning. 2. Of confidence. Of groaning, because we are absent from Christ's presence and full Communion with him in Glory. Of confidence. We must be sometime present with the Lord. Now we are not, therefore we have a certain persuasion, that there shall be granted to us a nearer access after Death. Then we look cheerfully upon Death, as that which bringeth us home to God, from whom these earthly Bodies keep us as strangers.  
Two points offer themselves to us.  

1. That a Christian is not in his own proper home, while he sojourneth in the Body, or liveth here in this present World, in an earthly Tabernacle.  
2. The main reason why a Christian counteth himself not at home, is because he is absent from the Lord.   
1. That a Christian is not in his own proper home, while he sojourneth in the Body, or liveth here in this present World, in an earthly Tabernacle. The Greek words run thus; We in dwelling in the Body, dwell forth from the Lord. That is, from the Lord Jesus, the beholding of whose Glory and presence we must want so long, which is grievous to a Christian. Instances; Abraham who had best right by God's immediate Donation, Heb. 11.9. He sojourned in the Land of promise, as in a strange Country. As in a place wherein he was to stay but a while, and to pass through it to a better Country. David who had most possession, an opulent and powerful King: Abraham inherited or purchased nothing in the Land of Canaan, but a burying place; but David counted himself a stranger too, Psa. 39.12. I am a stranger and a pilgrim, as all my Fathers were. He that bore so full a sway in that Land, did not look upon the world as a place of rest and stability. But it may be he spoke this when he was chased like a flea, or hunted like a partridge, upon the mountains. No; in the midst of all his wealth and opulenlency, when he had offered many Cart-loads of Gold and Silver for the building of the Temple: See 1 Chron. 29.15. For we are strangers and sojourners before thee, as were all our Fathers: Nay Jesus Christ, who was Lord Paramount telleth us, John 17.16. I am not of this World. He that was Lord of all, had neither House nor home, he passed through the World to sanctify it as a place of service, but he settled not his constant residence here as in a place of rest. We do not inhabit, only pass through to a better place.  
Reasons.  
1. Our birth and parentage is from Heaven, every thing tendeth to the place of its original. Men Love their native soil; things bred in the water delight to return thither; Inanimate things tend to their centre; a stone will fall to the ground, though broken in pieces by the fall; air imprisoned in the bowels and caverns of the Earth causes terrible Convulsions and Earthquakes, till it get up to its own place. All things seek to return thither from whence they came: Grace that came from Heaven carrieth the Heart thither again. Jerusalem from above is the Mother of us all. Heaven is our native Country, but the World is a strange place: And therefore though the man be at home, yet the Christian is not; he is out of his proper place. Contempt of the World is usually made the fruit of our regeneration, 1 John 5.4. Whosoever is born of God overcometh the World. There is something in them that intitleth itself to God, and worketh towards him, and carrieth the Soul thither where God showeth most of himself, so 2 Pet. 1.4. We are made partakers of the Divine Nature, and escape the corruption which is in the World through lust. The World will not satisfy the Divine Nature; there is a strong inclination in us, which disposeth us to look after another World, 1 Pet. 1.3. Assoon as made Children, we reckon upon a Child's portion; another Nature hath another aim and tendency. There is a double reason why the new Creature cannot be satisfied here. 1. Here is not enough dispensed to answer God's Love in the Covenant. I will be your God, noteth the gift of some better thing than this World can afford unto us, Heb. 11.16. God is not ashamed to be called their God, for he hath prepared for them a City. That Title is not justified till he give us Eternal rewards, For to be a God to any, is to be an Infinite, Eternal Benefactor. Compare Matth. 22.32. with the forementioned place. 2dly▪ Here is not enough to satisfy the desire, expectation and inclination of the renewed heart. The aim of it is carried after two things: Perfect enjoyment of God, and perfect conformity to God. There is their home, where they may be with God, and where they may be free from sin. Their Love to Christ is such, that where he is there they must be, Phil. 1.23. Having a desire to depart, and to be with Christ, Col. 3.1. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. And there is a final, perfect estate, to which the new Creature is tending; when it shall never dishonour God more, but be made like him, and completely subject to him; when never troubled with sin more.  
2. There lieth their Treasure, and their Inheritance. 'Tis said, Eph. 1.3. that Christ had blessed us with spiritual Blessings in heavenly places. He hath blessed us with spiritual blessings in earthly places; hath he not? Here he hath Adopted, Justified, and Sanctified us in part, but the full accomplishment is reserved for the World to come. God would not dispense the fullness of our blessedness in the present World, that's an unquiet place; we are not out of Gun-shot and harms way, nor in an earthly Paradise. There Adam enjoyed God among the beasts, but we shall enjoy him in Heaven among the Angels. In the World God would show his bounty to all his Creatures. A Common Inn for Sons and Bastards; the place of trial, not of recompense; the place where God hath set his Footstool, not his Throne. Isa. 66. 'Tis Satan's walk, the Devil's Circuit; Whence comest thou? From compassing the Earth too and fro, Job 2.2. A place defiled with sin, and beareth the marks of it, given to all mankind in Common, Psa. 115.16. The Heaven, even the Heavens are the Lords, but the Earth hath he given to the Children of men. The slaughter House and shambles of the Saints, for they are slain upon Earth: A receptacle for elect and reprobate.  
3. There are all our kindred. There is our home and Country, where our Father is, and our Lord Jesus Christ, and all the Holy ones of God. Vbi pater ibi patria. We pray to him, Our Father which art in Heaven. 'Tis Heaven that is our Father's House, and the everlasting mansions of the Blessed. There, is our Redeemer and Elder Brother, Col. 3.1. The Heaven of Heavens doth contain him. There are the best of the family, Matth. 8.12. There is Abraham, Isaac, and Jacob. 'Tis a misery to be strangers to the commonwealth of Israel, to be shut out from the society of God's people; but in Heaven there are other manner of Saints there. To be shut out from the company of the Blessed, is a dreadful excommunication indeed.  
4. There we abide longest. An Inn cannot be called our home. Here we abide but for a night; but there for ever with the Lord. The World must be surely left; if we had a certain term of years fixed, yet 'tis very short in comparison of Eternity. Therefore since we live longest in the other World there is our home, Mic. 2.10. Arise, depart hence, this is not your rest. God speaketh it of the Land of Canaan, when they had polluted it with sin; 'tis true of all the world, sin hath brought in Death, and there must be a riddance: This Life is but a passage to Eternity. Israel first dwelled in a wand'ring Camp before they came to dwell in Cities, and walled Towns; and the Mysteries of their Religion were first seated in a Tabernacle, and then in a Temple: So here first in a Mortal, Frail Condition, and then come to the place of our Eternal rest. There is an appointed time for us all to remove, Job 7.1. There is an appointed time for man upon Earth, his days are as the days of an hireling. An hireling when he hath done his work, than he receiveth his wages, and is gone. Actor's when they have finished their parts, they go within the curtain, and are seen no more: So when we have served our generation, and finished our course, our place will know us no more, and God will furnish the World with a new Scene both of Acts and Actors.  
5. The necessary graces that belong to a Christian, show that a Christian is not yet in his proper place, as Faith, Hope and Love.  
1. Faith hath another World in prospect and view; and our great aim is to come at it: Sense showeth us we have no abiding City upon Earth, but Faith points at one to come, where Christ is, and we shall one day be. Now this Faith were but a fancy, if we should always abide in this Earthly Tabernacle, and there were no other Life to be expected when this is at an end. The Salvation of our Souls is called the end of our Faith, 1 Pet. 1.9. That is, the main Blessing we look for from Christ. So 1 Tim. 1.16. We believe on him to Life everlasting. So Heb. 10.39. We are not of them who draw back to perdition, but of them that believe to the saving of their Souls. The great satisfaction that the immortal Soul hath by Faith is, that it seeth a place of Eternal abode, and therefore it cannot settle here, it must look higher than the present World. Faith persuadeth us that the end of our Creation and Regeneration was far more noble than a little miserable abode here. There is no man in the world, but if he follow the light of reason, much more if he be guided by the Light of Grace, will seek a place and an estate of rest, wherein he may finally quiet his mind. Therefore Faith cannot be satisfied till we reach our Heavenly Mansion; he is unworthy of an Immortal Soul that looketh no further than earthly things.  
2. Hope was made for things to come, especially for our full and final Happiness. God fits us with grace as well as with Happiness, he doth not only make a grant of a glorious estate, but hath given us grace to expect it. Hope would be of no use, if it did not look out for another Condition, Rom. 8.24. Hope that is seen is not hope, for what a man seeth, why doth he yet hope for it? No; there is something to come; and therefore because we have it not in possession, we lift up the head, and look for it with a longing and desirous expectation. 'Tis said, Col. 1.5. That our Hope is laid up for us in Heaven. A Believers portion is not given him in hand; he hath it only in hope. He hath it not, but 'tis safely kept for his use, and that in a most sure place, in Heaven, where Thiefs cannot break through and steal.  
3. Love. The Saints have heard much of Christ, read much of Christ, tasted and felt much of Christ; they would fain see him, and be with him, 1 Pet. 1.8. Whom having not seen ye Love. Many Love Jesus Christ, whom they have not seen in the flesh, or conversed with him bodily, but though they have not seen him, they desire to see him; for Love is an affection of union, it desireth to be with the party loved. The Spirit in the Bride saith, come, Rev. 22.17. The Adulteress saith, stay away, but the loving Spouse and the Bride saith come. Carnal men will not give their vote this way, but the Soul that loveth Christ would have him either come to them, or take them up to him: their Souls are not at ease till this be accomplished.  
1. Use. Let us give in our names among them that profess themselves to be strangers and sojourners here in the World. This Confession must be made not in word only, but indeed and in truth. We must carry ourselves as strangers and pilgrims.  
1. Let us be drawing home as fast as we can. A Traveller would be passing over his Journey as soon as may be; so should we be hastening home in our desires and affections. 'Tis but a sorry home to be at home in the Body, when all that while we are absent from the Lord. There is a tendency in the New Nature to God, a perfect enjoyment of God, and a perfect subjection to God; therefore our desires should still draw homewards, Heb. 11.16. They desire a Country that is an heavenly. All that have gotten a new heart and nature from the Lord, their hearts run upon the expectation of what God hath promised, they cannot be satisfied with any thing they enjoy here.  
2. By making serious provision for the other World, Matth. 6.33. But first seek the Kingdom of Heaven, and the Righteousness thereof, and all these things shall be added unto you. Men that bestow all their labour and travel about earthly things, and neglect their precious and immortal Souls, they are contented to be at home in the Body, and look no farther: But when you are furnishing the Soul with Grace, and grow more heavenly, strict and mortified, you are more meet, Col. 1.12. Who hath made us meet to be partakers of the Inheritance of the Saints in Light. They that wallow in the delights and contentments of the flesh, dislike strictness and holiness; What should they do with Heaven? they are not fit for it. Every degree of Grace is a step nearer home, Psal. 84.7. They shall go on from strength to strength. Get clearer Evidences of your right to everlasting Life, 1 Tim. 6.19. Laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. The comfort of what you have done for God will abide with you; therefore let it be your care and great business not so much to live well here, as to live well hereafter; our wealth, and honours, and dignities do not follow us into the other world, but our works do. Consider the place you are bound for, and what Commodities grow currant there, what will stead you when other things fail.  
3. Mortify Carnal desires, 1 Pet. 2.11. As strangers and pilgrims, abstain from fleshly lusts which war against the Soul. The fleshpots of Egypt made Israel despise Canaan. Fleshly lusts do only gratify the Body, as corrupted with sin, and therefore they must be subdued and kept under by those who have higher and better things to care for. If we were to live here for ever, it were no such absurd thing to gratify the flesh, and please the body; though even so it were not a practice so suitable to the rational life, yet not altogether so absurd, as when we must be gone, and shortly dislodge, and when we have great and precious Promises of happiness in another World, 2 Cor. 7.1. Having therefore these Promises, let us cleanse ourselves from all filthiness both of flesh and spirit. That bindeth it more upon us. These lusts blind the mind, besot the heart, burden us in our Journey homeward, divert our thoughts and care; yea, being indulged and allowed, they make us forfeit Heaven, and will prove at length the ruin of our Souls. Sowing to the flesh cuts off the hopes of happiness, Gal. 6.8. Well then, bethink yourselves, if you look for Heaven, will you cherish the flesh, which is the Enemy of your Salvation? Do you expect a room among the Angels, and will you live as those who are slaves of the Devil? The World is not your Country, and will you wholly be occupied and taken up about worldly things, what you shall eat and drink, and what you shall put on?  
4 Patiently endure the inconveniencies of your Pilgrimage. Stranger's will meet with hard usage: 'Tis no news that all things do not succeed with the Heirs of Promise according to their hearts desire here in the World. The World will love its own, but they are chosen out of the World. Joh. 15.19. Christ died not for this, that we should be dandled upon the World's knees: As long as the end shall be happy, let us bear the inconveniencies of the way with the more patience. A Christian that is convinced of a Life to come, should not be greatly dismayed at any temporal Accident. The discourse between Modestus a Governor under Valence, and Basil the Great in Naz. his twentieth Oration is very notable to this purpose, when he threatened him with banishment.  
I know no Banishment that know no abiding place here in the World: I cannot say that this place is mine, nor can I say the other is not mine, where ever God shall cast me; rather all is the Lords, whose Stranger and Pilgrim I am: Every place is alike near to Heaven, and thither I am tending. This is to carry ourselves as Strangers and Pilgrims. Indeed, to be more indifferent as to the good things of this life, and to take them as God sendeth them; but Heaven will make amends for all. Many times the World proveth a Stepmother. The ground that bringeth forth Thistles and Nettles of its own accord, will not bear choicer Plants: But 'tis your comfort you shall be transplanted, Heb. 10.34. From whence do you fetch your supports in any cross? 1 John 3.1. A Prince that travaileth abroad in disguise, may be slighted and ill treated, but you have a Glorious inheritance reserved for you, therefore this should be your comfort and support.  
5. Beg direction from God, that you may go the shortest way home, Psa. 119.19. I am a stranger upon Earth, hide not thy Commandments from me. It concerneth a stranger to look after a better and a more durable estate; there is no direction how to attain it, but in the Word of God, and there is no saving understanding of it but in the light of his Spirit; this we must earnestly ●e●k, that in every thing we may understand our duty, that we be not found in a false way: Saved as by fire, 1 Cor. 3.13. Make an hard shift to scramble to Heaven.  
6. Get as much of home as you can in your pilgrimage, in the earnest and first fruits of the Spirit, Rom. 8.23. And not only they, but ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies. In Ordinances, Matth. 26.29. But I say unto you I will not drink henceforth of the fruit of the Vine, until that day when I drink it new with you in my Father's Kingdom. Meditation, Word, Prayer and Communion of Saints.  
2. Doct. The main reason why a good Christian counteth himself not at home is, because he is absent from the Lord, while he is in the Body.  
I shall here inquire, 

1. How believers are absent from the Lord.  
2. Why this maketh them look upon the World as a strange place, and Heaven as their House.    
1. How are believers absent from the Lord: When he dwelleth in them as in his Temple, and there is a near and close union between him and them? And he hath promised, that where two or three are gathered together in his name he is in the midst of them?  
I answer; Christ is with us indeed, but we are not with him. He dwelleth in us by his grace, and influenceth us with quickening and strength, but he is at a distance; we can have no personal converse with him, though there be a Spiritual commerce between us. But in Heaven we shall be translated to Christ, and enjoy the fullness of his grace; here we walk by faith and not by sight, as it is in the next verse. In short our Communion with Christ is, 1. Not Immediate. 2. Nor full. 3. Often interrupted.  
1. 'Tis not Immediate. We see him now as covered and vailed in Ordinances and Providences, but then we shall see him Face to Face. In providences we enjoy him only at the second or third hand, Hosea 2.21, 22. I will hear the Heavens, and they shall hear the Earth, and the Earth shall hear the Corn, and Wine, and Oil, and they shall hear Jezreel. The mercy and goodness of God passeth from Creature to Creature before it cometh to us. So in Ordinances all that we have from him, is by the means of the Word and Sacraments; there we shall enjoy him without means, and without these external helps, for there God will be all in all, 1 Cor. 15.28. We shall then ever be before him, in his Eye and presence: And in his presence is fullness of joy, Psa. 16.11. Our Communion with him is not a fancy, but indeed, 1 John 1.3. Truly our Communion is with the Father and with his Son Jesus Christ. But this commerce is maintained at a distance, he is in Heaven and we are upon Earth; 'tis maintained by Faith, but then all is evident to sense.  
2. Now 'tis not full. There is a defect both in the Pipe and the Vessel, we cannot contain all that he is able to give out, nor can the means convey it to us; the means are as narrow conduits from the fountain, or as Creeks from the Sea; the fountain could send forth more water, but the pipe or conduit can convey no more: The Sea could pour a greater flood, but the Creek can receive no more. When God dispenseth himself by means, either in a way of punishment or blessing, he doth not give out himself in that fullness and Latitude, as when he is all in all. In punishing the wicked here he punisheth us by a Creature. A Giant striking with a straw cannot put forth his strength with it: So in blessing no Creature nor Ordinance can convey all the goodness, of God to us. Therefore now we have an imperfect power against sin, imperfect peace and comfort in our Consciences, an imperfect Love to God, but when our Communion is Immediate then will it be full; we converse with Christ, without let and impediment, and he maketh out himself to us in a greater latitude and fullness then now.  
3. Our Communion with Christ is often interrupted; but in Glory we shall enjoy his company for ever, and shall have constant and near fellowship, 1 Thes. 4.17. We shall be ever with the Lord. That day is never darkened with Cloud or night; we shall meet and never part more; all distance is gone, and weakness is gone, and we shall everlastingly abide before his Throne.  
2. Why Gods Children count themselves not at home, till they are admitted into this perpetual society with Christ?  
1. Because this is the blessedness which is promised to them. And therefore they expect it, and thirst after it, John 12.26. Where I am, there shall my Servant be. 'Tis our duty to follow him where ever he leadeth us here: And 'tis our happiness to be with him for ever hereafter. We often look upon the Happiness of Heaven, as it freeth us from all pains and torments; No: The chiefest part is to be with Christ. Our Glory and Happiness consists much in being in his company. So when he maketh his last will and Testament, John 17.24. Father, I will that those whom thou hast given me, may be where I am, and behold my glory. That's it; He prayeth they may be brought safe there and be happy for evermore.  
2. This is that which is highly prized by them, to be where Christ is. Why is this so much prized by true Christians?  
1. Out of thankfulness to Christ's delighting in our presence. Therefore much more should we delight in his. He longed for the society of men before the Creation of the World, Pro. 8.31. I rejoiced in the habitable parts of the Earth, and my delights were with the Sons of men. Christ delighted in all the Creatures, as they were the effects of his Wisdom, and Goodness, and Power, but chiefly in men as they were the objects of his grace, capable of God's Image and favour. Thus he longed for the company of men before the World was. When the World was once made, he delighted to appear in humane shape before his incarnation: As Gen. 18. A man appeared to Abraham and he is called Jehovah. And Zach. 1.10, 11. And the man that stood among the Mirtle-trees, answered and said, these are they whom the Lord hath sent to walk to and fro through the Earth. As if he would try how 'twould fit him to become bone of our bone, and flesh of our flesh. When the fullness of time was come, 1 John 1.4. The word was made flesh and dwelled among us, as long as it was necessary; when he departed he had a mind of returning; before he went away, and removed his bodily presence from us, his heart was upon meeting, and fellowship again, and getting his people to him, John 14.2. In my Father's House are many Mansions; I go to prepare a place for you; I will come again, and receive you to myself, that where I am you may be also. Until the time that the meeting cometh, he vouchsafeth his powerful presence to us, Matth. 28.20. Lo I am with you to the end of the World, he would never have gone from us if our necessities did not require it; 'twas necessary that he should die for our sins. That nothing might hinder our believing and coming to him 'twas necessary that he should go to Heaven; if our Happiness had lain here he would have been with us here, but it doth not. 'Tis reserved for us in the Heavens: Therefore he must go there to prepare a place for us; before he went he desired we might be there where he is. As if he could not take content in Heaven, till he hath his faithful with him. Now he is gone away, he will tarry no longer than our affairs require. To have our Souls with him that doth not content him, till he come and fetch our Bodies also: That we may follow him in our whole person, and then we and he shall never part, when all the elect shall meet in one Common Rendezvous and Congregation. Now shall not all this breed a reciprocal affection in us?  
2. Out of Love to Christ. We would fain get near him who is our great friend, Psa. 73.25. Whom have I in Heaven but thee? And the Saints are described to be those that love his appearing, 2 Tim. 4.8. If we have heard him, if we be Christians indeed, if we loved him when we saw him not, and delighted in him, and tasted his grace in truth, and felt his power, we shall long to be near him, and see him, and converse with him intimately.  
3. Tast. Communion begun maketh us long for Communion perfected, Psa. 63.1, 2. O God thou art my God, early will I seek thee, my Soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty Land where no water is: To see thy Power and thy Glory, so as I have seen thee in the Sanctuary.  
4. Their complete Happiness dependeth upon it, 1 John 3.2. We shall see him as he is, and be like him. John 17.24. That they may be where I am, and behold my Glory, Christ cannot be fully seen on this side time.  
1. Use is, to condemn and disprove them from being true Christians that cannot abide the presence of Christ. The Gadarens desired him to depart out of their Coasts, Matth. 8. Yet carnal men have such a Spirit, Job 22.17. Which say unto God, depart from us: Cannot abide Christ in their neighbourhood, that he should come near their Consciences.  
2. Use is to press us to two things.  

1. To prise the Communion and fellowship of Christ for the present. 'Tis constant and habitual; that he may dwell in your hearts by Faith, Eph. 3.17. Where Christ taketh up his abode, there his Spirit is the Fountain of Life, Gal. 2.20. Our defence against Temptations, 1 John 4.4. Greater is he that is in us, than he that is in the World. The seed and hope of Glory, 1 Col. 27. Solemn and actual in holy duties, there is Heaven begun, there we behold his Face in Righteousness, Psa. 17.15. And a day in his Courts is better than a thousand elsewhere, Psa. 84.10.  
2. Let us long to be with him, to get out of the pesthouse of the World, and the Prison of corrupt Nature. I allude to that, Gen. 24.57, 58. And they said, we will call the damsel, and inquire at her mouth, and they called Rebekah and said to her, wilt thou go with this man? and she said, I will go. Wilt thou go to Jesus? Lord I will go with thee Hindrances are these. 

1. A surfeit on the sinful pleasures, and contentments of this World. This weakens your desires, and taketh off the edge of your affections, Let lingered when he was to go out of Sodom, Gen. 19, 16.  
2. Do not darken your confidence by your sin and folly. Then you will as a Malefactor fly from him as a judge, rather than rejoice to be with him as a Saviour.      

SERMON X.  2 Cor. 5.7. 
For we walk by faith, and not by sight.  
IN this verse a reason is given why we are said to be absent from the Lord while we are at home in the body; because all things are transacted between him and us by faith, and not by sight or Immediate vision, for we walk, etc.  
These words do notably set forth to us both the nature of faith, and the condition of believers here in the World.  
1. They set forth the nature of faith, which mainly goeth upon things unseen, or not obvious to present sense.  
2. The Condition of a believer in the World; he doth not now see God face to face; he hath only the promise of blessedness, not the enjoyment.  
But that I may draw forth the full Scope and sense of the words, I shall give you six observations or propositions.  

1. That faith and sight are opposed and contradistinguished the one from the other.  
2. That faith is for earth, and sight is for Heaven; the one is of use to us in this world, the other is reserved for the World to come.  
3. That till we have sight 'tis some advantage that we have faith.  
4. Those that have faith are not satisfied and contented till they have sight. For therefore the Apostle groaneth and desireth.  
5. That if we have faith we may be sure that hereafter we shall have sight, or hereafter enjoy the beatifical vision.  
6. That those that have faith must walk by it.   
1. That Faith and sight are opposed and contradistinguished the one from the other. Faith is a grace that is conversant about things unseen, or a dependence upon God for something that lieth out of sight. That this is the Essential property and nature of Faith appeareth, by the definition of it, Heb. 11.1. 'Tis the Substance of things hoped for, and the evidence of things not seen. The Objects of Faith are things invisible and future; the Lord is absent from us who maketh the promise, and Heaven, which is the great promise which he hath promised us, is yet to come. The nature of Faith, and Hope, is destroyed if the object be seen and present, or ready at hand to be enjoyed, Rom. 8.24. For hope that is seen is not Hope; for what a man seeth why doth he hope for it? Vision and possession exclude Faith and Hope; there is a constant opposition, you see between Faith and sight, so that we may know that we have Faith, when we can believe those things which are promised, though we have little probability in Sense or Reason to expect them; and hereby we may know the measure as well as the nature of our Faith, for the excellency and strength of it is in believing things upon God's word, to which sense giveth little encouragement, as appeareth by those words of Christ to Thomas, John 20.29. Thomas, because thou hast seen, thou hast believed, but blessed are they that have not seen and yet believed. Thomas must have the object of Faith under the view of his senses, which though it did not Argue a nullity in his Faith, yet a very great weakness and Imbecility; weak Christians must be carried in Arms, dandled upon knees, fed with sensible Pledges and ocular demonstrations, or else they are ready to faint, but strong Christians can believe above sense and against sense. As 'tis said of the Father of the Faithful, that he believed in Hope, and against hope, Rom. 4.18, 19 And considered not his own Body, being dead, being an hundred years old, nor the deadness of Sarahs' womb, he staggered not at the promise of God, but was strong in Faith, giving glory to God. The more Faith can live upon the Word of God, the better, though the things believed be neither felt nor seen, and the less of sensible Demonstration we require the stronger the Faith ever. This is true in all the objects, that Faith is conversant about; I shall instance in some. The person of Christ. Many believed on him though they had never seen him in the flesh, and therefore their Faith is commended, 1 Pet. 1.8. Whom having not seen ye love, and in whom ye believe, rejoicing with joy unspeakable and full of Glory. 'Twas an advantage certainly to converse with Christ personally here upon Earth, but Faith can Embrace him in the Word though it never saw him in the Flesh. So for the threatenings, when we can tremble at the Word, as Josiah did when he heard the curses of the law, though there were no dangers nigh; we do not read of any actual disturbance and trouble at that time in the nation. So many times when an Age is very corrupt, and things are ripe for Judgement, and God giveth warning, alas! few take it or lay it to heart, they are not affected with things till they feel them. Few can see a storm when the Clouds are a gathering, they securely build upon their present ease and peace; though God be angry. But in the eye of Faith a sinful Estate is always dangerous, and they humble themselves while the judgement is but in its causes; as 'tis said, Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, prepared an Ark to the saving of his house, by the which he condemned the World, and became the Heir of Righteousness which is by faith. Mark, things not seen are still matter of faith; he saw them in the warning of God, though he could not any way else see a flood a coming. So for God's aid and succour in a time of danger, Heb. 11.27. By faith he forsook Egypt, not fearing the wrath of the King, for he endured, as seeing him who is invisible. To appearance he was like to be swallowed up, being pursued by a Wrathful and puissant King; but the terrors of sense may be easily vanquished by those invisible Succours, which Faith relieth upon. So in all matters of practical experience. In prosperity we have but too much Confidence, but when we are lessened in the World, and cut short, we are full of diffidence and distrustful fears, Psa. 30.6. In my Prosperity I said, I shall never be moved. Even a Child of God when he gets a carnal Pillow to rest upon, lieth down and sleepeth securely, and dreameth many a pleasant Dream, and is full of confidence: But when God taketh away his Pillow from under his head, than he is as diffident, as formerly confident. God is the same, his promises the same, his covenant the same, the Mediator the same, but we are much changed, because we look to things seen, and live upon things seen. In danger how are we troubled about protection, in deep poverty about provisions and maintenance? If sick and nigh unto death, how little do the promises of pardon and eternal life prevail? In perplexed affairs how little can we unravel ourselves, and refer the issue to God? Faith is staggered because we cannot believe in Hope against Hope. We must have something in view and sight; faith yieldeth no relief to us. Let me instance in a case of Spiritual sense in troubles of Conscience: When God's law speaketh him an Enemy, and Conscience feeleth him an Enemy. How long is it o'er we can bring men to any kind of Hope by Christ, notwithstanding the rich and free offers of his grace, or engage them, when the curse of the Law cleaveth to their Consciences, to take God's way for Cure and Remedy? Because they prefer Sense before Faith, and the feeling of God's Law that cleaveth to them maketh them exclude all hope by the Gospel, Isa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord, and stay upon his God. The recumbency of such a Soul is a notable act of Faith loving God as a Friend, trusting him as an Enemy. So in outward trials and difficulties, to wait for so much as God hath promised. Many trust God no further than they can see him, or have probability to expect his help, which is a limiting the holy one of Israel, Psa. 78.41. Confining him to a circle of their own making. If sense be against the promise, the promise doth them no good. Now to comfort ourselves in God when all faileth, Hab. 3.18. Yet I will rejoice in the Lord, I will joy in the God of my Salvation, And Psa. 23.4. Yea, though I walk through the valley of the shadow of death, I will fear none evil, for thou art with me, thy rod and thy staff doth comfort me. To make the promise yield us that which the creature cannot, health, strength, life, peace, house and home, and maintenance for ourselves and Children: When we die, and have little or nothing to leave them, and all means of subsistence are cut off and blasted, then to live, yea to grow rich by Faith, as having nothing, yet possessing all things, 2 Cor. 6.10. 'Tis enough that God carrieth the purse for us. Many talk of living by Faith, but 'tis when they have something in the World to live upon; As those Isa. 4.1. Only let us he called by thy name. So in other cases, why do the vain delights, and dignities, and honours of the World, so prevail with Men, that all the Promises of the Gospel cannot reclaim them? yea, fell their birthright for one morsel of meat, Heb. 11.15. The life of Sense is lifted up above that of Faith; The Soul dwelleth in Flesh, looketh out by the senses, and knoweth what is comfortable to sense, that God is unseen, our great hopes are to come, and the Flesh is Importunate to be pleased, 2. Pet. 1.9. They that want these things, that is, Faith and other graces are blind, and cannot see afar off.  
Doct. 2. That Faith is for Earth; and sight is for Heaven.  
So the Apostle sorteth these two. Here we believe in God, and there we see him as he is. As soon as we are reconciled to him, God will not admit us into his immediate presence; as Absolom, when he had leave to return, yet he could not see the King's face, 2 Sam. 14.24. So God causeth us to stay a while in the World ere we come before him in his Heavenly Temple.  
1. Because now we are in our minority and all things are by degrees carried on towards their state of perfection; as an Infant doth not presently commence into the stature of a man. In the course of Nature there is an orderly progress from an Imperfect state to a perfect. The dispensations of God to the Church Gal. 4. And the Apostle compareth our estate in Glory and our estate by grace, to Childhood and manly Age 1 Cor. 13.11, 12. Our words, inclinations, affections are quite changed in the compass of a few years, so as we neither say, nor desire, nor understand any thing as some years before we did; so it is with this and the next life. Now our vision is very dark and imperfect, looking upon things when they are showed us, as through a glass, on purpose to give us a Glimpse of them, but when we come to Heaven, we shall see perfectly, as we see a person or thing that is before our Eyes.  
2. We are now upon our trial, but then we are in termino, in our final state; now we are in our way, but then we are in our Country. Therefore now we walk by faith but then by sight, God would not give us our reward here. A trial cannot be made in a state of sense, but in a state of Faith. We are justified by Faith, we live by Faith, we walk by Faith. This state of Faith requireth that the manner of that dispensation by which God governeth the World, should neither be too sensible and clear, nor too obscure and dark, but a middle thing, as the day break or twilight is between the light of the day and the darkness of the night; that as the World is a middle place between Heaven and Hell, so it should have somewhat of either. If all things were too clear and liable to sense, we should not need Faith; if to obscure we should wholly lose Faith: Therefore 'tis neither night nor day, but towards the evening. If the Godly should be presently admitted to their Happiness, and have all things according to Hearts desire, it would make Religion too sensible a thing, not fit for that kind of Government, which God will now exercise in the World, Heb. 6.12. But followers of them who through Faith and patience have inherited the promises. And Jam. 1.12. Blessed is the man that endureth Temptation, for when he is tried he shall receive the Crown of Life, which the Lord hath promised to them that love him. Every man must be tried and approved faithful upon trial, and then God will admit him into his presence.  
3. There is no congruity between our present state, and the beatifical vision; the place is not fit nor the persons.  
1. The place is not fit; because 'tis full of changes. Here, time and chance happeneth to all, and there is a continual succession of Night and Day, Calm and Tempest, Winter and Summer. There is neither evil, nor only evil, not all good, nor all Blessing, but a mixture of either. The World to come is either all evil, or all good. This is a fit place for our exercise, but not for our enjoyments; here is the patience of the Saints. But there is the reward of the Saints. 'Tis a fit place to get an Interest in, but not a possession. 'Tis God's Footstool, but not his Throne, Isa. 66.1. Now he will not immediately show himself to us, till we come before the Throne of his Glory. He manifesteth himself to the Blessed Spirits, as a King sitting in his Royal Robes upon his Throne, but the Church is but his Footstool; as he filleth the upper part of the World, with his Glorious presence, so the lower part with his powerful presence. This is a place wherein God will show his bounty to all his Creatures, a Common Inn and receptacle for Sons and Bastards, a place given to the Children of men: But the Heaven of Heavens, he hath reserved for himself and his people, Psa. 115.16.  
2. The persons are not fit. Our Souls are not yet enough purified to see God, Matth. 5.8. 1 John, 3.3. Till sin be done away which will not be till Death, we are unmeet for his presence; when Christ will present us to God, he will present us faultless before the presence of his Glory, Judas 28. Our Bodies also are not fit, till we have passed the Gulf of Death. We are not able to bear Eternal Happiness. Old bottles will not hold the new wine of Glory; a Mortal Creature is not capable of the Glorious presence of God, and cannot endure the splendour of it, Matth. 12.6. They fell on their Faces, and were sore afraid. Upon any manifestation of God the Saints hide themselves. Elijah Wrapped his Face in a mantle. Moses himself, when God gave the Law, trembled exceedingly.  
3. Point. That till we have sight, 'tis some advantage that we have Faith. There is no other way to live spiritually and in holy peace, joy and the love of God, but by sight or faith, either by enjoyment or expectation; therefore sight being reserved for the other world, if we would live holily and comfortably, we must walk by faith, for our life is not maintained so much by the things which we enjoy as the things we look for from God. If a Christian had no more to look for from God than he enjoyeth here, he were of all men most miserable, not only equal, but more miserable. God's Children have fewer Comforts, more afflictions, and their affections to heavenly things are stronger than others. Therefore that which we look for must be our Solace.  
What relief will Faith yield us?  
1. Faith hath its sights, though not full and ravishing, as those which Presence, and Immediate Vision will yield to us. By the light of Faith we see the good things which God hath promised, and provided for us. We see them in the promise, though not in the performance: That there is a Spiritual sight which Faith seeth by, John 6.40. He that seeth the Son, and believeth on him. Faith is a sight of Christ, such a sight as affecteth and engageth the heart, such a fight as maketh us to count all things but dung and dross. Thus Abraham rejoiced to see my day, and saw it, and was glad. The Lord-suspended the Exhibition of Christ in the Flesh till long after Abraham; but he got that which was far better than a bodily sight, he got a Spiritual sight of him by faith. Faith hath an Eagles Eye, and can see a very far off, and can draw Comfort not only from what is visible for the present, but yet to come for a long time; through all that distance of time, could Abraham see Christ's day. This will in part satisfy us, Eph. 1.18. That the eyes of your mind being enlightened, ye may know what is the hope of his calling. The Eye of the Soul or the mind is Faith, without which we are blind, and cannot see afar off, 2 Pet. 1.9. It seeth things past, present and to come. Past, Gal. 3.1. Before whose eyes Jesus Christ hath been evidently set forth, Crucified among you. Christ was not crucified in Galatia, but in Jerusalem. 'Tis not meant of a Picture and Crucifix, for in those early days they did not paint what they worshipped, but set forth to their Faith. So plain and powerful is the apprehension of faith, as if he had acted his Bloody passion before them, as if they had seen Christ crucified. So not only for present things but in the other world; God, Heb. 11.27 As seeing him that is invisible. Christ at the right hand of God. Stephen saw it in vision and ecstasy, Acts 7.51. But every Believer seeth it by faith. Things to come; as the day of Judgement Rev. 20.12. I saw the dead small and great stand before God. A believer is certainly persuaded and suitably affected; so Abraham saw Christ's day.  
2. Faith goeth not upon fallible, but certain and sure Grounds. Enjoyment is more comfortable, but faith is sure; sight is better than faith, yet Faith is our present strength, comfort and support. 'Tis our unhappiness that we walk not by sight, but 'tis some piece of happiness that we walk by faith; so that a Believer is comforted, but not satisfied. His Faith is Satisfied though his love and desire be not. For faith goeth upon good security, the security of God's promise, who cannot lie; nay we have not only promises, but pledges which faith worketh. 'Tis of Faith, that it may be sure to all the seed. But the World thinketh nothing sure that is invisible. To carnal men what they see not is as nothing; that the promises are but like a night Dream of Mountains of Gold, that all the Comforts thence deduced are but fanatical illusions. Nothing so ridiculous in the World's eye as trust and dependence upon unseen comforts. Psa. 22.7, 8. All they that see me laugh me to scorn, saying, he trusted in the Lord that he would deliver him. Ungodly wits make the life of Faith a Sport, and a matter of laughter. They are all for the present World, present delights, and present Temptations have the greatest influence upon them; one little thing in hand is more than the greatest promise of better things to come, 2 Tim. 4.10. Demas hath forsaken us and embraced the present World.  
But are all things future and invisible to be questioned? Surely we do not deal equally with God and man. Country people will obey a king whom they never saw; if a man promise they reckon much of that; they can tarry upon man's security, but count Gods nothing worth. They can trade with a Factor beyond Seas, and trust all their estate in a man's hands whom they have never seen. And yet the word of the infallible God is of little regard and respect with them, even then when he is willing to give Earnest.  
3. Faith hath some enjoyment. All is not kept for the World to come. We are partakers of Christ, Heb. 3.14. Partakers of the benefit, 1 Tim. 6.2. That is, of Salvation by Christ. A Christian hath here by faith what ever he shall have hereafter by sight or full enjoyment. They believe it now, they receive it then; they have the beginnings now, the consummation then.  
4th. Point. Those that have Faith are not satisfied and contented till they have sight. For therefore the Apostle groaneth after, and desireth a better estate. The Reasons of this.  
1. The excellency of that better estate which is to come. 'Tis expressed in the Text by Sight. Now what sight shall we have? The sight of God and Christ. Of God 1 Cor. 13.12. We shall see him face to face, and we shall know as we are known. And for Christ, 1 Joh. 3.2. We shall see him as he is. And Joh. 17.20. That they may be where I am, and behold my glory. What is this glory? The Excellency of his Person, the Union of the Two Natures in the Person of Christ, John 14.20. At that day ye shall know that I am in the Father, and the Father in me. The clarity of his humane nature. They shall see the Lamb's Face, and be eye-witnesses of the honour which the Father puts upon him as Mediator. In what manner shall we Behold it? 'Tis either ocular or mental. 1. Ocular. Our senses have their Happiness as well as our Souls; there is a glorified eye as well as a glorified mind. With these eyes shall I behold him. Job. 19.26. We shall see that person that Redeemed us, that nature, wherein he suffered so much for us. God intendeth good to the Body, and hath entrusted it with the Soul, and that Soul with so much grace, that he will not lose the outward Cask and Vessel. 2. There is a mental Vision or Contemplation. The Angels that are not bodily, are said to Behold the face of our heavenly Father, Mat. 18.10. And when we are said to see God, 'tis not meant of the bodily Eye; a Spirit cannot be seen with bodily Eyes, so he is invisible, Col. 1.15. And seeing face to face is opposed to knowing in part. The Mind is the noblest faculty: And therefore must have its Satisfaction. Well then, this is our Happiness to see God and Christ with Eye and mind; ocular vision maketh way for mental, mental for fruition, and fruition for love and joy, and that accompanied with all manner of felicity. Alas now we have dull and low conceptions of God, are little Transformed by them, or weaned from fleshly and Worldly lusts; could we see God in all his Glory nothing would be dreadful, nothing would be snaringly or enticingly amiable to us any more, 1 John 2.6. Whosoever sinneth hath not seen God, nor known him. We can hardly get such a sight of God now as to prevent heinous and wilful sins, but then shall see him and him, grow more holy and Godlike.  
2. The taste which we have by Faith draweth on the Soul to look and long for a full enjoyment. They are sweet and ravishing as apprehended by Faith, but what will they be when enjoyed by sight? Moses his first request was, Tell me thy name; afterwards, show me thy Glory; now we scarce know his name, but then we shall see his Glory. A little Christ hath told us, who hath seen God, and is with God, and is God himself, Math. 11.27. This little doth not satisfy, but enkindle our thirst to know more, especially if this knowledge be joined with Experience, 1 Pet. 2.3. If we have tasted that the Lord is gracious. This sets the Soul a longing for a fuller draught, and we still follow on to know more of God, Host 6.3.  
5. Point. If we have Faith we may be sure that hereafter we shall have sight. For God will not disappoint the Soul that looketh and longeth for what he hath promised, and not only looketh and longeth, but laboureth, and suffereth all manner of inconveniency, and is willing to do any thing, and be any thing, that it may enjoy these blessed hopes. Would God court the creature into a vain hope, to his great loss and detriment? More distinctly;  
1. 'Tis Faith that maketh us mind sight, or regard the things of another World. When they were persuaded of things afar off, they Embraced them. There is a twofold life commonly spoken of in Scripture, as being in man. The Animal life and the Spiritual life. The Animal life is the life of the Soul void of grace, accommodating its self to the Interests of the body, Judas 19 Sensual, having not the Spirit, as to the power and Pomp of the World, height of rank and place, riches, pleasures, honours, or such things as are grateful to sense. Our Spiritual life is a principle that enableth us to live unto God, to act towards him, to make his Glory our Chief Scope, his favour as our felicity and happiness. These two lives are governed by sense and Faith; the Animal by sense, the Spiritual by faith: So that Reason is either debased by sense, or sublimated and raised by faith; sense carrieth and inclineth the Soul to the pleasures, honours, profits of the present World, Faith directeth it to the Concernments of the World to come; hereunto all cometh, the distinction of the outward man and inward man. The Animal life is cherished by the comforts of this life, the other by the life to come; see, 1. Cor. 2.14. But the natural man receiveth not the things of the Spirit of God. So 2 Cor. 4.16. For which cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. Well then, 'tis Faith that breedeth an heavenly Spirit, so that a man is made heavenly in his walkings, heavenly in his thoughts, heavenly in his supports, heavenly in his discourse, heavenly in his expectations. Faith doth not a little Tincture a man, but he is deeply drenched by it, and Baptised into an Heavenly Spirit.  
2. 'Tis Faith that prepareth us for sight. For 'tis a kind of Anticipation of Blessedness, o● fore-injoyment of our everlasting estate. Therefore called, Heb. 11.1. The substance of things hoped for. God by Faith traineth us up for sight; first we live by Faith, and then by sight. Faith now serveth instead of Vision, and Hope of Fruition it maketh our Happiness in a manner present; though it doth not affect us in the same degree, that the Life of Glory or vision will do, yet somewhat answerable it worketh. The Life of Glory is inconsistent with any misery: But the Life of Faith enableth us to rest quietly upon God, and his gracious promises, as if there were no misery; where it hath any efficacy and vigour, no allurement and terror can turn us aside, but we follow the Lord in all Conditions, with delight and cheerfulness; the expectation cannot affect us as the enjoyment doth, but in some measure it doth, Rom. 5.3. We rejoice in hope of the Glory of God. The beatifical vision transformeth us, 1 John 3.2. We shall see him as he is, and be like him: So doth the sight of Faith, 2 Cor. 3.18. Beholding as in a glass, the Glory of the Lord, we are changed into his Image and likeness. The one nullifieth sin, the other mortifieth sin.  
3. 'Tis Faith giveth a right and title to the things expressed by sight, there is a charter or certain grant of Eternal Life, written with Christ's Blood, sealed by the Spirit offered by God, accepted by Faith: Sealing offered and accepted standeth valid and ratified. The Heirs of promise are described to be those, who run for refuge to take hold of the hope that is before them, Heb. 6.18. All that take Sanctuary at his grace, and are resolved to pursue it in God's way: That is, to continue patiently in well doing, Rom. 2.7. Faith giveth the first consent, which is after verified by a constant and unwearyed pursuit after this Happiness. Those who entertain a King, make reckoning of his Train. The winning of the Field, is ascribed to the General, under whose conduct the Battle was Fought; so the promises run upon Faith, which beginneth and governeth the whole business. Well then, many catch at it by a fond presumption, but have no title till Faith, and that Faith no cold speculation, and dead opinion about Heaven, but a lively, working Faith: Certainly we do but talk of Eternal Life, we do not believe it, if our most industrious care, and serious thoughts, and constant and active endeavours be not turned into this Channel, or if we do not believe it so as to prise it, and prise it so as to seek after it, and seek after it in the first place, Matth. 6.33. This must be our great scope; do all things to Eternal ends, 2 Cor. 4.18. While we look not to the things which are seen, but at the things which are not seen, for the things which are seen are Temporal, but the things which are not seen are Eternal.  
6. Those who have Faith must walk by it. For Faith is here considered as working and putting forth its self. We walk, that is, we live, for in the dialect of the Hebrews, this life is a walk; vitam nostram componimus, we must govern and direct our lives by the power and influence of Faith. 'Tis not enough to have Faith, but we must walk by it; our whole Conversation is carried on and influenced by Faith, and by the Spirit of God on Christ's part, Gal. 2.20. I live by the Faith of the Son of God; a lively Faith. There living by Faith is spoken of as it respecteth the principle of the Spiritual Life, here walking by Faith as the scope and end of it; there, as we derive virtue from Christ, here, as we press on to Heaven, in the practice of Holiness. In short walking noteth a progress, and passing on from one place to another, through a straight and beaten way which lieth between both: So we pass on from the earthly state to the Heavenly, by the power and influence of our way; our way is through all Conditions we are appointed unto, and through all duties required of us.  
1. Through all Conditions. By honour and dishonour, evil report and good report, afflictions, prosperities, 2 Cor. 6.4, 5, 6.7, 8. Whether despised or countenanced, still minding our great journey to Heaven. Faith is necessary for all, that the evil be not a discouragement, nor the good a snare: Evil, Rom. 8.18 For I reckon, that the sufferings of this present time are not worthy to be compared with the Glory that shall be revealed in us. Good, 2 Tim. 4.10, For Demas hath forsaken us, and loved the present World.  
2. All duties required of us. That we still keep a good Conscience towards God, and towards man, Acts 24.15, 16. In this Faith and Hope.  
Reasons.  
1. Walking by Faith, maketh a man sincere, because he expecteth his reward from God only, though no man observe him, no man commend him, Matth. 6, 6. Thy Father which seeth in secret shall reward thee openly. Yea though all men hate him & condemn him, Matth 5.11, 12. Blessed are you when men shall revile and persecute you, and say all manner of evil against you falsely, for my name's sake; rejoice, and be exceeding glad, for great is your reward in Heaven. Now this is true sincerity, when we make God alone our pay master, and count his rewards enough to repair our losses and repay our cost.  
2. It maketh a man vigorous and lively. When we consider at the end of our work, there is a Life of endless joys to be possessed in Heaven with God, that we shall never repent of the labour and pain that we have taken in the Spiritual Life, 1 Cor. 15.58. Always abounding in the work of the Lord, knowing that your labour shall not be in vain in the Lord. Phil. 3.14. I press towards the mark, because of the high prize of the calling of God in Jesus Christ. The thoughts of the prize, and worth of the reward, do add Spirits to the runner.  
3. It maketh a man watchful, that he be not corrupted with the delights of sense, which are apt to call back our thoughts, to interrupt our affections, to divert us from our work and quench our zeal. Now one that walks by Faith can compare his Eternal Happiness with these transitory pleasures, which will soon have an end, and everlastingly forsake those miserable Souls who were deluded by them. As Moses, Heb. 11.24, 25. By Faith Moses when he was come to years, refused to be called the Son of Pharaohs Daughter: Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season.  
4. Walking by Faith will make a man self denying having for; Heaven in his Eye, he knoweth that he cannot be a loser by God, Mark 10.21. Forsake all that thou hast, and thou shalt have treasure in Heaven. So the 29, 30. Verily I say unto you, there is no man that hath left House, or Brethren, or Sister, or Father, or Mother, and Children, and Lands, for my name's sake, but he shall receive an hundred fold.  
5. Walking by Faith, maketh a man comfortable and confident, a Believer is encouraged in all his duty, emboldened in his conflicts, comforted in all his sufferings. The quieting or imboldening the Soul, is the great work of Faith, or trust in God's fidelity. A promise to him, is more than all the visible things on Earth, or sensible objects in the World; it can do more with him, to make him forsake all earthly pleasures possessions and hopes, Psa. 56.4. In God I will praise his word, in God I have put my trust, I will not fear what flesh can do unto me. So Paul, Acts 20.24. But none of those things move me, neither count I my Life dear unto me, so I may fulfil my course with joy. Save the Holy Ghost witnesseth in every City, saying that bonds and afflictions abide me. Did wait for him every where. I make no reckoning of these things. I maketh us constant. Have ye fixed upon these hopes with so great deliberation, and will you draw back, and slack in the prosecution of them? Have you gone so far in the way to Heaven, and do you begin to look behind you, as if you were about to change your mind, Heb. 10.39. The Apostle saith, Phil. 3.13. I forget the things which are behind, reaching forth unto the things which are before. The World and the flesh are things behind us. We turned our backs upon them, when we first looked after Heavenly things. Heaven and remaining duties are the things before us, if we lose our Crown, we lose ourselves for ever.  
Use is to show the advantage the people of God have above the carnal and unregenerate: The people of God walk by Faith, against the present want of sight. How do the World walk? Not by Faith, they have it not; nor by the sight of Heaven, for they are not there, and so continuing never shall be there. So they have neither Faith nor sight, what do they live by then? They live by sense and by fancy; by sense as to the present World, and they live by fancy, and vain conceit, as to the World to come: Live in their sins and vain pleasures, and yet hope to be saved. Here they walk by sight, but not such a sight as the Apostle meaneth; they must have something in the view of sense; Lands Honours pleasures, and when these are out of sight they are in darkness, and have nothing to live upon. But now a Christian is never at a loss, let his Condition be what it will. Suppose God should bring him so low and bare, that he hath no estate to live on, no House to dwell in, yet he hath an inheritance in the promises. Psa. 119.111. Thy Testimonies I have taken for an heritage for ever. And God is his Habitation, Psa. 90.1. A full heap in his own keeping is not such a supply to him, as God's alsufficiency, Gen. 17.1. That's his storehouse. But his great Happiness is in the other World; there is all his hope and his desire, and he looketh upon other promises only in order to that.   

SERMON XI.  2 Cor. 5.8. 
We are confident, I say, and willing, rather to be absent from the Body, and present with the Lord.  
IN this verse the Apostle repeateth what he had said, verse the 6th with some amplification. Here take notice of two things.  

1. His confidence of sight, or of a Blessed Condition to come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are confident, I say.  
2. His preference or esteem of sight, or of that Blessed Condition before the present estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and willing rather to be absent from the Body, and present with the Lord. Where two things. 

1. What he was willing to quit the Body. We are willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Travel out of the Body.  
2. What he did choose and perfer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To be at home with the Lord, to dwell in the same House with the Lord Christ. This he preferred before remaining in the Body.     
Let us a little explain these Circumstances.  
1. His Confidence of sight to be had at length. We are confident I say. There is a twofold Confidence. 1. The Confidence of Faith. 2. The Confidence of assurance, or of our own Interest. Both are of regard here. 1. Faith in part produceth this willingness to go out of the Body, and enjoy the Heavenly life; and comfortably to leave the time and means thereof to God. Faith, where it is in any vigour, begets in those that live by it, an holy boldness, whereby we dare undertake any thing for God, not fearing the power and greatness of any Creature. No not death itself. Secondly assurance of our own Interest doth much more heighten this confidence and holy boldness, when we know assuredly that our end shall be Glorious, and that when we depart out of the Body, we shall be present with the Lord. The hope of our Salvation is not uncertain.  
2. His preferring and choosing the future estate before the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we approve it, we like it better, Rom. 15.26. It hath pleased them of Macedonia; and 27. Verse, it hath pleased them verily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the same word also, Matth. 17.3 So here we make choice rather, and are infinitely better pleased to leave this Body behind us here, and to go out and die, that by this means we may come to our home and Bliss in Heaven. So that Faith doth not only shake off the fear of Death, but enkindle in us an holy desire of it; for what we render [and willing] is, are more pleased or better pleased.  
The points are Four.  

1. That our Happiness in the World to come lieth in being present with the Lord.  
2. That we are present with the Lord, assoon as the Soul flitteth out of the Body.  
3. That this state is chosen by the Saints, as more pleasing to them than to dwell in the Body.  
4. This will, desire, and choice, cometh from a confidence of the reality of a better estate, and our own Interest in it.   
1. That our Happiness in the World to come, lieth in being present with the Lord. This hath been in part touched on in the 6th verse, I shall only add a few Considerations. Surely it must needs be so: Because this is the felicity denied to wicked men, but promised and granted to the Godly. Denied to wicked men, John 7.34. Where I am thither ye cannot come. That is, so living, and so dying, they have no leave, no grant to be there, where Christ is. Paradise is closed up against them. But 'tis opened to God's faithful Servants by the promises of the Gospel, Job. 12.26. There where I am; there shall my Servant be. Christ will not be ever in Heaven without us. As Joseph brought his Brethren to Pharaoh, so Christ will bring us to God. Wicked men desire not Christ's company in this Life, and therefore they are justly secluded from coming where he is, but the Godly are trained up to look and long, and wait for this when they shall come before God.  
Reasons. 1. Because than we shall have sight and Immediate communion with him. And our Happiness floweth from him without the intervention of any means, Acts. 3.19. Days of refreshing shall come from the presence of the Lord. Compare it with 2 Thes. 1.9. The wicked shall be punished with everlasting Destruction from the presence of the Lord, and from the Glory of his power. Eternal Happiness is granted to the Elect by the full revelation of Christ's face, Rev. 22.4. They shall see his face. And the very look and face of Christ is the cause of vengeance on the wicked, Rev. 6.16. They shall say unto the mountains and rocks, fall on us, and hide us from the face of him that sitteth upon the throne, and the wrath of the Lamb. Christ's face produceth powerful Effects either in a way of grace or punishment. In the days of his flesh we had a proof of it both ways. The Lord looked upon Peter, and that melted his heart, Luke 22.61. And when the High Priests Servants came to attaque him, John 18.6. He looked upon him, and said, I am he. And they went backward, and fell to the ground. But surely in Heaven we shall need no more to make us happy than once to see the face of Christ. In thy presence, or in thy face, is fullness of joy, and pleasure for evermore, Psa. 16.11. The fruition of God's Immediate presence is not like the joys of the World which can neither feed nor fill a man. But in seeing him we shall have full content and complete felicity. The Children of God long to see God in his Ordinances, Psa. 27.4. One thing have I desired of the Lord, that will I seek after, that I may a well in the house of the Lord all the days of my life, to behold the beauty of the Lord, and inquire in his Temple. There is but one thing David was Solicitous about, and Importunate for in his Prayers; what was this one thing? Not that he might be settled in his regal throne, which he seemeth not yet to be when that Psalm was penned (for the Sept. in title add to what appeareth in our Bible's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before he was anointed.) But that he might enjoy the sweet pleasures of daily and frequent converse with God that he might behold the beauty of the Lord. So Psa. 42 2. My Soul thirsteth for God, for the living God; when shall I come and appear before God? David was Impatient of being debarred from the presence of God. Now if there be so great and so longing a desire to see God in these Glasses, wherein so little of his glory is seen with any comfort and Satisfaction, how much more to see him immediately and face to face? If that Glimpse which God now vouchsafeth be so glorious, what will it be when he shall fully show himself to his People face to face.  
2. Because than we shall converse with him without Impediment and distraction. Here bodily necessities take up the far greatest part of our time, Luke 10.41. Thou art cumbered about many things, but one thing is necessary. The present life requireth many ministries and services at our hands. Besides sinful distractions there are many worldly occasions to divert us, but then 'tis our work and our wages to see God, our business and blessedness to study divinity in the Lamb's face, John 17.24. That they may be where I am, and Behold my Glory. 'Tis our constant work in Heaven to admire and adore God in Christ. The difficulties and distractions are removed, and that mass of Flesh which we then carry about us will be then no clog to us, 1 Cor. 6.13. Meats for the belly, and the belly for meats, but God shall destroy both it and them. Nature calleth for them, and in this life there is an absolute necessity of them, but the necessity and use shall cease; the Spiritual body will need no other supplies, and put us upon no other Employments than the loving, pleasing and serving of God. All the things which we shall see will leave more sweet, enlivening and powerful Impressions on us, than possibly now they can, because we shall understand them better, and have more leisure to attend upon them.  
3. Our presence with him shall be perpetual. We shall meet never to part more, 1 Thes. 4.17. We shall be for ever present with the Lord. Wicked men shall see Christ, for they must appear before his Tribunal, but they shall see him to their confusion, Rev. 1.7. Every Eye shall see him and they that have pierced him shall wail because of him. But the Godly shall see him to their Consolation, Job 19.26. I know that my Redeemer liveth, and with these Eyes I shall see him. The one shall see him as their Judge, the other as their Saviour; but the chiefest difference is, the one shall see him, for a while, and then be banished out of his presence, Matth. 25.41. depart ye cursed. There is a dispute whither paena dam●i, or Paena sensus be the greatest. I cannot determine such nice points. The sense of pain is from the wrath of God, Conscience reflecteth upon our loss; the Agents are not to be compared; yet on the other side the object is greater, the thing lost is God himself. 'Tis the creature that is pained, but I am sure the loss will be much greater than now we apprehend it to be; for the present we do not value communion with Christ, we have other things wherewith to entertain our Souls; there are no pleasures of the flesh to abate and divert the sense of our loss; nothing left but the vexing remembrance of our own folly and perverse choice, which will torment us for ever, but now to be received into Christ's presence and ever abide with him how great is the Happiness!  
4. The person whom we see, and with whom we be present he is our best friend. 'Tis with Jesus Christ, who is the life of our lives, and the whole felicity of his people; as long as the Church is without him, she cannot take full contentment. What doth the Spouse esteem, when she seeth him not to whom she is espoused? What can delight the wife when the husband is absent? What comfort when they want the presence of Christ, to whom their Souls cleave? When the Church is here upon Earth, she heareth much of Christ, he is evidently set forth before their eyes in the Word and Sacraments; but we do not see him face to face, we do not enjoy his presence nor his Immediate Embraces. The Church is left upon earth, but Christ is received into Heaven with his Father; we believe in him now, rejoice in him now, when we see him not, 1 Pet. 1.8. But how shall we love him when we see him, and see him glorious in our nature, and enjoy him by seeing? Hearsay and report could not convey such a knowledge and report as this personal experience, as they said, John 4 42. Now we believe not because of thy saying, but we have seen him ourselves. Here is but a sight at Second hand, as the Queen of Sheba, 1 Kings 10.17. It was a true report which I heard in my own land of thine acts, and thy wisdom, but when I came, and mine eyes had seen it, the half was not told me. We believe the report of Christ in the Word, but when we come to see him we shall find that prophecy was but in part, the one half was not told us; however sight is the more precious, because faith went before; we believed him a Saviour, and now we find him to be so. How glad was Simeon when he had Christ in his Arms, Luke 2.29, 30. Now lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation.  
5. The Place and the Company, where we shall be present with him. The place is glorious, the Heaven of Heavens must contain him, Acts 3.24. The Earth is not a fit place for his glorified body, nor for us to converse with him in his glorified estate: We shall be there where God dwelleth, and where he hath designed to manifest himself to his People, and amongst the Servants of the Lord shall we ever remain, Heb. 12.22, 23. To an innumerable company of Angels, to the general Assembly and Church of the first born which are written in Heaven, and to God the Judge of all, and the Spirits of just men made perfect: A choice company picked and chosen out of the World to be objects of his grace. In this Council of Souls we are to abide for ever.  
Use. Let us often think of this Blessed Estate, what it is to be present with the Lord, among his Holy Ones, to be called to Heaven as Witnesses of his glory. The Queen of Sheba said of Solomon, 2 Kings 8.10. Happy are the men that stand in thy presence. They that stand before the Lord, and see his glory, are much more happy. Zacheus being a little Man, pressed to see Christ upon Earth, and got upon a Sycamore Tree. The Wise men came from the East to see him in his Cradle. 'Tis our burden in the World that the Veil of the Flesh, and the Clouds of Heaven interpose between us and Christ, that there is a great Gulf between us and him, which cannot be passed but by Death: That Christ is at a distance, therefore our Enemies so often ask us. Where is your God? But then when we are in his Arms, than we can say, Here he is, here is he whom we loved; here is he in whom we trusted. Then our Redeemer shall be ever before our Eyes, to remember us of the grace purchased for us; and we are as near him as possibly we can be; we dwell in his Family, and abide in his House. David envied the Swallows that had their Nests about the Tabernacle. He telleth us, Psal. 64.10. One day in thy Courts is better than a thousand elsewhere. Now you shall be always before the Throne, and look upon Jesus so as to live on him. This sight shall ravish and content your hearts. The Three Children walked comfortably in the Fiery Furnace, because there was a Fourth there, one that was as the Son of God. If a Fiery Furnace be a comfortable place when Christ is there, what will Heaven be when Christ and we shall be there to all Eternity? Again, this presence maketh way for enjoyment: 'Tis not a naked sight and speculation; we are coheirs with Christ, Rom. 8.17. We shall be like him, live in the same state, participate of the same glory. Servants may stand in the presence of Princes, but they do not make their followers their fellows and consorts with them in the same glory. Solomon could only show his glory to the Queen of Sheba, but Christ giveth it us to be enjoyed, Luke 22.30. Ye shall eat and drink at my Table in my Kingdom. The greatest love that David could show his Friends, was to admit them to his Table, 2 Sam. 9.8. Thou shalt eat Bread at my Table continually, said he to Mephibosheth, and so to Barzillai, He put him upon his own Mule, and caused him to sit upon his Throne, 1 Kings 13.35. Thus Christ dealeth with us; we sit upon his Throne, we are feasted at his Table with unmixed delights. In how much better Condition are we than Adam? Adam was in Paradise, we in Heaven: Adam was there among the Beasts of the Earth, we with God and his holy Angels: Adam was thrown out of Paradise, we never out of Heaven. 'Tis no matter if the World leave us not a Room to live in among them, they cast us out many times, but Christ will take us to himself. Again if this presence of Christ be no small part of our Happiness, let us more delight in it. We enjoy his presence in the Ordinances; this is to begin Heaven upon Earth. Therefore let us begin our familiarity here.  
2. Doct. That we are presently with the Lord as soon as the Soul flitteth out of the Body.  
This is one of the plainest Texts to prove, That separated Souls, as soon as they are out of the Body, do enjoy Bliss and Glory. There are a sort of men in the World who are so drowned in sense, that they cannot believe things to come, either questioning the Immortality of the Soul; or else, which is a step to it, asserting the sleep of it. And all because they so fancy it to be tied to the Body, as that it cannot exercise its functions, and operations without it. Those that deny the being of the Soul, or the abiding of it, after the Body is dissolved, I shall not handle that now. But to those that grant the abiding of the Soul, but in a deep sleep, without any sense and feeling of good or evil, I must show the falsehood. of this opinion, or else all that I shall say will be to no purpose. Therefore I shall handle these three things.  

1. That the Soul is distinct from the Body.  
2. That the Soul can live and exercise its operations apart from the Body.  
3. That the Souls of the Saints actually do so.   
1. That the Soul is distinct from the Body and is not merely the vigour of the Blood, appeareth by Scripture, Reason and Experience. In Scripture we read, that when man's Body was organised and framed, God breathed into him the Spirit of Life, Gen. 2.7. The Life of man is a distinct thing from this mass of flesh, that is proportioned into hands, and feet, head and belly, arms and legs, bones and sinews. And this life of man, what ever it be, 'tis such a life as implieth Reason, and a faculty of understanding and willing or opposing. In him was life, and that life was the light of men, John. 1.4. It doth not only enliven this flesh, but discourse and choose things at its own pleasure. A life that hath light in it. 'Tis distinct from the Body in its Nature, being a Substance Immaterial, and not capable of being divided into parts, as the Body is, for 'tis a Spirit not created of matter, as the Body was. The Body was form out of the dust of the ground, and therefore it can be resolved into its original, but the Spirit was Immediately Created by God out of nothing. Therefore the Scripture saith, Eccl. 12.7. Then shall the dust return to the Earth as it was, and the Spirit shall return unto God who gave it. Where the Body is dust in its Composition, it shall be dust in its Dissolution. There is described the first and last Condition of the Body, in regard of its material cause, and the Soul is described in the kind of its being. 'Tis a Spirit, or an Immaterial substance, its Author, God gave it, he framed the Body too, but not so immediately in ordinary generation. And our natural Fathers are distinguished from the Father of our Spirits, Heb. 12.9. And by its disposal when the Body returneth to dust, the Soul returneth to God that gave it. When the material and passive part is separated from that inward and active principle of its motions, the Scripture telleth you what becometh of the one and the other. The material part is resolved to dust again, but the Spirit returneth to God. So the Saints resign it, Acts 7.59. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my Spirit.  
2. 'Tis distinct in its supports. The Body is supported by outward means, and the help of the Creature, but the Soul is supported without means, by the Immediate Hand and Power of God himself. The Body is patched up with daily supplies from without. As it was made out of the Earth, so is its food brought out of the Earth, Psa. 104.14. And its clothing too; but the Soul needeth not these things.  
3. 'Tis distinct in its operations. There are certain operations of the Soul, wholly independent on the matter, as understanding and willing, for they agree to God and Angels, who have no Bodies; and there is no proper Instrument in the Body, by which they should be exercised, as sight by the Eye, hearing by the Ear, nay it understands, not only corporeal things, which are received by the ministry of the senses, but Spiritual things, as God and Angels, who have no Bodies. And it can reflect upon its self; therefore it hath operations proper and peculiar to its self, So that it doth not depend on the Body.  
4. 'Tis distinct from the Body, as to weakness and perfection, as to pleasure and pain.  
1. As to weakness and perfection. The Soul perisheth and decayeth not with the Body, when the Body droopeth and languisheth, the Soul is well and jocund; yea better than it was before; there are distinct periods of time, beyond which 'tis impossible to add a Cubit, or hairs breadth to ones stature. But the Soul is ever growing forward to its perfection. And multitude of years, though they bring on much weakness, yet increase wisdom, Job 32.7 Yea the Soul is strongest, when weakest; dying Christians have manifested the highest excellency under bodily infirmities, and when least of the Life of Nature, most Glorious expressions of the Life of grace, 2 Cor. 4.16. For though the outward man perish, the inner man is renewed day by day.  
2. As to pleasure and pain, joy and comfort. When all the joys of the Body are gone, the joys of the Soul are enlarged, as when the Bodies of the Martyrs were on the rack under torturings, their Souls have been filled with inward Triumphings, and their Consolation, 2 Cor. 1.5. also aboundeth by Christ. When their flesh is scorched, their Souls are refreshed.  
5. They are distinct in the Commands God hath given about it, Christ hath Commanded us to take no thought for the Body, Matth. 6.25. But he never Commanded us to take no thought for the Soul; rather the contrary, Deut. 4.9. Only take heed to thyself, and keep thy Soul diligently. The great miscarriage of men, is because they pamper their Bodies, and neglect their Souls, all their care is to keep their bodies in due plight, but never regard their Souls, which were more immediately given them by God, and carry the most lively character of his Image, and are capable of his Happiness.  
2. The Soul is not only distinct from the body, but can live and exercise its operations apart from the body. There are many arguments from reason to prove it, but let us consider Scripture, which should be reason enough to Christians. That it can do so, appeareth by that expression of Paul, 2 Cor. 12, 2, 3. I knew a man in Christ, fourteen years ago, whether in the Body, or out of the Body, I cannot tell, God knoweth, such an one carried up to the third Heaven. If Paul had been of this opinion, that the Soul being separated from the Body is void of all sense, he must then have known certainly, that his Soul remained in his Body, during this rapture, because according to this supposition, in that state alone could he see and hear those things which he saw and heard. And that argument is not contemptible to prove the possibility, where among other things 'tis said, Death cannot separate us from the love of God in Christ. Therefore the Soul liveth in a state to enjoy him in a sense of his love to us, and our love to him.  
3. That the Souls of the Saints, not only can live apart from the Body, but actually do so; And are presently with the Lord, as soon as they flit out of the Body. This I shall prove from these particulars taken from Scripture.  
1. From Luke 23.43. This day shalt thou be with me in paradise. This was said to the penitent Thief, and what was said to him will be accomplished in all the faithful, for what Christ promiseth to him, he promiseth it to him as a penitent believer, and what belongeth to one Convert belongeth to all in a like case. Therefore if his Soul in the very day of his death were translated unto paradise ours will be also. Now Paradise is either the Earthly or the Heavenly; not the first, which is no where extant, being defaced by the Flood. If it were in being, what have separate Souls to do there? That was a fit place for Adam in Innocency who had a Body and a Soul and was to eat of the fruit of the Trees of the Garden. By Paradise is meant Heaven, whither Paul was rapt in Soul, which he calleth both Paradise and the third Heaven, 2 Cor. 12.4▪ And there all the Faithful are when once they have passed the Pikes, and have overcome the Temptations of the present World, Rev 2.7. To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God. Well then, there the Thief was not in regard of his Body, which was disposed of as men pleased, but his Soul. And when should he be there? This day. 'Twas not a Blessedness to commence some fifteen hundred or two thousand years afterward. 'Tis an answer to his quando, the penitent Thief desired when he came into his kingdom he would remember him; Christ showeth he would not defer his hope for so long a time, but his desire should be accomplished that day, 'tis not adjourned to many days, months, or years, but this day. Thou shalt presently enjoy thy desire.  
2. The Second place is, Phil. 1.23. I desire to be dissolved, and to be with Christ, which is far better. To be with Christ is to be in Heaven, for there Christ is at the right hand of God, Col. 3.1. The Apostle speaketh not this in regard of his Body, for that could not be presently upon his dissolution, till it was raised up at the last day, but in regard of his Soul. This state that his Soul was admitted into, was much more better if compared with the estate it enjoyed in this life, yea though you take in the end and use of life, yet his being with Christ, upon his dissolution, was more eligible and to be preferred before it. Is it not better (you will say) to remain here, and serve God, than to depart hence? It were so if the Soul were in a state wherein we neither know nor love Christ; what profit would it be to be with the Lord, and not enjoy his company. Present knowledge, services, tastes, experiences are better than a stupid Lethargy, and sleepy estate, without all understanding and will. 'Tis better to a gracious man to wake than to sleep, to be hard at work for God, than to be idle and do nothing, to use our powers and faculties than to lie in a senseless Condition; 'twould be far worse with Paul to have his Body rotting in the grave, and his Soul without all fruition of God, if this were true. What is that preponderating happiness which should sway his Choice? Is it to be eased of present labours and sufferings? God's people, who have totally resigned themselves to God, are wont to prefer & value their present service and enjoyment of God, though accompanied with great labours and sufferings, before their own ease. Surely Paul would never be in a straight, if he were to be reduced upon his dissolution into a Condition of stupid sleep, without any capacity of glorifying or enjoying God. The most afflicted Condition with God's presence is sweeter to his people than the greatest Contentments with his absence; if thou art not with us, carry us not hence. Better tarry with God in the Wilderness than live in Canaan without him; surely it were absurd to long for a dissolution of that estate where we feel the love of God and Christ in our Souls, which is unspeakable and glorious, for a Condition wherein there is no taste nor sense.  
3. The next place is, 1 Pet. 3.19. By which also he went and preached unto the Spirits in prison, which sometimes were disobedient, when once the long suffering of God waited in the days of Noah. There are many Souls of Men and Women who once slighted the Lords grace, and are now in hell as in a prison. Their Souls do not go to nothing, nor die as their bodies, but assoon as they are separated from the Body go to their place and state of torment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The place of their everlasting Imprisonment. So Luke 16.23, 24. And in Hell he lift up his eyes being in torment, and seeth Abraham afar off, and Lazarus in his bosom. God is not more prone to punish than to reward; if the wicked be in their final Estate assoon as they die, the Saints are in their happiness presently upon their dissolution. On the other side Heb. 12.22. The Spirits of just men made perfect. The Souls of men unclothed and divested of their bodies too, these come. How could these things be said, if they did lie only in a dull sleep without any life, sight, joy, or any act of love to God. Present sleep 'tis a burden to the Saints, as 'tis an Interruption to their Service, though a necessary refreshment to their bodies.  
4. That Argument also proves it, Col. 1.20. That Christ by the blood of his Cross hath reconciled all things to God, both in Heaven and in earth. He meaneth the universality of the Elect, whether already Glorified, or yet upon the Earth; it cannot be said of the Elect Angels, who never sinned, and therefore were never reconciled: Se nunquam cum matre in gratiam rediisse, etc. But only confirmed in grace, and put beyond all reach and possibility of sinning; and so the things in Heaven which are reconciled are the Souls of the Godly, who departed in the Faith.  
5. That place also proveth it, Luke 20.37, 38. Now that the dead are raised even Moses showed at the Bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living; for all live to him. The Sadduces denied the Immortality of the Soul as well as the Resurrection of the body, and say, that there was no state of life after this; Christ disproveth both by a Notable Argument: I am the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not the God of the dead, but of the living, for they all live to him. The words were spoken by Moses after their deceasing, not I was, but I am the God of Abraham, God said after their decease, that he was still their God: And therefore those that are departed out of the World live another life. The Souls of the just are already in the hands of God, and their bodies are sure to be raised up and united to them by the power of God.  
6. My next place shall be, Luke 16.9. And I say unto you, make to yourselves friends of the unrighteous Mammon, that when ye fail they may receive you into everlasting habitations. What is that time of failing? 'Tis not meant of condemnation in the Judgement, for there is no escaping or reversing that sentence: therefore 'tis meant of the hour of death; then are we received into everlasting habitations, and our Everlasting habitation is Heaven.  
7. And lastly from Luke 16.22. And it came to pass that the Beggar died, and was carried by the Angels into Abraham's bosom. By the bosom of, Abraham is meant Heaven, and Hell is opposed to it, and 'tis explained, he is comforted, but thou art tormented. Lying in the Bosom is a Feast Gesture, as Mat. 8.11. A greater expression of love, for the most Beloved disciple lay in the bosom of the Principal person at the feast, and Mat. 13.43. Then shall the righteous shine forth as the Sun in the kingdom of their Father. Basil telleth us of the forty Martyrs exposed naked in a cold frosty night, and to be burnt next day, that they comforted one another with this consideration:  
Cold is the night, but the Bosom of Abraham is warm and comfortable; 'tis but a nights enduring, and we shall feel no more cold, but be happy for evermore. Well then, here is proof, such as is fit in the case; in things future we are doubtful and of the state of the Soul we are in a great measure ignorant: Therefore God hath discovered these things to us in his word.  
1. Use. Well then, here is great comfort for those that are now hard at work for God; the time of your refreshing and ease is at hand.  
2. To support us against the Terrors of death. In Martyrdom if you are slain, the sword is but a key to open the door, that you may presently be with Christ; if strangled, the Animal life is put out, that the Heavenly may begin; if burnt, 'tis going to Heaven in a Fiery Chariot. In the general, death cannot separate us from the Love of God in Christ, Rom. 8, 38, 39 Though we die the Soul is capable of loving God, and being beloved by him.  
3. To support us under the pains of sickness. 'Tis but enduring pain a little longer, and in a moment, in the twinkling of an eye, you shall be with God. Angels will bring you to Christ, and Christ present you to God, and then you shall enjoy an Eternal rest.  
4. Here is comfort to the dying. Commend your Souls to God, as Stephen, Acts 7.59. Lord Jesus, receive my spirit. There is a Redeemer ready to receive you, heaven will be your residence, and God will be your happiness and portion for ever.  
3. Doct. This presence with the Lord is earnestly desired and chosen by the saints, as far more pleasing to them than remaining in the Body.  
1. The thing its self is true, that presence with the Lord is infinitely much better than remaining in the Body, and will abundantly recompense the absence from it. God's gracious presence is better than life bodily, Psa. 63.3. Thy loving kindness is better than life. 'Tis that which giveth a value to life its self, without which it were little worth. Alas what should we do with humane nature, or a rational Soul, if it were not capable of loving, knowing and enjoying God; what! Employ it only to cater for the Body, that is to act but as an higher and wiser sort of beast? Life is no life without God; then we do live, when we live to him, enjoy him and his love. Now if his gracious presence is more worth than life, what then is his glorious presence, Phil. 1.21. To me to live is Christ, and to die is gain. A Christian loseth nothing by death, but he gaineth abundantly more by his being present with Christ. And the 23th verse, I am in a straight betwixt two, having a desire to depart and to be with Christ, which is far better. There is no proportion between the choicest Contentments which we attain unto here, even those which are Spiritual, and that Blessed estate which the Saints enjoy hereafter: Now there being such a disproportion in the things themselves, there should be in our desires, and our choice, for we are to Judge and be affected according to the nature or worth of things, otherwise we act not only irrationally, but feignedly and hypocritically, shunning that by all means which we profess to be our happiness.  
2. He is not a true Christian that doth not love Christ more than his own Body, and his own life, or any World thing whatsoever. 'Tis one of Christ's conditions, Luke 14.26. If any man come to me, and hate not Father and Mother, Brothers and Sisters, and Wife and Children, yea and his own life also, he cannot be my disciple. All things must be trampled upon for Christ's sake, or else his heart is not sincere with him. A chooseing Earth before Heaven preferring present things before Christ, a fixing our happiness here, these things are contrary to the integrity of our covenanting with God; our valuation of the presence of Christ should be so high, and our affection to it so great, that we should not exchange our title to it, or hopes of it, for any Worldly Good whatsoever, if God would give thee thy Health and Wealth upon Earth, than thou wouldst look for no other happiness; this is naught.  
3. As he cannot be a true and sound Christian, so neither discharge the duties of a Christian who is not of this frame and constitution of Spirit.  
1. Not venture his life for Christ. Heb. 12.4. Ye have not yet resisted unto blood, striving against sin; Unless willing rather to be with the Lord, than in the Body.  
2. Not Employ his life for Christ, nor live in order to eternity, unless he hath been kept looking and longing for this happy change, Gen. 49.19. Lord, I have waited for thy Salvation. As if all his life time, he had been waiting for this. None live the Heavenly life, but those that look upon it as better than the worldly, and accordingly wait and prepare for it; 'tis the end sweeteneth the means.  
3. Nor lay down nor yield up his life with comfort. The very fore-thoughts of their change are grievous to most men, because they are not willing rather to be with Christ h●an in the Body, and so they move from that which they speculatively call their Blessedness, and count themselves undone when they come to enjoy.  
4. There are many things to invite us to desire presence with Christ; as there are many things to show us why we are not satisfied with remaining in the body. While we remain in the Body, we dwell in an evil World, Gal. 1.4. Which is a place of sins, snares and troubles. But of this see verse 4 th' of this Chapter.  
Use. Let us all be of this temper and frame of Spirit, willing rather to be absent from the Body, and to be present with the Lord. Almost all will prefer the Life to come, in words, when indeed they utterly neglect it, and prefer the fleshly pleasures of this life, before it, cry out of the vanity and vexation of the World, and yet set their hearts upon it, and love it better than God and the World to come. God's Children do not often enough compare the difference between being present with the Body, and being present with the Lord; they root here to much. The desire of this life is very natural to us, but yet if it withdraweth us from these Heavenly good things, and weakeneth our esteem of the true life, it should be kerbed and mortified, and reduced into its due order and place. Therefore it is very necessary, that we should often revive these thoughts, and right Judge of the present and future life, and use earthly good things piously, as long as it pleaseth God to keep us here, but still to be mindful of home, and to keep our hearts in a constant breathing after Heavenly things.  
Two things I shall press upon you.  

1. Use the pleasures of the bodily life more sparingly.  
2. Let your love to Christ be more strong and more earnest.   
1. Use the pleasures of the bodily life more sparingly. They that have too great a care and love to the body, neglect their Souls, and disable themselves for these Heavenly desires and motions, they cannot act them in prayer, 1 Pet. 4.7. Be sober, and watch unto prayer. And they lie open to Satan's temptations, 1 Pet. 5.8. For your adversary, the Devil, goeth about like a roaring Lion, seeking whom he may devour. Therefore unless there be a great deal of Moderation, and a spare meddling of earthly delights, they are indisposed, for the Christian warfare, 1 Thes. 5.8. Let us who are of the day be sober, putting on the breastplate of Faith and Love; we cannot exercise Faith and Love with any liveliness, nor expect the Happiness of the World to come, 1 Pet. 1. 13. Wherefore gird up the loins of your mind, be sober and hope to the end. Whilst we hire out our reason to the service of lust and appetite, and glut ourselves with the delights of the flesh and worldly pomp, as dainty fare, costly apparel, sports, plays, and gaming; there is a strange oblivion and deadness groweth upon our hearts, as to Heavenly things. A Christian looketh for days of refreshing from the presence of the Lord. But these must have their refresh here. The Drunkard seeketh his refreshing in pleasing his palate, the idle man is loath to be put to work, he would have his rest here. The vain they must have their senses tickled, and pleased; pomp and vanity, and sports, and pastimes, is the great business and pleasure of most men's lives.  
2. Let your love to Christ be stronger and more earnest, for where love is, we desire union and presence. 'Tis but a pretence of love, where we aim not at the nearest conjunction that may be: if we love our friend, his presence is comfortable, his absence troublesome, as Dalilah said to Samson, how canst thou say thou lovest me, when thy Spirit is not with me, Judges 16.15. If we love one, we desire to be with him.  
4. Point. That this will and choice cometh from confidence of a better estate, and our own interest in it.  
For while the Soul doubteth of the thing, or of our enjoying it, we shall desire the continuance of our Earthly Happiness, rather than to depart out of the Body, with fears of going to Hell.  
1. 'Tis Faith that breedeth hope, which is a longing and desirous expectation.  
For 'tis the substance of things hoped for, Heb. 11.1.  
2. 'Tis assurance that doth increase it. 'Tis easy to convince men, that Heaven is the only Happiness; but is it thy Happiness? Though the knowledge of excellency and suitableness, may stir up that love which worketh by degrees, yet there must be the knowledge of our interest to set awork our complacency and delight. We cannot so delightfully and cheerfully expect our change, till our title be somewhat cleared. 'Tis sad with a man that is uncertain, whither he is a going.  
Use. Let us labour for this confidence, an holy and well built confidence. For he is not in the best Condition, that hath least trouble about his everlasting estate, but he that hath least cause. Many that have been confident of their integrity and safety, have miscarried for ever; yea, that have had a great name in the Church, Matth. 7.22. Many will say unto me in that day, Lord, Lord, we have prophesied in thy name; and in thy name have cast out Devils: And in thy name done wonderful things. Yet Christ saith, I know you not, in the next verse. And Luke 13.25, 26. When once the master of the House is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; and he shall say unto you, I know you not whence ye are. Then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught us in our streets. So Prov. 14.12. There is a way that seemeth right unto a man, but the end thereof are the ways of Death. The Foolish Virgins, Matth. 25. Made full account to enter into the Nuptial Chamber, but were shut out. Many now in Hell little thought of coming thither, those not only of the brutish multitude, but of great note, that have lived in the light of the Gospel, and heard the difference between the wicked and the Godly.  
2. There is no true confidence, but what groweth out of a constant, uniform, self denying obedience, Matth. 7.21. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven: But he that doth the will of my Father which is in Heaven. And 1 John 3.18. My little Children, let us not love in word, neither in tongue, but in deed, and in truth. And Rom. 8.5, 6, 7.   

SERMON XII.  2 Cor. 5.9. 
Wherefore we labour, that whether present or absent, we may be accepted of the Lord.  
THis verse containeth a practical Inference, out of the whole foregoing discourse.  
That which was before spoken, may be reduced to these three heads.  

1. A certain knowledge and confidence of a Blessed estate; We know, and we are always confident.  
2. An earnest desire expressed by groans and vehement longings after it.  
3. A willingness and holy boldness to venture upon Death its self, upon this Hope. Now these do infer one another. Because we know we desire, because we desire this happy estate, we are willing rather, etc. So they all infer this effect mentioned in the Text. We labour because we know, we labour because we desire, we labour because we are willing rather; yea this effect feedeth and maintaineth all the former dispositions in life and vigour, and also evidenceth the sincerity of them Surely we know we desire, we are willing rather if in life, in Death we study to approve ourselves to God; wherefore we labour, that whether present or absent, etc.   
This verse containeth a Christians scope, and a Christians work.  

1. His scope; to be accepted with God.  
2. His work; we labour, that whether present or absent.   
1. His Scope. The scope of the Christian life, is to approve ourselves to God, while we are present in the Body to do things pleasing in his sight, Col. 1.10. That ye might walk worthy of the Lord, unto all pleasing. And 1 Thes. 4.1. As we have learned how to walk, and how to please God, so abound therein more and more; when absent or gone out of the Body, that we may be found in a state of well pleasedness and acceptation, 2 Pet. 3.14. Be found of him in peace, Heb. 11.5. He had this Testimony, that he pleased God. Our great inquiry is, whether our state be pleasing or displeasing to him, and our great aim is, that it may be pleasing.  
2. A Christians work; we labour, that whether present or absent. There take notice of two things.  

1. Their Earnest and assiduous diligence. In the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we are ambitious of this Honour; the Word is used in two other Scriptures, Rom. 15.20. Striving to preach the Gospel where Christ was not named. And 1 Thes. 4.11. Study to be quiet. Affect this honour, or pursue after it, as men do after preferment, honours and dignities in the World. So that this word is three ways rendered, labour, strive, study. Ambition mightily prevaileth with sensual men, and maketh them restless and unwearyed in their pursuits, till they get at top. This is the holy and laudable ambition of a Christian to stand right in the favour of God and be accepted with him at the last.  
2. The Several states in which this design must be carried on; whether present or absent. Whether we be at home, and continue in this Earthly Body of ours, or whether we be gone out of the Body; the Happiness of this World and the next lieth in our acceptance with God. Living and dying, a Christian must see that he be in a state of well pleasing, Rom. 14.7, 8. Our hearts are pretty well at ease while we are in the body, if we may know that we are accepted of God. However that must be our Scope. Now it must be the design of our obedience, and hereafter it will be the grounds of our reward. 'Twill be our Solace in our Pilgrimage, and it will be our happiness when we die and go out of the body, if Christ will own us at the last.   
Doct. The great ambition, design and endeavour of a true Christian is, that living and dying he may be such as God may like and well approve of.  
1. I shall give you the Emphasis, of this point as it lieth in the Text.  
2. Some reasons of the point.  
1. Let me illustrate this point as it lieth in this Scripture. Mark, this must be our great design and Scope, we must not only do things which are Deograta, acceptable to God for the matter, but this must be our fixed end and Scope which we must propound to ourselves. Christianity and true Godliness is set forth in Scripture by three things. Sometimes by the Internal Principle of it, the Spirit of God, or the Divine Nature, 2 Pet. 1.4. or the seed of God abiding in us, 1 John. 3.9. Sometimes by the intention of the true end, which is the pleasing of God, and the fruition of God with Christ and his Blessed ones for ever in Heaven, when the heart is set upon that, Mat. 6.20, 21. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thiefs do not break through nor steal. For where your treasure is, there will your heart be also. And 2. Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal; but the things which are not seen, are eternal. Sometimes by the reception of the true rule, when that is engrafted in our hearts, and so impressed upon our hearts, that it cannot be defaced, Heb. 8.10. I will put my Laws into their mind, and write them in their Hearts. and Psa. 37.31. The Law of God is in my Heart. I now am to speak of the Second, which is the true aim, scope and tendency of the life of godliness, or of those who profess faith in Christ, namely, that we may be so approved of God, that we may enjoy him for ever among his Blessed ones. I shall prove it by three arguments, that this must be our constant scope, taken from the many advantages which redound to us thereby.  
1. We cannot be sincere, unless this be our great aim and Scope that we may approve ourselves too God. One main difference between the sincere and the Hypocrite is in the end and scope. The one seeketh the approbation of men, and the other the approbation of God; the one is fleshly wisdom, the other Godly simplicity and sincerity, 2 Cor. 1.12. The one acts to be seen of men, the other maketh God his Witness, Approver and Judg. So elsewhere the Spiritual life is negatively a not living to ourselves, and positively a living to God, and both carried on by the power and Influence of an holy and sincere love to God, 2 Cor. 5.14, 15. For the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Love acteth most purely for God whilst it designeth him as the end of all things; our study to please, desire to enjoy him, keepeth us upright. The more fixed our end is, and the more we renew the intention of it, and daily prosecute it, the more sincere we are. If we keep the right mark in our eye it maketh us level right, but he that mistaketh his end, is out of the way in the first step he taketh, and all his acts are but acts of sin, error and folly, how splendid soever the matter or manner of the action may represent it to vulgar appearance, suppose praying or preaching out of envy, or alms for vain glory, Phil. 1.15. Some preach Christ out of envy and strife, and some of good will. They may preach to others, who are but hollow hearted men themselves. And a man's most excellent gifts, and the duties of Gods own Worship, may be prostituted to so base an end, as to hide and feed our lusts. So Christ speaketh of the Hypocrites, giving alms to be seen of men, Matth. 6.1. And praying to be seen of men, 5 th' verse. These things are incident to the corrupt heart of man, even sometimes, when 'tis in part renewed by ends and motives, will be interposing themselves; but good Christians, had need to resist the very first motions of these things, for where they are once rooted in the Heart, and prevail, our duties are not a Worship of God, but a service of sin, and we ourselves will be found at length, but unsincere and rotten hearted Hyprocrites, a Christian should content himself with God's approbation, and needs no other Theatre than his own Conscience, nor other Spectator than our Father who seeth in secret, Matth. 6.4, 6. Besides the sweet Testimony of the Conscience following upon such actions. And in time this shall be laid open, and found to our praise and honour. 'Tis God and Glory the upright heart aimeth at and bendeth his study, heart and life to seek.  
2. It maketh us Serious and watchful, and to keep Close to our duty, Finis est mensura mediorum. The Aptitude and fitness of means, is judged of by the end. Let a man fix upon a right end and Scope, and he will soon understand his way, and will address himself to such means as are fitted to that end, and make strait towards it without any circuits, and wander. What is the reason that men fill up their lives with things that are Impertinent to their great end, and sometimes altogether inconsistent with it? Because they have not fixed their Scope, or do not regard their end. A man that hath resolvedly determined that this is his end to be accepted of God, and to enjoy God, he valueth God's favour as his happiness, the being reconciled to him, and his great care the pleasing of him, his utmost industrious Employment of his life is nothing else but a seeking to please, honour and enjoy God. And so by this means First, Impertinencies, Secondly, Inconsistencies are prevented and cut off.  
1. Do but Consider how many Impertinencies are cut off, if I be true to my end and great scope; for instance, when I remember that my business is to be accepted of God at the last, and am resolved to seek after that, and mind that, can I spend my time in ease and idleness, or carnal vanities and recreations? Eccl. 2.2. What doth it? What good and profit cometh of this? What respect hath it to my great end? When I am gaming and sporting away my precious time, or it may be but trifling it away in impertinent chatting and vain censures; is this the way to Heaven? Shall I get thither sooner by toying, or praying; by sowing to the Flesh, or the Spirit; by studying the Word of God, and meditating therein day and night, or by reading Romances, filthy Plays, and obscene, and scurrilous writings; by cards and dice, or by holy conference and praising God? Alas! if men would but sum up the employment of every day, they might write at the bottom of the account, here is nothing but vanity, a great deal of time spent, and a pother made, and little or nothing done to our great end. Christians, what do you? Or what have you done? Jer. 8.6. That question is to be answered, not only by reflecting upon your rule, but by reflecting upon your end.  
2. It will not only cut off impertinencies, but a far greater mischief, and that is, inconsistencies with our great end, Gen. 39.9. How can I do this wickedness and sin against God? Men do not only forget their end and happiness, but run quite from it, by doing actions directly contrary; vanities are impertinent to our great end, but direct sins are inconsistent. Would men dishonour God, and disobey his Laws, and grieve his Spirit, if they did remember seriously, that their misery and Happiness did depend upon God's pleasure, or displeasure? Surely then they would avoid God's wrath, and displeasure, and sin, which is the cause of it, as the greatest misery and evil that can befall them, and seek after his favour as their great happiness.  
3. It would solace and comfort us under the difficulties of obedience, the hardships and inconveniencies of our Pilgrimage, and that mean and afflicted State of Life, wherein perhaps God will employ us, and exercise us, for his Glory.  
1. It would sweeten the difficulties of obedience; for the end doth sweeten the means. 'Tis troublesome to the flesh to limit and confine our desires and actions, within the compass of a strict rule, but it satisfieth a resolved heart to remember, that either we must please the Flesh, or please the Lord. If now it be troublesome to us, hereafter it will be comfortable. Wicked men have comfort now when they want it not, and need it not, but in their greatest extremity they want it: Look as in Winter time, there are great Land Floods, when the rain and season of the year affordeth water enough, and no Land needs them; but in summer, when there is the greatest drought, than they appear not. Wicked men have comfort enough in the Creature, and too much for them, their hearts are merry now, and they are glutted with the delights of sense; and they are still seeking new comforts. But in the time of extremity, when they most need comfort, these comforts are spent, and leave them under anguish and torment. But on the other side, a Child of God, that abridgeth himself of the contentments of the flesh, and roweth against the currant and stream of carnal nature, and exposeth himself to great losses and inconveniencies for Christ's sake, he had need of some solace to mitigate his sorrows, and sweeten present difficulties. Now, what greater encouragement can there be, than to think how God will welcome us, with a well done, and well suffered, good and faithful servant? Matth. 25.21, 23. What comfort and joy, and peace will it be unto us, when we come to die? Then we shall see the labour is not lost, the sufferings for Righteousness sake were not in vain; the time we have spent in holy converse with God will be then sweet to us in the last review: But the time spent in sin and vanity, and idleness, and fleshly designs, will be very grievous and tormenting: And though it be difficult to live in an exact course of self denying obedience, yet when we shall have the approbation of God and Conscience, the forethought of which is a mighty solace to us now, carnalist will then wish, Oh that I had pleased God, as I have pleased men, and my own sinful heart. Oh would to God, I had lived better, served God and denied myself, a little while, that I might have enjoyed myself and my God for ever.  
2. It may be God seeth fit to exercise us with a mean or an afflicted estate; either he will keep us low and bare, or else weak and sickly, or in disrepute and obscurity, rejected by the World. As Jesus Christ was rejected of men, or censured and traduced by men. And we have no means to help ourselves and vindicate our innocency. Oh but if we may be accepted of the Lord at length, we have no reason to complain. Man's day is nothing to God's day, 1 Cor. 4.3. But with me it is a very small thing that I should be judged of you, etc. God will count me faihful, and reward my innocent and sincere, though imperfect endeavours: God will be Glorified by his Servants, sometimes in an high, sometimes in a low and afflicted Condition; look as in a choir or consort of voices, he is commended that sings well, whether he sings the base or the mean, or the treble, that is nothing, so he singeth his part well; but he is despised and disallowed that sings amiss, whatever voice he useth: So doth God approve, accept and reward his people, that serve and glorify him in any estate, whether it be high or low, rich or poor, eminent or obscure. God puts us sometimes in one Condition, sometimes in another, but those that carry themselves ill in their estate, are rejected by him and punished. 'Tis not riches or poverty, wealth or health, that God looketh after, but those that carry themselves well in either; which is a great solace to a gracious heart, and helpeth us to an indifferency, for all temporal things, so we may be approved by God at last. As the Apostle, Phil. 1.20. So Christ be magnified in my body, whether by life or Death. As a resolved Traveller taketh his way as he findeth it, fair or foul, so it will lead him to his journey's end.  
2. That this must be our work as well as our scope; and this design must be carried on with the greatest seriousness, as our great care and business, and with unwearyed industry, as the main thing which we attend upon, as a matter of unspeakable importance, which must not be forgotten and left undone, for 'tis in the Text, We labour. There is a double notion which is of great use to us in the Spiritual life: Making Religion our business, and making Religion our recreation. It must be our business in opposition to slightness; it must be our recreation in opposition to tediousness, and wearisomeness. The Wo●d in the Text hath a special signification. We should with no less earnestness, endeavour to please God, than they that contend for honour in the World; we should make it our constant employment, that God may like us for the present; and take us home to him at length into his Blessed company and presence: What is all the World to this? There are a sort of men whose hearts are upon God, and the life to come; that make it their first care, and chiefest business to seek him, and serve him. Whose minds and hearts, whose life and love, and cares, and labours, are taken up about the everlasting World. But there are others who are plotting for preferment, gaping for Worldly greatness, gratifying the desires of the flesh, seeking the favour of great ones, raising their Estate, Name and Family, they look no higher than this World, and think only of their settlement upon earth, or laying designs for rising here, and perpetuating themselves, and their names in their Posterity by successive Generations. The World morally considered is divided into two Societies; the one of the Devil, the other of God. Augustine de civitate Dei. Some seek their Happiness upon earth, others an Eternal abode in Heaven. By nature we are all of the earthly Society, by grace transplanted, and then we first seek the Kingdom of God, Matth. 6.33. Have our conversation in Heaven, Phil. 3.20. Carry ourselves as of an Heavenly extraction. All is known by our business, a constant fidelity to approve ourselves to God, and a ready obedience in all Conditions of life, showeth which sort we are of. What is it that you have been doing in the World; and the end and business for, and in which you have laboured until now? What thing or prize have you had in view and chase? Have you laboured for paltry vanities, or the meat that perisheth not? John 6.27. A man is known by his labour. Have you lived for the World, or God? If you have spent so many years, and you know not why, or about what, you have been strangely careless, and forgetful. What hath your great care been? To please the flesh, or to please God, and be saved by him? What have you made provision for, either for earth, or for Heaven? You do for both, but for which most?  
3. We must not only take care that we be accepted of God at last, when we go out of the Body, but whilst we are present in the Body, it concerneth us to know that we are well pleasing to him. We must strive to be accepted of him now. 'Tis a Blessed thing at the close of our pilgrimage, that God will receive us into his Glory. But while we continue in the Body;  
The believing apprehensions of the favour of God, are very comfortable before we come to enjoy the fruits of it.  
1. How else can we long for the coming of Christ, and expect his appearance, if before we pass to our Judgement, we know not whether we shall be accepted, yea or no? Now within time it concerneth us to know how we shall far hereafter. Man hath a curiosity to know his destiny, as the King of Babylon stood at the beginning of the ways to make divination. The good and the evil of the World is of such light concernment, and of so short continuance, and God is so good, that we may trust him blindfold for Worldly things, and 'tis a wicked▪ foolish, and needless curiosity to be so desirous to know our fortune. But it concerneth us much to know whether we shall be well or ill for ever; how the case will be carried in the last Judgement; if it be evil, that we may prevent it, and correct our error; in Death we cannot err twice; if good, that we may know our portion, and rejoice in it; if it be our Happiness, than it must needs be very desirable to know it aforehand. In the next verse to the Text, verse 10th, he speaketh of our Judge, our Happiness and final doom, dependeth upon his being pleased with us; if we apprehend him as an angry Judge or an adversary, let us agree with him quickly by the way; if he be a gracious Father, let us have the solace and comfort of it, during our pilgrimage, while we so much need it.  
2. Else we cannot comfortably enjoy Communion with God, for the present. How can we come before him, if we know not whether he will accept an offering at our hands. They who being in a state of Faith and Reconciliation, make it their endeavour to please God, have God ever with them, John 8.24. He that sent me is with me. The Father hath not left me alone, for I do always the things that please him. They that would have the comfort of God's presence and company in all Conditions, they ought to set themselves to please God, and observe his will in all things; and when we have any special business to do with God, 1 John 3.22. And whatsoever we ask, we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight. So that while we are present, we are accepted of him.  
3. We cannot have a cheerful fruition of the Creature and Worldly enjoyments, till God accepteth us, Eccl. 9.7. Eat thy bread with joy, and drink thy wine with a merry heart, for God accepteth thy works. Till we are in a reconciled estate, accepted by God, all our comforts are but as stolen waters, and bread eaten in secret, like Damocles his banquet, while a sharp sword hung over his head, by a slender thread. But now when our persons and ways are pleasing unto God, than all these comforts are sweet and satisfactory, we taste God's love in them, and can use them as his Blessings, with cheerfulness and thankfulness.  
4. That which maketh us more lively and active in our course of pleasing God, is First, The future Judgement. And 2. The hope of our presence with him.  
1. The future Judgement. That I gather from the 10 th' verse, for we must all appear before the Judgement seat of Christ. There will certainly come a day, when every person, that ever lived in this World, shall be Judged by God, and this day is sure and near. In this life we are always expecting an end, and carried in a Boat that is swiftly wasting us towards Eternity. Now whom should we please, and with whom should we seek to be accepted? A vain World; or frail man; or the God to whom we must strictly give an account? Surely this universal, impartial Judgement, bindeth us to carry it so, that we may be accepted with God.  
2. The hope of our presence with him, and the beatifical vision and fruition of him; for in the context he speaketh of presence and sight, and then he saith, wherefore we labour. We are so sluggish and backward▪ because we seldom think of the World to come, earthly things are the great poise to an earthly mind, but Heavenly things to an heart that is Spiritual; that is their motive: there are many such wherefores in the Scripture, 1 Cor. 15.58. Wherefore my Beloved Brethren, let us be steadfast and unmoveable, always abounding in the work of the Lord. And Heb. 12.28. Wherefore we receiving a Kingdom, which cannot be moved, let us have grace, whereby we may serve God accceptably, with Reverence and Godly Fear. There being such an eminent and excellent state of Glory, and we being Candidates, and Suitors for it, how should it quicken us to use all diligence, that we may be accepted of God, and admitted into the fruition of it. The Apostle telleth us, Phil. 3.14. I press towards the Mark, for the prize of the High calling of God in Christ Jesus. Paul had his eye still upon the Mark, that he might steer his whole course in order to it. The thoughts of the prize, and worth of the reward, made him press forward through difficulties, and discouragements; the more we have this Glory in our thoughts, the more shall we be heartened against faintings and failings; which we shall ever and anon be tempted unto.  
2. Reasons.  
1. We were made, and sent into the World for this end; That by a constant course of obedience, we might approve ourselves to God, and finally be accepted of with him, and received into his Glory. 'Tis good to consider the end, why we were born and sent into the World, John 18.37. To this end was I born, and for this cause came I into the World, that I should bear witness unto the truth. Surely man was made for some end, for the wise God would make nothing in vain. Now what is man's end? Not to fill up the number of things as stones; and not to wax bulky, and increase in growth, and stature, as trees; not to eat and drink, and serve appetite, as the beasts; not for the earth, the end is more noble than the means; not dig for iron with mattocks of Gold. The Earth was made for us to be our habitation for a while, not we for it. Surely God made all things for himself, Prov. 16.4. And Rom. 11.36. For of him and through him and to him are all things. So we especially, who have the faculties of heart & mind, to know him, & love him, and serve him, & enjoy him for ever. Now we seek after him, our whole life is a coming to God, we have not enough of God here, to satisfy the Soul, only enough to direct & incline us to seek more, and every one that seriously mindeth his end, maketh it his trade and daily work, John 6.38. I came from Heaven, not to do my own will, but the will of him that sent me.  
2. We were redeemed is to this end. For we are redeemed unto God, Rev. 5.9. Thou hast redeemed us to God by thy Blood. To be redeemed unto God is to be redeemed to his Service, and admitted into his favour and friendship, and Communion with him, to restore Gods right to us, and our Happiness in the enjoyment of Heaven. Christ first appeased God's wrath and restored us to a course of Service, which we should comfortably carry on till we have received our wages, Luke 1.74, 75. That he would grant unto us, that being delivered out of the hands of our Enemies, we might serve him without fear, in holiness and righteousness before him all the days of our life.  
3. Our entering into covenant with God implieth it. In every Covenant their is Ratio dati & accepti, Something given and something required, Isa. 56.4. They choose the things that please me, and take hold of my Covenant. To take hold of his covenant there is to lay claim to the Privileges and benefits promised and offered therein; now this cannot be done unless we choose the things that please him: That is, voluntarily, deliberately not by chance, but choice, enter into a course of obedience wherein we may be pleasing or acceptable to him; this is the fixed determination of our Souls. Our faces must be set heavenward and the drift, aim and bend of our lives must be for God, to walk in his way, Rom. 12.1. I beseech you therefore Brethren, by the mercies of God, that ye present your bodies a living Sacrifice, holy, acceptable to God. A man devoteth himself to God out of the sense of this love to serve him, and please him in all things.  
4. The relations which result from our Covenant Interest. There is the Relation between us and Christ of Husband and Spouse, Host 2.19. Now the duty of the Wife is to please the Husband, 1 Cor. 7.34. The relation of Children, and Father, 2. Cor. 6.18. I will be a Father to you, and ye shall be my Sons and daughters, saith the Lord. Now the duty of Children is to please the Parents. And that is said to be well pleasing to the Lord, Col. 3.20. and the rather, because 'tis a pattern of our own duty to him. Masters and Servants, Ezek. 16.8. Thou enterdst into covenant with me and becamest mine. Acts 27.23. Whose I am, and whom I serve. They that please themselves carry themselves as if they were their own, not Gods. All that we are, and all that we have and can do, must be his, and used for him in one way or another.  
First Use is for Reproof of those that study to please men; to approve themselves to the World, and to be accepted in the World, that is their great end and scope.  
1. How can these comply with the great duty of Christians, which is to please the Lord, Gal. 1.10. If I yet pleased men I should not be the Servant of Christ. To hunt after the favour of men and to gain the applause of the World, is contrary to the very Essential Disposition of the Saints, whose great aim is to approve themselves to God, however men esteem of them. There is a pleasing men to their Edification, Rom. 15.2. Let every one of us please his Neighbour for his good, to Edification, and 1 Cor. 10.33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. But to please the sinful humours, dispositions and affections of men, to make this our great Scope, is contrary to sincerity and fidelity in Christ's Service: Certainly a man ought not to disoblige others, much less irritate and stir up the corruptions of others, but his great care must be to approve himself too God.  
2. There is no such necessity of the approbation of men, as of God; his acceptation, and the Testimony of a good Conscience concerning our fidelity in his Service, is more than all the favour, countenance, applause or any advantage that can come by men. Choose the approbation of Christ, and you are made for ever; 'tis not so if you choose the approbation of men. Please God, and no matter who is your enemy, Prov. 16.9. Please men and God may be Angry with you, and blast all your carnal Happiness, as well as deny you eternal happiness. Please the Lord, and that is the best way to be at peace with men.  
Second Use, by way of self Reflection; Is this your great scope and end?  
1. Your end will be known by your work. If you labour to approve yourself to God in every relation, in every Condition, in every business, in every Employment, and are still useing yourselves & all that you have for God, this is your trade, & this is your study you are still at his work, that if a man should ask you, what are you a doing? Whose work is it that you are Employed about? You may be able truly to say 'tis the Lords; for whom are you studying, preaching, conferring, praying, what guideth you in all your relations, to whom do you approve yourselves, for whom are you sick or well? 2 Cor. 5.15. That they which live should not live to themselves, but unto him which died for them, and Rom. 14.7, 8, 9 For none of us liveth to himself, and no man dyeth to himself, for whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lords. What moveth you to go on with any business, who supporteth you in your business, can you say to God what God would have me to do, I do it?  
2. If this be your end, it will be known by your Solace. So much as a man doth attain unto his end, so much doth he attain of Content and Satisfaction, 2 Cor. 1.12. For our rejoicing is this, the Testimony of our conscience, that in simplicity, and Godly sincerity, we have had our conversations in the World, not with fleshly wisdom, but by the grace of God we have had our conversations in the World. You will not rejoice so much in the Effects of his common bounty as in his special love. So Psa. 4.7. Thou hast put gladness in my heart more than in the time when their corn and wine increased.  
3. If God's glory be your scope, any Condition will be tolerable to you, so as you may enjoy his favour. Man's displeasure may be the better born, yea poverty and want; your great cordial is your acceptation with God; and losses are the better born; as David comforted himself in the Lord his God, when all was lost at Zicklag. And Hab. 2.1. I will stand upon my Watch, and set me upon the Tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.   

SERMON XIII.  2 Cor. 5.10. 
For we must all appear before the judgement seat of Christ, that every one may receive the things done in his Body according to that he hath done, whether good or bad.  
Pauls' Motives to Faithfulness in his Ministry were three; Hope, Fear and Love. Hope of a Blessed Immortality: Fear, or an holy reverence wrought in him by the Consideration of the last Judgement: Love to Christ▪ verse 14. We just now come to the Second Consideration; it fitly falleth in with the close of the former branch, as a reason why it must be our chiefest care to approve heart and life to God: Not only the hope of the Resurrection breedeth this care to please God, but also the Consideration of the general Judgement. We are so cold, careless and backward, because we seldom think of these things; but if we did oftener think of them, it would make us more awful and serious, we would soon see that though we can approve ourselves to the World, yet it will not profit us unless we approve ourselves to God, for all dependeth upon his doom and sentence. For we must all appear, etc.  
In the words observe a description of the day of Judgement. Wherein, 

1. The necessity of this Judgement; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [We must] Judged we must be, willing, or unwilling.  
2. The Universality of this Judgement; Who must be Judged; in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All.  
3. The person by whom we shall be judged. The text speaketh of the Judgement seat of Christ. He is our Rightful Lord to whom this Judgement belongeth. And he hath his Judgement seat and Throne of Glory, as 'tis called, Mat. 25.31. Then shall he sit upon the Throne of his Glory. What that is, because it is wholly to come, and not elsewhere explained in Scripture, we know not; we must rest in the general expression. The Cloud in which he cometh shall possibly be his throne, or, if you will have it farther Explained, you may take that description of the Prophet Daniel, Chap. 7.9, 10. Of This see more in Sermon on Matth. 25. verse 31.  
4thly. The manner; we must appear before the Judgement seat of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word signifieth two things.    
1. To stand forth and make our appearance, Rom. 14.10. There 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we shall all stand before the Judgement seat of Christ.  
Or else 2dly. To be made manifest. And so rendered verse the 11th. But we are made manifest before God, and I trust are made manifest in your Consciences. So here our hearts and ways shall be laid open, as well as we. Every action of our lives shall be taken into consideration: Well then, we must appear so as to be made manifest in our thoughts, words and deeds, we must not only appear in Person, but be laid open, have our whole life ripped up, and have all our thoughts, words and works disclosed before Men and Angels.  
5. The matter about which we shall be Judged; the things done in the Body. That is, during the bodily life. The Body is the Shop of action, wherein or whereby every thing is done. Mechedius telleth us 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Yoakfellow or Colleague of the Soul▪ Now whatever is done by it, good or evil, is the cause to be tried.  
6. The end. That every man may be punished or rewarded according to his deserts; the end is, that there may be sentence given, and after sentence execution; both as to reward and punishment.  
1. Mark the emphasis of the Phrase, the things done in the Body; we are said to receive them when we receive the fruits of them. So, Eph. 6.8. Whatsoever good thing a man doth, the same shall he receive, whether bond or free. So here things done in the Body is the just reward of those things.  
2. Observe the several kinds of retribution. Good or bad, both the godly and the wicked, receive a full recompense at that time.  
3. The proportion; According to their several ways; only the reward of good is of grace, of evil of desert, Rom. 6.23. The Wages of sin is death.  
Doct. There will certainly come a day when every person that ever lived shall be judged by Christ according to his works.  
I shall examine this point by the circumstances of the Text.  
1. The necessity; he might have said, we shall appear; No, but he saith, we must appear; God hath so appointed.  
Here I shall speak, 

1. Of the certainty of the thing. There must be a Judgement.  
2. The infallible certainty of the event. There shall be a Judgement.    
1. It must be so. For God hath decreed it, and Reason enforceth it. But why is it necessary? I answer, not to discover any thing to God.  
1. But Partly, That grace may be glorified in and by the righteous. 1 Epistle of Pet. Chap. 1. v. 13. Hope unto the end for the grace which is to be brought unto you, at the revelation of Jesus Christ. Then is the largest and fullest manifestation of God's love to his people. We see his grace now in the pardon of sins, and that measure of Sanctification which now we attain unto, that he is pleased to pass by our offences, and take us into his family, and give us a taste of his love, and a right to his Heavenly kingdom, and employ us in his Service; but than it will be another manner of grace, and favour indeed, when pardon and approbation shall be pronounced and ratifyed by the Judges own mouth, Acts 3.19. When he shall not only take us into his family, but into his Immediate presence, and Palace, John 12.26. Where I am there shall my servant be. When he giveth us not only right, but the possession, Matth. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you. When we shall not only have some remote Service and ministration, but be everlastingly employed in loving, delighting in, and praising of God, with all those Heavenly creatures who are our eternal companions in the work. The grace of God, or his favour to his people, is never seen in all its glorious graciousness, till we be glorified.  
2. That the wicked may be convinced of their sin and defect, they come upon a trial, and the fault of all their miscarriage is charged on themselves. 'Tis hard to determine which is the greater torment to them, the righteousness or terribleness of the sentence. God leaveth them without excuse, Rom. 1.20. Psa. 50.21. I will set all thy sins in order before thee. Sins forgotten, lost in the crowd by a secure sinner, in the day of Gods reckoning shall be brought to remembrance, with time, place and other circumstances, and so presented to conscience as if newly done.  
3. That God's Justice may be cleared, Psa. 51.4. That thou mayest be clear when thou Judgest. When he giveth to men according to their choice, and according to the merit of their own works, there lieth no just exception against Gods proceeding. The justice of God requireth that there should be differing proceeding with them that differ among themselves, that it should be well with them that do well, and evil with them that do evil. That every man should reap according to what he hath sown. Therefore those whom Christ will receive into Everlasting life must appear faithful and obedient, for then God will judge the world in righteousness, Acts 17.31. Now in patience towards the wicked, now by way of exercise and trial of his people.  
2. The certainty of the Event. The hour is coming, John 5.28. That there is such a time coming he ill deserveth the name of a Christian who maketh any Question of it. But, because many live, as if they shall never be called to an account, I shall evidence that certainly we shall appear, both by natural Light and Scripture.  
1. Let the evidence of Reason be heard so far as it will go; Reason showeth that it may be, and argueth,  
1. From the nature of God. There is a God; That God is just; and 'tis agreeable to his justice that it should be well with them that do well, and ill with them that do evil. These are principles out of dispute, and foundations in the structure and building of the Christian Faith. Here the best suffer most, and are exercised with poverty, disgrace, scorn, and all manner of persecutions, and the wicked live a life of pomp and ease; how shall we reconcile these things with the notions which we have of God and his Providence? No satisfactory account can be given but this: The wicked are reserved to future punishment, and the Godly to future reward. Here the goodness of God towards the good, and the justice of God towards the wicked, is not enough manifested, therefore there is a day when his Judgement shall be brought to light, and his different respect to good and bad made more Conspicuous.  
2. From the providence of God. There are many Judgements which are pledges of the general Judgement, that at length God will Judge the whole world for sin: As the drowning of the Old World, the burning of Sodom, the destruction of Jerusalem; these are as a warning to all, for 'tis said, Judas 7. these are set forth as a warning to all that should live ungodly. God is the same still, Gal. 3.20. God is one; that is, in one mind of punishing the wicked, without variation and change; he hateth the sins of one, as well as of another: If he would not put up the iniquities of the Old World, he will not put up the iniquities of the New; if he punished the iniquities of Sodom, he will punish the iniquities of others who sinned in like manner. God is not grown more indulgent to sin than he was before; though it be not now, there will be a time when he will call them to a reckoning. In every Age he keepeth a petty Sessions, but then will be the general Assizes. When man first sinned, God did not immediately execute the Sentence of his Law upon him, but giveth him time of Repentance till he dieth: As he giveth every man time and space, so he giveth all the World; for he would not have all the World to be born at once, and die at once, but to live in several successions of Ages, from Father to Son throughout divers generations, till we come to that Period which his Providence hath fixed. Now, as he reckoned with every man particularly at his death, so with all the World at the end of time. Particular Judgements show that God is not asleep, or unmindful of humane Affairs, but the general Judgement is deferred till then.  
3. From the Feelings of Conscience. After sin men are troubled, though there be none about them in the World to call them to an account, or though the fact be done so secretly, that it is not liable to an humane Tribunal. Nature is sensible that there is an higher Judgement, that Divine Justice must have a solemn Triumph; Conscience is afraid of it. Heathens are sensible of such a thing, Rom. 1.32. Who knowing the Judgement of God, that they which commit such things are worthy of death. Foelix trembled at the mention of it, which showeth there is an easy reception of such a Truth, Acts 24.25. There is an hidden fear in the Consciences of all men, which is soon revived and awakened by the Thoughts of this Truth. Every guilty person is more or less held in the Chains of darkness, which showeth how easily this Truth can insinuate itself into a rational mind.  
2. Faith showeth that it shall be. The light of Faith is more certain, and more distinct. 'Tis more certain; for it buildeth upon a Divine Testimony, which is more infallible than the ghesses of Reason. And 'tis more distinct; for Nature could never find out the circumstances of that day; as by whom this Judgement shall be managed, and in what manner, that God hath appointed one Man by whom he will judge the World in Righteousness, that he shall come in the glory of his Father, and all the holy Angels with him. Faith concludeth this certainty,  
1. From that Revelation which God hath made in his Word, Matth. 13.49, 50. So shall it be at the end of the World, the Angels shall come forth, and sever the wicked from among the just, and shall cast them into the Furnace of Fire, there shall be weeping and gnashing of Teeth. Joh. 5.28, 29. The hour is coming, in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that done evil unto the resurrection of damnation, Heb. 9.27. And it is appointed unto men once to die, and after this the Judgement, Rom. 14.12. So then, every one of us shall give an account of himself to God. Matth. 12.36, 37. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of Judgement. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Rev. 20.12. And I saw the dead, small and great, stand before God, and the Books were opened. and another Book was opened, which is the Book of Life, and the dead were judged out of those things which were written in the Books, according to their works. And in many other places; for this being a necessary Truth, is more plentifully revealed than others of lesser importance. This was the great Promise ever kept afoot in the Church. Scoffers took notice of it, saying, Where is the Promise of his coming? The Apostle Judas intimateth the Ancient Promise of it, Judas v. 14. And Enoch also the seventh Son from Adam prophesied of these things saying, Behold the Lord cometh with ten thousands of his Saints. And it hath been revived in all Ages; by Moses, and David, and Daniel, and Joel, Zechary and Malachi, and more clearly by Christ himself, and his Apostles every where. Now we may reason, that hath God been faithful in all things will not fail at last, he hath ever stood to his Word, when more unlikely things have been promised. Were the believers of the Old Testament deceived that expected his coming in the flesh? Surely Christ never meant to deceive us, when he said, John 14.2, 3. I will come again, if it were not so I would have told you. See Serm. on Matth. 25 th'. v. 6.  
2. The types show it. I shall instance in one, which is the High Priest's entering with Blood into the Holy place within the vail, and when he had finished his Service and Ministration there, he came forth to bless the people, which the Apostle explaineth and applieth to Christ, Heb. 9 from 24. verse to the 28.  
3. There are Ordinances appointed in the Church, to keep afoot the remembrance of his promise; the Lords Supper, 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do show forth the Lords death till he come. He hath left it as a monument of his faithfulness, that upon all occasions we may renew our hopes and expectations of it.  
4. We have an inward pledge, his Spirit and the visits of his grace. He hath taken our flesh, and left with us his Spirit. He went not from us in anger, but in love, to set all things at rights, and to bring us there where he is.  
5. Christ's interest is concerned in it, that the Glory of his Person may be seen. His first coming was obscure and without observation. Then he came in the form of a Servant, but now he will come as the Lord and Heir, in Power and Glory. Then John Baptist was his forerunner, now an Archangel, Then he came with Twelve Disciples, men of mean Condition in the World, a few poor fisher men, now with Legions of Angels, Jade 14. Then as a Minister of Circumcision, now as the Judge of all the World. Then he invited men to repentance, now he cometh to render vengeance to the neglecters, and despisers of his grace. Then he offered himself as a Mediator between God and Man, as an high Priest to God▪ and an Apostle to men, Heb. 3.1. But vailed his Divinity under the infirmities of his flesh, now he cometh in God's name to Judge men, and in all his Glory. Then he wrought some Miracles, which his enemies imputed to Diabolical Arts and Magical Impostures; at the day of Judgement, there will be no need of miracles to assert the Divinity of his person, because all will be obvious to sense. Then he prepared himself to suffer death now he shall tread death under his Feet. Then he stood before the Tribunals of men, and was condemned to the cursed death of the Cross, now he shall sit upon a Glorious Throne, all Kings and Potentates expecting their doom and sentence from his mouth. Then he came not to Judge, but to save, now to render unto every one, according to their works. Then he was scorned, buffeted, spit upon, Crowned with Thorns, but now Crowned with Glory and Honour. Then he came to bear the sins of many; now without sin, not bearing our burden, but our discharge, not as a Surety but as a pay Master, not as a Sufferer, but a Conqueror, triumphing over Death, Hell and the Devil. He cometh no more to go from us, but to take us from all misery to himself.  
2. That he may possess what he hath purchased. He bought us at a dear rate, and would he be at all this loss and preparation for nothing? Surely he that came to suffer, will come to Triumph, and he that purchased will possess, Heb. 2.13.  
3. With respect to the wicked. 'Tis a part of his office to Triumph over them, in their final overthrow. All things shall be put under his feet, Isa. 45.23. Rom. 14.10.11. Phil. 2.10.  
4. To require an account of things during his absence, what his Servants have done with their Talents, Matth. 25. What his Church have done with his Ordinances, how things have been carried, during his absence, in his house, 1 Tim. 6.14. Keep this Commandment without rebuke, unto the appearing of Jesus Christ. Whether men have carried themselves well, or beaten their fellow Servants, and eaten and drunk with the Drunkard; whether they have strengthened the hands of the wicked, oppressed with censures the most serious of his Worshippers, what disorders in the World, what violation of the Law of Nature, 2 Thes. 1.8.  
2. The Universality. Who must be judged; we must all. All mankind which ever were, are, and shall be. No Age, no Sex, no Nation; nor Dignity, nor Power, nor Wealth, nor Greatness can excuse us. In the World, some are too high to be questioned, others too low to be taken notice of: But there, all are taken notice off, by head and pole, not one of the Godly shall be lost, but will meet in that general assembly. Nor shall any of the wicked shift the day of his appearance; as we may obey in every state, and sin in every state, so in every state we must give an account. All that have lived from the beginning of the World, till that day, shall without exception appear, from the least to the greatest, before the Tribunal of Christ.  
This will be illustrated, by considering the several distinctions of mankind.  
1. The first and most obvious distinction is into grown Persons and Infants.  
2. Distinction is those whom Christ shall find dead or alive at his coming.  
3. Distinction is of good or bad.  
4. The next distinction of men whom Christ shall Judge, are believers and unbelievers.  
5. Men of all Conditions, high and low, rich and poor; of these see, Matth. 25. v. 33. Ser. 3.  
6. Men of all callings in the Church, Apostles and private Christians, Ministers and People, for the Apostle here in the text joineth himself with others, and saith, We must all appear before the Judgement seat of Christ. Besides the Law of Christianity, by which all shall be Judged, the Officers and Guides of the Church, must give an account of their faithfulness, in their ministration. There is much spoken in Scripture of their account, 1 Cor. 4, 4.5. I know nothing by myself, yet am I not thereby justified, but he that judgeth me is the Lord, therefore Judge nothing before the time until the Lord come; who both will bring to light, the hidden things of darkness, and shall make manifest the Counsels of the heart, and then shall every man have praise of God. He speaketh there of the execution of his Apostolical Office, though he was Conscious to himself of no fault in it, yet this was not the clearing of him, only God that searcheth and seeth all must do this. 'Tis a great matter to clear a man's fidelity, first as a Minister, then as a private Christian. Paul would not venture it upon the single Testimony of his own Conscience. So again, Heb. 13.17. They watch for your Souls, as they that must give an account. Their work is to watch over Souls for their Eternal Salvation, if Souls miscarry through their negligence, they are answerable to God for it, but if they miscarry through their own wilfulness, the loss is the peoples, they have the Crown of faithfulness, if not of fruitfulness. The Crown of fruitfulness is spoken of, 1 Thes. 3.19, 20. What is our hope, or joy, or Crown of rejoicing? Are not even ye in the presence of the Lord Jesus Christ, at his coming? For ye are our Glory and joy. The Thessalonians were a good people, famous for their proficiency in the Faith, and endurance of Persecutions; and this was Paul's Crown (who had begotten them to Christ) in the day of doom. Now when they give up their account, not with joy but grief, that's not unprofitable to the Ministers; but to the people 'tis unprofitable. It may be good unto the Ministers, who have been faithful, but not to the people who have been disobedient.  
7. Every individual person, all and every one must appear, See Matth. 25. v. 33. Serm. 3. Well then, since there is such a day, let it be our care to approve our hearts and lives to God.   

SERMON XIV.  2 Cor. 5.10. 
For we must all appear, before the judgement seat of Christ.  
THirdly I come to speak of the Judge; who shall be the Judge: And there I shall prove that the Judge of the World is the Lord Jesus Christ. For we must all appear before the Judgement seat of Christ. For the evidencing of this, I shall inquire, 

1. Why this honour is devolved, and put upon the Second Person.  
2. Show, in what Nature he shall judge the World, whether as God, or man, or both.    
First, how Christ comes to be the World's Judge, and with what conveniency and agreeableness to Reason, this honour is put upon him. To a Judge there belongs these four things; Wisdom, Justice, Power, and Authority.  
1. Wisdom, and understanding, by which he is able to Judge of all persons and causes, that come before him, according to the Rules and Laws, by which the Judgement is to proceed. No man can give sentence in a cause, where he hath not skill as to matter of Right, or sufficient evidence or knowledge as to matter of Fact. And therefore in ordinary Judicatures, a prudent and discerning person is chosen for Judge, one that knows what's Right, and what's Law, and that goes upon the evidence, that is brought upon the matter of Fact.  
2. Justice is required, or a constant and unbyast will, to determine and pass sentence ex aequo, & bono, according as right, and truth shall require. He that gives wrong judgement, because he does not accurately understand the matter, is imprudent, which in hi● station is a great fault; but he that understands the matter, yet being biased by perverse affections, and aims, gives wrong Judgement in a cause brought before him, he is not only imprudent, but unjust, and that's the highest wickedness, the most impious and flagitious.  
3. Power is necessary, that he may compel the Parties judged, to stand to his judgement, and the offenders may receive their due punishment, for otherwise all is but precarious and arbitrary, and the Judgement given, will be but a vain and solemn pageantry, a mere personating, or acting of a part, if there be not power to back the sentence, and bring the Persons to the Tribunal, that accordingly it may be executed upon them.  
4. There's required Authority, for otherwise, if a man should obtrude himself, of his own accord, we may say to him as they to Lot, Who made thee a Judge over us? If by force he should assume this to himself, or have a pretence of right, I may decline, and shift his Tribunal, and appeal from him. Certainly he that Rewards must be Superior, and much more he that punisheth; for he that punisheth another brings some notable evil, detriment▪ and damage upon him, but to do that to another, unless we have right to it, is a high degree of Injustice.  
Now Wisdom, and Justice, and Power, and Authority, do all concur in the Case: For these things, as they are necessary in all Judicial proceedings, between man and man, much more in this great and solemn transaction of the last Judgement, which will be the greatest that ever was; both in respect of the Persons Judged, High and Low, Rich and Poor, Prince and Subject; in respect of the Causes to be Judged, the whole business of the World, for 6000 years, or thereabouts; and in respect of the Retributions that shall ensue: This Judgement, the punishments and rewards in the highest degree, the highest punishment that ever was inflicted, and the highest reward that ever was distributed, and that infinite and everlasting. Therefore there must be a Judge, that hath an exact knowledge, knowing not only the Laws, but all Persons, and Causes: That all things should be naked, and open, to him with whom we have to do, Heb 4.13. Such a Judge, who knows the thoughts of our hearts, 1 John 3.20. And can proceed upon sufficient evidence against every one that comes before him. Again, he must be exceeding just, without the least spot and blemish of wrong dealing, for otherwise he cannot sustain his office, if he be not immutably just. See how the Judge of the World is described Gen. 18.25. Shall not the Judge of all the World do right? So when something was spoken which seemed to blemish the Justice of God, the Apostle faith, Rom. 3.5, 6. Is God unrighteous? How then shall he Judge the world? That were impossible▪ Judgement may be put into a persons hands that possibly may be unrighteous: But it cannot be that the universal and final Judgement of all the world should be committed to him that hath, or can do, any thing that is unlawful amiss. Again power is necessary: To summon the offenders, to gather up the dead from all the places of their dispersion, to give every dust it's own body and make them appear and stand to the Judgement which he will award, without hope of escaping, or resisting That Power is very necessary▪ will easily appear, because the offenders are so many, and are scattered to and fro, some in the Sea, some in the Earth, some buried in the bodies of wild Beasts, multitudes in the maws of Fishes. It must be a mighty power that can give every one his own body again. If it were possible they would fain decline the Tribunal, and hide themselves from the throne of the Lamb, Rev. 6.16. But it cannot be. And Authority is necessary also; which is a right to govern, and to dispose of the persons Judged, which being all the World, it belongs only to the universal King, it must be such a person that made all things, that preserves all things, that governs and disposes of all things for his own glory. Legislation and execution both belong to the same power. Judgement is part of Government. Laws are but shadows, if no Execution follow. And therefore let us come particularly, and see how all this belongs to Christ; that he is the only wise God, and he is the just God, that cannot err; That he is the mighty God, whose hand none can escape; And he is the universal King that hath an Absolute and Supreme Authority; therefore must be the judge of the World.  
1. For wisdom and understanding, it is in Christ twofold; Divine, and Humane, (for each nature hath its proper wisdom belonging to it.) As Christ is God his wisdom and his understanding is Infinite, as it is said in the Psalms, and so by one act of understanding he knows all things that are, have been, yea, that shall be, or may be: He knows all things that shall be in his own Decree; And all things that may be by his Divine Power and Alsufficiency; They are all before him naked, as the Apostle inters, Heb. 4.13. Cut down as it were by the chin-bone: As when we cut down a Beast by the chin-bone, and divine his Body, we may see all things within him; so all things are naked and open to God. We know things successively, God knows them all at once. If a man were to read a Book, he must go from line to line, or from page to page, but God's knowledge is just such a thing as if a man should see through a Book, by one act of his mind, by one view could know all that was contained in that book, by one glance of his Eye. Well, this is his divine wisdom: For his Humane wisdom, that cannot be equal to this, for a Finite Nature is not capable of an Infinite Understanding. But yet his humane wisdom is such as doth far exceed the knowledge of all Men and Angels. When Christ was upon Earth, though the forms of things could not but successively come into his mind; as a man, he must understand as men do in understanding, because of the limited nature of the mind and understanding; yet than he could know whatever he would, to whatsoever thing he did apply his mind, he did presently understand it, and that in a moment all things were presented to him; So that he accurately knew the nature of things, he had a mind to know; you find upon all occasions he was not ignorant of the thoughts and hearts of men▪ and when done never so secretly, yet Christ knew them, as when the woman came behind him, and touched the hem of his Garment undiscernibly (as she thought) by a secret touch, then saith Christ, who touched me? for virtue is passed from me, Luke 8.45. Christ knew the touch of Faith, knew the woman that came behind him, and would not be seen. And Mat. 9.3, 4. When certain Pharisees said within themselves, this man Blasphemes: Within their hearts, though they durs● not say it publicly; and Christ discovers their inward thoughts, and turns out the very inside of their Souls. So Mat. 12. Jesus knew their thoughts, when they imagined that by Beelzebub the Prince of Devils, he cast out Devils. But more fully see that notable place which will set forth, that no subtle devices we can use is sufficient to escape his knowledge, John 2.24, 25. When he was at Jerusalem at the Passover, on the Feast day, many believed in his Name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: For he knew what was in man. Mark, they are said to believe in Christ; certainly their Faith was not pretended only, but real, though not a thorough faith, not rooted in their souls, though as yet they did not betray their insincerity. But Jesus knew what was in man. We cannot infallibly discern the truth and falsehood of a profession, before men discover themselves; But all hypocrites are known to him long before they show their hypocrisy; And known, how? Not by a Conjectural, but by a certain knowledge, as being that knowledge that is from and by himself; as God he does infallibly know what is most secret in man, even then when for the present we have but a Moral Sincerity, and do not dissemble, the Lord knows whether this is a true, real, and supernatural work (for there may be a Moral, where there is not a Supernatural Sincerity. Now, if the Lord Jesus was endowed with such an admirable wisdom and understanding, even in the days of his flesh, when he was capable of growing in wisdom as well as in stature, Luk. 2. as his humane capacity was enlarged by degrees, for he would in all things be like us except in sin; what shall we think of Christ glorified, when he comes in that stare in which he is now glorious in heaven? When he comes to exercise this judgement, certainly he shall bring an incomparable knowledge, so far exceeding the manner and measure of all Creatures, Men or Angels, even as he is man: But his infinite knowledge as he is God, that chiefly shines forth in this work, and therefore he is fit to judge, for he can bring forth the secret things of darkness, and the hidden counsels of the heart, 1 Cor. 4.5. And shall despoil sinners of all their pretences and excuses, and plainly and undeniably pluck off their disguises from them. He knows all the Springs, Motions, hidden Counsels of the heart, and secret things that move you, and set you a work.  
2. For Justice and Righteousness. An Incorrupt Judge he is, that neither hath, doth, or can err in the Judgement. As there is a double knowledge in Christ, so there is also a double righteousness; the one that belongs to him as God, the other as man; And both are exact and immutably perfect. His Divine nature is holiness itself, In Him there is light, and no darkness at all, 1 John 1.5. The least shadow of Injustice cannot be imagined in God, for God's holiness is his Being▪ it is not a superadded Quality, as it is in us; The Quality may be lost, yet the Being remain, as in Angels, holiness was a superadded Quality, they had their Angelical being, but lost their holiness; and when Adam fell he lost that holiness and righteousness in which he was Created, but yet he had his being. But God's holiness is his very Nature and Essence. The holiness of God may be compared to a vessel that is all of pure Gold, but the holiness of the Creature may be compared to a vessel of Wood and Earth, that is only gilded; the outside is God, but the substance of the vessel is another thing. Now in a vessel of pure Gold, there the lustre and the substance is the same. Our holiness is but gilding, it may be worn out, but God's holiness is Gold, he is holiness itself. We cannot call a wise man wisdom. We use the Concrete when we speak of men, we say they are wise, good, holy; but we use the Abstract of God, God is Love, Light, Holiness, Purity, and Mercy itself, which notes the inseparability of the Attribute from his Nature. God is himself, and God cannot deny himself. Peter Martyr sets forth the holiness of God by this Comparison, Take a Carpenter, when he hath chalked and drawn his line, when he goes and chaps the Timber, sometimes he chaps, right, and sometimes amiss; why? Because he hath an outward rule without him, a line according to which he cuts the Timber; but if you could suppose a Carpenter that could never chop amiss, but his hand should be his Line and rule, if he had such an equal poise and touch of his hand, that his very stroke is a Rule to itself▪ he cannot err. By this plain and homely comparison he did set forth the holiness of God and the Creature. The holiness of the Creature is a rule without us, therefore sometimes we chop and miss; but God's holiness is his Rule, it is his Nature, he can do nothing amiss.  
Now let us consider his Humane Nature; it was so sanctified since it dwelled with God in a personal Union, that it was impossible that he could sin in the days of his flesh, much more now glorified in Heaven. And there will be use of both in the last Judgement, but chiefly the righteousness that belongs to the divine nature. For all the operations of Christ, his mediatorial actions, they are all done by God-man, neither nature ceaseth in him. Look as in the works of man, all the External actions he doth, they are done by the Body and Soul, the Body works, the soul works, according to their several Natures, yet both conspire and concur in that way that is proper to either; only in some actions there is more of the Soul discovered, as in a brutish action, or action that requires strength, more of the Body is discovered, yet the Body and the Soul concurs: So the two Natures all concur in Christ's actions, only in some works his Humane, in others his Divine Nature more appears. Look as in the works of his Humiliation his Humane Nature did more appear, but still his Divine Nature manifested itself, also he offered up himself as God-man; But in the works that belong to his Exaltation and glorified Estate, his divine nature appeared most. So in this solemn Transaction, wherein Christ is to discover himself to the World in the greatest Majesty and glory, he acts as God-man, only the Divine nature more appears and discovers itself, because it belongs to his Exaltation.  
3. For Power. A Divine power is also plainly necessary, that none may withdraw themselves from this Judgement, or resist and hinder the Execution of his sentence, for otherwise it would be passed in vain, Tit. 2.13. Christ then comes to show himself as the great and powerful God. His power is seen in raising the dead, in bringing them into one place, in opening their Consciences that they may have a review and sense of all their actions, and afterward in binding the wicked hands and feet, and casting them into hell, Mat. 24.13. The Son of man shall come from heaven with Power and great glory.  
4. His Authority. I shall the longer insist upon this, because the main hinge of all lieth here, and this will bring the matter home to the 2d Person, to prove that Jesus Christ, and no other but Christ, he is to be the world's Judge, and it is his Tribunal before whom we must all appear. By the Law of Nature, the wronged Party, and the Supreme Power hath a right to require satisfaction for any wrong that is done. Let us consider Christ's Authority a little and weigh it in the balance of Reason; I say, by the Law of Nature, where there is no power publicly constituted, where people live without Law and Government, possibly there the wronged party hath power to require it, he is the avenger; But where things are better ordered, where there is Law and Government left the wronged party should indulge his revenge and passion for his own interest, therefore the Supreme Power takes vengeance to itself, and doth right, and will challenge the parties that offend, judge the matter that is in hand, will make amends to those that are wronged, either in body, goods or good name.  
Well, both these things concur, God is the wronged Party, and the Supreme Judge, and therefore the judgement is devolved upon the Lord Jesus Christ.  
1. He is the wronged Party, that is offended with the sins of men; for it is his Law that is broken, his Authority that is despised, his Glory that is trampled under foot. It is true, we cannot lessen God's happiness by any thing that we can do; all that we do, it is but as a man that strikes at the Light that shines upon a Tree, he may cause his Axe to fasten in the Tree, but he hurts not the Light. God is not really hurt, there is no loss or happiness by any thing the Creature can do, our good and evil extends not to him, his essential Glory is still the same, whether we obey or disobey, please or displease, honour or dishonour him, that is eternally immutable; he is neither lessened nor increased by any thing we can do, he is out of the reach of all darts we cast at him; we may fling up darts to Heaven, hurt us they may, not him. But how is sin a wrong to God? It is a wrong to his declarative Glory, as he is the Sovereign Lord and Lawgiver, as a breach to his Law and contempt of his Authority. Look as David when he sinned in the matter of Bathsheba, he wronged Vriah, but yet he says, Psa. 51.4. Against thee, thee only have I sinned. The sin was properly against God. God is the Author of the Light of Nature, and the order of things, which begets a sense of good and evil in our hearts, and therefore who ever sins against the Light of Nature is responsible to God. Conscience within him, tells him he hath done something against God. If a man be poor, or sick, his Conscience is not troubled for that, but if he hath done something disorderly, Conscience being God's deputy, his mind may be troubled about it; if he hath committed Adultery, or done any thing that is contrary to the Light of Nature, his heart will be upon him, and summons him to appear before God, to answer for the wrong done to God. I speak this because of the Gentiles. But now for Christians, God certainly gave the Law by Moses, and gave the Law by Christ in the Gospel, and therefore every sin of ours is an offence to God, as being a breach of that order he hath established, and the way of Government under which he hath put us, 1 John 3, 4. Sin is a transgression of the Law. Laws cannot be despised, but the Majesty of the Lawgiver is also violated, and therefore as God is the wronged Party, God comes in to be our Judge, to require satisfaction for the wrong we have done. There is something indeed in this but God does not barely as an offended Party, or as a Private Man▪ would revenge himself, where there is no public Power constituted to do him right: No; He properly judgeth us as the Supreme and Sovereign Lord and Governor of the World, to whom it belongs as the Universal King to secure the ends of Government, for Common good, to see that it be well with them, that do well, and ill with them that do ill, and there is no compassion showed to any Creature, but where the case is compassionable.  
But more plainly to show how this right accrues to God, how he comes to be the Supreme Governor of the World, several ways; either because of the excellency of his Being, or because of the Relation wherein we stand to him, for all the benefits he bestows upon us, we have all from him.  
1. For the excellency of his Being. This is according to the Light of Nature, that those that excel others, should be Chief and Supreme, as it is clear in man above bruit-beasts. Man was made to have dominion over them, having a more excellent Nature than they, as in the first of Gen. When God said, Let us make man, presently God puts the Government upon him, and gives him dominion over the Beasts of the field; the Fowls in the Air, and Fish in the Sea. So God being Infinite, and far above all chief Being's, hath power over all his Creatures, Angels and Men, who are as nothing to him, therefore to be governed by him.  
2. The Title comes by virtue of the benefits that he hath bestowed upon us, we have Life, Being, and all things from God, therefore certainly, the Power and Authority is in him. Look as Parents have Power and Authority over their Children who are a means under God to give them Life, and education, and the most Barbarous people would acknowledge this; how much more than hath God, who gives us Life, Breath, Being, and Wellbeing, and all things? He hath created us out of nothing, and being once created, he preserves us, and gives us all the good things we enjoy, and therefore we are obliged to be subject to him, and obey his Holy Laws, and to be accountable to him for the breach of them; and therefore let us state it thus, if that the excellency of his Nature, gives him a sufficiency for the Government of mankind, his Creation, Preservation, and other benefits, they give him a full right to dispose of man, to make what Laws he pleaseth, to call man to account whether he keep them yea or no. Surely the right of God is greater than that which Parents can have over their Children; for in natural Generation, Parents are but only the Instruments of his Providence, acting only the Power God gives them, they propagate nothing to their Children, but the matter of their Being, and those things that belong to the Body, Heb. 12.9. Nay God hath a greater hand in forming the Child then the Parents, still they act as guided by God, and as influenced by his Providence, for they cannot tell whether the Child will be Male or Female, beautiful or deformed, they know not the number and posture of the Bones, Nerves, Veins, Sinews; But God order all these things by his own Wisdom, and wonderfully frames us in the secret parts of the Belly; therefore the Sovereignty certainly belongs to God, for it is he that forms the Spirit of man within him, Zech. 12.1. The Soul it is of God's immediate formation, and all the care and providence of our Parents, comes to nothing, unless God direct it, and second it with his blessing: God is the Judge of all Creatures, visible and invisible, and from his Empire and Jurisdiction, they neither can nor aught to exempt themselves. So that to be God and Judge of the World is one and the same thing, only expressed by divers terms.  
To gather up this argument; This is a certain Rule, the owner of any thing is necessarily a Governor to it, if it be governable, if it be a Creature; that is, capable of Government, and hath an aptitude to be governed, for certainly, an absolute Propriety in a Governable Creature gives a plenary Title: Now God made us out of nothing, and he made us capable of Government, being rational and free agents, and therefore he must needs be our Lord and Governor. All Souls are mine, saith he, Ezek. 18 4. And it is devolved upon Christ our Redeemer by a new right, for he died, rose again, and revived, to this end; He hath purchased this authority, to be Lord of quick and dead.  
And it is as certain a Rule, that our Governor must be our Judge, for Government consists of three parts; Legislation, Judgement and Execution; Giving Laws, and Judging, and executing God doth all these things by an Authoritative Constitution, he makes Laws for man to oblige him to obedience. And in God's Laws there's a Precept and a Sanction (that is) there are rewards and penalties; the Precept shows what we must do, the Sanction shows what God will do; the Precept shows what is due from the Creature, the Sanction shows what is due to the Creature (that is) if he break this Law, he shall be punished, if he keep this Law he shall be rewarded. Thus you see, God being our Governor, may make Laws for man that is capable of Laws; now this Sanction would be but a shadow and vain scarecrow, if there were no Judgement, for would God say; do and thou shalt live, believe and thou shalt be saved, and never look after this whether we do or believe? Therefore as there is Legislation, so there must be Judging.  
But then this Judgement must necessarily infer a 3d thing, that is, the Execution, otherwise Judgement would be but a solemn Pageantry. But why is Christ Judge of the World rather than the Father, and Spirit, who also made us, and gave a Law to us, and invested it with such a Sanction, who are offended and grieved with our sins? I Answer,  
1. Consider, we have gone a great step to prove, that it is the peculiar right of God, common to the Three Persons, Father, Son, and Holy Ghost, and this in effect proves that Christ may execute it, for they are one, John 1.5.2. They have one Common Nature, and as to the Operations that are without, the Divine Essence is common to them all; So that as the Creation of all things is equally attributed to all, so also this act of Judging the World. So that it belongs to all, for they are all equal in Being, Power, and Glory. But as yet the thing is not explained enough, unless we grant it shall be exercised by all, or else prove out of Scripture that one person is ordained by mutual consent, chosen out by the rest to exercise it for himself, and for the other. But this I have proved already, God is the Judge. And at first when the Doctrine of the Trinity was but sparingly revealed to the Church, and not openly, it was not neeedful to inquire more nicely after it, but this general truth was sufficient. And Enoch when he prophesied doth not tell us of Christ the Judge, but tells us, Judas v. 14. Behold Lord cometh with Ten Thousands of his Saints to execute Judgement upon all, etc. And David speaks to God, Psal. 94 2. Lift up thyself Thou Judge of the Earth, and Psalm. 50.6. God is Judge himself. It was enough to understand it so without any distinction of the Persons. But when once this mystery was most certainly manifested by God manifest in our flesh, now we must Inquire a little further.  
2. I Answer, there is an Order in the Persons of the Blessed Trinity; as in the manner of subsisting, so also there's a certain Order and Oeconomy according to which all their operations are produced and brought forth to the Creature, according to which Order, the power of Judging doth belong partly to the Father, and partly to the Son.  
1. In the business of Redemption, there the act of judging was exercised upon our surety, he was substituted into our room, and place, and offered himself not only for our good, but in our room, and stead, to bear our punishment, and to Procure the favour of God to us, there the act of judging belonged to the Father, to whom the satisfaction was tendered, and before whom our Advocate and Surety must plead and present himself, therefore it is said in 1 John 2.1. We have an Advocate with the Father, even Jesus Christ the righteous. Thus our advocate pleads before the Father as before the Judge.  
2. As to the Judgement to be exercised upon us, whoever partakes of that Salvation which was purchased by the Surety, or have lost it by their negligence, impenitency, and unbelief, there the Second Person is to be judge. In the former the Son could not be our judge▪ for than he would be our Judge and Party too, and then the plea of those Heretics would have more Countenance of Reason. In the business of Redemption the Son could not Judge, because he made himself a Party for our good, and stood in our room and place, and the same Party cannot give and take the Satisfation, that cannot be; therefore this order is constituted, in this glorious mystery of the Godhead, that the satisfaction is tendered to the Father, he pleads and represents himself to the Father in our behalf. And the Holy-Ghost cannot be the Judge, for in this mystery he hath another part and function, and office, he being the Third Person in Order of subsisting.  
3. In the Son there's a double Relation or Consideration; One as he is God, and the other as he is Mediator, the one Natural and Eternal, which shall endure for ever; the other which he took upon himself in time, and which in the Consummation of time he shall at length lay aside. In the former respect as God, so Christ is Judge with the Father and Spirit, as by Original Authority, but in this later respect, as Christ is Mediator he is Judge by Deputation. The primitive Sovereignty belongs to God as Supreme King, and the Judge by derivation and deputation is the Lord Jesus Christ, as Mediator in his manhood united to the Second Person of the Godhead; So the Judgement of the World is put upon him. In regard of the creature; as to us, his Authority is Absolute and Supreme; But in regard of God it is deputed, so he is ordained and appointed to be Judg. The Scripture delights much in this Notion, John 5.27. He hath power of life and death, to condemn and absolve; the Father hath given him Authority as he is the Son of man, Acts 10.42. The Apostles when they were to preach, thought it not enough for them to say, God is Judge; no, but he is ordained of God to be Judge of quick and dead. So Acts 17.31. He hath appointed a day in the which he will Judge the World in Righteousness by that man whom he hath ordained. In all which Christ's acts as the Father's vicegerent. And after he hath thus judged the World, as the Father's Deputy, than he shall give up the Kingdom to God, even the Father, 1 Cor. 15.25. So that the right Christ hath as Mediator, it is not merely by Creation; nor his Essential Kingdom common to the Father; But a derivative, subordinate right as Mediator, by virtue of his purchase, as he died, rose again, and revived.  
4. This power which belongs to Christ as Mediator, it is given to him upon these accounts. 1. Partly as a recompense of his humiliation; But chiefly, because it belongs to the fullness of his Mediatory Office; 'tis the last act. The Kingdom of the Mediator is subordinate to the Kingdom of God; now he being appointed by the Father, the last act of his Kingly Office was to Judge the World. This Mediator was not only to pay a price to Divine Justice; Not only to separate the redeemed from the World, by converting them to God; But he is also to Judge Devils, and those Enemies of his that would not submit to his Mediatory Kingdom; to Judge those Enemies out of whose hands he is to free the Church. While the World lasts he is to fight against our Enemies, but then to judge them, and cast them into Eternal torments, and so to deliver up the Kingdom to the Father, 1. Cor. 15.24. His Office is not full till he hath executed and judged all his Enemies.  
2dly. In what nature doth he act and exercise the Judgement, either as God, or man, or both? I answer, in both. Christ is the Person, not the Father nor the Spirit, and Christ▪ acts it as God-man; the Judgement is acted visibly by him in the Humane Nature, seated upon a visible Throne, that he may be seen of all, and heard of all; therefore Christ is so often with respect to the Judgement, called the Son of man, Mat. 16.27. Acts 17.31. Mat. 26.64. Joh. 5.27. The Judgement must be visible, therefore the Judge must be so, and that the World may see him, with these eyes that we may see our Redeemer come in the last day, and see him to our comfort, he that is withdrawn into the Curtain of the Heavens, he that is gone about his Ministration before God, must come out and bless the People; And therefore that he may be seen and heard of all; though the divine Power be mightily seen, yet he is to act it in the Humane Nature.  
USE of all.  
1. This speaks terror to the wicked.  
2dly. Comfort to the Godly. 1. Terror to the wicked. Here let us see, 

1. Who are those wicked ones, to whom this terror belongeth.  
2dly. What is it, that maketh it so terrible to them. And will breed horror and trembling in their hearts, if they repent not.    
First, All those, that have opposed his Kingdom in the World, Luk. 19.27. Those mine Enemies, that would not that I should Reign over them, bring them forth, and slay them before me. These oppose the great design of the Gospel, which is to set up the Lord Jesus as King.  
2dly. All that set light by his Person, in the day of his grace: And though they do not oppose his Government, yet refuse it, Psal. 81.11. My people would not hearken to my voice, and Israel would none of me.  
3dly. All that despise his benefits, and neglect to seek after them, Heb. 2.3. How shall we escape, if we neglect so great Salvation▪ Christ's benefits are God's Favour, and Image: To have low thoughts of these is to have low thoughts of the Blood of Christ, 1 Pet. 1.18. Ye were not redeemed with corruptible things, as Silver and Gold, from your vain Conversation [received] by Tradition from your Fathers; but with the Precious Blood of Christ, as of a Lamb without Blemish and without Spot. And Heb. 10.29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the Blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace?  
4thly. All that abuse his grace, and turn it to wantonness, Judas v. 4th. For there are certain men crept in unawares, who were before of old ordained to this Condemnation, ungodly men, turning the grace of our God into Lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. Those that grow less humble, less holy, less careful, upon the account of grace.  
5thly. All that break his Commandments, John 15.10. If ye keep my Commandments, ye shall abide in my love. Others are reckoned for Enemies, Col. 1.21. Enemies in your mind by wicked works. And Psa. 68.21. God shall wound the Head of his Enemies, [and] the Hairy Scalp of such a one, as goeth on still in his Trespasses.  
6thly. Those that question the truth of his promises, 2 Pet. 3.3, 4. verses. Knowing this, First, that there shall come in the last days Scoffers, walking after their own lusts; And saying where is the promise of his coming? And they shall know the truth of them to their bitter cost; That Christ will come, and come as Judge.  
7thly. Those that have perverted his Ordinances, Matth. 24.48, 49, 50, 51. verses. But and if that evil Servant shall say in his heart, My Lord delayeth his coming, and shall begin to smile his fellow Servants, and to eat and drink with the drunken: The Lord of that Servant shall come in a day, when he looketh not for him, and in an hour, that he is not aware of: And shall cut him asunder, and appoint him his portion, with the Hypocrites: There shall be weeping and gnashing of teeth. He that maligneth, envieth, traduceth, and injureth to his power, his most painful, faithful Followers and Servants: That strengtheneth the hands of the wicked, and encourageth them against the most serious, whom he seeketh to oppress; shall be most severely punished.  
Secondly. What is it, that is so terrible?  
1. He is such a Judge, as the Power of the most powerful cannot daunt: But they shall be all daunted by him, Rev. 6.15, 16. The Kings of the Earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every Bond man, and every Freeman, bid themselves in the Dens, and in the Rocks of the Mountains, and said to the Mountains and Rocks, Fall on us, and hide us from the Face of him that sitteth on the Throne, and from the wrath of the Lamb: For the great day of his wrath is come, and who shall be able to stand.  
2ndly. Such a Judge, as the wealth of the wealthiest cannot bribe. What compensation can they bring Christ, for the breach of his Laws? Matth. 16.26. What shall a man give in exchange for his Soul.  
3. He is such a Judge, as the wit and subtlety of the wisest and most subtle cannot delude, 1 Cor. 4.5. Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the Counsels of the heart, etc. And Judas verse 15. To execute Judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodlily committed, and of all their hard speeches which ungodly sinners have spoken against him, And Psa. 50.21. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such an one as thyself: But I will reprove thee, and set them in Order before thine Eyes.  
4thly. Such a Judge, that there is no appealing from his sentence, or hope, of repealing of it: His doom shall stand for ever. In the World, there is liberty of appeal from one Court to another, where there may be a violent perverting of Judgement. As Eccl. 5.8. If thou seest the oppression of the poor, and violent perverting of Judgement and Justice in a Province, marvel not at the matter. For he, that is higher than the highest, regardeth, and there be higher than they. But this sentence is definitive.  
5thly. He is a Judge whose wrath is very terrible, Psal. 2.12. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: Blessed are all they, that put their trust in him.  
Well then, the wicked that oppose his Kingdom, and all that stand by as unconcerned, and do not enter into his Covenant; They shall be judged by him, in whom they have not believed: By him, whom they have slighted; by him, whose grace and mercy they have despised: By him of whom they have said in their hearts, we will not have this man to reign over us.  
2dly. Here is comfort to the Godly. Here I shall show, 

1. Who may take comfort. Or to whom this comfort belongeth.  
2dly. What comfort there is.    
First. Who; Believers: That believe his doctrine, John 11.25. He that believeth in me, though he were dead, yet shall be live. That receive his Person, Joh. 1.12. As many as received him, to them gave he Power to become the Sons of God: Even to them that believe on his name. That enter into Covenant with him, and so become members of his Mystical Body: Who feeling their misery under sin, and Satan and the wrath of God, and do believe that Christ hath done and suffered for Man's Restauration and Salvation: Thankfully accept him as their only Saviour and Lord, on the terms offered in the Gospel, and to those ends; even to justify, sanctify, and bring them to everlasting Glory: These are owned and accepted by him.  
2dly. As by their Faith, so by their Love, Eph. 6.24. Grace be with all them, that love our Lord Jesus Christ in sincerity. And 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha. They love him above their lives: He is the desire and delight of their Souls, Psal. 73.25. Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. They have longed for this day, 2 Tim. 4.8. They love his appearing. The thoughts of it, was their solace in their afflictions.  
3dly. Those, that war against his Enemies: The Devil, the World, and the Flesh, Rev. 3.21. To him that overcometh will I grant to sit with me in my Throne, even as I also overcame, and am sat down with my Father in his Throne.  
4thly. Those that obey his Laws, and imitate his example, 1 Joh. 2.28. And now, little Children, abide in him, that when he shall appear, we may have confidence and not be ashamed before him at his coming. And 1 Joh. 4.17. Herein is our love made perfect, that we may have boldness in the day of Judgement, because as he is, so are we in this World.  
Secondly. What is the comfort that they have?  
1. The Judge is their Friend, their Kinsman, their Brother, their High Priest, to make atonement for them: The Propitiation for their sins, their Advocate and Intercessor, one that died for them.  
2dly. He cometh to lead them to their everlasting Mansions: Christ is a pattern of what shall be done to them. He rose from the dead, and is become the First Fruits of them that Slept. He now sitteth at the Right Hand of God, making intercession for them. And he will come again, and receive them to himself. That they may be where he is, and behold his Glory.   

SERMON XV.  2 Cor. 5.10. 
For we must all appear, before the judgement seat of Christ.  
WE have handled, 

1. The necessity.  
2. The universality.  
3. The Judge.  
4. The manner of judging. This we are now upon. The Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to appear and to be made manifest; we may conjoin the senses, we must so appear, as to be made manifest.    
1. To appear; that we must all appear, every individual Person. Four things evince that.  

1. The Wisdom and the Justice of the Judge.  
2. The Power, Impartiality and Faithfulness of his Ministers.  
3. The Nature of the business requireth an appearance.  
4. The ends of the Judgement.   
1. The Wisdom and Justice of the Judge. Such is his wisdom and perspicuity, that not one sinner or sin can escape him, Heb. 4 13. There is not any Creature that is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to do. This Scripture informeth us of the perfect knowledge of God, as he is a Judge, without which his Judgement cannot be just and perfect; he knoweth all the persons and causes of men that are brought before him. All things in general, and every thing in particular is manifest to him fully, clearly, and evidently discovered to him, Psa. 69.5. O God, thou knowest my foolishness, and my sins are not hid from thee. He is neither ignorant of man, nor any thing in man, who must have to do with him, that is to be judged by him. So Jer. 17.10. I the Lord search the heart and try the reins, even to give every man according to his ways, and the fruit of his own doing. The force of the reason is this: That seeing we must be judged by a most exact, impartial and all-knowing Judge, there can be no hope of lying hid in the throng, or escaping and avoiding the Judgement. It concerneth the Judge of the World to do right, which he cannot do, unless all sins and persons be manifest to him, that he may render to every one according to his deeds.  
2. The Power, Impartiality and Faithfulness of his Ministers; Who are the Holy Angels. Much of the work of that day is dispatched by the Ministry of Angels, Matth. 24.31. They shall gather the elect from the four winds. In the particular Judgement they have a Ministry; they convey the Souls of men to Christ, Luke 16.22. Carried by the Angels into Abraham's Bosom. They that carried their Souls to Heaven, shall be employed in bringing their Bodies out of their graves. Now this Ministry is not confined to the Elect only, they do not only carry the corn into the barn, but the tares into the furnace, Matth. 13.39, 40, 41. And the reapers are the Angels. As therefore the tares are gathered together, and burnt in the fire so shall it be in the end of this World. The Son of man shall send forth his Angels, and they shall gather out of his Kingdom, all things that do offend, and them that do iniquity, and shall cast them into a furnace of fire, there shall be weeping and gnashing of teeth. 'Tis the Angel's work to separate the wicked from the Godly, to bind up the tares in bundles; that they may be burnt in the fire. They force and present wicked men before the Judge, be they never so unwilling and obstinate. So in the parable of the drag-net, Matth. 13.49, 50. So shall it be at the end of the World. The Angels shall come forth, and sever the wicked from among the just, and shall cast them into a furnace of fire, where shall be weeping, and gnashing of teeth. There is a mixture unavoidable of good and bad in the Church, but then a perfect separation, by the Ministry of Angels.  
3. The nature of the business requireth our appearance: Partly, because in a regular Judgement no man can be Judged in his absence. Therefore in this great and solemn Judgement we must stand as persons Impleaded to hear what is alleged, and what we can say in our defence. David saith, Psal. 130.3. If thou shouldest mark our iniquities, O Lord, who shall stand, that is, appear in the Judgement, so as to be able to make a defence? So, Psa. 1.5. The ungodly shall not stand in the Judgement. That is, the wicked shall not be able to abide the trial, have nothing to plead for themselves in the day of their final doom. And yet 'tis said, Rom. 14.10. We must all stand before the Judgement seat of Christ. We shall stand and not stand; stand, that is, make an appearance; and not stand, not able to make any just defence. Festus saith, Acts 25.16. It is not the manner of the Romans to deliver any man to die before that he which is accused have the accuser's face to face, and have licence to Answer for himself concerning the crime laid against him. This was Jus Gentium, not to give Sentence of capital punishment against any man, till he were fully heard. Their rule was, They condemned no man unheard. Surely there is all right in this solemn Judgement, he that is to be judged is to be brought into the Judgement. When God arraigned our first Parents (which is a Type of the General Judgement.) He called Adam coram, Gen. 3.9, 10. Adam where art thou? He brought him out of his lurking hole where he had hid himself, he must come into his presence and answer.  
And partly, because we cannot appear by a Proctor. The Sentence is a Sentence of life and death, and there is no reason or cause of absence, Rom. 14.12. Every one must give an account of himself to God. Now in the day of God's patience we have an Advocate who appeareth for us, Heb. 9.24. He doth prevent wrath, represent our wants, and recommend our affairs. But now the Judge cometh to deal with every one in person.  
4. The ends of the Judgement require our appearance. They are two. 1. The Conviction of the Parties Judged. God will go upon clear evidence, and they shall have a fair hearing. When there was but one that came without a wedding Garment, and he was examined, the man was speechless, Matth. 22.12. When every one is particularly observed and tried, there is nothing to reply, but glorifying God, Judas 15. 2ly. Satisfaction of the World in the righteousness and justice of Gods proceeding. When every person is arraigned and every work is manifest it cleareth God's Justice in rewarding his own, and in punishing the wicked and ungodly. 1. It cleareth his justice in rewarding the faithful, they undergo the trial, and though they have failings, yet for the main their faith is found to praise, and honour, and Glory at the appearing of Jesus Christ, 1 Pet. 1.7. When his people come to be Judged, and have been found obedient to his commands, Faithful under trials, patient under all sufferings and inconveniencies. 'Tis a faith that may be owned before men and Angels. Christ will confess them before God, Men and Angels, Rev. 3.5. So in, punishing the wicked Josh. 7.19. God is glorified by the Creatures conviction and acknowledgement, Psal. 51.4. I acknowledge mine iniquity, that thou mayst be justified when thou speakest, and clear when thou Judgest. God is justified when the Creature is rewarded according to his own deservings. God overcometh, and we are cast in the plea and suit.  
2. The word signifieth to be made manifest. And so importeth, that we must all be manifested or laid open before the Judgement seat of Christ; our persons must not only appear, but our hearts and ways be tried. 'Tis said, Luke 12.2. There is nothing covered that shall not be revealed, nor hid, which shall not be made known. 'Tis brought as a reason against Hypocrisy; the innocency of God's Servants is beclowded for a while, and the sin of men lieth hid for a while, but at length all shall be open, hypocrisy shall be disclosed, and sincerity shall be rewarded. So 1 Cor. 3.13. Every man's work shall be manifested. All the ways and works of wickedness, though acted in never so secret a manner, shall be laid open. The Scripture telleth us at the Judgement, Eccl. 12.14. God shall bring every work into Judgement, with every secret thing, whether it be good or whether it be evil. The final doom shall repeal all the Judgements of this life, and repair them abundantly; many things that are varnished with a fair gloss and pretence here, shall then be found filthy and abominable, and many things disguised with an ill appearance to the World, shall be found to be of God, approved and allowed by him. So 'tis said, 1 Cor. 4.5. That Christ will bring to light the hidden things of darkness and make manifest the Counsels of the heart, and then shall every man have praise of God. When every man's intentions and purposes, actions and spring of actions shall be displayed, than they that deserve blame shall be discovered, and the sincere and upright Justified and commended. Well then, the Scripture shows they shall be made manifest; and when made manifest. In the general there are two places demonstrate it; one is Psal. 50.21. I will reprove thee, and set thy sins in order before thine Eyes. All the ways and circumstances of sin shall be so represented to the conscience, that the sinner shall not be able to deny or excuse, evade, or forget, but ever be vexed with the remembrance of his past folly, and ever see his sins before him, as if fresh committed. The other place is, Rev. 12.12. And I saw the dead small and great stand before the Lord, and the Books were opened, and another Book was opened, which is the Book of life, and the dead were Judged out of these things which were written in the Books, according to their works. There are Books, and another Book, there is the Book of conscience and the Book of God's remembrance, Mal. 3.16. In these Books all things are written which belong to the Government and Judgement of the Rational Creature, our good and evil is all upon record, our means and mercies, and our unthankfulness and unprofitableness under them, Jer. 17.1. The sin of Judah is written with a pen of Iron and the point of a Diamond. Not only in their consciences, but before God, Isa. 65.6. Behold it is written before me. God doth not forget, or pass over, but note and remember. Now these Books are opened at the last day; there is not one Book, but Books; the Book of Scripture is opened as a rule, the Book of Conscience as a witness and the Book of God's remembrance as the notice, or Judges knowing both persons and facts. But more particularly how are we manifested?  
1. By the knowledge of the Judge. We may hide our sins from men, but not from God, from the World, and from ourselves, but Christ shall perfectly discover them, and bring them forth into the light, and show themselves to themselves, and to the World, and all their shifts will not serve the turn. God observeth men now, and observeth them in order to judgement, Psa. 33.13, 14, 15, 16. The Lord looketh from Heaven, he beholdeth all the Sons of men from the place of his Habitation, he beholdeth all the inhabitants of the Earth, he fashioneth their hearts alike, he considereth all their thoughts. Though God resides in Heaven, yet he beholdeth all and every of their actions, yea their most secret thoughts. He fashioneth their hearts alike, Sept. One by one. He is the former of their Souls as well as their bodies, and knoweth the Operations of their hearts as well as their outward actions. Men think otherwise, Ezek. 9.9. They say, the Lord hath forsaken the Earth, the Lord seeth not. When he came to mark the Mourners, and to distinguish them from the Sinners, Psa. 94.7. They say, the Lord shall not see, neither shall the God of Jacob regard it. These are men's Brutish, Atheistical thoughts, and so go, on and are regardless of the Judgement: But then your Judge shall Convince you upon his own knowledge. A Judge is not disabled from being a witness. The Woman of Samaria said, John 4.29. Come and see a man that told me all things that ever I did; is not this the Christ? Christ knoweth all that men do, and is able to produce their lives by tale and number, even those passages which were most secret; there needeth no proof to our Judge; for all is open and naked before him.  
2. The Good Angels may be produced as witnesses; they have an inspection over this lower World, are Conversant about us in all our ways, and are conscious to our conversasations, Psa. 91.11. He shall give his Angels charge over thee, they shall keep thee in all thy ways. Reverence is pressed upon us in Scripture in this respect, Eccl. 5.6. Suffer not thy Mouth to cause thy flesh to sin, neither say thou before the Angel, it was an error. All the business is, what is meant by the Angel. There some understand it of the Angel of the covevenant, the Lord Jesus Christ; who is the Searcher of hearts, who will not be mocked, who cannot be deceived. But why not of the Angels in Heaven? Who are sent forth for the good of the Elect, and observe our behaviour, and who stop us in our sins, as the Angel did Balaam, who said, it is an error. See Numb. 22.34. So 1 Tim. 5.21. I charge thee before the Elect Angels. Surely the Angels observe our actions, they are sent abroad in the World as the spies and intelligencers of Heaven. So they attend upon congregations, 1 Cor. 11.10. For this cause ought a Woman to have power on her head, because of the Angels. In assemblies for worship more Company meeteth then is visible. Devils and Angels meet there; Devils to divert your minds assoon as you begin to be Serious, to Snatch the good word out of your hearts. Angels observe you, therefore there should be no undecency.  
3. Devil's may accuse men in that day. The Devil is called, The accuser of the Brethren. The Fathers bring him in pleading thus against the Sinner. Domine sit meus per culpam, qui tuus esse noluit per gratiam: I never died for him, could promise him no heavenly Kingdom, but a little sensitive pleasure; ostend tuos tales numerarios, O Christ, etc.  
4. Sometimes the Word of God is made to be our accuser, John 5.45. Do not think that I will accuse you to the Father, there is one that accuseth you, even Moses in whom ye trust: That is, Moses his Law would accuse and Condemn them. Christ needeth not to bring his complaint and indictment against them. And it teacheth us this truth; That where men remain in their Impenitency and unbelief, both Law and Gospel, God's justice and mercy, our own consciences, the Spirit resisted by them in his moral swasions, Messengers, means, pains taken on them, will all contribute to make up an accusation against a sinner before the Tribunal of Christ. So John 12.48. He that rejecteth me, and receiveth not my words, hath one that Judgeth him; the word that I have spoken shall Judge him at the last day. The word of the Gospel delivered by Christ that will Judge them. Though there were no other witnesses, yet the grace of God in the word will show their Condemnation to be just, because of their contempt and neglect. Believers or unbelievers may know their doom aforehand by the word. So Matth. 12.41, 42. The men of Niniveh shall rise in Judgement against this Generation, and condemn it, because they repented at the preaching of Ionas; and behold a greater than Ionas is here. So, the Queen of the South shall rise up in the Judgement with this Generation and shall condemn it, for she came from the uttermost parts of the Earth, to hear the wisdom of Solomon, and behold a greater than Solomon is here. The means that we have enjoyed, shall be produced, and aggravate the Judgement against the neglecters and despisers of the Lords grace. There was a greater manifestation of God in Christ than Solomon: A greater confirmation in Christ's resurrection and Infusion of the Spirit, than in Jonahs' being delivered out of the Whale's belly.  
5. The ministers of the Gospel. Their diligence and faithful inculcation of the doctrine of life maketh up a part of the Evidence which is produced to convince sinners, Mat. 24.14. And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations; First to them, and then against them, compared with Mark 13.9. The preaching of the Word will be a witness that men had warning enough, but that they unthankfully neglected their opportunity, and did cast away their own mercies. So Mark 6.11. Shake off the dust of your feet for a testimony against them. That signified what a crying sin, and what a punishment, did attend them that contemned the Messages of Salvation sent them by God. 'Tis not only a Testimony before God for the present; but compare Mat. 10.14, 15. Shake off the dust of your feet. And it shall be more tolerable for Sodom and Gomorra in the day of Judgement. This showeth you are free of their blood, and if there be no other witnesses this dust shall witness it.  
6. Conscience its self shall witness against them, and God will discover ourselves to ourselves, that we shall see the Judgement is just. As long as men have any Tenderness, conscience speaketh now, but by custom in sinning men stop the mouth of it. But when it speaketh not, it writeth many times; for the present it is silent, and seemeth to take no notice of the sins we commit, but they are all registered and they appear legible. The sad story of our lives is all engraven upon the heart, and when God awakneth the Conscience 'tis all sin. God will open our eyes, not by an holy illumination, but by a forced Conviction, Rev. 20.12. The Books were opened, and one of these Books is conscience, and though it be in the sinners keeping, yet it cannot be so blurred and defaced, but our story will be legible enough, and forgotten sins will stare us in the face, Numb. 32.23. And be sure your sins shall find you out. We forget them now, think we shall never hear of them more. But God can make all occur to memory as fresh as if newly committed, and in an Instant represent the story of an ill spent life, and show us all the thoughts, words, and actions, that ever we have been guilty of. The Paper goeth white into the Printing-house, but within one instant 'tis Marked within and without, and cometh forth stamped with words, and lines, and sentences. Which were no way legible there before.  
7. It will be made Evident by the confession of Offenders themselves: As their Consciences will convince them, so their own tongues will accuse them then. As men now in the rave of despair will vomit up their own shame, as Judas, Mat. 27.4. I have sinned in that I have betrayed the innocent blood. And Jer. 17.9. At his latter end he shall be a fool. Crying out, Oh fool! Oh mad man! So much more than God can easily, and without other Evidence, convince men by themselves, and make them accuse themselves; he can Judge them out of their own mouths, Luke 19.12. Produce evidence against them out of their own thoughts, and pronounce sentence against them out of their own Consciences, Rom. 2.15. Make men's tongues to fall upon them, Psal. 64.8. He can indeed make use of us, and all that is in us for his own Glory, as having power to do with us what he will, and 'tis much for his honour when he maketh us witnesses against ourselves.  
8. Wicked men shall accuse one another. In the arraignment of Adam and Eve which I take for a notable presignification of the general Judgement, they transfer it upon one another; the man upon the Woman, Gen. 3.12. The woman whom thou gavest to be with me. And The Woman upon the Serpent; The Serpent beguiled me, ver. 13. So those that draw one another into sin or are drawn by them will impeach one another.  
9 The Godly will be brought in as one evidence; to make them manifest, partly as they endeavoured to do them Good, Heb. 11.7. Noah condemned the World, and the Saints shall Judge the World, 1 Cor. 6.2. Now by their conversations, hereafter by their vote and suffrage. And partly as they might receive good from them: As the Godly relieved, Luke 16.9. And neglected, Mat. 25. As they might have been visited, and clothed the Loins of the Poor, Blessed, Job. Chap. 31.20.  
10. The circumstances of their evil actions, Jam. 5.3. Your Gold and Silver is cankered, the ●●st of them shall be a witness against you. The circumstances of your sinful actions shall be brought forth as arguments of conviction, Hab. 2.11. The stone shall cry out of the Wall, and the beam out of the Timber shall answer it. Though none durst complain of oppressors, yet the materials of their buildings shall witness against them. A kind of Antiphony heard by God's justice. The stones of the Wall shall cry, Lord we were built by rapine and violence, the beam shall answer, true Lord, even so it is, the stones shall cry, vengeance Lord upon our ungodly owner, and the beam shall answer, woe to him, because his house was built with blood, though all should be silent yet the stones will not hold their peace.  
Use 1. If we must appear so as to be made manifest, Oh then let us take heed of secret ●in, and make Conscience of avoiding it, as well as that which is open, for in time it will be laid open Achan was found out in his Sacrilege, how secretly soever he carried it, Joshua▪ Chap. 7. Ananias and Sapphirahs' Sacrilege in keeping back part of what was dedicated to God, Acts 5. Gebazi in affecting a bribe, 1 Kings. 5.26. Went not my spirit with thee? Meaning his Prophetic Spirit. Doth not God see, and will not he require it? Alas we many times make conscience of acts, but not of thoughts, and yet according to Christ's Theology, malice is heart-murther, lustful inclinations are heart Adultery, proud Imaginations are heart-Idolatry, and there may be a great deal of evil in discontented thoughts, and repine against Providence, Psal. 73.22. shall we repent of nothing but what man seeth? Eph. 5.12. It is a shame even to speak of those things which are done of them in secret. A serious Christian is ashamed to speak of what secure persons are not ashamed to practise; if they can hide it from men, the all seeing-eye of God layeth no restraint upon them; uncleanness usually affecteth a vail of Secrecy, but Whoremongers and Adulterers God will judge, Heb. 13.4. 'Tis said God will Judge them, because usually this sin is carried so closely and craftily, that none but God can find them out, but certainly God will find them out; none can escape God's discovery, all things are naked in his sight. Let no man then Embolden himself to have his hand in any sin in hopes to hide his Counsel deep from the Lord, and his works in the dark, Isa. 29.15. God knoweth the thoughts of the heart afar off; and Psa. 139.2. Whither shall I go from thy presence, and whither shall I fly from thy Spirit? God knew what the King of Assyria spoke in his secret Chamber, 2 Kings 6.12. Knew the secret thoughts of Herod's heart, which it is probable he never uttered to his nearest friends, concerning the murdering of Christ, Matth. 2.13. But to end this, consider the aggravations of these sins that are secret and hidden, although to be an open and bold sinner is in some respects more than to be a close, private sinner, because of the dishonour done to God, and Scandal to others, and impudence in the sinner himself, yet also in other respects secret sins have their Aggravations.  
1. The man is conscious to himself that he doth evil; therefore seeketh a vail, and covering, would not have the World know it; if open sins be of greater infamy, yet secret sins are more against knowledge and conviction: To sin with a consciousness that we do sin is a dreadful thing, Jam. 4.17. You live in secret wickedness, envy, pride, sensuality and would fain keep it close: This is to rebel against the light and to stop the mouth of conscience, which is awakened within thee.  
2. This secret sinning puts far more respect and fear upon men than God, and is palliated Atheism. What, unjust in secret! unclean in secret! Envious in Secret! disclaim against God's Children in secret! neglect duties in secret! sensual in secret! Oh then wicked wretch, thou art afraid men should know it, and art not afraid God should know it. What, afraid of the eyes of man; and not afraid of the Great God? Thou wouldst not have a Child see thee do that which God seeth thee to do. A Thief is ashamed when he is found, Jer. 2. Can man damn thee? Can man fill thy Conscience with terrors? Can man bid thee depart into Everlasting Burnings? Why then art thou afraid of man, and not of God?  
3. The more secret any wickedness is, it argueth the heart is more studious and industrious about it, how to contrive it, and bring it about, as David plotted Vriahs' death. And Joshua 7.11. They have stolen and dissembled also, and even put it among their own stuff. And, Acts 5.9. How is it that ye have agreed together to Tempt the Spirit of God; In Secret sins there is much Premeditation, and Craft, and Dissimulation used.  
2. USE is, to show the folly of them who rather take care to hide their sins then get them pardoned.  
1. God hath promsed pardon to an open confession of sin, Prov. 28.13. He that hideth his sin shall not prosper, but he that confesseth and forsaketh his sin shall find mercy. He hath promised it in mercy, but bound himself to perform it in righteousness, 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive them. David pleadeth it, Psal. 51.3. Cleanse me from my secret sin, for I acknowledge my transgression. And God doth certainly perform it to his Children. When David said, I have sinned, 2. Sam. 12.13. against the Lord, Nathan said, the Lord hath put away thy sin, thou shalt not die. And this he acknowledged with thankfulness, Psa. 32.5. I said I would confess, and thou forgavest. This is the right course which men should take, confess their sin with grief and shame, and reformation; we have not our quietus est till this be done.  
2. Notwithstanding all this man naturally loveth to hide and cover his sin, Job 31.33. If I have covered my transgression, as did Adam, by hiding mine iniquity in my bosom. More hominum; so Junius, Host 6.7. They like men have transgressed the covenant. 'Tis in the Hebrew like Adam; or Adam's name is mentioned, because we show ourselves to be right Adam's race by hiding and excusing our sin: First, From men we hide them, as Saul dealeth with Samuel, 1 Sam. 15.13, 15. Gehazi with Elisha, Ananias and Sapphira with Peter, Acts 5.8. They heap up sin upon sin to hide former sins; this cometh from their pride joined with some degree of Atheism, they care not how deep they run into Gild, so they may avoid shame, and infamy. Or else, Secondly, From ourselves, A man seeketh to hide his sin from himself out of self love, left their carnal peace should be disturbed, and Satan letteth them alone, that they may not discover the right way how they may recover themselves out of his snares; and out of love and affection to sin we roll it as a sweet Morsel in our mouth, and hide it under our Tongue, Job 20.12, 13. They are willing to retain it still: As Abraham was unwilling to put away Ishmael, whom he loved, Gen. 21.11. And therefore see not what we do see, loath to find themselves in a state of wrath, or obnoxious to eternal death. Therefore we all need to pray, Psal. 19.12. Keep back thy Servant from presumptuous sins. There are many secret sins through ignorance, inadvertancy, partiality or self love, not taken notice of. 3dly. From God, which is worst of all. We all desire to hide our sins, and could with they might be unknown unto him, yea endeavour it. Thus Adam hid himself whem God came into the Garden; when he could shift no longger he transferreth his fault upon Eve, and obliquely upon God himself, Gen. 3. And Cain, Gen. 4. beareth it out to God, first with a plain lie, afterwards with a bold answer, Am I my Brother's keeper?  
But is there any such disposition in the Children of God? Yes; David kept silence, Psa. 32.3. Moses pleadeth not the main till God toucheth his privy sore: He pleadeth other excuses, but the fear of his life was the main thing. 'Tis an hard thing to bring the soul to deal openly and ingenuously with God, to draw forth the sin with its circumstances, and lay it before the Lord▪ who knoweth it already.  
3. This is folly and a degree of Atheism. We can never hide our sins nor our persons, for we must be made manifest at the last day. God cannot be resisted, nor escaped, nor entreated, nor endured; not resisted, Isa. 27.4. Who would set the Briers and Thorns against me in Battle? I would go through them, and would burn them together. No more than Briers and Thorns can resist a devouring flame. Nor escaped, Jer. 25.35. And the shepherd shall have no way to flee, nor the principal of the Flock to Escape. So Psal. 139.7. Whither shall I flee from thy presence? You flee from God as a friend to God as an Enemy. Not entreat him, 1 Sam. 2 25. If one man sin against another, the Judge must judge him, but if a man sin against God, who shall entreat for him? Nor endured, Isa. 33.14. The sinners in Zion are afraid, fearfulness hath surprised the hypocrites; who among us shall dwell with the devouring Fire, who among us shall dwell with everlasting Burning? And Ezek. 22.14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? Well then, if men will not now draw nigh unto God, God will find them out in their sins, and bring them into Judgement before him. Since he cannot be blinded, nor resisted, our best way is to take hold of his strength, and make our peace with him, Isa. 27.5. Agree with thine adversary while he is in the way. Better come in voluntarily than be dragged by force: Come humbly, as Benhadad's Servants with Ropes about their necks, 1 Kings 20.32. David found more comfort in submission to God, than in standing out against him.   

SERMON XVI.  2 Cor. 5.10. 
For we must all appear before the judgement seat of Christ.  
I Come now to the fifth circumstance in the Text, and that is the cause or matter to be tried, and about which we must be Judged.  

1. Generally expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; The things done in the Body.  
2. distributed into their several kinds; whether we have done good or evil.   
Doct. That every man's judgement shall proceed according to what he hath done in the Flesh, whether it be good or bad.  
This is confirmed by another Scriptures, Matth. 16.27. The Son of man shall come in the Glory of the Father, with his Angels: And men shall be rewarded every man according to his works. So Rev. 20.12. And they were Judged out of the things which were written in the books, according to their works.  
Here I shall inquire, 

First, Why works are produced?  
2dly. How they are considered in the sentence, and doom, that passeth upon every man?  
3dly. What room and place they have, with respect to punishment and reward.    
First, Why works are produced: And when ever, the Judgement is spoken of, some clause is inserted, which mentioneth works, or relateth to them?  
I Answ. This is the fittest way to glorify God, and convince the Creature, which are the two ends of the Judgement and are most promoted by giving them the fruit of their doings, whether good or evil.,  
1. For the Glory of God. At that day God will glorify his Holiness, Justice and Truth, yea also his free Love and Mercy, the vail is to be taken away, and all this at that day is to be made matter of sense.  
1. The Holiness of God. The Holy God delighteth in Holiness, and Holy Persons, and hateth sin, and the workers of iniquity, both parts of his Holiness are spoken of in Scripture, his delight in Holy things and Persons, Pro. 11.20. The upright are his delight, and their services, Prov. 10.8. Can we Imagine that God should bid the Saints Love one another, and count them the excellent ones upon Earth, Psa. 16.3. how poor soever and despicable they be as to their outward Condition, and that he himself should not love them the more, and delight in the reflection of his own image upon them. On the other side, his detestation of sin and sinners, Hab. 1.13. Thou art of purer eyes than to behold iniquity. And Psa. 5.4. Thou art not a God, that hast pleasure in wickedness. We that have but a drop of the Divine Nature, hate not only sin, but sinners, 2 Pet. 2.8. Lot, his Righteous Soul was vexed with their impure Conversations. Well then, can we imagine without a manifest reproach to the Divine Nature; that God should be indifferent to good and evil, and the Saints should not be more lovely in his sight for their Holiness, and the wicked hateful for their sins. Therefore now when all is to be discovered, and made obvious to sense, 'tis a delight to him, to reward the graces and services of his people and to show how pleasing and acceptable they are to him, the more holy, the more lovely objects of his sight. And on the otherside, he will show his hatred against sin and sinners, in their sentence and punishment. And so by necessary consequence, their different works must come into consideration, that the holy may have their due praise and commendation, and the wicked, their just reproof from the Judge of the World.  
2. His Remunerative Justice. There is a threefold Justice in God; his General Justice, his Strict Justice, his Justice of Benignity or Fidelity, according to his Gospel Law. 1. His General Justice requireth that there should be a different proceeding among them, that differ among themselves, that every man should reap according to what he hath sown, whether he hath been sowing to the Flesh or to the Spirit, that the fruit of his doings, should be given into his Bosom. And therefore though this be not evident in this life, where good and evil is promiscuously dispensed, because now is the time of God's patience and our trial; yet in the life to come, when God will Judge the World in Righteousness, Acts 17.31. it is necessary that it should go well with the good, and ill with the bad. And as the Apostle saith, 2 Thes. 1.6, 7. It is a Righteous thing with God, to recompense Tribulation to them that trouble you, and to you that are troubled rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty Angels. There is generalis ratio justi, in the difference of the recompenses. And therefore the different actions of the persons to be judged, must come into the discussion, whether good or evil. 2dly. There is God's strict Justice declared in the Covenant of works, whereby he rewardeth man according to his perfect obedience, or else punisheth him for his failings and coming short. This also is in part to be declared at the day of Judgement, on the wicked at least, for the Apostle declareth that there will be a different proceeding with men, according to the divers Covenants which they are under; some shall be judged by the Law of liberty, according to which God will accept their sincere though imperfect▪ obedience. Others shall have Judgement, without any temperament of mercy, Jam. 2.12, 13. And justly, because they never changed Copy and tenure. When God made man he gave him a Law, suitable to that perfection and innocency wherein he made him. Our Fact did not make void his right, to require the obedience due by that Law. Nor our obligation to perform it, but yet because man was uncapable of performing this Law, or obtaining Righteousness by it. Having once broken it, he was pleased to cast out a plank to us after shipwreck, to offer us the remedy of a new Law of grace, wherein he required of us; repentance towards God, and faith in our Lord Jesus Christ, Acts 20, 21. That we should return to our duty to our Creator, depending upon the merit, Satisfaction, and Power of the Mediator. Now we are all sinners, and have deserved death according to the Law of Nature; and woe and wrath an hundred times over, and if through our impenitency and unbelief, we will not accept of God's remedy, we are justly left to the old Covenant, under which we were born, and so undergo Judgement without mercy. 3dly. There is his justice of bounty, and free beneficence, as judging according to his Gospel Law, which accepteth of sincere obedience, and so God is just, when he rewardeth a man capable of reward, upon terms of Grace. So 'tis said, Heb. 6.10. God is not unrighteous to forget your work of Faith, and labour of love which ye have showed to his name. His promises take notice of works, and the fruits of Faith and Love, as one part of our Qualification, which make us capable of the blessings promised.  
3. His veracity and faithfulness. God hath promised Life and Glory to the penitent, and obedient, and the faithful: And God will make good his promises, and reward all the labours and patience, and faithfulness of his Servants, according to his promises to them. To whom hath he promised Salvation? To the obedient, to the patient, to the pure in heart, to the diligent and studious, every where in the Word of God, John 12.26. There shall my Servant be, Jam. 1.12. And Rom. 2.6, 7. He will render to every one according to his deeds: To them, who by patient continuance in well-doing, seek for Glory, Honour, Immortality, Eternal Life. On the contrary he hath interminated and threatened, verses 8, 9 To them that are contentious, and obey not the truth, who wrangle and dispute away duty. See promises mixed with threatenings, to the carnal and the mortified, Rom. 8.13. If ye live after the flesh ye shall die, but if ye through the Spirit do Mortify the deeds of the Body, ye shall live. And Gal. 6.8. If ye sow to the flesh, of the flesh ye shall reap corruption, but if ye sow to the Spirit, ye shall reap Life Everlasting Now that God's truth may fully appear, men's works must be brought into the trial.  
4. His free grace. The business of that day, is not only to glorify his Justice, but to glorify his free Love and Mercy, 1 Pet. 1.13. Hope unto the end, for the grace that is to be brought to you, at the Revelation of our Lord Jesus Christ. And this grace is no way infringed, but the rather exalted, when what we have done in the Body, whether it be good or evil, is brought into the Judgement.  
1. The evil works of the faithful show that every one is worthy of death for sinning, though we do not die and perish everlastingly for it as others do. God's best Saints have need to deprecate his strict Judgement, Psa. 143.2. Enter not into Judgement with thy Servant; he doth not say with thine enemy, but thy Servant. They that can continue with most patience in well doing, have nothing to look for at last but mercy, Judas 21, 'Tis their best plea, Revel. 2.10. Be thou faithful unto death, and I will give thee a Crown of Life. When we have done and suffered never so much for God, we must at length take Eternal Life, as a gift out of the hands of our Redeemer, but for the grace of the new Covenant, we might have perished as others do. In some measure we see grace here, but never so fully and perfectly as then. Partly because now, we have not so full a view of our unworthiness, as when our actions are scanned, and all brought to light. And partly because there is not so full and large Manifestation of God's favour now, as there is in our full and final reward. 'Tis grace now, that he is pleased to pass by our offences, and to take us into his family, and give us some taste of his Love, and a right to the Heavenly Kingdom, but then 'tis another manner of grace and favour, than our pardon shall be pronounced by our Judges own mouth, and he shall not only take us into his family, but into his immediate presence and Heavenly Palace, not only give us right, but possession, Come ye Blessed of my Father, Inherit the Kingdom prepared for you. And shall have not only some remote service and Ministration, but be everlastingly employed in loving and delighting in, and praising of God; this is grace indeed. The grace of God, or his free favour to sinners, is never seen in all its glory or graciousness till then.  
2. The good which the faithful do, is very imperfect, and mixed with many weaknesses and infirmities; it may endure the touchstone, but it cannot endure the balance, as we shall find then, when our Righteous Judge shall compare our best actions with his Holy Law. After we repented and believed, and returned to the obedience of God, the Lord knoweth our Righteousness is as filthy rags, and our best robes need to be washed in the Blood of the Lamb. Sin is our nakedness, and graces are our garments.  
3. Though it were never so perfect, yet it merits nothing by its own intrinsic worth at God's hands, when we have done all, we are but unprofitable Servants, Luke 17.10. And paying a due debt deserveth no reward; 'tis a grace bestowed upon us, that we can do any thing for God, 2 Cor. 8.1. And services, and sufferings, bear no equality with the reward, Rom. 8.18. And all is done by those that did once deserve Eternal Death, Rom. 6.17, 18. And were redeemed and recovered out of that misery, by an infinite grace, 1 Pet. 1.18, 19 And already appointed Heirs of Eternal Life before we serve him, Rom. 8.17. by his precedent elective love. In short they that continually need to implore the mercy of God, for the pardon of sin, and cannot oblige God by any work of theirs, must needs admire grace; and the more grace is discovered to them, and they discovered to themselves, the more they will do so.  
2. The other end of the Judgement is to convince the Creature, and that is best done by bringing our works, whether good or evil, into the Judgement. If only the purposes of God were manifested, the condemned would have a just exception, and their cavils would be justified, that it was long of God they were not saved. Man is apt to charge God wrongfully, Pro. 9.3. The foolishness of man perverteth his way, and his heart fretteth against the Lord. What ever exceptions men have against God now, than all is clear, their works are produced, their own evil choice and course; if the grace of the Redeemer were only produced, those who are excluded from the benefit, might seem to tax the proceeding as arbitrary, and the whole business would seem to be a matter of Favour, and not of Justice. But when their destruction is of themselves, there is no cause of complaint; if only the good estate of men were considered, there would not be such an open vindication of God's Righteous dealing. In any Judgement, all things are rightly and convincingly carried, when the Judge doth proceed secundum regulas juris, & secundum allegata, & probata, according to the Law as a Rule, and according to the things alleged, and proved, as to the application of the rule to the parties Judged. Now the producing of the things done in the Body, whether good or evil, suiteth with both these, and so in the day of Judgement there is a right course taken for convincing the Creature.  
1. The Judge must keep close to the Law as his rule, for the absolving or acquitting of the parties impleaded: So it belongeth to Christ, as a Judge, to determine our case, according to the Law, which we are under. We Christians are under a double Law; of Nature, and Grace; the Law of Nature bindeth us to love and serve our Creator, but because of man's Apostasy, the Law of Grace, findeth out a remedy of repentance, or returning to our duty after the breach, and Faith, or sueing out the mercy of God in the name of Jesus Christ. Now those who will not accept of the Second Covenant, remain under the bond of the first, which exacteth perfect obedience from them; and the Judge doth them no wrong; if he Judge them according to their works. But now those who have accepted the Second Covenant, and devoted themselves to God, taking sanctuary at the mercy of their Redeemer, they indeed have a plea against the first Covenant, they are sinners, but they are repenting sinners, and believing in Christ. Now their claim must be examined by the Judge, whether this penitence and acceptance of grace be sincere and real, whether true Penitents and sound believers, that must be seen by our works, and the Judge must examine, whether our repentance, and returning to our duty, be verified by our after obedience, and our thankful acceptance of Christ, and doth engage us to constancy, and cheerfulness in that obedience. A double accusation may be brought against man, before the Tribunal of God: That he is a sinner, and so guilty of the breach of the first Covenant: Or that he is no sound believer. Having not fulfilled the Condition of the Second: As to the first accusation we are justified by Faith, as to the Second by works; and so James and Paul are reconciled, Rom. 3.24. A man is justified by Faith, without the deeds of the Law, Jam. 2.24. A man is justified by works, and not by Faith only. Every one of us may be considered as a man that liveth in the World Or as a sinner in the State of Nature, or as a man called to the grace of God in Christ, or as a Christian professing Faith in the Redeemer. According to this double relation, there is a double Judgement passed upon us: According to the Law, so condemned already; according to the Gospel, so accepted in the Beloved. To this double Judgement, there answereth a double justification: Of a sinner, by virtue of the satisfaction of Christ, apprehended by Faith, without the works of the Law: Of a believer, or one in the state of grace, so justified by works; for here 'tis not enquired, whether he have satisfied the Law, that he may have Life by it, but whether professing himself to be a Christian, he be a true believer, and that must be tried by his works, for as God in the Covenant of grace, giveth us two benefits, remission of sins and sanctification by the Spirit. So he requireth two duties from us. A thankful acceptance of his grace by Faith, and also new obedience, as the fruit of love. Well then, this being so, to wit, that Christ's Commission and charge is to give Eternal Life to true believers, and them only; the only found mark of true believers, is their works of new obedience. These must be tried in the Judgement.  
2. A Judge must proceed, secundum alligata & probata, not to give sentence by guests but upon the evidence of the Fact, Therefore Christ to convince men that they are sinners by the first Covenant, or Hypocrites, or sincere by the Second, must consider their works: men's profession must not be taken in the case, but their lives must be considered, for there are Christians in the Letter, and Christians in the Spirit, some that have a Form of godliness, but deny the Power thereof, 2 Tim. 3.5. And God doth not respect the outward profession, 1 Pet. 1.17. There may be a carnal Christian, as well as a carnal Heathen; a man may talk well from his convictions, or a mere disciplinary knowledge, but to do well, there needeth a living principle of grace. The Scriptures still set forth graces by their operations, works, or fruits. For a dead sleepy habit is worth nothing. The working Faith, carrieth away the prize of justification, Gal. 5.6. Honoureth Christ, 2 Thes. 1.11, 12. The labouring love is that which God will regard and reward, Heb. 6.10. The lively hope is the fruit of regeneration, 1 Pet. 1.5. That which sets a doing, Acts 24.15, 16. And Acts 26.7, 8. Grace otherwise cannot appear in the view of Conscience. The apples appear when the sap is not seen, 'tis the operative and lively graces, that will discover themselves. A man may think well, or speak well, but that grace which governeth his conversation showeth its self, God knoweth what is in man, whether faith be sound in the first planting, before any fruit appear. But this Judgement is to proceed, not only by the knowledge of the Judge, but the evidence of our own Consciences, the observation of others, and what openly appeareth in our lives.  
2. How these works are considered, with respect to our sentence and doom.  
1. Our actions are considered here with respect to the principle from whence they flow, a renewed heart; God doth not look to the bare work, but to the spring, and motives, and ends, Pro. 16.2. He weigheth the Spirits quo animo, not only the matter and bulk of the action, but with what Spirit, and from what principle it is done, Eph. 5.9. For the fruit of the Spirit is all goodness, Righteousness and truth. Whether we act from a principle of grace in the Heart. A violent motion differeth from that which floweth from an inward principle. Christ first giveth a disposition to obey, before there is an actual sincere obedience. And living in the Spirit, goeth before walking in the Spirit, Gal. 5.25. The principles are infused, and then the action follows. 'Tis said, John 3.21. He that doth truth cometh to the light. That his deeds may be made manifest, that they are wrought in God. A Godly man cannot satisfy himself in some external conformity to the Law, but he must know that the actions come from God▪ from his Grace and Spirit in us, and tend to him, that is, to his Glory and Honour, and are directed according to his will, a little outside holiness, will not content Christ.  
2. With respect to the state in which they are done. A justified estate, and a state of reconciliation to God, for the Sacrifices of the wicked are an abomination to the Lord. Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. And Rom. 7.4. Married to Christ, that I may bring forth fruit unto God. The Children born before marriage are not legitimate, 2 Pet. 3.11. What manner of persons ought ye to be in all holy conversation and godliness. We ought to look to the Qualification of our persons, that we be reconciled with God through Christ, daily renewing our friendship with him by sorrow for sin, by suing out our pardon and acceptance in the Mediator; The apostle doth not say how holy ought our conversation to be, but what manner of persons ought we to be.  
3. They are considered with respect to their correspondency. No man is judged by one Single act, we cannot pass judgement upon our estate before God, whether good or evil, by a few particulars, but by our way, or the ordinary strain of our life and conversation, and our course, Rom. 8.1. Who walk not after the Flesh but after the Spirit. A man may occasionally set his foot in a Path which he meaneth not to walk in. God in reviewing his work considered every days work, apart it was good, and considered altogether, Gen. 1.31. The whole frame, and all very good, all the work together was correspondent, and all suitable to the rest in a due proportion; so should we endeavour to imitate God, that all our works, every one of them, and our whole course considered together, may all appear to be good, answerable to one another in order and proportion, that our whole conversations may be a perfect frame of unblameable holiness. There are some amongst men which do some things well, to which their order and carriage is not suitable. The difference between a godly man's work and an hypocrites lieth in this, an Hypocrites work is best considered apart, a good man's works are best, and most approved, when they are laid together.  
4. These works are considered with respect to their Aim and Scope, Phil. 1.11, 12. That we may be sincere and without offence unto the day of Christ, being filled with the fruits of righteousness which are by Jesus Christ unto the praise and glory of God. As it is not the doing one good work, or some few which will Qualify a man for the day of Judgement, but being filled with the fruits of righteousness: So 'tis necessary also that our aim be every way as good as our action, and God's glory be propounded as our great scope. An action in its self good and Lawful may be reckoned unto the worker as sin or duty, as the end is, and the scope which he propoundeth unto himself.  
5. That none of our actions are lost, but stand upon record, that we may hear of them another day and tend to increase the General sum, whether good or evil. An Impenitent man his account riseth, Rom. 2.5. He treasureth up wrath against the day of wrath, like Jehojadas chest, the longer it stood the more Treasure was in it. Sins that seem inconsiderable in themselves, yet are the acts of one that hath sinned greatly before. A cipher put to a Sum that is fixed increaseth it, every drop helpeth to fill the Cup. So in the sincere, Phil. 4.17. Fruit abounding to your account. Every sincere action makes it abound more; some actions are more inconsiderable than others, yet if done for Christ's sake shall be taken notice of, though small in themselves, Math. 10.42. And whosoever shall give to drink unto one of these little ones a cup of cold Water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.  
3. What room and place these works have, with respect to punishment and reward. There is a plain difference as appeareth, Rom. 6.23. The wages of sin is death, but the gift of God is eternal life. The works of the wicked have a proper, meritorious influence upon their ruin and destruction, wicked men stand upon their own bottom, and are lest to themselves; we do evil of our own accord, and by our own strength, but the good we do is neither our own, nor is it purely good. Besides, there is this difference between sin and obedience, that the heinousness of sin is always aggravated and heightened by the proportion of its object, but the merit and value of obedience is still lessened, thereby sin and an offence is aggravated; as for an instance to strike an Officer is more than to strike a private man, a King more than an ordinary Officer; thence it cometh to pass that a sin committed against God doth deserve an infinite punishment, because the Majesty of God is infinite, and therefore eternal. Death is the Wages of sin: But on the other side, the greater God is, and the more glorious, the greater obligation lieth upon us to love him, and serve him, and so that good which we do for his sake is the more due, and God is not bound by any right or Justice from the merit of the action its self to reward it, for here the greatness of the object lesseneth the action; for be the creature what he will, he oweth his whole self to God, who is placed in such a degree of eminence, that we can lay no obligation upon him; so that he is not bound by his natural Justice to reward us, but only inclined so to do by his own goodness, and bound so to do by his free promise and covenant of grace. Aristotle said well, that Children could not merit of their Parents, and all their kindness and duty they performed, is but a just recompense to them from whom under God they have received their being; for right and merit, strictly taken, is only between those who in a manner are equals, if not between Children and Parents certainly not between God and man. Well then, though sin deserveth punishment, yet our good works deserve not their reward. That grace which first accepted us with all our faults, doth still Crown us, and bestow all that honour and Glory which we expect at Christ's coming.  
But what respect then have our works to our reward?  
Answer 1. They render us a more capable object of God's delight and approbation. For surely the holy God delighteth in his Faithful Servants, Matth. 25.21. Euge bone serve. Conformity to his nature and will, suiteth more with his holiness than sin and disobedience.  
2. They qualify us, and make us more capable of the rewards of his Gospel Covenant, which requireth that we should accept of our Redeemers mercy, and return to our obedience, and continue in that obedience, that the Righteous Judge may put the Crown upon our heads in that day, 2. Tim. 4.7, 8.  
3. Works are produced, as the undoubted evidence of a sound Faith; they are a demonstration. à signis notioribus, as most conspicuous, and so fit to justify believers before all the World; the sprinkling of the Blood, on the door posts signifieth there dwell Isralites: So such an uniform course of Holiness shows that Faith is rooted in them.  
4. They are a measure of the degree of the reward; for, 2. Cor. 9.6. He that soweth sparingly, shall reap sparingly, and he that soweth bountifully, shall reap bountifully. Not only Glory, but great Glory, with great measure. So far we may go safely, and less we cannot, unless we would infringe a care of Holiness.  
USE. Oh then let us take heed what we do in the Body, whether we sow to the Flesh or the Spirit. Let us be sure, that our seed be good, if we would expect a good crop. Now 'tis seed time, but then is the harvest, works will be enquired after. 'Tis not our voice, but hands; like as Isaac, the voice is jacob's, but the hands, are the hands of Esau. Nothing will evidence our sincerity, but a uniform, constant course of self denying obedience.  
1. An uniform course it must be. A man may force himself into an act, or two; Saul in a rapture may be among the Prophets. A man is Judged by his course, and walk. A Child of God may be under a strange appearance for an act or so; you can no more Judge of them by that, than you can Judge of the Glory of a street, by a sink or kennel. On the otherside, men may take on Religion at set times, as men in an Ague, have their well days, the fit of lust or sin is not always upon them, Psa. 106.3. Blessed are they that keep Judgement, and he that doth Righteousness at all times. When a man's Conversation is all of a piece, his course is to please God in all places, and in all things, not by Starts, and in good Moods, 1 John 3.9. Whosoever is born of God, doth not commit sin, for his seed remaineth in him, and he cannot sin, for he is born of God.  
An act of voluntary sin is as monstrous, as an Hen to lay the Egg of a Crow; many men's lives speak Contradictions. Saul at one time puts all the Witches to Death, at another time, hath recourse with a Witch himself. Jehu showeth his zeal, against ahab's Idolatry, but not against Jeroboams.  
2. Constant. There is a Strait-Gate, and a narrow way; we must enter one, and walk in the other; there is making Covenant, and keeping Covenant, Psal. 103.18. To such as keep his Covenant, and to those that remember his Commandments to do them, Gal. 6.16. As many as walk according to this rule, Peace and Mercy shall be upon them, and upon the whole Israel of God. Faith and obedience, are Conditions of Pardon, and constant obedience is a Condition of Salvation.  
3. Self-denyingly acted. Good words are not dear; Be warmed, be clothed. In 1 John 3.16▪ the Apostle speaketh of laying down our life for the Brethren, of opening our hands and bowels for refreshing the hungry, and clothing the naked. So proportionably when we take pains to instruct the ignorant, exhort the obstinate, confirm the weak, comfort the afflicted: Do you think that Religion lieth only in hearing Sermons, in singing Psalms, reading a Chapter, or in a few drowsy Prayers, or cursory Devotions; there are the means but where is the fruit. No it lieth in self denying obedience. These are the Acts about which we shall be questioned at the day of Judgement, Math. 25. Have you visited, have you clothed, do you own the Servants of God when the times frown upon them? Do you relieve them and comfort them in their distresses? Lip labour, and Tongue service is a cheap thing, and that Religion is worth nothing which costs nothing, 1 Sam. 24.24. When we deny ourselves, and apparently value God's interest above our own, than our sincerity is most evidenced, and every one of us is to consider what interest God calleth him to deny upon the hopes of Glory, and, whatever it costeth us, to be Faithful with God. A cheap course of serving God bringeth you none or little comfort; certainly a man cannot be through in Religion but he will be put upon many occasions of denying himself, his ease, profit, honour, and acting contrary to his natural inclinations, or Worldly interests; those that regard only the safe, cheap and easy part, do not set up Christ's Religion, but their own; a Christianity of their own making, Matth. 16.24. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his Cross, and follow me.   

SERMON XVII.  2 Cor. 5.10. 
That every man may receive the things, done in the Body, according to what he hath done, good or bad.  
THis receiving relateth either to the Sentence or the Execution; principally the latter.  
Doct. The end of the last judgement is, that every man, according to what he hath done, may receive reward and punishment.  
Without this, the whole process of that day would be but a solemn and useless pageantry, and therefore the end bindeth all upon us. And as we have considered the other circumstances, we must consider this also. This receiving the things done in the Body relateth either to the doom and sentence: Or else to the Execution. For the sentence see Serm. Mat. 25. verse 34. & 41. I shall here speak of the execution; 'tis set forth emphatically, Matth. 25.46. These shall go away into everlasting punishment, and the Righteous into life eternal. In which Scripture,  
1. There is A Distribution of the Persons. These and the Righteous the Goats and the sheep, the workers of iniquity and the Godly, the Righteous and the wicked. This is the most material distinction, and an everlasting distinction. 'Tis the most material and important distinction. There is a distinction of Nations, some lie nearer to the Sun, others more remote or farther off; some in a southerly, some in a northerly climate, but they are all alike near to the Sun of righteousness. Jew, or Greek, or Barbarian, are all one in Christ, Gal. 3.28. There is a distinction of endowments, some are learned and some unlearned. Yet the Gospel looketh equally upon both, and Christ's disciples owe the equal debt of love to both, Rom. 1.14. There is a distinction of ranks and degrees in the World, some are noble, and others ignoble, but before God, omnis sanguis concolor, All blood is of a-colour, and the true Spiritual nobility, is to be born of God, John 1.13. The Gospel puts the rich and poor on the same level, Jam. 1.9, 10. They differ in worldly estate; but all have the same Redeemer, as under the Law, the rich and the Poor paid the same Ransom, Exod. 30.15. There is a distinction between bond and free, but the bond are Christ's freemen, 1 Cor. 7.22. And the free is Christ's Servant, Eph. 6.7. All these are not material to our acceptance with God. There is a distinction between opinions and petty sects and parties in the Church, but this is not the grand distinction, which will hold weight at the day of doom. There were different parties at Corinth, and they were apt to band one against another, but yet they had but one common Christ, 1 Cor. 1, 2. Jesus Christ theirs and ours. We enclose and impale the common salvation, unchristian and unminister one another, cast one another out of God's favour, but God's approbation doth not go by our vote, and suffrage; there lieth an appeal from man's censure, lingua Petilliani non est ventilabrum Christi. 'Tis well that every angry Brother's tongue is not Christ's fan wherewith he will purge his Floor. God in his Judgement taketh notice of another distinction, whether we be righteous or wicked, holy or unholy. The Eyes of the Lord are over the righteous, and his face is against them that do evil, 1 Pet. 3.12. That is the distinction which doth bear weight before Christ's Tribunal. And this is the everlasting distinction. Other distinctions do not outlive time, they cease at the graves mouth, within a while it will not be a pin to choose what part we have acted in the World, whether we have been high or low, rich or poor, but much will lie upon it, whether we have been godly or ungodly, whether we have sowed to the flesh or to the Spirit. This distinction will last for ever, and the one of them will fill Heaven and the other Hell. The whole World is comprised in one of these two ranks; there is no neutral or middle estate.  
2. As there are different persons, so there are different recompenses, and a different doom and sentence which is executed upon either; the conclusion is dreadful to the wicked but comfortable to the godly, for everlasting life shall be the portion of the godly, and everlasting punishment the portion of the ungodly. This one Scripture well improved should be enough to make us shun all sin, and embrace and pursue after all good. Wisdom lieth in considering the end of things, not what profit and pleasure it bringeth me now, and flattereth me with now, but what it will bring me in the end▪ Rom. 6.21. What fruit had ye then in those things whereof ye are now ashamed? For the end of those things is death; but being made free from sin, and become the Servants of God, ye have your fruit to holiness, and the end everlasting life. Alas sin bringeth little pleasure or satisfaction in the time of enjoying it, and in the remembrance of it, it bringeth shame, and in the Conclusion, where it is not repent of, it bringeth death. Whereas on the other side, the service of Christ will be matter of joy and pleasure, at the present matter of comfort and confidence, afterward, and in the end, salvation and eternal life; there is a curiosity in man, he would fain know his own destiny, what shall become of him, or what lieth hid in the womb of futurity concerning his estate. As the king of Babylon stood upon the parting of the ways to make divination. No destiny deserveth to be known so much as this, shall I be saved, or shall I be damned; live everlastingly in Heaven, or Hell? If the Question were, shall I be rich, or shall I be poor, happy or miserable in the present World? Shall I have a long life, or shall I have a short? That is not of such great moment, we cannot meet with such troubles and difficulties here, but they will have a speedy end, so will persecutions, and disgraces, and sorrows, but this is a matter of greater moment than so: Whether I shall be eternally miserable. 'Tis foolish curiosity to inquire into other things, they are not of such Importance that we should know them aforehand, and it may do us more hurt than good to know our worldly estate, the misery of which cannot be prevented by any prudence and foresight of ours. And 'tis better to trust ourselves with the Providence of God than to anticipate future cares, but it concerneth us much to know whether we are in a damnable or a saveable condition, whether we are of the number of those that shall go into everlasting punishment, or of the righteous who shall go into everlasting life, if we be in the way to everlasting punishment 'tis good to know it whilst we have time to remedy it. If heirs of Salvation, the assurance of our Interest is a preoccupation of everlasting blessedness. This is that about which we should busy our thoughts and spend our time.  
3. Observe the notions by which this different estate is expressed; life and punishment.  
1, The happy condition of the godly is called life and well deserveth it. This life is but a continued death, it runneth from us as fast as it floweth to us, and 'tis burdened with a thousand miseries, but that life which is the portion of the faithful, 'tis a good and happy life, and 'tis endless, it hath a beginning, but it hath no end. One moment of Immortality is worth a full age of all the health and happiness that can be had upon Earth what will you call life? The vegetative life, or the life of a plant? Alas if that may be called life 'tis not an happy life, for the plants have no sense of that kind of life they have. The sensitive life, or the life of the Beasts, will you call that life? They are indeed capable of pain and pleasure, but this is beneath the dignity of man and those that affect this kind of happiness to enjoy sensual pleasure without remorse, degrade themselves from that dignity of nature wherein God hath placed them, and make themselves but a wiser sort of beasts, as they are able only to purvey for the flesh more than the bruits can. Wherein then will you place Life? Surely in reason, man's Life is a kind of light given us, John 1.4. In him was Life, and the Life was the light of men: Reason and understanding was man's perfection. Well then, this is the Life, which we must inquire after. Now when is this Life of light in its full perfection? While the Soul dwelleth in flesh, and looketh out by the senses to things near at hand; the proper contentments of the body are the poor; paltry vanities of this deceitful World. Now this is not the life, which we were made for, but when it seeth God, and enjoyeth God in the highest manner, that we are capable of; our true life lieth in the vision of God, 1 Cor. 13.12. And Matth. 5.8. For he is only that universal and infinite object, which can satiate the heart of man, and our proper, and peculiar Blessedness; Whom have I in Heaven but thee! Psa. 73.25. This is our full and continued Happiness. Alas! the present life hath more gall than honey, its enjoyments are low and base, and short, and fading, and its troubles and miseries are many. Gen. 49.9. Few and evil are the days and years of my pilgrimage. But in the other World, there is nothing but Glory and Blessedness. A glorified Soul, in a glorified Body doth for ever behold God, and delight its self in God.  
2. The other notion is punishment, the Word signifieth not only punishment, but torment. So we render it, 1 John 4.18. Because fear hath torment. Annihilation were a favour to the wicked; they have a being, but 'tis a being under punishment and torment. Divines usually distinguish of poena damni and poena sensus; the loss and the pain, both are included, Matth. 25.41. in Christ's sentence, Depart and go into everlasting fire, God doth not take away the being of a sinner, but he taketh away the comfort of his being, he is banished out of his sight for evermore, and deprived of his favour, and all the joys and blessedness which are bestowed on the Godly, and that is enough to make him miserable. 'Tis true a wicked man now careth not for the light of God's countenance; because looking to visible things he hath no sound. Faith of those things which are invisible, but now he cometh to understand the reality of what he hath lost, and besides hath no natural comforts to divert his mind, no Plays, or Balls, or Pleasures, or Meat, and Drink, and company which now do draw off his heart from better things, and solace him in the want of them. Secondly the pain of sense that's double, the worm that never dies, and the fire that shall never be quenched, Mark. 9.44. The worm is the worm of Conscience, reflecting upon his evil choice, and past folly, which hath brought him to this sad and doleful estate. When he considereth for what base things he sold his birthright, Heb. 12.15. He parted with felicity, and the Life to come; this will be a continual torment and vexation to them. And being under despair of ever coming out of this Condition, his torment is the more increased. If there were no more than this Conscience reflecting upon the sense of his loss, with the cause and consequents of it, surely this will fill him with anguish, and the Body united to such a miserable, self vexing, and self-tormenting Soul can have no rest. Secondly besides this, there is the fire that shall never be quenched, which is the wrath, which bringeth on unspeakable torments on the Body. For, Woe, Wrath, Tribulation and Anguish is the Portion of every Soul that doth evil, Rom. 2.9, 10. What kind of punishments they are we know not, but such as are grievous, and come not only from the reflection of their own Consciences, but the Power of God, Rom. 9.22. God will show his Wrath, and make his Power known.  
4. Eternity is affixed to both, Everlasting Punishment, and Eternal Life.  
1. The joys of the Blessed are Everlasting. There shall never be change of, and intermission in their Happiness, but after Millions, and Millions of Imaginary years, they are to continue in this Life, as if it were the first moment. Paul telleth you, 1 Thes. 4.17. That we shall for ever be with the Lord. And what can we desire more; in this Life, if we had the confluence of all manner of comforts, yet the fear of losing them, is some infringement of our Happiness. But there, whatever Glory we partake of, we shall never lose it, it will be thy Crown for ever, thy Kingdom for ever, thy Glory for ever, thy God and thy Christ for ever. Oh why do we no more think of this? This Life, that scarce deserveth the name of a Life, yet we would fain continue it, though in pain and misery, Skin for skin, & all that a man hath, would he give for his Life. Oh then how welcome should Eternal Life be, which compared with this Life, is like the Ocean to a drop? When we lay both of these lives together, this fading moment, and that enduring Eternity, how much more valuable doth the one appear, than the other? Our sorrows will soon end, but these joys when they once begin, will never end, 2 Cor. 4.17. This light affliction, which is but for a moment worketh for us a far more exceeding, and Eternal weight of Glory. Cannot we suffer with him for one hour, deny ourselves a little contentment in the World? Shall we begrudge the labours of a few duties, when, assoon as the vail and curtain of the flesh is drawn, we shall enter into Eternal Life and Joy.  
2. The Punishment is Everlasting. The wicked are everlastingly deprived of the favour of God, and of the light of his Countenance. When Absolom could not see his Father's Face, kill me, saith he, rather than let it be always thus, 2 Sam. 4 32. The wicked are never more to be admitted into the presence of God, who is the fountain of all peace, and joy. And therefore how miserable will their Condition be? Besides, the pain will be Eternal, as well as the loss; not one kind of misery only shall light upon wicked men. The Scripture representeth it by every thing which is terrible, sometimes by Death, which is so much feared, sometimes by Fire and Brimstone, which are so terrible in burning▪ sometimes by Chains, and Darkness, and Prisons, and Dungeons. Because men in extremity of pain, and misery, do use to weep and wail, and gnash their teeth, sometimes by that. All these dreadful expressions, give us some crevise light into the state of the other World. Now these things shall be without ceasing, for neither Heaven, nor Hell, have any period; there is no time set, when the fire shall go out, or these Chains be loosed, or these wail cease.  
But how can it stand with the Justice of God, for a momentany action, to cast men into Everlasting Torment? I Answer,  
1. God will govern the World by his own reasons, and not by our fancies, for we are told, he giveth no account of his matters, he hath made an Holy Law, and that Law hath a Sanction, 'tis established by penalties and rewards. Now if God make good his threatenings, and bring the misery upon the Creature, which he hath foretold, where lieth the injustice? What part of the punishment would you have relaxed, the loss or the pain? The loss is double; of God's favour, and of his natural comforts; would you have God admit those to the sight and fruition of himself, who never cared for him? Or to return to their natural comforts, that they may again, run riot with them, and abuse them to an occasion of the flesh, and to quiet and beguile his Conscience, with the enjoyments of the World; that he may the better bear the loss of these, or to lessen the pain, when the sin, and impenitency, obstinately doth still continue.  
2. 'Tis meet for the Government of the World, that the penalties should be thus stated, to give us the more powerful argument against fleshly lusts, which being more pleasing, and suitable to corrupt Nature, need to be checked by a severe commination. Man is a very slave to sensitive pleasure; which being born, and bred with him, is not easily renounced; therefore God hath told us aforehand, that if we live after the flesh, we shall die. The pleasing of the flesh will cost us dear, the sinner's Paradise is guarded with a flaming Sword, and delight balanced with fear, that by setting Eternal pains against momentany pleasures, we may the better escape the Temptation. The pleasures of sin, which are for a season, Heb. 11.25. bring Torments, which are Everlasting. The fearful end of this delightful course, may deter us from it, Rom. 8.13. If ye live after the flesh, ye shall die. God hath so proportioned the dispensation of joy and sorrow, pleasure and pain, that 'tis left to our own choice, whether we will have it here or hereafter; whether we will enjoy pleasure as the fruit of sin, or as the reward of obedience; both we cannot have. And 'tis agreeable to the wisdom of our lawgiver, that things to come should have some advantage, in the proposal, above things present, that the joy and pain of the other World, which is a matter of Faith, should be greater than the joy, and pain of this World, which is a matter of sense. Things at hand, will certainly more prevail with us, than things to come, if they be not considerably greater. Therefore here the pain is short, and so is the pleasure, but there it is Eternal. Well then, it becometh the Wisdom of God, that those who would have their pleasure here, should have their pain hereafter, and that Eternally. And those that will work out their Salvation, with fear and trembling, and pass through the difficulties of Religion, should have pleasures at his Right Hand, for evermore, Jam. 5.5. Ye have lived in pleasure upon earth. And Luke 16.25. Remember that thou in thy life time, receivedst thy good things. You must not think to pass from Dalilahs' lap to Abraham's Bosom.  
3. No Law observeth this, that the mora poenae, the continuance of the punishment, should be no longer than the mora culpae, than the time of acting the offence. Amongst all the punishments, which Humane Laws inflict, there is no punishment, but is longer: Loss, shame exile, bondage, imprisonment, may be for Life, for a Fact done in a day or hour; punishment doth not repair so easily, as offence doth pervert, public right and good. Therefore the punishment may continue longer than the time wherein the crime was committed.  
4. There are many reasons in the cheap Commission of sin, which justify this appointment: As,  
1. A majestate Dei, against whom the sin is committed, and who is depreciated, and contemned by the Creatures offence. What base things are preferred before God, and the felicity we might have in the enjoyment of him? At how vile a price is his favour sold?  
2. A natura peccati, which is a preference of a sensitive good before that which is Spiritual and Eternal. Men refuse an Eternal Kingdom offered to them, for a little carnal satisfaction, Heb. 12.25. And if they be eternally miserable they have but their own choice.  
3. A voluntate Peccatoris, he would continue his sin everlastingly if he could. They are never weary of sinning, nor ever would have been, if they had lived eternally upon Earth, they desire always to enjoy the delights and pleasures of this Life, and are rather left by their sins, than leave them. Well then, since they break the laws of the Eternal God, and the very Nature of the sin is a despising his favour, for some temporal pleasure, or profit, and this they would do everlastingly, if they could subsist here so long: This doth sufficiently justify this appointment.  
5. Both are the result of a foregoing Judgement, wherein the cause had been sufficiently tried and cleared, and sentence passed. In all regular Judgement, after the trial of the cause, there is sentence, and upon sentence, execution: So 'tis here, there is a discussion of the cause, and then a sentence of absolution to the godly, Matth. 25.34. Come ye Blessed of my Father, Inherit the Kingdom prepared for you; of Condemnation on the wicked, verse, 41. Depart ye Cursed, into Everlasting Fire. Then what remaineth, but that the sentence should be executed? This being the final sentence, which shall be given upon all men, and all their works, the end of this Judgement, is to do Justice, and to fulfil the will and truth of the Lawgiver. Now the Execution is certain, speedy, and unavoidable.  
1. Certain, when the matter is once tried, there will be sentence, and sentence once past, there will be execution. We often break up court before things come to a full hearing, & so delay the sentence; if we cannot delay the sentence, we seek to delay the execution. But sentence once past here, it must needs be executed. Partly because there will be no change of mind in the Judge, he is inflexible, and inexorable, because there is no error in his sentence, but it is every way Righteous, and the truth of God is now to be manifested; God would not astright us with that he never intended to do; grant this Judgement & execution is uncertain, & all his threatenings will be but a vain scarecrow. In the day of his patience and grace his sentence may be repealed: Mutat sententiam, sed non decretum; As Jer. 8.7, 8. At what instant I shall speak concerning a Nation and a Kingdom, to pluck it up, and pull it down, and to destroy it, if that Nation, against whom I have pronounced, turn from the evil, I will repent of the evil, which I thought to do. Here God revoketh the doom; Conviction now maketh way for conversion, but then for confusion. And partly, because there is no change of state, in the persons judged, they are in Termino, as the Apostate Angels; while man is in the way, his case is compassionable, God allowed a change of state to man after the Fall, which must not last always, 2 Pet. 3.9. He waiteth long for our repentance, but he will not wait ever, here we may get the sentence reversed, if we repent, but then 'tis final and peremptory, excluding all further hopes, and possibility of remedy. And partly because there can be no change of the heart, they may have some relent, when matters of faith, become matter of sense. For if they would not love God, inviting by his mercies and offering pardon, than they will not love him, condemning and punishing, and shutting them out from all hope; these three infer one another, because no change of heart, no change of state, because no change of state no change of sentence.  
2. 'Tis speedy; there was no delay, they were presently transmitted, and put into their everlasting estate, here is sententia lata, sed dilata, sentence is passed but not executed, Eccl. 8.11. Because sentence is not speedily executed upon an evil doer. But here 'tis otherwise, they must depart, and be gone speedily out of God's presence, Esther 7.8. As soon as the word was gone out of the King's Mouth, they had him away to execution.  
3. 'Tis unavoidable; 'tis in vain to look about for help, all the World cannot rescue one such Soul. In short there is no avoiding by Appeal, because, this is the last Judgement, nor by rescue, they shall go away, not of their own accord, but compelled, 'tis said, Math. 13.42. The Angels shall gather them, and cast them into a Furnace of fire. So again cast them, they shall be dragged away: Not by flight, for there is no escaping; nor entreaty, for the Judge is inexorable.  
6. The sentence is executed upon the wicked first; it beginneth with them, for 'tis said these shall go away into everlasting punishment, and the righteous into life eternal. Now this is not merely because of the order of the narration did so require it, the wicked being spoken of last, but there is a material truth in it, sentence beginneth with the godly, & execution with the wicked; sentence with the godly because they are not only to be judged, but to Judge the World together with Christ, 1 Cor. 6.2. Now they must be first acquitted and absolved themselves before that honour can be put upon them. But execution with the wicked, Matth. 13.30. Both grow together until the harvest. I will say to the Reapers, gather ye together first the Tares, and bind them in bundles, to burn them, but gather ye the Wheat into my barn. First the wicked are cast into Hell fire, Christ and all the godly with him looking on; which worketh more upon the envy and grief of the wicked, that they are thrust out, while the godly remain with Christ, seeing execution done upon them. And the godly have the deeper sense of their own Happiness by seeing from what wrath they are delivered. As the Israelites when they saw the Egyptians dead upon the shore, Exod. 14.30, 31. With 15.1. Then sang Moses and the Children of Israel this Song unto the Lord. So when the wicked in the sight of the Godly are driven into their torments, they have a greater Apprehension of their Redeemers mercy.  
USE 1. To press us to believe these things. Most men's faith about the eternal recompenses is but pretended; at best too cold, and a speculative, an opinion rather than a sound belief, as appeareth by the little fruit and effect that it hath upon us, for if we had such a sight of them as we have of other things, we should be other manner of persons than we are, in all holy conversation and godliness. We see how cautious man is in tasting meat in which he doth suspect harm, that it will breed in him the pain and torments of the stone and Gout or Colic; I say, though it be but probable the things will do us any hurt. We know certainly that the wages of sin is death, yet we will be tasting forbidden fruit. If a man did but suspect an house were falling, he would not stay in it an hour; we know for certain, that continuance in a carnal ●●ate will be our eternal ruin; yet who doth flee from wrath to come? If we have but a little hope of gain we will take pains to obtain it. We know that our labour is not in vain in the Lord. Why do we not abound in his work? 1 Cor. 15.58. Surely we would do more to prevent this misery, to obtain this happiness, when we may do it upon such easy terms, and have so fair an opportunity in our hands, if we were not so strangely stupefied, we would not go to Hell to save ourselves a labour. There are two things which are very wondrous; that any man should reject the Christian faith; or, that having embraced it, should live sinfully and carelessly.  
USE 2. Seriously consider of these things. The Scripture every where calleth for consideration.  
Think of this double motive, that every man must be judged to everlasting joy, or everlasting Torment. These things are propounded aforehand for our benefit and instruction, we are guarded on both sides, we have the bridle of fear and the spur of hope; if God had only terrified us from sin, by mentioning unexpressible pains and horrors, we might be frighted and ●●and at a distance from it. But when we have such encouragements to good, and God propoundeth such unspeakable joys, this should quicken our diligence. If he had only promised Heaven, and threatened no Hell, wicked men would count it no great matter to lose Heaven, provided that they might be annihilated; but when there is both, and both for ever, shall we be cold and dead? We are undone for ever if wicked, blessed for ever if godly, let us hold the edge of this truth to our hearts; what should we not do that we may be everlastingly blessed, and avoid everlasting misery? 'Tis no 〈◊〉 what we suffer in time, and endure in time.  
USE 3. Improve it first, to seek a reconciliation with God in the way of Faith and Repentance. A man that is under the sentence of death, and in danger to be executed every moment, would not be quiet till he get a pardon. All men by nature are Children of wrath; as a Son of death, as one condemned to die; so 'tis an Hebraism: Now run for refuge, to take hold of the hope that is set before you, Heb. 6.18. make peace upon earth, Luke 2.14. Agree with thine Adversary quickly, while he is in the way, Luke 12.58, 59 Now God calleth to repentance, Act. 17.30, 31. Oh Labour to be found of him in peace, 2 Pet. 3.14. How can a man be at rest till his great work be over?  
2. Improve it to holiness and watchfulness, and to bridle licentiousness and boldness in sinning, Eccl. 11.9. Rejoice O young man in thy youth, and let thine heart cheer thee in the days of thy youth, walk in the ways of thine heart, and in the sight of thine eyes, but know thou, for all these things God will bring thee to judgement. As cold Water cast into a boiling pot stops its fury, 1 Pet. 1.17. And if ye call on the Father, who without respect of persons Judgeth every man, according to every man's work, pass the time of your sojourning here in fear. Say as the Town Clark of Ephesus, Acts 9.40. We are in danger to be called in Question for this days uproar. I must give an account for idle words, careless praying, and unprofitable mispending of time.  
3. Improve it to patience under ignominy and reproaches. Thy innocency will appear on thy trial, if in an abject Condition the upright shall have dominion in the morning; afflictions and persecutions will then end, and thou shalt have thy reward, 1 Thes. 1.6, 7. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy in the Holy Ghost, so that ye were ensamples of all that believe in Macedonia and Achaia. And, 1 Cor. 15.58. Wherefore my beloved, be steadfast and unmoveable, always abounding in the work of the Lord, for as much as ye know your labour shall not be in vain in the Lord.   

SERMON XVIII.  2 Cor. 5.11. 
Knowing therefore the terror of the Lord, we persuade men, but we are made manifest unto God, and I trust also are made manifest in your Consciences.  
THe Apostle is giving an account of his sincerity, zeal, and faithfulness in his Ministry. Three things moved him to it; hope, fear, and love. Here he asserteth the influence of the second principle.  
In the words take notice of two things.  

1. The motive, and reason of his fidelity in his Ministry, knowing therefore the terror of the Lord, we persuade men.  
2. The witnesses to whom he appealeth. For the proof of his fidelity and diligence. 1. God the searcher of hearts. 2. the consciences of his Auditors, who had felt the benefit and force of the Word.   
1. To God, as the supreme Witness, Approver, and Judge; but we are made manifest unto God, he seeth our principles and aims, and with what hearts we go about our work.  
2. To the Corinthians as secondary witnesses; and I trust also are made manifest in your consciences. He was confident that he had a witness of his sincerity, and uprightness, in their consciences. The greatest approbation that we can have from men, is to have an approbation in their consciences. Mark the order; our first desire should be to approve ourselves to God, who is our Judge, and then to men: And in doing that, to approve ourselves to their consciences, which is the faculty which is most apt to take God's part, rather than to their humours, that we may gain their respect and applause; next to God the testimony of conscience, next to our own conscience the consciences of others.  
1. I begin with the motive and reason of his fidelity knowing the terror of the Lord we persuade men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the vulgar Timorem Domini, knowing the fear of the lord Erasmus, Beza and our translation, terrorem domini; Grotius, according to the former reading, knowing the fear of the Lord, (i. e.) The true way of religion, we persuade men to Embrace it. Rather, the Apostle understandeth the terror of this Judgement, being certain that these things are so, and that such a terrible Judgement of Christ will come, we persuade men to become Christians, or to live as such, as shall speed well then, when others shall be destroyed, he saith plurally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we persuade, as comprising his Colleagues, suppose Timotheus and Sylvanus, he and they persuaded men to Embrace the Faith, and to live as those who are to be judged. For 'tis to be looked upon.  
1. As an Argument and Motive to persuade himself, and his Colleagues, to sincerity in their Ministry, who were to give an account of their dispensation.  
2. As an Argument and Motive to the People, for their obedience to the Faith.  
Doct. That the certain knowledge of the terrible judgement of God should move us to persuade, and you that hear to be persuaded to a careful and serious preparation for it. In managing which Point, 

1. I shall consider the object. Here is terror or matter of fear offered in the Judgement mentioned.  
2. The subject, or persons fearing. Paul, and his Colleagues, together with all the parties who are to be judged.  
3. The means. How this fear cometh to be raised in us, or to work on us: Knowing.  
4. The effect, here is persuasion grounded thereon; knowing the terror of the Lord, we persuade men.    
1. That there is terror, and matter of fear offered in the day of judgement, upon several accounts.  
1. As it is an Impartial Judgement, that shall pass upon all, heathens, Christians, Apostles▪ Ministers, private Persons. This ground is urged, 1 Pet. 1.17. If ye call on the Father, who without respect of Persons judgeth, according to every man's work, pass the time of your sojourning here in fear. Those who take the Lord to be their Father, and themselves, for his Children, must consider him also as an Exact and an Impartial Judge of all their actions: And therefore with the more care and solicitude carry on the work of holiness. What is respecting or accepting persons in the Judgement? 'Tis to esteem one person rather than another, for outward advantages, not regarding the merits of the cause, which cometh to discussion and trial. As in man's courts, when men are spared for their greatness, dignity, or worldly pre-eminence. But what person may God be supposed to respect, or accept in Judgement? Surely none can be so irrational as to think, the great, or rich can have any pretention to his favour, or merciful dealing, rather than others; no, Noble, or Ignoble, Poor or Rich, Prince or beggar, they all stand upon the same level before God. Well then, the persons who may be supposed to presume upon the indulgence of that day, are such who make a fair profession, enjoy many outward privileges: As suppose the Jew above the Gentile, the Christian above the Jew, the Officer or one Employed in the Church, above the common Christian. The privilege of the Jew was his circumcision, the knowledge of the Law and outward obedience thereunto, or submission to the rituals of Moses; because they were exact in these things, they hoped to be accepted with God, and to be more favourably dealt with than others. The privilege of the Christian is baptism, the knowledge of Christ being of his party, and visibly owning his interest in the World; they have eaten and drunk in his presence, he hath taught in their streets, and they have frequented the assembly where he is ordinarily present, and more powerfully present, Luke 13.26. 'Tis possible they have put themselves in a stricter garb of religion▪ forborn disgraceful sins, been much in external ways of duty, given God all the cheap and plausible obedience, which the flesh can spare. But if all this be without solid godliness, or that sound constitution of heart or course of life which the principles of our profession would breed, and call for, these privileges will be no advantage to him. Well then, let the Officer come, the Apostle, Prophet, Pastor or Teacher, by what names or titles soever they be distinguished, who have born rule in the Church, been much in exercising their gifts for his glory, have taught others the way of salvation; this is their privilege, Mat. 7.22. Lord have we not prophesied in thy name, and in thy name cast out Devils, and in thy name done many wondrous works? Then will I profess unto them, I never knew you, depart from me, ye workers of iniquity Well now, if no man's person shall be accepted, if not for his profession, if not for his Office, if not for his external ministrations, surely we ought to be strict and diligent, and seriously godly, as well as others. And if we shall all appear before this Holy, Just, and Impartial Judge, we should all pass the time of our sojourning here in fear.  
2. 'tis a strict and a just Judgement, Acts. 17.30, 31. He commandeth now all men every where to repent: Because he hath appointed a day, wherein he will judge the world in righteousness. Now God winketh at every man's faults, and doth not take vengeance on them, judgeth the World in patience, but then all men must give an account, those who have refused the remedy offered to lapsed mankind, shall have Judgement without mercy. And how terrible will that Judgement be, when the least sin rendereth us obnoxious to the severity of his revenging justice. But those who have heard the Gospel, and accepted the redeemers mercy, shall also be judged according to their works, in the manner formerly explained; there is a remunerative Justice observed to them, we must give an account of all our actions, thoughts, speeches, affections, and intentions, that it may be seen whether they will amount to sincerity, or a sound belief of the truths of the Gospel and therefore we should be the more careful, to walk uprightly before him, Matth. 12.36, 37. But I say unto you, that for every idle word that men shall speak they shall give an account thereof in the Judgement; for by thy words thou shalt be justified, and by thy words shalt thou be condemned. Words must be accounted for, especially false, blasphemous words, and such as flow out of the evil treasure of the heart, and sadly accounted for. For in conferring rewards▪ and punishments, God taketh notice of words, as well as actions, they make up a part of the evidence; certainly in this just judgement we shall find, that 'tis a serious business to be a Christian. But those who have owned the redeemer, must esteem him in their hearts above all worldly things, and value his grace above the allurements of sense, and count all things but dung, and dross for the excellency of the knowledge of their Lord, Phil. 3.7, 8, 9 And glorify him in their lives, 1 Thes. 1.11, 12. And pass through the Pikes. To him that overcometh, Rev. 2.26. And resist the Devil, and subdue the flesh, and vanquish the World. There must be doing, and there must be suffering, there must be giving, and forgiving; giving out of our estates, and forgiving wrongs and injuries▪ visiting the sick▪ and clothing the naked, & feeding the hungry; there must be believing, & loving, mortifying sin & perfecting holiness: And this is the trial of those, who come under the Gospel covenant▪ which might be easily proved, if the thing were not evident of its self. Now judge you whether all this should not beget the fear of reverence, or caution at least; which fear of God should always reign in the hearts of the faithful.  
3. God's final sentence is to be passed upon us, upon which our eternal estate dependeth. Therefore the great weight and consequence of that day maketh it matter of terror to us. We are to be happy for ever, or undone for ever; our estate will be then irrevocable. Where a man cannot err twice, there he cannot use too much solicitude. According to our last account, so shall the condition of every man be for ever. What is a matter of greater moment than to be Judged to everlasting joy, or everlasting torment? Matters of profit, or disprofit, credit, or discredit, temporal life, and death, are nothing to it: If a man lose in one bargain, he may recover himself in another; credit may bewounded by one action, and healed in another, though the scar remain the wound may be cured. If a man die, there is hope of life in another World, but if sentenced to eternal death there is no reversing of it. Therefore now we knowing the terror of the Lord, sue out our own pardon, and persuade others to sue out their pardon, in the name of Christ, to make all sure for the present.  
4. The execution, in case of failing in our duty, is terrible beyond expression. Because this is the main circumstance, and is at the bottom of all, I shall a little dilate upon it, not to affright you with needless perplexities, but in compassion to your souls, God knoweth. I shall take the rise thus; The object of all fear is some evil approaching; now the greater the evil is, the nearer it approacheth, the more certain and inevitable it is, and the more it concerneth ourselves, the more cause of fear there is; all these concur in the business in hand.  
1. The execution bringeth on the greatest evil. The Evil of punishment, and the greatest punishment, the wrath of God, the wrath of the eternal Judge, who can and will cast body & Soul into eternal fire. This was due to all by the first covenant & will be the portion of Impenitentsinners by the second. Heb. 10.31. It▪ s a fearful thing to f●ll into the hands of the living God. Mark first obstinate and impenitentsinners do Immediately fall into the hands of God: A metaphor taken from one that is fallen into the hands of 〈◊〉 enemy who lieth is wait for him, to take full revenge upon him; if he catch him he is sure to pay for it. Now we are let alone, but then we fall into his hands, and he will be righted for all the wrongs which we have done him. Now when God shall have an immediate hand in the punishment of the wicked, it will make it terrible indeed: When God punisheth by the creature, he can put a great deal of strength into the creature▪ to overwhelm us, by hail locusts, flies, frogs, if they come of God's errand they are terrible▪ but abucke● cannot contain an Ocean, as a Giant striking with a s●raw in his hand, he cannot put forth all his strength; when God punisheth by creatures, it's like a Giants striking with a straw in his hand▪ But now by himself, we fall into his own hands. Again observe 'tis the living God. God liveth himself, and continueth the life of the Creature. God liveth for ever to reward his friends, and punish his Adversaries. A mortal man cannot extend punishment beyond death, when they have killed the Body they can do more, Matth. 10.28. We are mortal, and they that persecute, and hate us, are mortal. But since he liveth to all eternity, he can punish to all eternity. So long as God is God, so long will Hell be Hell. 'Tis tedious to think of a short fit of pain. In a feverish distemper we count not only hours but Minutes; when in such a distemper we cannot sleep in the night, how tedious and grievous is it to us? But what will it be to fall into the hands of the living God Thirdly. The Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wrath of God is no vain Scarecrow, and if any thing be matter of terror, the terror of the Lord is so. But alas who consider it, or mind this? Psa. 90.11. Who knoweth the power of his Anger? According to his fear, so is his wrath. Who layeth it to heart, so as to be sensible of his own danger, while he is permitted to live? We divert our thoughts by vain pleasures, as Saul cured the evil Spirit by music. The delights of the flesh benumb the conscience, and exclude all thoughts of eternity. Again 'tis called wrath to come, Matth 3.7. And, 1 Thes. 1.10. 'Tis so called to denote the certainty, and the terribleness of it. The certainty of it; it will most certainly come upon the wicked: the day is not foretold, but it is coming: wrath hovereth over our heads, 'tis every day nearer, as the salvation of the elect is, Rom. 13.4. A pari. Whether we sleep or wake, we are all a step nearer, a day nearer, a night nearer, to eternity. They that are in a ship are swiftly carried on to their Port by the wind, though they know it not; security showeth 'tis coming on apace. Whose Judgement now of a long time lingereth not, and their damnation slumbereth not, 2. Pet. 2.3. They sleep, but their damnation sleepeth not. But Secondly 'tis called wrath to come in regard of the terribleness of it. There is a present wrath that men suffer, and there is a wrath to come, this is such a wrath, as never was before; present wrath may be slighted, but wrath to come will stick close, Jer. 5.3. I have stricken them, but they have not grieved. There is a senseless stupidness under judgements now, but then men cannot have hard or insensible hearts, if they would. Present wrath may be reversed, but men are then in their final estate, and God will deal with them upon terms of grace no more. Present wrath seizeth not upon the whole man, the Body suffereth that the Soul may be saved, but there Body and Soul are cast into Hell. Present wrath is executed by the creatures, but in the other World God is all in all. Present wrath is mixed with comforts, but there 'tis an evil, and an only evil, Ezek. 7.5. There is no wicked man in the day of God's patience, but hath somewhat left him, but there they shall drink of the Wine of the wrath of God, which is poured out without mixture, Rev. 14.10. 'Tis not allayed, and tempered with any mercies. There is a difference in duration; present wrath endeth with death. The drowning of the World, the burning of Sodom, was a sad thing, if a man had been by, and seen the poor miserable creatures running from valleys to hills, from hills to mountains, from the mountains to the tops of trees, and still the floods increasing upon them: Or had heard the screechings, when God reigned Hell out of Heaven, and seen the scalded Sodomites wallowing up and down in a deluge of Fire and Brimstone, but all ended with death. But this fire is never Quenched, and the worm never dyeth. Now should man know this, and not persuade, or be persuaded, and take warning to flee from wrath to come? Surely the thoughts of falling into the hands of God, should shake the stoutest heart, and awaken the dullest sinner, rouse up the most careless, to use all possible means to prevent it.  
2. The nearer it approacheth, it should the more affect us. 'Tis but a short time to the general assizes; we live in that Age of the World, upon which the ends of the World are come, 1 Cor. 10. ●●. Little Children, it is the last hour, 1 John 2.18. And let us stir up one another●punc; so much the rather, as ye see the day approacheth, Heb. 10.25. It cannot be long to the end of time, if we compare the remainder with what is past, or the whole with eternity. But for our particular doom, and Judgement, every man must die, and be brought to his last account; now the day of death approacheth apace, the more of our life is past, the less is yet to come; every week, day, hour, minute, we approach nearer to death, and death to us. But alas we little think of these things; every Soul of us within less than an hundred years it may be but ten, or five, or one, shall be in Heaven or Hell. The Judge is at the door; I●●. 5.9. We shall quickly be in another World. Now should we hold our peace, and let men go on sleepily to their own destruction, or to suffer men to was●e away more of their precious time, before they get ready. 'Tis said, Amos 6.3. They put far away the evil day. And therefore it did not work upon them. That is, they put off the thoughts of it, for as to the day its self they can neither put it on, nor off.  
3. The more certain and unavoidable any evil is, the greater matter of terror. Now 'tis as certain as if it were beg●n, and there is no way to escape either trial, sentence, or execution. Solomon saith, 〈…〉 4. The wrath of a King is as the messengers of death. Because they have long hands, and power to reach us? The wrinkles of their angry brow are as graves and furrows, yet some have escaped the wrath of kings, and worldly potentates, as Elijah escaped the vengeance of Jez●●el, 1 Kings 19.2, 3. The Gods do so to me, and more also, if I make not thy life, as the life of one of them to morrow by this time. And when he heard that, he arose and fled to Beersheba for his life. But there is no escaping God's wrath, Rev. 6.16. No avoiding his sight, or escaping the stroke of his Justice, Psa. 134.7.  
4. If it particularly concern every one of us; a Clap of Thunder, in our own Zenith, doth more affright us, than when 'tis at a distance: This did once belong to all, and it doth still belong to the Impenitent, and therefore we should take the more care, that we be not of that number, and while we are in the state of trial, we cannot be over confident. I am sure 'tis a sinful confidence, that is joined with the neglect of the means to shun it: The dreadful consequence of that day to the wicked, 'tis in its self a matter of terror to all, and to slight this terror, is to turn the Grace of God into Wantonness: And it cometh either from unbelief, or from a dull, stupid, senseless Spirit: And if it produceth not caution and watchfulness, and serious, and diligent preparation, 'tis not a fruit of the assurance of the Love of God, but of the security of the flesh: I confess 'tis a case of Conscience, how to make the day of Judgement matter of joy, and confidence, and matter of terror and caution, sometimes we are bidden to reflect upon it with joy, and confidence, so as we may love his appearing, 2 Tim. 4.8. To lift up our heads, because our Redemption draweth nigh, Luke 17.28. To rejoice because we shall be partakers of the Blessedness promised, 1 Pet. 4.14. At other time's matter of fear and terror: These are not contrary. The one is to prevent slight thoughts, which are very familiar with us: The other future perplexities and dejection of Spirit: The strictness of our account, the dreadful consequence, to those that shall be found faulty, should not discourage us, in the way of duty, eternal wrath should not be feared farther than to stir us up to renew our flight to Christ, and to quicken us in his service, who hath delivered us from wrath to come.  
2. The persons fearing, Paul and his Colleagues, together with all the parties, who are to be judged. That the unspeakable terror of the Lord, is a rational, just and equitable ground of fear, we have seen already: But the doubt is how this could be so to Paul, and his Colleagues, especially if we consider it mainly, as we ought, with respect to the execution of punishment, or the Wrath of God, that shall abide on the impenitent I answer,  
1. To be only moved with terror, is slavish: The wicked may out of fear of Hell be frighted into a little religiousness: But Paul was moved by other principles, Hope and Love as well as fear; see the 14. verse, The Love of Christ constraineth us. But this among the rest is allowable, 'tis one of the Spirits motives, to quicken us to fly to Christ, and to take sanctuary at his grace, Heb. 6.18. To engage us to thankfulness for our deliverance, 1 Thes. 1.10. Yea to stir us up to more holy diligence, and solicitude in pleasing God, Heb. 13.28, 29. The Eternal Wrath of God, among other things, doth rouse us up to serve him with Godly fear.  
2. Though Paul and his Colleagues, had the Love of God shed abroad in their hearts, and were assured of his favour, and their everlasting Salvation, yet knowing the terror of the Lord, They had a deeper reverence of his Majesty, and so afraid to displease him, or to be unfaithful in their charge, and trust: And could not endure, that any others should do so: Reverence of God, as one able to destroy us, and cast Body and Soul into Hell Fire, is always necessary. The fear of reverence remaineth in Heaven, in the glorified Saints, and Angels, and Christ presseth us to this fear, Luke 12.3, 4.  
3. We must distinguish between a perplexing, distrustful fear, and an awful, preventive-eschewing fear. A distracting, tormenting fear of Hell, or the Wrath of God, would weaken our delight in God, and therefore the Love of God casts out this fear, 1 Joh. 4.18. But now the awful fear, fleeing from wrath to come, this doth not destroy peace of Conscience, or joy in the Holy-Ghost, but guard it rather. This only quickeneth us to use those means, by which we may avoid so great an evil: Instances, we have in Scripture; Job that was sure that his Redeemer lived, Job 19 Yet destruction from the Lord was a Terror to him, Chap. 31. That is, he thought himself obliged, to use all those means, by which he might shun so great an evil: So Paul; We know that if our earthly House of this Tabernacle were dissolved, we have a building of God, an House not made with Hands, Eternal in the Heavens: Yet knowing the Terror of the Lord.  
4. There are great reasons, why this Terror should have an influence upon us, while we dwell in flesh.  
1. Because 'twas once our due, Eph. 3.2. And though we are delivered from it, by God's grace, yet still 'tis a fearful state, which we cannot sufficiently shun and avoid. 2dly. We still deserve it, after grace hath made a change in our Condition: There is no Condemnation to them that are in Christ, Rom. 8.1. Yet many things are condemnable. We now and then do those things, for which the Wrath of God cometh upon the Children of disobedience. we deserve that God should say to us, depart ye cursed. 3 dly. 'Tis certainly a great and extreme difficulty, to get free from so great an evil, 1 Pet. 4.18. We cannot get to the harbour, but by encountering many a terrible storm, and God is fain to discipline us, that we may not be condemned with the World, 1 Cor. 11.32. I know I shall be saved, but 'tis a difficult thing to save me.  
3. The means, how this fear cometh to be raised in us, [knowing.] This implieth three things; 1. A clear and explicit apprehension. 2. A firm assent. 3. Serious consideration.  
1. A distinct knowledge of this Article of Christ's coming to Judgement, 1 Thes. 5.2. You yourselves know perfectly, that the day of the Lord so cometh, as a Thief in the night. 'Tis good not only to know things, but to know them perfectly, for though a man may be saved by an implicit faith, as he knoweth things in their common principle, yet explicit faith, and plenitude of knowledge, or seeing round about the compass of any truth, conduceth much to the practical improvement of it. Instance in the Creation of the World. To know the general truth may make me safe, but a distinct explication thereof maketh us more admire the Wisdom, Goodness, and Power of God. So for providence: It engageth my dependence to know there is a providence, but it helpeth my dependence, to know how 'tis managed for the good of God's Children: They that know thy name, will put their trust in thee, Psa. 9.10. So the Doctrine of Justification by Christ. The thing is plain in all points.  
2. Firm assent, John 17.8. They have known surely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, indeed or in truth. And Acts 2.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly, safely, without danger of error. The certainty of faith, mightily enlivens our apprehensions of any truth, and makes them more forcible, and operative: But usually, there is a defect in our assent; hated truths are usually suspected. Ministers speak of it coldly, and in jest, as if not persuaded of what they say: And we hearers learn it by rote. Yet this I must say, God hath not only warned the World of wrath, in the Old Testament, and the New: But also natural light doth so far evidence this truth, that in their serious and sober moods, men cannot get rid of the apprehensions of Immortality, and punishment after Death. Reason will tell us, that God perfectly hateth sin, will terribly punish it; we cannot easily lay aside these fears, nor stifle them in our Bosoms, nor sport them away, nor jest them away; when we are alone, or when we are serious, or when we come to die, they will revive and haunt us: But oh that we were oftener alone, and would resuscitate, and blow up these sentiments, which lie hid in the heart, and revive our Faith about them.  
3. It implieth serious consideration; knowing; that is, considering, acting our thoughts upon it, for next to sound belief, to make truths active, there is required serious consideration: Thoughts of Hell may keep many out of Hell. 'Tis a moral means, which God may bless: 'twill be no loss to Christians, to think of their danger before they incur it. They that cannot endure to think of it, or hear of it, discover their guilt, and the security of their own hearts: presumption is a coward, and a runaway, but Faith meeteth its enemy in open field, Psa. 23.4. Though I walk through the valley of the shadow of Death, I will fear no evil, for thou art with me. It supposeth the worst, suppose God should reject me; consider with thyself aforehand, as the unjust steward, Luke 16. what to do when turned out of doors; how shall I make my defence, when God shall rise up, what shall I answer him? Job 31.14. What shall I then do?  
4. Here is persuasion as to the effect, and fruit of all, which implieth three things.  
1. The thing to which they were persuaded. That is not mentioned, but the matter in hand showeth it to be such things as would bear weight in the Judgement, and exempt them from wrath to come. Such as Faith, Repentance, and new Obedience: Faith in the Redeemer, 2 Thes. 1.10. Heb. 6.18. Repentance, Matth. 3.19. And Acts 3.19. New obedience, Heb. 5.9. 2 Thes. 1.8. or a serious coming to Christ, and hearty subjection to him, is the only way, to escape that wrath: To these we exhort and persuade you again, and again, without these you are obnoxious to the severity of his revenging Justice.  
2. Earnest zeal, and endeavours, on the part of Paul, and his colleagues, and all that are like minded with them, they must not only teach, and instruct, but persuade Col. 1.28. Warning every man, and teaching every man, in all wisdom, that we may present every man perfect in Christ Jesus. He addeth, verse 29. Whereunto I also labour, striveing according to his working. The understanding is dark and blind in the things of God, and needeth teaching: The will and affections are perverse, and backward, and they need warning: And therefore we must warn, and teach: Warn, and that not in a cold or slaunting manner, as if we were in jest, and did not believe the things we speak of: But with such vigour, and labour, and striving, as becometh those, who would present them to Christ, as the travail of our Souls, at the last day, and as those who are sensible of the terror of the Lord ourselves.  
3. It implieth a being persuaded on the people's part. For all that mind their own welfare will take this warning; and since we must shortly appear before the bar of the dreadful God, to give an account, what use we have made of these persuasions: When God giveth warning, and God giveth time, our condemnation is the more aggravated, Revel. 2.21. I gave her space to repent, and she repented not. Warning and persuasion, as Reuben; did not I warn you, 2 Cor. 6.1. We beseech you receive not this grace in vain. God keepeth an account of these warnings, Luke 13.7. And the importunity of these pressing convictions, which we have had; very request and exhortation made for God will be as a fiery dart in your Souls; how fresh will every Sermon come into your minds? The melting words of exhortation, which you were wont to hear, will be as so many hot burning coals in your hearts, to torment you: It will be easier for the people of Sodom and Gomorrah, then for you, Matth. 10.15.  
USE is, to teach us all to apply this truth. What Paul had spoken in general, concerning the last Judgement, he applieth to himself. 'Tis not enough to have a general knowledge of truth, but we must improve and apply them to our own use. Men of all ranks must do so.  
1. It presseth Preachers to persuade men: Oh how diligently should we study, how earnestly should we persuade, with what love and tender compassion should we beseech men, to escape this wrath to come? How unweariedly should we bear all opposition, and mocks, and scorns, and unthankful returns? How plainly should we rip up men's soars, and open their very hearts to them? How carefully should we watch over every particular Soul? How importunate should we be with all sinners, for their conversion, considering, that shortly they must be judged? Cry aloud, spare not, Isa. 58.1. 'Tis a notable help against a sleepy Ministry, to consider, that those Souls, to whom we speak, must within a while receive their everlasting doom. When you find a deadness, rouse up yourselves by these thoughts, this will put a life into your exhortations; a sense of what we speak, zeal for the Glory of God, and compassion over Souls, will not suffer us to do the work of the Lord negligently.  
2. To all Christians.  
1. Persuade yourselves, common with your own Souls, Do I know the terror of the Lord? What have I done to escape it? If you would not fall into the hands of a living God, cast yourselves into the arms of a dying Saviour: Hide yourselves before the storm cometh; if his anger be but kindled a little, blessed are all those that put their trust in him, Psa. 2.12. Seek conditions of peace, while a great way off, Luke 14. A powerful enemy marcheth against us, especially when you begin to grow negligent, dead hearted, and apt to content yourselves with a sleepy profession. Paul counted this terror, or matter of fear to be an help to him; and should not we, who are so much beneath him in holiness? Will you that must shortly be in another World, will you be careless, and please the flesh, and give up the boat to the stream?  
2. Do you persuade your Family, Children, Servants, Friends, and Neighbours, with your Children about it, tell them what a dreadful thing it is; they have a conscience, apt to fear. Dives in the parable is represented, as desirous of his brethren's welfare, lest they should come into that place of Torment, Luke 16.27, 28. Then he said, I pray thee therefore, Father, that thou wouldst send him to my Father's House, for I have five brethren, that he may testify unto them, lest they also come into this place of Torment. Shall we be less charitable than a man in Hell, is represented to be! If we have a friend, or a Child falling into the fire, we save him by violence, though we break an Arm or a Leg; your Children by Nature are Children of wrath, pluck them as brands out of the burning.   

SERMON XIX.  2 Cor. 5.11. 
But we are made manifest unto God, and I trust also are made manifest in your Consciences.  
12. For we commend not ourselves again to you, but give you an occasion to Glory on our behalf, that you may have somewhat to answer them, who Glory in appearance, and not in heart.  
THe Apostle having proved his sincerity and fidelity in his Ministry, now asserts it with confidence.  

1. By an appeal.  
2. An apology.   
1. An appeal to God, as the Supreme Judge.  
2. To the Corinthians, as inferior witnesses, and he appealeth to the most impartial, and discerning faculty in them, their Consciences, who are most apt to give infallible Judgement, and to take God's part, and own what is of God.  
2. By an Apology, or answer to an objection, which might be framed against him, by his adversaries, verse the 12 th'; where First, The objections were intimated, We commend not ourselves again to you. Secondly, His vindication, from the end. The reason, why he spoke so much of his fidelity and integrity. [But give you occasion to glory in our behalf, that you may have somewhat to answer them.] Thirdly a description of the false Apostles at Corinth, or those vainglorious teachers, who went about to lessen the Apostles Authority: [They glory in appearance, and not in heart.] Let me explain these passages.  
1. The intimation of the objection; for we commend not ourselves again to you. The Adversaries were wont to say upon all occasions, he runneth out into his own praises, which doth not become a modest and a sober man, for boasting is the froth of pride; and how can Paul be excused from pride? This was the objection against Paul, that he did commend himself too much.  
2. Paul's answer and vindication was from his end: 'Twas not to set forth his own praise, but to arm them with an argument and an answer against the false teachers, whereby they might defend his ministry, and the doctrine they had heard from him, 'twas not pride, and ostentation in Paul, but a necessary defence of the credit of his ministry: Their Faith and obedience to the Gospel depending thereupon.  
3. The false Apostles are described by their Hypocrisy and ambition: They Glory in appearance, and not in heart. For the opening of this clause, observe, First. That there were false Apostles at Corinth, who sought to depretiate Paul, and to lessen the Authority of his Doctrine, 2 Cor. 11.13, 14, 15. For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ: And no marvel; for Satan himself is transformed into an Angel of Light: Therefore it is no great thing, if his Ministers also be transformed, as the Ministers of Righteousness, whose end shall be according to their works. Secondly, These false Apostles were great boasters, and apt to Glory, when ever they are spoken of, we hear of this glorying; That wherein they Glory, we may be even as they. Thirdly Their glorying (as that of all Hypocrites) was in some external thing. Called a glorying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 11.18. Seeing that many Glory after the flesh, I will Glory also. And here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But what fleshly and external thing they gloryed in, is not expressly mentioned: Some leave it in the general, that they boasted before men, otherwise than their Conscience, and the truth of the thing did permit: Omne id quod inter homines, Humana sapientes, maximi fieri solet, Grot. Others instance in particular birth, wealth, abilities of speech, frothy eloquence, 1 Cor. 2. In a coloured show of man's wisdom, and eloquence, and not in true godliness. Some think in the multitude of their followers, or in the applause of their hearers. Some a show of Zeal, Holiness, and Fidelity, when they were destitute of the truth of godliness, and that sincerity, which is truly a comfort. Some in their taking no maintenance, to gain credit and advantage; that appeareth by, 2 Cor. 11.9. Of all the Churches planted by the Apostles, Corinth was the richest. And Macedonia the poorest, yet Paul preaching at Corinth, was maintained from Macedonia, 2 Cor. 11.9. Wherefore? As he himself puts the question, that I may cut off occasion from them that desire occasion, that wherein they Glory, we may be found even as they, 2 Cor. 11, 12. But what if it be such things, as had a nearer Connection with, and respect to Religion. As their acquaintance with Christ, that they had known him in the flesh, and owned him, while yet a live, which is supposed to be intended in that expression? 1 Cor. 1.12. I am of Christ: Others received the Doctrine of Life, from Peter, Paul, Apollos: They immediately from Christ himself. This boasting▪ these Corinthian Doctors used, to keep up their own fame among the people, and to weaken the credit and esteem of Paul's Apostle-ship, for this objection lay against him, that he had not, as other Disciples, conversed with our Lord Jesus Christ, while he was upon Earth: Now Paul that he might give the Corinthians occasion to Glory in his behalf, and furnish them with an answer to those that gloryed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in external privileges, when their Consciences could give little Testimony of their sincerity. Paul had more valuable things to boast of, namely, that he was much in Spirit, much in labours, much in afflictions, for the honour of the Gospel. To all which he was carried out by the hopes of Eternal Life, the terror of the Lord at the day of Judgement, and the Love of Christ; these were more valuable Considerations, whereupon to esteem any one, than bare external privileges could possibly be, nay in their outward privileges, he could vie with them, for though he was none of Christ's followers, whilst he was here upon earth, yet herein he was equal to them, if not exceeded them, by having seen Christ, and being spoken to by him, out of Heaven: Therefore he saith, 1 Cor. 9.1. Am not I an Apostle? Have not I seen Jesus Christ the Lord? But Paul did not seek his esteem merely for his vision of Christ, and that ecstasy which befell him at his first conversion, but for his faithful discharge of his work, on the grounds formentioned, for he would not Glory, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as others did, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mortified Christians, that have given up themselves to the Lords use, should more mind that, and esteem themselves, and others, for true and real worth, more than the advantage of external privileges; I am confirmed in this exposition by what is said, verse 6 th'. wherefore henceforth, know we no man after the Flesh, yea though we have known Christ after the flesh, yet henceforth, know we him no more: That is, we should not esteem and judge of persons by their conversing with him in the flesh, but by their Loyalty, and Obedience to him. If they be zealous for his Kingdom, and can upon the hopes, which he hath offered, run all hazards and encounters of Temptations, and upon the confidence of his coming to Judgement be faithful to him, and out of Love to his person, and gratitude for the work of Redemption, deny themselves, and live to his Glory, they have cause to Glory in heart; whereas others, who boast only of personal acquaintance with him, but are not found in Doctrine, and the practice of Religion, do only Glory in a mere appearance, or outward show before men, but can have no true, solid confidence in their hearts. Well then, here lay the case between Paul and his opposites; They gloryed in some external thing, which could give no solid peace to the Conscience: But Paul could Glory in his perseverance, diligence, patience, and self-denial for the Gospel: The sense of which made his heart rejoice; and by the way, the same glorying may be taken up, by all the faithful, painful Preachers of the Gospel, against their opposites, who are the Popish Clergy: who Glory in their pomp, and their great revenues, and that they are the Successors of the Apostles, and can pretend an external title to this inheritance, and sit in their Chair, as Pope Alexander the 6th, Haec est bona persuasio, quia per hanc nos regnamus. Now you are to Judge, who are they that Glory in Heart, or in Appearance: They that Glory in their riches, or outward possession, or they that Glory in their labours, sufferings, and converting of Souls to God.  
Doct. That then a man hath the full comfort of his sincerity, when he hath the approbation of God, and of his own Conscience, and hath also a Testimony in the Consciences of others.  
All these had Paul: 1. The approbation of God. For he saith, We are made manifest unto God. God knew both his actions, and his aims, for the Lord considereth both, Prov. 16.2. Now the Lord knew his labour, his patience, his travelling up and down to promote the kingdom of his Son, as also that he did this out of hope, fear and love, Paul's main care was to approve himself to God, and to be accepted with God.  
2. He had the Testimony of a good conscience. He telleth them so now, and told them so before, 2 Cor. 1.12. This is Our rejoicing, the Testimony of our Conscience, that in simplicity, and godly sincerity, not in fleshly wisdom, but by the grace of God, we had our conversation in the world, but more abundantly to you ward. Not by violent or fraudulent means did he seek to promote the Gospel, not his self opinions, not self ends, they had more experience than others, for whereas he was maintained by the poorer towns, yet with them he laboured with his hands, and still preached the Gospel. As usually it falleth out often that handicraft people, are more liberal for the support of the Ministry, than the Gentry or Nobles upon the account of the Gospel; nay, though he could speak of seeing Christ, by extraordinary dispensation, yet he would glory rather in the real and general evidences of grace, than in any external privilege and advantage whatsoever; if Paul had never seen Christ yet he had wherein to glory.  
3. And he had a testimony in their consciences, as well as his own; I trust also we are made manifest in your consciences. He was confident that he had a witness in their Bosoms, of his sincere and upright dealing; the greatest approbation that we can have from men, is to have an approbation in their consciences for conscience is the faculty which is most apt to take God's part. We may easily gain their respect, and applause by complying with their humours, but that is not lasting, that will not do God's work, and the Gospels: Our greatest advantage, if we be Faithful servants to God, will be to have a witness in their consciences. Thus did Paul; he wanted not opposers at Corinth, some questioned his Apostleship, some slighted his abilities, some saw no such evidence and excellency in his Doctrine; what should the poor man do? He courted not their affections by arts of insinuation, but approved himself to their consciences.  
But how did Paul commend himself to the Corinthians? By three means.  
1. By the evidence of his Doctrine; which he managed with such power, and Authority, that it was manifestly seen by all who had not a mind to lose their Souls, and were not prejudiced by their worldly interest, that it was not calculated for the Lusts and Interests of men, but their Salvation, 1 Cor. 4.2. By the manifestation of the truth, commending ourselves to every man's conscience, in the sight of God. Paul preached such necessary Truths, as, if men were not strangely perverted, they might see he aimed at their spiritual and eternal benefit.  
2. By the success of his Doctrine, 2 Cor. 3.1, 2, 3. Do we begin again to commend ourselves, or need we, as some others, Epistles of commendation to you, or letters of commendation from you? Ye are our Epistle, written in our hearts, known and read of all men, for as much as ye are manifestly declared to be the epistle of Christ, ministered by us, written not with Ink, but with the Spirit of the Living God: Not in tables of stone, but in the fleshly Tables of the heart. The conversions which he had wrought among them, gave a sufficient Testimony to their consciences, that he was not a vagrant self-seeker, he had been the Instrument of transcribing the Doctrine of Christ upon their hearts. Paul prevailed with many at Corinth and had converted many. God himself assured him of this success, Acts 18.9, 10. Then spoke the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace; For I have much much people in this city. 'Twas an opulent, but a wanton Town, but God would be with him, and had much People; therefore Paul ventured, and prevailed.  
3. By the purity, holiness and self-denial which was seen in his conversation, 2 Cor. 6.4, 5, 6. But in all things approving ourselves as ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in Imprisonments, in tumults, in labours, in Watchings, in fastings: By pureness, by knowledge, by long-sufferings, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness, on the right hand and on the left, etc. These were the evidences which he had in their consciences: The faithful discharge of his Office in all sorts of pressures, wants, and exigencies; as also by the constant study of the mind of God, and purity of life, and abundance of Spirit, and sincere charity and love to Souls; by these things should a People Choose a Minister, and by these things did Paul approve himself to their consciences.  
2. All these may others have, hating for the publickness of his Office, and the extraordinary assistance of the Holy Ghost, all Ministers, and all Christians may have an approbation of God, and the testimony of their own consciences, and a witness in the consciences of others.  
1. They may have the approbation of God; who certainly will not be wanting to the comfort of his faithful Servants Partly, Because he hath promised not only to reward their sincerity at last, but to give them the comfort of it for the present, John. 4.21. He that hath my Commandments, and keepeth them, he it is that loveth me, and he that loveth me, shall be loved of my Father: And I will love him, and will manifest myself to him. Let a man but love Christ, and be faithful to him, and he is capable of this promise, God will love him, and Christ will love him, and in Testimony thereof, he will manifest himself to him. Christ knoweth the burden of believers, and what it costs them in the World, to be faithful to him, and what sad hours many times they have, who make Conscience of obedience: Now to encourage them, the more seriously they engage in it, the more evidences and confirmations they shall have of his love to them, yea sensible manifestations, and comfortable proofs thereof, shall still be given out to them, in their course of a constant, uniform, diligent, and selfdenying obedience. Hidden love is as no love, Pro. 27.5. Open rebuke is better than secret love: As in our Love to God, if it be not manifested, 'tis but a compliment, and vain pretence; so in God's Love to us, though he hath not absolutely engaged for our comfort, yet he hath his times, of allowing special manifestations of himself to his people, and lifting up the light of his Countenance upon them. Surely God will not be altogether strange, reserved, and hidden to a loving, faithful and obedient Soul. They need more Testimonies of his favour, than others do, and they shall not be without them. Partly, Because the Spirit of God, is given us for this end, not only as a Spirit of Sanctification, but of Revelation, to witness God's acceptance of our persons, and services, and the great things which he hath promised for us, 1 Cor. 2, 11, 12. What man knoweth the things of a man, save the Spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God: Now we have received not the Spirit of the World, but the Spirit which is of God: That we might know the things that are freely given us of God. None but the Holy-Ghost, can know God's secrets, and revealeth thereof to believers, as much as is needful for their Salvation. For as man's own understanding can only know man's secrets; so none can know Gods secret thoughts, but Gods own Spirit. Now we have received not the Spirit of the World, which only carrieth a proportion with Worldly things, but the Spirit of God, which is given us to know the mind of God, concerning us in Christ; He doth not only reveal the mysteries of Salvation in general, but our own Interest therein, Rom. 8.16. The Spirit its self bearing witness with our Spirit, that we are the Children of God, The infinite mercies of God, being bestowed on us, God would not have them concealed from us; thus we may have the approbation of God.  
2. We may have the Testimony of conscience concerning our sincerity. For conscience is that secret spy, which is privy to all our designs, and actions, and taketh notice of all that we are, and do, therefore a man should or may know the acts of grace, which he puts forth. 'Tis hard to think that the Soul should be a stranger to its own operations; the Spirit in man knoweth the things of a man; much more acts of grace: Partly, Because they are the most serious, and Important actions of our lives; many acts may escape us for want of advertency, they not being of such moment, but things that concern our eternal Interests and done with the most advisedness and seriousness, surely the man that is thus conversant about them, he will mind what he doth, and how he doth it, 1 John 2.3. Hereby we know, that we know him, if we keep his commandments, 1 Cor. 9.26. I therefore so run, not as uncertainly. And partly, Because acts of grace are put forth with difficulty, and with some strife and wrestling; a man cannot believe, but he feeleth oppositions of unbelief, Mark 9.24. Lord I believe, help my unbelief. A man cannot love God, and attend upon holy things, but he feeleth drowsiness and deadness in his heart, which must be overcome, though with difficulty, Cant. 5.2. I sleep, but my heart waketh. A man cannot obey God, or do any serious, good action, but the flesh will be opposing, Gal. 5.17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other. And, Rom. 7.21. I find then a Law, that when I would do good, evil is present with me. Now things difficult, and carried on with opposition, must needs leave a notice and Impression of themselves upon the conscience. And partly, Because there is a special delight which accompanieth acts of grace, by reason of the excellency of the object, they are conversant about, and by reason of the greatness and excellency of the power they are assisted withal, and the excellency and nobleness of the faculties they are acted by; Faith can hardly be exercised about the pardon of sin, or the hopes of Glory, but a man findeth some peace, and joy in believing▪ Rom. 15.13. Acts of love, and hope, are pleasant, a prospect of eternity is delightful; now any notable pleasure, and delight of mind, notifieth its self to the Soul, and therefore upon the whole we may have glorying if we love, and fear God, and hope for eternal life from him, and thereupon study to approve ourselves to him; conscience, which is privy to these things, will witness them to us.  
3. We may leave a Testimony in the consciences of others. If we keep up the majesty of our conversations, for such is the excellency, and honour of religion, and godliness, that when it shineth in its strength, it dazleth the eyes of beholders, even of wicked men, and maketh them wonder at it, and stand in awe of it. And where 'tis evident and eminent, it will do so indeed where Christians are Christians in a riddle, & show forth more of the flesh, than of the Spirit, there is no such thing, but where religion is in life, and vigour, it will discover its self. As John's sanctity extorted reverence, and regard from Herod, Mark 6.20. Herod feared John, knowing that he was a just and strict man. Holiness is the Image of God, and so far commendeth its reverence, and esteem; as the Image of God in Adam was a terror to the beasts, and when nothing but the natural Image was left, Gen. 9.2. The fear and dread of you shall be upon every beast of the field. So much more the Spiritual Image of God. Ahab stood in fear of Elijah. Certainly a godly life is convincing, and darts awe into the conscience. 'Tis convinceing either potentially, or actually: Potentially, such as is apt to convince, and of its own nature tendeth thereunto, as Christ saith, John 7.7. The World hateth me, because I testify of it. That is, that their works were evil. Not only by reproofs, but conversation; the World would not acknowledge it, but they felt it; so those that bear witness against the evil courses of the World, either by the holiness of their Doctrine, or innocency of life, do convince others, they have a testimony in their Consciences, though they will not acknowledge it. Or actually which doth so convince, that it draweth out an acknowledgement. The former may be without the latter, as the Sun is apt to enlighten, but it cannot make a blind man or one that winketh hard, see. But however Christians should live convincing lives, as pure streams run, though none drink of them: they may convert others, for conversion is facilitated by good conversation, yet religion is honoured by the testimony in their consciences, though they will not acknowledge it, at least it will be a testimony at the day of Judgement against Impenitent sinners.  
3. All these we should look after. The Approbation of God, the Testimony of Conscience▪ & a Testimony in the consciences of others. In a Moral consideration there are three beings; God, neighbour, self; and therefore we should approve ourselves to God, and look after this threefold approbation.  
1. The Approbation of God must be chiefly sought after first. We cannot be sincere without it. For sincerity is a straight and right purpose to please God in all things, and this should be our aim, to approve ourselves to God, in all that we do, and therefore should do all things as in his eye, and presence, Gen. 17.1 Walk before me, and be thou upright. And Luke 1.75. In Holiness and Righteousness before him, all the days of our lives. This is it which maketh men conscientious in all their actions, when they remember that they are now acting a part before the great God who looketh on, either to reward or punish, it checketh sin, though never so secret, and though it might be carried on with security enough from men; yea when we may sin not only securely, but with advantage and profit, Gen. 39.9. How can I do this great wickedness, and sin against God. So, Job 31.4. Doth he not see my ways, and count all my steps. Therefore he durst not give way to any sin. So, Psalm 44.21. Shall not God search this out, for he knoweth the secrets of the heart. Secondly, It maketh us faithful in all our Duties and Services. When we s●rive to approve ourselves to God, and do all as in his presence, to the praise and glory of his name, and can appeal for our fidelity to no other judge but the great searcher of hearts, from whom we cannot be concealed. The Apostle Instanceth in two callings; one of the highest, and one of the meanest. One of the highest and of most Importance to the other World, that of a Minister, 2 Cor. 4.2. Commending ourselves to every man's conscience, as in the sight of God. And, 1 Thes. 2.4. So we preach the Gospel, not as pleasing men, but God, which trieth our hearts. A Minister will never be Faithful unless he first study to approve himself to God, and behaveth himself as in God's eye, and presence, and one that is to give an account to God. So in the lowest, a christian servant, Eph. 6.6, 7. Not with eye Service as men pleasers, but as the Servants of Christ, doing the will of God from the heart: With good will, doing service as to the Lord, not to men. So Col. 3.22. Not with eye Service as men-pleasers, but in singleness of heart fearing God. So, Titus 2.10. Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Saviour in all things. A Christian Servant useth all diligence in his master's business whether he be absent or present, and fidelity in all things committed to his trust, though he might be false with secrecy enough, because he fears God and would approve himself to him. Well then, we must study to approve ourselves to God, and be alike in all places, and companies, for all things are manifest to him.  
2. The Testimony of conscience must be regarded; First, Because it is matter of true joy, and comfort to a Christian, 2 Cor. 1.12. This is our Rejoicing, the Testimony of our conscience. I prove it from the Office of conscience; 'tis both Judge, Witness, and Executioner: Conscience is the judgement that every man maketh upon his actions morally considered. As a man acteth, or doth any thing, so he is a party; as he loveth to view or censure it, so he is a Judge; the morality considered as to their good or evil, rectitude or obliquity, in them, with respect to praise or dispraise, reward or punishment. Now joy is one part of execucuting the sentence of conscience, as fear is the other. Conscience is usually more felt after the act is over, than before, or in it. For during the action the judgement of reason is not so clear and strong, the affections raising mists, and clouds, to darken the mind; in the act we feel the difficulties, or the pleasure of sin, but after the act, the violence of the affection ceaseth, and then reason taketh the throne, and doth affect the mind with joy, or grief, according as a man hath done good or evil; with grief and terror, if the sensual appetite have been obeyed before its self; with delight, if he hath denied himself, and been faithful with God. Rewards and punishments are not altogether kept for the life to come. Hell is begun in an ill conscience, and a good conscience is Heaven upon Earth. Secondly this joy that cometh from the Testimony of conscience is very strong, it will fortify us against false Imputations. When Christians can say, we are not the men you make us to be by your false reports. Job saith, you shall not take away mine integrity, nor will I let my innocency go till I die. Job 27.5. Paul would not pass for man's sentence, 1 Cor. 4.3. Yea it will fortify us against accusations Internal, arising from defects, & failings; I sleep, but my heart waketh, Cant. 5.2. A Gospel conscience will acquit us, yea it comforts in sickness, Isa. 38.3. Remember Lord, I have walked before thee in truth, and with a perfect heart. A sick man when his appetite is gone, when he can eat nothing, a good conscience is a continual feast.  
3. The latter Testimony in the consciences of others is to be regarded. Here let me show you, 

1. That it is to be regarded.  
2. How far.    
1. That it is to be regarded.  
1. Partly, because the safety and credit of our service dependeth upon it. When we have a Testimony in the Consciences of men, 'tis a restraint to violence, Mark. 6.19, 20. Herodias would have killed John, but she could not, for Herod feared John, because he was a just man. So Paulinus was spared by Valence. Wicked men fear the good, but hate them: When their hatred is greater than their fear, than no mercy; now, 'tis grievous, when their fear is lessened by our scandals.  
2. This is not affectation of praise, but doing things praise worthy: Our care must be to do our duty, and trust God with our credit: Most men do otherwise, they would have honour from men, but neglect their duty to God: Yet honour me before the people, 1 Sam. 15.30. We are careless of service, and yet hunt for praise: Augustine's rule is good, Laus humana non appeti debet, sed sequi, 'tis not a thing to be desired, but it must follow of its own accord, if it be the event of the action, let it not be the aim. So Aquinas; Gloria bene contemnitur, nihil malè agendo propter ipsam, & bene appetitur, nihil malè agendo contra ipsam. A good fame is well contemned, by doing nothing evil for it; well desired by doing nothing evil against it.  
3. Complying with the humours of men is dangerous, but leaving a witness in their Consciences is safe; for Conscience is God's deputy, the most serious faculty in us. Let us convince others, though we aim not at their applause, 1 Pet. 3.16. Having a good Conscience, that whereas they speak evil of you, as of evil doers, they may be ashamed, that falsely accuse your good Conversation in Christ.  
2. How far it may be regarded. 1. Surely so far, as that we should not forfeit it by any sin, or imprudent action, or indiscretion of ours, 2 Cor. 6.3. Giving no offence in any thing, that the Ministry be not blamed. So that the profession be not blamed, that the way of truth be not evil spoken of. 2dly. So far, as to make a just Apology, or Vindication of our credit from aspersions. As Paul in the Text, wherein he doth not intend his own Apology so much, as the Apology of the Gospel. An Holy Life is the best Apology, 1 Pet. 2. ●5. With well doing we put to silence the ignorance of foolish men; Muzzle or stop the mouths of gainsayers; yet we may make Apologies, that the truth suffer not. 3. The utmost end must be the Glory of God, and the honour of the Gospel, Matth. 5.16. Let your light so shine before men, that they may see your g●od works, and glorify your Father which is in Heaven, 1 Pet. 2.12. That they may by your good works which they shall behold, glorify God in the day of visita●ion. They do not glorify you, but God▪ that entertain a good opinion of the Christian Religion. 4. That though this threefold approbation must be looked after, yet every branch of it in its proper place: The order is, that we should first look to God, and then our own Consciences, and afterwards, a Testimony in the Consciences of others: for thus downward, the one succeeding the other, than a man hath the full comfort of his sincerity, but if upward, and singly, or apart, it will not hold: As if a man had the approbation of others, but not of his own Conscience: Or if of his own Conscience, but not of God; if of others, a man cannot rejoice in the Testimony of another man's Conscience, because another man saith, I am a good man: for another man knoweth not the springs and motives of my actions: Or if I had the bare Testimony of mine own Conscience, that would not be sufficient for my comfort, 1 Cor. 4 4. For I know nothing by myself, yet am I not hereby justified. There is an higher Judge, for I am blind, partial, and unadvised; till the Spirit concurreth with the witness of Conscience, I cannot have a firm and solid peace, Rom. 9.1. I say the truth in Christ, I lie not, my Conscience also bearing me witness in the Holy-Ghost. And Rom. 8.16. The Spirit itself beareth witness with our Spirit, that we are the Children of God. There are two witnesses, God's Spirit, and our Conscience. But now descendendo, it holdeth good, and many times, one inferreth all the rest; If I have the approbation of God, his Spirit beareth witness with my Conscience, and he hath also the hearts and tongues of men in his own hand, or if that be not, the approbation of God is absolutely necessary for my Salvation, the Testimony of Conscience, is very comfortable, and the third conduceth much to our safety, and service in the World. My Salvation dependeth upon the approbation of God, my inward comfort upon the witness of his Spirit in my Conscience▪ my outward peace, and service, upon a Testimony in the Consciences of others. I observe this to a double end.  
1. To direct us in point of duty. A good man should look more to God, than to Conscience; and to Conscience, more than to fame and report: to a good name, in the last place. First he looketh to God, who is above Conscience, and who is an infallible Judge, and then he looketh to Conscience▪ which is God's Deputy▪ and then to good report among men: Invert this order, and great inconvenience will follow: Look to men above God, and it maketh a breach upon sincerity, John 5.44. And John 12.42. Therefore 'tis not man, or Glory▪ and praise from him, but God alone, that the sincere heart is fixed upon: As those that run in a race (as the Scripture often compareth our Christian course) did not regard the acclamations of the spectators, but the opinion of the Quaestor Palestrae, or the Judge of the sports who was to determine on whose side the victory was: So again, if the last be set before the Second, it will be almost as bad. A Christian cannot be safe, if he doth not value, and prise the witness of a good Conscience▪ before the Opinion of men, for then by humouring men a man displeaseth Conscience, which is his best friend of all things, and above all persons; next to God, a man should reverence his own Conscience most. So again▪ if the Second be set in the First place, if the Judgement of Conscience, be preferred before that of God, what will be the issue, but the hardening of the wicked, whose blind Conscience, is set in the place of God? Pro. 16.2. All the ways of a man are clean in his own Eyes, but the Lord weigheth the Spirit.  
2. To fortify our patience. A man must be approved of God, though his own heart, speaketh bitter things to him, the Sentence of God, is to be sought in his word: If he mindeth his duty, seeketh after grace, more than peace, is resolved to approve himself to God▪ though he cannot yet assure his heart before him, let the general comforts of Christianity, encourage him to wait. Duty thoroughly followed, will bring peace in time: We must absolutely endeavour to seek the First. Again if we have First and Second, we must be thankful, though we want the Third, and well satisfied, if approved of God, though disesteemed of the World; we must submit to God's Providence▪ and bear out burden of reproach, if we cannot overcome prejudices, however we must do nothing to feed it, nothing to procure it.  
USE of all.  
1. Let us study to approve ourselves to God, before whom we, and all that we do, are manifest sincerity beginneth there, seeketh the approbation of God: He is commended whom God commendeth, 1 Cor. 10.18. Our final Sentence must come out of his mouth Next let us look to this, that we Glory not in appearance, but in heart, that we may have the solid rejoicing of Conscience. Job. 27.6. My heart shall not reproach me till I die. Faith, Love and Hope, will only give us that: Not external privileges. Oh then let us keep up the Majesty of our profession, that so we may have a Testimony, in the Consciences of men; it will be our safety. In the primitive times, they invested Christians with Bears Skins, and then baited them as Bears. So Satan is first a Liar, and then a Murderer, 1 Joh. 2.4.  
USE 2. Here is something to defend the poor Ministers of Christ Jesus. I trust you desire to Glorify God, and save Souls, and that out of hope, fear and love. Some Glory in outward advantages only, their Church privileges; but I trust we can Glory in heart. They burden us with Imputations▪ No enemies, next the Devil, are like Minister to Minister, ab implacabilibus odiis Theologorum libera nos domine. We all own the same Bible, believe the same Creed, are Baptised into the same profession, if any be more serious in it, than others, should they therefore be discountenanced? If it be their desire to save Souls, and guide them to their Eternal rest, 'tis ours also. So far as they Glory in Heart, we do even as they.   

SERMON XX.  2 Cor. 5.13. 
For whether we be besides ourselves, it is to God, or whether we be sober, it is for your cause.  
PAul glorying in his fidelity was charged by the false Apostles with two things.  

1. That he was Proud.  
2. Mad.   
The First objection is answered, verse the 12 th'. The Second in the Text. As to the charge of Emotion of mind, or madness,  
1. There is a seeming concession, or taking their charge for granted, if it be madness, it is for God: His reply is, that he had spoken these things for God's Glory, and their Salvation: If I extol my Ministry which you count madness, 'tis for the Glory of God, that the Gospel be not brought into contempt; if I speak humbly of myself, as becometh sober men, it is for your profit.  
2. By way of correction, he showeth the true cause of it, which was an high constraining love to Christ, verse 14 th'.  
Observe in the Text two points.  

1. That carnal men count the Holy Servants of God to be a sort of mad-folks.  
2. That a Christian in all postures of Spirit aimeth at the Glory of God.   
For the First point, 

1. I shall show you, that it is so.  
2. I shall inquire what it is in Christianity that is usually counted madness.  
3. The reasons of it.  
4. To show how justly this may be retorted: To show that 'tis a perverse Judgement and censure, which rather belongeth to themselves, than those that fear God.    
1. That it is so the Scriptures evidence, 2 Kings 9.11. When God sent a Prophet to anoint Jehu, the Captain said, Wherefore came this mad-fellow to thee? God's Messengers have been so accounted from time to time: So Jeremiah by Shemajah; this man is mad, and maketh himself a Prophet, that thou shouldest put him in prison, and in the stocks. The same thought Festus of Paul, Acts 26.24. Too much learning hath made thee Mad. I am not Mad, Most Noble Festus, but speak the words of truth, and soberness. Yea the Lord Jesus himself could not escape this imputation, no not from his own Kinsmen, for when he was abroad doing good, and promoting the affairs of his Kingdom, and constituting Apostles, 'tis said, Mark 3.21. When his friends heard of it, they went out to lay hold of him, for they said, he is besides himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as here the false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if we be besides ourselves: Another time his enemies, John 10.20. Many of them said, he hath a Devil, and is Mad; why hear ye him? And still in all Ages, the zealous are counted frantic, fanatical, heady, rash, furious, and men besides themselves, because they have entirely given up themselves to do the will of God, whatever it costs them.  
2. What is that in Christianity, which is usually counted madness. What it was in Paul, Interpreters agree not. Grotius thinketh his enemies did upbraid him with his ecstasies, he was converted by a trance and rapture, whereof he giveth an account 2 Cor. 12.1, 2, 3, 4. etc. Others his self-denial. Paul had no regard to himself, his great purpose was to serve God, and the Church, as here he professeth, he was ready to be accounted Mad, or Sober, so God might be glorified, and their profit promoted. Some his acting or speaking in zeal, above that which is ordinarily called temper, and sobriety, which is indeed the dull pace of the World: Certainly Paul was an extraordinary person, and had a deep sense of the other World, and therefore the carnal will be no fit Judges of his Spirit: But most simply and agreeable to the context, to speak this largely of himself, seemed to them, to be the work of a distracted, or foolish person. And so, 2 Cor. 11. I would to God you could bear with me. And verses 16, 17. I say again, let no man think me a fool, if otherwise, yet as a fool receive me: That I may boast myself a little. If it had been for his own honour, the objection would have force. But what he did herein, he meant for the Glory of God, and the Gospel.  
But that which is counted madness ordinarily in Christians, is either seriousness in Religion: When men will not flaunt, and rant, and please the flesh, as others do, but take time for Meditation, and Prayer, and other Holy duties, they that choose a larger sort of Life, think them Mopish and Melancholy: Or else self-denial, when they are upon the hopes of the World to come, dead to present Interests, and can forsake all for a naked Christ. The World thinks this folly and madness, in the Judgement of the flesh it seemeth to be a mad and foolish thing, to do all things by the prescript of the Word, and to live upon the hope of an unseen World. Or else zeal in a good cause: 'Tis in its self, a good thing, Gal. 4.18. It's good to be zealously affected always in a good thing. But the World is wont to call good evil: As Astronomers, call the Glorious Stars, by horrid names, as the Serpent, the greater and lesser Bear, and the Dog-Star, and the like. God will not be served in a cold and careless Fashion, Rom. 12.11. Fervent in Spirit, serving the Lord. This will not suit with that lazy pace, which pleaseth the World, therefore they speak evil of it. Another is an holy singularity, as Noah was an upright Man in a corrupt Age, Gen. 6.9. And we are bidden, Rom. 12.2. not to conform ourselves to this World: Now to walk contrary to the course of this World, and the stream of Common examples, and to draw hatred upon ourselves, and hazarding our interests, for cleaving close to God, and his ways, is counted foolish by them, who wholly accommodate themselves to their interests, John 15.19. The World will love his own, but because ye are not of the World, but I have chosen you out of the World, therefore, the World hateth you. Once more, Fervours of Devotion, or an earnest conversing with God in humble Prayer; the World, who are sunk in flesh and matter, are little acquainted with the elevations and inlargements of the Spirit, think all too be imposture, and Enthusiasm: And though praying by the Spirit, be a great privilege, Judas 20. Rom. 8.26. Zach. 12.10. Yet it is not relished by them, a flat, dead way of praying suiteth their gust better: Christ compareth the Gospel to new wine, which will break old bottles, Matth. 9.17. As fasting in Spirit▪ praying, in Spirit: A little dead, insipid Taplash, or Spiritless Worship, is more for the World's turn. Missa non mordet.  
3. The reasons why it is so.  
1. Natural blindness, 2 Cor. 2.14. The natural man receiveth not the things of the Spirit of God: For they are foolishness unto him, neither can he know them, because they are Spiritually discerned. They are incompetent Judges, Pro. 24.7. Wisdom is too high for a fool: For though by Nature, we have lost our light, we have not lost our pride, Pro. 26.16 The sluggard is wiser in his own conceit, than seven men that can render a reason. Though men's way be but a sluggish, lazy, dead way, yet they have an high conceit of it, and censure all that is contrary, or but a degree removed about it: And therefore is it that worldly and carnal men Judge perversely, and unrighteously of God's Servants, and count zeal and forwardness in Religious duties to be but madness, which is a notable instance of the miserable blindness of our corrupt Nature.  
2. Prejudicated malice, which keepeth them from a nearer inspection of the beauty of God's ways, and the reasons and motives, which his Children are governed by: their eyes are blinded, by the God of this World, 2 Cor. 4.4. And their own forestalled prejudices, and then who is so blind, as they that will not see? In the ancient Apologies of Christians, they complained, that they were condemned unheard, and without any particular inquiry into their principles, and practices: Nolentes audire, quod auditum damnare non possunt, Tertull. They would not inquire, because they had a mind to hate. And Caelius Secundus Cur●o hath a notable passage in the Life of Galeacius Carraciolas, which was the occasion of his conversion: The story is thus, one John Francis Casarta, who was enlightened with the knowledge of the Gospel, was very urgent with this Nobleman his Cousin, to come and hear Peter Martyr, who then preached at Naples; one day by much entreaty, he was drawn to hear him, not so much with a desire to learn, and profit, as out of curiosity, Peter Martyr was then opening the first Epistle of Paul to the Corinthians, and showing how blind and perverse the Judgement of the natural understanding is in things Spiritual: And also the efficacy of the Word of God on those, in whom the Spirit worketh, among other things he useth this similitude, that if a man riding in an open Country, should see afar off Men and Women dancing together, and should not hear the Music, according to which they dance, and tread out their measures, he would think them to be fools and madmen, because they appear in such various motions, and antic Gestures, and Postures: But if he come nearer, so as to hear the Musical notes, according to which they dance, and observe the regularity of the exercise, he will change his Opinion of them, and will not only be delighted with the exactness thereof, but find a motion in his mind to stand still, and behold them, and to join with them, in the exercise. The same, saith he, happeneth to them, who when they see a change of Life, Company, Fashions, Conversation in others, at their first sight impute it to their folly, and madness, but when they begin more intimately, to weigh the thing, & to hear the harmony of the Spirit of God, and his Word, by which rule this change and strictness is directed, and required, that which they Judged to be madness, and folly, they see to be wisdom and reason, and are moved to join themselves with them, and imitate them in their course of Life, and forsake the World, and the vanities thereof, that they may be sanctified, in order to a better Life. This similitude stuck in the mind of this Noble Marquis (as he was wont to relate it to his familiar friends) that ever afterward, he wholly applied his mind to the search of the truth, and the practice of Holiness, and left all his honours, and vast possessions for a poor Life, in the profession of the Gospel at Geneva. Well then, 'tis because prejudice condemneth things at a distance, and men will not take a nearer view of the regularity of the ways of Godliness.  
2. Because they live contrary to that Life which they affect, and do by their practice condemn it: This reason is given by the Apostle, 1 Pet. 4.4. Wherein they think it strange, that you run not with them into the same excess of riot: Speaking evil of you. Worldly men, think there is a kind of Happiness in their sort of Life, which is so plausible, and pleasing to the flesh, they cannot but wonder at it, and as long as they are carnal, they cannot discern, those Spiritual reasons which make believers abhor their kinds of Conversation, and therefore censure and judge them, as a sort of crazy brains, that do not know what is good for them. Men that live in any sinful course are unwilling that any should part company with them, in their way wherein they will go, that there may be none to make them ashamed, which testify that their deeds are evil, Job. 7.7. Or to condemn by their practice, what they allow, Heb. 11.7. And the sweetness of Christ's service, is wholly hid from them, and therefore are never more furiously confident, then when most deceived, and most blind, and others appear in a real contradiction to their humours.  
4. Let us see how justly this crimination may be retorted, and that their way is properly madness: And in this sense Bedlam is every where: the whole World is a dreaming, distracted World, a mere incurable Bedlam.  
1. If you will stand to the Judgement of God, the case is determined, that every carnal man is a fool, and out of his wits: There is all the reason in the World, that he should be counted a fool▪ and one besides himself, whom God calleth fool, for he is best able to Judge, because he is the Fountain of Wisdom. Psa. 49.13. The Holy-Ghost hath determined the case, this their way is their folly. Jobs Hypocrites, and Solomon's fools, and those whom John calleth the World, and Paul the carnal, they are all the same company, only diversified in the notion.  
2. We will give them as partial a Judge as can be, First in the Judgement of their own hearts they are fools and madmen, when they are serious: As when a man is convinced by the Spirit of God, he cometh to himself; as 'tis said of the prodigal, Luke 15.17. He came to himself. The First thing that he is convinced of, is the folly and madness of his carnal course: Therefore every one of us must become a fool, that he may be wise. 1 Cor. 3.18▪ A Child of God, when he cometh out of a Temptation, Psa. 73.22. I was as a beast before thee, Titus 3.3. We were sometimes foolish, mad men or men▪ out of their wits, in regard of our perverse choice; and till we repent, we are never ourselves, than we are in our wits again: The prodigal grew in his folly, till he came to his Father, and he went not to his Father, till he came to himself. We then come to ourselves, when we know our folly, mourn for it, and seriously amend it. The First degree of wisdom is to know our folly: The Second to turn from it, and betake ourselves to a wiser course. 2dly. When he cometh to die, Luke 12.20. Thou fool, this night thy Soul shall be required of there. Why fool? Because every thing was provided for, but that which should be most provided for, his precious and Immortal Soul. He that provideth but for half, and that the worse half, and that but for a short time, is a fool: In his greatest extremity his Eyes are opened, Jer. 17 11. At his latter end, he shall be a fool In the conviction of his own Conscience, his heart will rave at him. Oh fool, oh vain madman! death bloweth away all vain conceits and fancies, when all our vain pursuits▪ and projects will leave us in the dirt.  
3. plain reason will evidence carnal men to be besides themselves. I prove it thus: There is in madness two things, amenti●, & furor, folly, and fury. That there are both these, in a carnal man, I shall prove by these Demonstrations for a taste.  
1. There is in them the folly of a distracted man, or one bereft of his senses, even in the wisest Worldlings and sensualists.  
1. Though they acknowledge a God, by whom, and for whom, they were made, and from whom they are fallen by sin, and cannot be happy but in returning to him, yet the Worldly man knoweth no misery, but in bodily, and Worldly things; no happiness; but in pleasing his senses: The beginning, progress, and end of his course, is all from himself, in himself, and to himself, looking only to things near at hand; every toy that pleaseth his humour, is good to him, poureth out his heart upon it, and loseth himself for it, and will neither admit information of his error, nor reformation of his practice, till death destroy him, and the God that made him is forgotten days without number, Rom. 3.10. There is none that understandeth, and seeketh after God.  
2. They that neglect their main business, and leave it undone, and run up and down they know not why, nor wherefore, surely they act like mad and distracted, not like wise and rational men: Now alas! worldly and carnal men spend their time and cares for nothing, like Children and Boys, that follow a Bubble blown out of a shell of soap, till it break and dissolve: This is the most serious business of worldly wise men, they court a vain World which they seem to count Religion, and though they believe Eternal Life, and Death, yet they make no great matter of it: And though all their Life should be spent in fleeing from wrath to come, and seeking after Heaven in the first place, yet they never seriously inquire whether they shall be in Heaven, or in Hell. They know they must shortly die, and be in one of them, either endless joy, or misery: Yet they have not the wit to avoid Damnation, or to prefer Heaven above inconsiderable vanities: But like busy Ants, run up and down their molehill, lay out their time, and thoughts upon impertinencies, and some of them are blaspheming of God, and scoffing at the Religion they do profess, others whoring and debauching, others flying in the face of them that would curb their folly; others running after preferment, and so eager in the pursuit of some worldly honour, which they know to be slippery, but they run after it, as if it were their only felicity, overrunning one another like Boys at Football, and contending so earnestly, as if it were some great, desirable prize. Others grasping after the World with both hands, though within a little while it must fall, to they know not who, and be spent they know not how. Come to any of those, and interpose a few sober and serious words about Eternity, they will answer as Antigonus, when one presented him with a treatise of summum bonum, or true Happiness, he answered I am not at leisure. Or as Felix, when his Conscience wambled, said to Paul, I will send for thee at a more Convenient season. Now what are all these but a company of madmen? Their great business lieth by, and trifles take up their time, and care, and thoughts; men are sundry ways out of their wits, and only one way in them: That is, when the true fear of God, and the sense of the other World, ruleth in their Hearts: But every one is so wedded to his lusts, that they will not consider, and repent, or suffer admonition. Oh the folly and madness of the World▪ Oftentimes 'tis seen that men are counted mad, who are bound in Fetters▪ when madder men are walking at liberty.  
3. Another instance of their madness is their perverse Choice. He is a wise Merchant that selleth all for the Pearl of Price, Matth. 13.46. A Child will prefer an Apple, or a Nut, before a precious ●earl: And a Madman will part with things of value for a trifle: Is that Man wise that selleth his Birthright for a morsel of meat, Heb. 12.15. That damneth his Soul▪ and selleth his Salvation, for so small a pleasure as Sin affordeth? that to gratify a lump of flesh, that was dust in its composition, and will be dust again in its dissolution, with a little Temporary vain pleasure, hazards his immortal Soul, with all the interests, and concernments thereof? and change their part in God and Glory for a little Carnal satisfaction?  
4. They that are the worst Enemies to themselves, certainly they act as mad and distracted Men; as you would count those deservedly mad, who are ready to cut their own throats, and gash and wound themselves, and rend and tore themselves, and do themselves a mischief: Now who is a worse Enemy to himself than a Carnal Person? Pr. 8 36. He that sinneth against me wrongeth his own Soul: and all they that hate me love death. They are self-destroyers, and self-murtherers in the worst sense, for they destroy their own Souls, they make it their business to bar up the Gates of Heaven against themselves, and kindle, and blow up the unquenchable fire, wherewith they shall be tormented for evermore; and with a great deal of cost and stir, and care, do labour for Damnation; 'tis not their intent, but is the necessary result of their actions; 'tis finis operis, but not finis operantis; it tends to this, Rom. 6.21. The end of these things is death.  
5. In their confidence and presumption. As the Mad man at Athens challenged all the Ships that came into the Harbour for his own; so they believe they are running to Heaven when they are posting to Hell: like rowers in a Boat, they look one way, and go contrary: He is called a foolish builder, who would raise a stately building upon a sandy foundation, Mat. 7.24 so to lay on such a structure of Confidence upon such slender grounds as they have, to hope for any thing from God, is an instance of their madness.  
6. In boasting of their folly and madness. Nature is much distorted, man fallen is but the Anagram of man in Innocency, shame is translated; we are confident where we should be ashamed and are ashamed where we should be confident: We should own God and Religion with an holy boldness, but we conceal it, and sneak pitifully: but Glory in our shame, Phil. 3.19. As if a man besmeared with dung, should cry it up for an Ornament. We are conceited of our Carnal practices, The way of a fool is right in his own eyes, saith Solomon. Prov. 12.15. And so we glory in that which should be matter of mourning, and confusion of face to us. Eccl. 10.3. When he also that is a fool, walketh in the way, his wisdom faileth him, and he saith to every one that he is a fool. If it be meant of the wicked fool, 'tis meant of his glorying in his shame, and his boasting of his sins as Ornaments.  
2. Now for the other property fury, it is also the madness that is in Carnal and Worldly Men, Eccl 9 3. The heart of the Sons of men is full of evil, and madness is in their heart. There is a violent, heady, pertinacious pressing to evil, and sin: how fierce and furious are men in a way of sin, under the passionateness of any lust; the slaves of sin, are as a man possessed with a legion of Devils in the Gospel, who rent and tore his clothes, and all the Cords wherewith they bound him: nay, they are worse than he, for in his fury he broke his Bonds, but they double and strengthen theirs: When a man is given over to the rage and madness of his own nature, how is the Soul overborne by boisterous and filthy lusts? They go on furiously, and frowardly, nothing can put a stop to their raging lu●●s, but they call off all restraints of Reason and Conscience, and Grace: The Prophet said Jer. 50. ●8. They are mad upon their Idols. Blind with fu●y against the ways of God. And the Church, Psal. 102.9. Mine Enemy's reproach me all the day, they are mad against me. Now this madness of nature is seen, in that all respects of danger and loss, fear of death, Judgement, and Hell, will not contain them within their duty: they run upon God himself, and the thick bosses of his Buckler, Job 16.21. every sin is a contest with God, an holding War with the Almighty, 1 Cor. 10.22. And wilful sin an open and a plain contest, as if we could make our party good against him, and when we remain under the power of a Carnal mind, we are in a state of Enmity against God. Rom. 8.7. And this is such a piece of madness, as if a private man could by the help of his Family, his private House, prevail against all the forces of the Kingdom. This madness showeth its self too by raging at reproofs; the mad world cannot endure those that would stop them in the way to Hell: therefore the seriously Godly, whose lives are a standing reproof; are most ha●ed by them, Prov. 29.27. and Isa. 59.15. He that departeth from evil, maketh himself a prey. Now you see where madness is to be charged either upon the Servants of God, who make it their business to please him, or upon the Worldly and the Carnal: let them wash themselves from this imputation as well as they can, it will stick to them, and the only sober people in the world are the strict and religious.  
Use 1. Let us bear it with patience, if we be esteemed Madmen for God's service, and our strictness and fidelity to him. Think not strange, nor be offended at the matter, though ye be thus censured of the Carnal men of the world; they can no more judge of these things, than blind men of colours, and their dislike is many times a token of God's approbation: No wise man going into Bedlam, will be offended to be railed at, and spit upon, he looketh for no other, and so will not be moved at their madness: If we be not thus minded, the least offences will draw us from our duty: Let us not then forbear these practices which are thought vanity, and folly by Carnal men, if they be for God's Glory, and the good of our own, and others Souls: nor be disheartened with them; we must be contented to be accounted mad for God, in that which the world judgeth madness, or discretion.  
2. Let us vindicate Religion from this Imputation: Wisdom is justified of her Children, Mat. 11.19. Those who have received Wisdom, true Wisdom from God, and are obedient disciples of it, they will defend true Wisdom as often as it is condemned by the world.  
But how shall Wisdom be justified by us?  
Answ. 1. By disclaiming, and renouncing them who Adopt Fooleries into their Religion, and betray it to the scorn of all considering men. In this class and rank I put the Papists, and the Quakers. The first by a Pageantry of many ridiculous Ceremonies, have so disguised the Christian Religion, that it is made Contemptible: Therefore is it that where this Religion hath most absolutely commanded, Atheism aboundeth; for the heart of a rational man can find no satisfaction in these things, nothing of the Majesty of God and the power of his Ordinances, where they are made so sense-pleasing, and accommodated with such worldly Pomp, and silly Rudiments, which can only prevail upon the weaker sort of Spirits. The more knowing and searching wits cannot but secretly scorn those things in their hearts, and therefore no other Religion being allowed, and countenanced, they lie under a dangerous Temptation to Atheism, and Unbelief. The other sort are the Quakers, a sort of People, whose Principles are not yet fixed, but in the forming, being of a vertiginous spirit, are a ready prey for Satan, and fit instruments for him to work by, to the great disturbance of Religion, or to disgrace and shame it, and betray it to scorn. Now the main of what their Religion hitherto hath been, is to teach men to cast away their Bands, and their Cuffs, and the trim of their Garments, and to deny Civilities, and to teach men to say thou; these make Religion ridiculous, and prostitute Scripture phrase to scorn, and by them the way of truth is evil spoken of.  
2. By pleading for it. Surely Godliness is not madness, but the highest Wisdom: This Argument will clear it; Wisdom lieth in the fixing of a right end; and the choice of apt and good means; and a dexterous pursuit of these means: These things are evident to reason. Now in all these respects, there is not a wiser man than a godly man: and the more godly he is, the more he excelleth in Wisdom: And therefore folly and madness can no more be ascribed to godliness, than heat to the Snow, or cold to the fire.  
1. He fixeth upon an higher end than all the rest of the world doth, which is the pleasing glorifying & enjoying God; Alas what's the heaping up of wealth, the getting of a little honour, or designing to wallow in ease and pleasure as to these things? He is wiser, that is wise to Salvation, 2 Tim. 3.16. That chooseth God for his portion; God hath given him counsel in his Reins. All the Wisdom of the world is Earthly, Sensual, and Devilish, Jam. 1.3. Others are Foolish, and Madmen. Who are wiser? They that run after painted Butterflies, or spend their time in making Clay-pies, like Children, or sucking at the dry Breast, of the Creature, or those who are able to govern Commonwealths, or do things for public good? Who are wiser? They that can pass by their worldly designs, to carry on their Heavenly? Or they that are wise for the present, and Fools to all Eternity?  
2. He chooseth apt and sit means. He takes not an uncertain course in the world, but goeth by the certain rule of God's Word▪ Deut. 4.6. Keep them, and do them, for this is your Wisdom, Jer. 8.9. They have rejected the Word of the Lord, and what Wisdom is in them? And the Testimony of the Lord is sure, making wise the simple, Psal. 19.7. The more a man keepeth to the Word of the Lord, the more wise, and as far as he abateth, he showeth fo●ly and madness, as others do.  
3. For diligent pursuit; being heedful, Eph 5.15. See then that ye walk circumspectly, not as Fools, but as Wise; Avoiding what may be a snare; they are true to their end, by being serious and diligent, Eccl. 10.2. A wise man's heart is at his right hand; by self denial, spareth no cost, selleth all for the Pearl of great Price, Matth. 13. Though to despise the Delights and Honours, and Pleasures of the world, seemeth the greatest folly, and madness to Carnal men. Nothing venture, nothing have Rom. 8.6. To be Carnally minded is death▪ and to be Spiritually minded is life, and peace: He loseth something, but getteth much better. If a man should keep his money by him, and neglect a gainful purchase, that would yield him an hundred fold, this would be accounted folly among worldly wise men: what is their course, who venture death, and eternal Destruction, rather than be at the pains to save their Souls?  
3. Let us wipe off ●his reproach by our Conversations: Not by abating our zeal and diligence in the Heavenly life, but by a prudent behaviour, giving no occasion by any ridiculous actions of ours, to blemish the Holy Profession. I'll urge but this one Argument, that a Christian is to show forth the virtues of God, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praises of God, 1 Pet. 2.9. as an Image is to represent the Party: Now the virtues of God are chiefly three; Wisdom, Power, and Goodness: A Christian is to show forth God's Power, by his reverence, and awfulness, not daring to do any thing that God hath forbidden: His Goodness of benignity by his delight, and readiness of obedience; as his beneficial goodness, so his moral Goodness by our Holiness, 1 Pet. 1.16. Be ye holy, for I am holy. So also his Wisdom; we show he is Wise, by whose Counsel we are guided, and wait on God for the direction of his Word, and the Spirit will help you to do it, Jam. 1.5. If any man lack wisdom, let him ask it of God, who giveth liberally, and upbraideth no man.  
Use 3. Is Caution to Carnal men. Let them forbear the censures of the Godly, and study their own case; we charge them with madness and folly, not to upbraid them, but to convince them; not out of Malice, as they do, but compassion, that they may repent, and grow wise to Salvation: Repentance is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a returning to our wits again. What is that?  
1. When you begin to be serious. When the Conversion of the Gentiles to the Christian Faith is Prophesied of, 'tis said, Psalm 22.27. All the ends of the Earth shall remember, and turn to the Lord. As long as men are thoughtless, and mindless of Heavenly things, they know not what they do, but are as men sleeping, and distracted, not making use of the common light of Reason, or those Principles which are engrafted into the hearts of all men. What am I? Who made me? What do all these Creatures proclaim, all that I can see and feel, but an Eternal Power? Have I any Interest in him? Alas, they went on madly before, sleeping in the lap of Carnal Pleasures, when the Philistines were upon them; or else plunging themselves in a gulf of business, and worldly distractions, and there they lie in the deep waters, till they be ready to sink to the bottom. Oh remember, and return, you are undone for ever, if you do not escape out of this estate.  
2. When you make a business of it to seek God's favour by Christ: This must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your main work, John 6.29. This is the work of God, that ye believe on him whom he hath sent, not a matter by the by, but your chief work, your first care, Matth. 6.33. when our chiefest care is about our Souls, and settling our Eternal Interests, than we begin to act like men again. Otherwise, when we only cleave to Earthly things, we live like Beasts, and Mad men: All his care is to maintain his Animal life, so do the Beasts: But when we begin to seek after Spiritual and Eternal things, immortal Food, Garments that shall never wax old, laying up Treasure in Heaven, than we act as those that have an immortal Soul: Solomon putteth the Question, Eccl. 3.21. Who knoweth the Spirit of a Man that goeth upward, or the Spirit of a Beast that goeth downward to the Earth. The words may bear a double sense; who knoweth? That is, who can collect, and gather from the courses, and practices of Men, that they have a Soul distinct from the Beasts; they are as greedy upon bodily things, and the sustentation of the present life only, as the Beasts are: Now who knoweth it? Who doth acknowledge it, and consider it, so as to look out for food for the immortal Soul, to get it adorned with saving Grace, sanctified by the Spirit of God? Who, till he be enlightened by the Spirit of Wisdom, and Revelation, and is sound convinced of Heavenly things? Eph. 1.17, 18. But now when a man maketh it his first and main care, than he doth know, or practically acknowledge he hath a Soul which doth go upward, distinct from the Beasts which doth go downward. The man is come to himself again, when he maketh it his business to obtain pardon, and eternal life by Christ.  
3. When they stand in Awe of God, and are afraid to disobey his Laws, Job 20.28. Behold the fear of the Lord, that is Wisdom, and to depart from evil is understanding, and Pro. 9.10. The fear of the Lord is the beginning of Wisdom. 'Tis the first point and the chiefest point. First both in time, and dignity: Now what is the fear of God but to be sensible of God's Majesty; and presence, that we dare not sin against him, and affront him to his Face? Wicked men that can break through a Commandment, when it standeth full in their way, are simple and witless, for they enter into a plain contest with God, which none but a madman would do, Pro. 13.13. Whoso despiseth the word; shall be destroyed: But he that feareth the Commandment, shall be rewarded. And Psa. 119.161. My heart standeth in awe of thy word. A choice frame of heart! More than if a thousand dangers stood in the way: He dareth not, what ever profit, or pleasure might ensue upon the breach, or danger for not breaking through.  
4. When they delight to do his will, and promote his Glory. For they have entirely devoted themselves to God, Rom. 14.7, 8. For none of us liveth to himself, and no man dyeth to himself: For whether we live, we live unto the Lord, or whether we die, we die unto the Lord: Whether we live therefore, or die, we are the Lords. And 1 Cor. 6.19, 20. What! know ye not that your body is the Temple of the Holy-Ghost, which is in you, which ye have of God? And ye are not your own, for ye are bought with a price: Therefore glorify God in your body, and in your Spirit, which are Gods. He owneth God's interests in him. Carnal Policy, and Spiritual Wisdom differ mainly in the end, and scope; the one hath a care to please, and glorify God; the other to advance himself, and his own natural interests.  
5. When he is ever getting more fitness for Heaven, and clearer evidences for Heaven: providing for the time to come is wisdom, Luke 16. When he would die wisely, his heart is more taken up about his everlasting estate, what he shall do when his Soul is turned out of doors: Thus have I showed you how carnal men may know when they are in their wits again.   

SERMON XXI.  2 Cor. 5.13. 
For whether we be besides ourselves, it is to God: Or whether we be sober, it is for your cause.  
THe Text containeth the answer to the Second imputation; Thou art besides thyself. Paul answers, 

1. By way of concession, he may be as to Appearance, and to their Judgement, sometimes mad, and sometimes sober.  
2. By way of exception, and vindication.    
1. From his end; if mad, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: If sober 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. From his principle; the Love of God; and so bringeth in his third motive, verse 14th, Paul whether besides himself, (as they thought) or sober, he still sought the Glory of God, and the good of the Church.  
Doct. A Christian in all his speeches, and actions, and all postures of Spirit, should still aim at the Glory of God.  
1. We shall consider this truth with some observations, as it lieth in this place.  
2. Some reasons of the point in general.  
1. The observations are these.  
1. Observe what a change and difference, the power of the Lords grace worketh in a man: Paul confesseth of himself, Acts 26.11. That he was, when a Pharisee mad against God: I was exceeding mad against this way. And now the Text representeth him, as one (in the Judgement of the Corinthians at least) besides himself, but he telleth you it was for God: As formerly he was an instance of the cursed vigour of nature, so now of the sacred power of grace: 'Tis but reason, that we should do as much for God, as we did before for Satan, Rom. 6.19. I speak after the manner of men, because of the infirmity of your flesh; that as you have yielded your members Servants to uncleanness, and to iniquity, unto iniquity: Even so now yield your members Servants to Righteousness, unto Holiness. That is, this is a moderate proposal, and in condescension to their infirmity, requireing the least, that in any reason could be required of them: That they should have the same care of Holiness now, and be as diligent to obey the precepts of Christ, as before they were industrious, and earnest to serve their lusts, and vile affections: In strist Justice he might require a greater care, to secure their Life and Salvation, than ever they had expressed in ruining, and damning themselves: But he would deal with them in the modest, and most easy, and equitable manner, because the flesh cannot bear too much severity, or too high expressions of duty: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth that which hath nothing extraordinary in it, or which is common among men: A modest humane proposal, that they should serve God as earnestly as they had served the Devil: That at least they should do as much for him, now they had better work, better wages, and the best Master, as before they had done for sin.  
2. That the love of Christ is the root and principle of this sincere aim at the Glory of God, in all that we do; for when the Apostle giveth an account of it, he presently addeth in the next verse, for the Love of Christ constraineth us: To seek God's Glory, and the good of the Church, is the fruit of Love to God: There is a twofold love; the love of desire, and the love of delight: The love of desire is a seeking love, it is ever running after God, that we may enjoy more of him: The love of delight, is a pleasing love; it maketh us study to honour, and please God in all things: once love God sincerely, and his honour will be dearer to you, than your own interests; than you will be referring any thing to him, and studying to advance his Glory: men's aims are as their affections are: self love maketh us mind ourselves, and please ourselves; and carnal lusts do pervert, and crook, and bend the Soul to inferior things, which will bias, and poise in every action: There is nothing but the difference of a notion, between the chief good, and last end; what is apprehended as our chief good and felicity, will certainly be our last end and aim.  
3. How nearly the Glory of God, and the good of the Church are conjoined, for when the Apostle asserteth the sincerity of his aims, he mentioneth both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for God, and for the good of the Church: And in the method of the Lords Prayer, this is evident, next to the hallowing of God's name, we beg the coming of his Kingdom. First we desire the glorifying and hallowing of the name of God, that he may be known, loved, and honoured in the World, and well pleased in us, and we may delight in him as our ultimate end: Then that his Kingdom of grace may be enlarged, that the Kingdom of Glory, as to the perfected Church of the Sanctified, may come: That mankind may more perfectly submit themselves to God, and be saved by him: His Glory is the great end, and the coming of his Kingdom is the first and primary means; for God's Glory is more manifest in his Kingdom, than in any other of his works: His Wisdom, and Power, and Goodness, is more seen and acknowledged in you, than in all the World besides: All God's providences tend first to God's Glory, next to the good of the Church: In vain therefore do men think they seek the Glory of God▪ if they do not seek the Church's welfare: The lessening, troubling, disordering of the Kingdom of God, is the crossing his Glory: If we would aim at God's Glory, we must seek the good of his people, and to our Power promote the Church's welfare.  
4. Here are different actions mentioned; if we be besides ourselves, or if we be sober; but both designed by Paul for God's Glory and their good: So it holdeth good in all other things; if sublime, and profound, in opening the deep mysteries of the Gospel; if perspicuous, and plain, in obvious truths, still for God: If deep and profound, not to set up our worth, but to help the growth of the Saints, that they may not always keep to their A. B. C. In Religion, Heb. 5.14. But strong meat belongeth unto them that are of full Age, even those who by reason of use, have their senses exercised to discern both good and evil. If facile and plain, be sure it be not the fruit of our laziness, contenting ourselves with obvious nations, because they cost us little labour and pains: But a sincere aim at profit, and in condescension to the meanest, Rom. 1.14. I am a debtor both to the Greeks, and to the Barbarians, both to the wise, and unwise. So in other actions civil, or sacred: Whether we eat or drink, or pray, or worship, still to the Glory of God, 1 Cor. 10.31. Look as the Lines of a Circle, come from the several parts of the Circumference, but they all end in the Centre: So whatever we do, we must do it all for God. There may be different ways, to the same scope; Paul that circumcised Timothy, that he might not give scandal to the Jews, Gal. 6.3. rebuketh Peter sorely for complying with the Jews, to the offence of the Gentiles, Gal. 2.11, 12, 13, 14. which reproof Peter took in good part, as being in an error. The use, and unseasonable use of Christian liberty, are distinct things; so of different persons, Rom. 14.6. One eateth, and another eateth not: but both to the Lord. An house that is on fire, ●ome are for quenching, others are for pulling down: Here is difference in opinion, but an agreement in scope, that the fire do no further mischief: So for reforming the Church, some are for a total withdrawing, others hope to mend the cause, as not remediless: But for the same Person as Paul, in the different postures of Spirit, if a man be sober for God, he will the better be besides himself for God; that is, in the judgement of the world; So è contra, the Prophet proveth they did not fast for God, because they did not eat for God, Zech. 7.5, 6.  
5. That when we are most in danger to seek our own glory, and honour, than we must be most careful to fix our intention aright. Paul, when he spoke modestly of himself, and Ministry, or did simply Evangelize without any commendation of himself, or his Ministry, then 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we use all means to bring you to Christ; if we be sober, 'tis for your sakes: But when he was forced to assert the sincerity of it against the calumnies of the false Teachers, then 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I speak not this for myself, but for God, for the credit of the Gospel: Certain it is, that in all things we should seek the glory of God, whether full, or fasting; Mad in the world's account, or sober; But the question is, whether in every action a Christian is always bound to think of the glory of God?  
I answer God's glory may be intended habitually, and virtually, or else explicitly, and actually: that is, either by a formal, noted, observed thought, or by the impression of a powerful habit; as a man that maketh it his scope to go to such a place, doth not always think of it, though he is travelling thither, and the end of his journey, though it be not always in his mind, yet it directeth his motions.  
This purpose must be rooted in our hearts, to refer all that we do to the glory of God; though in every particular action, we do not think of it.  
But then here a case of Conscience ariseth; when the virtual intention sufficeth not without formal noted thoughts. The answer to it is.  
1. That the purpose of promoting Gods Glory, should be often renewed, because 'tis the description of wicked men, that God is not in all their thoughts, Psal. 10.4. They have a multitude of thoughts, but they have nothing of God in them: And the Wicked are described by this, that they forget God, Psal. 9.17. They seldom or never think with themselves, whether they please, or displease, honour, or dishonour him: But the Godly will be often directing, fixing, elevating the intention of their minds. O God I lift my heart to thee, Psal. 25.1. The end is our measure: Now an expert Carpenter that worketh by line, though he doth not in every stroke, yet very often will be trying his work by the line, and square: Besides, the end is our motive, as well as our measure: It addeth strength and vigour to the Soul in acting: Therefore to excite my drooping, and languishing heart, I should often think for whom I am working, and for what end.  
2. In all momentous actions I must actually intend the glory of God: In lesser things the general frame, and bend of my heart to please God in all things, sufficeth: There are certain actions of moment, and such as we make a business of, we need there explicitly to call in the help of Christ, and expressly to aim at the glory of God: There are some actions, to the performance of which, we go forth in a general confidence: Others which are not undertaken without deliberation, and invocation. There must be special direction of the intention of the Soul; suppose a Minister in preaching the Gospel, 2 Cor. 1.20. For all the promises of God in him, are yea, and in him Amen, to the glory of God, by us. Suppose any hazardous Voyage, the disposing ourselves into any course of life, or abiding relation, we must be sure to aim at God's Glory.  
3. Weak habits and inclinations need express formal, observed thoughts. For without them Christians cannot do their work: but to powerful, and strong habits, where men have in a manner naturalised themselves to a Godly course, the strength of the general inclination sufficeth. A weak Christian needs often to consider, that he is acting for God, and approving himself to God, that he may keep more close, and faithfully to his work, and be true to his end: Now the habits of Grace being weak in most, they cannot easily keep afoot God's interest in their Souls, if they should seldom think of him, and their obligation to him.  
4. And lastly, Tempted Christians, and when they are in danger to seek themselves, must renew, and revive the actual intention: As when we do any public action for God, which hath somewhat of Pomp and Glory in it, that our eyes may look right on, and we may not squint a little upon any by-motive: Or when we feel the tickle of vain Glory. Divines suppose that double [not unto us, not unto us,] to be the rebuke of a temptation, Psal. 115.1. This is a re-inkindling of our purpose, when it seemeth to be quenched; As Bernard, when the Devil tempted him to vain glory, propter te non coepi, non finiam propter te: I neither began for thee, nor will I make an end for thee: And this cometh home to the instance of the Text: Paul was forced to commend himself, unless he would have the Gospel trampled upon: Now to assure them, it was not vain glory, and to guard his own heart, he saith, If we be besides ourselves, 'tis to God, or whether we be sober, it is for your cause.  
6. Observe again, when actions are likely to be misinterpreted, and do tend to our dishonour, yet if the glory of God call for them, they should not be omitted; For we must be contented to be nothing, so God be glorified: As here it seemed to be the act of an imprudent person, or of one besides himself, to speak so largely of himself, yet 'twas necessary, that the false Apostles might not draw them from the Gospel, which he had Preached: And therefore Paul would run the hazard of the Imputation of Folly and Imprudence, rather than Unfaithfulness to God, and their Souls: Thereby teaching us all to value the honour of God above our own Interest: And to approve ourselves to men no farther then will stand with the approbation of God: There are some actions which our duty calleth for, which are disgustful to the world, and may seem to expose the reputation of our wisdom and reason: Yet better be counted a fool, and a madman for God, than one of this world's wise Men, with the neglect of our duty. Nay, there are some actions which are against the gust of the strictest Professors, so that not only the reputation of our Wisdom, and Reason, but of our Conscience, and integrity is put to hazard: But he that is not contented with the glory which cometh from God only, will never be a thorough Christian, John 5.44. And we must be content not only to deny our own reason and reputation for Wisdom, but also our reputation for sincerity in Religion, our own every thing, but our own God, and our own Christ.  
7. Observe again from that, if we be sober, 'tis for your cause. Paul's madness in their Eye, was his asserting the credit of his Ministry, his Sobriety, when he spoke humbly of himself. Now he was as sincere in the one, as in the other: In our most sober moods, we must be sure that we glorify God, as well as when we are apt to be misjudged by the world: When we refuse Praise, as well as when we own God's gifts and graces in us. For some men will beat back honour, when it cometh to them at the first hopp, that they may catch it at the rebound; and so seek that which they seem to deny; as if they held the stealth, and underhand receipt of it more lawful, than the purchase in the open Market: No, we must be sure to be as sincere in our professions of humility, where men are least apt to suspect our pride, as there, where they are most ready to charge us with it: As the Apostle doth assert that he was besides himself for God, so sober for their sakes, for God's glory, and their profit.  
8. The end is either ultimate, or subordinate: The ultimate end is that which terminateth the action, and wherein our thoughts rest: The subordinate end is that which we aim at, but yet look further; as here the ultimate end is God's glory, the subordinate end was their profit. So take that other place, 1 Cor. 10.31. Whether ye eat or drink, or whatever ye do, do all to the glory of God. In eating, and drinking, the subordinate end is health, strength, and cheerfulness: The ultimate and supreme end, God's glory. 'Tis a failing in our subordinate end, if we mind only Carnal pleasure, and not service, Eccl. 10 7. Blessed art thou, O Land, when thy Princes eat in due season, for strength, and not for drunkenness. When our Meals are a Meat-offering, or a Drink-Offering to lust and appetite, 'tis a perversion of God's bounty. They were ordained to be a refection after business, and to repair that strength which hath been weakened in the work of our Callings: But now the ultimate end is God's glory, 'tis not strength for our lusts, strength for our worldly ends, but for the Lords honour, we must please Appetite no farther than the pleasing of it fits us for the service of God. In many cases nextly we may aim at some other thing beneath God, but ultimately, and terminatively▪ all must be directed to God: as the Apostle here considered them, their Spiritual profit as his next aim, but lastly, and finally the glory of God.  
2. The Reasons of the general point.  
1. The Interest God hath in us, obligeth us to live to his glory, Rom. 14.8. For whether we live, we live unto the Lord: or whether we die, we die unto the Lord: for whether we live, or die, we are the Lords. The Apostles reasoning is built upon this supposition, that those who are the Lords, should live as for the Lord: but the case is so with us, we are his, and therefore must live to him. How are we the Lords?  
1. By Creation, Prov. 16.4. God made all things for himself. In the Creation of the World, God could have no higher end than himself, than his own glory: for the end is more noble than the means: Therefore when he made the World, made Beasts, made Man, made Angels, he did all for himself. God is Independent, and self sufficient of himself, and for himself: Selfseeking in the Creature is absurd, and unbeseeming, because we depend upon another for life, and breath, and all things; Therefore to seek our own glory, contentment, and satisfaction apart from God, 'tis to arrogate a self-being to ourselves, apart from him: we were made by God, and were not made for ourselves.  
2. By Preservation, Rom. 11.36. For of him, and through him, and to him, are all things. As our being is from him, so our moving, and doing is through him, through his providential influence, and supportation, therefore all must be for him, and to him. The motion of all Creatures is circular, they end where they began, as the Rivers return to the place from whence they came: All that issueth from God in a way of Creation, and is sustained, and preserved by God in a way of Providence, must be to him in the tendency, and final end of their motions: As we must deduce all things from God as their first cause, and continual conserving cause, so we must reduce all things to God as their last end.  
3. By Redemption. That is pleaded, 1 Cor. 6.19, 20. Ye are not your own, ye are bought with a Price: Therefore glorify God with your Bodies, and your Souls, which are Gods. You are twice bound; as Creatures, and as redeemed; and a double obligation will infer a double Condemnation, if we answer it not. The bought belonged to the Buyer, so we to Christ.  
4. By Dedication. We are dedicated, and set apart for the Lords use, Rom. 6.13. Yield yourselves to God, as those that are alive from the dead, and your Members as instruments of Righteousness, unto God. So Rom. 12.1. I beseech you therefore Brethren, by the mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable to God, which is your reasonable service. Now to live to ourselves, and speak for ourselves, is practically to retract our own vows, and the dedication which we have made of ourselves to his use and service.  
2. We are above all Creatures fitted for his glory: As Men, and as new Creatures.  
1. As Men: Man above all other Creatures should glorify God: Partly, because by the design of his Creation he is placed nearer God, as the end, than other Creatures are; Man is both proximè & ultimè, nextly, and lastly for God; and so return immediately to the Fountain of our Being: There is nothing intervening between God and us, towards which our use and service should be directed: Other Creatures, though they were made ultimately, and terminatively for God, yet immediately for Man; lastly for God, nextly for us: So that man standeth in the middle between God and all other Creatures, to receive the benefit of them, that God may have the glory. Oh then how much is man, as man, obliged to glorify God, for whom this inferior world was made? All things are subjected to our Dominion, or created for our use; not only Fowls, and Fishes, and Beasts of the field to be enjoyed by him, but Sun, Moon, Stars, Rain, Weather, and all the Seasons of the Year, Psal. 8.3, 4, 5, 6. When I consider thy Heavens, the work of thy Fingers, the Moon and Stars which thou hast ordained: What is man that thou art mindful of him, and the Son of man, that thou visitest him? Thou hast made him little lower than the Angels; thou crownest him with glory, and honour; thou hast made him to have dominion over the work of thine hands; thou hast put all things under his feet. When we look up, and behold those glorious Creatures, the out-work, and visible parts of Heaven, which display their radiant Beauties to our wonder and astonishment; and withal consider how much they serve for our comfort and use, and with them the sovereign power wherewith thou didst invest man over all sublunary, and inferior Creatures, Beasts, Fowls, Fishes, Plants, we cannot sufficiently admire, that this vile clod of Earth, Man, should be so much in the eye of God to take care of him above the whole Creation: The Sun doth not shine, nor winds blow, nor rain fall at our pleasure, but 'tis for our use: Heaven is for us, the airy Heaven to give us breath and motion, the starry Heaven to give us heat, light, and influence: The third Heaven, or the Heaven of Heavens to be our dwelling place: So that man is strangely stupid, and oblivious, if he should forget the God, by whose bounty he enjoys all these things. And partly, because man is more fitted, as being furnished with higher capacities, he teacheth us more than the Beasts of the Field. We have faculties suited to this purpose, we have an understanding▪ that we may know him: Surely such an understanding nature, such an immortal Soul was never made for corruptible things: God was pleased to stamp man with the Character of his own Image; he beareth his superscription; Now give unto Caesar the things that are Caesar's, and unto God the things that are Gods. We may find out his tract, and foot-print in the Creatures, but man had his Image: Other Creatures glorify God necessarily, we voluntarily, and by choice; they know not the first cause, but are overruled by the Government of Providence, but we have, or should have, an understanding to know him, and an heart to love him: Therefore the duty properly belongeth to us. Other creatures glorify God passively, we actively; they are the Harp, man makes the Music, Psal. 145 18. All thy works praise thee, thy Saints bless thee. Man is the mouth of the Creatures; the Creatures by us glorify God.  
2. As new Creatures. The people of God are most bound of all men to seek the glory of God; you are created again in Christ Jesus, Eph. 2.10. It concerns you to ask, why am I made? To what use and purpose do I serve but to glorify God, and admire his Grace, and to live answerable to his love, and in a thankful obedience to his Precepts, and to promote his Kingdom, and Interest in this world? By Regeneration we have new faculties, and dispositions; the great effect of grace is to beget a tendency towards God; to restore, and incline the heart of man to his proper end; to know the end, distinguisheth a man from a Beast, but to choose the end, and seek the end, distinguisheth one man from another; to make God's glory the chief scope, and end of all our lives, and actions, is the great fruit and effect of grace. Naturally we are either ignorant, or mindless of our great end, and the way that leadeth to it: All of us are gone astray like lost Sheep, Isa. 53.6. and Psa. 14.2. They are all gone out of the way: Or that path which will lead us to the end, for which we were created. And naturally we spend our time in serving our lusts, and are taken up with other business, have no heart, nor leisure, to live unto God, and for God, but employ our Souls only to please our Bodies, and to serve and please the senses, and are slaves to all the Creatures, who by original institution were put under man's feet: But now Christ died to bring us to God, 1 Pet. 3.18. And by his Spirit doth change the heart, that we may be to the praise of his glorious grace, Eph. 1.13. Not only as passive objects, but as active instruments. Indeed there is objectively a greater impression of God upon the new Creature, than there is upon any thing else, which hath passed God's hand: This work sets forth more of his Attributes, of his Goodness, Wisdom, and Power, than all things else: The very being of the new Creature sets forth more of the praise of God to all beholders; though the man himself were silent, yet the work would speak for its self. But we are not speaking of that now, how the new Creature objectively, and passively, sets forth the praise of God, but how as active instruments they should glorify God, both in word and deed; not only as the praise of his glory is to be manifested in them, but as it is to be manifested, and intended by them, having renewed faculties to enable them, how they should live unto God, and bring forth fruit unto God. Yea, besides the renewing of their natures, they have the actual influences of his grace: And therefore since they have all from God, they should use all for him, and live to the glory of God, whose grace enableth them to do every thing. 'Tis by the grace of God they are what they are, and therefore it is for the glory of God, that they do what they do. All the fruits of Righteousness wrought in them, are by Jesus Christ, to the praise, and glory of God, Phil. 1.11. God's glory, and not any by respect, must be the main scope, and end of the new Creature. Otherwise he perverts the influences of grace, and would serve himself of the supply of the Spirit.  
3. We by the providence of God are disposed in all our relations for this end, that we might have some sphere, wherein to glorify God. Some as Magistrates, some as Ministers, some as Masters, some as Servants; so that the glorifying of God concerneth every man in all that he doth, in all that relation wherein God hath placed him. Every man is sent into the world for some end; for no wise Agent worketh at random: God hath made nothing in vain, but hath assigned to every Creature it's own use, and operation: To do a thing to no purpose will not agree with the wisdom of a considering man: Therefore God, who is a God of Judgement, hath certainly in every work of his, some scope, & end: Therefore every man hath his service, & employment; if he were made for nothing, then hath he nothing to do in the world. Surely life and reason was given us for something, not merely to furnish, and fill up the number of things in the world, as stones and rubbish do; nor merely to grow in stature, as life was given to the plants to grow bulky, or increase in length and breadth; nor merely to taste sensitive pleasures, as that is the happiness of the Beasts, to enjoy pleasures without remorse. God gave man those higher faculties of reason and conscience, to manage some profitable work, and business, for the glory of his Creator, and his own eternal happiness. And by some honest labour and vocation, as Instruments of God's Providence, to serve their Generation, Acts 13.26 the world was never made to be a Hive for Drones, and idle ones; if any man might be allowed to be idle, and serve for no use, than God would make one rational Creature in vain; and one member would be useless in the Body Politic. We see in the Body Natural, there is no member but hath its function and use, whereby it becometh serviceable to the whole: All have not the same Office; that would make confusion; but all have their use, either as an Eye, or as an Hand, or as a Foot, or as a Sinew, or as a Vein, or as an Artery; so in humane Society, no Member may be useless, they must have one function or another wherein to employ themselves, otherwise they are unprofitable burdens of the Earth: Every man more or less hath some relation, which he is to improve for the glory of God, and the good of others. Every one hath his Talon, which must not be hid in a Napkin: he is accountable to God for that state of life, wherein God hath set him. The Mediator hath his work, and he giveth up his account to God, John 17.4. I have finished the work thou gavest me to do. The Courtier hath his work, Neh. 1.11. The Lord show me favour in the sight of this man; for I was the King's Cupbearer. He useth this as an Argument, that he had improved his place for God. The Minister hath his work, 2 Cor. 1.20. For all the promises of God in him are yea, and in him Amen, to the glory of God, by us. And Heb. 13.17. Obey them that have the rule over you, and submit yourselves, for they watch for your Souls, as they that must give an account. The Master and Parent his work, and he is to glorify God, as a Master, and Parent: The Parent is to bring up his Children in the nurture, and admonition of the Lord, Eph. 4.6. The Master hath a Master in Heaven, Eph. 6.9. The Servant his work, Titus 2.10. 'Twas well said of Epictetus the Heathen, if I were a Nightingale, I would sing as a Nightingale; or if I were a Lark, I would pear as a Lark; but now I am a Man, I will glorify God as a Man, and praise him without ceasing: if a poor Man, I will glorify him by my patient, innocent contentedness, and humble submission: if Rich, by liberality, and public usefulness: when well, I will glorify God by my health, being hard at work for him: when sick, by meekness, and patience: if a a Magistrate, by my zeal, and activity: if a Minister, by diligence, and faithfulness: if a Tradesman, by my righteous, and conscionable dealing. So that from Christ, to the meanest Christian from the King to the meanest Scullion, all should be at work for God; for every man is sent into the world for some cause, and born for some end or other, to act that part upon the stage of the world, which the great Master of the Scenes appointeth.  
4. All our sufficiencies, gifts, and abilities, were given us for this end: Every man hath some gift, more or less, as well as some relation, as Matth. 25. Every man received his Talon, and he that had but one Talon, was to give an account of it: Now all these must be improved for God. As the Husbandman, when he scattereth his Seed on the Earth, looketh for a crop, and increase: So when God scattered his gifts, 'twas not to dispossess himself, but that they might be used for his glory. Every gift and grace received, is not barely donum, a gift, but Talentum, a Talon: We are Stewards, and not owners; not to act for ourselves, but to honour our Master. Therefore what honour and glory hath God by our gifts, and graces? God hath dominium, we have but dispensationem. 'Tis ours for use, but not ours for enjoyment; as a Factor entrusted with his Master's goods; at length it will be seen how we have improved them.  
5. The end much varieth the nature of the action. It maketh an act to be of another kind; an indifferent action by the end may become a duty; a meal is an act of Worship; Alms a Sacrifice. Heb. 13.18. Trading for God an act of Religion, as well as Prayer: On the other side, a duty by the end may become a sin; as Prayer is howling, Host 7.14. when it hath only a natural, or a carnal end. Fasting, the bending of a Bulrush, Isa. 58.5. Obedience, Murder, Hosea 1.4. Jehu did not the Lords work sincerely, but for his own base ends, and interests: he was Anointed at God's command to execute Judgement on ahab's house, 2 Kings 9.6, 7. And was Temporally rewarded for it, 2 Kings 10.30. his Children to the fourth Generation should sit on the Throne of Israel; yet I will avenge the blood of Jezreel upon the house of Jehu. Why? Because he did it only to get a Kingdom to himself; and though he executed Gods Quarrel on Ahab, and his House, yet he clavae to the Idolatry of Jeroboam for securing his interest. So Reformation may be a covetous design. Non pietate everterunt idola, sed avaritia. Indeed an act for the matter sinful, is not altered by the end: for I must not do evil, that good may come thereof; nor use the Devil to serve God: But how vile is it then to make God serve with our Iniquities, and use his Worship as a stale to our own ends.   

SERMON XXII.  2 Cor. 5.13. 
For whether we be besides ourselves, it is to God, or whether we be sober, it is for your cause.  
USE is, to press you to make this your great aim to Glorify God: You must take care, not only negatively, that God be not dishonoured, but positively, that he be honoured and glorified by you, and that in all states, and Conditions, and also in all businesses, and employments. Some have wholly deviated from their great end and are not yet come to themselves, and live unprofitably in the World, and do nothing but Eat, and Drink, and Play, and Sleep; they live to themselves, and to their own ease, and carnal delights. Alas what are these men good for? To what end have they reason and Conscience? Some things, if they be not good for one thing, yet are good for another▪ But a man, if he doth not know God, and love God, and delight in God, and seek the Glory of God, is like the wood of the Vine, Ezek. 15.2, 3, 4. Good for nothing: Not so much as to make a pin, whereon to hang any thing. Good for nothing▪ but to be cast into the fire, and to reflect upon the Glory of his justice, to be fuel for the Lords indignation. 2dly. Another sort are those who are convinced they should live to God, and do now and then look after him, but are not so overcome by grace, as that this should be the overruling principle in their hearts. The last end is principium universalissimum, it should have an universal influence upon us, and be minded and regarded in all our desires, purposes, actions, enjoyments, relations; Gods Glory should be at the utmost end of every business; nothing is good that is not directed to the last end. 'Tis done to the flesh, and not to God: 'Tis impertinent to our great scope; First, in all our desires, if we desire increase, and estate, 'tis to honour God with it, Jam. 4.3. Agur measureth every estate by ends of Religion, Pro. 30.8, 9 Nay Spiritual things must be desired, in order to God's Glory, Eph. 1.6. We must not please ourselves merely, in the Consideration of our own Happiness, and personal benefit, but as God's Glory is promoted by it. 2dly. Our purposes dependence, is the proper notion of a crea●ed being, Man hath God for principium & finem. 'Tis no more lawful for a man to abstain from respecting or seeking his end, than it is possible not to depend on his principle: The Creature is from another, and for another. Man is for God's Glory, and for no other end: As he is from God's Power, and no other cause: And therefore in whatever we deliberately purpose, and resolve upon, the Glory of God must have the casting voice, 2 Cor. 1.17. The things that I purpose, do I purpose according to the fl●sh? That is, am I swayed by carnal motives? A Christian should not lightly and rashly resolve upon any course, but consider how it may conduce to the Glory of God. 3dly. Our actions civil, sacred; all the pots in Jerusalem, must have God's impress, Holiness to the Lord, as well as the utensiles of the Temple, Zach. 14.21. In a King's House there are many officers, but all to serve the King: So in a Christians there are many duties, of several kinds, but all must have an aspect upon, and a tendency to the Glory of God. I must mind it in the closet, mind it in the shop, mind it in the family. 4thly. For enjoyments, I must value them more or less, as they conduce to the Glory of God: In every thing I must ask, what doth it, Eccl. 2.2. How doth it contribute to m● great end? The delight in an estate is not in the possession, but use, for that hath a nearer connection with the Glory of God: The delight in an ordinance, as it giveth out more of God, or enableth me more to honour him: The delight in graces, as they incline me to God: In Jesus Christ, as he bringeth me to him, and fits me for him. Now these things being so, I must rouse up both these, more to regard the Glory of God, that it may influence and govern their actions. Consider these motives.  
1. God will have his Glory upon you, if not from you, for he is resolved not to be a loser by the Creation of man: For he made man for himself, and the wicked for the day of evil, Pro. 16.4. And Levit. 10.3. And before all the people I will be glorified. God will have his Glory, that's certain; he will have the Glory of his Justice in the day of wrath, and evil, If not the Glory of his Grace, and Holiness in the day of his patience, and mercy: Therefore he will be glorified by you, or upon you. Some give him Glory in an active, some in a passive way, if he have not the Glory due to his Command, he will right himself in the course of his providence: How sad that will be, Judge you. For than we shall serve for no other use, but to set forth the Glory of his vindictive Justice.  
2. He taketh notice of it, and is well pleased with it, when we glorify him here in the World. 'Tis one of Christ's pleas for his Disciples, John 17.10. Father I am glorified in them: He is an Advocate in Heaven, for those who are Factors for his Kingdom here upon Earth: which is a comfort to all those who sincerely set themselves to promote the Glory of God, and the good of the Church. The more our endeavours are to Glorify God and Christ, the more confident we may be of Christ's mediation, that he is negotiating our cause in Heaven.  
3. We shall be called to an account, what we have done with our time and talents, and interests, and opportunities, Luk. 19.23. He will require his own with usury, what honour he hath by our gifts and graces, estate, or esteem, relations, and services, how glorified, as Magistrates, Ministers, Parents, Masters, Husbands, Wives, Children, Servants. Beasts are liable to no account, because they have no reason, and Conscience; they are ruled by a rod of iron, to Glorify God in their kind passively. We are left to our own choice, therefore we should mind it seriously: If you do not ask yourselves why you came into the World, what will you answer at your appearance before God's Tribunal, Job. 31.10. When he shalt rise up, what shall I answer him? I beseech you consider what you will say, when the master returneth and taketh an account of your dispensation; you were sent into the World for this business, to serve the Lord; What will you say, when you cannot shift and lie? Will this be an answer, I spent my time in serving my own lusts, I was drowned in Worldly cares, never thought of pleasing God, or glorifying God: As if an Ambassador that is sent abroad to serve his King, and Country, should only return this account of his negotiation: I was busied in Courtships, and Cards, and Dice, and could not mind the Employment you sent me about: Or as if a Factor that is sent to a mart or fair, should stay gusling in an Inn, or Alehouse, and there spend all his money, which was to be employed in traffic. Oh what a dreadful account will poor Souls make, that have spent their time either in doing nothing, or nothing to purpose, or that which is worse than nothing▪ that will undo them for ever.  
4. How comfortable it will be at death, when you have minded your business, and seriously made it your work to live to God. And can say as our Lord, John 17.4. Father I have glorified thee upon earth, I have finished the work thou hast given me to do. Oh the comfort of a well spent life to a dying Christian, 2 Tim. 4.7, 8. I have fought a good fight; I have finished my course; I have kept the Faith: henceforth there is laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that day, and not to me only, but unto them also that love his appearing. Or as Hezekiah, Isa. 38.3 Remember Lord, I beseech thee, how I have walked before thee, in truth & with a perfect heart: I have been careful for matter, manner and end to Glorify God by a constant obedience to his Holy will: Now on the other side, what thoughts will you have of a careless and misspent life, when you come to die? Many beguile themselves, and do not think of the end of their lives, till their life comes to be ended. And then they howl, and make their moan, usually when they lie a dying, they cry out of this World, how it hath deceived them, and how little they have fulfilled the ends of their Creation. Partly because their Conscience puts off all disguises, and Partly because present things are apt to work upon us, and when the everlasting estate is at hand, the Soul is troubled that it did no more think of it before. Oh 'tis better to be prepared, than to be surprised: think of your last end betimes: 'Tis lamentable to begin to learn to live, when we must die. These end their life, before they begin to live: You are in your health and strength now, but we are all hastening a pace, into the other World. But when God summoneth by sickness, and you are immediately to appear before God, what have you to say for yourselves? The Devil will then be busy to tempt, and trouble us, and all other comforts fail, and have spent their allowance, and are as unsavoury as the white of an egg. Will this comfort you, that you have sported and gamed away your precious time? That you have fared of the best, and lived in pomp and honour. Ah no; but this will be a cordial to your hearts, that you have made Conscience of honouring and glorifying God, and have been faithful in your place, in promoting the Churches good. Therefore if hitherto you have been pleasing the flesh, idleing and wantoning away your precious time; say, the time past is more than enough, 1 Pet. 4.3. I have long, too long walked contrary to my great end, been dishonouring God, and destroying mine own Soul; 'tis high time to remember, and seek after God.  
5. Consider what a full reward abideth for those that live unto God, and in all things regard his Glory, 1 Sam. 2.30. Those that honour me, I will honour. And John 12.26. If any man serve me, him will my Father honour. In the issue you will find that self-denial is the truest selfseeking: That those who are contented, to be any thing for the Lords Glory, need not seek another paymaster: God will Glorify you, if you Glorify him. God's glorifying is effective, and creative, ours is but declarative. He calleth the things that are not, as though they were: We do no more than call things to be what they are, and far below what they are: we declare God to be what he is; we are but a kind of witnesses to God's Glory: But he is an efficient in our Glory: He bestoweth upon us what was not before; and the Glory he bestoweth upon us, answereth the greatness of his being, 2 Cor. 4.17. For our light afflictions, which are but for a moment, work for us a far more exceeding, and Eternal weight of Glory He will at length act like himself, as an Infinite and Eternal Power: His gift shall answer his nature, a far more exceeding, and Eternal weight of Glory.  
6. Gratitude bindeth us continually to live unto God. Every moment God is at work for us, and therefore every moment we should be at work for God, John 5.17. My Father worketh hitherto, and I work. In every thing we should be mindful of him; you are upheld by him every moment, and have life and breath, and all things from him.  
7. Our great end must fix our minds, which otherwise will be tossed up and down, in several and various uncertainties, and distracted by a multiplicity of ends, and objects, that it cannot continue in any composed and settled frame, Psa. 86.11. Unite my heart. And Jam. 1.8. A double minded man is unstable in all his ways. An uncertain mind breedeth an uncertain life; not one part of our lives will agree with another, because the whole is not firmly knit by the power of their last end running through them. Most men's lives are but a mere lottery, because they never minded in good earnest, why they came into the World: The fancies they are governed by, are jumbled together by chance; if right, 'tis but a good hit, a casual thing: They live at peradventure, and then no wonder they walk at random.  
Means.  
1. Rouse up thyself, and consider often the end for which you were created, and sent into the World. Our Lord saith, John 18.37. For this cause was I born, and for this end sent into the World, that I might bear witness to the truth. So should every one consider for what errand God sent him into the World: If these self-communings were more rife, they would do us a great deal of good. Why do I live here, what have I done in pursuance of my great end? Most men live as beasts, eat and drink, and trade, and die, and there is all that can be said of them: little have they served God, or done good in their Generation. Certainly you were not made to serve yourselves, nor any other Creatures, but that other Creatures might serve you, and ye serve God. Will ye once sit down in good earnest about this business, and mind the work for which ye were born. Many never asked yet in good earnest, for what purpose they came into the World; and then no wonder they wander and walk at random, since they have not as yet proposed any certain scope and aim to themselves: All that we have to know is, what is our end, and the right way to obtain it: And all that we have to do is to seek the end, by those means. Now we should often consider, whether we do so yea or no, for comparing our ways with our rule, is the way to awake and come to Wisdom, Psa. 119.59. I thought on my ways, and turned my feet unto thy Testimononies. I labour, I take pains, I rise early, I go to bed late, but to what end is all this? What is it that my Soul doth principally aim at in all these things? Oh consider seriously, and frequently, for whom are you at work, for whom are you speaking and spending your time? For whom do you use your Bodies, your Souls, your time, your estate, your labours, and cares? Oh my Soul what is thy end in all these things?  
2. Remember thou art not thine own to dispose of. The sense of God's interest in us should be often renewed upon our hearts, 1 Cor. 6.19. Ye are not your own: therefore glorify God. He hath a full right in all that we have, and do, Rom. 14.8. For whether we live, we live unto the Lord: Or whether we die, we die unto the Lord: Whether we live therefore, or die, we are the Lords, he hath jus possidendi, disponendi, & utendi, a power to possess, dispose, and use the Creature at his own pleasure: And if they alienate themselves from him, or use themselves to any other purpose, than for his Service and Glory, they do as much as in them lieth, to dispossess him of his right; there is nothing doth so strongly bind us, absolutely to resign ourselves to the will, use and service of our Creator, as his right and interest in us. 'Tis meet that God should be served with his own Every man expecteth to receive the fruit of his vineyard, the improvement of his own money, and goods: We think, we speak reasonably, when we say we demand but our own: All the disorder of the Creature proceedeth from the denial, or forgetfulness of God's Propriety in us, Psa. 12.4. Our tongues are our own, who is Lord over us? Therefore if we would live unto God, we must often think of it, and revive it upon our Souls, that we may not dispose of ourselves, or any thing that is ours, but for the Glory of God, and prefer his interest before our own.  
3. Consider how much we are bound in gratitude, to devote ourselves to God's use and service, for the great mercies of Creation, Redemption and daily Providence: Certainly if we have a due sense of the Lords goodness to us, we will devote the whole man, our whole time, and strength to his service, will, and honour; the glorifying of God, is the fruit of love. The context showeth that Love is but the reflex of God's Love, or the beating back of his beam upon himself: Because he hath loved us, we love him, and because we love him, we live to him, and seek his Glory and Honour. 'Tis gratitude keepeth this resolution afoot, of being, and doing all things for God; he showed love to us in Creation, when we started out of nothing into the life, and being of man: But he showed more love to us in Redemption, when his own Son came to die for us: And that's the greater engagement to bind us to live unto God. And so 'tis pressed every where in the Scripture. But yet God reneweth his mercies to us every day, that the variety and freshness of them, producing new delight, may revive the feelings of his love and goodness, and excite us to renewed zeal for his Glory, and delight in his service, and to employ our time and strength to his Glory, with a thankful heart. In short, Creation bindeth us; for to whom should we live but to him, from whom, and by whom, we live? Having all from God, we should in gratitude bring back all to him: Redemption bindeth us, for we are purchased to God, not to ourselves: And God carried it on, in such an astonishing way, the more to oblige us, that we might readily, and freely yield up ourselves to live to him, daily mercies bind us, to sweeten our service, God being so good a Master.  
4. The new nature is requisite, that we may in all things mind God's Glory. 'Tis more easy to convince us of our obligations to live unto God, than to get an heart, and a disposition to live to God. The new creature which is created after God, ever bendeth and tendeth towards him: As the flower of the Sun doth follow the Sun▪ and openeth and shutteth, according to the absence of the Sun; so doth the heart of a Christian move after God: We say, aqua in tantum ascendit, etc. Nature riseth no higher than its spring▪ head and centre; self is our principle and end, Hosea 10.1. Israel is an empty vine; He bringeth forth fruit to himself. We live to ourselves, and seek after our own interests, till God give us another heart; when the heart is changed, a man's felicity, and last end is changed: And therein the new nature doth most bewray its self.  
5. The more our lusts are mortified, the more sincerely shall we aim at the Glory of God: That which is lame, is easily turned out of the way: And if we have not a Command over our affections, they will be interposing, and perverting all our actions: and when God should be at the end of all our actions, the idol that our lust hath set up, will be at the end of them: We will subordinate them to our pleasure, honour, and profit; any lust is a great engrosser: The belly will be God, and honour command us as a God, and Mammon will be God; our hearts are corrupted, and some created thing is set up in stead of God. Therefore mortification is the guard of sincerity: Otherwise we shall love the Creature for its self alone, or for ourselves alone, and so be turned from God, whom alone we should honour, please and obey.  
USE 2. Is this the temper and disposition of our Souls? Do we make the glory of God our great end and scope? If it be so, then  
1. We will prefer God's honour above our own Interests, though never so dear to us. A notable Instance we have in our Lord Jesus Christ, who came as God's Servant in the work of Redemption; and we read of him in the general, Rome 51.3. That he pleased not himself. That is, he did not gratify his own natural, and humane will. More particularly, Phil. 2.6, 7, 8. That he emptied himself, and made himself of no reputation, and humbled himself to the death of the Cross. To promote his Father's glory, he willingly submitted to all manner of indignities; for this end purpose more expressly we have the workings of his heart set forth, John 12.27, 28. Father, save me from this hour, but for this cause came I to this hour. Father, glorify thy name; and there came a voice from Heaven, saying, I have glorified it, and will glorify it again. His desires of his own safety were moderated, and submitted to the conscience of his duty, and he preferreth the honour of God, and seeks to advance it above his own ease; for Christ endeth all debates with this, Father glorify thy name. Now certainly all that have the Spirit of Christ, will be tender of God's glory▪ and account that dearer to them, than any thing else, and submit to the bitter cup, so God may have honour thereby. You will think Christ's example too high, who submitted the sensible consolations of the Godhead to the respects of God's glory; and this is not possibly practicable by any creature. 'Tis true every ordinary Christian doth not come to this height, but the thing is imitable; witness Paul, who valued the glory of God above that personal contentment, and happiness that should come to him by his own Salvation, Rom. 9.3. For I could wish that myself were accursed from Christ, for my Brethren and kinsmen according to the flesh. 'Tis not an hasty speech; he calleth God to witness, that this was the real disposition of his heart; he speaketh advisedly, and with good deliberation. But how then can it be made good? There is an holy part, and an happy part in religion; he did not wish less love to Christ, nor to be less beloved of him. But you will say, a regular love beginneth at home; true, but 'tis not his Salvation and their Salvation that cometh in competition, but his Salvation and the glory of God; and he was much more affected with God's glory then his own good. This should shame us that stand upon our petty Interests: We are not called to such self-denial. Surely we should be contented to do any thing, and be any thing, so God may be glorified; poor or rich, so God may be glorified by our poverty or riches. As travellers take the way, as they find it; so it will lead to their journey's end. Decline no service nor suffering for God's sake when he calleth us to it, Phil. 1.20. So also now Christ shall be magnified in my Body: Whether it be by life or by death: So Christ be glorified in his Body. That is a lower and more moderate Interest, the suspension and delay of Salvation, laying it at God's feet; the glorifying of God in his calling was more welcome, than his present entrance into glory. So, Acts 20.24. I count not my life dear to me, so I may finish my course with joy. When they told him of dangers, he went bound in the Spirit to Jerusalem. Well then, an heart that is truly affected with God's glory standeth upon no temporal Interests, and concernments, and preferreth God's honour, before its own ease, honour▪ pleasure, esteem, yea life its self.  
2. If tender of receiving honour from men, to Gods wrong. The Apostles did not set up a trade for themselves, Acts 14.15. They rend their Clothes, and said, what do ye do? we are but men of like passions. So Acts 3.12. Why gaze ye upon us, as if by our power and holiness we had made this man to walk. Herod received Applauses, and was therefore blasted, Act. 12. The concealer is as bad as the stealer; to affect, or admit Divine honour, or too much attributing to ourselves any good effected by us, as Instruments: as we must not assume, so we must not re●eive honour when 'tis ascribed to us by others. The Apostles would not suffer the admiration, and praise in the people to rest upon themselves. Thy pound hath gained ten pounds, Matth. 25. And, 1 Cor. 15.10. Not I, but the grace of God that was with me. And I live, but not I, Gal. 2.20.  
3. If affected deeply with God's dishonour, though done by others, Psa. 69.9. The zeal of thine house hath eaten me up, and the reproaches of them that have reproached thee have fallen upon me. Vehement passions waste the Body: affected more with God's dishonour than our own personal injuries: On the other side, when we rejoice in his glory, though we ourselves be lessened, Phil. 1.18. Whether in pretence, or in truth, Christ is preached, and I therein do rejoice, yea and will rejoice, John 3.30. He must increase, but I must decrease.  
4. If it be the principal design that your Souls travel with: And you are still contriving how you may Improve your relations, capacities, and particular advantages, for God's honour and glory, Neh. 1.11. What a man loveth, he will strive to promote it; if a man love the flesh, he will strive to please it, Rom. 8 th'. If a man love the Lord, he will contrive how he may honour him. If a Minister, study to show thyself a workman that needs not be ashamed; if a Master of a Family, he will endeavour to glorify God in his family and will consider what he hath there to do for God.  
5. If not solicitous about the opinions and censures of men, 1 Cor. 4.3. Not to stand much upon man's day or what men think of us; 'tis no great matter, my business is to approve myself to God; the Christians in the Spirit were differenced from the Christians in the Letter, Rom. 2.29. Whose praise is not of men, but God. Sincerity is much known by considering whom we make our Witness, Judge, Approver and Paymaster and the truest magnanimity is a living above opinions, and slighting what men think and say of us, so we be found in the way of righteousness, and in the discharge of our duty; 'tis more easy to deny wealth and pleasure, than it is to deny esteem and reputation.  
6 When this is the great motive to all honest walking. For our end is known by our motives; and the only way and means to glorify God is by an uniform and constant holiness, Matth. 5.16, Let your Light so shine, etc. 1 Pet. 1.2. 2 Thes. 1.12. Not seeking any Glory to ourselves from men▪ but honestly aiming at the glory of God, will bring sufficient encouragement; so▪ John 15.8. Herein is my Father glorified, if ye bring forth much fruit. When we seek our Father's glory in all that we do, it is argument enough.  
7. If we rejoice that God be glorified by others: And to the utmost of our power endeavour that it may be so. True grace is cumulative, Luke 22.32. When thou art converted strengthen thy brethren. As Fire turneth all into fire about it, so grace will diffuse itself. 'Tis observed of mules and creatures of a mongrel race, that they never procreate, & bring forth after their kind. There is an enmity goeth along with a carnal profession; they would fain impale the common Salvation, appropriate Christ to themselves, shine alone in the reputation of holiness; but hearts zealously affected with the glory of God can delight in the gifts and graces of others, & in their acting for God, as they could do in their own. Would to God all the Lords people were Prophets, Numb. 11.29. 'tis a sign we mind the end more than the Instruments. Self-love and selfseeking is much bewrayed by envy; if at work for God we should be glad of company. 'Tis a sign God's glory is our aim, when we can rejoice that others are equal or superior to us. When a man would fain have a work dispatched, he would be glad of fellow-labourers.   

SERMON XXIII.  2 Cor. 5.14. 
For the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead.  
IN the Context the Apostle is rendering the reason of his fidelity in the Ministry, which exposed him to hard labour, and sundry Calamities. His three grand Inducements were, First, The hope of a blessed Immortality. Secondly, The terror of the Judgement. Thirdly. The love of Christ. This threefold cord is not easily broken. His hopes are professed in the beginning of the Chapter: His sense of the Terror of the Lord, and the weightiness of his account, verse 10, 11. With an answer to objections, thou art proud, mad or transported, verse 13 th'. Now the last from his end, and principle, which bringeth in the third inducement, the Love of God. All together is enough to set the most rusty Wheels a going: Motives strong enough to move the hardest heart. Here are the strongest Arguments to persuade▪ the greatest Terrors to affright, yet all will not work without the force of love: Rewards allure, and encourage, Terrors keep awful, and serious, but 'tis love that must inwardly incline men, and constrain the heart. For the love of Christ constraineth us, etc.  
In the words, 

1. We have the force and operation of love.  
2. The reason why▪ and how it cometh to have such a force, and operation: Because we thus Judge, that if one died for all, then are all dead. The reason of our love to Christ, is Christ's love to us; which is described, 

1. By the special act of his love; he died for us▪ one for all.  
2. The end and aim of it; then were all dead: And that he died for all, that they which live, should not henceforth live to themselves, but to him that died for them, verse 15. Christ's end was, 

1. Our dying to ●●n and Worldly Interests.  
2. Our living in a dedicated and consecrated way wholly to the Service and Glory of Christ.        
1. I begin with the force and operation of love; the love of Christ constraineth us. 'Twas love which put bands upon him, and made him forget himself, and only speak, and do those things, which concern the glory of Christ, and the good of the Church.  
Let us a little explain the words.  
[The love of Christ] It may be taken passively, or actively; passively for that love with which Christ loveth us; Actively for that love which we bear to Christ: I take it for this latter, our love to Christ, founded on his to us, [constraineth us] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compresseth the Spirit with a mighty force, as Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, was pressed in Spirit, Acts 18.5. When the Spirit within him constrained him to speak: The same word expresseth that passionateness of desire which Christ had to die for us, Luke 12.50. I have a Baptism to be Baptised with, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and how am I straitened till it be? As a Woman in travail striveth to be Delivered of her burden. The word is emphatical, and noteth the sweet violence, and force of love, by which the heart is over-swayed and overpowered, that it cannot say nay. Beza glosseth, totos nos possidet, & regit. It doth wholly possess us, and ruleth us, and hath us in its power, to make us do what it would have us. Paul was wholly guided, and ruled by love, that he forgot himself for Christ's sake.  
Doct. That the love of Christ hath such a great force and efficacy upon the Soul, that it inclineth us to a willing performance of duties of the greatest difficulty, and danger.  
To evidence this to you, this Scripture sufficeth; for this is the account which Paul giveth of his zeal, and diligence, in his Apostleship. To preach the Gospel was a work of much labour and hazard; they went abroad to bait the Devil, and hunt him out of his Territories; they contended not only with the corruptions and lusts, but the prejudices of men. The Gospel was then a novel Doctrine, advancing its self against the bent of corrupt nature, and the false religion then received in the World; if they had met with a ready compliance, there was labour enough in it, to run up and down, and compass Sea and Land, to invite men into the kingdom of God, but the World was their enemy. The Gods of the nations had the countenance, and assistance of Worldly powers, and every where they kicked against the pricks, yet Paul was as earnest in it, as if it were a pleasing and gainful Employment. If you ask, What was the reason the love of Christ constrained him?  
In the managing of this point I shall inquire, 

1. What love to Christ is.  
2. What influence it hath upon our duties and actions.  
3. Whence if cometh to have such a force upon us.    
1. What is love to Christ? I shall consider the peculiar reference of it to this place.  
I must distinguish of the love of God. First, There is a love of God largely taken, for all the duty of the upper Hemisphere in Religion, or of the first Table, or where Christ divides the two tables into love to God▪ and love to our neighbour, Matth. 22.37, 38, 39 So 'tis confounded with, or compounded of, faith and repentance, and new obedience; for all religion is in effect but love acted; faith is a loving and thankful acceptance of Christ; Repentance is mourning love, because of the wrongs done to our beloved; obedience is but pleasing love; hope an earnest waiting for the full and final fruition of God, whom we love.  
2. Strictly, it is taken for our complacency, and delight in God. Divines distinguish of a twofold love; a love of Benevolence and a love of Complacency. The love of Benevolence is the desiring of the felicity of another. The love of Complacency is the well pleasedness of the Soul in a suitable good. God loveth us both these ways, with the love of Benevolence, for so God loved the World, etc. John 3.16. with the love of Complacency, and so the upright in the way are his delight. But we love God with but one of these, not with the love of Benevolence; for he is above our injuries and benefits, and needeth nothing from us to add to his felicity; therefore we cannot be said to love him with the love of Benevolence, unless very improperly, when we desire his glory; but we love him with a love of Complacency, when the Soul is well pleased in God, or delights in him, which is begun here, and perfected hereafter. This is spoken of, Psal. 37, 4. Delight thyself in the Lord, and he shall give thee the desires of thine heart. And 'tis seen in this, when we count his favour and presence our chiefest happiness, and value an Interest in him above all the world, Psal. 16.6, 7. And Psal. 4.6, 7. And when we delight in other things, as they belong to God, Psa. 119. ●4. I will delight myself in thy commandments, which I have loved.  
3. Love is sometimes put in Scripture for that which is properly called a desiring, seeking love: Which is our great duty in this life, because now we are in via, in the way to home, in an estate of Imperfect fruition, and therefore our love venteth itself most by desires, and by an earnest seeking after God. The River is contented to flow within its Banks till it come into the Ocean, and there it expatiateth its self. 'Tis described by the Psalmist, Psal. 63.8. My Soul followeth hard after thee. And, Isa. 26.9. With my Soul have I desired thee in the night. This love we show when the mercy of God is most desired, valued, and sought after, and those mercies most of all, which do show us most of God Himself, and do most help up our love to him, as when we desire Spiritual blessings, above temporal; wisdom and grace, rather than wealth and honour: For spiritual wisdom is the principal thing Prov. 4.7. For it revealeth most of God to us, and is a less impediment in the ascending of our minds, and hearts to him, than wealth, or honour, or secular learning, or whatsoever subserveth the interest of the flesh. The World is full of allurements to the flesh, and since we have separated the creature from God, and love it apart from God▪ these temporal mercies, which should raise the mind to him, are the greatest means to keep it from him. Therefore the Soul of one that loveth God, tho' it doth not despise the bounty of his daily providence, yet it is mainly bend after those mercies, which are the distinguishing, & peculiar Testimonies of his favour, and do more especially direct the Soul to him. Set your affections on things that are above, and not on things which are on earth, Col. 3.2.  
4. To omit other distinctions, the love which we are upon is the love of gratitude, and thankfulness. Not the general love which compriseth all religion, either in its own nature or in its means, and fruits; not the particular love of delight, and complacency, by which we delight in God, and all the manifestations of himself to us. Nor, Thirdly, Not the seeking and desiring love, by which we seek to get more of God into our hearts, and above all do desire and seek the endless enjoyment of him in glory. These work not so expressly, as this love of gratitude, concerning which observe three things.  
1. The general nature of it. 'Tis a gracious, and holy love, which the Soul returneth back to God again, upon the apprehension of his love to us. Gospel love is properly a returning love, a thankful love. Love is like a Diamond that is not properly wrought upon, but by its own dust. 'Tis love that begetteth love, 1 John 4.19. We love him because he loved us first. As Fire begets Fire, or as an Echo returneth what it receiveth. 'Tis a reflection or a reverberation, or casting back of God's beam upon himself. As a cold wall sendeth back a reflection of heat, when the Sun hath shone upon it, so our cold hearts, being warmed with a sense of God's love, return love to him again, Cant. 1.3. Thy name is an Ointment poured forth, therefore the virgins love thee. When the box of Spikenard is broken, and the savour of his good ointments she abroad, than the Virgins love him: Hearts are attracted to him. The more Gods love to us is known and felt, the more love we have to God.  
2. The special object of this love is God as revealed in Christ. Partly, Because thereby God, who is otherwise terrible to the guilty Soul, is thereby made amiable, and a fit object for our love. And therefore in studying Christ, it should be our principal end to see the Goodness, Love, and Amiableness of God in him. A condemning God is not so easily loved, as a gracious and reconciled God. Man's fall was from God unto himself, especially in the point of love, he loved himself instead of God, and therefore his real recovery must be by the bringing up his Soul to the love of God again; now a guilty condemned sinner can hardly love the God, who in Justice will condemn, and punish him, no more than a malefactor will love his Judge, who cometh to pronounce sentence upon him. Tell him that he is a grave and comely person, a just and an upright man; but the guilty wretch replieth, he is my Judge. Well than nothing can be more conducing, and essential to man's recovery to God, than that God should be represented as most amiable. A Father of mercies, a God of pardons, one that is willing to pardon and save him, in and by Jesus Christ, 2 Cor. 5.19 God was in Christ reconciling the World to himself. So he is represented comfortably to us, and inviting the heart to close with him. And Partly, Because so we have the highest engagement to love him. We are bound to love God as a Creator, and as a Preserver, to love him as he is the strength of our lives, and the length of our days, Deut. 30.20. To love him, because he heareth the voice of our supplications, Psa. 116.1. As our deliverer, and the horn of our Salvation, Psa. 18.2. To love him as one who daily loadeth us with his benefits. There is a gratitude due for these mercies. But chiefly as he is our God, and Father in the Lord Jesus Christ. This is the great instance of God's love, Rom. 5.8. God commended his love towards us, that while we were yet sinners, Christ died for us. And 1 John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins. That was the astonishing expression of it. A mystery without controversy great, that he was pleased to save us at so dear a rate, & by so blessed & glorious a person, that we might more admire the Glory of his Love to sinners so wonderfully declared unto us. God made Christ's love so exemplary, that he might overcome us by kindness.  
3. The singular effects of this gratitude or returning love. It causeth us to devote the whole man to Christ's service, will, and honour, and to bring back all his mercies to him, as far as we are able, to his use, and Glory. God in Christ being so great a benefactor, all that have received the benefit with a due sense, and esteem of it, will resolve to Love God again, and to serve him with all their powers, Rom. 12.1. Who deserveth our love, and obedience more than God? And our thankful remembrance, more than Christ's? Therefore if we be affected with the mercy of our Redemption, we will devote ourselves, and our all to him, and use our all for him: Our whole lives will be employed for him, and all our actions will be but the effects of inward love, streaming forth in thankfulness to God. So Paul here being in the bonds of love, and under lively apprehensions of this infinite love of Christ, utterly renounced himself, to dedicate himself wholly to the service of God, and his Church: And surely if we are thus affected, we will be like minded, perfectly consecrating to him our life and strength.  
2. What influence it hath upon our duties and actions.  
1. Love is an ingenuous, and thankful grace, that's thinking of a recompense, or a return to God, or paying him in kind love for love. The reasonableness of this will appear, by what it done between man and man: We expect to be loved by those whom we love, if they have any thing of good nature left in them: The most hardhearted men are melted, and wrought upon by kindness. Saul wept when David spared him, when he had him in his power; and shall God not only spare us, but Christ come and m●●e a plaster of his own blood to cure us, and heal us, and shall we have no sense of the Lords kindness? Usually we are taken more with what men suffer for us, than with what they do for us, and shall Christ do and suffer such great things, and we be no way affected? 〈…〉 men plead one with another. Consider the words of Jehu to Jonadab the Son of R●chab▪ 2 Kings 10.15. Is thy heart right, as my heart is with thy heart? Dost thou in truth affect me, as I do thee? And Paul to the Corinthians, 2 Cor. 6.11, 12, 13. O ye Corinthians, our mouth is open to you▪ our heart is enlarged, ye are not straitened in us, but ye are streightened in your own bowels. Now for a recompense in the same, be ye also enlarged. That is, my kindness and affection is great, my whole Soul is open to you, and at your service: It would be a just return, if you would be back again as kind and affectionate towards me, as I have been to you. And again, when we are not loved by those whom we love, we use to expostulate it with them▪ as the same Paul to the Corinthians, 2 Cor. 12.15. I will very gladly spend myself, and be spent for you: though the more abundantly I love you, the less I am beloved of you. Or as Joab to David. 2 Chron. 19.6. Thou lovest thine enemies, and hatest thy friends. Men think they reason well, when they plead thus, for they presume it of love, that it will be ingenuous, and make suitable returns. Well then, the like we may with better reason expect from all those, who have a due sense of their Redeemers love, that they will return affection for affection: And accordingly honour, and serve him, who died for them: God's love hath more worth and merit in it, than man's. No man's love is carried on in such an astonishing way, nor with such condescension: God had no reason to love us at so dear a rate: But we have all the reason in the World to love God, and serve him. Therefore if he hath prevented us with his love, the thankful Soul will think of a return, and recompense, such as Creatures can make to God: God's love of bounty will be required, by a love of duty on our part.  
2. Love is a principle that will manifest and show its self. Of all affections it can least be concealed: 'Tis a fire that will not be hidden. Men can concoct their malice, and hide their hatred, but they cannot hide their love: It will break out, and express its self to the party loved, by the effects, and Testimony of due respects, Pro. 25.5. Open rebuke is better, than secret love. When a man beareth another good will, but doth nothing for him, how shall he know that he loveth him? Can a man love God, and do nothing for him? No; it must show its self by some over act, love suffereth a kind of imperfection, till it be discovered, ti●l it break out into its proper fruits, 1 John 2.5. He that keepeth his word, in him is the love of God perfected: As lust is perfected, when it bringeth forth sin, Jam. 1.15. It hath produced its consummate act, and discovered its self to the full.  
3. It bendeth and inclineth the heart to the thing loved. Amor meus est pondus meum, 〈◊〉 feror, quocunque feror. 'Tis the vigorous bent of the Soul, and it so bendeth and inclineth the Soul to the thing loved, that it is fastened to it, and cannot easily be separated from it: We are brought under the power of what we love, as the Apostle speaketh of the Creatures, 1 Cor. 6.12. But I will not be brought under the power of any. 'Tis deaf to counsel, in its measure; 'tis true of our love to Christ, if we love him, we will cleave to him. A man is dispossessed of himself, that hath lost the Dominion of himself, as Samson, like a Child led by Dalilah: So is a man ruled and governed by his love to Christ.  
4. To a most kindly principle to do a thing for another out of love: What is done out of love is not done out of slavish compulsion, but good will: Not an act of necessity, but choice, 1 John 5.3. This is love, that we keep his Commandments, and his Commandments are not grievous. That's bad ground that bringeth forth nothing, unless it be forced. Natural Conscience worketh by fear▪ but Faith by love. Love is not compelled, but it worketh of itself, sweetly, kindly, it taketh off all irksomeness, lessens difficulties, facilitates all things, and maketh them light and easy: So as we serve God cheerfully: Where love prevaileth, let it be never so difficult, it seemeth light and easy: Seven years for Rachel seemed to Jacob as nothing, made him bear the heat of the day, and cold of the night, Gen. 29.10. But where love is wanting, all that is done seemeth too much.  
5. 'Tis a most forcible, compelling principle, non persuadet sed cogit, one glosseth the Text so: It cometh with commanding entreaties, reasoneth in such a powerful, prevailing manner, as it will have no denial, Titus 2.11, 12. For the grace of God that bringeth Salvation, hath appeared unto all men, teaching us that denying all ungodliness, and worldly l●sts, we should live soberly, righteously, and godly in the present World. Nothing will 〈◊〉 your hearts to your work so much as love: Lay what bands you will upon yourselves, if a temptation cometh, you will break them, as Samson did his cords, wherewith he was bound: Promises, Vows, Covenants, Resolutions, former experiences of comfort, when put to trial, all is as nothing to love: But now let a man's love be gained to Christ, that's band enough: quis legem dat amantibus? major lex amor sibi est. Love so far as love needeth no Penalties, nor Laws, nor Enforcements, for it is a great Law to its self, it hath within its bosom as deep obligations, and engagements to any thing that may please God, as you can put upon it. Indeed if there were not an opposite principle of averseness, this were enough, but I speak of love as love; fear and terror is a kind of external impulse, that may drive a Soul to a duty; but the inward impulse is love, that will influence and overrule the Soul, and engage it to please Christ, if it beareth any mastery there.  
6. 'Tis laborious; it requireth great diligence to be faithful with Christ. Now love is that disposition which puts us upon labours▪ this, if any thing▪ will keep a man to his work, Heb. 6.10. God is not unrighteous to forget your work, and labour of love. And 1 Thes 1.3. Remembering without ceasing your work of Faith, and labour of Love. 'Tis not an affection that can lie bashful and idle in the Soul. So Revel. 2.4. Nevertheless I have somewhat against thee, because thou hast left thy first love▪ Till love be lost, our first works are never left. Our ●ord when he had work for Peter to do, gageth his heart, John 21.15. Simon Peter▪ lovest thou me? Love sets all a going.  
7. It dilateth and enlargeth the heart, and so 'tis liberal to the thing loved: I will praise him yet more and more, I will not serve the Lord with that which cost me nothing. Other things will not go to the charge of obedience to God. It will be at some cost for God, and Christ, and maketh us obey God against our own interest, and carnal inclination: It was against the hair, but the young man deferred not to do the thing, because he delighted in jacob's Daughter, Gen. 34 19  
8. 'Tis an invincible, and unconquerable affection, Cant. 8.6. Love is strong as death: ●ealousy is cruel as the grave: The coals thereof are as the coals of fire, which hath a most vehement flame: Many waters cannot quench love: Neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. There is a vehemency and an unconquerable constancy in love, against and above all afflictions▪ and above all worldly baits and profits. The business is, of whose love this is to be interpreted; of Christ's, or ou●s. If we understand it of Christ's love, then 'tis really verified: Christ's love was as strong as death, for he suffered death for us, and overcame death for us, he debased himself from the height of all Glory to the depth of all misery, for our sakes, Phil. 2.7, 8. And 2 Cor. 8, 9 Overcame all difficulties, by the fervency of his love: despising the cross, and enduring the shame, on the one hand, Heb. 12.2 on the other refusing the offers of preferment, Matth. 4.9, 10. The Devil maketh an offer of all the World to Christ. Of ease; Matth. 16.22, 23. And Peter begun to rebuke him saying, be it far from thee, Lord. Of honour, Matth. 27.40, 43. Thou that destroyest the Temple, and buildest it in three days, save thyself, if thou be the Son of God. He trusted in God, let him deliver him, now if he will have him; for he said, I am the Son of God. But is also verified of Christians in their measure, who love not their lives to the death, overcome all difficulties, Acts 21.13. Willing to die at Jerusalem: Endure all afflictions, Psa. 44.17. All this is come upon us, yet we have not forsaken thee: And suffer the loss of all worldly comforts, Matth. 19▪ 27. Behold we have forsaken all, and followed thee. And Luke 14.26. If any man come to me, and hate not Father, and Mother, and Wife, and Children, and Brethren▪ and Sisters, and his own life also, he cannot be my disciple. But rather I apply it to the latter, for 'tis rendered as a reason, why they beg a room in his heart; the love that presseth us is of such a Vehement Nature, that it cannot be resisted, no more than death▪ or the grave, or fire can be resisted: Nothing else but Christ can quench it; and satisfy it, such a constraining power it hath, that the persons that have it are led captive by it: an ardent affection and love to Christ is of this Nature, and when it is strong and vigorous, it will make strong and mighty impressions upon the heart; no opposition will extinguish it: Waters will quench fire, but nothing will quench this love, Rom. 8.37. Nay in all those things we are more than conquerors, through him that loved us. There are two sorts of trials that ordinarily carry away Souls from Christ; the first is from the left hand, from crosses; these carry away some, but not all, though the stony ground could not, yet the thorny ground could abide the heat of the Sun; yet the Second sort of trials, the cares of the World, the deceitfulness of riches, and voluptuous living, which are the Temptations of the right hand, will draw away unmortified Souls, and choke the Word. Pleasures, Honours, Riches, are a more strong and subtle sort of Temptations, than the other: But yet these are too weak to prevail with that heart, which hath a sincere love to Christ, planted in it: They will not be tempted, and enticed away from Christ: If a man would give all the substance of his house, such a Soul will be faithful to Christ, and these offers and treaties are in vain: If love be true and powerful, 'tis not easily ensnared, but rejects the allurements of the World, and the flesh, with an holy disdain, and indignation, all as dung and dross that would tempt it from Christ, Phil. 3.9. And these essays to cool it, and divert it, and draw it away, are to no purpose. Well then, this warm love to Christ is the hold and bulwark, that maintaineth Christ's Interest in the Soul: The Devil, the World, and the Flesh, batter it, and hope to throw it down, but they cannot, nothing else will serve the turn in Christ's room.  
3. Whence love to Christ cometh, to have such a force upon us, or, which is all one, how so forcible a love is wrought in us?  
I answer, 1. Partly by the worth of the object. And 2. Partly by the manner how it is considered by us, and applied to us.  
1. From the worth of the object: When we consider what Christ is, what he hath done for us, and what love he hath showed therein, how can we choose but love, with such a constraining, unconquerable love, as to stick at no difficulty, and danger, for his sake? The circumstances which do most affect our hearts, are these; our Condition and Necessity; when he came to show this love to us, we were guilty sinners, in a lost and lapsed estate, and so altogether hopeless, unless some means were used for our recovery: kindness to them that are ready to perish, doth most affect them: Oh how should we love Christ, who are as men fetched up from the Gates of Hell, under sentence of condemnation, when we were in our blood! Ezek. 16. Had sold ourselves to Satan, Isa. 52.3. Cast away the mercies of our Creation, and had all come short of the Glory of God, Rom. 3.23. When sentenced to death, John 3.18. And ready for execution, Eph. 2.3. Then did Christ, by a wonderful act of love, step in to rescue and recover us: Not staying till we relented, and cried for mercy: but before we were sensible of our misery, or regarded any remedy, than the Son of God came to die for us.  
2. The astonishing way in which our deliverance was brought about, by the incarnation, death, shame, blood and agonies of the Son of God: Who was set up in our natures, as a glass and pledge of God's great love to us, 1 John 3.16. Hereby perceive we the love of God, because he laid down his life for us. We had never known so much of the love of God, had it not been for this instance. He showed love to us in Creation, in that he gave us a reasonable Nature, when he might have made us Toads and Serpents. He showeth love to us in our daily sustentation, in that he keepeth us at his expense, though we do him so little service, and do so often offend him: But herein was love, that the Son of God himself must hang upon a cross, and become a propitiation for our sins. We now come to learn by this instance, that God is love, 1 John 4.8. What was Jesus Christ but love incarnate, love born of a Virgin, love hanging upon a cross, laid in the grave, love made sin, love made a curse for us.  
3. The consequent benefits. I'll name three, to which all the rest may be reduced.  
1. Justification of our persons, Rom. 5.1. Being justified by faith, we have peace with God. And Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins. And Rom. 5.9. Being justified by his blood, we are saved from wrath, through him. To be at present upon good terms with God, and capable of Communion with him, and access to him, with assurance of welcome, and audience: To have all acts of hostility cease, this is to stop mischief at the fountain head: For if God be at peace with us, of whom should we be afraid? Then to have sin pardoned, which is the great ground of our bondage, and terror, that which blasteth all our comforts, and maketh them unsavoury to us, and is the venom and sting of all our crosses and miseries; the great makebate between God and us. Once more, to be freed from the fear of Hell, and the Wrath of God, which is so deservedly terrible to all serious persons, that are mindful of their Condition: So that we may live in an holy security, and peace. Oh how should we love the Lord Jesus, who hath procured these benefits for us!  
2. To have our natures sanctified, and healed, and freed from the stain of sin, as well as the guilt of it, and to have Gods impress imprinted upon our Souls, this is also consequent of the death of Jesus Christ, Eph. 5.26. That he might sanctify, and cleanse it, by the washing of water. And Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. So that being delivered from the thraldom of sin, which is a great ease to a burdened Soul, and fitted for the service of God; for Christ came to make a people ready for the Lord, to be cleansed from all filthiness of flesh and Spirit, and to have a Nature Divine, and heavenly: Let diseased Souls desire worldly greatness, swine take pleasure in the mire, and ravenous beasts feed on dung, and carrion: An enlarged Soul must have those higher blessings, and looketh upon holiness, not only as a duty, but a great privilege, to be made like God, and made serviceable to him: This is that which indears their hearts to Christ, he hath loved us, and washed us from our sins in his own blood, that we might be Kings and Priests unto God, Revel. 1.5.  
3. Eternal Life and Glory, 1 John 3.1, 2. Behold what manner of love the Father hath showed us! That we should be called the Sons of God: It doth not appear what we shall be; but we know that when he shall appear, we shall be like him: For we shall see him, as he is. This is the end of all, for this Christ died, and for this we believe, and hope, and labour, even for that happy estate, when we shall be brought nigh God, and be companions of the Holy Angels, and for ever behold our glorified Redeemer, and see our own Nature united to the Godhead, and have the greatest, and nearest intuition, and fruition of God, that we are capable of, and live in the fullest love to him, and delight in him: And the Soul shall for ever dwell in a glorified Body, that shall be no clog, but an help to it; and be no more troubled with infirmities, necessities, and diseases, but for ever be at rest with the Lord, lauding his name to all Eternity. Now shall all this be done for us, and shall we not love Christ? Certainly if there be faith to believe this, there will be love: And if there be love, there will be obedience, be it never so tedious, and irksome to our natural hearts.  
2. The strength of love ariseth from the manner, how it is considered by us, and applied to us.  
1. Partly, by Faith.  
And 2. Partly▪ by Meditation.  
And 3. Partly, by the Spirit.  
1. Faith; nothing else will enkindle, and blow up this holy fire of love, in our hearts: For affection followeth persuasion: Till we believe these things, we cannot be affected with them: To a carnal natural heart, the Gospel is but as a fine speculation, or a well contrived fable, or a dream of a shower of rubies falling out of the clouds, in a night: But Faith, or a firm persuasion, that affecteth the heart, and therefore the Apostle speaketh of Faith, working by love, Gal. 5.6. Faith reporteth to the Soul, and filleth the Soul with the apprehensions of God's love in Christ, and then maketh use of the strength and sweetness of it to carry forth all acts of obedience to God.  
2. By meditation. The most excellent things do not work if they be not seriously thought of. Affections are stirred up in us by the inculcation of the thoughts: As by the beating of the steel upon the flint the sparks fly out: As the Apostle persuadeth to this, Eph. 3.17, 18. That ye being rooted, and grounded in love, may be able with all Saints to comprehend what is the height, and depth, and length of the love of God in Christ, and may know the love of Christ, which passeth knowledge. This is the blessed Employment of the Saints, that they may live in the consideration, and admiration of this wonderful love, that so they may ever keep themselves in the love of Christ. Nothing exciteth us to our duty so much as this, therefore we should not content ourselves with a superficial view of it, but dwell upon it in our thoughts. 'Tis our narrow thoughts, our shallow apprehensions of God's love in Christ, our cold, and unfrequent meditation of it, which maketh us so barren, and unfruitful as we are.  
3. The Spirit maketh all effectual. The Gospel containeth the matter; meditation is the means to improve it, but if it be an act of the humane Spirit only, it affecteth us not; the thoughts raised in us by bare and dry reason, are not so lively, as those raised in us by Faith, that puts a life into all our notions; Now the acts of faith are not so forcible, as when the Spirit of God sheddeth abroad this love in our Souls, Rom. 5.5. We must use the Gospel, must use reason, must use faith in meditation on the Love of Christ, but we must beg the effectual operation of the Holy Ghost, who giveth us a taste and feeling of this love, and most thankfully to entertain it.  
USE. It showeth us how we should excite and rouse up ourselves in every duty, especially in those that are difficult, & displeasing to the flesh. The Apostle Paul endured prisons, stripes, reproaches disgraces, yea death itself, out of the unconquerable force of love. Therefore if you have any great thing to do for God; and would work to the purpose, let faith by the Spirit set love a work. Faith is needful, the work of redemption being long since over, and our Lord is absent, and our rewards future; and love is necessary, because difficulties are great▪ and oppositions many; the Flesh would fain be pleased, but when Faith telleth love, what great things God hath done for us in Christ, the Soul is ashamed when it cannot deny a little ease, pleasure or profit.   

SERMON XXIV.  2 Cor. 5.14. 
For the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead.  
I Have chosen this Scripture to speak of the love of gratitude, or that thankful return of love which we make to God, because of his great love to us in Christ. Before I go on further in this discourse, I shall handle some cases of Conscience;  
1. About the reason and cause of our love. Whether God be only to be loved for his beneficial goodness, and not also for his essential, and moral perfections. The cause of doubting is this; Whether true love doth not rather respect God as amiable in himself, than beneficial to us? The ancient writers in the Church seemed to be of this mind; Lombard out of Austin defineth love to be that grace, by which we love God for himself, and our neighbour for God's sake.  
Ans. 1. There are several degrees of love.  
1. Some love Christ for what is to be had from him, and that he may be good to us. There we begin. The first invitation to the creature is the offer of pardon, and life, Matth. 11.28, 29. Come unto me, all you that labour, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me▪ for I am meek and lowly in heart, and ye shall find rest unto your Souls. And Heb 11.6. He that cometh to God must believe that he is, and that he is a Rewarde● of them that diligently seek him. Self-love, and the natural sense of our own misery, and the sense of our burden, and the desires of our happiness, have a marvellous influence upon us, yea wholly govern us in our first address to God by Christ▪ Now this is not altogether to be blamed and condemned. Partly, Because there is no other dealing with mankind; tell a malefactor of the perfections of his Judge, this will never induce him to love him. And Partly, Because we may and must love Christ as he hath revealed himself to our love. Now he hath revealed himself as a Saviour, as a pardoner, as a rewarder, for surely we may make use of God's motives; he suffereth us to begin in the flesh, that we may end in the Spirit; there is some grace in this very seeking love. You are affected with the true cause of misery, not outward necessity, but sin; you seek after the right remedy, which is in Christ, & there is some Faith in that in taking Christ at his word. The defect of this love is, that you mind your own personal benefit and safety, rather than the pleasing, obeying, and glorifying of God; so far there is weakness in this act, but this is the only way to bring in the creature; as when a Prince offereth pardon to his Rebels, with a promise that he will restore them to their forfeited privileges, in case they will lay down their arms, and submit to his mercy. Self-Interest moveth them at first, but after love, and duty to their Prince, holdeth them within the bounds of their Duty and Allegiance. I will ease you, saith Christ, you shall find rest to your Souls; I will be a rewarder to you, and give you eternal life. As lost creatures we take him at his word, and afterwards love him, and serve him, upon purer motives. Or take the similitude thus; In a treaty of marriage, the first proposals are grounded upon estate, suitableness of age, and parentage, and neighbourhood, and other conveniences of life; conjugal affection to the person groweth by society, and long converse Fire at first kindling casts forth much smoke, but afterwards it is blown up into a purer flame.  
2. Some love him for the good which they have received from him. Not so much that he may be God, but because he hath been good; and indeed the love of gratitude is a true Christian and Gospel love, and hath a greater degree of excellency, than the former, because thankfulness is the great respect of the creature to the Creator, and because so few return to give God the glory of what they have received; but one of the healed lepers returned back, and glorified God, Luke 17.15, 18. And because gratitude hath in its nature something that is more noble than selfseeking, and bare expectation; for common reason tells us that 'tis better to give than to receive, and in this returning love, we seek to bestow something upon God, in that way we are capable of, of doing such a thing, or God of receiving it. This returning love is often spoken of in Scripture, as a praise worthy thing, Psa. 116.1. I will love the Lord, because he hath heard the voice of my supplications. And, Rom. 12.1. I beseech you ●herefore Brethren by the mercies of God, that you present you● bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. God hath the honour of a precedency, but we of a return, 1 John 4.16. Herein is love, not that we loved God, but that he loved us. There's the true Spirit of the Gospel in such a love, for Gospel obedience, and Service, is a life of love, and praise, and thankfulness.  
3. Some love God because he is good in himself. Not only that he may be good to us, or because he hath been good to us, but because he is good in himself. God's essential goodness, which is the perfection of his Nature, his infinite and eternal Being, and his Moral Goodness, which is the perfection of his will, or his holiness and purity, is the object of love, as well as his beneficial goodness▪ or that goodness of his which promoteth our Interest. I prove it: Partly, because God is the object of love, though we receive no good by it. Love and goodness are as the Iron, and the loadstone, nature hath made them so. Now God, considered in his infinite perfection, is good, as distinguished from his doing good, Psa. 119 68 And, Partly, Because God loveth himself first, and the creature for himself, Pro. 16.4. The Lord hath made all things for himself. The first object of the Divine complacency, is his own being, and the last end of all things is his own glory and pleasure, Rev. 4.11. For thy pleasure they are, and were created. Now this is a reason to us, because the perfection of holiness standeth in an exact conformity to God, and by grace we are made partakers of a Divine Nature, 2 Pet. 1.4. Which mainly discovereth its self in loving as God loveth, and hating as God hateth. And therefore we must love him in and for himself, and ourselves for him. And, Partly, Because if God were only to be beloved for the effects of his benignity, and beneficial goodness, this great absurdity would follow, that God is for the creature, and not the creature for God, for the supreme act of our love would terminate in our happiness, as the highest end, and God would be only regarded in order thereunto. Now to make God a means is to degrade him from the dignity, and pre-eminence of God. Partly, Because we are bound to love the creatures as good in themselves, though not beneficial to us: Therefore much more God, as good in himself; if we are to love the Saints as Saints, not because kind, and helpful to us, but because of the Image of God in them, though they never did us any good turn, Psa. 16.3. But to the Saints that are in the Earth, and to the Excellent, in whom is all my delight. If we are to love the Law of God, as 'tis pure, than we are to love God, because of the Moral goodness of his nature, Psa. 119.140. These things are out of Question clear and beyond all controversy; why not God then, in whom is more purity and holiness? If indeed we are persuaded of the reality, and excellency of his being. Now in this last rank there are degrees also.  
1. Some love Christ above his benefits. They do not love Pardon and salvation so much as they love Christ, 1 Pet. 2.7. To them that believe Christ is precious. To love the gifts more than the person, the Jointure more than the Husband, in a Temporal cause, would not be counted a sincere love. The truth is at first the benefits do first lead us to seek after God. Man usually beginneth at the lowest, and loveth God for his love to us, but he riseth higher upon acquaintance: First he loveth God for that taste of his goodness which we have in the Creatures; then for that goodness God exhibiteth in the Ordinances, for that help he offereth us there, for our greatest necessities; then as in graces, Justification, and Sanctification; then as in Christ, as the fountain of all; then God above Christ as Mediator, as the ultimate object of love.  
2. Possibly some may come to such a degree as to love Christ without his benefits. The height of Moses and Paul is admirable, who loved God's glory above their own Salvation, Exod. 32.32. Blot me out of thy Book. And, Rom. 8.3. I could even wish myself accursed from Christ, for my Brethren and kinsfolk in the flesh. Lay all his personal Benefit, or the happy part of his Portion, at God's feet in Christ, for a greater end, to promote his glory; but this extraordinary zeal is very rare, if attained by any other in this life.  
3. Some love the benefits for his sake: Heaven the better, because Christ is there; pardon the better, because God is so much glorified in it: Holiness, as 'tis a conformity to God; and the work for the works sake. Not but the other considerations tend to this, and have an influence upon this, so much obliged to Christ that every thing is sweet as it cometh from him, or relateth to him.  
2. Sinful respect to the benefits and rewards of religion bewrayeth its self in four things.  
1 When Christ is loved for worldly advantages. We must always distinguish between our Spiritual Interests and our Carnal. To respect Christ for our Temporal advantage, is that which God abhorreth; as those that followed Christ for the loaves, John 6.28. To be fed with a 〈◊〉 without labour, and pains. 〈◊〉, vix diligitur Jesus propter Jesam: Scarce is Jesus loved for Jesus sake. And still Christ's name is reverenced, but his office, and saving grace, are disregarded, and men are content with his common gifts, not seeking after his special benefits. 'Tis no great matter to own that which is publicly esteemed, and now Christ is every where received, to make a general profession of being Christians. (Saith Gilbert▪ Now the Doctrine of Christ is handled in Councils, disputed of in the Schools, preached in Assemblies, and his religion made the public profession of Nations. 'Tis no great matter of thanks to own the general belief of Christianity. There are many bastard motives of closing with Christ, and his ways, as fame, and ease, and carnal honour, and the sunshine of Worldly countenance. These are quite another thing than when a poor Soul out of the sense of his lost estate, would desire Christ, and would fain part with any thing ●o gain Christ, Phil. 3.7, 8, 9 And a sound conviction of our misery and a sense of his excellency, and our suitableness maketh us to close with him. The other followed him for the loaves: Indeed because his bread was buttered with worldly conveniencies. By a respect to such base motives religion is prostituted to secular interests.  
2. When we have a carnal notion of the true rewards of godliness. Carnal men look upon Heaven as a place of case, and pleasure, when Christ had spoken of the bread that will make men live for ever, John 6. 34. They cried out, evermore give us of this bread of life. They thought no more than of an everlasting continuance in the present earthly estate; such carnal notions have men of Heaven, as of a Turkish paradise; but to know God and love God, and have the Soul filled up with God, to be with Christ and to be perfected in holiness, these things work little upon them. The Heaven of Christians is to enjoy an everlasting communion with God: To live in the belief and hopes of such an Heaven, and to delight our Souls in the forethought of the endless sight and love of God: This is a true act of sincere love to Christ, seeking its full satisfaction. Here we see him but as in a glass, there face to face. We shall behold the Glory of God in Heaven, and the delights of love will then be perfect. But usually men have a carnal notion of Heaven, by a voluptuous life, without labour and pain and trouble, and this tainteth their hearts; their apprehensions of benefit by Christ, are Feculent, Earthly, and drossy.  
3. When our respects to benefits are disorderly, not in the frame wherein God hath set them. As for instance▪ when we desire some benefits, and not others, or hate his ways, and love his benefits, Numb. 23.10. Oh that I might die the death of the righteous. They love him as a Redeemer▪ but hate him as a Lawgiver. A carnal man would sever the benefits from the duties. As Ephraim is as an heifer not taught, which would tread out the Corn, but not break the clods, Hosea 10.11. Their threshing was by the feet of Oxen shod with Iron: Now the mouth of the Ox that treadeth out the Corn was not to be muzzled: But harrowing, and breaking the clods, was a mere labour, and no privilege; they would do the one but not the other. If you love Christ's benefits, you must love them altogether: Not taking one, and leaving out another; you shall not have pardon without sanctification. nor the comforts of his Spirit without his quickening and purifying influence: Nor freedom from Hell, without freedom from sin. Christ must guide you, and rule you, dwell in you, and bless you, and justify you, and what ever he is made of God, that he must be to you, 1 Cor. 1.30 He will not give you any such grace as shall discharge you from duty, and be a kind of licence and privilege to sin.  
4. When we rest in the lowest acts of love, and do not go on the perfection. The first acts have more of self-love in them than love to God; you must go on from them to gratitude, and from gratitude to adoration, an humble adoration of the Divine excellencies, for the Divine excellencies are lovely in themselves, as well as his benefits are comfortable to us, and by an acquaintance with God in Christ, we must settle into a more entire friendship with him, and delight as much in praising him for his excellencies, as we do in blessing him for his benefits. The Angels and blessed Spirits, that are above, do admire, and adore God, because of the excellencies of his Nature, not only for the benefits they have received from him; they are represented as crying out, Isa. 6.3. Holy, Holy, Holy Lord God of Hosts. By admiring, and being affected with his Holy Nature and Sovereign Majesty, and dominion, and are we no way concerned in this? Surely God must be lauded and served on Earth, as he is in Heaven, and though we cannot reach to their degree, yet some kind of this respect belongeth unto us. In the Revelations the Four living Weights, and TwentyFour Elders, are brought in, Rev. 4 8. Saying, Holy, Holy, Holy Lord God Almighty, which was, and is, and is to come. Now by the four Beasts, or four living Weights, and the TwentyFour Elders the Interpreters generally understand the Gospel Church, who are continually praising God for the Unity of his Essence, the Trinity of Persons, together with his Eternity, Omnipotency and Holiness; to show we should love these things, and be affected with these things as well as his bounty and goodness to us. Indeed a Christian is like a River, when it first boileth up out of the fountain, it contenteth its self with a little hole, but afterwards it seeketh for a larger channel, but is still penned within banks and bounds, but when it emp●●et● itself into the Ocean, it expatiateth and enlargeth its self, and is wholly mingled with the Ocean.  
2. Case is about the actual persuasion of God's love to us. For since this love of gratitude ariseth from a sense, or apprehension of God's love to us in Christ; Therefore Gods Children are troubled when they cannot make particular application, as Paul, and say▪ he loved me, and gave himself for me, Gal. 2.20.  
Ans. 1. A particular persuasion of God's love to us is very comfortable. Things that do most concern us do most affect us; as a man is more pleased with legacies bequeathed to him by name, then left indefinitely to those who can make friends; if I can discern my name in God's Testament, it is unquestionably more satisfactory, and more engaging than when with much ado I must make out my Title, and enter myself an heir, Eph. 1.13. After that we heard the word of truth, the Gospel of your Salvation. It is not sufficient to know that the Gospel is a Doctrine of salvation in general, or to others only, but every one should labour by a due application of the promises of the Gospel unto themselves, to find it a Doctrine of salvation unto themselves. Salvation by Christ is a benefit, which we need as much as others, and therefore should give all diligence to understand our part and interest in it. God's love to us is the great reason of our love to God; ours a reflection; the more direct the beam, the stronger the reflection. 'tis the quickening Motive to the Spiritual life, Gal. 2.20. Certainly they are much to blame who can so contentedly sit down with the want thereof; so they may be well in the world: If God will love them with a common love, so as they may live in Peace, and Credit, and Mirth, and Wealth among men. Our joy, comfort, and peace much dependeth on the sense of our particular interest, Luke 1. 46. My Soul doth rejoice in God my Saviour. And Rom. 5.11. We rejoice in God as those that have received the atonement. 'Tis uncomfortable to live in doubts and fears, or else to live by Guess▪ and uncertain conjectures. Well then▪ if we would maintain the joy of faith, the vigour of holiness, we should get our interest more clear.  
2. 'tis not absolutely necessary: Because love is the fruit of faith, not of assurance only, Gal. 5.6. Faith working by love. Love is not so grown indeed where there are fears, and doubts of our condition. 1 John 4. ●8. He that feareth is not made perfect in love. Yet a love he hath to God. If love did wholly depend upon an actual persuasion of God's special love to us, it could never be rooted, and grounded, for this actual persuasion is an uncertain thing, often interrupted by the failings of God's Children, and Spiritual desertions, and frequent Temptations; we do not sail to Heaven with a like tide of comforts: Our evidences are many times dark, doubtful, and litigious, but the grounds of faith are always clear, fixed, and stable: And therefore the serious Christian may make a shift to love Christ, though he doth not know that he loveth him with a special love, so as to be absolutely assured of it; he is not so necessarily a Comforter, as a Sanctifier: And though he doth not fill us with joy, yet he may work a strong & earnest love in our hearts, which is as much seen in unutterable groans, as in unspeakable joys: Love is one of our greatest evidences, and therefore goeth before assurance, rather than followeth after it: And assurance is rather the fruit of love, than love of assurance. See John 14.21, 23. He that hath my Commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father; and I will love him, and manifest myself unto him. If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. 'Tis because we love God so little, that we want the fruits of his manifested love. So that you must not cease to love God, before you are assured of his love to you: But you must love him sincerely, and strongly, and then you will know God loveth you: In the love of benevolence God beginneth; but as to complacency, the object must be qualifyed. We must have a good measure of grace before we can so clearly discern it, as to be certain of it.  
3. There are many considerations which are proper to our state, every one of us have cause enough to love God, if we have but hearts to love him. Not only as he created us out of nothing, but as he redeemed us by Christ: Cannot I bless God for Christ, without reflection on my own particular benefit? His general love in sending a Saviour for mankind▪ John 3.16. God so loved the World, that he sent his only begotten Son into the World, that whosoever believed in him, should not perish, but have everlasting life. As they reasoned, Luke. 7.5. He loved our Nation, and hath built us a Synagogue. Few did enjoy the benefit of it, but 'twas love to the Nation of the Jews. So his Philanthropy, his man-kindness should put that home upon us, that there is a sufficient foundation for the truth of this Proposition, that whosoever believeth shall be saved: That Christ is an all-sufficient Saviour, to deliver me from wrath, and to bring me to everlasting life, that such a doctrine is published in our borders, wherein God declareth his pleasure, that he is willing all men should be saved, and come to the knowledge of the truth, 1 Tim. 2.3. That the door is wide enough, if you will get in; and if you have no interest, you may have an interest: We must not think that general grace is no grace: The life of Christianity lieth in the consideration of these things: In the free offers of grace, all have alike favour, and none have cause to murmur, but all to give thanks: All that God looketh for is a thankful acceptance of the grace, made for us in Christ; surely when we think of God's goodness, and kind-heartedness to miserable, and unworthy sinners, and do often and seriously think what he is in himself, and what he is to you, what he hath done for you, and what he will more do for you, if you will but consent, and accept of his grace: Such serious thoughts cannot but warm your hearts, and through the Lord's blessing, awaken in you a great love to God. In short the love of God shed abroad in the Gospel, is the great and powerful object, that must be meditated upon: And the love of God shed abroad in your hearts, the most effectual means, to keep these objects close to the heart. And then doubts will vanish.  
4. The mercies of daily providence declare much of the goodness of God to you, and to make him more amiable. Christians are much wanting to themselves and to their duty to God, when they do not increase their sense of God's goodness, by their ordinary comforts, Deut. 30 20. Thou shalt love him, for he is thy life, and the length of thy days, 1 Tim. 6.17, 18. 'Tis the living God, who giveth us richly to enjoy all things in this present World. And Psa. 68.19. The God of our Salvation, who daily loadeth us with his benefits. Every days and hours experience, should endear God to us. 'Tis his Sun that shineth to give thee heat and influence, and cherishing. 'Tis out of his store-house, that provisions are sent to thy Table. He furnisheth thy dishes with meat, and filleth thy cup for thee: He did not only cloth man at first, Gen. 3.21. Unto Adam and his Wife did the Lord God make coats of skins, and clothed them: When he turned unthankful man out of paradise, he would not send them away without a Garment: As he performed that office then, so still he causeth the silkworm to spin for thee, and the sheep to send thee their fleeces, only there is a wretched disposition in man, we do not take notice of that invisible hand, which reacheth out our comforts to us: Acts of kindness in our fellow Creatures affect us, more than all those benefits we receive from God. [What should be the reason? Water is not sweeter in the dish than in the fountain; man needeth himself, never giveth so freely and purely as God doth, but out of some self respect.] No kindness deserveth to be noted, but the Lords, who is so high and Glorious; so much above us, that he should take notice of us: nothing but our unthankfulness, is the cause of this disrespect, and forgetting the goodness of his daily providence, and our looking to the next hand, and to the Ministry of the Creature, and not to the supreme cause.  
3. Case of Conscience about love, is about the intenseness and degree of it: The Soul will say, God is to be loved above all things, and to have the preferment in our affections, choice, and endeavours: For he is to be loved with all the Heart, and all the Soul, Deut. 6.5. And earthly things are to be loved, as if we loved them not: Now to find my heart to be more stirred towards the Creatures, than to God, and seem to grieve more for a worldly loss, then for an offence done to God by sin: To be carried out with greater violence, and sensible commotion of Spirit, to carnal objects, than to Jesus Christ; I cannot find these vigorous motions, or this constraining efficacy of love overruling my heart.  
Answer, 1. Comparison is the best way to discover love, comparing affection with affection; our affections to Christ with our affections to other matters; for we cannot Judge of any affection aright, by its single exercise, what it doth alone as to one object, but by observing the difference and disproportion of our respects to several objects The Scripture doth often put us upon this kind of trial, 2 Tim. 3.4. Lovers of pleasure, more than lovers of God. Singly and apart a man cannot be so well tried, either by his love to God, or his love to pleasure; there being in all some kind of love to God, and a lawful allowance of Creature delights, provided they do not most take us: But when the strength of a man's Spirit is carried out to present delights, and God is neglected, or little thought of, the case is clear that the interest of the flesh prevaileth in his heart▪ above the interests of God. So Luke 12.21. So is he that layeth up treasure for himself▪ and is not rich towards God: Mindeth the one, and neglecteth the other; namely to enrich his Soul with Spiritual and Heavenly treasure: That followeth after Spiritual things in a formal and careless manner, & earthly things with the greatest earnestness. The objection proceedeth then upon a right supposition, that a respect to the World, accompanied with a neglect of Christ, showeth that the love of Christ is not in us, or doth not bear rule in us.  
2. That God in Christ Jesus is to have the highest measure of our affections, and such a transcendent superlative degree, as is not given to other things, Luke 14.26. If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, and his own life also, he cannot be my disciple. He that loveth any contentment above Christ, or equal with him, will soon hate Christ. So Matth. 10.37. He that loveth Father, or Mother, Son or Daughter, more than me, is not worthy of me. And the sincere are described, Phil. 3.7, 8, 9, 10 The nearest and dearest relations, and choicest contentments all trampled upon, all is dung and dross in comparison of the excellency of the knowledge of our Lord.  
3. Love is not to be measured so much by the lively act, or the sensitive stirring of the affection, as the solid esteem, and the settled Constitution. A thing may be loved intensively, as to the sensitive discovery of the affection, or appretiated by our deliberate choice, and constant care to please God. Partly because the vigorous motion is hasty, and indeliberate▪ is the fruit of fancy, rather than faith: Some by constitution have a more movable temper, and are like the Sea easily stirred, the reading the story of Christ's passions, will draw tears from us, though we regard not God's design in it, nor how far our sins were accessary to these passions and sufferings. This qualm is stirred in us by fancy rather than faith; the story of Joseph in the Pit will work the like effect, as of Jesus on the cross, yea the fable of Dido, and Aeneas: In all passions the settled constitution of the heart showeth the man, more than the sudden stir of any of them: Men laugh most when they are not always best pleased: We laugh at a toy, but we joy in some solid benefit. True joy is a secure thing, and is seen in the judgement and estimation, choice and complacency, rather than in the lively act. So love is not to be measured, by these earnest motions, but by the deliberate purpose of the heart to please God. And partly because the act may be more lively, where the affection is less firm, and rooted in the heart: The passions of suitors are greater than the love of husbands: yet not so deeply rooted, and do not so intimately affect the heart: Straw is soon enkindled, but fire is furnished with fit materials, and burneth better, and with an even and more constant heat: These raptures and transports of Soul, fanatical men fell them oftener than serious Christians, who yet for all the World would not offend God. And partly because sensible things do more affect us, and urge us in the present state, while we carry a mass of flesh about with us▪ our affections will be more sensibly stirred by things which agree with our fleshly nature; our senses, which transmit all knowledge to us, will be affected with sensible things rather than Spiritual. I confess 'tis Good to keep up a tenderness, and we should be affected with God's dishonour, more than if we had suffered loss, Psa. 119.136. Rivers of tears run down mine eyes, because men keep not thy Law. But in some tempers grief cannot always keep the road, and vent itself by the eye: Certainly the constant disposition of the Soul is a surer note to Judge by: sensible stir of affection are more liable to suspicion, and not so certain signs of grace, as the acts of the understanding and will; there is a possibility of a greater decay in them; you cannot weep for sin, but you would give all that you have to be rid of sin: A man may groan more sorely under the pains of the toothache, which is not mortal, than under the languish of a Consumption.  
4. The effects of solid esteem are these:  
1. When Christ is counted more precious than all the World, no affections to the Creature can draw us to offend him, 1 Pet. 2.7. But all our love to them is still in subordination to an higher love: Love was principally made for God, and 'tis many ways due to him: Those excesses and heights which are in the affections, will become no other object: The Genius, or Nature of it, sheweth for whom 'twas made: However as God hath placed some love and holiness in the Creature, so some allowance of affection there is to them. Worldly comforts are valuable as they come from God, and lead to him, as effects of his bounty, and instruments of his Glory and service: All the value we put upon them should be this, that we have something of value, to esteem as nothing for Christ: And when God trieth us, when Christ and Worldly matters come in competition, then to be found faithful, and despise the riches, pleasures, and honours of the World: This is a sensible occasion to show the sincerity of our love; which do you choose? the favour of God, or earthly friends? The light of his countenance, or the prosperity of the World?  
2. When you can for God's sake incur the frowns and displeasure of the Creature, Luke 14.26. If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea and his own Life also, he cannot be my disciple.  
3. When a man maketh it his main care rather to please God, than to gratify the flesh, and promote his carnal interests: Your great business, is to walk worthy of God to all pleasing, Col. 1.10. You labour to get Christ above all, and to live in his love. All cares and businesses give way to this, and are guided and directed by this: His favour is the life of thy love; and his love is thy greatest happiness: And thou darest not put it to hazard, nor obscure the sense of it, by any indulgence to carnal satisfactions: And thy greatest misery is his displeasure, and thereupon sin, which is the cause of it, is most hateful to thee. This is our constant trial, and certainly showeth how the pulse of the Soul beateth.   

SERMON XXV.  2 Cor. 5.14. 
For the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead.  
THe fourth case of Conscience is about the decay of love: The heart is not so deeply affected as it was wont to be, with the love of God in Christ, nor is there such a strong bent of heart towards him, nor delight in him, and we grow more remiss in our work, feeble in the resistance of sin, some that thus decay in love, are not sensible of it, others from the decay infer a nullity of love: Therefore because this is a disease incident to the new Creature, something must be said to this case, both to warn men, and to direct them in the judging of it. In answering this doubt take these Propositions:  
1. Leaving our first love is a disease not only incident to Hypocrites, but Gods own Children. To Hypocrites, Matth. 24.12. The love of many shall wax cold. To Gods own Children, Revel. 2.4. Nevertheless I have somewhat against thee, because thou hast left thy first love. They were commended for their labour in the Lords work, zeal against Hypocrites, patience in adversity, yet I have some what against thee; what's that? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; only here is this difference, though the disease be common to both, yet with some difference as to the event, and issue: Hypocrites may make a total defection, and there may be in them an utter extinction of love: In others there is not a total failing, but only some degrees of their love abated. The love of Hypocrites, may utterly miscarry, and vanish; many seem to be carried on with great fervour, and affection in the ways of God, for a while, yet afterwards fall quite away: Partly because it was a love built upon foreign motives; as the favour of the times, the air of education, the advantage of good company: Christ might be the object, but the World the ground and reason of all this love. Jesus is not loved for Jesus sake. He must be both object, and reason, otherwise when the reasons of our love alter, the object will not hold us: When times grow bad we grow bad with them; 'tis no wonder to see hirelings prove changelings; and many that loved a Christ triumphing, to forsake and hate a Christ crucified: When the grounds alter their affections are removed: Their affections to Christ's Cause and Servants will cease, also: As Artificial motions cease, when the poise is down by which they are moved: flying Meteors when the matter that feedeth them is spent, will vanish and disappear, or fall from Heaven like lightning, when the Stars, those constant fires of Heaven, shine forth with a durable light, and brightness, What is in one Evangelist, take from him that which he hath, is, take from him that which he seems to have, in another, Luke 8.18. Partly because if Jesus were loved for Jesus sake, yet not with such a prevalent, radicated love, as could subdue contrary affections. There is a love of God, and a delight in his ways▪ which is cherished in us, upon right motives and reasons: Such as the offer of pardon, and Eternal Life by Christ, but this did but lightly affect the heart, not change it. A taste of the good word, Heb. 6 4, 5, 6. At first men find a marvellous sweetness, in the way of godliness, hugely pleased with the possibility of pardon, and Happiness: But these sentiments of Religion are afterwards choked by the cares of this World, and voluptuous living, and all that delight and savour, which they had, is lost, and comes to nothing, when Temptations rise up in any considerable strength. Therefore we are warned to keep up the confidence, and rejoicing of hope; Heb. 3.6, 14. That well-pleasedness of mind, that liking, that comfortable savour, which we had in the serious attending upon the business of Religion.  
2. God's own Children may find their love cold and languishing, and that they go backward some degrees, and suffer loss in the heat and vigour of grace; but though grace do decay, 'tis not utterly abolished. The Church of Ephesus left her first love, but not utterly lost it. The seed of God remaineth in them, 1 John 3.9. There is some vital grace communicated in regeneration, which cannot be lost. This is more radicated than the former; 'tis a deeper sense of God's love, and doth more affect the heart, that 'tis not so easily controlled by contrary affections; but chiefly because 'tis preserved by the influence of God's grace, with respect to his covenant, wherein he hath undertaken not to depart from us, so to keep afoot that love and fear in our hearts, that we shall no depart from him, Jer. 32.40. In the new covenant God giveth what he requireth, donum perseverantiae, as well as, praeceptum. Well then, though this love may suffer a shrewd abatement, yet 'tis not totally extinguished. Gradus remittitur, actus intermittitru, sed habitus non amittitru. Not only may the acts and fruits be few, but the measure of their inward love toward Christ may be abated, and yet not the habit lost, or totally fail.  
2. That we may understand this disease the better, let us consider what is not it.  
1. Not every lighter distemper, which the gracious heart observeth, and rectifieth. There are failings, and infirmities during the present state, and nothing is so uncertain as to Judge of ourselves by particular actions; in every act love doth not put forth its self so strongly, as at other times, but a coldness and deadness seizeth upon us, which we cannot shake off: Or there may be failings, and we walk in darkness, Isa. 64.7. for one act, or so, and yet cannot be called a decay of love; every act of known sin is not apostasy, and defection, nor a degree of it, as every feverish heat after a meal in the spring, is not a fever. Alas for the generation of the just, if every vain thought, or idle word, or distempered passion, were a decay of love! Some obstruction of love there may be for the present, which the Soul taketh notice of, and retracts with sorrow and remorse, but still we hold on our course; yet 'tis a stopping in our course, Gal. 5.7. Ye did run well, who did hinder you?  
2. Every loss and abatement of those ravishments, and transports of Soul, or love qualms, which we feel sometimes, is not this decay. There are some raised operations of love which cannot be constant; in two cases especially we find them.  
1. At first conversion. There are then strong joys, and liftings up of Soul upon our first acquaintance with God. Partly, From the newness of the thing; new things strangely affect and transport us, and no doubt, there are greater and more express admirations of grace, when first called out of darkness into light. And that's the reason why 'tis called marvellous light▪ 1 Pet. 2.9. The change is more admired by them, who are newly plucked out of that woeful condition they were in before, and possessed of such excellent Privileges as they have in their new estate, it makes them wonder the more at their own happiness: as a man in deep thirst, hath a more sensible pleasure when he first cometh to meet with drink; his taste is more lively then, though he be thankful to God for the comfort of ordinary meals. Partly, because than our Love wholly showeth its self in sensitive expressions, whilst as yet love is not dispersed, and diffused into the several channels of obedience, the tide may be high and strong, our only work at first being the thankful entertainment and welcome of grace, but when a man cometh to see how many ways he is to express his love to God, he may have a true zeal▪ and affection to God, in his Christian course, a more rooted and grounded love, though he have not those ravishments and transports of Soul, Eph. 3.17. And, Partly, Because the first edge of our affections is not yet blunted by change of cases. A young Christian may be dandled upon the knee, have a more plentiful measure of God's sensible presence than afterwards is afforded to him, not yet tried with smiles and frowns, and variety of conditions, and things prosperous and adverse. And do you think that the seasoned Christian doth not love God as well as he, who hath been faithful to him in all estates, and not only past the pangs of the new-birth, but sundry encounters of temptations. Surely the tried man hath the stronger love, though it may be not such stir of affections, as he who is under God's special indulgence, and from whom God for a while restraineth the violent assaults of furious Temptations, till he be a little more confirmed, and engaged in the profession of godliness.  
2. After great comforts and inlargements In the days of God's royalty and magnificence, sometimes a Christian hath high affections to God, and joys in the sense of his love, when God hath feasted him, and manifested himself to him, Psa. 63.6. My Soul is filled as with marrow and fatness, and my mouth shall praise thee with joyful lips. There are rich experiences of the love of God in his Ordinances, which are vouchsafed to us, to which all the pleasures of the creature are no way comparable. Now these are very great mercies, but very doubtful evidences to try our estate by, for these overflowings of love, are accidental things. Possunt adesse & abesse. They are fitted for special spiritual occasions. We cannot always bear up under them. A settled calm, and the peace of the Soul, is a greater mercy than these Spiritual suavities, or passionate joys; if we have have our taste kept up, and our relish of Heaven, and Spiritual things, or a fixed bent of heart towards them, 'tis a more constant and less deceiving experience▪ Paul had his raptures, but withal his thorn in the flesh, to keep him humble, 2 Cor. 12.7. We cannot expect that God should entertain us always with a feast, if he give us the constant diet, and allowance of his family, let us be thankful. And though we are not to rest in a dull quietness, but raise our hearts often to delight in God, in more than an ordinary manner, yet no wise man can expect this should be our constant frame.  
3. Though we should not lightly judge ourselves guilty of a decay of love, yet we should not lightly acquitt ourselves of it. For it is a great evil, and a common evil, and many that are surprised with it are little sensible of it.  
1. 'Tis a great evil. Partly, Because the highest degree of love does not answer to the worthiness of Christ, nor to the duty of the regenerate, who are called by him from such a depth of misery to such a height of happiness. And therefore when a man falleth from his first love, and that measure which he had attained unto, and doth come short not only of the rule, but of his own practice, it is the more grievous. To come short of the rule is matter of continual humiliation to us, but to come short of our own attainments, is matter of double humiliation, and the rather, because he that pleaseth himself in such an estate doth in effect Judge the first love to be too much, as if he had been too hot and earnest, and done more than he needed, when he had such a strong love to Christ: His former Love is really condemned, and thereby Christ is disesteemed, as if not worthy to be beloved with all the Soul, and all the might, and all the strength. And, Partly, Because as our love decayeth, so doth our work; either 'tis wholly omitted, or else we put off God with a little constrained, compulsory service, which we had rather leave undone, than do; our delight in our work is lessened. As when the root of a tree perisheth, the leaves keep green for a while, but within a while, they whither and fall off: So love, which is the root and heart of all other duties, when that decayeth, other things decay with it: The first works go off with the first love, at least, are not carried on with that care and delight, and complacency, as they should be. And, Partly, Because of the punishment which attendeth it. Christ is jealous of his people's affection, and cannot endure that he should not beloved again by those whom he so much loveth, and therefore hasteneth to the correction of this distemper, and those that allow themselves in it, Rev. 2.5. Behold I will come against thee quickly. He threateneth to that Church a removal of their candlestick, when their zeal of Christianity was abated. When a People grow weary o● Christ, they shall know the worth of him by the want of him. So when particular Christians grow weary of God, and suffer a coldness and indifferency to creep upon their hearts, he cometh by some smart Judgement to awaken them, and will make them feel to their bitter cost, what it is to despise or neglect a loving Saviour, 2 Chron. 12.8.  
2. 'Tis a common evil. For 'tis an hard matter to keep up the fervency of our love, therefore are there so many exhortations even to the best. The commended Thessalonians are thus prayed for, 2 Thes. 3.5. And the Lord direct your hearts to the love of God. And, Judas 21. keep yourselves in the love of God. The best are apt to remit something of their delight in God, and their constant study to please him: And our watchfulness is mainly to preserve this grace. There is so much self-love in us, love of our own ease, and carnal satisfaction, so much love of the World, and such a constant working, warring principle to draw us off from God, and Heavenly things, that we cannot sufficiently stand upon our guard, and take heed to ourselves, that we do not quench this heavenly fire that should always burn in our bosoms. The generality of Professors have no such care; if they do not wholly cast off Religion▪ they are satisfied, though their love to God be exceeding cold; and as the Hen as long as she hath 1 or 2 of her brood to follow her, doth not mind the loss of the rest; so they, as long as they do a few things for God, mind not the loss of many degrees of grace.  
3. Many that are surprised with it, are little sensible of it. Because spiritual distempers are not laid to heart, till they openly appear in their effects, and fruits; a man may be much in external duties, and yet his love may be cold; the life of his duties may be decayed, though the duties themselves be not left off; as the Pharisees tithed Mint and Cumin, and all manner of herbs, but passed over Judgement▪ and the love of God, Luke 11.42. Some small thing the flesh may spare to God, when as yet the heart is in a great measure withdrawn from him. There may be a decay in the degree of love, when there is no total falling from former acts; he may continue his course of outward duty, though he doth not act so vigorously from love as he was wont to do; he is colder in obedience, and his delight in God is not so great, as formerly; his work is carried on with more difficulty, and regret, and 'tis more grievous to obey; the acts and fruits are fewer, though they do not wholly cease, & are not animated with such a working, active love. Therefore many times men are so insensible, that they throw off all ere they mind their distemper: As the Glory of God in Ezekiel removed from the Temple by degrees, first from the holy place, then to the Altar of burnt offerings, then to the outer Court, than the City, then rested on one of the hills which encompassed the City, to see if they would bring him back again. So in this case men grow cold towards God. God is first cast out of the heart, than out of the closet, than out of the family, then more Indifferent as to public duties, than sin beginneth to hurry us to practices inconvenient; first we sin freely in thought, then foully in act, and all because we did not observe the first declinings.  
4. The decay of love is seen in two things. The remission of degrees, or the intermission of acts.  
1. The remission of degrees of our love to Christ, or to God in Christ. To understand this we must know what is the essential disposition of love? 'Tis an esteeming, valuing, and prising God above all things, which is manifested to us by a constant care to please him, a fear to offend him, a desire to enjoy him, and a constant delight in him. Now when any of these are abated, or fail, as to any considerable degree, your love is a chilling or growing ●old. 1. Our constant care to please him. They that love God, and prise his favour and have a sense of his mercy in Christ deeply Impressed upon their hearts, they are always studying how they shall appear thankful for so great a benefit, Psa. 116.12. What shall I render to the Lord for all his benefits towards me? Therefore their business and work is to please God, Col 1 10. Walk worthy of the lord unto all pleasing. And, Isa. 56.4. That choose the things that please thee, and take hold of thy covenant. And, 1 Thes. 4.1, As you have learned how to walk, and how to please God, so abound therein more and more. A study to please, is the true fruit of thankfulness. Whilst love is in vigour, and strength, this disposition beareth sway in the heart: But now when 'tis a more Indifferent thing, whether God be pleased, or displeased, or not so greatly minded; when a man beginneth to please his flesh, or men, and can dispense with his duty to God, and our intention is less sincere, not so much to please and honour God, as to gratify ourselves, than love is decayed. 2dly. The next is like it a fear to offend. If you can be content to do any thing, and suffer any thing, rather than displease God, and lose his favour: God's love is dearer than life, his displeasure more formidable than death its self. Love is strong, Gen. 39.9. How can I do this wickedness, and sin against God. Put when this fear to offend is weakened, your love decayeth. 3dly A desire to enjoy him in Christ. A strong bent and tendency of heart towards God, argueth a strong love. When we cannot apprehend ourselves happy without him, count all things dung and dross, Phil. 3.7, 8, 9 When we desire a sense of his love, or our reconciliation by Christ. This vehement desire after Christ cannot endure to want him; if we are deeply affected with that want, and make hard pursuit after him, Psa. 63.8. My Soul followeth hard after thee. We desire his grace, or sanctifying Spirit, are here hungering and thirsting after righteousness, and the perpetual vision of him hereafter; as our desires abate, so there is some abatement of the degree of our love. 4ly, Delighting in him. Or in the Testimonies of his favour, more than in worldly thing, Psa. 4.6. Thou hast put more gladness into my heart, then in the time when their Corn and Wine is increased. And Psa. 119.14 I delight in the way of thy Testimonies more than in all riches. Accordingly there is an observing of his coming and going, his presence or absence; we mourn for the one, Matth. 9.15. We rejoice in the other, when God is favourable and propitious, either manifesting his love to us, or helping us in our obedience to him.  
2. Intermission of acts; Or effects of love: These more sensibly declare the former; for the weakness or strength of the decree is seen by the effects, when the heart grows cold, and listless, and lose in our love to God, the Soul is not made fruitful by it. Now the effects of love do either concern God, sin, or the duties of obedience.  
1. With respect to God. love as to the effects of it is often described. First by thinking and speaking often of him, Psa. 63.6. I remember thee on my Bed, and meditate of thee in the night ●atches. And, Psa. 104.24. My meditation of him shall be sweet. The wicked are described to be those that forget God, Psa. 9.17. And seldom or never think of his name, Psa. 10.3. God is not in all their thoughts. 'Tis the pleasure of the Soul to set the thoughts on work upon the object of our love.  
Now when our hearts, and minds swarm with vain thoughts, and idle imaginations, and thoughts of God are utter strangers to us, if they rush into our minds, they are entertained as unwelcome guests, you have no delight in them, 'tis to be feared your love is decayed. For surely a man that loveth him will think often upon him, and speak reverently of him, and be remembering God both in company, and alone, upon all occasions, his main business lieth with God. He is still to do his will, to seek his glory, and to live as in his sight and presence, and subsists by the constant supports he receiveth from him. 2dly. As love Implieth a desire of nearer communion with him, so we will be often in his company in duties. Frequency, and fervency of converse with God in prayer, and other holy duties, is an effect of love; there cannot a day pass, but they will find some errand or occasion to confer with God, to implore is help, to ask his leave, counsel, and blessing, to praise his name, Psa. 119.164. Seven times a day will I praise thee. Now when men can pass over whole days and weeks, and never give God a visit, it argueth little love, Jer. 2.32. My people have forgotten me days without number. There is little love where there is a constant strangeness, Psa. 26 8. I have loved the habitation of thy house, and the place where thine honour dwelleth. They love Ordinances, because there they meet with God, and Psa. 63.2. That I may see thee as I have seen thee. They cannot let a day pass, nor a duty pass. God is object, and end, they seek him, and serve him. Love is at least cold, if not stark dead, when God is neglected, when we have no mind to duties, or God is neglected in them.  
2. With respect to sin. When the sense of our obligation to Christ is warm upon the heart, sin doth not scape so freely; love will not endure it to live and act in the heart. Grace will teach us to war and strive against it, Titus 2.12. Do we thus requite the Lord? Or is this thy kindness to thy Friend? Sin is more bewailed: As she wept much, because she loved much, Luke 7.47. Now when you wallow in sin without remorse, have lost your conscientious tenderness, can sin freely in thought, and sometimes foully in act, spend time vainly, have not such a lively hatred of evil, Psa. 97.10. let loose the reins to wrath and anger, the heart is not watched, the tongue is not bridled, speeches are idle, yea rotten, and profane, wrath and envy tyrannize over the Soul, you are become vain and careless, more bold and venturous upon temptations, and snares, less complaining of sin, or groaning under the relics of corruption, surely love decayeth.  
3. With respect to the duties of obedience. Love where it remaineth in its strength, 1. Breedeth self-denial So that the Impediments of obedience are more easily overcome, and so we are the more undaunted, notwithstanding dangers, as Daniel: More unwearied in the work of the Lord: Patient under labours, difficulties, and sufferings. Love will be at some expense for the party beloved, and will serve God whatever it costs us: Nay, counts that duty worth nothing, that costs nothing, 2 Sam. 24.24. Now when every lesser thing is pleaded by way of bar, and haesitancy, and all seemeth too much, and too long, and too grievous to be born, love is not kept in vigour; an unwilling heart is soon turned out of the way, and every thing is hard & toilsome to it. 2dly. It maketh us act with sweetness, and complacency, 1 John 5.3. His commandments are not grievous. Acts of love are sweet, and pleasing: Therefore when you have left the sweetness, and complacency of your obedience, the fervour of your love is decayed, otherwise it would be no burden to you to be Employed for a good God. 3 It puts a life into duties, Rom. 12.12. Not slothful in business, fervent in Spirit, serving the Lord. Otherwise the worship of God is performed perfunctorily, and in a careless, stupid manner, sin is confessed without remorse, or sense of the wrong done to God; Prayer for spiritual blessings, without any such ardent desire to obtain them; returning thanks without any esteem of the benefits, or affection to God in the remembrace of them; Singing without any life, or affection or delight in God, or spiritual melody in our hearts; conference of God, and Heavenly things, either none, or very slight, and careless hearing without attention; Reading, without a desire of profit. Our whole service like a carcase without a Soul. As Faith enliveneth our opinions, so doth love our practices. And as dry reason is a dead thing to Faith, so without love every thing done God-ward, is done slightly; why do we find more life in our recreations, than in our solemn duties, but because our love is decayed.  
5. Having now found the sin, let us consider the causes of it.  
1. One cause or occasion may be the badness of the times. The Best Christians may decay in bad times. The reason is given, Matth. 24.12. Because iniquity doth abound, the love of many shall wax cold. Iniquity beareth a double sense; either a general, or a more limited sense. When there is a deluge of wickedness, sin by being common, groweth less odious: The limited sense is, taking iniquity for persecution, because of the sharpness of persecution many shall fall off from Christianity. This should not be so; Christians should shine, like stars, brightest in the darkest night, Phil. 2.15, 16. Or like fire▪ or a fountain, hottest in coldest weather, as David, in Psa. 119.126, 127. It's time for thee, Lord, to work, for they have made void thy Law. Therefore I love thy Commandments above Gold, above fine Gold. But 'tis hard to maintain the fire, when the World keepeth pouring on Water: There is a certain liberty, which we are apt to take in evil times, or a damp and deadness of Spirit, which groweth upon us.  
2. It cometh from a cursed satiety and fullness. Our affections are deadned to things to which we are accustomed; and we are soon cloyed with the best things: The Israelites cried out, Nothing but this Manna! A full stomach loatheth an honey comb: When first acquainted with the things of the Spirit, Communion with God, and Intercourses with Heaven, we are affected with them, but afterwards glutted: But this should not be, because in Spiritual things, there is a new inviting sweeetness, to keep our affections fresh, and lively: as in Heaven God is always to the blessed Spirits new and fresh every moment: And proportionable in the Church, where there is more to be had, still greater things than these. In carnal things this satiety is justifiable, because the imperfections of the Creature, which formerly lay hid, are discovered upon fruition: And all earthly things are less in enjoyment, than they were in expectation: But it is not so in Spiritual things, every taste provoketh new appetite, 1 Pet. 2.2, 3.  
3. From a negligence or sluggish carelessness. We do not take pains to keep our graces alive, we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 1.6. Rouse up the gift, that is in us. As the Priests in the Temple were to keep in the holy fire: So we by prayer, and diligent meditation, constantly keeping love a work, watchfulness against the encroachments of worldly, and fleshly lusts; and when we neglect these things, love decreaseth.  
4. Sometimes it cometh from freeness in sinning. Neglect is like not blowing the Fire hid in the Ashes; sinning is like pouring on water, 1 Thes. 5.10. Quench not the Spirit. Secure dalliance with the pleasures of sin brings a brawn and ●eannes upon the heart, and God is neglected, and our love to him very cold.  
6. There remaineth nothing more, but the cure and remedy against this evil; and that concerneth prevention, or recovery.  
1. The remedy, by way of prevention, is,  
1. That we should labour to get love more fixed and rooted, Eph. 3.17. That ye may be rooted, and grounded in love: At first our affection may hastily put forth its self, like the hasty blossoms of the Spring, which are soon nipped: But a Christians business is to get a solid affection, and bend of heart towards God; That love may be as it were the very constitution of our Souls: And the frame of our hearts may be changed into an addictedness, and devotedness to God. Many content themselves with flashes, and good moods, and melt at a Sermon, which soon vanish, and come to nothing, because they have no root. The word of grace, which revealeth the love of God, is not engrafted in their Souls, so as that it may be the very frame, and temper of their hearts: Many receive this word with joy, Matth. 13.21. But he hath no root in himself. They were once affected with the offers of remission of sins, and Eternal Life: But this affection is not so great, so deep, as to control contrary affections: Christ doth not dwell in the heart by faith: A visit there is, but not an abode; A transient motion of the Spirit, but not a constant habitation; a draught of the running stream, but they have not the fountain within them, John 4.14.  
2. You must increase and grow in love, if you mean to keep it, Phil. 1.9. I pray, that your love may abound more and more, 1 Thes. 4.1. As ye learned how to walk, and to please God, so abound in it, more and more: At first love is but weak, but progress of it is to be endeavoured, otherwise a small measure of it meeteth with so many things to extinguish it, that it cannot maintain itself. Nothing conduceth to a decay more than a contentment with what we have received; and there is no such way to keep what we have, as to go on to perfection: They that row against the stream, if they do not ply the oar, will be driven back by the force of the Tide: Therefore every day you should hate sin more, and love self less, the world less, yet Christ more, and more: Love being as it were the heart of the New Creature, he that hath most love, hath most grace, and is the best and strongest Christian.  
3. Love must still be excited, and kept in act or exercise: Not lie as a sleepy, useless habit, in the Soul: It must be the principle and end in every duty, that is, we must work from love, and for love: From love, for 'tis not an act of thankful obedience, if love be not acted in it. Oh beg that this Grace may be more increased in us! all graces, Ordinances. Word, Sacraments, tend to keep in this love-fire, and keep it a burning: All these institutions serve but till love is perfect, and then they cease, but love remaineth: Besides all this, if love be not excited and kept a work, carnal love will prevail, a corrupt and base treacherous heart, had need be watched, and kept from starting back. The back-bias of corruption will again recover strength: For love cannot lie idle in the Soul, either it must be directed, and carried forth to God, or it will look out to worldly things: If our love ceaseth, concupiscence ceaseth not: And within a while the World will become superior in the heart, and Mammon be placed in God's room and stead, be respected as our end, and happiness: For man cannot live, but he must have some last end of his actions: Nor can he long cease from owning, and respecting that end: But the Soul will set up another in its stead. Therefore the more we desist from loving God, the more we entangle ourselves with other things, which get strength, and secure their interest in our Souls, as they are confirmed by multiplied acts: Therefore the love of God must still be kept afoot, that no other thing be practically preferred before him, John 4.14. It must always be springing up, and flowing forth.  
4. Observe the first declinings. For these are the cause of all the rest: Evil is best stopped in the beginning: If when first we begun to grow careless, we had taken heed, it would never have come to that sad issue it doth afterwards; an heavy body, running downwards, gathers strength by running, and still moveth faster: Look then to your first breaking off from God, and remitting your watch, and Spiritual fervour: 'Tis easier to crush the the egg, than kill the serpent: He that keepeth a house in constant repair, prevents the fall and ruin of it: When first the evil heart beginneth to draw us off from God, and to be hardened through the deceitfulness of sin, than we must, Heb. 3.12, 13. humble our Souls betime, that we may stick close to Christ.  
2. By way of recovery, where there hath been a decay: Take the advice of the Holy-Ghost, Rev. 2.5▪ Remember from whence thou art fallen, and repent, and do thy first works.  
1. A serious consideration of our condition, in those words, remember from whence thou art fallen. Recollect, and sadly consider, what a difference there is between thee and thyself; thyself living, and acting in the sense, and power of the love of God, and thyself, now under the power of some worldly and fleshly lust: Consider what an advantage thou hadst against Temptations of the Devil, the World, and the Flesh, when love was in strength, and how much the case is altered with thee now, how feeble, and impotant in the resistance of any sin: Say as Job, Job 29.2, 3. Oh that it were as in the months past? In the day when God preserved me, when his candle shined upon my head. Or as the Church, Hosea 2.7. It was better with me then, than now. In our returning, we should have such thoughts as these: I was wont to spend some time every day with God, 'twas a delight to me, to think of him, or speak of him; or to him; now I have no heart to pray, or meditate: 'Twas the joy of my Soul, to wait upon his Ordinances; the returns of the Sabbath were welcome unto me: But now what a weariness is it? Time was when my heart did rise up in arms against sin, when a vain thought was a grief to my Soul, why is it thus with me now. Is sin grown less odious; or God less lovely?  
2. The next advice is, repent. That is, humble yourselves before God, for your defection: 'Tis not enough to feel yourselves fallen, many are convinced of their fallen and lapsed estate, but do not humble, and judge themselves for it in God's presence, bewailing their case, smiting on the thigh, praying for pardon: 'Tis a great sin to grow weary of God, Isa. 43.22. Thou hast not called upon me, O Jacob; Thou hast been weary of me, Oh Israel. And Mich. 6.3. Oh my people, what have I done unto thee? And wherein have I wearied thee? Testify against me. His honour is concerned in it; therefore you must the more feelingly bewail it.  
3. Do thy first works. We must not spend the time in idle complaints. Many are sensible that do not repent: Many repent (i. e.) seem to bewail their case, but languish in idle complaints, for want of love, but do not recover this loss, by serious endeavours: You must not rest till you recover your former seriousness, and mindfulness of God: 'Tis one of the deceits of our hearts to complain of negligence, and not redress it. The Nazarite who had broken his vow, he was to begin all again, Numbers 6.12. So you that have broken with God, you must do what you did at first conversion, let your work be sin-abhorring every day, and engaging your heart anew to God; And make no reservation, but so give up yourselves to the Lord, that his interests may prevail in your hearts again, above all sinful and vile inclinations, or whatever hath been the cause of the withdrawing your hearts from God, and the decay of your love to him.   

SERMON XXVI.  2 Cor. 5.14. 
For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead.  
WE come now to the fifth case of Conscience, about loving God with all the heart, a thing often required in Scripture; the original place is, Deut. 6.5. And thou shalt love the Lord thy God, with all thy heart, and all thy Soul, and all thy might: 'Tis repeated by our Lord, Matth. 22.37. Thou shalt love the Lord thy God, with all thy heart, and with all thy Soul, and all thy mind. But in, Mark 10.30. And Luke 10.27. With all thy heart, and all thy Soul, and all thy mind, and all thy strength. This sentence was famous, 'twas one of the four Paragraphs, which the Jews were wont to write upon their Phylacteries, and fastened to their door posts, and read in their houses twice a day. Mark, here is variety of words, sometimes three words are used, and sometimes four; some go about accurately to distinguish them, by the heart interpreting the will; by the Soul, the appetite, and affections; by the mind, the understanding; and by might, bodily strength; All put together with that intensive particle (all) imply great love to God. Now a doubt ariseth hereupon, how this is reconcilable with the defects of God's Children, and the weaknesses of the present state: Yea it seemeth to confine our affections, that there will be love left for no other things: For if God have all the heart, and all the Soul, and all the mind, and all the strength, what is there left for Husband, Wife, Children, Christian Friends, and other Relations? Without which respect humane society cannot be upheld, and preserved. The doubt may be referred to two heads.  

1. The irreconcilableness of the rule with present defects.  
2. The confinement intimated is destructive of our respect to our natural comforts, and relations.   
1. Concerning the first, how it is reconcileable with those many partibilities and defects of God's Children.  
I answer, First, By distinguishing; this sentence may be considered, as an exaction of the Law. Or as a rule of the Gospel.  
1. As an exaction of the Law: And so it serveth to show us, what duty the perfect Law of God requireth; complete love without the least defect: All the heart, all the Soul, and all the might; a grain wanting maketh the whole unacceptable: As one condition not observed forfeiteth the whole lease, though all the rest be kept. That this reference is not to be altogether slighted, appeareth by the occasion: A Lawyer asked him a Question, tempting him, saying, Master, which is the great Commandment of the Law? Matth. 22.35. Now Christ's aim was to beat down his confidence by proposing the rigour of the Law, Luke 10.28. This do, and thou shalt live. The best course to convince self-justiciaries (such as this Lawyer was) thereby to rebate their confidence, and to show the necessity of a better righteousness: And so 'tis of use this way for a double end.  
First. To convince us of the necessity of looking after the grace of the Redeemer.  
Secondly. To prepare us to entertain it with the more thankfulness.  
1. Of the impossibility of keeping the Law, and so the necessity of the use of the Redeemer. For to fallen man the duty of the Law is impossible, and the penalty of it intolerable. Therefore all men by this Covenant, according to this Covenant, are enclosed within a curse, shut up, and necessitated to seek the grace of the Gospel, Gal. 3.23. But before Faith came, we were kept under the Law shut up unto the Faith, which should afterwards be revealed. The Law cannot be satisfied, unless the whole man obey wholly, in all things, which to corrupt nature is impossible, and so it inevitably driveth us to Christ, who accepteth us upon more equitable terms.  
2. To make us thankful for our deliverance by Christ. When you read these words, all the heart, all the Soul, all the might, all the strength, bless the Lord Jesus in thy heart, that God doth not deal with us upon these terms; that we are rid of this hard bondage, exact obedience, or eternal ruin; That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death, Rom. 8.2. (i. e.) Of that rigorous covenant, which, to man fallen, ferveth only to convince of sin, and to bind over to death; if God should sue us upon the old bond, a straggling thought, a wand'ring glance, might make us liable to the curse.  
2. As a rule of the Gospel. [Thou shalt love the Lord thy God, etc.] With all, this is not wholly antiquated, and out of date in the Gospel; we must distinguish what is required by way of Precept, and what is accepted by way of Covenant; for the rule is as strict as ever, but the covenant is not so strict, to wit, that we must necessarily perish, if we break it in the least jo● or tittle. The rule is as strict as ever, and admitteth of no Imperfection, either of parts, or degrees, but the Covenant is not so strict, but accepteth of a perfection of parts, and of such a degree, as is dominating and prevailing, or doth infer truth of God's Image, or a single hearted disposition to love, and serve God, to the uttermost of our power. Let me prove both these.  
1. That the rule is as strict as ever. That's necessary; Partly, With respect to the Lawgiver, for no imperfect thing must come from God: And, Partly, with respect to the time when it was given us, in innocency: And Partly, With respect to us, who are under the rule of Law; for if the rule did not require a perfect love, our defects were no sins, for. where there is no Law, there is no transgression, Rom. 4.15. And that this particular Law is still in force, appeareth by that of Christ, Matth. 22.37, 40. Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself; on these two hang the Law and the Prophets. Surely that Law and Prophets include all known Scripture that is binding to us.  
2. But the covenant is not so strict. For where weaknesses are bewailed, striven against, and in some measure overcome, they shall not be prejudicial and hurtful to our salvation; for in the new covenant God requireth perfection, but accepteth sincerity, and though we cannot bring our graces to the balance, 'tis enough that we can bring them to the touchstone, Gen. 17.1. Walk before me, and be thou upright: Though not perfect, yet if upright, though there be a double principle, flesh and Spirit, yet if not a double heart. A sincere love, in the language of the Holy-Ghost, is loving God with all the heart, and all the Soul. So 'tis said of David▪ 1 Kings 14.8. He kept my commandments, and followed me with all his heart, to do only that which was right in mine eyes. David had shrewd failings, yet because of his habitual purpose, so the Lord speaketh of him. So of Josiah, 2 Kings 23.25. Like unto him there was no King, that turned to the Lord with all his heart, and all his Soul, and all his might, according to all the Law of Moses. Josiah also had his blots and Imperfections, yet his heart was prevalently set towards God. So that all the heart, and all the Soul may be reconciled with the Saints infirmities, though not with a vicious life.  
2. I shall show you how far we are obliged to love God with all the heart, and all the Soul, and all the mind, and all the strength, if we would not forfeit our covenant claim of sincerity.  
1. We are bound to strive after perfection; and as much as may be to come up to the exactness of the rule. The endeavour is required, though as to success, God dealeth graciously with us, Phil. 3.12. Not as though I were already perfect or had already attained, but I follow after, that I may apprehend that, for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven; but we are striving after it: we cannot arrive to the perfectness of the glorified estate, but we are pressing towards it; allowed failings cannot stand with sincerity, for he that is contented with a little grace, hath no grace; that is to say, he that careth not how little God be loved, provided he may be saved, doth not sincerely love God. A true Christian will endeavour a constant progress, & aim at no less than perfection. Christians, this is still your rule, all the heart and all the Soul, and all the might; the Lord hath such a full right to your love, that coldness is a kind of an hatred. And the grace which we received in conversion will urge us to it. For, tendentia mentis in Deum, is the fruit of conversion, and God is not respected as a means, but as an end; we do more unlimitedly desire the end, than the means, the whole latitude of understanding, will and affections is due to him, without division or derivation to other things.  
2. We are so far obliged as to bewail defects, and failings. As Paul groaneth under the relics of corruption, Rom. 7.24. Oh wretched man that I am, who shall deliver me from this body of death? A true Christian would love God more perfectly, delight in him more abundantly, bring every thought and practice into subjection to his will; if not, they are kept humble, it is a burden and trouble, they cannot allow themselves in this Imperfect estate; the same new nature which checketh sin before it is committed, mourneth for it, after it hath got the start of us: Resistance is the former dislike of the new nature, and remorse the latter dislike after we are overcome; none have such cause to bewail failing, as the Children of God, they sin against more light, and love, and if Conscience be in a right frame, they will bemoan themselves, and loathe themselves, for their sins; and their love, which is seen in a care to please, is also seen in sorrow for offences, when they break out, and a trouble at the lower degrees of love.  
3. We are so far obliged as in some measure to get ground upon them. For a Christian is to grow in grace. There are some sins which are not so easily, or altogether avoidable by the ordinary assistances of grace vouchsafed, as sins of ignorance, sudden surreption and daily incursion; and there are other sins which may be and are avoided so far by God's Children, so as that they do not frequently, easily, and constantly lapse into them. There are other grievous evils which Christians do not ordinarily fall into, unless in some rare cases. A Christian may lapse into them, as being overborne by the violence of a temptation, as Noah's Drunkenness, Lot's Incest, David's Adultery, foul sins, but there was no habitual aversation from God; but yet a foul fall cuts the strength of a Christian resolution, being overborn by some violent Temptations. Now against the first of these, striving against unavoidable infirmities is conquering. The second must be mortified, and weakened. In the other 'tis not enough to strive against them, or to bewail them, but forsake them and grow wiser for the future.  
As to the Second part of the case, the confinement;  
Ans. God doth not require that we should love nothing, think of nothing but himself. The state of this life will not permit that: But God must have all the heart, so far, First, That nothing be loved against God. A prohibited object is forbidden; sin must not be loved, as they loved darkness more than light, John 3.19. 2dly. Nothing above God; with a superior love, Matth. 10.37. He that loveth Father, or Mother, more than me, is not worthy of me. 3dly. Not equally with God. Other things are excluded from an equal love, for then our love to God is but a partial and half love, divided between God and the creature; no, Luke 14.26. We must hate Father, and Mother, and Wife, and Children, etc. God above all, and our neighbour as ourselves. God can endure no Rival; this love to man is but the second commandment, and must give way to the first. 4thly. Nothing apart from God, But as subordinate to him, Psa. 73.25. Whom have I in Heaven but thee? and there is none on earth I desire besides thee. I must love my Friends in him, and my foes for him, his people because of his Image, all because of his command; God in his creatures, Christ in his members; myself, Wife, Children, natural comforts▪ in God, and for God: to set up any thing as a divided end from God, is a great evil; as well as to set up any thing as an opposite end to him, it may be a damnable sin to love any Worldly comfort, without subordinating it to God, Jam. 4.4. Ye adulterers, and adulteresses, know ye not that the friendship of the World is enmity to God? Whosoever therefore will be a friend of the World is the enemy of God, 1 John 2.15. Love not the World, neither the things that are in the World; if any man love the World, the love of the Father is not in him. Apart from God is spiritual adultery.  
6 Case. How shall I do in short to know that I have the love of God in me? What is the undoubted evidence, by which I may Judge of my state, or know that my love to God is sincere?  
Ans. It concerneth us more to act grace, than to know that we have it: Do you set yourselves with all your hearts, and with all your Souls to love God, and you shall soon know that you love him; things will discover themselves, when in any good degree of predominancy, and love when it's in any strength cannot well be hidden from the party that hath it, as a man burning hot will soon feel himself warm, but small things are hardly discerned, a weak pulse seemeth to be as none at all. Many languish after comforts and spend their time in idle complaints, and so continue the mischief they complain of. Up and be doing, and bestow more time in getting and increasing, and acting grace, than in anxious doubtings whether you have any; comfort cometh sooner by looking to precepts, which tell us what we should do, than signs, which tell us what we are, and the acting of love, is the best way to have it manifested: So Christ telleth us, John 14.21. He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him, and manifest myself to him. There is the way to get the manifestation of grace, and of Christ's owning us. Give God his due obedience, and you shall not want comfort; 'tis a purer respect that we show to God, by minding his interest rather than our own; and to love him, and wait for the time when we shall know that we love him.  
2. Yet 'tis our duty to try seriously the sincerity and soundness of our respects to Christ: Partly, Because the heart is very deceitful, and we must search warily: Christ putteth Peter to the Question thrice, John 21.15. to 19 Lovest thou me? 'Tis some conviction to a liar, to make him repeat his tale; a deceitful heart will be apt to reply, that he is not worthy to live who doth not love Christ; but urge it again, and again, do I indeed love Christ? Yea leave not till you can appeal to God himself; for the sincerity of your love, Lord thou knowest all things, and thou knowest that I love thee. And, Partly also, Because there is a great deal of counterfeit love; therefore the Apostle saith, Eph. 6.24. Grace be with all them that love the Lord Jesus Christ in sincerity. Many profess love, whose love, when it cometh to be tried, will be found counterfeit and unsincere. Our Lord Jesus telleth the Pharisees, who were Quarrelling with him for healing a man upon the sabbath day, John 5.42. But I know you, that you have not the love of God in you. They pretended great love, and zeal for the Sabbath, and therefore opposed the working of that Miracle: men may pretend zeal for God's glory, and his ordinances, who yet have no true love to God; as many pretend great esteem of the memory of Christ, yet hate his Servants, and slight his ways.  
3. The great standing evidence of love is obedience, or an universal resolution, and care to please God in all things. I shall prove to you from Scripture first, that it is so; then from reason.  
1. From Scripture, John 14.15. If ye love me keep my Commandments. None truly love Christ but those that make conscience of obedience. So verse 21. He that hath my commandments, and keepeth them, he it is that loveth me. So, verse 23. If a man love me, he will keep my words. So, John 15.14. Ye are my friends, if ye do whatsoever I command you. Friendship consisteth in an harmony of mind & will; there is such a real friendship between Christ and believers, which maketh them cordial, cheerful, zealous, and constant in their obedience to him, 1 John 2.5. But who so keepeth his word, in him verily is the love of God perfected. That is hath produced its consummate effect. So, 1 John 5.3. This is love to keep his Commandments. Love implieth the doing of those things which are most grateful, and acceptable to the party beloved; and this is the prime, if not the only way, of demonstrating our love to God, which the Scripture so much insisteth upon. So Exod. 20.6. That love me, and keep my commandments.  
Now for the Reasons: Our love to God is not the love of courtesy that passeth between equals▪ but a love of dutiful subjection, such as is due from an Inferior to a Superior, such as is that of Servants to their Master, Subjects to their Prince and Governor, creatures to their Creator; and therefore is not discovered by a fellow like familiarity, so much as by obedience: Gods love to us is an act of bounty, our love to him is an act of duty, and therefore he will see that the trial of this love of gratitude, or this returning love, be sincere, if it produce an uniform, and constant obedience, or an universal care to please God in all things; faith is known by love, and love by obedience, Gal. 6.15. and, Gal. 5.6.  
4 This obedience, which love produceth, must be active, constant, and pleasant.  
1. Active and laborious. Love will not rest in word and profession only, or lie lurking, in the heart as an idle habit, but will break out in sensible proofs, and endeavours, and keep us hard at work for God, Rom. 12.11. Not slothful in business, fervent in Spirit, serving the Lord. So 'tis where there is love; but for others, every thing is tedious to flesh, and blood; and where love is cold men cannot overcome a little ease, and sloth of the flesh. Now how can they know the love of God who will do nothing for him, or no great thing for him? Till you abound in the work of the Lord, love doth not discover its self: Love will be working and labouring, and ever bringing forth fruit, and that is not real, and sincere, which is not such, which will not be at the pains and charge of obedience.  
2. Constant. For, one act or two will not manifest our love to God, but a course of holiness, John 15.10. If ye keep my commandments ye shall abide in my love, even as I have kept the Father's commandments, and abide in his love. And love must show its self as by obedience, so by a constant obedience. And therefore it requireth some competent space of time before we can be fully assured of the sincerity of it; when we find it growing, it's very comfortable, and when we have rode out so many Temptations, 'tis an encouragement still to go on with God.  
3. It must be pleasant, 1. John 5.3. For this is the love of God, that we keep his commandments, and his commandments are not grievous. And, Psa. 112.1. Blessed is the man that delighteth greatly in his commandments. When we cheerfully practise all that he requireth of us; love sweeteneth all things; 'tis Meat and Drink to do his will; the thing commanded is excellent, but 'tis sweeter as commanded by him. A man is never throughly converted, till he delighteth in God, and his service, and his heart is overpowered by the sweetness of his love. A slavish kind of religiousness, when we had rather not do, than do our work, is no fruit of grace, and cannot evidence a sincere love.  
5. In the course of our obedience, God ordereth some special seasons, for the discovery of our sincere love to him. As Abraham had his trial, so we, Heb. 11.17. By faith Abraham, when he was tried, offered up Isaac. And God trieth, non ut ipse hominem inveniat, sed ut homo se inveniat, Gen. 22.12. For now I know thou fearest God. That is a document, a sensible proof of the reality, and sincerity of grace, as under sore trials, God doth most manifest himself to us; upon these occasions, when put upon great self-denial, we have a sensible occasion to see which we love most; 'twas a nice case before: When faithfulness to God's interest is dearer to us, than our own credit, liberty, life, then is a special sensible occasion to improve the sincerity of our love. Such things are pleaded, Psa. 44.17. All this is come upon us, yet have we not forsaken thee, nor dealt falsely in thy covenant. God's choicest comforts are for them that overcome temptations.  
7 Case of Conscience. But how shall we do to get, or increase this love to Christ? Is there any thing that man can do towards it, since love is of God, and a fruit of his Spirit?  
Ans. 1. 'Tis true that a man in his natural estate, cannot by his own power bring his heart to love God. Partly, Because men naturally are lovers of themselves, that is, of their carnal selves, and so lovers of pleasure, more than God, 2 Tim. 3.4. So addicted to vain and sensual delights; the flesh and World have intercepted their love and delight, John 3.6. That which is born of flesh, is flesh. Will a nature that is carnal, resist and overcome the flesh? And can men be brought by their own inclination, to abhor the sin they dearly love? And a worldly mind overcome the World? Therefore till grace heal our natures, we cannot love God, or Christ: First the carnal love must be mortified, Deut. 30.6. The Lord thy God shall circumcise thy heart, and the heart of thy seed, to love the Lord thy God with all thy heart, and all thy Soul, that thou mayest live. Till God pair away our foreskin, and mortify our carnal love and inordinate passions, there can be no love to God, or Christ, raised or enkindled in our hearts. And, Partly, Because men are haters of God, Rom. 1.30. Enemies to him, as standing in the way of their desires, and keeping them by his laws, from things which they affect, as forbidden fruit, Col. 1.21. And you that were sometimes alienated, and enemies in your minds, by evil works. And, Rom. 8.7. Because the carnal mind is enmity to God, for it is not subject to the law of God, neither indeed can be. And, Jam. 4.4. Know ye not that the friendship of the World is enmity with God? Whosoever therefore will be a friend of the World is the enemy of God. There is a mixture of love, palpable and evident by nature, and though men might be imagined to have some kind of love to God, as a Creator, and Preserver, and Benefactor, yet they hate him as a Lawgiver, and a Judge. Therefore till this enmity be broken, there is no hope of bringing the heart to love God.  
2. Since God worketh it, it must be in the first place begged of him. As the Apostle prayeth for others, so do you for yourselves, Eph. 3.17, 18. That ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth and length, and depth, and height, and to know the love of Christ, which passeth knowledge, and be filled with all the fullness of God. We have but light apprehension of the love of God in Christ, it leaveth no Impression upon us, 2 Thes. 3.5. And the Lord direct your hearts to the love of God: Set strait your hearts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they are fluttered abroad to all manner of vanities. And therefore the Psalmist prayeth, Psal. 86.11. Unite my heart to thy fear.  
3. Though we pray to God, yet we must not neglect to use the means. For God will meet with us in our way, in a way proportionable to our reason, and we are to meet with him in his way, in a way of a duty and means. God doth not overrule us by a brutish force, nor raise an inclination in our wills, but in the way of understanding; the ordinary way of working upon man is by the Understanding and so upon the Will. What are the means of raising our love?  
1. A knowledge of our necessity, and the excellency, and worth of Christ and his Beneficialness to us, John 4.10. If thou knewest the gift. We love little, because we know little; Saints and Angels, who know him most, love him best; in Heaven there is complete love, because there is perfect knowledge; that the Apostles prayer showeth, how we are rooted and grounded in love, Eph. 3. ●7, 18, 19  
2. Serious consideration. The more you lay out your thoughts in the serious consisideration of these things, which most tend to feed, and breed love: Objects and moving reasons kept much upon the mind, by serious thoughts, are the great means and instruments appointed both by nature, and grace, to turn about and move the Soul of man; consideration frequent, and serious, is God's great instrument to convert the Soul, Psal 119 59 I thought on my ways, and turned my feet unto thy testimonies: And to get, keep, and increase grace; witness this Text, For we thus Judge, that if one died for all, then were all dead▪ Therefore the total want of love, or the weakness of love, comes for want of consideration. Oh then, think often of God's goodness, amiableness, and kind heartedness, to miserable and unworthy sinners, what he is in himself, a pardoning God; none like him, Micha. 7.17. What he hath done for you, from your youth upward. Every one should be his own historian, Psal. 139.17. How precious are thy thoughts to me, O God, how great is the sum of them? Every morning come to a new account, and audit, what he is willing yet to do for you in Christ; to pardon all your sins, to sanctify you by his Spirit, and to give you eternal life and a portion among his people.  
3. You must increase love by a constant familiarity and communion with God. strangeness dissolveth friendship, but our hearts settle towards them with whom we frequently converse, Job 22.21. Acquaint thyself now with him, and be at peace. When men neglect prayer, their hearts set loose from God. Therefore upon all occasions maintain a constant commerce between God and you.  
4. If there be a breach, be soon reconciled again. If a man was unclean, he was to wash his clothes before even, Eph. 4 26▪ Let not the Sun go down upon thy wrath. As between man and man, so between God and man: forgive us this day, as well as give us this day. When discontents settle they are hardly removed, Jer. 8.4. Shall they fall, and not arise, turn away, and not return? 'Tis spoken to back-sliding Israel. A candle newly put out sucketh light again, if you kindle it before it stiffeneth and groweth cold; so the sooner we recover ourselves, the less breach is made by it.  
5thly. Mortify love to the World. This is baneful to the love of the Father, 1 John 2.15. Love not the World, neither the things that are in the World; if any man love the World, the love of the Father is not in him. When the Soul is filled with one object, it cannot attend upon another, though more excellent. The love of the World is that which first kept us from God, and still it dulleth the edge of our affections, and diverteth us from him; therefore watch against the enticements of the flattering world, and love the creature in subordination to God.  
Now let me exhort you to the love of Christ.  
1. The genius and disposition of love showeth it is fit for nothing but God. As he that looketh upon an axe will say it is fit to cut, so he that looketh upon love will say it was made for God; love is for that which is good, 'tis the motion of the Soul to what is good for us. Good is the object of love. The more good any thing is, the more it must be loved; this is the disposition of nature, and grace doth direct it, and set it right. Now who is so good as God, who hath all goodness in himself? All that goodness which is in the creature is derived from him, and dependeth on him; he hath given us all the good which we have received, and that out of mere love, yea he hath given us love its self. Now whom will you love, if he that is love its self seem not lovely to you? All loveliness is in him and from him; the creature hath none of its self, nor for itself. Is sin such a thing, that for the love of it▪ you will fly from God, and goodness?  
2. Love is but for one object. The affection is weakened by dispersion, as a River divided into many Channels▪ ●n conjugal Society, which is the highest instance of love, Mal. 2.15. And did not he make one? Yet had he the residue of the Spirit▪ and wherefore one? That he might seek a Godly seed: God in the beginning made but one Man for one Woman, and one Woman for one man, yet he could, if he would, have created more persons at once; 'twas not out of defect of power, but wise choice, that their affections might be the stronger: Conjugal affection would be weakened, if, as they are in the brutes, they were scattered promiscuously to several objects. The true object indeed of love is but one, and that is God; he is loved for himself, and other things for his sake: All Lines end in the Centre, so all the inclinations of the creature should terminate in God. Love was planted in us for this purpose, that other things might be loved in God, and for God.  
3. The force and vehemency of love showeth it was made for God; First, 'tis a vehement affection, that swayeth the whole Soul; God only deserveth these heights, and excesses, which are in love: We make Gods of other things, when we love them without subordination to him. Samson was led about like a Child by Delilah: Men contemn all things, honour, name, credit, riches, for their love, ease, pleasure: Turn this to money, covetousness is Idolatry, Eph. 5.5. To pleasure, and the belly becometh 2 God, Phil. 3▪ 19  
2. 'Tis love maketh us good, or bad men. Men are as their love is: We are not determinated from our knowledge, but our affections; a man may know evil, and yet not be evil; he is a carnal man, that hath carnal desires, love is the inclination, and bias of the will: Such as a man is, so is his love, a man's heart is where his love is, rather than where his fear is: 'Tis love transformeth the heart, it changeth us into the nature of what is loved: This is the difference between mind, and will: The mind draweth things to itself, and refineth and purifieth them: But the will followeth the things it chooseth, and is drawn after them, made like them: As the wax receiveth the stamp and impression of the seal. Carnal objects make it carnal; and earthly things earthly; and Heavenly things Heavenly: The love of God godly, Psa. 115.8. They that make them are like unto them; so are all they that put their trust in them, stupid, senless, as their Idols. Love transformeth into the things we love: Therefore without love, all is nothing, 1 Cor. 13.1.  
3. So much of the Spirit of God as you have, so much love: For Love to God is the proper gift of the Spirit, to all the adopted Sons of God, to cause them with filial affection and dependence to cry, Abba Father, Gal. 4.6. Not always seen in challenging an interest in him, as coming in a childlike affection, and a Spirit of love.  
4. The sad consequence of not loving Chris. 'Tis no arbitrary matter, the Apostle suiteth his threatening to the form of the highest curse among the Jews, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, Let him be an Anathema Maranatha, cursed till the Lord come. Suspension from the congregation, casting-out, giving over all hopes of the party offending, and leaving them till the Lords coming. There is no hope for you: Though you do not hate▪ yet if you love not, there is a curse that will never be repealed. God made Christ's love so exemplary, to astonish us with kindness: Anathema is too good for him, the Apostle cannot express it under a double curse, you will be cast out of the assembly of the first born if you repent not.  
5. Consider what advantages we have by love. An interest in all the promises, Eph. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity. And Rom. 8.28. All things shall work together for good to them that love God. And Jam. 1.12. Blessed is the man that endureth temptations, for when he is tried he shall receive the Crown of Life, which the Lord hath promised to them that love him, Jam. 2.5. Hath not God chosen the poor of the World, to be rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him. Faith giveth a right, but love a sensible interest: We cannot take comfort in the sense, till sure of the Condition, and qualification; our faith is not right, till it beget love.  
6. 'Tis not only among the graces, but the rewards: Entire love is a part of our Happiness in Heaven▪ 'tis our only employment there to Love God, to love what we see, and possess what we love: So that love is the end and final Happiness of man: Love is the final act, as God is the final object: The fear of God is the beginning of Wisdom, and love is the perfection of it.   

SERMON XXVII.  2 Cor. 5.14. 
For we thus judge, that if one died for all, then were all dead.  
In the words observe two things.  

1. THe force and operation of love.  
2. The reason of it. For we thus Judge, etc. In which two things. 

1. The instance of Christ's love to us; One died for all.  
2. The means of improving it; We thus Judge.     
In the Instance, or Argument which love worketh upon, you have, 

1. The act of Christ's love; He died.  
2. The peculiarity of it to him; He alone died.  
3. The benefit that redounds to others; One for all.    
2. The means of improving; We thus Judge, to wit, after due deliberation and thinking upon the matter. It Implieth, First, Consideration. And Secondly, Determination.  
1. Consideration; if one; if one, or since one; 'tis a suppositional concession, if one appointed to die, and accepted in the name of all the rest.  
2. Determination; we so far conclude thence: The Determination of the Judgement maketh way for the resolution of the Will: The one is formally expressed, the other employed.  
Doct. That Christ's dying one for all, is the great Instance, and Argument, that should be improved by us, to breed and feed love.  
Here let me inquire, 

1. What, dying one for all, signifieth.  
2. How the great love of God therein appeareth.  
3. How suited this Argument is to breed that love which God expecteth: A Thankful return of obedience.  
4. In what way this must be improved; we thus Judge, by considering and judging upon the case.    
1. What dying one for all signifieth: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 'tis not only in bonum eorum, for the good for all, but loco & vice omnium in the room, and stead of all: As appeareth by the double notion, by which Christ's death is set forth, as a ransom and a sacrifice: A ransom, Matth. 20.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to give his life a ransom for many, 1 Tim. 2.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who gave himself a ransom for all. The ransom was paid in the captives stead; therefore if Christ did die as a ransom for us, it was not only for our good, but in our stead. The other notion is that of a Sacrifice, Eph. 5.2. He gave himself as a Sacrifice, and an offering to God, a sweet smelling savour. So Heb. 9.26. He appeared to put away sin, by the Sacrifice of himself. Now the Sacrifice was offered instead of the Worshippers: and therefore if Christ were our sin offering, he died not only for our good, but in our stead: When the Ram was taken, Isaac was let go; so the sinner escapeth, and Christ was substituted into our room and place: he suffered what we should have suffered, and died that we may live: Deliver him from going down to the pit, for I have found a ransom, Job. 33.24. This dying one for all proveth two things.  

1. The verity of his Satisfaction.  
2. The sufficiency of his Satisfaction.   
1. The verity and truth of his Satisfaction: For when all should have died, Christ died one for all: We were all dead with respect to the merit of our sins, and the righteous constitution of God's Law: and Christ came to die one for all, he represented our persons, and took our burden upon himself, and did enough to case us. First, He represented our persons, as a Surety, and so took the person of a debtor, Heb. 7.22. By so much was Jesus made a Surety of a better Testament.: Or as a common person appeareth in the name of all that are represented in him: That Christ was a common person, appeareth by Rom. 5.14. Where Adam is said to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, namely, as Adam was a common Person, representing all his Posterity▪ and as his act had a public influence on all descended from him; one was enough to ruin, and one enough to save: And Christ was as powerful to save, as Adam to destroy: Yea there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Christ: The value of Adam's act depended upon mere institution: And Christ was not only instituted, but had an intrinsic worth in his person, as God: Therefore the Apostle saith, Not as the offence, so also is the free gift, verse 15. For if through the offence of one, many be dead, much more the grace of God, and the gift by grace, which is by one man, Christ Jesus, hath abounded unto many: And verse 16 th'. The Judgement was by one to Condemnation; so the free gift is of many offences, unto Justification. And the 18 verse, As by the offence of one the Judgement came upon all men to Condemnation; so by the Righteousness of one, the free gift came upon all men to Justification of life. And 19 verse, As by one man's disobedience, many were made sinners, so by the obedience of one, many were made Righteous. So also, 1 Cor. 15. Adam and Christ are compared, representing both their seeds: And we read there of the first Adam, and the last Adam, verse 45. And the First man, and the Second man, verse 47. Those two men were all mankind in representation. Well then, we see Christ sustained our persons, and stood in our place, and room, as Mediator, we must look upon him, as a Father carrying all his Children on his back, or lapped up in his Garment, through a deep River, through which they must needs pass, and as it were saying to them, Fear not, I will set you safe on Land: So are you to look upon Christ with all his Children, wading through the Floods of Death, and Hell, and saying, Fear not worm Jacob, fear not poor Souls, I will set you safe.  
2. As he took our persons, so he took our burden upon himself: For we read that he was made sin, and made a curse for us.  
1. Made sin, 2 Cor. 5.21. He who knew no sin was made sin for us, that we might be made the Righteousness of God in him. To be made is to be ordained or appointed; as Christ made twelve Disciples, Mark 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed. And Jesus Christ is said, to be made Lord and Christ, Acts 2.38. So Christ was made sin, that is, ordered and appointed to bear the punishment of sin, or to be a Sacrifice for sin: Some times the punishment of sin is called sin; as Gen. 4.13. My sin is greater than can be born; that is, the punishment. So verse 7 th'. Sin lieth at the door; that is, the punishment is at hand: So Christ cometh without sin, Heb. 9.28. To bear the sins of many, and to them that look for him, he shall appear the Second time without sin, unto Salvation: Not liable any more to bear the punishment of it. Sometimes 'tis put for a Sacrifice for sin. So the Priests are said to eat the sins of the people, Hosea 4.8. That is, the Sacrifices. And Paul saith, Rom. 8.3. That by sin, he condemned sin in the flesh. That is by a sin-offering. Well then, Christ who knew no sin, had no inherent guilt, was made sin, that is, liable and responsible to God's Justice for our sakes: As we are made the Righteousness of God in him; so was he made sin for us: Not by inhesion, which ariseth from inherent guilt, but by imputation or voluntary susception: That is, took upon himself an obligation to satisfy the demands of Justice for our sakes, as if he had said, what they owe I will pay.  
2. Made a curse for us, Gal. 3.13. Christ as a Surety did suffer our punishment, and endured what we have deserved, Isa. 53.4. Surely he hath born our griefs, and carried our sorrows. The sorrows of the sinner were the sorrows of Christ: The law had said, cursed is every one that continueth not in all things, that are written in the book of the Law, to do them; Gal. 3.10. Now the sentence or curse of the Law must not fall to the ground: For then the end of Gods governing of the World could not be secured; his Law would seem to be given in jest, and his threatenings would be interpreted, to be a vain Scarecrow; and the sin of the Creature would not seem so odious a thing▪ if the Law might be transgressed, and broken, and there were no more ado about it: Therefore Christ must come, and bear this curse. But you will say then, that Christ should have suffered Eternal Death, and the pains of Hell, which were due to us.  
I Ans. He suffered what was equivalent to the pains of Hell: So much of the pains of Hell, as his holy person was capable of: In the curse of the Law, we must distinguish the essentials from the accidentals: The essentials consist in two things, poena damni, and poena sensus: The poena damni is the loss of God's presence, and the comfortable and happy fruition of him: The poena sensus lieth in falling into the hands of the living God: Or being Tormented with his Wrath: Now both these Christ endured in some measure: He was deserted, Matth. 27.26. There was a suspension of all sensible and actual comforts flowing from the Godhead; and his Soul was filled with a bitter sense of wrath, and there he was made heavy unto Death, Matth. 26.39. And Isa. 53.10. It pleased the Lord to bruise him, he hath put him to grief: Which occasioned great agonies. Now for the accidentals, the place, we should for ever have suffered in Hell, the prison of the damned; but the circumstance was abated to Christ; he suffered upon earth: One that is bound as a surety for another, needeth not go to prison, provided that he pay the debt; all that Law and Justice requireth, is, that the Surety pay the debt, which if he doth not or cannot do, than he must go to prison: So here the Justice, and Holiness of God, must be satisfied, but Christ needed not to go into the place of Torment.  
2. The time of continuance. The damned must bear the Wrath of God to all Eternity, because they can never satisfy the Justice of God, and therefore they must lie by it, World without end: As one that payeth a thousand pounds by a shilling, or a penny a week, is a long time in paying the debt; whereas a rich and able man layeth it down, in cumulo, in one heap, all at once. Or as a payment in Gold taketh up less room than a payment in pence, or brass farthings, yet the sum is the same. Christ made an infinite satisfaction, in a finite time, and bore that Wrath of God in a few hours, which would have overwhelmed the Creatures; the Eternity of Wrath is abundantly recompensed in the infiniteness of the Person, and the greatness of the sufferings. His Blood was the Blood of God, Acts 20.28.  
3. Another circumstance accompanying the pains of the Second Death, and unavoidably attending it in reprobates, is desperation, and a fearful looking for of the fiery indignation of God, Heb. 10.7. But this is accidental to the punishment its self, and only occasioned by the sinners view of their woeful and irremediless Condition; but this neither did, nor could possibly befall the Lord Jesus, for he was able by his Divine Power, both to suffer, and satisfy, to undergo, and overcome this dreadful brunt of the Wrath of God; and therefore expected a good issue in his conflict, Psa. 16.9, 10. My flesh shall rest in hope, for thou wilt not leave my Soul in Hell, nor suffer thy holy one to see corruption: 'Tis applied to Christ, Acts 2. A shallow stream may easily drown a Child, whereas a grown man may hope to escape out of a far deeper place, yea a skilful swimmer out of the ocean: Christ passed through that Sea of Wrath, which would have drowned all the World; yea came safe to shore. Well then, it showeth the reality and truth of his Satisfaction.  
2. It showeth the fullness and sufficiency of his Satisfaction: And that Christ undertook no more, than he was able to perform: For though but one, yet he is accepted for all: As one Sacrifice offered by the high Priest, was enough for all the congregation. The burnt offering for private men, and for the whole congregation, was the same; a young bullock without blemish: All had but one Sacrifice, only for private men, the Burnt-offering was offered by common Priests, and for the congregation by the high Priest. Or as the same sun serveth for every one, and also for all the World: So the same Christ, the Sun of Righteousness serveth for all. Or as one Adam was enough to ruin all: So one Christ was enough to save all: Yea much more, as in Christ the Divine Power is more effectual. The Scripture often insisteth upon the oneness of the Person, and the oneness of the Sacrifice; as in that oracle which dropped from the mouth of Caiphas, it is expedient for one to die for all the people, John 11.51, 52. Which is interpreted of the Redemption of the Elect; He prophesied that Jesus should die for that Nation; and not for that Nation only, but that he should gather together in one the Children of God, which were scattered abroad▪ This one Christ is accepted for all: For 'tis more than if all the World had died. God was more pleased with this Sacrifice, than he was displeased with Adam's sin, or the sins of all the World, 1 Tim. 2.6. There is one Mediator between God and man, the man Christ Jesus: As one Mediator, so one sacrifice, Heb 10.10. We are sanctified through the offering of the Body of Jesus Christ, once for all. And verse 14. For by one offering he hath perfected for ever them that are sanctified. And Heb. 9.26. He once in the end of the World appeared, to put away sin by the sacrifice of himself. And 28 verse. So Christ was once offered to 〈◊〉 the sins of many. The Scripture doth so emphatically, insist upon this circumstance, to show that there needeth no more to be done, to satisfy God's Justice: That is sufficiently done already, which is a great comfort to us: For you are not left under the care of making Satisfaction for your own sins: But only of accepting the Redeemer, who hath satisfied; and if you perish, it will be for want of Faith in you, not for want of Satisfaction in Christ: The business is even brought to your doors, and left upon your hands, whether you will accept of the grace offered.  
2. How the great Love of God appeareth in this.  
1. In that he would not prosecute his right against us, who were fallen in Law, and unable to recover ourselves: Noxa sequitur caput. The Soul that sinneth shall die, Exod. 32.33. He might have refused any Mediation, and all our necks might have gone for it: 'Twas great love, that God would think of a Surety; he might have exacted the whole debt of us; thou hast sinned, and thou shalt pay. 'Tis some relaxing of the rigour of the Law, that he would take person for person. Moses was rejected, when he interposed as a Mediator, but so was not Christ.  
2. That he would take one for all: Justice would not let go the sinner without a ransom, but 'tis the wonderful grace of God, that he would take Satisfaction from one man, in the name of all those for whom he offered to satisfy: That God would accept of Christ, Heb. 2.9. 'Tis said that by the grace of God, he should taste death for every one. That which moved God to transfer the punishment of our sins upon Christ, was his mere grace, and the special favour of God.  
3. This one so dear to him; his own Son, the Son of his love, his only begotten Son, he is the person that must be our surety, John 3.16. God so loved the World, that he sent his only begotten Son, that whosoever believeth in him should not perish, but have Everlasting Life. And Rom. 8.32. He spared not his own Son, but delivered him up for us all. Oh the unspeakable love of God We are fond; Eli would not let fall one rough word to his Children; God had but one Son, and he was made a Sacrifice for sin.  
4. This one so worthy in himself: Person for person is the hardest bargain: In some Wars Captives are redeemed with money: But we are not redeemed with Silver and Gold, but with the precious blood of the Son of God, 1 Pet. 1.18, 19 If there be man for man, proportion is observed, and men of like quality are exchanged: You never heard of such a demand, that a king should be given to ransom a Servant: We were slaves, and Christ was the Heir of all things: The prince was given for Slaves: The just for the unjust: The Lord God Almighty, who filleth Heaven and Earth with his Glory, was given for poor worms: The King of all the Earth came not to be ministered unto, but to minister, and to give his Life a ransom for many, Matth. 20.28.  
5. And he given unto death. One died for all; if Christ had come on earth to take a view of our misery, it had been another matter; Captive Princes have kingly entertainment, but he came to be fold for the price of a slave, thirty pieces, Exod. 21.31. The ransomer is not bound to suffer, and be ruined if the Party be so: But our redeemer must die, 1 Pet. 3.18. But Christ hath suffered for sin, the just for the unjust, that he might bring us to God. Till death there was no full Satisfaction, if ever any had cause to love his life, Christ had; his Soul dwelled with God in a Personal Union. 'Tis no great matter to quench and put out such glimmering Candles; as we are: We are often a burden to our own selves; Christ had more to lose, than all Angels and men. They said of David, 2 Sam. 17.3. Thou art better than ten thousand of us: Every man's life is valuble, 'tis the Creatures best inheritance; what was Christ's life, which was enriched with the continual presence of God?  
6. This one to die so willingly, Psa. 40.7. Lo I come to do thy will: You cannot Meditate enough on these places, Pro. 8.31. Rejoicing in the habitable parts of the earth, and my delights were with the Sons of men. And Isa. 53.11. He shall see of the travail of his Soul, and be satisfied. He had contentment enough in the Father, right enough to the Creatures, rich in all the Glory of the Godhead, what need had he to become man, and die for sinners, but only that he loved us, and gave himself for us, for me and thee, Gal. 2.20.  
7. That he should die such a painful and accursed death. He bore the iniquities of us all, Isa. 53.6. The little finger of sin is heavier than the loins of any other trouble. David that bore his own sins, cried out, Psa. 38.4. They are a burden too heavy for me. What was it for him to bear the iniquities of us all? This made his Soul heavy to death, filled up with such bitter agonies, that he did sweat drops of blood. Alas sometimes we feel what 'tis to bear one sin; what is it to bear many? To bear all? He did not only bear them in his body, but in his Soul; this put him upon tears, and fears, and amazement. Now is my Soul troubled, what shall I say? John 12.27. As to bodily pains, many of the Martyrs suffered more, and with cheerful minds: But Christ stood in the place of sinners, before God's tribunal. Well then, you see what a powerful Argument this is to breed and feed love.  
3. How this Argument is suited to breed that love which God expects, even a thankful return of obedience. 'Tis proper for that purpose.  
1. From the end of Christ's death. Which was to sanctify us, Eph. 5.25, 26, 27. Christ loved the Church, and gave himself for it, that he mighty sanctify, and cleanse it by the washing of Water, through the word; that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy, and without blemish. And Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people. Not only redeem us from wrath, but redeem us from sin, to restore the Image of God, which we had lost, as well as his favour. Now unless we would have Christ to be frustrate of his end, and die in vain, we should endeavour to be holy; did he die for sin, that we might take liberty to practise it; come to unloose our cords, that we might tie them the faster, pay our debt that we might run on upon a new score? Make us whole, that presently we might fall sick; or give us an antidote, that we might the more freely venture to poison ourselves? No; this is to play the wanton with his grace.  
2. The right which accrueth to our Redeemer, by virtue of the price paid for us. When a slave was bought with Silver and Gold, his strength, and life, and all belonged to the buyer, Exod. 21.21. He is his money. So we are purchased by Christ, redeemed to God, Rev. 5.9. And we are bound to him that bought us, to serve him in righteousness and holiness all our days, Luke 1.74. To glorify him in our bodies and Souls which are his, 1 Cor. 6.20.  
3. The pardon ensuing, and depending on his death. 'Tis that God may be more loved, reverenced, feared, and obeyed, Psa. 130.4. But there is forgiveness with thee▪ that thou mayest be feared: Luke 7.47. She loved much, because much was forgiven to her. They are bound to love most to whom most is forgiven, Psa. 85.8. For he will speak peace to his people, but let them not return to folly. The remission of sins past is not for a permission of sin to come, but a great bridle and restraint to it. His mercy in remitting should not make us more licentious in committing, otherwise we build again the things we have destroyed; when we sought for pardon, sin was the greatest burden which lay upon our consciences, the wound that pained us at heart, the disease our Souls were sick of; and shall that which we complained of as a burden, become our delight; shall we tore open our wounds, which are in a fair way of healing? And run into bonds, and chains again, after we are freed of them?  
4. The greatness of Christ's sufferings showeth the heinousness and filthiness of sin. 'Twas God's design to make sin hateful to us by Christ's agonies, blood, shame, and death, Rom. 8.3. By sin he condemned sin in the flesh. That is, by a sin offering. God showed a great example of his wrath by that punishment which lighted upon our Surety, or the flesh of Christ; his design was for ever to leave a brand upon it by his sin offering, or ransom for Souls. Now shall we make light of that which cost Christ so dear? And cherish those sins which put our Redeemer to grief and shame? If the stain and filthiness of sin could not be washed out, but by the blood of Christ, shall we think it no great matter to pollute and defile ourselves therewith? This were to crucify Christ afresh, Heb. 6. And to trample the blood of the covenant under foot, Heb. 10.24.  
5. The terribleness of God's wrath, which can be appeased by no other sacrifice. And shall not we reverence this wrath, so as not to dare to kindle it again, by our sins; for 'tis a dreadful thing to fall into the hands of the living God, Heb. 10.31. Christ's Instance showeth that; for if this be done in the green tree, what shall be done in the dry?  
6. But the great argument of all is a grateful sense of our obligation to God and Christ. For God so loved the World, that when nothing else was fit for our turn, he sent is Son, and his Son loved us, and gave himself to die for us. Where we see the love of God putting forth its self, for our help in the most astonishing way, that can be imagined; this is such an engaging instance▪ so much surpassing our thoughts, that we cannot sufficiently admire it, A mystery without controversy great. We may find out words to paint out any thing that man can do to us, or for us. The garment may be wider than the body: But things truly great strike us dumb. God being the chiefest good would act in a way suitable to the greatness of his love. Therefore let us love him, and delight in him, who hath called together all the depths of his wisdom, and counsel, to save a company of forlorn sinners, in such a way, whereby his wrath may be appeased, his Law satisfied, and full contentment given to his Justice, that his Mercy may have the freer scope, the sinner saved, and the sin branded and condemned. Oh what shall we render to the Lord for so great a benefit? Let us unboundedly give up ourselves to be governed, and ordered by him at his will and pleasure, no● loving our lives to the death, Rev. 12.11. Life must not be excepted out of this resignation, Luke 14.26.  
4. How this must be improved. First by consideration. Secondly, By determination. For 'tis said, we thus Judge.  
1. Consideration. Whereby spiritual truths are laid close to the heart, the Soul and the object are brought together, by serious thoughts; God will not govern us as bruits, and rule us with a Rod of Iron, by mere power, and force; the heart of man is overpowered, by the weight of reason, and serious inculcative thoughts which God blesseth to the beginning, and increase in our Souls: Therefore cast in weight after weight, till the Judgement be poised▪ and you begin to judge, and determine how just and equal it is, that you should give up yourselves to God, and to Christ, who have done those great things for you. God often complaineth for want of consideration, Isa. 1.3. But my people will not consider. And, Deut. 32.29. Oh that my people would be wise, and consider their latter end. And Psa. 50.22. Consider this, ye that forget God. Most of our sin and folly is to be charged upon our inconsideration; so also our want of grace. 'Tis God doth renew and quicken the Soul, yet consideration is the means. The greatest things in the World do not work upon them that do not think of them. Therefore how shall the power of the word be set on work, but by serious and pressing thoughts? The truth lieth by, reason is asleep, till consideration quicken it. The fault of the highway ground is, they hear the word, but understand it not.  
The first help of grace is attention, Acts 16.14. She attended to the things that were spoken by Paul. What is this attending, but a deliberate weighing in order to choice, minding, esteem and pursuit? Those invited to the wedding, Matth. 22.5. They made light of it. Non-attendency, is the bane of the greatest part of the World, they will not suffer their minds to dwell upon these things.  
2. There is determination, or a practical decree. We thus Judge in all reason, when we have considered of it we cannot Judge otherwise; the Scripture often speaketh of this, Acts 11.23. He exhorted them all with full purpose of heart to cleave to the Lord; 2 Tim. 3.  
This, like a bias in a bowl, carrieth the authority of a principle in the heart; these decrees enacted in the heart are frequently mentioned in Scripture, in the case of religion in general, as, Psa. 119.57. Thou art my portion, O Lord, I have said I would keep thy words. Sometimes some particular duty, when the heart is backward, Psa. 32.5. I said I will confess my transgression unto the Lord. Sometimes in compliance with some divine motion, Psa. 27.8. I said, thy face Lord will I seek. Sometimes after a doubtful traverse, or conflict with temptations, Psa. 73.28. It is good for me to draw near to God; I have put my trust in the Lord God. Generally 'tis a great help against a sluggish and remiss will. Christians are so weak, and fickle, and inconstant, because they do not use this help of decreeing, or determining for God, and binding and engaging their Souls to live to him.  
USE. It exhorts us,  
1. To affect our hearts and ravish our thoughts, with this great instance of the love of God. 'Tis the commending circumstance to set it forth, John 15.13. Greater love hath no man than this, that a man lay down his life for his friends. And, Rom. 5.8. God commended his love towards us, that while we were yet sinners Christ died for us. God hath not another Son to bestow upon us a better Christ to die for us▪ love is gone to the utmost, nor can we be redeemed at a dear rater. That we may be affected with it,  
1. Let us not look upon it only as an act of heroical friendship, but in the mediatory notion; for so 'tis most penetrating, and sinketh into the very Soul; and that's the way to draw solid comfort, whereas the other only begetteth a little fond admiration; we look upon it as an act of generosity, and gallantry, and that begets an ill Impression in our minds. But to look upon it as a mediatorial act breedeth the true, brokenhearted sense, and thankfulness which God expecteth. We all stood guilty before the Tribunal of Divine Justice, and he was surrogated by the covenant of redemption, and made sin and a curse for us. He was to be responsible for our sins, according to the pact and agreement between him and his Father, Isa. 53.10. There is the covenant of redemption described, When thou shalt make his Soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. 'Tis not to be looked upon as a strange history, and so to stir up a little wonder, or a little fond pity, as at a tragical story, but to fill us with a brokenhearted sense, and deep thankfulness, that the Son of God should come to recover our forfeited mercies: When we were sentenced to death, by a righteous Law, and had sold ourselves to Satan, and cast away the mercies of our creation, and by our multiplied rebellions, made ourselves ready for execution, than the Son of God pitied our case, undertook our ransom, and paid it to the utmost farthing.  
2. Consider the Consequent benefits, both here, and hereafter, Isa. 53.5. But he was wounded for our transgressions, he was bruised, for our iniquities, and the chastisement of our peace was upon him, and with his stripes we are healed. And, Rev. 1.5, 6. Who hath loved us, and washed us in his blood, and made us Kings, and Priests unto God. In the Heavenly Priesthood nothing will appear in us displeasing to God. The love and praise of God will be our whole Employment. In expectation of this happy hour we must begin our sacrifices here.  
3. Let us not by affected scruples blunt the Edge of our comfort. Christian's would know too soon their peculiar interest in God's love, whether intended to us, and so disoblige ourselves from our duty. These affected scruples are a sin, because secret things do not belong to us, but the open declarations of God concerning our duty, Deut. 29.29. 'Tis the part of a deceitful heart to betray a known duty by a scruple; we would not do so in case of temporal danger, if a boat be overturned, we will not make scruples, when any come to our help, whether they shall be accepted or not. Do not refuse your help and cure, but improve the offer, 1 Tim. 1.15. This is a true and faithful saying. Jesus Christ came to save sinners, of whom I am chief. If Christ came to save sinners, I am sinner enough for Christ to save, creeping in at the backdoor of a promise. God hath opened the way for all; if they perish 'tis through their own default. He hath sent Messengers into the World, Mark 16.16. He that believeth, and is baptised, shall be saved, and he that believeth not shall be damned. And if you are within hearing the Gospel, you have more cause to hope than to scruple▪ Acts 13.26. To you is the word of salvation sent. Not brought, but sent. Know it for thy good, Job. 5.27. And rouse up yourselves; what shall we say to these things, Rom. 8.39. If God be for us, who can be against us?  
4. Though weak in faith and love to God, yet Christ died one for all. The best have not a more worthy Redeemer than the worst of sinners. Go preach the Gospel to every creature. Exod. 30.15. The Rich and Poor have the same ransom. 1 Cor. 1.2. Jesus Christ, theirs and ours. And, Rom. 3.22. Even the righteousness of God, which is by faith in Jesus Christ unto all, and upon all that believe, for there is no difference. And, 2 Pet. 1.1. To them who have obtained like precious faith with us. A Jewel received by a Child, and a Giant, 'tis the same Jewel: So strong, and weak faith, are built upon one and the same righteousness of Christ.  
2. Let us devote ourselves to God, in the sense of this love, to walk before him in all thankful obedience. Christ hath born our burden, and in stead thereof offered his burden which is light and easy; he took the curse upon him, but we take his yoke, Mat. 11.29. He freely accepted the work of Mediator, Heb. 10.7. Will you as freely return to his service.   

SERMON XXVIII.  2 Cor. 5.14. 
— Then were all dead.  
WE have handled the intensiveness of Christ's love, he died; the extent, how for all is to be interpreted; now the fruit, dying to sin, and living to righteousness. The first in this last clause. [Then were all dead] not carnally in sin, but mystically in Christ, dead in Christ to sin. In the Original the words run thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not dead in regard of the merits of sin, but dead in the merits of Christ, for the Apostle speaketh here of death, and life, with reference and correspondence to Christ's death, and resurrection, as the original pattern of them, in which sense we are said to die when Christ died for us, and to live when he rose again.  
2. He speaketh of such a death as is the foundation of the Spiritual life; he died for them, than were all dead; and he died for them, that they might live to him that died for them, and rose again. Our translation seemeth to create a prejudice to this exposition [were dead] in the Greek, 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all died, or all are dead, that is, to sin, the World, and self interests. And besides it seemeth to be difficult to understand, how all Believers were dead when Christ died, since most were not then born, and had no actual existence in the World, and after they are converted, they feel much of the power of sin in themselves.  
Ans. They are comprised in Christ's act done in their name, as if they were actually in being, and consenting to what he did. In short, they are dead mystically in Christ, because he undertook it: Sacramentally in themselves, because by submitting to baptism, they bind themselves, and profess themselves engaged to mortify sin. Actually they are dead, because the work at first conversion is begun, which will be carried on by degrees, till sin be utterly extinguished.  
Doct. That when Christ died, all Believers were dead in him, to sin, and to the World.  
'Tis the Apostles inference [then were all dead.] The expression should not seem strange to us, for there are like passages scattered every where throughout the Word.  
1. Therefore I shall show you first, that this truth is asserted in Scripture.  
2. I will show you how all can be said to be dead, since all were not then born, and had no actual existence in the World.  
3. How they can be said to be dead to sin and the World, since after conversion they feel so many carnal motions.  
4. What use the death of Christ hath to this effect to make us die to sin and the World.  
1. That this truth is asserted in Scripture. To this end I shall propound and explain some places. The first is, Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should no longer serve sin. In that place observe,  
1. The notions by which sin is set forth. 'Tis called by the names of the old man, and the body of sin, and simply and nakedly; possibly by the old man natural corruption may be intended; by the body of sin, the whole mass of our acquired evil customs; by sin actual transgression. Or take them for one and the same thing diversely expressed, indwelling sin is called an old man. A man it is, because it spreadeth its self throughout the whole man. The Soul; for Gen. 6.5. 'tis said, every Imagination of the thoughts of his heart is only evil continually. The Body, Rom. 6.19. As you have yielded up your members Servants to uncleanness, and to iniquity, unto iniquity. And 'tis called an old man, as grace is called a new man, and a new creature; and it is so called because it is of long standing; it had its rise at Adam's fall, Rom. 5.12. Whereas by one man sin entered into the World, and death by sin; so that death passed upon all, because all had sinned. And it hath ever been conveyed since from Father to Son, unto all descending from Adam, Psa. 51.5. Behold I was shapen in iniquity, and in sin did my Mother conceive me. So that 'tis born and bred with us. And, Partly, because in the godly 'tis upon the declining hand; and draweth towards its final ruin and expiration. De jure, 'tis an old antiquated thing, not to be cherished, but subdued: De facto, 'tis upon declining, and weakening more and more. And this old man is afterwards called the body of sin, the whole Mass of habitual sins, composed of divers evil qualities, as the body of divers members; this is our enemy.  
2. Observe in the place, the privilege that we have by Christ's Death: That our old man was crucified with him: That is, when Christ was crucified: And the Apostle would have us know this, and lay it up as a sure principle in our hearts; the meaning is then, there was a foundation laid for the destruction of sin, when Christ died, namely as there was a merit and a price paid, and if ever our old man be crucified, it must be by virtue of Christ's death.  
3. Observe the way how this merit cometh to be applied to us: Something there must be done on God's part, in that expression that the body of sin may be destroyed: Which intimateth the communicating of the Spirit of grace, for weakening the power, love, and life of sin: And something done on our part, that henceforth we should not serve sin. There was a time when we served sin, but being converted, we changed Masters, as the Apostle saith, Rom. 6.18. Being made free from sin, ye became the Servants of Righteousness. Now he that hath been Servant to a hard and cruel Master, is the better trained up to be diligent and faithful in the service of a gentle, loving, and bountiful Master: Before regeneration every one of us pleased the flesh, but when our eyes are opened by grace, we see the folly, mischief, and unprofitableness of such a course; and therefore can the better brook another service, which will be more comfortable, and profitable to us. And in this new estate we do as little service for Sin, as formerly we did for Righteousness, Rom. 6.20. When you were the Servants of Sin, ye were free from Righteousness; when Righteousness had no power, and dominion over you; had no share in your time, strength, thoughts, affections, endeavours, you took no care▪ made no conscience of doing that which was truly good; you must now as strictly abstain from Sin, as than you did from Righteousness, yea, you must do as much for grace, as formerly you did for sin, verse 19 th'. As you have yielded your members Servants unto uncleanness, and to iniquity▪ unto iniquity: So now yield your members Servants to Righteousness, unto Holiness: As watchful, as earnest, as industrious to perfect holiness. The next place is that, 1 Pet. 4.1. For as much then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: For he that hath suffered in the flesh, hath ceased from sin. In that place there are three things notable.  

1. The ground and foundation of the Apostles Argument.  
2dly. The exhortation built thereon.  
3dly. The reason connecting and joining both.   
1. The foundation of his Argument is, that Christ hath suffered for us in the flesh. That is, hath in our name and nature, suffered the wrath due to us for sin.  
2. The inference of duty built thereon; as that we should arm ourselves with the same mind. That is, we must follow, and imitate Christ also in suffering in the flesh: Or which is all one, a dying unto sin: This should be armour of proof to us, against all Temptations. If we had the same mind that he had, or could put on the same resolution, to wit, to suffer in the flesh, or crucify our carnal nature, lusts and passions: Strongly resolve to desist from sin, for which Christ hath suffered, how pleasant soever it be to our flesh.  
3. The reason which joineth both the Argument and Inference of duty together, for he that hath suffered in the flesh, hath ceased from sin. This last clause cannot be understood of Christ, who never sinned, but of the believer; how shall we understand it of him? How hath he suffered in the flesh? And so ceased from sin? There are two expositions of it.  
First thus; One that hath suffered in the flesh, that is, is crucified in his carnal nature, hath mortified his flesh; it hath not respect to suffering afflictions, but mortifying of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath ceased from sin, no more to serve it henceforward, that he should no longer live the rest of his time in the lusts of the flesh, but according to the will of God: This exposition inferreth it from Christ's sufferings for us; that our mortification is in correspondence, and conformity to Christ's Death: And as necessarily flowing from the virtue of his cross, and the obligation left thereby on all believers. But the Second exposition maketh it clearer thus.  
The believer is reckoned a sufferer in Christ: He hath suffered in the flesh; when Christ suffered judicially in his Surety, whatever sufferings were inflicted on Christ, the same are reckoned as inflicted on believers. And so to have ceased from sin, in regard of Christ's undertaking to make him cease from it: And the obligation which Christ suffering in his room, putteth upon him to mortify it: The matter is as certain, as if it were already done. Another place is that, Gal. 2.20. I am crucified with Christ. There are three Propositions included in that short speech: That Christ is crucified; that we are crucified; that we are crucified with Christ. It doth not imply any fellowship with him; in the act of his Mediation▪ there he was only taken, but we are spared: As Isaac was dismissed, when the Ram was taken for an offering, Gen. 22. And God saith, Job 33.24. Deliver him from going down to the p●t, for I have found a ransom. Or as Christ told his persecutors, John 18.8. If therefore ye seek me, let these go their way. His offering himself in that sort, was a pledge of his offering himself to the curse of the Law, and punishment due to sin, to exempt us from it. What then doth our being crucified with Christ signify? It implieth our participation of the benefits of his Mediation, as if we were crucified in our own Persons.  
4. Considerations will clear it to you.  
1. That Christ in dying, did not stand as a private, but public person, in the place and room of all the Elect; for he is their Surety.  
2. That the benefits which are purchased in his Cross and Passion, are thereby made ours, as if we had been crucified in our own persons: We are really made partakers of the fruits of Christ's Death.  
3. The great benefit of his cross, or Sacrifice of himself, was to put away sin, Heb 9.26.  
4. Sin is put away, either as to the removal of the guilt of it, Matth. 26.28. This is the Blood of the New Testament which was shed for many, for the remission of sins: Or for subduing the strength of it, 1 Pet. 2.24. He bore our sins in his own Body upon the tree. That he being dead unto sin, might live unto Righteousness: He died not only to obtain forgiveness of sins, and reconciliation with God: But that we might die unto sin: So that his redeemed ones are strictly urged to mortify sin: Because the old man of indwelling corruption did receive the stroke of death, by his death: So that either in point of Justification, when Justice challengeth us for sins, we may send it to Christ, who died one for all, & may plead; I am crucified in Christ, he hath satisfied for me: Or in point of Sanctification we may, in the way which God hath appointed, expect the subduing of sin, as if we had merited this grace ourselves: 'Tis a great advantage, when we can say, I am crucified with Christ. The next place is that, Col. 3.3, 5. Ye are dead, therefore mortify: 'Tis spoken as a thing done already, ye are dead, yet there is a thing to be further done, therefore mortify. But how are we dead? Partly, in regard of the certainty, to assure us it shall be done: And Partly, to oblige us the more strongly to endeavour it. And Partly, because we have consented to this obligation in Baptism. All the members of the Church have engaged themselves to employ the death, and strength of Christ, for the subduing of sin, they are dead, as they have upon this encouragement undertaken its death, and in part already begun it.  
2. How all can be said to be dead, when Christ died? Since most of the Elect were not then born or yet in being.  
Answer, 1. When Christ was upon the cross, be sustained the relation of our head or Common Person. 'Twas not in his own name, that he appeared before God's Tribunal, but in ours, not as a private, but as a public person: So that when he was crucified, all believers were crucified in him, for the act of a Common Person is the act of every particular Person represented by him: As a Knight or Burgess in Parliament, serveth for his whole Borough, and Country: Now that Christ was such a Common Person, appeareth plainly by this, that Christ was that to us in grace, what Adam was to us in nature, or sin: The First Adam was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5. ●4. The figure of him that was to come. And Christ is called the Second Adam, 1 Cor. 15.45. The Second Common Person: So that as we had a death in sin from the First Adam; so a death to sin from the Second: As we stood in Adam in Paradise; so we stood in Christ upon the Cross: Adam's act in Paradise, was in effect ours: In Adam we all died, 1 Cor. 15.21. So Christ's act was in effect ours: In Christ we all died Spiritually, and mystically: Adam did as it were lend his Body in Paradise, we saw the forbidden fruit with his eyes, gathered it with his hands, eat it with his mouth, that is, we were ru●ned by these things, as if we had been by, and actually consented to his sin: So in Christ's representation on the Cross, all believers are concerned as if they had been by, and actually present, and had been crucified in their own Persons, and born the punishment of their own sins; for all this was done in their name, and ●ead, that they might have the benefit.  
2. Christ was on the Cross, not only as a Common Person, but as a Surety and Undertaker. I say in his death there was not only a Satisfaction for sin, but an obligation to destroy it: There was an undergoing, and an undertaking. As he is set out in the Scripture under the notion of a Second Adam: So also of a Surety, Heb. 7.22. Christ is called the Surety of a better Testament. Now he was a Surety mutually, on God's part, and ours: First he was to engage for us to God, and in the name of God engaged himself to us: The tenor of both engagements is in Rom. 6.6. That the body of death should be destroyed, that we should from thenceforth no longer serve sin: Assoon as we consent to this stipulation, this taketh effect: On God's part, Christ undertook to destroy the body of sin, by the Power of his Spirit, which should be given to us, to become a principle of Life in us, and of death to our old man, Titus 3.5. More particularly, we mortify the deeds of the body by the help of the Spirit, Rom. 8.13. The Holy-Ghost when he reneweth the heart, puts into it a principle and seed of Enmity against sin, 1 John 3.9. He cannot sin, because the seed abideth in him. And as that is cherished & obeyed, sin is resisted, and mortified: And he actuateth and quickeneth it yet more and more, that it may prevail against the sin which dwelleth in us. 2dly. As our Surety he undertook that we should no longer serve sin, that we should not willingly indulge any presumptuous acts, nor slavishly lie down in any habit; or course of sin: Or under the power of any arnal distemper, but also should use all godly endeavours, for the preventing, weakening, or subduing it; Christ's act being the act of a Surety, he did oblige all the Parties interessed, he purchased grace at God's hands, and bound us to use all holy means of watching, striving, humiliation, cutting off the provisions of the flesh, avoiding occasions, weaning the heart from earthly things, which are the bait and fuel of sin, that keep it alive.  
3. Our consent to this engagement is actually given when we are converted; and solemnly ratified in Baptism.  
1. 'Tis actually given when we are converted, Rom. 6.13. As those that are alive from the dead, yield yourselves to God, and your members as instruments of righteousness to God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weapons; we then give up ourselves to work, and first as to do his work, so to war in his warfare against the Devil, the World, and the flesh. Till the merit of Christ's death be applied by faith to the hearts of sinners, they are alive to sin, but dead to righteousness, but then they are dead to sin, and alive to righteousness and as alive from the dead, and then yield up themselves to serve, and please God, in all things.  
2dly. That this is solemnly done or employed in Baptism. For when we were baptised into Christ we were baptised into his death, Rom. 6.3, 4, 5. In Baptism we did, by solemn vow, and profession, bind ourselves to look after the effects of Christ's death, to mortify the deeds of the body, or which is all one, renounce the Devil, the World, and the flesh. The Devil as the great architect, and principle of all wickedness, the World as the great bait, and snare, the flesh as the rebelling principle. Our Baptism is certainly an avowed death to sin, it implieth a renunciation by way of vow, for 'tis the answer of a good conscience towards God: And the ancient covenants were made by way of question, and answer, 1 Pet. 3.21. The very washing implieth it; washing is a purifying, and after purifying, we must not return to this mire again, 2 Pet. 1.19. He hath forgotten he was purged from his old sins. We promised to give over our old sins or as 'tis our first engrafting and implanting into Christ, and his death, if when we are baptised, we are reckoned to be dead. The death of Christ, was mainly to put away sin, and to take away sin 1 John 3.5. And, Heb. 9.26. Now sins were not taken away, that men may resume and take them up again. The great condemnation of the Christian world is, that when Christ would take away their sins, they will not part with their sins.  
3dly. How they can be dead to sin and the World, since after conversion they feel so many carnal motions.  
Ans. 1. By consenting to Christ's engagement they have bound themselves to die unto sin. When we gave up our names to Christ, we promised to cast off sin, and therefore we are to reckon ourselves as dead to ●in, by our own vow, and obligation, and accordingly to behave ourselves, Rom. 6.2. How shall we that are dead to sin, live any longer therein? 'Tis an argument not so much ab impossibili as ab incongruo: And ye are dead, therefore mortify your members that are upon earth, Col. 3.3, 5. If dead already why should they mortify? Dead, that is, bound to be dead. So a sinner when he giveth up himself to God doth honestly resolve and firmly bind himself to subdue corruption, root and branch, and to depart from all known sin.  
2. When the work is begun, corruption is wounded to the very heart. And the dominion and reign of sin being shaken off, Rom. 6.14. Sin shall not have dominion over you, for ye are not under the Law, but under grace. Sin is dead where it doth not extinguish the life of grace, but the life of grace doth more and more extinguish sin; there its dominion is taken away, though its life be prolonged for a season.  
3. The work is carried on by degrees, and the strength of sin is weakened by the power of grace, though not totally subdued, Gal. 5.17. Ye cannot do the things ye would. They are not so active in sin, nor delighted in it; sin dyeth, when the love of it dyeth, and the pleasure of it is gone. Now the love of sin is weakened in their hearts, they hate it, though sometimes they fall into it, Rom. 7.15. What I hate that do I; 'tis enabling a Christian to die to sin and the World every day.  
4. Christ hath undertaken to subdue it wholly in them; and at length the Soul shall be without spot, blemish or wrinkle; Eph. 5.27. We and corruption die together; when Christ removeth the vail of the flesh, and taketh home the Soul to Heaven, 'tis without spot; the glorified saints have not one fleshly thought, or carnal motion, but are wholly swallowed up in the love of God. Therefore let Christ alone with his work, he will not cease till sin be wholly abolished. The foolish builder begun, but was not able to make an end; it cannot be said so of our redeemer; he that hath begun a good work will perfect it, Phil. 1 6. and, 1 Thes. 5.23, 24. The very God of peace sanctify you wholly. I pray God your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ. When we come ●o Heaven we shall not complain of hard hearts, or carnal affections, or unruly desires; as Naomi said to Ruth, Sat still my Daughter, the man will not rest till he have finished. This thing, God's work, now is but half done, continue with patience, in well doing, and in time it will come to perfection; Christ will not cease till all be done.  
4. What use the death of Christ hath to this effect, to make us die unto sin and the World.  
1. This was Christ's end. He died not only to expiate the guilt of sin, but also to take away its strength, and power, 1 John 3.8. That the interest of the Devil may be destroyed in us, and the interest of God set up with more glory and triumph. Now shall we make void the end of Christ's death, and go about to frustrate his intention, which was to oppose, weaken, and resist sin; shall we cherish that which he came to destroy? God forbid. There are some that abuse the death and merits of Christ for a quite contrary end, than he intended, namely to feed lusts, not to suppress them; Christ died to sinners, they say, and they resolve to be sinners still; these crucify Christ afresh, Heb. 6.6. They are not crucified with him, that was his end. Nothing maketh the Devil such a triumph, as when he supposeth God is beaten with his own Weapon; and that which should prove the destruction of sin proveth the great promotion of it, and the great hindrance of Christ and the Gospel, when poison is conveyed by this perfume. The Apostle never mentioneth this abuse of grace without abhorence, Rom. 6.1. Shall we continue in sin that grace may abound? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, Rom. 6.15. Shall we sin because we are not under the Law, but under grace? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, Gal. 2.17. Shall I make Christ the Minister of sin? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; absit a vobis haec cogitatio. Calvin. Christian's should abominate the thought of it, as blasphemy and absurd. But again others reflect upon Christ's death only for the comfort of it; that is but half the end; you should prise the virtue, as well as the comfort. Paul desired not his righteousness only, but his power, Phil. 3.9, 10. Lust's trouble us as much as guilty fears. This being Christ's end, we should comply with it. Paul gloried in the cross as by it crucified to the World, Gal. 6.14.  
2. By way of representation, the death and agonies of Christ do set forth the heinousness and hatefulness of sin. 'Tis the best Glass to discover it to us, in its own colours it smileth upon the Soul with a pleasing aspect, but if you would know the right complexion of it, go to Golgotha, and as you like the agonies of the Garden, and the sorrows of his cross, so you may continue your dalliance with sin, and indulgence to carnal pleasures. 'Tis a sport to us to do evil; but it was no sport to Christ to suffer for it, it made his Soul heavy unto death. Never believe the enticing blandishments whereby it would inveigle you; think of the drops of blood, the tears and fears, and strong cries of Jesus Christ, the rending of the rocks, the darkening of the Sun, the frowns of an angry God, Christ's desertion, the burden he felt when he bore our sins Christ was the Son of God, knew his sufferings short, and a prospect of the glory which was to ensue, had no inherent guilt, knew not what it was to commit sin. He knew no sin, 2 Cor. 4.21. Though he knew what it was to suffer for sin. Cast in the dear affection that was between God and Christ, and it will make you tremble, to consider what he endured; it pleased the Father to bruise him. Oh know what an evil & bitter thing it is, what it will bring upon you, if you allow it.  
3 It worketh on love. It should make sin hateful, to consider what it did to Christ our dearest Lord and Redeemer; surely we should not think it fit to go on in that course, which brought such sufferings upon Christ. By his love manifested in his sufferings, he hath powerfully constrained us, not to take pleasure in what put him to such pain and grief. We gush at the sight of one that hath murdered a friend of ours. When the Prophet saw Hazael he wept, and said thou art the murderer. We hate the Jews, and detest the memory of Judas; the worst enemy is in our own bosoms; 'tis sin hath slain the Lord of Glory; the Jews were the Instruments, but sin was the meritorious cause. In this sense we made him serve with our fins, Isa. 43.24.  
4. By way of merit. Christ shed his blood not only to redeem us from the displeasure of God, and the Rigour of the Law, but from all iniquity, Titus 2.14. From a vain conversation, 1 Pet. 1.18. From this present evil World, Gal. 1.4 Our dying to sin is a part of Christ's purchase, as well as pardon; he purchased a virtue and a power to mortify sin, bought sanctification as well as other privileges, paid down a full price to provoked Justice, to deliver us from the slavery of fin, and that the word and Sacraments might be sanctified, to convey, and apply this grace to us, Eph. 5.26. That we might be encouraged.  
5. By way of pattern. Christ hath taught us how to die to sin, by the example of his own death, that is, he denied himself for us, that we might deny ourselves for him, and suffered pain for us, that we might the more willingly digest the trouble of mortification; when Christ pleased not himself, will you make it your business to please the ●lesh and gratify the flesh? When he loved you, and gave himself for you, will not you give up your lusts which are not worth the keeping? 'Tis true our sinful nature is not extinguished without grief, and pain and trouble; but was not Christ's death a death of sorrow and trouble, of all deaths most painful, and shameful? shall we wallow in fleshly delights, when Christ was a man of sorrows? The World must be crucified, Gal. 6.14. And the flesh crucified, Gal. 5.24. That is, it is to be put to death. It implieth crucifixion with grief, and shame; as sin is rooted in self love, and a love of pleasure, so it must be mortified by self denial, and godly sorrow. If nature shrink and cannot brook this discipline, remember Christ's agonies.  
1. USE. To press us to make use of Christ's death for the mortifying of sin. 'Tis useful two ways especially.  
1. By way of obligation and engagement. As Christ dying bound all those that profess union with him, to die also; to die to sin, as he died for ●in; which obligation we consented to in baptism: Therefore unless we mean to disclaim all union with Christ, to rescind and disannul our baptismal vow, or make it a mere mockery, we are strongly engaged to oppose, resist, & set about the Mortification of sin, in which the spectacle of Christ's hanging, and dying upon a cross will be a great help to us, and his love showed therein strengthen the obligation, and his self denial, and not pleasing himself, a notable pattern for us to write after him: Christ undertook that serious worshippers should serve him; 'twas a part of his Stipulation on the cross. We that are baptised into Christ, have put on Christ, consented to his engagement, and count ourselves dead in his death. Therefore we should cast away sin with indignation, Hes. 14 8. What have I any more to do with Idols? But because 'tis not done in act, assoon as 'tis done in vow, and resolution. Therefore let us every day grow more sensible of the evil of it, Jer. 31.18. More careful to eschew the occasions of it, Job 31.1. I made a covenant with mine eyes. Let us use all the means which tend to the subduing of it by prayer. For this I sought the Lord thrice, 2 Cor. 12.8. And, Col. 3.5. Mortify your members which are upon earth. Let us weaken the root of it, which is an inordinate love of the World, and hear the word with this end, that sin may be laid aside, and we grow in mortification, as well as vivification, 1 Pet. 2.1, 2. Let us deal with it, as the Jews served Christ, and let this be our daily task.  
2. By way of encouragement. Depend on the virtue and grace purchased by his blood, and sufferings. There is a double encouragement in this work.  
1. Because of the great virtue purchased; and strength and assistance vouchsafed, Phil. 4.13. I can do all things through Christ that strengthens me.  
2. The certainty of the event. 'Tis secured to the serious Christian, and therefore the Scripture speaketh of it as done already: We are dead, your old man is crucified with Christ. I am crucified with Christ: Which giveth great strength, and courage in our conflicts with sin, we may triumph before the victory.   

SERMON XXIX.  2 Cor. 5.15. 
— That they which live should not henceforth live to themselves but to him that died for them, and rose again.  
WE are still upon the second fruit of Christ's purchase, he died, that we might die in a conformity to his death; and he died that we might live with a respect to his resurrection. His death is the merit of it, but his resurrection is the pattern, pledge, and fountain of this new life. I propounded to speak, 

1. Of the fruit its self; the grace of the new life wrought in us, in conformity to Christ's resurrection.  
2. The aim and tendency of that life. Which is to refer all our actions to God, that they which live should not henceforth live to themselves, but to him that died for them, and rose again. The Aim is propounded, 

1. Negatively; Not to themselves.  
2. Affirmatively; But to him that died for them, and rose again.      
1. Negatively; Not to themselves: to their own ease, honour, and profit, their own wills own interests, and own ends.  
2. Positively; To him: According to his will, for his honour, and Glory.  
Doct. The duty and property of the spiritual life is to refer all our actions not to self, but to God.  
For proof of the point take one place for both, Rome, 14.7, 8. For none of us liveth to himself, and no man dieth to himself; for whether we live, we live unto God, or whether we die, we die unto the Lord; for whether we live or die, we are the Lords. A Christian is not his own man, and therefore liveth not to himself, but he is the Lords in his person, all his relations, enjoyments, conditions, interests, he is the Lords by every kind of right & title, & hath not power over the least action that he doth, or comfort he enjoyeth; if health, wealth, uses it for God; if Children loves them in order to God; and therefore referreth all to God. In the Text the Apostle saith, none of us, none of those that are in Christ; the Apostle speaketh of weak, and strong Christians, they all agree in this, and he shrewdly implieth, that he tha● liveth to himself, is none of Christ's. Now not to self▪ for self denial is required as our first lesson, Matth. 16.24. If any man will come after me, let him deny himself. Christ telleth us the worst at first. So see how peremptory Christ is, Luke 14.26. If any man come to me, and hate not Father, and Mother, Wife, and Children, Brethren, and Sisters, yea and his own life also, he cannot be my disciple. 'Tis to late for the vote of man and foolish reason to interpose, out of hope to get this Law repealed. No, 'tis unalterably stated, that no interest of ours, no not life its self, which maketh us capable of enjoying all other worldly interests, can be pleaded in bar to our duty, or by way of exception, or reservation in our subjection to Christ. Now if self must be denied, & all the interests of it renounced, certainly we must not live to ourselves. God taxeth his people for their selfseeking▪ & selfaiming, Host 101.1. Israel is an empty vine, that bringeth forth fruit to himself. As a vine that only maketh a shift to live, and to draw ●ap to its self, but bringeth forth no fruit to the owner. Certainly as in the Spiritual we receive all from Christ, we use all for him; as Rivers run into the Sea, from whence their Channels are filled; they do not live in Christ, that do not live to Christ. Visible, nominal Christians are as the Ivy, that closeth about the bark, but bringeth forth no Berries by virtue of its own root; but these really engrafted into Christ, do bring forth fruit to Christ.  
2. To God, Gal. 2.19▪ ay through the Law am dead to the Law, that I may live to God. There the Apostle showeth the ordination of the Spiritual life; assoon as we are alive by grace, we are alive unto God, and the stream of our affections, respects and endeavours, are turned into a new channel. So Rome▪ 7.4. Married to Christ, that we may bring forth fruit unto God. This, unto God, is explained, Col. 1.10. That we may walk worthy of God unto all pleasing. That is, agreeable to his will or word, wherein he hath declared his pleasure and stated the rule of our actions, so 1 Cor. 10.31. Whether ye eat or drink, or whatever you do, do all to the Glory of God. That's the end, and aim of all our actions, sacred or civil, spiritual or natural. God is the beginning and must be the end of all things. He is the absolute Lord, and the infinite and inestimable Good, in the enjoyment of whom our happiness lieth.  
I shall observe something from the Text, and as the point is delivered in this place.  
1. I observe, That this end of the new life is propounded disjunctively, for a man cannot do both: He cannot live to himself, and God too. A man cannot live to God till he hath denied himself. Before the fall there was no such things as self, opposite to God, and separate from him. But when man forsook God as his chief good, and last end, than self was set up as an Idol, in the place of God; for lay aside God, and self interposeth as the next heir; and what kind of self do we set up but carnal self? The pleasing of the flesh, or the advancement of a kind of carnal felicity to ourselves, in opposition to God, and disjunction from him: Thence we are bidden to deny ungodliness and worldly lusts. Before we can give up ourselves to the Service of God, Titus 2.12. mark the two things to be denied; ungodlyness, and Worldly lusts. For when we fall from God, we fall to the World, or some inferior good thing, wherewith we please the flesh, and so make the earthly life, and the pleasure we expect therein, to be our chief good, and ultimate end, and bestow all our time and care upon it. Thence that dissuasive, Rom. chap. 13. vers. 14. Make not provision for the flesh to fulfil the lusts thereof. The unrenewed part of mankind do altogether spend their time in providing for the flesh, and seeking the happiness of the animal, and earthly life, apart from God, or in opposition to him. Now this disposition must be mortified, and cured, before we can live unto God. We must not live to ourselves; self is only to be regarded in a pure subordination to God, not as opposite to him, not as separated, and divided from him; only as self respects would tempt us not only to disobey God, but also to forget, and neglect God. Most will grant that we are not to mind self in opposition to God, but few consider that we are not to mind self apart from him; but God must be at the end of all our desires, motions, actions, enjoyments, though this latter be as evident a truth as the former. Natural self is to be denied▪ as well as corrupt self, as appeareth by the example of Christ, who had no corrupt self to deny, and yet 'tis said, Rom. 15.3. He pleased not himself. Christ had an innocent natural will, by which he loved his natural life, and peace; Father let this cup pass. But he submitted it to God; Not my will, but thine be done, Matth. 26.39. Therefore we also must not only deny self as corrupted by sin, but self as separate from God. How else shall we submit to God in these things wherein he may lay a restraint upon us, or put us to trial about them, whether we love them in order to him, they being things which otherwise we may affect. And besides, to love any thing apart from God, and to seek it apart from God and rejoice in it apart from God, without any reference and respect to God, is to make the creature the last end, in which the action terminateth. Which is an invading of God's prerogative. But if these things be so, who then can be saved? For do not all love themselves, and please themselves, and seek their own things? If they do not love the creature, so as to fall into Gluttony, Drunkenness, Adultery, Oppression, and the like? Yet in the temperate and lawful use of the creature, who looks to God? I answer all the godly should, or else they are not godly, for there is no living to God, and ourselves, in an equal, or violent degree, as a man cannot go two ways at once, but yet there is self in the faithful in a remiss degree, even self-inordinately affected, that is either in opposition to God, or apart from him, in some particular acts, but the main drift and course of their lives, is to God and for God. Living to God or self must be determined by what the man is principally set to maintain, promote and gratify the end which he doth principally design, and endeavour after; what his heart is most set upon, what he seeketh in the first place, Matth. 6.33. The pleasing or glorifying of God, or the pleasing and glorifying of the flesh, in some inferior good thing. What is it they live for? So nothing in the World is so dear to you, but you can leave it for God. Nothing you love so well, but you love God better and can part with it for his sake, and lay it at his feet; nothing you would use and do but in order to God. But on the other side you give God a little respect, such as the flesh can spare, with the Fragments and scraps of the Table, when the flesh is full, and is satisfied; some crumbs of your estate, time, strength, but your life, and love is employed about other things; not careful to live to God, to serve him in all your affairs, to eat, and drink, and trade, to his Glory, and to redeem your time, to attend upon him: This they understand not, mind not, and therefore still live to themselves.  
2. I observe that which is spoken of is living to self, and living to God. Living doth not note one single action, but the trade, course, and strain of our conversations, whether it be referred to self, or God; every single act of inordinate self-love is a sin, but living to ourselves, is a state of sin: A man lives to self, when self is his principle, his rule, and his end▪ The governing principle that sets him on work, or the spring that sets all the wheels a going; the great end they aim at, & the rule by which they are guided, & measure all things; if it be for themselves they have a life in the work. So the Apostle, Phil. 2.21. All seek their own things and not the things of Jesus Christ. Their own things are their worldly ease, and profit, and credit, when the things wherein Christ's Honour and Kingdom are concerned, are neglected: Any interest of their own maketh them ready, industrious, zealous, it may be, for Christ, when there are outward incouragments to a duty, but when no encouragements rather the contrary, then cold and slack: So on the other side, we live to God, when his grace, or the new nature in us is our principle, his service our work, or the business of our lives, and his Glory our great end and scope. When we have nothing, and can do nothing, but as from God, and by him, and for him, Phil. 1.11. Being filled with the fruits of Righteousness, which are by Jesus Christ, to the praise and Glory of God.  
3. That love to God is the great principle that draweth us off from self to God: For 'tis said; The Love of Christ constraineth us: That's the beginning of all this discourse, such as a man's love, inclination, and nature is, such will be the drift of his life: And therefore self-denial is never powerful, and thorough, unless it be caused by the Love of God: But when a man once heartily loveth God, he can lay all things at God's feet, and suffer all things, and endure all things for God's sake: Men will not be frighted from self-love, it must be another more powerful love, which must draw them from it; as one na●l driveth out another: Now what can be more powerful than the love of God, which is as strong as death? Many waters cannot quench it, nor will it be bribed, Cant. 8.7. This overcometh our natural self-love, so that not only time, and strength, and estate, but life, and all shall go for his Glory, Revel. 12.11. They loved not their lives to the death: Self-love is so deeply rooted in us, especially love of life, that it must be something strong, and powerful, that must overcome it; what's nearer to us than ourselves? This is Christ's love. None deserveth their love so much as Christ. I know no Happiness but to enjoy his love, & glory; this prevaileth beyond their natural inclination.  
4. The great thing which breedeth, and feedeth this love, is Christ's dying, that we might be dead to sin, and the World, and might also be alive to God. The object of love is goodness; now such goodness as this should beget love in Christ. This may be considered,  
1. As to the intention of the Redeemer, Surely if he aimed at this, the love and service of his redeemed ones, 'tis fit that he should obtain this end: Now this was Christ's end, Rom. 14.9. For this end Christ died, and rose again, and revived, that he might be Lord of dead and living: Christ had this in his eye, a power and dominion over us all: That he might rule us, and govern us, and bring us into a perfect obedience of his will, that none of us might do what liketh him best, but what is most acceptable to Christ.  
2. The grace and help merited. He obtained a new life for us, that we might be made capable to live, not to ourselves, but unto him: If he had obliged us only in point of duty to live unto God, and not obtained necessary grace to enable us to perform it, the love had not been so great; no, he hath obtained for us the gift of the Spirit, and the great work of the Holy-Ghost is, by sanctifying grace, to bring off the Soul from self to God, John 16.14. He shall take of mine and glorify me. This grace is not given us to exalt, or extol any other thing, but Christ alone, as Christ his Father, John 15.8. That grace we have from Christ, and the Spirit inclineth us to make God our end and scope.  
3. The obligation left on the Creature, by this great and wonderful act of mercy and kindness, doth persuade us to surrender, and give up ourselves to the Lords use, Rom. 12.1. I beseech you therefore, Brethren, by the mercies of God▪ that ye present your bodies, a living Sacrifice, holy, acceptable to God, which is your reasonable service. Take the Argument either from the greatness of his sufferings, or the greatness of the benefits purchased; still the Argument and motive is exceeding 〈◊〉 and prevailing; shall the Son of God come and die such a painful, shameful death for us? And shall not we give up ourselves to him, to love him, and serve him, all our days?  
2dly. I shall prove it by reasons.  
1. The title that God hath to us, we are not our own, and therefore we must not live to ourselves; but we are Gods, and therefore we must live unto God: This reason is urged, 1 Cor. 6.19, 20. What! know ye not that your Body is the Temple of the Holy-Ghost, which is in you, which ye have of God: And ye are not your own, for ye are bought with a price; therefore Glorify God in your Body, and in your Spirit, which are Gods. How are we Gods? By Creation, Redemption Regeneration and Consecration; in all which respects, God is more truly owner of you, than you are of any thing you have in the World.  
1. We are his by Creation, 'tis he that made us, not we ourselves, Psa. 100.3. What one member was made at our direction, or request? Much less by our help, and assistance: No, God framed us in the secret parts of the belly: Now if the Husbandman may call the Vine his own, which he hath planted, God may much more call the Creature his own, which he hath made: God made us out of nothing. The Husbandman cannot make a vine, he doth only set it, and dress it; but God made us, and not we ourselves; the Creature is wholly and solely of him, and from him, and nothing else; Therefore it should be wholly and solely to him, and for him. Self-love is God's prerogative, he alone can love himself, and seek himself, because he alone is from himself, and without dependence on any other, but we that are creatures, and depend upon God every moment, for his providential assistance, and supportation, are under the dominion and rule of him upon whom we do depend: And every motion and inclination of ours is under a rule: If we could any moment be exempt from the influence of his providence, we might be supposed to be exempted in that moment, from his Jurisdiction, and government: But man wholly depending upon God for being, and preservation, cannot lay claim, or title to himself, or any thing that is his, no not for a moment: They were rebels against God's government, who said, Psa. 12.4. our tongues are our own, who is Lord over us. By what right can we call our tongue our own? We neither made it, nor can keep it longer than God will. He is the maker of all things, and therefore should be the governor and end of all things: 'Tis a robbery, and usurpation of God's right, when you divert your respects from him, and set up self in his place.  
2. By Redemption. That right is pleaded, 1 Cor. 6.20. Ye are bought with a price, therefore glorify God with your Bodies and Souls, which are Gods: By Creation we owe ourselves to God, but by redemption we owe ourselves to him by a double, and a more comfortable right, and title: A man bought with another's money, if he died by his stripes, if he continued a day or two, his friends had no plea against his Master; the Law giveth this reason, for he is his money, Exod. 21.21. That is, his own purchase by money; but God hath bought us at a higher rate, with the Blood of his Son, 1 Pet. 1.18. The precious Blood of Christ. Therefore the redeemed are bound to serve him, that ransomed them, if a man had bought another out of Captivity, or he had sold himself, all his strength, and time, and service, belonged to the buyer: Christ hath bought us from the worst slavery, and with the greatest price. No thraldom so bad, as the bondage of sin, and Satan; no prison so black, as Hell; and no ransom so precious, as the Blood of the Son of God. And he bought us to this end, that we might live to God, not to ourselves: And therefore unless we mean to defraud Christ of his purchase, we should mind this more than we do.  
3. By regeneration: Whereby we are brought actually into Christ's actually into Christ's possession, and fitted for his use, taken into his possession, for there is a Spiritual union and conjunction between us, and Christ. See 1 Cor. 6.15, 16, 17. Know ye not that your bodies are the members of Christ? Shall I take the members of Christ & make them the members of an harlot? God forbid! know ye not that he that is joined to an harlot, is one Body? For two, saith he, shall be one flesh: What, But he that is joined to the Lord, is one Spirit. Mark there the grounds of the Apostles reasoning: He that is joined to an harlot is one flesh; and he that is joined to the Lord is one Spirit. What shall we conclude thence? That all that is ours is Christ's, verse 15 th'. Shall I take the members of Christ, and make them the members of an harlot? God forbid! Christ hath a right in all, and every thing, that is a Christians: Members belong more to their head, than slaves to their Master, because of their near conjunction; and from thence they receive life, strength, and motion: Being engrafted into Christ, we must submit to be guided, and quickened by his Spirit: As fitted for his use, the new Creature is fitted for the operations which belong to it, the withered branch is again quickened, that it may bring forth fruit unto God. God's best gifts would lie idle, if this were not. Rom. chap. 7. verse 4. Married to Christ, that we may bring forth fruit unto God.  
4. By voluntary, contract, and resignation. When we first enter into covenant with God, God giveth Christ, and all things with him, and we give up ourselves, and every interest of ours, unto God, Cant. 2 16. I am my beloved's, and he is mine: So that to alienate ourselves, and use ourselves for ourselves, 'tis not only robbery but treachery, and breach of covenant, because by our own solemn consent, we owned and acknowledged Gods right in us, and yielded up ourselves to the Lord, to be employed, ordered, and disposed by him at his own will and pleasure, Rom. 6.13. But yield yourselves unto God as those that are alive from the dead.  
2. Reas. The danger which will come by it, if we should live to ourselves, and not to God.  
1. The creature doth not only withdraw its self from God, but sets up another God. And so the Crown is taken from God's head, and set upon the object of our own lust. The World is God, Matth. 6.24. Or the Belly is God, Phil. 3.19. We leave the true God, but a name, and set up ourselves as our own end, and the pleasing of ourselves as our chief good, and use all creatures to this end, and love the present life, and prosperity, more than God, and set up our own will in contradiction to Gods; all our labour, and travail, is to please ourselves, and satisfy ourselves, and to break the bonds, and cast off the yoke, and would be Lords of ourselves, and our own actions, and enjoy honours, and riches, and pleasures to ourselves.  
2 There cannot a worse mischief befall us, than to be given over to our ownselves. Or, this is the sorest plague, Psa. 81.12. So I gave them over to their hearts lusts, and they walked in their own counsels. There is nothing maketh us more miserable, than to be given over to our own choices. And he said well, that made this prayer to God, libera me á malo homine, á me ipso. For pride, sensuality, and worldliness, will necessarily bear rule, where a man is given over to himself; we have not a worse enemy, than ourselves. 'Tis self that depriveth us of Heaven, that maketh us neglect, and slight the grace of our Redeemer. Mans own will is the cause of his own misery, and thou offendest thyself more than all the World can do besides. Therefore a man hath more cause to hate himself, than other things.  
USE of all is, to press us to this weighty duty of living to God, and not to ourselves. Not to our own will, and interest, and according to the will, and for the glory of God.  
Motives.  
1. Christ's self-denial, who came from Heaven not only to expiate our offences, but to give us an example. And wherein was the example? He telleth us he came not to do his own will, but the will of him that sent him, John 6.38. And to promote his Father's Glory, John 8.50. I seek not my own Glory? He was still guided by his Father's will, and had his orders from Heaven, for all that he did. Now how did he do the will of God and seek the glory of God? He did it with delight, John 4.34. 'Twas meat and drink to him to do his Fathers will. A will wedded to its self, and his own honour and ease, and credit, is most unlike Christ. And he did it with much patience, and self-denial, Rom. 15.3. He pleased not himself, That is, sought not the interests of that life he had assumed, but contradicted them by his fastings, temptations sufferings, through the reproaches, and ingratitude of men, and outward meanness, and poverty of his Condition. And especially by his death, and passion there, he humbled himself, and made himself of no reputation, Phil. 2.4, 5, 6, 7, 8. That the same mind might be in us; that we might learn that life, and all the comforts of life, should not be so dear to us, as the love of God, and everlasting life; for Christ loved not his life in comparison of love to his Father and his Church. He preferred the pleasing of his Father in the work of Redemption, before his own life. Christ emptied himself, that God might be glorified. How unwilling are ye to go back two or three degrees in your Pomp or pleasure, or profit, for God's sake, when the Sun of righteousness went back ten degrees.  
2. We cannot be miserable, while we are wholly his, and devote ourselves to his Service, Psa. 119.94. I am thine save me. Paul's speech, Acts 27.23. The God whose I am, and whom I serve. Paul was confident of his help, 1 Cor. 3.22, 23. There is no truer selfseeking than to deny all for God; if the happiness of man were in himself, or any other creature he needed not to have to do with God.  
3. What a poor account can men make to God at the last day, that spend their lives in carnal pursuits. There is a time coming, when God will take an account, Luke 19.23. That at my coming I might have required mine own with usury. A Factor that hath Imbezeled his estate, what account can he give of it? A workman that hath loitered all day, how can he demand his wages at night? An Ambassador that hath neglected his public business, and spent his time in Play or Courtships, what account can he ●ive to his Prince that sent him? How comfortable will it be when you can say as Christ, John 17.4. I have glorified thee on the Earth, I have finished the work thou gavest me to do.  
4. We have lived to ourselves too long already. In the Text 'tis henceforth, and 1 Pet. 4.3. That he should no longer live the rest of his time to the lusts of men, but to the will of God. Too much of our time already is employed in the service of our lusts; we may with grief look back upon the time we have spent, as very long, too long, in pleasing the flesh, we have been long enough dishonouring God, and destroying our own Souls, having so little time left, and so small strength, and vigour left, to bestow upon God.  
Directions.  
1. Entirely, and unreservedly devote yourselves to God. You must not reserve so much as your very lives, but resolve to resign up all to God. We have no interest of our own, but what is derived from him, and subservient to him; own his right by your own consent, and free resignation; if hitherto you have walked contrary to God, and opposite to him, come lay down the bucklers, say as Paul, Acts 9.6. Lord what wilt thou have me to do? Deliver up the keys of your heart, that he may come and take possession. If formerly you have given up yourselves to God, confirm the grant, Rom. 12.1. Enter anew into the bond of the holy oath.  
2. Being devoted to God, in the whole course of your conversations, you must prefer his interest before your own. And when any interest of your own riseth up against the interest, and will of God, care not for yourselves, set light by it, as if it were nothing worth, and let no self respects tempt you to disobey God, though never so powerful; let no hire tempt you to the smallest sin; no danger fright you from your duty, Dan. 3.17, 18. We are not careful to answer thee in this matter; our God is able to deliver us: if not, we will not worship the golden Image which thou hast set up. So, Act 20.24. I count not my life dear to me. If we can but forget ourselves, and remember God, he will remember us, better than if we had remembered ourselves; take care of your duty and God, will take care of your safety; we secure our stock by putting it all into God's hands, and vending it in his service.  
3. We are to use all the creatures, and all our enjoyments for God. Naturally a man useth and loveth the creature only or himself, but then he liveth to himself; but when he loves it, and useth it for God, he liveth to God, 1 Cor. 10.31. and 1 Tim. 4.4, 5. Though men are speculatively convinced all is Gods, yet they love it, and use it, as their own.  
4. Being given up to God, we must study God's will, Rom. 12.2 That ye may prove what is that good, and acceptable, and perfect will of God, Psa. 1.2. But his delight is in the Law of God. We must Practise what we know, and still search that we may know more. Gross negligence and willing ignorance, showeth we have a mind to excuse, and exempt ourselves in some kind of subjection from God; and his will should be reason enough to persuade us to what he hath required, 1 Thes. 4.3. This is the will of God, even your sanctification, 1. Thes. 5.18. For this is the will of God concerning you, 1 Pet. 2.15. For this is the will ●f God, that with well doing ye put to silence the ignorance of foolish men.  
5. We must take beed of carnal motives. Many such services we perform to God; there may be such as they that followed Christ for the loaves, John 6.26. Some preached the Gospel out of envy, as others out of good will, 1 Phil. 15. A man may seek himself carnally in a religious way; for a selfish man loves God, and all things else, for his carnal pleasure and is serving himself in serving of God: An argument of a base and unworthy Spirit. This was the Devil's allegation against Job, Job 1.9.10, 11. And, Job 2.4.5. 'Tis not thee they seek, but themselves; their own commodity rather than thy Glory. There is no man to seek this accusation, but to be faithful with God, when he crosseth his self interest, and to be as zealous for him when secular motives are gone as he were before.  
6. In every duty we must come farther home to God. For all Christianity is a coming to God by Christ. Now we get farther home to God, as the Divine nature doth prevail in us, and the carnal, selfseeking nature is subdued, 2 Cor. 5.16. Wherefore henceforth know we no man after the flesh, yea though we have known Christ after the flesh, yet now henceforth know we him no more.   

SERMON XXX.  2 Cor. 5.15. 
— But to him that died, and rose again.  

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THE Reader is desired to take notice that the two Sermons on the 15 th' verse are transposed, and that Sermon 29 is the last Sermon, and what follows with Sermon 30, is the first Sermon on this verse.   
FRom these words we have the 2d fruit of Christ's Death and Purchase; he died that we might die, in conformity unto his Death, and he died, that we might live with a respect to his Resurrection; and therefore as I have spoken of our dying by the Death of Christ, so must I speak now of our living in the Life, and in the Resurrection of Christ. His Death is the Merit of it, but his Resurrection is the Pattern and Fountain of it. His Death is the merit of it, for it is repeated here again. He did not only die that we might die, but he died that we might live, He died for all, that they which live, should not henceforth live unto themselves, etc. But then his Resurrection is the Pattern, and the Fountain of it, for therefore is the clause inserted, that they might live to him that died for them, and rose again.  
Now in this verse there are two things.  

1. The fruit itself. The new life with respect to the Resurrection of Christ: [And he died for all, that they might live.]  
2. The aim, tendency, & ordination of that life, which is to refer all our Actions to God's Glory, & to guide them by God's will, [That they should from henceforth live not to themselves, etc.]   
Now this end, aim, and tendency of the new life, 'tis propounded Negatively: [Not unto themselves.] This is mentioned, because a man cannot live to God, till he hath denied himself. Spiritual life is but a recovery out of self-love. Before the Fall there was no such thing as Self, contrary to, or distinct from God; set up either in an opposite, or divided sense from God: But when Man fell from God, self interposed as the next Heir, as an Idol, not God; therefore the great work and care of Religion is to draw us from self to God. Not to themselves, that is, not to their own wills, ends, and interests. But it is positively expressed too, that they should live according to the will, and for the glory of God.  
For the first of these, the fruit itself;  
I shall speak of the life itself, that we have by virtue of Christ's Resurrection, that they which live, that is, Spiritually, some indeed expound it Judicially, they that live in a Law sense, they are freed from death, to which they were obliged by Adam, and which they deserved by the merit of their own sins. But though that be included, it is not the full and formal meaning of the clause: For as the Death, mentioned in the former verse, is to be interpreted of the Mystical Death; so by consequence this Living is to be interpreted of the Spiritual Life, by bestowing of the Holy Ghost upon us. Of this I shall speak under this point; namely,  
Doct. That by virtue of Christ's Death and Resurrection, Christians obtain the grace of a new life.  
In opening of this, I shall 

1. Show that there is a Spiritual Life, and what it is.  
2. The respect that it hath to the Resurrection of Christ, as the Spiritual Death hath to his Death.    
First, That there is a Spiritual Life. There is a Natural and Human Life, and there is a Spiritual and Heavenly Life. The Natural and Human Life is nothing but the civil, and orderly use of Sense and Reason; and there is a Spiritual, and Heavenly Life, which is nothing but supernatural Grace, framing and disposing the whole Man to live unto God. It is supernatural Grace, because we have it by virtue of our union with Christ, John 6.57. As I live by the Father, so he that eateth me, shall live by me. Mark, when we have eaten Christ, when we are united to Christ, (that is, take it out of the Metaphor,) as our Food becomes one with our substance, so when we are united to Christ, so as to become one Spirit, than we live by the influence and virtue of his Spirit. In the Life of Nature we live by the influence of his general Providence; but in the Life of Grace by the power of the Holy Ghost, therefore it is called, The Life of God, Eph. 4.18. Being alienated from the Life of God; that is to say, that Life which God worketh in us by the communication of his Spirit. Now by this supernatural Grace, this gift of the Spirit, we are framed to live unto God. For this life, as it hath another principle distinct from that of the Natural Life; so it hath another end. The operations of the Creature are sublimated, and raised to a higher end. Here in the Text the Apostle shows the ordination and tendency of this Life, that it is not to ourselves, but it is to him that died for us, and rose again. And Gal. 2.19. I am dead to the Law, that I might live unto God. It is a Life whereby a man is enabled to act and move towards God, and for God, as his utmost end, and his chief good. The Natural Life is to itself, as water riseth not beyond its Fountain, and that which is born of the flesh, can go no higher than as fleshly Inclinations carry it. But the Spiritual Life is a power enabling us to live unto God, Rom. 14.8. Whether we live, we live unto God, etc. when we only mind self-interest, and act for the conveniencies, and interests, and supports of the outward Life, than we do but walk as men, 1 Cor. 3.3. This is but according to the motions, and to the bent of a Natural Principle. But if we would live as Christians, or as new Men, than we must live at a higher rate; God must be at the end of every action: Thus you see what it is.  
Now because of the Term Life, I shall show, 

1. The Correspondence.  
2. The difference between it and the common Life.    
First, The Correspondence▪ and likeness that is between the common Life that other men live, and this life of Grace that Christ died for us, that we might live, and is wrought in us, in conformity to his Resurrection, for therefore they go under the same name. They are alike in many things.  
(1.) The Natural Life supposes Generation, so does the Spiritual, which is therefore expressed by Regeneration, or by being born again, John 3.3. & 1 John 2 27. Now look as in Natural Generation we are first begotten, and then born; so here there's an Act qua Regeneramur, by which we are begotten again, and qua Renascimur, by which we are born again. There is an Act of God, by which we are begotten again, viz. by the powerful influence of Grace upon our Hearts, accompanying in the Word, James 1.18. and there's an Act of God, by which we are born again, viz. when the New-creature is form in us, and begins to discover itself. (Being born again, not of Corruptible Seed, but of Incorruptible.) Effectual calling, and Sanctification are these two Acts; by the one we are begotten, by the other born; the one may be called our Passive, the other our Active Regeneration. And as in Generation, that which begets, produces the same Life that is in himself; a Beast communicates the Life of a Beast, and a Man of a Man; so 'tis the Life of God that we receive, when we are form for his use by the power of his Grace. It is called the Life of God, and the Divine Nature, Spiritual qualities being infused, whereby we resemble God. And,  
Herein again it agrees with common Life. Life consists in the union of the matter with the Principle of Life; as when there is union between the Body and Soul, then there's Life; without which, the Body is but a dead, and an unactive lump. As Adam's Body, when it was organised, and framed; until God infused the breath of Life in it, lay as a dead lump; so this Life is begun by a Union between us and Christ, he lives in us by his Spirit, and we live in him by Faith, Gal. 2.20. The Spirit is the Principle of Life, and Faith is the means to receive it; and therefore we are said, Rom. 6.5. To be planted into the likeness of Christ's Resurrection. Planting notes a Union, as a Bud that's put into a Stock, it becomes one with the Stock, and bears Fruit by virtue of the Life of the Stock. We no sooner are planted into Christ, but we feel the power of his Life, and virtue of his Resurrection; he begins to live in us, and we in him, as the Graft in the Stock, and as the Stock in the Graft.  
(2.) Where there is Life, there is Sense and Feeling, especially if wrong and violence be offered to it. A living Member is sensible of the smallest prick and Pain: and so is the Spiritual Life bewrayed by the tenderness of the Heart, and the sense that we have of the interest of God. Stupid, and insensible Spirits show they have no Life; and therefore those that are alienated from the Life of God, they are said to be past feeling, Eph. 4 18, 19 As long as there is Life, there is feeling. We may lose other senses, yet there may be Life; the Eye may be closed up, and sight lost; and the Ear may be deaf, and lose its use, but yet Life may remain still; but feeling is dispersed throughout the whole Body, and we do not lose our feeling till we are quite dead; therefore this is the Character of them that are alienated from the life of God, that they have no feeling. Now the Children of God, the Regenerate are sensible of the injuries done, and Spiritual Life by Sin, and of the decays of that Life they have, and of the comforts of it. What Consciences have they that can live in carnal pleasures, and sin freely in Thought, and foully in Act, and yet never groan under it, never be sensible of it. Paul was sensible of the first stir and risings of Sin, Rom. 7.24. Oh wre●ched man that I am! who shall deliver me from this body of Death? Now where there is no sense of this, it shows such have no Life: who are neither sensible of the injuries done to the Life they have, nor of the decays of it by God's absence. When the Bridegroom is gone, sensible Hearts will mourn, Mat. 9 15. when they have lost Christ, when they feel any abatements of the influences of his Grace. Carnal men that sleep in their filthiness, they have no sense of God's favours or frowns, of his absence or presence; because they are quite dead, they do not take notice of God's dealings with them either in Mercy or Judgement, therefore are touched with no remorse for the one, or thankfulness for the other, but are careless and stupid, and past feeling. And can a man be alive, and not feel it? And can you have the Life of Grace, and not feel the decays and interruptions of it, and neither be sensible of comforts or injuries?  
(3.) Where there is life, there's an Appetite joined with it, an earnest desire after that which may feed, maintain, and support this Life. What makes the Brute-creatures to run to the Teats of the Dam, as soon as they are born, but instinct of Nature? Appetite is the immediate effect of Life. Where there is life, it must have some supports, it hath its Tastes and Relishes, as 1 Pet. 2.2. As newborn Babes, desire the sincere milk of the Word, that ye may grow thereby. I say, where there is a new birth, there will be an Appetite after Spiritual unmixed milk; the new-nature hath its proper supports; and there will be something relished and favoured besides meats, drinks, and bodily pleasures, and such things as gratify the Animal Life. As Jesus Christ said John 4.32. I have meat to eat that ye know not of: So Spiritual Life hath inward consolations, it hath hidden Manna, whereby it is supported and maintained, Meat that perisheth not, John 6.27. painted fire needs no fuel; those that do not live, they have no Appetite, there's no need of nourishment. But where there is life, there will be a desire, an Appetite that carrieth us to that which is Food to the Soul, to Christ Jesus especially, and to the Ordinances in which he is exhibited to us. And therefore where there is no desire to meet with God in these Ordinances, where Christ may be food to our Souls, it is to be feared there is no Life. Wicked men, they may desire Ordinances sometimes, but not to strengthen the Spiritual Life, but out of carnal ends and reasons; they are loath to be left out of the Worship that is in esteem in the place where they live, as the Pharisees submitted to John's Baptism, though they hated the Lord Christ; it was then in esteem; therefore he calls them a Generation of Vipers, Mat. 3.7. and partly because they trust in the work wrought, there is somewhat to pacify Natural Conscience by the bare external performance of a duty, and carnal men rest in the Sacraments, or visible Ordinances. It is Natural to us to be led by sensible things, and the external action being easy, they choke their Consciences with these things. How usual is it in this sense to see many that tear the Bond, yet prise the Seal (that is to say) they contemn the Bond of the Covenant, and the duty of the Covenant, yet dote upon the Lord's Supper, which is a Seal of it. But a true Appetite desires these Ordinances, that we may meet with God in them. This is a sign of Life.  
(4.) Where there is Life, there will be growth, especially in Vegetables, there Life is always growing and increasing, till they come to their full stature; so do the Children of God grow in Grace. Our Lord himself, though he had the Spirit without measure, yet he grew in Wisdom and favour with God, Luke 2.40. not in show, but in reality: he grew in Wisdom, as he grew in Stature. Though his Human Nature in his Infancy, was taken into the Unity of his Divine Person, yet the capacity of his Human Nature was enlarged by degrees; for his Human Nature was still to carry a proportion with ours, and therefore he grew in Wisdom, and in favour with God. And so all that are Christ's, they grow. The Trees planted in the Courts of God, flourish there, Psal. 92.13. There's more room made for the new Nature by degrees to exert, and put forth itself. Corruption is still a dying, and they grow more humble, more holy, more solid, more rational, more wise in the Spiritual Life, more resolved for God, more Heavenly minded, that they may be at more liberty for God. They may lose somewhat in liveliness of gifts, and vigour of Affections (for these things come and go) but they are more spiritual, and more steadfast, and more solid, and seriously set to seek after God, As an old Tree that puts forth fewer leaves and blossoms, but is more deeply rooted. But now Hypocrites do not grow beyond their first blaze, yea, they whither every day, lose their zeal, and their forwardness out of carnal ease, or affection to pleasures, honours, or greatness of the world; they lose the seeming Grace that they had before.  
(5.) Where there's Life, there are vital Operations, for Life is active and stirring; so Spiritual Life hath its Operations, it cannot well be hid, it will bewray itself in a zealous, and in a constant and uniform practice of Godliness. They are Idols that have feet, and walk not, Rev. 3.1. Some only have a name to live, and are dead. They that make a naked profession, but are not excited to live, and bring forth fruit to God, They have a form of Godliness, but deny the power thereof, 2 Tim. 3.5. (That is,) the power that should change their hearts, and direct, and order all their Actions. They that are governed by the Spirit, they feel this power, they are enabled to bring forth the fruits of Righteousness to the praise and glory of God. Look as a Worldly Man by virtue of the Worldly Spirit that is in him, is dexterous in all his Affairs, his Worldly Principle puts a Life into him, Luke 16.9. Their employment is suitable to their Life: so a Spiritual Man that hath not the Spirit of the World, or a disposition that makes him eager upon Worldly things, but the Spirit of God dwelling, and working in him, here is not the Sphere of his Activity, his Cares, Thoughts and Endeavours are turned into another Channel, he is quickened, and raised to newness of Life, Rom. 6.4. The Man is more earnest, more throughly set for Heaven, and the Worldly Life, is more overruled, and mastered in him, and the Heavenly and Divine Life prevails in him, and sets him a-work more and more. Thus I have by comparing these two lives, a little showed you what is that Life that we have by Christ; 'tis a Life that flows from Regeneration; that is begun by Union with Christ; that begets a sense; so that a Christian, he feels the Annoyances of those things that are inconvenient, and contrary to this Life; and begets an Appetite after the supports that should maintain it; and discovers itself by growth; this Life is increased in them more and more; and also it discovers itself by its Activity, by making them fruitful towards God. Thus you see wherein they agree.  
Secondly, Let us a little see wherein they differ.  
1. They differ in the state of them both, for this Spiritual Life is a Life that is consistent with some degree of Death. Even then when we live, we are troubled with a Body of Death, Paul complains of it. Tho Grace hath the upper hand in the Soul, yet Corruption cleaves to us still. Outwardly a man cannot be said to be dead, and alive altogether, but a Christian yet hath sin dwelling in him, and is dying to sin every day, that he may live unto God. And as sin decays, so the Spiritual Life takes place; for mortification makes way for vivification; and according to the degrees of the one, so are the degrees of the other. The more we die to sin, the more we are alive to righteousness, 1 Pet. 2.24.  
2. There's a difference in the dignity of this Life. Natural Life, what is it? A benefit vouchsafed to us by God, that we may have time for Repentance; but yet it is but a wind that is soon blown over, and passeth away, Job 7.7. and a suitable expression you have, James 4.14. For this Life is but as a vapour. This Life is a little warm breath turned in and out by the Nostrils, soon gone; it is indeed a continued sickness, and our Food is as it were constant Medicine to repair and remedy the decays of the Natural Life. O but this is a Life that flows from God himself, and is a more worthy thing, it is the Life of God; and as Christ liveth in the Father, so we in him by the Spirit. This was a Life bought at a dearer rate than the Life of Nature, John 6.51, My flesh which I give for the Life of the World. Nothing less than the death of the Son of God would serve the turn, and therefore 'tis more noble than the other Life, which is called, The Life of our hands, Isa. 57.10. because it costs us hard labour to maintain it.  
3. As it differs in the dignity and value, so in the Original. The Natural Life is traduced, and brought down unto us by many successions of Generations from the first Adam; he was a living Soul, but the last Adam was a quickening Spirit, 1. Cor. 15.45. We have a living Soul, by virtue of our descending from the first Adam, all that our Parents could do, was to make way for the Union of Soul and Body together. But by this Life we and Christ are united together, and he becomes a Livemaking Spirit unto us.  
4. There's a difference in the duration. Grace is an immortal flame, a spark that cannot be quenched. All our labour and toil here in the world, is to maintain a dying Life, a Lamp that soon goes out; or to prop up a Tabernacle that is always falling; when we have made the best provision for it, 'tis taken away; (Thou fool, this night, etc.) This Life is in the power of every Ruffian and Assassinate, that values not his own. O but the Spiritual Life is a Life that begins in Grace, and ends in Glory; the foundation of it was laid in Justification, that took off the sentence of Death; Sanctification is the beginning of it, the which by degrees is carried on, till it end in glory, where we shall be never weary of living it. The outward Life, though short, yet we soon grow weary of it; the shortest Life is long enough to be numbered with a thousand miseries; if we live to Old-age, Age is a burden to itself, Eccl. 12.1. Life itself may become a burden, for some have wished, and requested for themselves that they might die. But no Man ever wished for the end of this Spiritual Life. Who ever cursed the day of his new Birth? This is Life indeed, than we begin to live in good earnest, we may reckon from that day forward that we live: The Seed of Eternal Life was laid as soon as Grace was infused into the Soul, and you may take hold of Eternal Life, 1 Tim. 6.20. before you enter into it. Maintain this Life, and it will end in Eternal Glory. Thus I have dispatched my first Question, namely, what is this Life that Christ hath purchased for us? A Spiritual Death, that we might die to Sin, and also a Spiritual Life, that we might live unto God. 
☞ That which follows, being Printed Sermon XXX. is the Conclusion of this 29 th' Sermon.    

SERMON XXX.  2 Cor. 5.15. 
— But to him that died for them, and rose again.  
2. WE come to speak of the respect that is between this life and Christ's resurrection.  
I Answer; Christ's Resurrection is, 

1. An Example and Pattern of it.  
2. A Pledge of it.  
3. A Cause of it.    
1. An example of it. There is great likeness and correspondence between Christ's rising from the grave, and a Christians resurrection from the death of sin.  
1. Christ died before he rose, and usually God killeth us before he maketh us alive. First we find the word a kill letter, before we find it a word of life. This is God's method. Paul saith, Rom. 7.9. The commandment came, and sin revived, and I died. A man is broken in heart with an apprehension of sin, and Gods eternal wrath, before he is made alive by Christ, Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. He must be himself a dead man. The Law must do the Law-work, before the Gospel doth the Gospel-work. So, Rom. 8.2. But the Spirit of life in Christ Jesus hath made me free from the Law of sin, and death. He is under the Law of death, and sin, as it convinceth of sin, and bindeth over to death.  
2. The same Spirit of holiness, or power of God, that quickened Christ, quickeneth us. 'Tis said, Rom. 6.4. That as Christ was raised from the dead, by the Glory of the Father, even so should we be raised to newness of Life: That is, by his Glorious Power, 2 Cor. 13.4. For though he was crucified through weakness, yet he liveth by the Power of God. What is there said to be done by the Power of God, is said else where to be done by the Spirit of Sanctification, Rom. 1.4. And declared to be the Son of God with Power, according to the Spirit of holiness, by the resurrection from the dead. So are believers quickened by the same Spirit, Rom. 8.11. If the Spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Jesus from the dead, shall also quicken your Mortal Bodies, by his Spirit that dwelleth in you: Christ will quicken us by his grace, as he did his own dead body. The same quickening Spirit, that is in Jesus Christ, doth also quicken us.  
3. Again, Christ being raised from the dead, dyeth no more: As the Apostle telleth you, Rom. 6.9. Knowing that Christ being raised from the dead, dyeth no more: Death hath no more dominion over him. His Resurrection instated him in an Eternal Life, never more to come under the Power of Death again: He might have been said to be alive after Death, if he had performed but one single act of life, or lived only for a while, but he rose to an Immortal, Endless Life, a Life Coeternal with the Father: So is a Christian put into an unchangeable state; sin hath no more dominion over him: Should not, shall not, as the Apostle proveth there, applying it to the Christian. When Christ telleth he is the Resurrection, and the Life, he asserts two things, John 11.25, 26. That he that believeth on him, though he were dead, yet shall he live, and shall never die? Tho formerly dead in sin, he shall live the life of grace, and when he liveth it once, shall never die Spiritually and Eternally; otherwise how shall we make good Christ's Speech?  
4. Christ in that he liveth, he liveth with God, and liveth unto God. Rom. 6.10. That is, with God, at his right hand: And to God, that is, referring all things to his Glory; for, Phil. 2.10, 11. all that Jesus Christ doth as Mediator, is to the Glory of God the Father. So a Christian liveth with God, & unto God. With God, not at his right hand now, but yet in a state of Communion with him, 1 John 1.3. And truly our fellowship is with the Father, and his Son Jesus Christ. And he liveth to God, as in the Text: Not to ourselves, but to him that died for us, and rose again: That is, no longer to our own lusts, and desires, nor for our own ease, profit, and honour, but according to the will, and for the service and honour of God, as more fully hereafter. Well then, that new state, into which Christ was inaugurated at his Resurrection, is a pattern, and example of our new spiritual life.  
2. How 'tis a Pledge of it. Christ was our Common Person, and we make one Mystical Body with him, and therefore his resurrection and life, was not for his own person, and single self alone, but for all those that have interest in him. As he died, so he rose again in our name, and in our stead, as one that had satisfied the Justice of God, and procured all manner of grace for us, and as a Conqueror over all our Spiritual enemies. And therefore he is called the first fruits from the dead, 1 Cor. 15.20. As a little handful of the first fruits blessed the whole harvest, and sanctified it unto God. It blessed not the Darnel, and the Cockle, but blessed and sanctified the Corn. Christ's quickening after death, was a sure pledge, that every one who in time belongeth to him shall in his time be quickened also; first Christ, and then they that are Christ's, every one in their own order. We must not think that when Christ was raised, that it was no more than if Lazarus or any other single person was raised. No, his resurrection was in our name, therefore we are said to be raised with Christ, Col. 3.1. And not only so, but quickened together with Christ, Col. 2.13. And Eph. 2.4, 5. Though we were quickened a long time after Christ's Resurrection, yet then was the pledge of it 'Twas agreed between God and Christ, that his Resurrection should be in effect ours: And in the moment of our regeneration the virtue of it should be communicated to us. The right was before saith to all the elect, but when faith is wrought, the right is applied by virtue of the covenant of Redemption; he rose in the name of all the redeemed, and they are counted to rise in him, and we are actually instated in this benefit, when converted to God.  
3. 'Tis a cause of it. That Spirit of power, by which Christ was raised out of the grave, is the very efficient cause of our being raised, and quickened, or of our new birth; for the virtue purchased by Christ's death is then applied to us by him, who is now alive, and liveth for evermore for that end and purpose. Therefore 'tis said, 1 Pet. 1.3. That God hath begotten us to a lively hope, by the resurrection of Christ. By virtue of that power which he now hath, as risen from the dead. And, Eph. 1.19, 20. And what is the exceeding greatness of his power to us ward who believe, according to the working of his mighty power which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in Heavenly places. The same power worketh in believers, which wrought in Christ when he raised him from the dead. The same power which wrought in and towards Christ's exaltation is engaged for Believers to work grace, and carry on the work of grace in them. Christ risen, and living in Heaven, is the Fountain of life in all new creatures. He is the great receptacle of grace, and sendeth it out by his Spirit: A vital influence to all such as belong to him. And therefore our life is made dependant upon his, John 14.19. Because I live ye shall live also. The life of believers is derived from Christ's life, who is our quickening head, communicating virtue to all his members. There is a virtue in his life to quicken us, so that we do not live so much as Christ liveth in us, Gal. 2.20. I live, yet not I, but Christ liveth in me. As the root in the branches, and the head in the members.  
USE 1. Information. It teacheth us three things in point of use.  
1. The Suitableness between Christ and Believers. Consider him as God, or Mediator As God; Christ hath life communicated to him by eternal Generation; so by Regeneration we are made partakers of the Divine Nature. As Mediator he subsists in his life, as man by virtue of the personal union with the Godhead. So do we live by virtue of the mystical inhabitation or union with Christ, by his Spirit; for our spiritual life floweth from the gracious presence of God in us, by his Spirit. Christ as man had first a frail life, subject to hunger, cold, and sufferings; so have believers a Spiritual life consistent with many weaknesses, and infirmities. But now Christ liveth gloriously at the Father's right hand; so we shall one day bear the Image of the Heavenly, and be one day freed from all weaknesses; thus are we conformed unto Christ, and partake of the same life he doth.  
2. It informeth us in what way this life is conveyed, and continued to us: By Virtue of Christ's death, and resurrection, by the Spirit through faith, his death is at the bottom of it; for he died, that we should live together with him, 1 Thes. 5.10. Who died for us, that whether we wake or sleep, we should live together with him. His resurrection is the pattern, pledge, and cause of it. For, Rom. 5.10. If we were reconciled by his death, much more being reconciled shall we be saved by his life. After he had rescued us from the power and danger of our sins, by his rising from the dead he is in a greater capacity to send out that Spirit, by which he was raised to raise us up to a new life. Then the Spirit is the Immediate worker of it, for Christ maketh his first entry, and dwelleth in the hearts of believers by his Spirit; for we are renewed and born again by the Spirit, John 3.5. That which is born of Flesh is flesh, and that which is born of the Spirit is Spirit. Without which we are not capable of it. The Spirit worketh Faith, and then there is an habitation fit for Christ in the Soul, Eph. 3.17. That he may dwell in your hearts by faith. Then he liveth in us, as the head in the members. Col. 2.19. And the root in the branches, John 15 1. 'Tis by faith that the union is completed, John 1.12. To as many as received him, to them gave he power to become the Sons of God. And then a virtue and power floweth from this union to enable us to do those things, which are spiritually good, and acceptable to God. which is nothing but that which we call life. Without him we can do nothing▪ John 15.5. With him, and by him, all things, Phil. 4.13. I can do all things, through Christ which strengtheneth me. Namely by the influence of his Spirit received by faith.  
3. It informeth us. 'Tis not enough to believe that Christ died for you, unless also you permit Christ to live in you. 'Tis not enough for your faith, 'tis not enough for your love, the Apostle mentions both, and we must look after both: As to have our old offences expiated, so to live a new life in Christ, Rom. 6.5. For if we have been planted together into the likeness of his death, we shall be also in the likeness of his resurrection. We are branches of that tree whereof Christ is the root. We must have communion with Christ, living as well as with Christ dying, and not only freed from the damning power of sin, but quickened to a new life.  
Use 2. is exhortation; to press you to several duties.  
1. To believe that there is such a life. 'Tis matter of faith; for when Christ had said, John 11.26. Whosoever liveth, and believeth in me shall never die, he presently addeth, Beleivest thou this? Few mind, and regard it. The general faith concerning life by Christ must go before the special application. Besides, 'tis an hidden thing; your life is hidden with Christ in God, Col. 3.3. 'Tis not visible to sense; And invisible things are only seen by faith. 'Tis hidden from sense, and therefore it must be believed. 'Tis hidden from the carnal World, as colours are from a blind man, because they have no eyes to see it. The natural man cannot see things that must be spiritually discerned, 1 Cor. 2.14. Besides, the Spiritual life is hidden under the natural, Gal. 2.20. The life that I live in the flesh, I live by the faith of the Son of God. They live in the flesh, but they do not live after the flesh; 'tis a life within a life; the Spiritual life is nothing else but the natural life sublimated, and overruled to higher and nobler ends; spiritual men eat, and drink, and sleep, and trade, and marry, & give in Marriage, as others do, for they have not divested themselves of the interests and concernments of flesh and blood; but all these things are governed by grace, and are carried on to holy and eternal ends. Besides, 'tis hidden, because there is upon it the vail, and covering of afflictions, and outward meanness, and a basement as it was said of some, of whom the World was not worthy, that they wandered about in sheepskins, and Goatskins, Heb. 11.37, 38. Who would think so much worth, should lie under such a base outside? Their glory is darkened, and obscured by their condition. Besides too, this life is often hidden by reproaches, and censures, & calumnies; the people of God are represented as strange sort of people unto the World, 2 Cor. 6.8. As deceivers, and yet true. They are reputed as a company of hypocrites and dissemblers; all their experiences questioned and scoffed at; profane and wanton wits will be spitting out their venom in every age, and God's people will be Judged according to men in the flesh, though they live to God in the Spirit, 1 Pet. 4.6. God permitteth it; reproach is the soil and dung, whereby he maketh his heritage fruitful; but yet this is an hiding and disguising the Spiritual life. Lastly 'Tis hidden under manifold weaknesses, and infirmities; the best have their blemishes and the most of Christians show forth too much of Adam, and too little of Jesus, and so the Spiritual life is carried on darkly, and in a riddle. Though the old man of corruption doth not bear sway in their hearts, to command, direct, and order all their actions, as formerly it did; yet sin is not wholly gone; they feel a Law warring in their members, Rom. 7.33. And 'tis not only warring, but sometimes prevailing, that they themselves can feel little of the holy life. There are some question and life of grace others scorn and scoff at it, yet believe it, for 'tis the great truth revealed in the Scriptures, and 'tis in some measure felt by sense; yea the rays of this hidden and rejected life are often discovered to the World. For there are some who by their practices condemn the World, live in countermotion to the corrupt sort of men, walk as those that have another Spirit than the Spirit of the World, 1 Cor. 2.12. and as those that look for an happiness else where. Therefore believe that there is such a life.  
2. Value and esteem it according to its worth and excellency: I mean, with a practical esteem, as Paul doth, counting all things but dung and dross in comparison of the excellency of the knowledge of Christ. What would he know in him? Phil. 3.10. That I may know him, and the power of his Resurrection. Or the virtue of raising him out of sin to the life of grace. Oh that is an excellent thing indeed. 'Tis more to be advanced to this life, than to the highest honour in the World. This is to live in God, to God, to have miracles of grace wrought in us every day. 'Tis the divine power that giveth us all things that pertain to life and godliness, 2 Pet. 1.3. Not begun, nor carried on, without a daily miracle, or a work exceeding the power of nature, or the force of the creature; life ennobleth all things; a living dog is better than a dead Lion; to be alive to God, when others are dead in sin, what a great privilege is that?  
3. Deal with Christ about it. Come to him, he purchased it by his death, John 6.51. This is my flesh, which I have given for the life of the World. To God in sacrifice, to us for food. Look upon him as one that is possessed of the fullness of the Spirit, to work it in all those, that come to God by him, Heb. 7.25. He is able to save to the uttermost all those that come to God by him, for he liveth for ever to make intercession for them: That is, penitent believers; for by faith and repentance we come to God by Christ. He is angry that we will not come to him for this benefit, John 5.40. Ye will not come to me, that ye may have life. If you have a pressing need, why should you keep away from him? That's his Quarrel against us, that we will not make use of him for this benefit. He is best pleased, when we have most of it, John 10.10. I am come that they might have life, and have it more abundantly. He would have us not only living Christians, but lively. He hath appointed Ordinances to convey it to us. The word, Isa. 55.3. Hear, and your Souls shall shall live. The Sacraments, Psa. 22.26. The meek shall eat, and be satisfied, they shall praise the Lord that seek him, your heart shall live for ever. Prayer, that we cry earnestly, and express our desires of this benefit, Psa. 36.9. For with thee is the fountain of life, in thy light shall we see light David often calleth upon God, as the God of his life. Well, when we go to God he remitteth us to Christ, Christ to the Spirit, and the Spirit to the Ordinances; there we should observe his drawings, and obey his sanctifying motions, when he saith, Arise from the dead, and Christ shall give thee light, Eph. 5.14. When more awakened than at another time.  
4 When we have this life, let us Improve it, and act grace in all holy obedience unto God, Eph. 5.25. If we live in the Spirit let us walk in the Spirit: If partakers of the new life of grace we must show it in our conversations, for newness of heart is seen in newness of life.  
USE 3. is to put us upon self reflection and self examination. Have we a new life communicated to us?  
1. If it be so, then there is a great change wrought in us. 'Tis said of Christ he was dead, and is alive, Rev. 1.18. To him we are conformed, Luke 15.24. This my Son was dead, and is alive again; he was lost, and is found. So, Eph. 2.1. You that were sometimes dead in trespasses and sins, yet now hath he quickened. Surely when a man is translated from death to life, that should be a sensible change, as if another Soul dwelled in the same body; he is another man to God, hath holy breathe after him, delights frequently to converse with him in prayer, Acts 9.11. Arise, and go into the street called strait, and inquire in the house of Judas for one Saul of Tarsus, for behold he prayeth. And Zach. 12.10. I will pour upon the house of David, and the inhabitants of Jerusalem, the Spirit of grace and supplication. He hath a childlike love to God as a Father, Gal. 4 6. And because ye are Sons, he hath sent forth the Spirit of his Son into your heart, crying Abba Father. Have a Childlike reverence to him, Eph. 5.1. Be ye followers of God as dear Children. Illustrate it by that, Jer. 35.6. When they set pots of Wine before them, to drink, we dare not; Jonadab our Father commanded us saying, ye shall drink no Wine. And a Childlike dependence upon him, Matth. 6.32. Your Heavenly Father knoweth that ye have need of all these things. A Childlike hope from him. 1 Pet. 1.3. Who hath begotten us to a lively hope, by the resurrection of Jesus Christ from the dead. Zeal for him, 2 Cor. 5.10. Knowing the terror of the Lord we persuade men. He is another man to his neighbour, he carrieth it justly and righteously to all, both as to person, name, and estate, and this not by compulsion of conscience, but inclination of heart, which the Scripture expresseth by loving our neighbour as ourselves, seeking their good as our own, rejoicing in their good as our own, mourning for their evil as our own; such a Justice as groweth out of love, Rom. 13 8. Owe no man any thing but to love one another; for he that loveth another hath fulfilled the Law. But to our fellow Saints, and everlasting companions, a Christ-like love, 2 Pet. 1.7. Add to Godliness brotherly kindness, and to brotherly kindness charity: Another man in his special relations, Philem. 11. Which in times past was unprofitable, but now profitable to thee and me. That's the sphere of our activity. In the government of himself, he doth exercise a greater command over his passions, and affections, Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and lusts thereof: Alloweth no bosom sin, Psa. 18.23. I was upright before thee, and kept myself from mine iniquity. And still a constant carefulness to please God, Heb. 13.18. For we trust we have a good conscience in all things, willing to live honestly.  
2. If so, there will be a solemn dedication of ourselves to God, Rom. 6.13. But yield yourselves to God, as those that are alive from the dead. The reason is, because the great effect of grace is a tendency towards God, and that tendency produceth a setting apart of ourselves for God's use and service, and the reality of this is seen in using ourselves for God.  
3. Where there is life there will be vital operations. For life is active and stirring, it cannot be hidden, but will bewray its self, in all that we do, though not at all times in a like measure; our prayers will be the prayers of a living man, our conferences and discourses such as come from those that have life in them; our whole Service of God such as hath warmth and zeal in it, Jam. 5 16. The fervent, effectual prayer of a righteous man. And, Rom. 12.11. Not slothful in business, fervent in Spirit, serving the Lord. Our addresses to God such as become feeling of wants, an appetite after, and favour of Spiritual things. And if Christians do not feel this life (for sometimes 'tis weak and obstructed) they cannot be satisfied, nor rest in this frame; when dull of hearing, or Cold in prayer, they rouse up, and stir up themselves, Isa. 64.7. There is none that calleth upon thy name, that stirreth up himself to take hold of thee. What is wanting in fervour, is made up in sense, and feeling and bemoaning their condition, so that the heart is alive, because 'tis sensible of its deadness, living, though not lively; but the chief note is a sincere desire to please, honour, and glorify God, and that by virtue of Christ's Resurrection, Christians obtain the grace of a new life.   

SERMON XXXI.  2 Cor. 5.16. 
Wherefore henceforth know we no man after the flesh; yea though we have known Christ after the flesh, yet now henceforth we know him no more.  
THere were false Apostles at Corinth, who gloryed much in outward things, not only Birth, Wealth, Abilities of Speech; but such outward things, as had a nearer connection with, and respect to Religion, as their acquaintance with Christ, that they had known him in the flesh, and owned him when yet alive: And therefore are supposed to be intended in that expression, I am of Christ, 1 Cor. 1.12. As others received the Doctrine of Life from Peter, Paul, Apollo's, they immediately from Christ himself: Now this boasting these Corinthian Doctors used, as to keep up their own fame among the people, so to lessen and weaken the credit of Paul's Apostleship▪ for this objection lay against him, that he had not, as other disciples, conversed with our Lord Jesus Christ on earth. Now Paul that he might give the Corinthians occasion to Glory in his behalf, and furnish them with an answer that gloried 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 12. in external privileges, though they knew in their Consciences, they had little reason so to do: He had more valuable things to boast of, namely, That he was much in Spirit, much in labours, much in afflictions for the honour of the Gospel, and to all which he was carried out by the hopes of Eternal Life, the terror of the Lord at the day of Judgement, and the Love of Christ constraining him. This was the threefold cord; Hope of Reward, Fear of Punishment, and the Love of Christ: And these were more valuable considerations, whereupon to esteem of any one, than external privileges could be. In their outward privileges, he could vie with them: For though he was none of Christ's followers here upon earth, yet he was equal to them, by seeing and having been spoken to by Christ out of Heaven, 1 Cor. 9.1. Am not I an Apostle? have not I seen Jesus Christ the Lord? But Paul did not seek his esteem merely for his vision of Christ, and that ecstasy which befell him at his first conversion, but for the faithful discharge of his work upon the ground aforementioned, that he would not glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as those others did. Mortified Christians, or those that have seriously given up themselves to the Lords use, should more mind that, and esteem themselves, and others, for true and real worth, rather than such an external previledge: Wherefore know we no man after the flesh, etc.  
In the Words we have,  
1. A general conclusion inferred against the boasting of the Corinthian Doctors; Henceforth we know no man after the flesh: We own no carnal respect to any man living, and do not value any by outward acquaintance with Christ, but according to the Spiritual power that is in him, and taught by him.  
2. The conclusion restrained unto the instance of Christ; Yea though we have known Christ after the flesh. Where there is,  
1. A supposition; Though we have known Christ after the flesh.  
2. An assertion; Yet henceforth know we him no more. That is, as a friend conversing with us upon earth in an outward way; but as a King and Lawgiver of the Church, that is ascended up to Heaven, there to govern the Church by his Spirit, and Laws: Offering and designing to us Eternal life, upon our obedience, & fidelity to him. Well then, to know Christ after the flesh, is not forbidden, with intent to deny his Humanity, or to exclude the comfort thence resulting: So we must still know him after the flesh, his Humane Nature is the ground of our comfort: But that we should not esteem, and judge of persons by their outward conversing with him, but their Loyalty and Obedience to him. This I think to be the most proper meaning of the words: Though some with probability, carry them another way thus: Henceforth know we no man after the flesh; that is, we do not value men for their Wealth, Honour, Nobility; and though we have known Christ after the flesh, alluding to his esteem, when a Pharisee; according to the humour of that sect, he looked for a pompous Messiah, but now owned him as a glorified Saviour, sitting at the right hand of God, in the Heavens.  
1. The general truth, henceforth know we no man after the flesh. This knowledge is a knowledge of approbation; to know is to admire, and esteem: as we ourselves should not seek our own esteem thereby, so not esteem others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for some external thing, which seemeth glorious in the Judgement of the flesh.  
1. Doct. A Christian should not religiously value others for external and carnal things.  
Let us state it a little, how far we are to know no man after the flesh.  
1. Negatively; and there,  
1. 'Tis not to deny civil respect and honour to the wicked and carnal: For that would destroy all government, and order in the World, Rom. 13.7. Render therefore to all their duties: Tribute to whom Tribute is due: And Custom to whom Custom: Fear to whom Fear: And Honour to whom Honour: We are to own Parents, Magistrates, Persons of Rank and Eminency, with that respect which is due to their Rank and Quality, though they should be carnal: For the wickedness of the person doth not discharge us of our duty, or make void civil, or natural differences, and respects due to them.  
2. Not to deny the gifts bestowed upon them, though Common gifts; for your eye should not be evil, because Gods is good, Matth. 20.  
3. You may love them the better, when religion is accompanied with these external advantages, Eccl. 7.11. Wisdom with an inheritance is good: Religious and noble: Religous and beautiful: Religious and learned: Religious and Rich. When grace and outward excellency meet, it maketh the person more lovely and amiable.  
2. Positively;  
1. We must not gild a potsherd, or esteem them to be the Servants of Christ, because of their carnal excellencies, and value them religiously, and prefer them before others, who are more useful, and who have the Image of God impressed upon them: This is to know men after the flesh, and to value men upon carnal respects: We do not Judge of an Horse by the saddle and trappings, but by his strength and swiftness: Solomon telleth us, Pro. 12.26. That the Righteous is more excellent than his neighbour, and explaineth himself, Pro. 19.1. Better is the poor that walketh in his Integrity, than he that is perverse in his lips, and is a fool. Grace should make persons more lovely in our eyes, than carnal honour and glory.  
2. The cause of God must not be burdened or abandoned, because those of the other side have more outward advantages: This was the case between the Apostle and the Desp. And this is clearly to know men after the flesh, and such a course will justify the Pharisees plea, John 7.47, 48. Have any of the Rulers and Pharisees believed in him? but this people which knoweth not the Law are cursed. The truth is not to be forsaken, because there is eminency, pomp, worldly countenance, repute for learning, on the other side. To this head may be referred the plea between the Protestants and the Papists, about Succession; suppose it true, that there were no gaps in their succession, that ours as to a series of persons cannot be justified, yet the plea is naught; for this is to know men after the flesh, and to determine of truth by external advantages. So if we should contemn the truths of God because of the persons that bring them to us, as usually we regard the man more than the matter, and not the golden treasure so much as the earthen vessel; 'twas the prejudice cast upon Christ, Was not this the Carpenter's Son? Matheo Langi, Archbishop of Saltsburg, told every one that the Reformation of the Mass was needful, the liberty of meats convenient, to be disburdened of so many commands of man concerning days just; but that a poor Monk should reform all, was not to be endured; meaning Luther.  
3. We should not prefer these to the despising and wrong of others, 1 Cor. 11.22. Every one took his own supper, but despised the Church of God: That is, excluded the poor, who were of the Church as well as they.  
4. To value others for carnal advantages, so as it should be a snare or matter of envy to us, Prov. 3.31, 32. Envy not the oppressor, and choose none of his ways, for the froward is an abomination to the Lord, but his secrets with the righteous.  
5. Know no man after the flesh, so as to forbear Christian duties to them, of admonition, or reproof, or to accommodate God's truths to their liking, Mark 12.14. Master, we know that thou art true, and carest for no man, for thou regardest not the person of men, but teachest the way of God in truth.  
6. Not to comply with carnal men for our own gain and advantage, Judges 16. Having men's persons in admiration because of advantage: To soothe people in their errors or sins.  
2. The Reason is taken from the posture of the words in the context, this disposition whatever it be is an effect of the new nature, of the love of Christ, and a branch of not living to ourselves.  
1. The new nature, verse 17. If any man be in Christ, he is a new creature. A new creature hath a new Judgement of things; when a man is changed his Judgement of things is altered.  
2. Of the Love of Christ, Verse 14. He that loveth Christ as Christ, will love Christ in any dress of Doctrine, plain and comely, or learned or eloquent, in any Condition of life in the World, high or low, is not swayed by external advantages.  
3. A branch of the Spiritual life, ver. 15. The faithful being born again of the Spirit, do live a new and spiritual life. Now this is one part of this life not to know any man after the flesh: To be dead to things of a carnal interest, not moved with what is external, and pleasing to the flesh: Let the carnal part of the World please themselves with these vain things, Pomp of living, external rank, possession of the power of the Church, etc.  
USE is that of the Apostle, James 4.1. My Brethren, have not the faith of our Lord Jesus Christ, the Lord of Glory, with respect of persons. That is, do not esteem things that are religious for those things, which have no affinity with, or pertinency to religion. His reason is couched in the exhortation; Christ is the Lord of glory, and puts an honour upon all things which do belong to him; how despicable soever otherwise in the World's eye not external things, but religion, should be the reason and ground of our affection.  
2. We come to the conclusion restrained to the instance of Christ; Yea though we have known Christ after the flesh, yet now henceforth know we him no more.  
2. Doct. A mere knowing of Christ after the flesh ought to cease among Christians that have given up themselves to live to him, as dying, and rising again, for their sakes.  
I shall prove to you that knowing Christ after the flesh was not that respect that he looked for, when he was most capable of receiving love in this kind, namely, during his personal abode in the World: Even than an outward, ceremonious respect to his person, was not so pleasing to him as a serious attention to his Doctrine and counsel, and ever met with a correction and reproof from Christ, rather than approbation and acceptance with him; at least Christ aimed at some higher thing, which was of more value and esteem with him. Search all his life: You read of some that desired to see him, John 12.20, 21, 22, 23. Some Greeks that had a curiosity to see his person, and be more familiarly acquainted with him. Now Christ teacheth that the true means to know him to Salvation was not to see with the eyes of the Body, but by faith in the Spirit, as lifted up to glory they impartially propound the matter to Philip, and he consults with Andrew, and both of them present their request to Christ; but he diverts to the Doctrine of the cross, and the glory that should ensue, to teach them to lay aside doting on his bodily presence, and to think of communion with him in his sufferings, and the duty that belonged to his exaltation. They came to see a man lately cried up by popular applause, and to gaze on him who was made so famous in the late triumph. So when some depended upon their hearing of him, and resort to his Doctrine, he telleth them this would not do without other things, Luke 13.26. Then shall ye begin to say, We have Eaten, and Drunk in thy presence, and thou hast taught in our streets. Yet if there be no more but kind converse, or an outward resort to his ministry, as to an ordinary man; I know you not. This acquaintance is disclaimed. Some that not only heard, but commended him, as that forward Woman. Luke 11.27, 28. And a certain Woman lift up her voice, and said unto him, blessed is the womb that bore thee, and the paps which thou hast sucked; but he said, Yea rather Blessed are they that hear the word of God, and keep it. Yea rather 'tis a reproof: Oh no Woman; that's a blessed thing to hear the word of God, and keep it: That's not the use to applaud the person, but obey the Doctrine. Still he calleth for a more spiritual respect. When they told him that his kindred, his Mother and Brethren stood without to speak with him, Matth. 12.47. to the end. Christ saith, Whosoever doth the will of my Father which is in Heaven, the same is my Brother, Sister, and Mother. Believing in Christ, and obeying Gods will, rendereth us more acceptable than if we did touch him in blood and kindred. Augustine saith of the Virgin Mary, Beatior Maria percipiendo fidem Christi quam concipiendo carnem Christi; Materna propinquitas, etc. That she was more happy in carrying Christ in her heart, then conceiving of him in her womb. So Mark 5.18, 19 When Christ had cured a man that was possessed of a whole Legion of Devils, he prayed him that he might be with him: Howbeit, Jesus suffered him not, but bid him go home to his friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee. Our love to Christ is better shown not in our humane and passionate affections to his bodily presence, but in performance of those religious services he requireth of us; he lingered after his bodily presence, but Christ expected not the offices of humane conversation, but duty and obedience to his commands from him. So there is a famous Instance of Christ's entertainment at Bethany, Mark ●0. 38. to the end. There were two Sisters, severally employed; Martha busied in the Ministries, and Services of the outward entertainment, but Mary sat at Christ's feet (the posture of disciples) and heard his word. The one careful to entertain Christ in her heart, the other into her house: Christ where ever he came was willing to improve the opportunity, and to leave some spiritual blessing behind him. He came not to be feasted, but to refresh Souls. Martha complaineth of Mary, as if her devotion had been unseasonable, to leave the burden of the household affairs, to her alone; but Christ showeth Mary's respect was more pleasing to him, than Martha's, harkening to his word, rather than making provision for his person. Many would seem to gratify Christ with an outward and carnal respect, but do not hearken to his gracious words. So in other things; weeping for him when he went to suffer, Luke 23.28. Weep not for me, ye Daughters of Jerusalem, but weep for yourselves, and Children. That would not comport with the end of the death of Christ. Which was not to be looketh upon as a spectacle of humane calamity, but as a mystery of higher consideration, and God looked for more noble, and spiritual motions, than this passionate condoling. So to fight for him; Peter was in a rage when they came to attack Christ, and therefore draweth on an whole Troop, John 18.11. Put up thy Sword in thy sheath Peter. The cup which my Father hath put into my hand, shall I not drink of it? Peter's act seemed to express much zeal and affection to Christ's person, but Christ showeth that he was appointed for an higher purpose, and checketh Peter for his rashness. Nay the Disciples languishing for the comforts of his bodily presence: Then Christ told them, John 14.15. If ye love me keep my commandments. When a man is ready at our command, & willing to do what we would have him to do, 'tis a sign of his love; to be up, and be doing is a sure manifestation of obedience. So John 20.27. Touch me not, for I am not yet ascended to my Father, but go to my Brethren, and say unto them, I ascend. Marry Magdalen was now fallen at Christ's feet, and embraced them, Matth. 28.9. They came and held him by the Feet, and worshipped him. In an humble and affectionate devotion, she hangeth about our Saviour, but Christ forbids this embracing, touch me not; it comes of humane affection, out of a compliment, but Christ rejects this Testimony of her love, and directs her to a more acceptable service, to carry tidings to his Brethren of his Resurrection. And 'tis more acceptable and pleasing to him to be about our Service, and doing good in our station, than to be performing these offices of humane love, and kindness to his person, entertaining him, seeing, hearing him, weeping for him, defending him. Otherwhiles he bids them come to him, Luke 24.39. Handle and see, for a Spirit hath not flesh and bones, as ye see me have; for a confirmation of their Faith.  
2. There is a knowing Christ after the flesh since his ascension into Heaven:  
1. By a naked profession of his name, without conformity to his Laws. There are Disciples in name, and Disciples indeed, John 8.31. If ye continue in my word, then are ye my Disciples indeed. Christ hath some Disciples who are so in reality, and others who are so in show only; there is no true ground of solid comfort, but in being real Disciples; others are but Christians in the letter, not in the Spirit. Those that are in the letter have notions of God and Christ, and Heaven, and Hell, but they have but names▪ and notions of these things. But feel nothing of the power and life that accompanieth these things. A man may profess himself a Christian, and yet perish with unbelievers, yea be as great an enemy to Christ as the Jews that crucified him, and the heathens that worshipped other Gods; a grieving of his Spirit, a despising the fruits of his purchase, a refusal of his holy Ordinances, and an hatred of his Servants, is no less offensive to him, and may argue as little affection in us, as either the spite of the Jews, or Idolatry of the Heathens, did in them to Christ. I call this profession of careless, lawless Christians, a knowing Christ after the flesh, because 'tis a mere carnal, humane, natural respect to Christ's memory, such as a man beareth to his famous Ancestors, or the deceased Hero's of his Country, not befitting him who is our Mediator, and Lord of all things, who is best remembered when our hearts are converted to him, and when his Laws are obeyed; such as the Jews did bear to Abraham the founder of their Nation, or Moses the Lawgiver of their Country. Surely Abraham▪ and Moses were as dear to the carnal Jews, as Christ can be to us, but Christ telleth them, if you were Abraham's seed, you would do the works of Abraham▪ Joh. 8.39. And Joh. 5.46. If ye had believed Moses, ye would have believed me. They were Abraham's seed after the flesh, not after the Spirit; they were Abraham's seed after the flesh, but that did avail them nothing, since they did not follow his example, but sought to kill him, which was far from Abraham's Spirit and temper. A little of men's practice is a surer rule to try by, than all their fair language and complimental respect, John 9.28, 29. Then they reviled him, and said, Thou art his disciple, we are Moses his disciples, we know that God spoke to Moses but as for this fellow, we know not whence he is. However he, or such as He, were so fully resolved to become disciples to Christ, yet they would cleave to Moses, John 9.28.  
Thus are the best of men mistaken and abused by their carnal Successors. They made use of Moses his name to excuse their disobedience to Christ.  
It is an old trick of degenerate men to cry up the names of pious Ancestors, and externally to adore the memory of Saints departed: But such motives of love are but carnal, when there is an apparent inconformity between you and the persons whom you would magnify. We detest the memory of Annas, and Caiphas, Judas, and such others as conspired to take away the life of Christ; so did they of Corah, Dathan, and Abiram. Ahab was accounted as wicked by them, as Pilate by us: Therefore to rest in a naked, historical belief and mere profession of the name of Christ, when there is such an apparent insubjection to his Laws, 'tis but a knowing Christ after the flesh, owning him as the God of the country, upon custom, and tradition. Well then, Christ is never rightly entertained, but when his Doctrine is received, and entertained by faith: though there should be an hatred of his persecutors, a quarrelling for his religion, you put him to more shame in your conversations, and crucify him afresh every day, Heb. 6.6 Seeing they have crucified to themselves the Son of God afresh, and put him to open shame. A quarrelling ruffian may be ready to fly in the face of him, that shall speak a disgraceful word against his Father, when his own dissolute, and ungracious wicked courses grieve his Father's Spirit, and shame him more than all their reproaches; so many will pretend much love to Christ, and in an heat & quarrel be ready to venture their lives for their religion. No man would have his religion despised, but yet he shameth and bringeth it most into contempt, that matcheth it with disproportionate practices; as those are called enemies to the cross of Christ, that preached Christ, but yet lived in a sensual and earthly manner, Phil. 3.19.  
2. By acts of sensitive affection in the reading, or meditating on the story of Christ's sufferings; or when you hear his Passion laid open in a Rhetorical fashion. Men at such occasions find that there is stirred up in themselves some fond pity at his sufferings, and indignation at the Jews, and are ready to fly in the face of Judas that betrayed him, and the Rulers and those that put him to death. All this is but an humane, natural respect, such as we will find in ourselves at any tragical representation, true, our false; let a man but read the sad preparation of Abraham, when he went to sacrifice his Son Isaac, or the pitiful words and moans of Jacob, when they told him, that some Beast had devoured Joseph, and showed him his coat. The sacking of Jerusalem, by the Babylonians, or how they handled that miserable King Zedekiah, when they had first slain his Children before his face, and then put out his eyes. Or the Lamentations of Dido for Aeneas, when she slew herself. These stories will draw as many tears from our eyes, as the story of Christ's sufferings; things of small importance, well represented to the fancy, may thus affect us. And besides, these light affections do not comply with God's end in the Mystery of Redemption; we are not to reflect upon the death of Christ as a tragical accident, or sad story, but as a wellspring of Salvation, and God looketh for more noble, and spiritual motions, namely, that we should be affected with the horror of our sins, that crucified the Lord of Glory, and the terror of that dreadful severity which God manifested on his own Son, when he took our burden upon him, and the admiration of his incomparable wisdom, which could join his mercy with his justice; the unspeakable joy of Salvation, which is derived thence to us, and the ardent love which we should bear to the Father, who hath given his Son to die for us. These are the true resentments of the death of Christ; even that we may raise our hopes of mercy upon the foundation of his merit and satisfaction, as the price of our blessings, and engage ourselves to God, in a way of thankfulness, for his great love and mercy, and increase our hatred of sin, having such a glass wherein to view our hatefulness; now these are spiritual respects, the other are but carnal, such as we would show to man pitifully handled.  
3. By expressing our respects more in the pomp and pageantry of outward compliments, rather than serious devotion, or an hearty obedience to his Laws, or worshipping him in Spirit and in truth. This is also a knowing Christ after the flesh, or a carving out a respect to him, that rather suiteth with our carnal minds, than his glorious estate now in Heaven. The whole genius of the Popish religion runneth this way, where the worship of Christ is turned into a theatrical pomp, and the simplicity of the Gospel is changed into weak and silly observances, and beggarly rudiments, which betray it to the contempt, & scorn of all considering men, and is no more pleasing to Christ than the mockage of the Jews & Soldiers that put a purple robe upon Christ, and cried, Hail king of the Jews, when they spit upon him, and buffeted him. In Christians 'tis but to compliment Christ, to feast, and make mirth for his memory, and deck our bodies, and houses, whilst we look not after rejoicing in the Spirit; to be all for sumptuous Temples, and costly furniture, and rich Altar, clothes, and Vestments, while his Laws are trampled under foot, and those that would sincerely worship Christ, and make it their ●usiness to go to Heaven, are despised and maligned, and it may be condemned to the fires. 'Tis not the pomp of Ceremonies, but Faith and brokenness of heart, and diligence in his service, and living in the Spirit, that Christ mainly looketh after. Religion looketh more like a worldly thing in a carnal dress, but the King's daughter is glorious within, Psa. 45.13. The glory of the true Church, and every member thereof is in things spiritual, as knowledge, faith, love, hope, courage, zeal, sobriety, patience, humility; these are the true glories of the Saints, not golden Images, and rich accommodations, and outward triumph, and carnal revile; and the great thing Christ hath commended to us in his Doctrine is an holy heart, and an holy life, Psa. 93.5. Holiness becometh thy house, O Lord, for ever. Not pomp, and gaudry of worship, but purity, and holiness, that's a standing ornament.  
4. By herding with a stricter party, whilst yet our hearts are not subdued to God. There are three places prove this, Gal. 6.15. For in Christ Jesus, neither circumcision nor uncircumcision availeth any thing, but a new creature. And Gal. 5, 6. For in Christ Jesus neither circumcision nor uncircumcision availeth any thing, but faith that worketh by love, 1 Cor. 7 19 Circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God. Men hug others because they are of their party, and fellowship; 'tis religion enough to be one of them of such a party, and denomination, as obtains the vogue, and is of most esteem among Christians in that age; yet how strict so ever our party be, if our hearts be not subdued to Christ, all is as nothing in the sight of God; till a man be a new creature, 'tis but a fleshly knowing of Christ; a man may change his party, as a piece of Lead will receive any Impression, either Angel, or Devil, or what you stamp upon it.  
3. This knowing Christ after the flesh will do us no good, be of no comfort and use to us, as to the salvation of our Souls.  
1. Because God is no respecter of persons, 1 Pet. 1.17. If you call him Father, who without respect of persons Judgeth every man according to his works. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the outward appearance, but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one that doth not judge by outward respects. The Prosopon of the Jew was his knowledge of the Law, and enjoying the Ordinances of God. The Prosopon of the Christian is his profession of respect to Christ, and esteem of him, but God judgeth not by the appearance, but by the internal habit, and constitution of the heart, manifested by an uniform obedience to his whole will; otherwise circumcision may become uncircumcision, or Christianity as Paganism. Therefore 'tis not enough to profess you are for Christ, of his Faction and Party, for there is a Faction of Christians as well as a religion; they are of the Faction of Christians whose interest and education leadeth them to profess love to Christ, without any change of heart, or serious bent of Soul towards him. Now this is the Prosopon, according to which God may be supposed to judge; for you do not think riches, or poverty, fear or love, can so much as be supposed to be in God, but profession, or not profession, is that he looks to.  
2. Because Christ hath put us upon another trial than a fond affection to his outward person and memory, namely by our respect to his commandments, John 14.21. He that hath my commandments and keepeth them, he it is that loveth me. There's the main; other things will not pass for love, though they be taken for such in the World: And John 15.14. Ye are my friends if ye do whatsoever I command you. Perfect friendship consists in harmony, or an agreement in mind and will. If you have any true love to Christ it will make the Soul hate every thing which it knoweth to be contrary to his nature and will, Psa. 97.10. Ye that love the Lord, hate evil; and constraineth the Soul to set about every thing which it knoweth will please and honour him, 2 Cor. 5.14 The love of Christ constraineth us: If we do but love him, and be sensible of the obligation he hath left upon us. So it will be in a real spiritual love.  
3. Because they cannot truly challenge the name of Christians that do only know Christ after the flesh. Christ being now exalted requireth a spiritual converse with him. When Christ hath laid aside his mortal life, we should lay aside our carnal conceits, and affections. There were some Jewish Impostors, (that Eusebius writeth of) Mongrel Christians, Chocabites, and Nazerites, who called themselves the Lords kinsmen, a sort of Cozening, and Heretical companions they were, who for their own purposes foraged the Countries up and down, as the Gipsies now do, amusing the World with genealogies, and drawing the vulgar after them, with many vain fancies, denied the Resurrection, interpreting all said about it of the new creature, pretending belief in Christ, but observing the Law of Moses, against whom the Epistle to the Galatians is supposed to be written. And there were some that knew Moses after the flesh, and seemed to pretend much zeal to the Law of Moses. Now the Apostle saith they deserved to be called the concision, rather than the circumcision, whereof they gave out themselves to be patrons and defenders. The true believers had right to that title, because they had the thing signified by circumcision, worshipping God with the inward and spiritual affection of a renewed heart, and trusting in Christ alone for salvation, who was the substance of the shadows, and renouncing confidence in fleshly privileges, worship God in the Spirit, and rejoice in Christ Jesus. So for Christians, glorying in externals is scarce worthy the name of Christianity, if they have the name, not the reality.  
4. Because this knowing Christ after the flesh is inconsistent with his glorious estate in Heaven. It pleased him not in the days of his flesh: A Divine spiritual affection doth only befit the state of glory to which he is exalted. Now he is ascended into Heaven, he is to be known in Faith, and worshipped in Spirit, his body is above all kindness and his memory is to be respected not as the memory of an honourable man, but as one who is Lord of the Church, and governeth it by his Spirit to the end of the World, Phil. 2.10, 11. Not Lord, Lord, but obedience, Matth. 7.22.  
1 USE is reproof of those that please themselves with that deceit of heart, that if they had lived in the days of Christ, conversed with our Saviour, and heard his Doctrine, and seen his Miracles and holy life, they would not have used him as the Jews did, but expressed kindness and love to his person. Now to these let me say, First, That 'tis an old deceit of heart. We usually translate the scene of our duty to former times, and lay aside at the present that work, and expression of love which God hath called us to. God knoweth in what age to cast you, and what means and dispensations are fittest for you, he that doth not improve present means, will not improve any, 1 Pet. 1.8. Whom having not seen, we love, in whom, though now you see him not, yet believing, ye rejoice with joy unspeakable, and full of glory. If ye receive his Doctrine, obey his Laws, believe in him, love him, rejoice in the midst of afflictions, you express your love to Christ.  
2. It is not likely you would do otherwise, having the same temper and constitution of Soul, which they had, that opposed Christ, the same root of bitterness in you. You hate those in whom there is the Image of Christ, and some representation of his Holiness and Meekness. We read of those, Mat. 23.29, 30. Who build the Tombs of the Prophets, and garnish the Sepulchers of the Righteous; and say, if we had been in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets, who yet persecuted Christ; as many will condemn the former Adversaries of the Martyrs, Bonner, and Gardiner. Christ taught no other Doctrine than that which the Prophets and Martyrs had done; but dead Saints do not exasperate. And what entertainment would a rude dissolute sort of people give to such a mean, but holy Person as Christ was, that was so free in his Reproofs? Ye are of your Father the Devil, and the lusts of your Father ye will do, John 8.44. He that now showeth a spiteful and malicious mind against the Truth, and Servants of God, shall never make me think otherwise, but if he had lived in Christ's days, he would have been as ready▪ and forward to persecute him as the worst. Certainly an Herod, and an Herodias to John Baptist, would have been an Ahab, and a Jezabel to Elijah; ask them what they thought of Ahab, and Jezabel, they would have made many great Protestations, that they would have done far otherwise, but they did the same things to him that came in the Spirit and Power of Elias. No miscreant, but will cry out on the treachery of Judas, the envy and malice of the High-Priests, the fury of the Jews; yet the same thing is done by them, whilst Godliness is Persecuted, they are still desirous to break this Vessel, where this Treasure lieth, Dead Saints are out of sight, no Eye sore to them, no way offensive to their Ears.  
3. If you should, this would not save you, without Conversion to God. The same Laws were in force then, that are now, knowing Christ after the flesh would do you no good, but a spiritual and true affection to him. The Reward was still promised to true Disciples, John 12.26. If any man serve me, let him follow me, and where I am, there shall also my servant be: if any man serve me, him will my Father honour. When some came to see him, he exhorted to imitation of his Example, and subjection to his Laws. It is not an outside appearance, unless we humbly engage in his Service, and have a desire to please him in all things. Oh therefore let us make this use of the love of Christ, and the sense of our engagements to him, as to know Christ, not after the flesh, but so as to love him, and serve him, and subject ourselves to his Laws.  
Use 2. Have we a better knowledge of Christ? Do we know him after the flesh, or after the Spirit?  
1. The ground of our Knowledge, what is it, common Tradition, Human Credulity, or the illumination of the Holy Ghost? The same Truth's work differently, as represented in a different light. Common Report begets a cold Christianity, Mat. 16.16, 17. 1 John 5 4, 5. 1 Cor. 2.4. Hear-say is an advantage, yet not to be rested in. We stand upon higher ground than Heathens, yet are not taller men, John 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the World. We ourselves should be acquainted with Christ; then we know the Truth with more efficacy, John 8.32. Ye shall know the Truth, and the Truth shall make you free; with more clearness and certainty, John 17.8. They have known surely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that I came out from thee. Acts 2.36. Therefore let all the house of Israel know, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, assuredly, that God hath made that same Jesus, whom ye have Crucified, both Lord and Christ: You may venture safely upon it, build on it as a sure Foundation; the other is but a dead and weak thing; it vanquisheth no Temptations, subdueth no carnal Affections.  
2. The fruits and effects of our Knowledge.  
1. It is a transforming Knowledge, 2 Cor. 3.18. We all with open face beholding, as in a glass, the glory of the Lord, are changed into the same Image from glory to glory. Such a Knowledge as begets Union with Christ, and a thorough change, so as to be converted to him. For it follows in the next verse to the Text: Therefore if any man be in Christ, he is a new Creature. Christ liveth a new kind of life in Heaven; so should we upon Earth; he hath laid aside his mortal life, so should we our carnal life, live to God in the Spirit. Know him, and the power of his Resurrection, Phil. 2.10. Christians are to be esteemed by their profiting in Godliness, that is, knowing him after the Spirit: When we know that Spiritual Power which is in him, and feel it in ourselves, renewing, and changing the heart; we find the power of his Resurrection raising us from the death of Sin to the life of Grace, if we are planted into Christ as living Members of his Mystical Body.  
2. It is a knowledge that obscureth the splendour of all outward excellencies in our Opinion, Estimation, and Affection, 1 Cor. 2.2. For I determined not to know any thing among you, save Jesus Christ, and him crucified, Phil. 3.8. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, All is nothing to this.  
3. It weaneth the heart from outward observances, and bodily exercises, to solid Godliness, or looking after the life and power of them. The Ordinances of the Law, though of God's own Institution, are called Carnal. Heb. 7.16.— Not after the law of a carnal commandment; the Worship of the Gospel, Spirit and Truth, John 4.23, 24. The hour is coming, and now is, when the true Worshippers shall Worship the Father in Spirit and in Truth; for the Father seeketh such to Worship him. God is a Spirit, and they that Worship him, must Worship him in Spirit and in Truth. The more true knowledge of the Gospel, the more of this. As the Apostle distinguisheth the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3.2, 3. and the Apostle speaketh of the Jew, Rom. 2.28, 29. For he is not a Jew, which is one outwardly, neither is that Circumcision, which is outward in the flesh; but he is a Jew, which is one inwardly, and Circumcision is that of the Heart in the Spirit, and not in the letter, whose praise is not of men, but of God. So it is with better reason true of the Christian, the Worship of the Gospel consisting little of Externals, but being Rational Spiritual Worship, 1 Pet. 3.21. The like figure whereunto even Baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ. Col. 2.6. As ye have received the Lord Jesus Christ, so walk ye in him. We receive his Spirit. That is a sorry zeal, and hath little of a Christian Spirit, that runneth altogether upon outward things. Christianity first degenerated by this means, and the life and power of it was extinguished, when it began to run out altogether in Form, and men out of a natural Devotion grew excessive that way. A Christian in obedience to God, is to use his instituted Externals, but his Heart is upon the Spirit and Soul of Duties. Multiplying Rites and Ceremonies has eat out the life and heart of Religion. The more spiritual and substantial Worship is the better, if there be humble and affectionate reverence, a ready subjection and submission to him, flowing from grace, engaging the heart to God, and animated by the influence, and breathing of his Spirit.   

SERMON XXXII.  2 Cor. 5.17. 
Therefore if any man be in Christ he is a new creature; old things are passed away; behold all things are become new.  
THis is an inference out of the former Doctrine. Two things the Apostle had said; Henceforth we no more live to ourselves, verse 15th. And, Henceforth know we him no more, verse 16th. There is a change wrought in us, a change of life, and a change of Judgement; a new Life, because there is a new Judgement. Now in the Text he showeth a reason why he changed his Judgement, and Life, and lived and judged otherwise than he did before, because there is such a change wrought in all that belong to Christ, that they are as it were other persons than they were. As when Saul prophesied, 1 Kings 10.6. The Spirit of the Lord shall come upon thee, and thou shalt be turned into another man. Not in respect of person, or in regard of substance, but some gifts and graces. So these should be as other creatures, as new creatures. Now these things should only be in esteem with Christians which belong to the new creature or regeneration. Therefore if any man be in Christ, etc.  
In the words we have a Proposition, 

1. Asserted.  
2. Explained.    
1. The Proposition asserted is hypothetical; in which there is 1. An hypothesis or Proposition; If any man be in Christ. 2. The assertion built thereon; He is a new Creature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A new creation. The act of creation is signified by this form of speech, as well as the thing created.  
2. The Proposition explained; For there is (First) A destructive work, or a pulling down of the old house; Old things are passed away. 2dly, An adstructive work, or raising of the new fabric; All things are become new. The words are originally taken out of Isa. 65.17. and Isa. 66.22. Where God promiseth a new Heaven and a new Earth. That is, a new World or a new state of things. Which promises had a threefold accomplishment.  
1. These promises should have some accomplishment at their return from Babylon, which was a new World to the ruined and exiled state of the Church of the Jews.  
2. These promises were fulfilled to all believers in their regeneration, which is as a new World to sinners.  
3. They shall be accomplished most fully in the life to come, for the Apostle telleth us, 2 Pet. 3.19. We look for new Heavens and a new Earth, wherein dwelleth righteousness. Here it signifieth then, that all things which belong to the old man shall be abolished, and the new man and its interests and inclinations cherished.  
Doct. All those that are united to Christ are and aught to be new creatures.  
Here I shall inquire, 

1. What it is to be new creatures.  
2. In what sense we are said to be united to Christ.  
3. How the new creation floweth from our union with Christ.    
1. What it is to be new creatures. It implieth,  
1. That there must be a change wrought in us, so that we are as it were other Men and Women than we were before. As if another Soul came to dwell in our Body. This change is represented in such terms in Scriptures as do imply such a broad and sensible difference as is between light and darkness, Eph. 5.8. Life and Death. 1 John 3.14. The new man and the old, Eph. 4.22, and 24. The vicious Qualities must be subdued and mortified, and contrary Qualities and graces planted in their stead. A man is so changed in his nature as if a Lion were turned into a lamb, as the Prophet says when he sets forth the strange effects of Christ's powerful government over the Souls of those who by the Ministry of the Word are subdued to him, Isa. 11.6, 7, 8. The Wolf also shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calf and the young Lion and the Fatling together, and a young Child shall lead them: And the Cow and the Bear shall feed, their young ones shall lie down together, and the Lion shall eat straw with the Ox. And the sucking Child shall play on the hole of the Asp, and the weaned Child shall put his hand on the Cockatrice Den. They shall be so inwardly and thoroughly changed, that they shall seem new creatures, transformed out of Beasts into men, and instead of an hurtful, they should have an innocent and harmless disposition. Without a Metaphor this is represented, 1 Cor 6.11. And such were some of you, but ye are washed, but ye are sanctified▪ but ye are Justified in the name of the Lord Jesus, and by the Spirit of our God. An instance we have Philemon 11. in Onesimus, which in time past was unprofitable, now profitable both to thee and me.  
2. This change must be such as may amount to a new creation. There are some changes which do not go so far; as,  
1. A moral change, from profaneness to a more sober course of life; there are some sins which nature discovereth, which may be prevented by such reasons and arguments as nature suggesteth, Rom. 2.14. For the Gentiles which have not the Law do by nature the things contained in the Law, these having not the Law, are a Law unto themselves. This may be done by Philosophical institution without an interest in Christ or the power of the Holy Ghost, or knowledge of the Scriptures, men may a little fashion their outward behaviour into an handsomer mode and dress, but the New Creature signifieth such a change, that not only of vicious he becometh virtuous, but of carnal he becometh spiritual. I gather that from John 3.6. That which is born of flesh is flesh, and that which is born of Spirit is Spirit. A man by nature is carnal, yea very flesh its self. He is so when he inclineth to things pleasing to the flesh, seeketh them only, savoureth them only, affecteth them only, inclineth to them only. They that are guided by sense, and not by Faith; by the interests and inclinations of the flesh, and not the Spirit, are natural men, whatever change is wrought in them, Judas 19 Sensual, having not the Spirit. And 1 Cor. 2.14. The natural man discerneth not the things of God. He acteth but as a nobler and better natured Animal, or Living Creature. The flesh may be pleased in a cleanly as well as in a grosser manner, and though men live plausibly, yet still they may live to their selves, and only live the Animal life, not only common to us and other men, but us and beasts; their thoughts, ends, cares, run that way, and being void of Spiritual life are ignorant, mindless of another World, or the way that leadeth thither, and desire it not. Now these, though they are not profane, do not wallow in gross sins, and wickedness, whereby others dishonour Humane Nature, yet because they do not look after a better life, have no desire of better things fixed upon their minds, they are carnal. That's the true change and they only are New Creatures who before sought carnal things with the greatest earnestness, breathed after carnal delights, contented themselves with this lower happiness, but afterwards desire spiritual and Heavenly things, and really endeavour to get them, which mere Humane nature can never bring them unto, for flesh riseth no higher than a fleshly inclination can move it. Others are but as a Sow washed; a Sow washed is a Sow still. So is a carnal man well fashioned.  
2. Not some sudden turn into a religious frame, and as soon worn off. A man may have some devout pangs, and fits, such as Ahab had in his humiliations, when he went mournfully and softly. 1 Kings 21.27. Or as those that howled upon their beds, for Corn and Wine and Oil, and were frighted into a little religiousness in their straits and necessities, Host 7.14. Or those whom the Prophet speaketh of, Jer. 34.15. And ye were now turned, and had done right in my sight, but ye returned again, and polluted my name. A people may be changed from evil to good, but then they may change again from good to evil. This change doth not amount to the New Creature, for that is a durable thing, 1 John 3.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Whosoever is born of God doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is born of God. To be good for a day, a week, or month, is but a violent enforcing themselves into a religious frame, on some great Judgement, distress, powerful conviction or solemn covenanting with God, Deut. 5.29. Oh that there were an heart in them that they would ●ear me, and keep my commandments.  
3. A change of outward form without a change of heart. As when a man changeth parties in religion, and from an opposer becometh a professor of a stricter way. No, the Scripture opposeth this to the new creature, Gal. 6.15. For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision, but a New Creature. A Christian is not to be esteemed by any prerogative in the flesh, but by a real regeneration; if we have not the effect and power of our profession it will do us no good to come under the form of it. The new Creature lieth more in a new mind, new will and new affections, than in a new tongue, or a new form, or a new name. And usually in the regenerate there is a change, as from profaneness to profession, so from profession and formality to a deep reality, and godly sincerity; sometimes they may go together, but that is in those that are religiously bred up, commonly 'tis otherwise; and therefore when converted there is a new Faith, and a New Repentance, and they serve God after a new manner, and pray and hear otherwise than they were wont to do. Therefore certainly 'tis not being of this or that party or opinion, though some more strict than others, or doing this or that particular thing, or submitting to this or that particular ordinance, nor a bare praying or hearing, or some kind of repenting or believing, that will evidence our being in Christ, but the doing all these things in a new state and nature, and with that life and seriousness which becometh new creatures.  
4. Not a partial change. 'Tis not enough to be altered in this or that particular, but the whole nature must be turned. Men from passionate may grow meek, from negligent they may be more frequent in duties of religion, but the old nature still continueth; there may be some transient acts of holiness which the Holy-Ghost worketh in us as a Passenger, not as an Inhabitant, some good inclinations in some few things, like a new piece in an old garment; there is no suitableness, and so their returning to s●●●ing is worse than their first sinning, and for the present one part of their lives is a contradiction and a reproach to another. In the Text all old things are passed away, and all things are become new; not a few only. There are new thoughts, new affections, new desires, new hopes, new loves, new delights, new passions, new discourses, new conversations. This work new mouldeth the heart, and stampeth all our actions, so that we drive a new trade for another World and set up another work to which we were utter strangers before, & have new solaces, new comforts, new motives. The new creature is entire, not half new and half old. This is the difference between the new birth and the old, in the natural birth a creature may come forth maimed, wanting an arm, a leg or a hand, but in the New Creation there is a perfection of parts, though not of degrees, for a defect of parts cannot be supplied by an after-growth; a new creature is made all new, there is an universality in the change. God worketh not his work by halves, no man had ever his heart half new and half o●d; no▪ though his work be not perfect, yet 'tis growing to its perfection; if any one corruption remain unmortified, or unbroken or allowed in the Soul, it keepeth afoot the Devil's interest, and will in time spoil all the good qualities we have.  
3. No change amounteth to the new creature but what introduceth the life of God, and likeness to God.  
1. Where the New Creation obtaineth there is life, ●alled sometimes the life of God, Eph. 4.18. because it came from God, and tendeth to him: Sometimes spiritual life, Gal. 5.25. And, 1 Pet. 4.6. because the Spirit is the author of this change: Sometimes a Scriptural life▪ because the word of God is the rule and food of it, Phillip 2.16. Holding forth the word of life. Sometimes an Heavenly life, because of its end and tendency, Phillip 3.20. But our conversation is in Heaven. But call it what you will a life there is▪ the Soul that was dead in sin becometh alive to God, yea the Spirit its self becometh a principle of life in us; so that they are really alive to God, and dead to sin, and the World. Now would you know whether a man be alive or dead? Observe him in his desires, and endeavours after God, and there you shall see by his actions and earnestness that he is alive. But if you would try whether a carnal man be alive or dead, you must see by his desires and endeavours after the flesh that he is alive, for by any that he hath after God you cannot see it. Sense motion, and affection are the fruits of life, stir and activity and sensible feelings are uncertain things to Judge by, but the scope, tendency and drift of our endeavours will more certainly discover it. He that is regenerated by the Power and Spirit of Christ doth no more seek his happiness in carnal things, but the bent, drift and stream of his life, and love, doth carry his love another way.  
2. Where the new creation obtaineth there is likeness, and to be new creatures is to be made like God, or to have the Soul renewed to God's Image, 2 Cor. 3.18. Beholding as in a glass the glory of the Lord we are changed into the same image from glory to glory. Christ is form in you, Gal. 4.19. Made partakers of the Divine nature, 2 Pet. 1.4. 'Tis for the honour of Christ that his people should bear his Image and Superscription, that he should do as much for the renovation of the Soul, and the restitution of God's image, as Adam did for the deformation of the Soul, and the forfeiture of it. Therefore in the New Creation his great work is to make us holy, as God is Holy, the Spirit is sent by him from the Father to stamp God's Image upon the heirs of promise, whereby they are sealed and marked out for God's peculiar ones, they are sanctified & cleansed, and made more like God and Christ, and are in the World such as he was in the World. Nothing under Heaven so like God as an holy Soul.  
4. This new state of life and likeness to God is fitly called a new creature: Partly, to show that 'tis God's work, for he only can create, and therefore in Scripture always ascribed to him, Eph. 2.10. We are his workmanship in Christ Jesus, created unto good works. So, Eph. 4.24. Put on the new man which is created after God. So, Jam. 1.18. He hath begotten us by the word of truth, that we should be a kind of first●fruits among his creatures. We are so far dead in trespasses and sins; that only an Almighty, Creating Power is requisite to work this change in us; nothing less will serve the turn. And partly, because this change thus wrought in us doth reach the whole man, the Soul and all the faculties thereof; the body and all the members thereof are also renewed and changed, 1 Thes. 5.23. I pray God sanctify your whole Body, Spirit and Soul. A man hath a new Judgement, esteeming all things as they tend to promote God's glory and our eternal happiness. A New Will and Affections inclining to, and desiring all things to this end, that we may please, glorify and enjoy God. And the Body is more ready to be employed to a gracious use and purpose; there is a change wrought in our whole man, and the inclination and bent of our lives is turned another way, so that the good we once hated we now love, and the sin that we loved we now hate, the duty that was tedious is now delightful.  
2. How are we united to Christ? If a man be in Christ, 'tis said in the Text. In the Scripture Christ is sometimes said to be in us, Col. 1.27. Christ in you the hope of glory. Sometimes we are said to be in him, as here, as he is also said to live in us, and we in him, Gal. 2.20. Being in Christ noteth our union with him, and interest in him. Now a man is united to Christ two ways.  
1. Externally 2. Internally.  
1. Externally by Baptism and Profession, John 15.2. Every branch in me that beareth not fruit, he taketh away. These branches are in him only by external covenanting, and professing relation to him, and visible Communion with him in the Ordinances.  
2. Internally; when we are engrafted into the mystical body of Christ by his Spirit, and have the real effect of our Baptism and Profession, 1 Cor. 12.13. By one Spirit we are all Baptised into one Body. These two unions may be resembled by the Ivy, that adhereth to the Oak, and the branches of the Oak itself which live in their root, the Ivy hath a kind of life from the Oak by external adhesion, but bringeth forth fruit of its own: The branches grow out of the root, and bear fruit proper to the tree. All that are in Christ by external adhesion are bound de jure to be new creatures, but those that are in Christ by mystical Implantation, not only aught to be, but are new Creatures.  
3. How the new Creaion floweth from our Union with Christ.  
1. They that are engrafted into Christ are made partakers of his Spirit. And therefore by that Spirit they are renewed, and have another nature put into them, Titus 3.5, 6. Not by works of righteousness which we have done, but according to his mercy, he saved us by the washing of regeneration, and the renewing of the Holy-Ghost, which he shed on us abundantly through Jesus Christ our Saviour: Are fitted to live a new life. 'Tis not meet the Spirit of Christ should work no otherwise than the bare Spirit of a man, if one had power to put the Spirit of man into a bruit beast, that bruit beast would discourse ratitionally. All that are united to Christ partake of his Divine Spirit, who doth sanctify, the Souls of his people, and doth mortify and master the strongest corruptions, and raise them to those inclinations and affections to which nature is an utter stranger. Th' Impressions left upon the Soul by the Spirit, may be seen in the three Theological graces which constitute the new Creature mentioned, 1 Cor. 13.13. But now abideth Faith, Hope and Charity. And 1 Thes. 5.8. Putting on the breastplate of Faith and love, and for an helmet the Hope of Salvation. And elsewhere, Faith Love and Hope. Now the operations of all these graces imply a new and strange nature put into us.  
1. Faith; which convinceth us of things unseen, and to live in the delightful forethought of a World to come, 2 Cor. 4.16.17, 18. For this cause we faint not, but though our outward man perish, yet the inward man is renewed day by day. For our light afflictions, which are but for a moment, work for us a far more exceeding and eternal weight of Glory: While we look not to the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal. Now will there not be a manifest difference between a man that is governed by sense, and one guided and influenced by Faith? Certainly, more than there is in a man that delighteth in ordering the affairs of Commonwealths, and a child that delighteth in moulding clay-pies. So for Love: A Child of God is so affected with the goodness that is in God, and the goodness that floweth from God, in the wonders of his Love by Christ, and the goodness we hope for when all the promises are fulfilled, that all their delights, desires, and endeavours, are after God: Not to be great in the World, but to enjoy God, Psal. 73.25. Whom have I in Heaven but thee? And there is none upon earth I desire besides thee. And therefore can easily overcome fleshly, and Worldly Lusts, and such inclinations, as the rest of the World are mastered with. Well then, a Christian engrafted into Christ loseth all property in himself, and is freed from self-love, and that carnal vanity to which it is addicted. Then for hope, the strong and constant hope of a glorious estate in the other World will make us deny the flesh, go through all sufferings and difficulties to attain it, Acts 26.6, 7. And now I stand, and am judged for the hope of the promise made of God unto our Fathers, unto which promise our twelve tribes, instantly serving God day and night, hope to come. And so by consequence a man acteth like another kind of Creature than the rest of men are, or than he himself was before.  
2. The state of the Gospel calleth for it. For it is a change of every thing from what it was before; all things are new in the Kingdom of Christ, and therefore we should be new Creatures also. In the Gospel there is a new Adam which is Jesus Christ, a New Covenant, a new Paradise; not that where Adam enjoyed God among the Beasts, but where the Blessed enjoy God among the Angels; a new Ministry, new Ordinances, and therefore we also should be new creatures, and serve God not in the oldness of the letter, but the newness of the Spirit, Rom. 7.6. We are both obliged and fitted by this new state; since we have a new Lord, a new Law, all is new, there must be also a new creation; for as the general state of the Church is renewed by Christ, so every particular believer ought to participate of this new estate.  
3. The third Argument shall be taken from the necessity of the new creation.  
1. In order to our present Communion with God; the new creature is necessary to converse with an holy and invisible God, earnestly, frequently, reverently and delightfully: For the effects of the new creature are life, and likeness. Those that do not live the life of God are estranged from him, Eph. 4.18. Adam was alone, though compassed about with multitude of Creatures, Beasts and Plants, there was none to converse with him, because they did not live his life; Trees cannot converse with Beasts, nor Beasts with Men, nor Men with God, till they have some what of the same nature and life; sense fits the Plants, reason the Beasts, so grace fits Men. So for likeness, conformity is the ground of Communion, Amos 3.3. How can two walk together except they are agreed? Our old course made the breach between God and us, Isa. 59.2. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. And our new life and likeness qualifieth for Communion with him. 1 John 1.6, 7. If we say we have fellowship with him, and walk in darkness, we lie, and do not the truth; but if we walk in the light as he is in the light, we have fellowship one with another. An holy creature may sweetly come and converse with an holy God.  
2. In order to our service and obedience to God. Man is unfit for Gods use till he be new moulded and framed again. Observe two places; Eph. 2.10. We are his workmanship in Christ Jesus, created unto good works. Every creature hath faculties suitable to those operations which belong to that creature: So man must be new created and new form, that he may be prepared, fitted and made ready for the Lord. You cannot expect new operations till there be a new life. The other place is, 2 Tim. 2.21. If a man purge himself from these, he shall be a Vessel of honour, sanctified and meet for the Master's use, and prepared unto every good work. There is a mass of corruption which remaineth as a clog upon us, which maketh us averse and indisposed for the work of God, and the Soul must be purged from these lusts and inclinations to the vanities of the World, before 'tis meet, prepared and made ready for the acts of holiness. Here must be our first care to get the heart renewed; many are troubled about this or that duty, or particular branches of the Spiritual life; First get life its self, for there must be principles before there can be operations, and in vain do we expect strengthening grace before we have received renewing grace: This is like little Children, who attempt to run before they can go. Many complain of this and that corruption, but they do not groan under the burden of a corrupt nature, as suppose, wand'ring thoughts in prayer, when at the same time the heart is habitually averse and estranged from God, as if a man should complain of an aching tooth, when a mortal disease hath seized upon his vitals; of a cut finger, when at the same time he is wounded at the heart; of deadness in duty, and want of quickening grace, when they want converting grace; as if we would have the Spirit blow to a dead coal; complain of infirmities and incident weaknesses, when our habitual aversation from God is not yet cured, and of our unpreparedness for service, when we have not the general and most necessary preparation, are not yet come out of the carnal estate.  
3. In order to our future enjoyment of God, and that glory and blessedness which we expect in his Heavenly Kingdom; None but new creatures are fit to enter into the new Jerusalem. 'tis said, John 3.3. Except a man be born again, he shall not s●e the Kingdom of God. Seeing is put for enjoying. He shall not be suffered to look within the vail, much less to enter: Man neither knoweth his true happiness, nor careth for it, but followeth after his old lusts till he be new moulded and framed. By nature men are opposite to the Kingdom of God, it being invisible, future, spiritual▪ mostly for the Soul; now men are for things seen, present and bodily, the interest of the flesh governeth them in all their choices, and inclinations, and how unmeet are those for Heaven? In short, our frail bodies must be changed before they can be brought to Heaven. We shall not all die, but we shall all be changed, saith the Apostle. If thy Body must be changed, how much more thy Soul? It that which is frail, much more that which is filthy. If bare flesh and blood cannot enter into Heaven till it be freed from its corruptible qualities, certainly a guilty Soul cannot enter into Heaven till it be freed from its sinful qualities.  
Use 1. To inform us;  
1. How ill they can make out their interest in Christ that are not sensible of any change wrought in them; they have the old thoughts and old discourses, and the old passions, and the old affections, and old conversations still, the old darkness and blindness which was upon their minds, the old stupidity, dulness, deadness, carelessness upon their hearts, knowing nothing, regarding nothing of God, the old end & scope governeth them, to which they formerly referred all things; if there be a change there is some hope the Redeemer hath been at work in our hearts. You can remember how little savour you had once for the things of the Spirit: How little mind to Christ or holiness: How wholly given up to the pleasures of the flesh or profits of the World: What a mastery your lusts had then over you, and what an hard servitude you then were in, Titus 3.3. Serving divers lusts and pleasures. Is the case altered with you now? If it be, your gust to fleshly delights is deadned, and your Soul will be more taken up with the affairs of another World. The drift, aim and bend of your lives, is now for God and your Salvation, and your great business is now the pleasing of God, and the saving of your Souls: And now you are not Servants to your fleshly Appetites and Senses, or things here below, but Masters, Lords and Conquerors over them, but in most that profess and pretend to an Interest in Christ, there is no such change to be seen: You may find their old sins and their old lusts, and the old things of ungodliness, are not yet cast off; such rubbish and rotten building should not be left standing with the new: Old leaves in Autumn fall off in the Spring.  
2. It informeth us in what manner we should check sin; by remembering 'tis an old thing to be done away, and how ill it becometh our new state by Christ. 2 Pet. 1.9. Hath forgotten that he was purged from his old sins. Former sins ought to be esteemed as rags that are cast off, or vomit never to be licked up again; if we are and do profess, or esteem ourselves to be pardoned, we should never build again what we have destroyed; and tore open our old wounds. So 1 Pet. 1.14. Not fashioning yourselves to the former lusts of your ignorance. We should not return to our old bondage and slavery. So 1 Cor. 5.7. Purge out therefore the old leaven, that ye may be a new lump. The unsuitableness of it to our present state, stirreth up our indignation. What have I any more to do with idols? Hosea 14.8. Worldly things are pleasing to the old man.  
Use 2. Have we this evidence of our being in Christ, that we are made new Creatures?  
1. Have we a new mind? A new creature hath a new sight of things, looketh upon all things with a new eye, seeth more odiousness in sin, more excellency in Christ, more beauty in holiness, more vanity in the World than ever before. Knowing things after the flesh, bringeth in this discourse about the new creature in the Text. A new value and esteem of things, doth much discover the temper of the heart: If thou esteemest the reproach of Christ, Heb. 11.26. Esteemest the decay of the outward man, to be abundantly recompensed by the renewing of the inward, 2 Cor. 4.16. A new creature is not only changed himself, but all things about him are changed. Heaven is another thing, and earth is another thing, than it was before, he looketh upon his Body and Soul with another eye.  
2. As he hath a new mind and judgement, so the heart is new moulded. The great blessing of the covenant is a new heart. Now the heart is new, when we are inclined to the ways of God, and enabled to walk in them. There is, First, a new inclination, poise or weight upon the Soul, bending it to holy and heavenly things. This David prayeth for, Psa. 119.36. Incline my heart to thy Testimonies, and not to Covetousness. And is that preparedness and readiness for every good work, which the Scripture speaketh of.  
2. The heart is enabled, Ezek. 36.27. I will put a new Spirit into you, and cause you to walk in my ways, wherefore is a new heart and a new strength of grace given, but to serve God acceptably, with reverence and godly fear? Heb. 12.28. For the Kingdom of God standeth not in word, but power.  
3. New actions or a new conversation, called walking in newness of life, Rom. 7.4. A Christian is another man. There is not only a difference between him and others, but him and himself. He must needs be so; For he hath first a new principle, the Spirit of God: As their own flesh before, John 3.6. Now his heart is suited to the Law of God, Heb. 8.10. I will put my Laws into their minds, and write them on their hearts. And Eph. 4.24. And that ye put on the new man, which after God is created in Righteousness, and true Holiness. Secondly, A new rule; and therefore there must be a new way and course, Gal. 6.15, 16. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them and mercy, and upon the Israel of God, And Psal. 1.2. But his delight is in the Law of God, and in that Law doth he meditate day and night. As their internal principle of operation is different, so the external rule of their conversations is different. Others walk according to the course of this World, or their own lusts, Rom. 12.2. And be not conformed to this World, but be ye transformed by the renewing of your minds. Thirdly; A new design and end: Are taken off from carnal and earthly things to Spiritual and Heavenly things, to seek after God and their own Salvation; the renewed being called to the Hope of Eternal Life, look after God and Heaven, to serve, please and Glorify God.   

SERMON XXXIII.  2 Cor. 5.18. 
And all things are of God, who hath reconciled us to himself by jesus Christ, and hath given to us the ministry of reconciliation.  
IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope, which is to assert his fidelity in the Ministry. For here are three things laid down.  

1. The efficient cause of all is God.  
2. The meritorious cause is Jesus Christ.  
3. The instrumental cause is the Word.   
1. The original Author of all Gospel grace. And all things are of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all these things. He doth not speak of universal creation, but of the peculiar grace of Regeneration: 'Tis God that maketh all things new in the Church, and formeth his people after his own Image.  
2. The meritorious cause, how cometh God to be so kind to us? We were his enemies. The Apostle telleth us here, as elsewhere, he hath reconciled us to himself by Jesus Christ, Rom. 5.10. When we were enemies, we were reconciled by the death of his Son. So that we have the new creature by virtue of our reconciliation with God, as pacified in Christ towards the Elect, when our case was desperate; there was no other way to recover us.  
3. The Instrumental cause, or means of application, is the ministry of reconciliation which was given to the Apostles, and other preachers of the Gospel. God is the Author of Grace, and Christ is the means to bring us and God together, and the Ministers have an office, power and commission to bring us and Christ together. And so Paul had a double obligation to constancy and fidelity in his office; his personal reconciliation, which was common to him with other Christians; and a ministerial delegation and trust to reconcile others to Christ.  
Two points will be discoursed in this verse.  

1. That God is the original Author of the new Creature, and all things which belong thereunto.  
2. That he is the Author of the new Creature as reconciled to us by Christ.   
Let me insist upon the first point, and prove to you that Renovation is the proper work of God, and the sole effect of his Spirit. That will appear,  
1. From the state of the person who is to be reconciled and renewed; the object of this renovation is a sinner lying in a state of defection from God, and under a loss of original Righteousness, averse from God, yea an enemy to him, prone to all evil, weak, yea dead to all Spiritual good; and how can such an one renew and convert himself to God? 'Tis true man hath some reason left, and may have some confused notions and general apprehensions of things good & evil, pleasing and displeasing to God: But the very apprehensions are maimed and imperfect, and they often call good evil, and evil good, and put light for darkness, and darkness for light, Isa. 5.10. However to choose the one, and leave the other, that is not in their power. They may have loose desires of Spiritual favours, especially as apprehended under the quality of a natural good, or as separate from the means, Numbers 23.10. Oh that I may die the death of the Righteous! They may long for the death of the Righteous, though loath to live their life. That excellency which they discover in Spiritual things is apprehended in a natural way. John 6.36. And they said unto him, Lord, evermore give us this bread. But these desires are neither truly Spiritual, nor serious, nor constant, nor laborious. So that to apprehend or seek after Spiritual things, in a Spiritual manner, is above their reach and power. Neither if we consider what man is in his natural estate; this work must needs come of God. Man is blind in his mind, perverse in his will, rebellious in his affections; what sound part is there in us left to mend the rest? Will a nature that is carnal resist and overcome flesh? No; our Lord telleth you, John 3.6. That which is born of flesh is flesh; and his Apostle, Rom. 8.5. They that are after the flesh do mind the things of the flesh. Can a man by his own mere strength be brought to abhor what he dearly loveth? And he that drinketh in iniquity like water, Job. 15.16. of his own accord be brought to loath sin, and expel and drive it from him? On the otherside, will he be ever brought to love what he abhorreth? Rom. 8 7. Because the carnal mind is enmity to God, and is not subject to the Law, neither indeed can be. There is enmity in an unrenewed heart, till grace remove it. Can we that are worldly, wholly led by sense, look for all our happiness in an unseen World, till we receive another Spirit? The Scripture will tell you, no, 1 Cor. 2.14. But the natural man receiveth not the things of the Spirit. And 2 Pet. 1.9. He that lacketh these things, (viz. saith and other graces) is blind, and cannot see afar off. What man of his own accord will deny present things, and lay up his hopes in Heaven? Let that rare Phoenix be once produced, and then we may think of changing our opinion, and lay aside the Doctrine of Supernatural grace. Can a stony heart of its self become tender? Ezek. 36.26. Or a dead heart quicken its self? Eph. 2.5. Then there were no need of putting ourselves to the pains and trouble of seeking all from above, and waiting upon God with such seriousness and care.  
2. From the nature of this work. 'Tis called a new Creation in the 17th verse, and Eph. 2.10. And elsewhere. Now Creation is a work of omnipotency, and proper to God. There is a twofold Creation. In the beginning God made some things out of nothing, and some things ex inhabili materia, out of foregoing matter, but such as was wholly unfit and indisposed for those things which were made of it. As when God made Adam out of the dust of the ground, and Eve out of the rib of man. Now take the notion in the former and latter sense, and you will see that God only can create. If in the former sense something and nothing have an infinite distance, and he only that caleth the things that are not, as though they were, can only raise the one out of the other, he indeed can speak light out of darkness, 2 Cor. 4 6. Life out of death, something out of nothing. 2 Pet. 1.3. By the divine power all things are given to us, which are necessary to life and Godliness. He challengeth this work as his own, as belonging to his Infinite Power to give grace to a graceless Soul. Or, if you will take the latter notion; Creation out of unfit matter, he maketh those that were wholly indisposed to good, averse from it, perverse resisters of what would bring them to it, to be lovers of Holiness and Godliness, and followers of it. God that made man at first must renew him and restore him to that image he lost, Col 3.10. Restored to the image of him that created him. And Eph. 4.24. Created after God. His work must be acknowledged in it, and looked upon as a great work, not as a low, natural, or common thing, otherwise you disparage the great benefit of the new Creation.  
3. From its connection with reconciliation. We can no more convert ourselves, than reconcile ourselves to God; renewing and reconciling grace, are often spoken of together, as in the Text, and often folded up in the same expression, as going pari passu, 1 Pet. 3.18. Bring us to God, as being obtained both together. Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and remission of sins. And 1. Cor 6.11. And such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. And both are received from the same hand by virtue of the same merit. Well then, there must be a supernatural work upon us, to cure our unholiness, as well as a supernatural work without us, to overcome our guiltiness. The same person that merited the one by the value of his blood and sufferings, must apply the other by the Almighty Power of his grace. And we needed the Son of God to be a Fountain of Life, as well as the ransom for our Souls; and 'tis for the honour of our Redeemer, that our whole and entire recovery should be ascribed to him, not part only, as the freedom from guilt, but the whole freedom from the power of sin; and that he might be a complete Saviour to us. 'Tis not sufficient only that he be a prophet or a Lawgiver, to give sufficient Precepts, Directions and Rules, for the Sanctification and renovation of our natures, and propound sufficient encouragements and motives in the promise of Eternal Life; nor that he should be Priest only, to offer a Sacrifice for the expiation of our sin, but also be a Fountain of Life and grace, to renew God's Image upon the Soul. As none but Christ is able to satisfy God's Justice for us, so none but Christ is able to change the heart of man, Job 14 4. Who can bring a clean thing out of an unclean? Not one. This work would cease for ever, as well as the other part of the ransom and Redemption of our Souls; he had this in his eye when he died for us, Eph. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word. And Titus 2.14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works. And he purchased this power into his own hands, not into another's, and sendeth forth his conquering and prevailing Spirit to bring back the Souls of men to God. And therefore if this part of our Salvation be not ascribed to Christ, you rob him of his choicest Glory; for to Sanctify is more than to pardon.  
4. From the effect of this renovation, which is the Implantation of the three graces, Faith, Hope and Love, which are our Light. Life and Power. In the new nature Faith is our light, bacause by it we see things otherwise than we did before. We see God, Heb 11.26. By faith he forsook Egypt, not fearing the wrath of the King; he endured as seeing him who is invisible. We see Christ, John 6.40. That every one that seeth the Son, and believeth on him. They see such an excellency in him, that all other things are but dung and dross in comparison of him. They see Heaven and Spiritual things, & things to come, Heb. 11.1. Now faith is the substance of things hoped for, the evidence of things not seen. And Eph. 1.18. The Eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what t●e riches of the Glory of his Inheritance in the Saints. Faith is the eye of the new Creature that giveth us another sight of things, than we had before. Without it we cannot see these things, 2 Pet. 1.9. We understand what is good for back and belly, we see things at hand, but cannot see things afar off. Then love is as it were the heart of the new Creature, the seat of life, or wherein the new bent and inclination to what is good, and holy, doth most discover its self. We are never converted till God hath our love; for grace is a victorious swavity or complacency. God in conversion acteth so powerfully, that his purpose is accomplished. He acts upon the will of man with so much energy, that he mastereth it, and yet with so much sweetness, that his power maketh us a willing people. Psa. 110.3. That is, he gaineth our love, and then nothing he doth, or saith, is grievous, 1 John 5.3. Healing grace worketh mainly by shedding abroad the love of God in our hearts, and causing us to love him again. The sensitive delectation, which formerly captivated the will, is subdued, and the Soul is brought to delight in God as our chief good; so that grace, which is light in the understanding, is pleasure in the will. There is a powerful love which maketh our duty easy and agreeable to us. Then hope that is our strength, for the sense of the other World, where we shall have what we believe, and desire, at the fullest rate of enjoyment, doth fortify the heart against present Temptations, the sorrows of the World, & the delights of sense. The Soul is weak when our expectation is cold and languid; strong, when the heart is most in Heaven; our moral and Spiritual strength lieth in the heavenly mind. 'Tis our Anchor and Helmet. Now all these graces are of God. The Scripture is express both for faith, which giveth us a new sight of things, Eph. 2.8. By grace ye are saved, through faith, and that not of yourselves, it is the gift of God. And love which giveth us a new bent and inclination, or that victorious swavity, which gently mastereth the will by its affectionate allurements, or pleasingly ravisheth the heart, 1 John 4.7. Let us love one another, for love is of God. This holy fire is only kindled by a Sunbeam. And hope is of the same extract and original, Rom. 15.13. The God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy-Ghost. That heavenly frame that maintaineth comfort in our Souls in the midst of the tumults and confusions of the present World, 'tis wrought in us by the Spirit: these graces, as they are created after God, so created by God. After God; after his image: Wisdom, Power and Goodness are the three great attributes to which answer Light, Life, and Power, or which is all one, Faith, Hope, and Love; Faith as the eye, and Love as the heart; this life is received by Faith, and acted in Love. Hope as the strength and reason showeth it as well as Scripture. Faith we cannot have of ourselves, for by sense we only see things that are before us. By reason things future, as they are contained in their causes, may be seen, if nothing hinder, but things Spiritual, invisible, and wholly future, cannot be seen with any certainty, but in God's light, as he revealeth the object, and openeth the faculty. Love we cannot have of ourselves, for man being a fleshly creature, his love accommodateth its self to the interests of his flesh; suppose it to be placed like a needle between two loadstones, between, God and the World, surely it will be drawn away by what is strongest, and nearest; self-love being guided by concupiscence, tendeth towards the Creature, till it be mastered by grace: Those pleasures which enter into the Soul by the gate of the senses, will corrupt our love, till an higher pleasure, let in by the understanding divinely enlightened, and into the will, draw it another way; for before the understanding is daz'ed with false light, or obscured by real darkness, that it can hardly discern good from evil: Such is the treachery of the senses, and revolt of the passions, and the will perverted by concupiscence hath no inclination but to what is evil. Hope which floweth from love that cannot be; for till God be our chiefest good, how shall we seek and long for the time when we shall fully enjoy him, with any life, seriousness and comfort.  
5. All things belonging to the new creature the Scripture ascribeth to God. Take that noted place, Phil. 2.13. For God worketh in us both to will and to do of his good pleasure: All that we will, and all that we do in the Spiritual life is of God. Mark here,  
First, he did not only give us the natural faculties at first; God, as the Author of nature, must be distinguished from God as the Author of grace, that is another sphere and order of beings; 'tis one thing to make us men, another thing to make us Saints or Christians. We have understanding, will, and affections, and senses, as men, but we are Sanctified as Christians, 1 John 5.20. He hath given us an understanding that we may know him that is true.  
Secondly, God doth not only concur to the exercise of these faculties, as a general cause, as he doth to all the creatures, Acts 17.28. We cannot stir nor move without him; general providential assistance is necessary to all things, or else they could not subsist; as the fire could not burn the three Children, though he did not destroy the being of property of it, only suspend his influence: So God is said to give the seeing eye, and the hearing ear; not only the rational faculty, but the exercise, but this is not enough, as the act is from God, so the graciousness of the act.  
Thirdly, To come more closely to the thing in hand; God doth not only work merely by helping the will, but giving us the will, not by curing the weakness of it, but by sanctifying it, and taking away the sinfulness of it, and sweetly drawing it to himself. If the will were only in a swoon and languishment, a little excitation, outward or inward, would serve the turn; but 'tis stark dead, they do but flatter nature that say of it, as Christ of the Damosel, she is not dead, but sleepeth. God's grace is not only necessary for facilitation, that we may more easily choose and pursue that which is good; as an horse is requisite that a man may pass over his Journey more easily, which otherwise he might do on foot with difficulty. No, 'tis impossible, as well as difficult, till God giveth us the will and deed.  
Fourthly, God doth not only give a power to will if we please, or a power to do if we please, but he giveth to will and to do, the act of willing and doing. Adam had posse quod vellet, but we have velle quod possimus; he had a power to avoid sin if he would▪ but we have the will its self; but he worketh powerfully and efficaciously, that is to say, the effect succeedeth, Ezek. 36.27. A new heart will I give to you, and a new Spirit will I put into you, and cause you to walk in my ways. If this were all the grace given to us for Christ's sake, that we might be converted if we would, divers absurdities would follow:  
1. 〈◊〉 Christ died at uncertainties, and 'tis in the power and pleasure of man's will to ratify and ●●●strate the end of his death; for 'tis a contingent thing whether a man will turn to God, y●● or no. No, 'tis not so left; it doth not depend upon man's 〈◊〉 with, I●h● 6.37. All that the Father giveth me shall come to me.  
●● Man would be the principal cause of his own conversion, and so would rob God of the glory of his free grace, and put the honour of it on the liberty of man's will; for grace giveth an indifferency, he may or he may not; but free will hath the casting voice; a power to repent or believe he hath from God, but the determining act is from himself which is more noble; for he doth more that doth will and work, than he that giveth a power to will and work. As 'tis a more perfect thing to understand, than to be able to understand; the act is more perfect than the power; actus secundus est n●bilior quam primus. We should then expect from God no other grace, but a power to repent and believe; but it's left to our wills to make it effectual or frustrate; is this all? No; God doth not only give a power to believe, but faith; a power to repent, but repentance its self; not such grace as is effectual only as man's will is pleased to use it, or not to use it, but victorious grace, such as conquereth the heart of man, and sweetly subdueth it to God.  
3. Look to the prayers of the faithful dispersed every where in the holy Scriptures, and they understand this of effectual grace. Create in me a clean heart, saith David, Psa. 51.10. And Paul prayed, Heb. 13.21. The Lord make you perfect in every good work, to do his will, working in you that which is pleasing in his sight. Grace effectual by its self is prayed for, not a grace that giveth the possibility only, but the effect; not only such as doth invite and solicit us to good, but such as doth incline and determine us to good.  
4. This grace we give thanks for; not for a power to repent and believe, but for repentance▪ and faith its self to be wrought in us. Put it into the instance of Peter and Judas. For otherwise God would do no more for Peter than for Judas, if God did only give a power to will, if we please to do it, so man would difference himself. 1 Cor. 4.7. Then Peter no more than Judas, and Judas as much as Peter; Lord I thank thee that thou hast given me some supernatural help, namely, a power to return to thee if I will. And the like help thou hast given to my fellow disciple Judas, but this I have added of mine own accord, a will to return and be converted. And though I have received no more than he, yet I have done more than he, since I have accepted grace, and he remaineth in sin. I owe no more to thy grace than Judas did; but I have done more for thy Glory than Judas did.  
5. Our first choice and willing the things of God, is not only given us, but our willing and working when we are converted. Grace is no less necessary to finish than to begin; and the new state dependeth absolutely on its influence from first to last. He worketh all our works for us.  
There is not one individual act of grace, but God is interessed in it, as the Soul is in every member; there is not only a constant union by virtue of their subsistence in the Body, but there is a constant animation and influence, and the members of the Body have no power to move, but as they are moved and acted by the Soul: So grace is twofold, habitual, which giveth the Christian his supernatural being, 2 Pet. 1.4. Who hath made us partakers of the divine nature. And actual, which raiseth and quickeneth them in their operations. To this sense must these places be interpreted, John 15.5. He that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. And 2 Cor. 3.5. Not that we are sufficient of ourselves to think any thing, but our sufficiency is of God. You will say then, what difference is there between the regenerate and unregenerate; a natural man and a new creature?  
I Answer, there is somewhat in them which may be called a new life, and a new nature, somewhat distinct from Christ, or the Spirit of Christ that worketh in them; there is the habits of grace, or the seed of God, 1 John 3.9. which cannot be Christ, or the Spirit, for 'tis a created gift, Psa. 51.10. Create in me a clean heart. This is called sometimes the Divine nature, sometimes the new creature, sometimes the inward man, sometimes The good treasure, Matth. 12.35. A stock of grace which may be increased, 2 Pet. 3.18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. All which are not compatible to the Spirit, so that when the Spirit worketh on us, 'tis in another manner than on the regenerate. At first conversion we are mere objects of grace, but afterwards instruments of grace; first upon us, and then by us. He worketh in the regenerate, and unregenerate, in a different manner; he works on the unregenerate while they do nothing that is good, yea the contrary; the regenerate he helpeth not unless working, striving, labouring; there is an inclination towards God and holy things which he quickeneth and raiseth up.  
6. In the same action, unless God continueth his assistance, we fail and wax faint, for God doth not only give us the will, that is, the desire and purpose, but the grace by which we do that good which we will and purpose to do; these two are distinct, to will, and to do. And we may have assistance in one kind, and not in another; willing and doing are different. For Paul saith, Rom. 7.18. To will is present with me, but how to perform that which is good I find not. There needeth grace for that also; to will is more than to think, and to exert our will into action is more than both; in all we need Gods help; we cannot think a good thought, nor conceive an holy purpose, much less perform a good action: So that we need renewed strength every moment. The heart of man is very mutable in the same duty, and we can keep up our affections no longer than God is pleased to hold them up: While the influence of grace is strong upon us, the heart is kept in a warm, holy frame, but as that abateth, the heart swerveth, and returneth to sin and vanity; instance in Peter, se posse putabat quod se velle sentiebat.  
Use 1. Let us apply this.  
1. Take heed of an abuse of this Doctrine. 1. Let it not lull us asleep in idleness, because God must do all, we must do nothing; this is an abuse; the Spirit of God reasoneth otherwise, Phil. 2.12, 13. Work out your salvation with fear and trembling, for it is God which worketh in you both to will and to do. Work, for God worketh; it cannot be a a ground of looseness, or laziness to the regenerate, or unregenerate.  
1. Not to the unregenerate; their Impotency doth not dissolve their obligation. A drunken Servant is a Servant, and bound to do his work, though he hath disabled himself; 'tis no reason the Master should lose his right by the Servants default. Again Gods doing all is an engagement to us to wait upon him in the use of means, that we may meet with God in his way, and he may meet with us in our way.  
1. That we may meet with God in his way, God hath appointed certain duties to convey and apply his grace. We are to lie at the Pool till the Waters be stirred, to continue our attendance till God giveth grace, Mark 4.24. Take heed what ye hear. With what measure ye meet, it shall be measured to you. As you measure to God in duties, so will God measure to you in blessings.  
2. That God may meet with us in our way, God influenceth all things according to their natural inclination. God inlightneth with the Sun, burneth with the fire, reasoneth with man, acts necessarily with necessary causes, and freely with free causes; he doth not oppress the liberty of the creature, but preserveth the nature and interest of his workmanship, draweth men with the cords of a man, Host 11.4. He propoundeth reason which we consider, and so betake ourselves to a Godly course. The object of regeneration is a reasonable creature, upon whom he worketh not as upon a stock or a stone, and maketh use of the Faculties which they have, showing us our lost estate, and the possibility of Salvation by Christ, sweetly inviting us to accept of Christ's grace, that he may pardon our sins, sanctify our natures, and lead us in the way of holiness unto eternal life. Now these means we are to attend upon.  
2. Not to the regenerate. Partly because they have some principles of operation, there is life in them, and where there is life, there is a principle and power to act, or else Gods most precious gifts would be in vain; and therefore 'tis their duty to rouse and quicken themselves, 2 Tim. 1 6. That thou stir up the gift of God which is in thee. And, Isa. 64.7. No man stirreth up himself to seek after God. We have understanding and memory sanctified and planted with a stock of divine knowledge, to revive truths upon the conscience. And Partly because God's Children are never so deserted, but that there is some help from God, There are auxil●a necessaria. Some liberal and plentiful aids of grace which may be suspended. But that grace which is simply and absolutely necessary, is still vouchsafed. Therefore they are more inexcusable. If the wicked man, that had but one talon, be taxed for being a lazy and slothful Servant, Matth. 25. Much more the regenerate that hath three talents. A reasonable nature, grace habitual and such actual help as is absolutely necessary. And Partly, Because to neglect duty is to resist grace, and run way from our strength. God hath promised to be with us what we are doing, 1 Chron. 22.6. Up and be doing, and the Lord be with you. David's silence, and keeping off from God, did him no good. When the Eunuch was reading, and knew not what to make of it, God sent him an interpreter, Acts 8.  
2. 'Tis an abuse to think the exhortation in vain, to press people to become new creatures. 'Tis not in vain;  
1. That man may own his duty, and be sensible of the necessity of the change of his estate, who would otherwise be altogether careless and mindless of such a thing, a duty which must be speedily and earnestly gone about, if they mean to be saved. The exhortation is a demanding of God's right, and maketh the creature sensible of his own obligation, that he may take care of this work as well as he can, at least, that he may acknowledge the debt, and confessing our impotency, beg grace.  
2. God requireth it of us, that he may work it in us; he worketh by requiring, for Evangelical exhortations carry their own blessing with them, John 11.43. Lazarus, come forth. There went a power and efficacy with the words to raise him from the dead. So Matth. 12.13. Stretch forth thine hand; there was the difficulty, but the man found help in stretching forth his hand.  
3. The exhortation is not in vain, because there are some things to be done before this, renovations in order thereunto, as wood is dried before 'tis kindled. There are some preparations to conversion, and we are to be active about them, as that we should rouse up ourselves, Psa. 22.27. The ends of the World shall remember, and turn to the Lord. And Psa. 119.59. I thought on my ways, and turned my feet unto thy Testimonies. Man is very inconsiderate, his Soul is asleep till consideration awakens it, he is to try his own estate whether good or bad, Lam. 3.40. Search and try your ways, and turn unto the Lord. To set himself to seek after God in the best Fashion he can, Host 5.4. They will not frame their doings, nor think of recovering themselves nor bending their course that way.  
4. The exhortation is not in vain, that men may not hinder God's work, and obstruct their own mercies, and render themselves more unapt to be changed. God taketh notice they would not observe his checks, Prov. 1.23. They set at nought my counsel, and would not turn at my reproofs. Sometimes conscience boggleth, either as excited by the word; Felix trembled, Acts 24▪ 25. Or some notable affliction or straight, Gen. 42.21. By one means or other the Waters are stirred, great helps are vouchsafed to us; not to observe these seasons is a great loss.  
2. USE. What is the true use to be made of this Doctrine?  
1. To make us sensible that 'tis an hard task to get the change of the new creature; if you have mean thoughts of this work, you lessen your obligation to God for your cure by the grace of your Redeemer, believing your disease light, you think your remedy easy, and so cannot be thankful for your recovery, if you lessen your sickness. And besides, it will lessen your care and make you vain and negligent, you will not beg it of God so heartily, if you do not think this work to be what it is. Therefore in the first place you must be convinced of the difficulty of it.  
2. To check despair. Many when they hear they must be new men in all things, conceit they shall never be able to reach it. Surely Christ can change thy heart, Matth. 19.26. He can make thee a new creature, he that can turn Water into Wine can also turn Lions into Lambs.  
3. To keep as humble. For all things are of God. What have we, that we have not received? 1 Cor. 4 7. We have all by gift, and if we be proud, 'tis that we are more in debt than others. Let us not intercept God's honour.  
4. To make us thankful. Give God the praise of changing thy nature, if from a bad man thou art become good. He looketh for it, for his great end is to exalt the glory of his grace. Now let us ascribe all to him; 'twas he at first that gave us those permanent and fixed habits which constitute the new nature, he furnisheth us with those daily supplies by which the Spiritual life is maintained in us. 'Tis he that exciteth and perfecteth our actions; therefore put the Crown still upon grace's head, Luke 19.16. Thy pound hath gained ten pounds, Gal. 2.20. Not I, but Christ that liveth in me, 1 Cor. 15.10. Not I, but the grace of God which was in me. When we have done and suffered most, we must say, of thine own have we given thee.  
5. If all things are from God, let us love God in Christ the more, and live to him; it worketh upon our love, when we see how much we are beholding to him, and our love should direct all things to his glory, Rom. 11.36. For all things are of him, and through him, and to him. What is from him must he used for him. Our new being should be to the praise of his glorious grace, Eph. 1.12. and 30. Glorify him in deed as well as word.  
6. Live in a cheerful and continual dependence upon God for that grace which is necessary, for our continual dependence doth engage us to constant communion with God; if we did keep the stock ourselves, God and we would soon grow strange, as the Prodigal, when he had his portion in his own hands, goeth away from his Father, the throne of grace would lie neglected, and unfrequented, and God would seldom hear from us. Therefore God would keep grace in his own hands, to oblige us to a continual intercourse with him. A cheerful dependence; for God is able and ready to help the waiting Soul, and hath engaged his faithfulness to give us necessary and effectual grace, to preserve the new life, 1 Cor. 1.9. God is faithful by whom ye are called to the fellowship of his Son Jesus Christ our Lord; 1 Thes. 5.24. I will conclude with the words of Austin, Job in stercore, etc. Job was more happy in his misery than Adam in his innocency; he was victorious on the dunghill, when the other was defeated on the throne; he gave no ear to the evil counsel of his Wife, when the Woman seduced Adam. He despised the assaults of Satan, when the other suffered himself to be worsted at the first temptation. He preserved his righteousness in the midst of his sorrows, when the other lost his innocence in the midst of Paradise. Therefore let us comfort ourselves in the grace we have by Christ in the new covenant.  
2. Point. That God is the Author of the New Creature as reconciled to us in Christ.  
1. He would not give this benefit till Justice be satisfied; not set up man with a new stock till there was satisfaction made for the breach of the old. Christ hath pacified God for us, and all grace floweth from this, that God is become a God of peace to us, Heb. 13.20. The God of peace make you perfect. So 1 Thes. 5.23. The God of peace sanctify you throughout. While God is angry, there is no hope to receive any gift of grace from him. The holy Spirit is the gift of his love, the fruit of his peace and reconciliation; God is only the God of peace, as satisfied by Christ's death. The Chastisement of our peace was upon him, Isa. 53.5.  
2. God is never actually reconciled to us, nor we to him, till he give us the regenerating Spirit; that's receiving the atonement, Rom. 5.11. Nothing but the new creature will evidence his special favour. Therefore 'tis said, Rom. 5.5. Because the love of God is shed abroad in our hearts by the Holy-Ghost given unto us. Other things may be given us during his Anger, yea, they may be given in Anger, but the regenerating Spirit is never given in anger.  
3. We are so far renewed by this reconciliation, that in some respects we are upon better terms than we were in innocency, before the breach, namely, as God giveth us effectual grace, not only such grace to stand if we will, or obey if we will, but whereby we are effectually enabled to obey and persevere.  
1. USE. Let us seek after this reconciliation with God by Christ; then we may comfortably look to obtain every good thing at his hands. Sense of guilt is our first motive on our parts, and reconciliation beginneth all on God's part. Surely God is willing to be reconciled, because he hath laid such a foundation for it in the death of Christ; why else hath he appointed a Ministry of reconciliation, but to call upon us to cast away the weapons of our defiance, and to enter into his peace?  
2. It showeth us how much we are obliged to Jesus Christ, who by his death hath satisfied God's justice, and merited all the mercies promised; the promises themselves; for he is given for a covenant, that is, the foundation of it, the terms and conditions, the power to perform them, the Ministry by which this peace is conveyed to us; he first preached peace, Eph. 2.7. having slain enmity by his Cross.  
3. Let no breach fall out between God and you, lest it stop grace; the continued sanctification and perfection of man once regenerate cometh from the God of peace, dependeth upon this reconciliation, as well as the first renovation. God's sanctifying power, and the abode of his Spirit, is still necessary to renew us more and more.   

SERMON XXXIV.  2 Cor. 5.19. 
To wit, that God was in Christ reconciling the World to himself, not imputing their trespasses to them, and hath committed to us the word of reconciliation.  
THe Apostle having mentioned reconciliation in the former verse, doth now enforce, amplify and explain it, and insist upon it in this and the following verses. Here you have three things.  

1. The Sum and Substance of the Gospel, or the way on God's part; God was in Christ reconciling the World to himself.  
2. The fruit of this reconciliation; not imputing their trespasses to them.  
3. The means of application, or bringing it about on man's part; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, placed in us.   
For the first clause, God was in Christ reconciling the World to himself: This is the Sum of the whole Gospel. There is more glory in this one line, than in the great volume of the whole creation; there we may read God Infinite, and Glorious in his Majesty and Power, but here in his Wisdom, and Grace. A God reconciled should be welcome news to the fallen creature. Reconciliation is good in any case. The misery of the World cometh from the differences and disappointments which are in the World. How happy were we if all differences were taken up between man and man; much more between God and man; if Heaven and earth were once at an agreement. We are at a loss how to make up our breaches with one another; 'tis easy to open the floodgates, and let out the waters of strife, but to set things at rights again, and to reduce every stream into its proper channel, who hath the skill to do that? If we could once compose our own differences by compromise, yet to take up the quarrel between us and God is not so easy; though men and Angels had joined in consultation about a way and project, how to bring it to pass, we had still been to seek; but when man was at an utter loss, God was in Christ reconciling the World to himself.  
In the words observe, 

1. A privilege, Reconciliation; which is a returning to grace and favour after a breach.  
2. The Author of the design; God the Father, who in the mystery of redemption is the highest Judge, and wronged party. God was in Christ reconciling the World to himself.  
3. The means [in Christ] Reconciliation is considerable either as to the purchase, or application of it; as to the purchase, God was in Christ reconciling. God hath used Christ as a means to make peace between him and us, Col. 1.20. The application God is in Christ reconciling by virtue of our union with him, in Christ. God that was formerly far from us is come nigh to us, and in Christ we draw nigh to God, in him we meet, and we in him, and he is in us.  
4. The parties interessed, on the one hand the World, on the other God; [to himself.]    
1. The World. The expression is used indefinitely, though not universally. First, The World; to show that men, and not Angels, 2 Pet. 2.4. The sinning Angels had no Mediator, nor Reconciler. Secondly, To note which is the ground of the Gospel tendry, John 3.16. God so loved the World, that whosoever believeth in him should not perish, but have Eternal Life. Thirdly, To represent the freeness of God's grace, 1 John 5.19. And we know that we are of God, and the whole World lieth in wickedness. This World that lay in sin, was God reconciling. In themselves God's Elect differ nothing from the rest of the World, till grace prevent them, they were as bad as any in the World, of the same race of cursed mankind, not only living in the World, but after the fashions of the World; dead in trespasses and sins, and obnoxious to the curse and Wrath of God. Fourthly, To show the Amplitude of God's Grace, the greater and worse part of the World, the Gentiles as well as the Jews, Rom. 11.15. If the casting away of them, be the reconciling the World. So 1 John 2.2. And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole World. Fifthly, To awaken all that are concerned to look after this privilege which is common to all nations; the offer is made indifferently to all sorts of persons where the Gospel cometh, and this grace is effectually applied to all the Elect of all Nations, and all sorts, and conditions, and ranks of persons in the World; if thou art a member of the World, thou shouldest not receive this grace in vain.  
2. The other party concerned is the Great God; [to himself.] To be reconciled to one another, when we have smarted sufficiently under the fruits of our differences, will be found an especial blessing, much more to be reconciled to God; this is the comfort here propounded. To himself of whom we stand so much in dread, 1 Sam. 2.15. If one man sin against another the Judge shall judge him, but if a man sin against God who shall plead for him? A fit Umpire and Mediator may be found out in matters of difference, and plea between man and man, but who shall arbitrate and take up the difference between us and God. Here, first, the greatness of the privilege, That God will reconcile us to himself.  
Doct. There is a reconciliation made in and by jesus Christ, between God and man.  
First I shall premise three things in general.  
1. That to reconcile is to bring into favour and friendship after some breach made, and offence taken, as Luke 23.12. The same day Herod and Pilate were made friends, for before they were at enmity between themselves. So Joseph and his Brethren were made friends, and the woman faulty is said to be reconciled to her husband, 1 Cor. 7.11. So Matth. 5.23, 24. If thou bringest thy gift to the Altar, and there remember'st that thy brother hath aught against thee; go thy may and be reconciled to thy Brother. All which places prove the natural notion of the word, and so 'tis fitly used for our recovery, and returning into grace and favour with God after a breach.  
2. That the reconciliation is mutual; God is reconciled to us, and we to God. Many will not hear that God is reconciled to us, but only that we are reconciled to God: But certainly there must be both. God was angry with us, and we hated God; the Alienation was mutual, and therefore the reconciliation must be so; the Scripture speaketh not only of an enmity, and hatred on man's part, Rom. 5.10. For when we were enemies, we were reconciled to God by the death of his Son, but also of wrath on God's part, not only against sin, but the sinner, Eph. 2.3. Being Children of wrath by nature. Certainly God doth not only hate sin, but is angry with the wicked because of it, Psal. 7.11. God is angry with the wicked every day. And we must distinguish between the work of Christ in order to God, and the work of the Minister, and Christ by the ministry in order to men. The work of Christ in order to God, which is to appease the Wrath of God: Therefore 'tis said, Heb. 2.17. That he is a merciful and faithful Highpriest, to make reconciliation for the sins of the people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Surely there Gods being reconciled to us is intended by Christ's Sacrifice and Intercession: For Christ as an Highpriest hath to deal with us as God's Apostle with men, Heb. 3.1. We in Christ's stead pray you to be reconciled, verse 20th. Besides, our reconciliation is made the fruit of Christ's death in contradistinction to his life, Rom. 5.10. The death of Christ mainly respected the appeasing of the Wrath of God, whereas, if it only employed the changing of our natures, it might as well be ascribed to his life in Heaven, as his death upon earth. Again, the Scripture maketh this reconciliation to be a great instance of God's love to us. Now if it did only consist in laying aside our enmity to God, it would rather be an instance of our love to God, than his love to us. Once more, the Text is plain that God's reconciling the World to himself, did consist in not imputing our trespasses to us, his laying aside his suit and just plea he had against us; so that it relateth to him. Therefore upon the whole we may pronounce that God is reconciled to us, as well as we to God. Indeed the Scriptures do more generally insist upon our being reconciled to God, than Gods being reconciled to us, for two reasons. 1. Because we are in a fault. 'Tis the usual way of speaking amongst men; He that offendeth is said to be reconciled, because he was the cause of the breach, and he needeth to reconcile himself, and to appease him whom he hath offended, which the innocent party needeth not, he needeth only to forgive, and to lay aside his just anger. We offended God, not he us; therefore the Scripture usually saith, we are reconciled to God. 2dly. We have the benefit; 'tis no profit to God, that the Creature enters into his peace: He is happy within himself, without our love or service, only we are undone, if we are not upon good terms with him. If any believe not, the Wrath of God abideth upon him, John 3.36. And that is enough to make us eternally miserable.  
3. That reconciliation in Scripture, is sometimes ascribed to God the Father, sometimes to Christ as Mediator, sometimes to Believers themselves.  
1. To God the Father▪ as in the Text, God was in Christ, reconciling the World to himself, and in the verse before the Text, who hath reconciled us to himself. And Col. 1.20. Having made peace by the Blood of his Cross, by him, to reconcile all things to himself. To God the Father, as the primary cause of our reconciliation, he found out, and appointed the means, as he decreed from everlasting to restore the Elect, fallen into sin, unto grace and favour, and prepared whatever was necessary to compose and take up the difference between him and sinners.  
2. Christ is said to reconcile, Eph. 2.16. That he might reconcile both unto God in one body by the Cross. And Col. 1.21. Yet now hath he reconciled. Not as the primary, but meritorious cause of reconciliation, which respects both God and us; chiefly God, as he was appeased by the merit of his Sacrifice, as he procured the Spirit, that same Spirit whereby our enmity might be overcome, and we might yield up ourselves to God, to love, and serve, and please him, for we, by his blood, are purged from dead works, that we might serve the living God, Heb. 9.14.  
3. Believers are said to reconcile themselves to God, 2 Cor. 5.20. We pray you in Christ's stead, be ye reconciled to God. As they do embrace the offered benefit, and lay aside their enmity, and love God that loveth them, and devote themselves to his use and service.  
2. More particularly I shall do three things.  

1. State the foregoing breach.  
2. Show you the nature of this reconciliation.  
3. Show you how Christ is concerned in it.   
1. To state the foregoing breach, take these Propositions.  
1. God and man were once near friends. Adam was the Lord's favourite. You know till man was made, 'tis said of every rank and species of the Creature, God saw that it was good: But when man was made in his day, Gen. 1.31. God saw what he had made, and behold, it was very good. An object of special love. God expressed more of his favour to him, than to any other Creature except the Angels. Man was made after his Image, Gen. 1.26. When you make the Image or Picture of a man, you do not draw his feet, or his hands, but his face; his tract or foot-print may be found among the creatures▪ but his Image and express resemblance with man, and so he was fitted to live in delightful Communion with his Creator. Man was his Viceroy, Gen. 1.27. God entrusted him with the care, charge and dominion over all the Creatures. Yea he was capable of loving, knowing, or enjoying God; other Creatures were capable of glorifying God, of setting forth his Power, Wisdom, and Goodness, objectively, and passively: but man of glorifying God actively, as being appointed to be the mouth of the Creation.  
2. Man gets out of God's favour by conspiring with God's grand Enemy. His Condition was happy, but mutable, before Satan, by insinuating with him, draweth him into Rebellion against God, and upon this Rebellion he forfeiteth all his privileges, God's Image, favour and Fellowship. God would deal with him in the way of a Covenant, Gen. 2.17. In the day that thou eatest thereof thou shalt surely die. Do and live, sin and die. The comminatory part is only expressed, because that only took place. So that by this Rebellion he lost the integrity of his nature, and all his Happiness; he first run away from God, and then God drove him away, he was first a fugitive, and than an exile.  
3. Man fallen draweth all his posterity along with him. For God dealt not with him as a single, but as a public person, Rom. 5.13. Whereas by one man sin entered into the World, and death by sin; and so death passed upon all, for that all have sinned. And 1 Cor. 15.47. The first man is of the earth earthy, the second man is the Lord from Heaven There's a first man and a Second man; nos omnes eramus in illo unus homo. Adam and Jesus. are the two great Institutions, the one consistent with the Wisdom and Justice of God, as the other with the wisdom and grace of God, so that Adam begets enemies to God, Gen. 5.3. Adam begot a Son in own likeness. And 1 Cor. 15.49. we read of the Image of the earthly one. Every man is born an enemy to God, his nature opposite, his ways contrary to God; and so is eternally lost and undone, unless God make some other provision for him.  
4. The Condition of every man by nature is to be a stranger and an enemy to God, Col. 1.21. And you that were sometimes alienated, and enemies in your minds, That double notion is to be considered. Strangers; there is no Communion between God and us, we cannot delight in God, nor God in us, till there be a greater suitableness, or a divine nature put into us. If that be too soft a notion the next will help it, we are enemies; there is a perfect contrariety, we are perfectly opposite to God, in nature, and ways. We are enemies directly or formally, and in effect, or by interpretation; formally men are enemies open or secret; open are those, that bid open defiance to him, as Pagans, and Infidels, and Idolaters: Secret; so are all sinners; their hopes and desires are, that there were no God, they would fain have God out of their way; rather than part with their lusts, they would part with their God, Psa. 14.1. The fool hath said in his heart, there is no God. 'Tis a pleasing thought and supposition that there were no God. In effect, and by Interpretation, they do things, or leave things undone contrary to to Gods will, and take part with their sins against him. As Love is a Love of duty and subjection, so hatred is a refusal of obedience. Love me and keep my Commandments, Exod. 20.6. They are angry with those, who would plead God's interests with them: But how can men hate God who is summum bonum, & fons boni? The Schoolmen put the Question. We hate him not as a Creator, and Preserver; but as a Lawgiver, and Judge. As a Lawgiver, because we cannot enjoy our lusts with that freedom and security, by reason of his restraint. God hath interposed by his Law against our desires, Rom. 8.7. Because the carnal mind is enmity to God, for it is not subject to the Law of God, neither indeed can be. As a Judge and avenger of sin, not only desire of carnal liberty, but slavish fear is the cause of this enmity: Men hate those whom they fear. We have wronged God, exceedingly, and we know that he will call us to an account, we are his debtors, and cannot answer the demands of his Justice. And therefore we hate him, what comfort is it to a guilty prisoner, to tell him that his Judge is a discreet person, or of a stayed Judgement; he is one that will condemn him. A condemning God can never be loved by a guilty creature, as barely apprehended under that notion.  
5. God hateth sinners, as they hate him. For we are Children of wrath from the womb, Eph. 2.3. And that wrath abideth on us till we enter into God's peace, John 3.36. And the more wicked we are, the more we incur God's Wrath. Psal. 7.11. He is angry with the wicked every day. They are under his curse, Gal. 3.10. Whatever be the secret purposes of his grace, yet so they are by the sentence of his Law; and according to that we must Judge of our condition.  
2. The nature of this reconciliation.  
1. As the enmity is mutual, so is the reconciliation; God is reconciled to us, and we to God. On God's part, his Wrath is appeased▪ and our wicked disposition is taken away by regeneration; for there are the causes of the difference between him and us, his Justice▪ and our sin: His Justice is satisfied in Christ, so that he is willing to offer us a new Covenant. Matth. 3.17. This is my beloved Son, in whom I am well pleased. He is satisfied in Christ, that he is willing to forgive the offences done to him, for the Text saith, God was in Christ reconciling the World to himself, not imputing their trespasses to them. And our wicked disposition is done away, and our hearts are converted and turned to the Lord, Acts 9.6. And he trembled, and astonished, said, Lord, what wilt thou have me to do? And 2 Chron. 30.8. But yield yourselves unto the Lord, and enter into his Sanctuary, which he hath sanctified for ever, and serve the Lord your God, that the fierceness of his Wrath, may be turned from you And we are drawn to enter into Covenant with the Lord, even that new Covenant, which is called, the Covenant of his peace, Isa. 54.10. And so of enemies we are made friends, as Abraham, because of his Covenant-relation is called, the friend of God, Jam. 2.23. In the new Covenant God offereth pardon, and requireth repentance; when we accept the offer, the pardon procured for us by Christ, and submit to the Conditions, lay down the weapons of our defiance, and give the hand to the Lord, to walk with him in all new obedience, then are we reconciled.  
2. This reconciliation is as firm and strong, as our estate in innocency, as if there had been no foregoing breach, and in some considerations better, especially when we look to the full effect of it. As good as if the first Covenant had never been broken, for God doth not only put away his anger, but loveth us, as if we never had been in hatred; he doth not only pardon sinners, but delight in them, when they repent. Men may forgive a fault, but they do not forget it; the person liveth in umbrage and suspicion with them still. Absolom was pardoned, but not to see the King's face, 2 Sam. 13.14. Shimei had a lease of his life, but lived always as a hated and a suspected man, 1 Kings 2.8. But now 'tis otherwise here, we find not only mercy with God, but are as firmly instated into his love as ever. Our sins are cast into the depths of the Sea, Hosea 7.19. And Hosea 14.4. I will love them freely. And Rom. 9.25 And her Beloved which was not Beloved. He not only passeth by the injury, but calls her Beloved. Breaches between man and man are like deep wounds; though healed, the scares remain, something sticketh; or like a vessel sodered, weak in the crack; but here Beloved, delighted in. The Lord delighteth in thee, Isa. 62.4. And he will rest in his love. In some sort 'tis more sure, 'tis not committed to us, and the freedom of our wills. A bone well set is strongest where broken. Adam was happy, but not established.  
3. This active reconciliation draweth many blessings along with it.  
1. Peace with God, Rom. 5 1. Being justified by faith we have peace with God. To have God an enemy is to have a sharp sword always hanging over our heads by a slender thread: How can we look him in the face, lift up our heads to Heaven, think of him without trembling? There is a God, but he is our enemy; how can we eat, drink, or sleep, while God is our enemy? Did we know what 'tis to have God our enemy, we should soon know, that he cannot want instruments of revenge, death may waylay us in every place, if we eat, our meat may poison or choke us; if we go abroad, God may cast us into Hell before we come home again; if we sleep, his wrath may take us napping: For our damnation slumbereth not, 2 Pet. 3.3. Surely 'tis such a dreadful thing to be at enmity with God, that we should not continue in that estate for a moment; but when once you are at peace with God, you stop all evil at the fountain head.  
2. Access to God with boldness, and free trade into Heaven, Rom. 5.2. By whom we have access by faith. And Eph. 2.18. For through him we have both access by one Spirit unto the Father. When a peace is made between two warring Nations, Trading is revived. When you have occasion to make use of God, you may go to him as your reconciled Father; there is no flaming sword to keep you out of paradise.  
3. Acceptance both of your persons and performances; your persons are accepted, Eph. 1 6. He hath accepted us in the Beloved, to the praise of his glorious grace. You are looked upon as members of Christ, favourites of Heaven; your duties and actions are accepted, Heb. 11.4. By faith Abel offered a more excellent Sacrifice than Cain. The sinful failings of our best actions are hid and covered, they are not examined by a severe Judge, but accepted by a loving Father.  
4. All the graces of the Spirit are fruits of our reconciliation with God, Rom. 5.11. We joy in God through our Lord Jesus Christ, by whom we have received the atonement: Jewels of the Covenant wherewith the Spouse of Christ is decked. Christ prayed, that we might be loved as he was loved, John 17. Not for degree, but kind▪ John 3 34. These are given as tokens and evidences of his Love; the privilege is so great, that we cannot believe it, without some real demonstration of God's heart towards us. When Jacob heard, that Joseph was alive, and Governor of Egypt, he would not believe it: but when he saw the Wagons which Joseph sent to carry him, Gen. 45.27, 28. Then his Spirit revived within him. So here, 1 Thessa. 1.5. For our Gospel came not to you in word only, but in power, and in the Holy-Ghost, and in much assurance.  
5. All outward blessings are sanctified, especially the in●oyment of them, which we have by another right and tenure. Surely one that is reconciled to God cannot be miserable, for all things are his 1 Cor. 3.23. Whatsoever falleth to his share, comfort and cross cometh with a blessing. And all worketh for good, Rom. 8.28. God's enmity is declared by raining snares, Psal. 11.6. There is a secret war against the Soul; but his love, that always worketh for good. Out of what corner soever the wind bloweth, it always bloweth for good to his people.  
6. 'Tis a pledge of Heaven, Rom. 5.10. For if when we were enemies, we were reconciled by his death, much more being reconciled, we shall be saved by his life. The glorifying of a Saint is a more easy thing, than the reconciling of a sinner; suppose the one, and you may suppose the other, if God would pardon us, and take us with all our faults, he will much more glorify us, when we are reconciled and sanctified.  
7. Our right to this privilege beginneth assoon as we do believe in Christ. For upon these terms God hath set forth Christ, Rom. 3.24. Being justified freely by ●his grace through the redemption that is in Jesus Christ. When our hearts are drawn to receive Christ upon these terms, we are legally capable of his favour. Now faith is nothing else but a broken hearted and thankful acceptance of Christ, with a resolution to give up ourselves to God by him. The true notion of Christ's death is the Sacrifice of atonement; now in the Sacrifices of atonement, they were to come with brokenness of heart, confessing sin over the head of the beast, Psal. 51.17. Owning the Messiah to come; and a stipulation of obedience, Psa. 50.5. Gather my Saints together, that make a● Covenant with me by Sacrifice. Well then, when in a broken hearted manner we make our claim by Christ, thankfully acknowledging our Redeemers grace, and sue out our release and discharge in his name, and devote ourselves to God, than our right is begun. The evidence of this right is, when Faith is made fruitful in holiness. God is an holy God, and Christ came not to make God less holy. He may be reconciled to our persons, but never to our sins; sin ever was, and ever will be the makebate between God and us, Isa. 59.2. Your sins have separated between you and me. There must be a zealous renouncing of all things that have bred estrangement between us and God. Every thing in this reconciliation implieth holiness. The party with whom we do reconcile, God; and he must not lightly be offended, but pleased, Col. 1.10. That ye might walk worthy of the Lord unto all pleasing. Tender of offending God. The nature of the reconciliation is mutual, we with God, as well as God with us. A real change goeth along with the relative, or else we are taken for enemies still, Psal. 68.21. The Covenant is a league offensive and defensive. Pax nostra bellum contra Satanam. We cannot be at peace with God, till fallen out with sin we resolve to war against the Devil, the World, and the flesh, you must not make him a Patron and Pander to your lusts, Exod. 23.20, 21, 22. Behold I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared: Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions, for my name is in him. But thou shalt indeed obey his voice, and do all that I speak, than I will be an enemy to thy enemies, and an adversary to thy adversaries. We must carry ourselves with great reverence to the Angel of the Covenant, 1 Cor. 10.9. The sanctifying grace of the Spirit for the application of the merit of Christ, and the gift of the Spirit, are inseparable. God will not pardon our sins, while we remain in them, we must be sanctified and justified, & then we shall have peace & comfort. What peace as long as the Whoredom of thy Mother Jesabel remaineth? Men that sin freely know not what peace with God meaneth. This holy friendship, which resulteth from the Covenant, implieth an indignation against sin, Hosea 14.8. What have I any more to do with idols. And Isa. 30.22. Thou shalt cast them away as a menstruous cloth, thou shalt say unto it, get ye hence.  
3. How far Christ is concerned in it, and why.  
1. God was resolved to lose no honour by the fall of man, but to keep up a sense of his Justice, Goodness, and Truth.  
1. His Justice. 'twas not fit, that any of his Attributes should fall to the ground, especially his Justice, the sense of which is so necessary for the Government of the World, Rom. 3.5, 6. Is God unrighteous, that taketh vengeance? God forbid! How then shall God judge the World? If God be not known for a just God, we cannot know him for the Governor of the World. Well then, there was a condecency in it, that mercy should be dispensed, so that Justice should be no loser; now▪ God saw, that men could not keep up the Honour of his Justice, our prayers, tears, repentance, will not do the deed without something else. If the Devils were supposed to be sorrowful for their sins, they would not be reconciled, because, they had no surety to die for them, and repair the honour of God's Justice. In pity God would not destroy all mankind, therefore findeth out a surety, if they had suffered, they would only be satisfying, rather than to satisfy and to have satisfied? But now Christ hath declared his righteousness, Rom. 3.24, 25. For the remission of sins.  
2. His holiness, which is the Pattern of the Creatures perfection. Such was God's hatred of sin, that he would not let it go without a mark or brand, he would be known to be an holy God, and that 'tis not an easy thing to regain his favour, if we yield to sin. People are apt to look upon it as a matter of nothing; 'tis an easy matter to sin, every fool can do that; but when the breach is made, 'tis not easy to reconcile again; none but the Son of God can do that. God stood upon a valuable compensation, 1 Pet. 1.18. We are not redeemed with corruptible things, such as silver and gold; but by the precious blood of the Son of God. The Son of God by the highest act of obedience and self-denial must bring it about, for a caution to us, that we might not lightly break the law, or have favourable thoughts of sin any more.  
3. His truth; God made a Covenant with Adam, in the day thou eatest thereof thou shalt surely die. Adam's sin was mainly the sin of unbelief; and presumption of impunity is very natural to us all; therefore the Law must have death to keep up its authority (lest the threatening should seem a vain scarecrow) either from the sinner himself, or from his Surety.  
2. Christ was a fit Mediator.  
1. Because of his mutual interest in God and us, Job 9.33. He is beloved of the Father, and hath a brotherly compassion to us. He did partake of the nature of both parties; he was Man to undertake it in our name, God to perform it in his own strength.  
2. He is able to satisfy. All the Angels in Heaven could not lay down a valuable consideration, But he is able to save to the uttermost, Heb. 7.26. Christ undertaketh to pacify God's Wrath, and to take away our enmity also, and so to bring us to God.  
USE 1. Let us admire the mercy and grace of God, God was in Christ reconciling the World to himself. To this end consider,  
1. This is an ancient mercy, of an old standing, Eph 1.4. He hath chosen us in Christ, before the Foundation of the World. And 1 Pet. 1.20 Who verily was foreordained before the Foundation of the World, but manifested in these last times for you. And who are we that the thoughts of God should be taken up about us so long ago? Nothing went before Creation, but mere and naked Eternity; Then was this business transacted between the Father and the Son, the result of God's eternal thoughts.  
2. God is first in the design, he who is the wronged party, the highest Judge, of whose vengeance we stand in dread, of whom we beg pardon; we were first in the breach, but God in the design of love; the motion of sending a Saviour and Redeemer into the World was first bred in God's heart, 1 John 4.19. We love him, because he loved us first.  
3. This love is the more amplified by the worthlesness of the persons for whom all this is done, the World, that lay in wickedness, and rebellion against God, the sinful race of Apostatised Adam. At our best● how little service and honour can we bring to him, but he considered us as lying in the corrupt mass of polluted mankind; yet this World would God reconcile to himself, and not Angels: God would not so much as enter into a parley with them. As if a King should take Rustics, and Skullions into his favour, and pass by Nobles and Princes. There lay no bond at all to show mercy to us, more than to them; we had cast him off, and rebelled against him, as well as they.  
4. And this done by Jesus Christ, that so costly a remedy should be provided for us, Rome 8.32. God spared not his own Son, but delivered him up for us all. God may be said to spare either in a way of impartial justice, or in a way of bountiful and condescending love; the first hath its use, this latter is the case there. We are sparing of what is precious, of what we value; but though Christ was his dear Son, yet he spared not him. 'Tis the folly of man to part with things of worth and value for trifles.  
5. The benefit itself, that he would reconcile us to himself. First, In laying aside his own just wrath, which is our great terror, Isa. 27.4. Fury is not in me; He being pacified in Christ. Secondly, That he would take away the enmity that is in the hearts of men by his converting and healing grace, which is our great burden, Psal. 110.3. Thy people shall be a willing people in the day of thy power. Thirdly, That he will enter into league & Covenant with us; God with us & we with God, Heb. 8.10. I will put my Laws into their minds, and write them upon their hearts, and I will be to them a God, and they shall be to me a people Fourthly, That from hence there floweth an entire friendship, John 15.15. Henceforth I call you not Servants, but Friends; for all that I have heard of my Father I have made known unto you Fifthly, This friendship produceth most gracious fruits and effects, especially free Commerce with him here, till we are admitted into his Immediate presence, Heb. 10.22. Let us draw nigh with a true heart, in full assurance of faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water.  
USE 2. Let us consider seriously the mystery of Christ's death, which is the Sacrifice of our atonement. 'Tis full of riddles, 'tis a spectacle which represents to you the highest mercy in Gods sparing sinners, and calling out his own Son to die in our stead; and the highest Justice in punishing sin, though transacted upon Christ; if this be done to the green tree, what shall be done to the dry; here you have Christ made sin, and yet at the same time the fountain of holiness, 2 Cor. 5.21. And John 1.16. Out of his fullness we receive grace for grace. So again, the fountain of blessedness made a curse for all the World, Gal. 3.13. In man's account never more weakness and foolishness shown, yet never more wisdom and power, 1 Cor. 1.25. The foolishness of God is wiser than men, and the weakness of God stronger than men. He had said before that Christ was the Wisdom of God, and the Power of God. The Devil never seemed to Triumph more, yet never more foiled, Luke 22.53. comp. with Col. 2.15. Christ is the true Samson, destroyed more at his death, than in all his life. The cross was not a Gibbet of shame and infamy, but a Chariot of Triumph. This was the holiest work and the greatest act of obedience that ever was, or can, or will be performed; and yet the wickedest work that ever the Sun beheld. On Christ's part an high act of obedience, and self-denial, Phil. 2.7. On man's part the greatest act of villainy, and wickedness, Acts 2.23. Who by wicked hands have crucified, and slain. The highest act of meekness, and violence. The truest glass wherein we see the greatness, and smallness of sin; the heinousness of sin is seen in his Agonies, and bloody sufferings, the nothingness of it in the merit of them. Christ's death is the reason of the great Judgement fallen upon the Jews, 1 Thes. 2.15, 16. And yet the ground upon which we expect mercy, both for ourselves and them, Eph. 2.16. In short here is Life rising out of Death, Glory out of Ignominy, Blessedness out of the Curse, from the abasement of the Son of God, Joy, Liberty and confidence to us.   

SERMON XXXV.  2 Cor. 5.19. 
— not imputing their trespasses to them.  
Doct One great branch or fruit of our Reconciliation with God, through Christ, is the pardon, or non-imputation of sin.  
Here I shall show, 

1. The nature and worth of the privilege.  
2. The manner, how 'tis brought about.  
3. That 'tis a branch or fruit of our Reconciliation with God.    
1. The nature and worth of the privilege; not imputing. The phrase is elsewhere used, Rom. 4.8. Blessed is the man to whom the Lord will not impute sin. So 2 Tim. 4.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men forsook me; I pray God, it be not laid to their charge, or reckoned to their account. 'Tis a Metaphor taken from those who cast up their accounts; and so,  
1. It supposeth that sin is a debt, Matth. 6.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and forgive us our debts.  
2. That God will one day call sinners to an account, and charge such and such debts upon them, Matth. 25.19. After a long time the Lord of those Servants cometh, and reckoneth with them. For a while men live jollily, and in great security, care for nothing, but a day of reckoning will come.  
3. In this day of accounts God will not impute the trespasses of those who are reconciled to him by Christ, and have taken sanctuary at the grace of the new Covenant, to their Condemnation, nor use them as they deserve. Every one deserves Wrath and Eternal Death, and sin obligeth us thereunto; but God will not lay it to our charge. And so 'tis said, Psa. 32.2. Blessed is the man, to whom the Lord imputeth not iniquity. Now this is an act of great grace on God's part, and of great privilege and Blessedness to the Creature.  
1. An act of great grace and favour on God's part. (1.) Partly, because every one is become guilty before God, and obnoxious to the process of his Righteous Judgement, Rom. 3.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And all the World may become guilty before God. There is sin enough to impute, and the reason of this non-imputation is not our Innocency, but God's mercy. Among men imputations are often unjust and slanderous, as David complaineth, that they imputed, and laid things to his charge, that he was not guilty of, or never did; but we are all guilty. (2.) Partly, that he would not prosecute his right against us, as a revenging and just Judge, calling us to a strict account, and punishing us according to our demerits, which would have been our utter undoing, Psa. 130.3. If thou shouldest mark iniquity, O Lord, who could stand? Psa. 143.2. Enter not into Judgement▪ with thy Servant, for in thy sight shall no flesh be justified. There is not a man found which hath not faults and failings enough, and if God should proceed with him in his just severity, he would be utterly uncapable of any favour. (3.) Partly, because he found out the way how to recompense the wrong done by sin unto his Majesty, and sent his Son to make this recompense for us, who was made sin for us, that we might be made the Righteousness of God in him. Our iniquities were laid on him▪ Isa. 53.4. And his Righteousness imputed to us, Rom. 4.11. (4.) And partly, that he did this out of his mere Love, which set a work all the causes, which concurred in the business of our Redemption, John 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have Everlasting Life. The external moving cause was only our misery; the internal moving cause was his own grace and mercy. And this love was not excited by any love on our parts, Rom. 3.24. Justified freely by his grace, that is, by his grace working of its own accord. (5.) And partly, that this negative, or non-imputation, is heightened by the positive imputation: There is a non-imputing of sin, and an acceptance of us as righteous in Christ; his merits are reckoned and adjudged to us, that is, we have the effect of his sufferings, as if we had suffered in person. Christ is become to us, the end of the Law for Righteousness Rom. 10.4.  
2. 'Tis matter of great privilege and Blessedness to the Creature, if so be the Lord will not impute our sins to us, and account them to our score. This will appear,  
1. If we consider the evil we are freed from; guilt is an obligation to punishment, and pardon is the dissolving and loosening this obligation. Now the punishment of sin is exceeding great; what maketh Hell, and Damnation, but Not-forgiveness? Hell is not a mere Scarecrow, nor Heaven a May-game; 'tis eternity maketh every thing truly great; an everlasting exile and separation from the comfortable presence of the Lord, which is the poena damni, Matth. 25.41. Go ye cursed; and Luke 13.27. Depart from me ye workers of iniquity. They are shut out, and thrust out from the presence of the Lord. When God turned Adam out of Paradise, his case was very sad, but nothing comparable to this: God took care of him in his exile, and made coats of skins for him, God gave him a day of patience afterwards, promised the seed of the woman, intimated hopes of a better paradise. But instead of all comforts, how sad is it to be sent into an endless state of misery! which is the poena sensus, Mark 9 44. The worm that never dyeth, and the fire that shall never be quenched: The worm of Conscience, when we think of our folly, imprudence, disobedience to God. A man may run away from his Conscience now, by sleeping, running, riding, walking, working, drinking, distract his mind by a clutter of business; but then not a thought free, the Soul will be always thinking of slighted means, abused comforts, wasted time, and of the course wherein we have involved ourselves; then our repentance will be fruitless; our sorrows now are curing, then tormenting, when under the Wrath of God. You coldly now entertain the offer of a pardon; then Oh for a little mitigation, a drop to cool your tongue!  
2. Because of the good depending upon it, in this life, and the next.  
(First,) In this life; Partly, because we are not fitted to serve God till sin be pardoned, Heb 9 14. How much more shall the blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your Consciences from dead works, to serve the living God. God pardoneth that he may further sanctify us, and fit us for his own use. The end of forgiveness is that God may have his own again, which was lost, and we might be engaged to love him, and live to him. Forgiveness tends to holiness, as the means to the end; and so there is way made for our thankfulness, and love to our Redeemer, which is the predominant, ruling affection in the Kingdom of grace, and the main motive of obedience. Partly, because we cannot please God till sin be pardoned; for God will not accept our actual services till our guilt be removed, till pardoning grace cover our defects. Whence should we hope for acceptance? From the worth of our persons? That is none at all: From the integrity of the work? Alas, after grace received we are maimed in our principles, and operations; much more before, Heb. 11.6. Without faith no man can please God, Rom. 8.8. They that are in the flesh cannot please God. Till we are adopted, reconciled, absolved, neither our persons, nor our actions can find acceptance with him: And partly, because we have no found comfort and rejoicing in ourselves, till we obtain the pardon of our sins, and be in such an estate, that God will not impute our trespasses to us. For while sin remaineth unpardoned, and the sentence of the Law not reversed, the Soul is still in doubt or fear; if not it proceedeth from our security and forgetfulness, which will do us no good; for we do but put off the evil, rather than put it away, and deal as a Malefactor that keepeth himself drunk till he cometh to execution: In Scripture a pardon is made the solid ground of comfort, Isa. 4.1, 2. Comfort ye, comfort ye, my people, saith your God, speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned. When God's Wrath is pacified and appeased, then there is ground of comfort indeed, when God for Christ's sake hath forgiven and forgotten all our transgressions, and accepted a ransom for us. So Matth. 9.2. Son, be of good cheer thy sins be forgiven thee. Ay than misery is stopped at the fountain head, our great trouble is over; but till then all our comforts are soured by our fears. When the Sun by its bright beams appeareth it dispelleth mists and clouds.  
2. In the next life we are not capable of enjoying God, and being made happy for evermore in his love, till we be in such an estate, that God will not impute our trespasses to us. For till we escape wrath, we cannot enjoy happiness, nor till his anger be pacified, can we have any interest in his love, Rom. 5.18. The free gift came upon all men unto justification of life. Now our right beginneth when sin is taken out of the way; and hereafter our impunity in Heaven is a means to our perfect enjoying, pleasing, and glorifying of God. Acts 26.18. when we are made capable of the Blessed Inheritance.  
2. The manner how this privilege is brought about and applied to us, by these steps.  
1. The first stone in this building was laid in God's Eternal decree and purpose, to reconcile sinners to himself by Christ, not imputing their trespasses to them. I cannot pass over this consideration, because 'tis of principal importance in this place, God was in Christ reconciling the World to himself, not imputing their trespasses to them. Then he was thinking of a sufficient sacrifice, ransom, and satisfaction for all the World of sinners, and that he would not deal with them according to the desert of their sin, but in mercy, and provided a sufficient remedy for the pardon of sin for all those who would or should accept of it in time. The Covenant of grace is founded upon the Covenant of redemption, Isa. 53.10, 11. And the plot and design for our reconciliation, pardon, adoption, was then laid according to the terms agreed upon between the Father and the Son, what the redeemer should do for the satisfying of his wrath, what sinners should do that they may have pardon in the method which God hath appointed, and so God should be actually reconciled to us, and sinners actually pardoned in time, when we submit to the terms.  
2. The Second step towards this Blessed effect was, when Christ was actually exhibited in the flesh, and paid our ransom for us. For than he came to take away sin, 1 John 3.5. The Son of God was manifested to take away sin, and in him was no sin. So John 1.29. Behold the Lamb of God, which taketh away the sins of the World: And 'tis said, Heb. 1.3. When he had by himself purged our sins, he sat down on the right hand of Majesty. And Heb. 10.14. By one offering he hath perfected for ever, them that are sanctified. There needed no more to be done by way of merit, and satisfaction, and sacrifice. We must carefully distinguish between impetration, and application; Christ's acquiring, and our applying: As also between Gods purposing, and our enjoying pardon, or actual interest in it: God purposed it from all eternity, but we are not actually reconciled and pardoned from all eternity, no more than we were actually created, sanctified, and glorified from all eternity. So Christ purchased it, when he died; and therefore the Apostle saith, we were reconciled by the death of his Son, Rom. 5.10. Then all was done on Christ's part which was necessary to our reconciliation and pardon, by virtue of the satisfaction made by Christ, he was pleased to profess to us, free and easy Conditions of mercy in the Gospel, by which it might be actually applied to us.  
3. The next step was, when Christ rose from the dead; for than we had a visible evidence of the sufficiency of the ransom, sacrifice and satisfaction which he made for us. Therefore 'tis said, Rom. 5.25. That he died for our offences, and rose again for our justification. As he died for our release and pardon, and to make Expiation for our sins, so he rose again to convince the unbelieving World by that supreme act of his power, that all was finished, which was necessary to our pardon and reconciliation with God. For Christ's Resurrection was the acquittance of our Surety, Rom. 8.34 yea rather that is risen again. God hath received a sufficient ransom for sins, and all that believe in him shall find the benefit and comfort of it.  
4. We are actually justified, pardoned, and reconciled, when we repent and believe. What ever thoughts, and purposes of grace God in Christ may have towards us from all Eternity, yet we are under the fruits of sin, till we become penitent Believers. For we must distinguish between Gods looking upon the Elect in the purposes of his grace, and in the sentence of his Law. In the purposes of his grace, so he loved the Elect with the love of good will; in the sentence of his law, so we were under wrath, Eph. 2.3. And John 3.18. Condemned already; and wrath remaineth on us, till believing and repenting. That these are conditions which only make us capable of pardon is evident.  
1. Repentance, Acts 5 31. Him hath God exalted with his right hand to be a Prince, and a Saviour, to give repentance, and remission of sins. Christ purchased pardon and absolution into his own hands, as King, and Judge, or Head of the renewed state, to be dispensed according to the Laws of his mediatorial Kingdom; and so he giveth both these together. So he grants pardon by his new Law, by which he requireth and giveth repentance and remission of sin; so he sent forth his Messengers into the World, Luke 24.47. And that repentance and remission of sins should be preached in his name among all Nations. Well then, none but the penitent are capable.  
2. Faith, Acts. 10.43. To him gave all the Prophet's witness, that through his name whosoever believeth on him shall receive remission of sins. And Acts 13.38, 39 Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins. And, by him all that believe are justified from all things▪ from which ye could not be justified by the Law of Moses. It belongeth to the power and office of our Lord Jesus to forgive sins: And it must be forgiven according to the terms of his New Covenant or Law; and that is, when men obediently receive his Doctrine, and by their Prayers offered in his name, do in a broken hearted manner sue out their pardon, and remission of their sins, they are justified and accepted with God, and freed from his wrath and punishment which attend sin in another World. Well then, none are actually and personally pardoned, but penitent Believers. This benefit is bestowed upon sinners, but sinners repenting and believing; a person abiding in his sins, and persisting in his Rebellion, cannot be made partaker of this privilege; repentance qualifieth the subject, Faith immediately receiveth it, as having a special aptitude that way. That I may not nakedly assert this truth, but explain it for your edification, I shall suggest two things  
1. As to the nature of these graces, that the reference of repentance is towards God, and faith doth especially respect the Mediator. So I find them distinguished, Acts 20.21. Repentance towards God, and Faith in our Lord Jesus Christ. All Christianity is a coming to God by him▪ Heb. 7 25. Repentance towards God noteth a willingness to return to the duty, love, and service, which we owe to our Creator, from whence we have fallen by our folly and sin. This must be, for Christ died not to reconcile God to our sins, or (which is all one) to pardon our sins, while we remain in them; but to bring us back again to the service, love and enjoyment of God. Faith respects the Redeemer: for by dependence upon his merit, and the sufficiency of his sacrifice, and the power of his Spirit, we come to God▪ and by a thankful sense of his love, we are encouraged, and enabled to our duty. Well then, when in a broken hearted manner we confess our sins and own our Redeemer, and devote ourselves to God, and resolve to walk in Christ's prescribed way; then are sins pardoned, and we accepted with God.  
2. This Faith and repentance is wrought in us, by the word, and mainly acted in prayer. (First,) 'Tis wrought in us by the word, wherein God is pleased to propound free and easy Conditions of pardon, and mercy▪ praying us to be reconciled, and to cast away the weapons of our Rebellion, and submit to the Law of grace For here in verses 18, 19, 20. He doth not only reveal the mystery, but beseecheth us to enter into Covenant with him, and to yield up ourselves to his service. (Secondly,) Prayer, by which in the name of Christ we sue out this benefit. This is the means appointed, both for regenerate and unregenerate. The unregenerate, Acts 8.22. Repent therefore of thy wickedness, and pray God, if perhaps the thought of thine heart be forgiven thee. The regenerate, 1 John 1.9. If we confess our sins, he is just and faithful to forgive us our sins. Believing, broken hearted prayer doth notably prevail; the publican had no other suit but, Lord be merciful to me a sinner, Luke 18.13. The Lord describeth the poor sinners that came to him for pardon▪ Jer. 31.9. They shall come with weeping and supplications.  
5. We are sensibly pardoned, as well as actually, when the Lord giveth peace and joy in believing, and sheddeth abroad his love in our hearts by the Spirit. We must distinguish between the grant and the sense; sometimes a pardon may be granted, when we have not the sense and comfort of it. We may hold a precious Jewel with a trembling hand, as the waves roll after a storm when the wind is ceased, God may keep his people humble, as a Prince may grant a pardon to a condemned malefactor, but he will not have him know so much till he come even to the place of execution. David's heart was to Absolom, yet he would not let him see his face. There are two Courts, the Court of Heaven, and the Court of Conscience. The pardon may be passed in the one, and not in the other; and a man may have peace with God, when he hath not peace of Conscience. To assure our hearts before him, and know our sincerity, 1 John 3.9. is a thing distinct from being sincere; and a man may be safe, though not comfortable. Every one that believeth cannot make the bold challenge of faith, and say, Who shall condemn? Rome 8.33.  
6. The last step is when we have a complete and full absolution of sin; that is, at the day of Judgement, Acts 3.19. Your sins shall be blotted out when days of refreshment shall come from the presence of the Lord; when the Judge, pro tribunali shall sententionally, and in the audience of all the World, pronounce our pardon. To make title to pardon by Law is comfortable, but then we shall have it from our Judges own mouth. Here we are continually subject to new guilt, and so to new sins, whereby arise new fears: So till our final absolution we are not fully perfect, not till the day of redemption, Eph. 4 30. When the evils of sin do fully cease, then is our Adoption full, Rom. 8.23. Then will our Regeneration be full, Matth. 19.28. Then all the effects of sin will cease. Death upon the body will be no interruption of pardon; we shall be fully acquitted, and never sin more.  
3. That 'tis a branch and fruit of our reconciliation with God; the other is the gift of the Spirit, or all things that belong to the new nature, for God giveth sanctifying grace as the God of peace. But this also is a notable branch and fruit of reconciliation;  
1. Because when God releaseth us from the punishment of sin, 'tis a sign his anger and wrath is appeased, and now over, Isa. 24.7. Fury is not in me. God hath been angry for a little moment, but when he pardoneth sin than he is pacified, for sin is the makebate between us and God.  
2. That which is the ground of reconciliation is the ground of pardon of sin, (Eph. 1.7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;) viz. the price paid by the Mediator to his Father's Justice; and therefore a principal part of our reconciliation and redemption is Remission of sins in Justification.  
3. That which is the fruit of reconciliation is obtained and promoted by pardon of sin, and that is fellowship with God, and delightful Communion with him in a course of obedience and subjection to him, Heb. 10.22. Let us draw near with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. Our general pardon at first is to put us into a state of new obedience, our particular pardon engageth us to continue in a course of acceptable obedience, that we may maintain a holy Commerce with God, 1 John 1.7. If we walk in the light as he is in the light, we have fellowship one with another, and the Blood of Jesus Christ his Son cleanseth us from all sin.  
USE 1. is to inform us, That all those that seek after reconciliation with God, or would take themselves to be reconciled to him, should be dealing with God about the pardon of sins, and suing out this privilege, which is of such use in their Commerce with God.  
But here ariseth a doubt; What need have those that are reconciled to God to beg pardon?  
Ans. very great, Matth. 6 12. Our Lord hath taught us so, we pray for daily pardon, and daily grace: Against Temptations, as well as for daily bread. I prove it,  
1. From the Condition of God's people here in the World; we are not so fully sanctified here in the World, but there is some sin found in us; original sin remaineth with us to the last, and we have our actual slips. Paul complaineth of the body of death, Rom. 7.23. And the Apostle telleth us, 1 John 1.8. If we say, we have no sin, we deceive ourselves, and the truth is not in us. And verse 10 th'. If we say, that we have not sinned, we make him a liar, and his word is not in us. And Eccl. 7.20. There is not a just man upon earth, that doth good, and sinneth not: Either omitting good, or commiting evil: They do not love God with that purity and fervency, nor serve him with that liberty, delight, and reverence, that he hath required. 'Tis the happiness of the Church Triumphant, that they have have no sin; of the Church Militant, that their sin is forgiven. Sometimes we sin out of ignorance, sometimes out of imprudence and inconsideration, sometimes we are overtaken, and sometimes overborne; now these things must be heartily bewailed to God. While a ship is leaking water we must use the pump; and the room that is continually gathering soil must be daily swept; the stomach that is still breeding ill humours must have new physic. We still make work for pardoning mercy, and therefore for repentance and faith.  
2. From the several things which we ask in ask a pardon.  
1. For the grant, that God would accept of the satisfaction of Christ for our sins, and of us for his sake. Christ was to ask and sue out the fruits of his mediation, Psal. 2.8. And we are humbly to sue out our right: For notwithstanding the condescensions of his grace, God dealeth with us as a Sovereign, and doth require submission on our part, Jer. 3.13. Only acknowledge thine iniquities, that thou hast transgressed against the Lord thy God. The debt is humbly to be acknowledged by the Creature, though God hath found out a means to pardon it.  
2. We beg the continuance of a pardon; as in daily bread, though we have it by us, we beg the continuance and use of it; so in sanctification, we beg the continuance of sanctification, as well as the increase, because of the relics of corruption; God may for our exercise make us feel the smart of old sins; as an old bruise, though it be healed, yet ever and anon we feel it upon change of weather; accusations of Conscience may return for sins already pardoned, Job 13.26. Thou writest bitter things againt me, and makest me possess the sins of my youth. Sins of youth may trouble a man that is reconciled to God, and hath obtained pardon of them. God's Children may have their guilt raked out of its grave, and the appearance of it may be as frightful, as a Ghost, or one risen from the dead; the wounds of an healed Conscience may bleed afresh. Therefore we need beg as David, Psa. 25.6, 7. Remember thy mercies which have been of old; remember not the sins of my youth, nor my transgressions. When we are unthankful, unwatchful, or negligent, God may permit it for our humiliation.  
3. The sense and manifestation. Few believers have assurance of their own sincerity; God may blot sins out of his book, when he doth not blot them but of our Consciences; God blotteth them out of the book of his remembrance, assoon as we repent and believe; but he bloteth them out of our Consciences, when the worm of Conscience is killed by the application of the blood of Christ through the Spirit, Heb. 10.22. Sprinkled from an evil Conscience. David beggeth the sense, when Nathan had told him of the grant, Psa. 51.12. Restore unto me the joy of thy Salvation, Forgive it in our sense and feeling.  
4. The increase of our sense. For it is not given out in such a degree, as to shut out all fear and doubt, 1 John 4.18. There is no fear in love, but perfect love casteth out fear; because fear hath Torment, he that feareth, is not made perfect in love.  
5. The effects of pardon, or freedom from those evils, which are the fruits of sin. We would have God to pardon us, as we pardon others, fully and entirely; forgive, and forget; that he would not execute upon us the temporal punishment, farther than is necessary for our good. Compare, 2 Kings 23.26. with Ezek. 33.12, 13, 14. Either he will not chastise us, or if he doth, he will sanctify our afflictions; when God remits the eternal punishment, yet he inflicteth temporal evil, not to complete our justification, but to further our sanctification: If we knew only the sweetness of sin, and not the bitterness, we would not be so shy of it, Jer. 2.19. Know therefore and see, that it is an evil and bitter thing, that thou hast forsaken the Lord thy God, and that my fear is not in thee, faith the Lord God of Hosts. Chastened of the Lord, that we may not be condemned, 1 Cor. 11, 32.  
6. A renewed pardon for every renewed sin which we commit, 1 John 2.1. My little Children, these things write I unto you, that ye sin not. And if any man sin, we have an Advocate with the Father, Jesus Christ the Righteous. And 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Assoon as we repent and believe, there is a general pardon, the state of the person is changed, he is made a child of God, 1 John 12. To as many as received him, to them gave he power to become the Sons of God, even to as many as believe in his name. John 13.10. He that is washed needeth not to wash save his feet: Because by going up and down in the World we contract new defilement. He is translated from a state of wrath to a state of grace; all sins past are remitted; God doth not pardon some, and leave others. Though Gods pardon be not antedated, Rom. 3.25. Whom God hath set forth, to be a propitiation through faith in his blood, to declare his Righteousness for the remission of sins that are past. And such an one hath free leave to sue out pardon for future sins, and so have a greater holdfast upon God; they have a present certain effectual remedy at hand for their pardon, that is, the merit of Christ's blood, the Covenant of grace in which they have an interest, Christ's Intercession and the Spirit to excite them to Faith and Repentance. Well then, let us fly to Christ for daily pardon; as under the Law there were daily sacrifices to be offered up, Numbers 28.3. God came to Adam in the cool of the day, Gen. 3.8. Reconciliation with man is to be sought speedily, Eph. 4.26. Let not the Sun go down on your wrath. The unclean person was to wash his clothes before the Evening. Our hearts should be humbled within us to think that God is displeased.  
7. We pray for our pardon and acceptance with Christ at the last day of general Judgement, Luke 21.36. Watch and pray, that ye may be accounted worthy to stand before the Son of man. Some effect of sin remaineth till then, as death on the Body. So that whilst any penal evil introduced by sin remaineth, we pray that God will not repent of his mercy.  
USE 2. It showeth how much we should prise pardon, as a special fruit of the Love of God and Christ, Rev 1.5. To him that loved us, and washed us from our sins in his blood, 1 John 4.9, 10. In this was manifested the love of God towards us, because that God sent his only begotten Son into the World, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. If we be serious we will do so. Those that have felt any thing of the burden of sin will entertain the offer of pardon with great thankfulness. It is a privilege welcome to distressed Consciences. What man in chains would not be glad of liberty? What debtor would not be discharged? How glad is an honest man to be out of debt? What guilty Malefactor would not be acquitted? Oh let it not seem a light thing in your eye! We have lost our Spiritual relish if it do. Oh prise a pardon, apprehend it as a great benefit, sweeter than the honey and honey comb.  
USE 3. It should engage us to love God, Luke 7.47. Her Sins, which are many, are forgiven, for she loved much; but to whom little is forgiven, the same loveth little.   

SERMON XXXVI.  2 Cor. 5.19. 
Not imputing their trespasses unto them; and hath committed to us the word of reconciliation.  
Doct One great branch, and fruit of our reconciliation with God, is the pardon of sins.  
Reasons.  
1. Because reconciliation implieth in its own nature, a release of the punishment of sin, or on God's part, a laying aside of his wrath, and anger; as on ours a laying aside of our enmity, and disobedience, Isa. 27.4. Fury is not in me. Anger in God is nothing else, but his Justice appointing the punishment of sin; and he is said to be reconciled, or pacified, when he hath no will to punish, or doth not purpose to punish: And therefore fitly is this part of the reconciliation expressed by not imputing our trespasses: Especially because our reconciliation with God is not the reconciliation of private persons, or of equals, but such as is between Superiors, and Inferiors; a Prince, and his rebellious Subjects, Parents and their disobedient Children, the Governor and Judge of the World, and sinning mankind: And therefore not to be ended by way of agreement, and composition, but by way of satisfaction, humiliation, and pardon: Satisfaction on Christ's part, humiliation on our part, pardon on Gods: When persons fall out that are in a private capacity, the difference may be ended by composition; they may quit the sense of the wrong done to them; but the case is different here: God is not reconciled to us, merely as the party offended, but as the Governor of the World: A private man, as the party offended, may easily remit a wrong done to him, without requiring satisfaction, or submission, according to his own pleasure: As Joseph was reconciled to his Brethren: But here God is not considered as the party offended merely, but as the Supreme Judge, who is to proceed according to Law: When the Magistrate forgiveth there must be a stated pardon, and so God is to find out a way, how the Law is to be satisfied, and the Offender saved, by releasing the punishment in such a way, as the Law may not fall to the ground, and that is not without the satisfaction of Christ, and the submission of the sinner, and the solemn grant of a pardon: A private man may do in his own case as pleaseth him, but there is a difference in a public person: The right of passing by a wrong, and the right of releasing a punishment, are different things, because punishment is a Common interest, and is referred to the Common good, to preserve order, and for an example to others.  
2. This branch is mentioned, because this was the most inviting motive to bring the Creature to submission, and to comply with Gods other ends. To understand this reason, consider,  
1. Among the benefits which we have by Christ, some concern our felicity, others our duty; some concern our privileges, others our service, qualities, rights. The internal qualities and graces are conveyed and wrought in us by the sanctifying Spirit, the rights and privileges are conveyed to us by deed of gift, by the Covenant of grace, or new Testament Charter or Gospel Grant: As the one frees us from a moral evil, which is sin, the other from a natural evil which is misery; of the one sort is holiness, and all those divine qualities which constitute the new nature, Inherent graces: Of the other sort are pardon of sins, Adoption, right to glory, adherent rights and privileges. Now God offereth the one to invite us to the other, by the Gospel, as a deed of gift, or special act of grace, God offereth the one, upon condition we will seek after the other, which deed of gift cannot take effect till we fulfil the condition: We cannot have remission of sins, till we have repentance. 'Tis true he giveth the qualification as well as the privilege, repentance as well as remission of sins, Acts 5.31. But he giveth it this way: He giveth repentance offering remission, that's the natural way of Gods working: The appointed means to draw man's heart to the performance of the condition. As the Spirit doth work powerfully within, so he useth the word without: Well then, if we would have the benefits by Christ, we must have all, or none, repentance, as well as remission, Faith, as well as Adoption, and Justification and Holiness, as well as a right to Glory. For Christ in all the dispensations of his grace looketh at God's Glory, as well as our interest. Therefore if we come rightly to the covenant, and expect grace by our redeemer, we must come with a true heart, in full assurance of fatih, Heb. 10.22.  
2. The one is the first inviting and powerful motive to the other. Partly our desires of happiness, which even corrupt nature is not against, are made use of, and apt to gain upon us to a desire of Happiness; God would leave some inclination and desires, to happiness in the heart of man, that might direct us in some sort to seek after himself, Act. 17.27. That they should seek the Lord, if haply, they might feel after him, and find him. Nature catcheth at felicity; we would have impunity, peace, comfort, glory, we are willing as to our own benefit, to be pardoned and freed from the curse of the Law, and the flames of Hell, we are naturally willing of justification, but naturally unwilling to deny the flesh, and to renounce the credit, profit or pleasure of sin; and to grow dead to the World, and worldly things: But these other, suit with our desires of happiness: Therefore God would in reconciling the creature, go to work this way; promise that which we desire, on condition that we will submit to those things▪ which we are against; As we sweeten pills to Children that they may swallow them down the better, they love the Sugar, though they loathe the Aloes. So here▪ God would invite us to our duty by our interest▪ and therefore in reconciling the World to himself he would first be discovered as not imputing their trespasses to them▪ 2dly. Partly because of our fears, as well as our desires of happiness, God taketh this way: The grand scruple which haunteth the creature, is how God shall be appeased, and quit his controversy against us by reason of sin▪ Micha. 5▪ 6. Wherewith will he be appeased, and what shall I give for the sin of my Soul? There is a fear of death and punishment, which ariseth from these natural sentiments which we have of God, Rom. 1.32. Knowing the judgement of God, that they which commit such things are worthy of death. The dread of a God angry for sin is natural to us, and the ground of all our trouble. Man is afraid of death, and some misery after death, which is likely to come upon him, Heb. 2.14. And till the forgiveness of sin be procured for us, this bondage sticketh close to us, and we know not how to get oft it. God is an holy God, and cannot endure iniquity, and by his Law will not suffer the guilty to go free. The Justice of the Supreme Governor of all the World, requireth that sin should be punished; all mankind have a general presumption that death is penal; these fears make pardon a very inviting motive to them: These fears may be a while stifled in men, but they easily return, and can no way be appeased, but by pardon, and reconciliation with God, carried on in such a way, as they may be exempted from these fears: Therefore, God was in Christ reconciling the World to himself, not Imputing their trespasses to them.  
3. Pardon of sins is very necessary to the end of reconciliation, which is living in a course of holy amity and state of friendship with God, till we live with him for ever, in Heavenly glory. Here I am to prove three things.  
1. That the end of reconciliation is walking in a course of holiness.  
2. That this holiness is carried on in a state of love, and friendship, between God and us.  
3. That pardon is the fittest way to breed this holiness and increase it.  
1. That the end of reconciliation is walking in a course of holiness; for Christ died not to reconcile God to our sins, but that reconciling our persons, we might quit our sins, and walk as those that are at good accord with him, Amos 3.3. Can two walk together except they be agreed. And, 1 John 1.7. If we walk in the light, as he is in the light, we have fellowship one with an other. Now pardon of sin hath a mighty influence upon holy walking: Justification and Sanctification are distinct privileges, but they always go together, and the one doth exceedingly suit with the other. These two privileges, pardon, and holiness, the one freeth us from the guilt, the other from the stain of sin. The one concerneth God's interest, our subjection to him, the other our own comfort. The one is the end, the other thè means; pardon is the means to Holiness, and Holiness is the end of pardon; our general pardon is to put us into a state of acceptable obedience, our particular pardon to encourage us in it, and quicken us and excite us anew: The conditional and offered pardon is the means to work regeneration, and regeneration Qualifieth for actual pardon, Titus 3.7. That being justified by his grace we should be made heirs according to the hope of eternal life. And, Heb. 8.10, 11, 12. For this is the covenant that I will make with the house of Israel, after those days, saith the Lord; I will put my Laws into their mind▪ and write them in their hearts, and I will be to them a God, and they shall be to me a people; and they shall not teach every man his neighbour, and every man his Brother▪ saying know the Lord, for all shall know me from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. And, Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and an inheritance among them which are sanctified by Faith. And then actual pardon quickeneth us by love, to carry on that holiness of heart, and life, which God requireth. For this mercy is the powerful motive to persuade us to obedience: Because he hath loved us, and washed us from our sins in his blood: Therefore we must love him, and serve him all our days. Luke 1.74, 75. That we being delivered out of the hands of our enemies, might serve him without fear in holiness and righteousness, before him, all the days of our life, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead, that they which live should not henceforth live to themselves, but to him that died for them. Titus 2.11, 12. For the grace of God that bringeth Salvation hath appeared unto all men, teaching us, that denying all ungodliness and worldly lusts, we should live soberly, righteously and godly in this present World. Rom. 12.1. I beseech you Brethren, by the mercies of God, that ye present your Bodies a living Sacrifice, holy, acceptable unto God, which is your reasonable Service. His pardoning mercy, and justification by Christ, is the great enforcing Argument. Those who are fetched up even from the Gates of Hell, and delivered from under the sentence of the Law and called into the state of God's Children, should thankfully accept the benefit, acknowledge the benefactor, live in love to God, and holiness, hate that sin, they have repent of, and which hath been pardoned to them, and still hold on their course in a way of obedience till their full recovery in the everlasting estate.  
2. That this holiness is carried on in a state of love and friendship between God and us. Love beareth rule in the Spiritual life, and pardon is the great ground of love, Luke 7.47. She loved much because much was forgiven her. The great business of religion is to love God above all, and a man that is uncertain whether there be any such thing as pardon, how can he love God above himself, and all other things? Self love is very hardly cured, for what is nearer to us than ourselves? Therefore self-love is very deeply rooted in us, especially love of life, that it must be some very strong and powerful thing which can subdue it; now nothing will do it, but the love of God Propound the terrors of the Lord, that will not do it, men will not be frighted out of self love. It must be a powerful love that must divert us from it; as one Nail driveth out another, so doth one love drive our another. Now what can be more powerful, than the love of God? 'tis as strong as death, many Waters cannot quench it, Cant. 8.7. This prevaileth over our natural inclination, so that we shall not only forsake the sins and vanities which we now love, but also life its self, Rev. 12.11. They loved not their lives unto the death. This prevaileth over our natural inclination so, that we can lay all things at God's feet, and suffer all things, and endure all things, for God's sake, yea even life its self, for his Glory.  
3. Pardoning mercy in Christ is the great argument which breedeth and feedeth this love. How can I love a God which I think will damn me, and may probably do it? Our turning to God must be by love, and our living to God, and for God, is carried on by love; but how can I come to him, who seemeth so unlovely to me? Therefore, God, to draw us into this Amity, and holy friendship, will be represented as willing to pardon, and save us, and that in such an astonishing way that more cannot be done to express his love, Rom. 5.8. Herein God commended his love to us, that while we were yet sinners Christ died for the ungodly. See at what an high rate he is content to pardon, and save us, that he may draw our love, and attract our hearts, which under the terrors of guilt, and condemning justice, would never have been brought to love him.  
4. The forgiveness of sins is that which is most expressly, directly, and formally, Eyed in the death of Christ, Eph. 1.7. In whom we have Redemption through his blood, even the forgiveness of sins. So Matth. 26.28. This is my blood which was shed for the Remission of sins. So, Heb. 9.22. Without the shedding of blood there is no Remission of sins. Why is not sanctification mentioned, it was purchased by his blood as well as Remission? 'Twas guilt made his blood necessary for our recovery, and the depravation of the heart of man is part of the punishment, spiritual death as well as temporal, and eternal. And to be polluted is our punishment as well as our sin, and the guilt of sin stoppeth our mercies, cuts off the intercourse between God and us, Isa. 59.2. Your iniquities have separated between you and your God. And Rom. 3.23. For all have sinned, and are come short of the glory of God. And when the obstruction is removed, and the offence given by our sins pardoned, the sanctifying of our nature followeth. If there had been nothing to do, but to renew us by repentance, and sanctification, that might have been done without the blood of the Son of God, as God at first gave his Image freely; but his governing Justice required, that before man was set up with a new stock of grace, there should be so great a price paid. Well then, this is mentioned, as the great way of our Reconciliation. God was in Christ Reconciling the World to himself.  
5. This was the great difficulty, how when sin was once entered, it might be remitted. Sin was the great makebate between God and us: And 'tis not so slightly done away as most do imagine. The great Mystery and Design of grace was how lapsed Man, who was under the guilt of sin, and the desert of punishment, should be restored to favour, the honour of God be safe, and the Government of the World secured; or to make the pardon of man's sin, a thing convenient for the righteous and holy God to bestow, without any Impeachment of the honour of his Wisdom, Holiness, and Justice, for there being a sentence of the Law against us, by which we are condemned, John 3.18. It would not seem to become the wisdom of God, that he should wholly quit his Law, as if it were made in vain. His servant was loath to be found in a double mind, that his word should be yea, and nay, 2 Cor. 1.18. Levity, is an imputation which he seeketh earnestly to avoid there. Nor the holiness of God, to be too favourable to sinners, Hab. 1.13. He is of purer eyes than to behold iniquity. Nor his Justice. Laws must not seem a vain scarecrow: In short, there must not be yea and nay with God, he must be demonstrated to us, in his own divine perfections, and must not permit his Laws and government to be despised, or broken by a rebel World, without being executed upon them according to their true intent and meaning, or some equivalent demonstration of his Justice, such as might vindicate both Law, and Law giver, from contempt. Well then, this was the great Mystery and Wonder of grace. That God was in Christ reconciling the World to himself, not imputing their trespasses to them. That his wisdom found out a way to exercise pardoning, saving mercy, without any injury to his Governing Justice, and Truth, or giving any leave to sinners to flatter, and embolden themselves, in their sins, with the thoughts of Impunity, which are so natural to us. Therefore well might the Apostle mention this privilege, as a special branch of our reconciliation with God.  
6. This is the proper privilege of the new covenant, or covenant of grace, and the difference between it and the Law: The Law knew no way but saving the innocent, but the Gospel discovered a way of saving the penitent. The Law was fitted only to our innocency, and required us to continue as God left us, but the offer of pardon of sins fuiteth with our lapsed, guilty estate; there God revealeth himself to the Apostate World in that way which was fit for their recovery. The Law knew no such thing as the forgiveness of sin, the fallen Creature had there by no hope, for the tenor there was, Do, and live; sin, and die; here a way is found out how our trespasses may not be imputed to us, and the Edge of the curse abated, and God represented as pacified; and so this privilege was fitly mentioned by the Apostle.  
USE 1. is to press us to enter into God's peace, by looking after the pardon of sins. I shall only urge three things.  

1. The necessity. And  
2. The readiness of God to bestow this benefit.  
3. The excellency of the privilege.   
1. The necessity of obtaining this benefit. There are three notions, which press it upon sleepy sinners; Law, Judge, conscience. There is the Law broken, the Judge to whom we are responsible, conscience which raiseth fears in us, because of the breach. Remember there is a righteous Law broken, and the sentence of it standeth unrepealed against you, till in a broken hearted manner, you sue out your pardon in the name of your Mediator; Condemned, though not executed, John 3.18. And condemned to what? Rom. 2.9. Tribulation and anguish, and wrath upon every Soul of man that doth evil. And this will be executed, Jam. 2.13. The Law is in force against those that refuse the Gospel. Therefore, you must change Copy, get this sentence reversed, or you are undone for ever. You have but a little time wherein to make your peace, there is but the slender thread of a frail life between you and execution. 'Tis peace upon earth, Luke 2.14. You are but reprieved during pleasure; that's the true notion of the present life: Better never born, if you do not get off this curse. Oh Christians do you know what 'tis to have God an enemy? To be liable to his righteous wrath, to bear the burden of your own sins, to be answerable for his violated Law?  
The 2d. awakening notion is that of a Judge. I observe in Scripture, 'tis usually mentioned to quicken us to seek after repentance, and the pardon of sins. 'Tis said, Acts 10.42, 43. He hath Commanded us to testify and preach to the people, that he it is who was ordained of God to be the Judge of the quick and the dead; to him gave all the Prophet's witness, that through his name whosoever believeth in him shall receive remission of sins. And, Acts 17.3. He Commandeth all men to repent, because he hath appointed a day wherein he will judge the World in righteousness, by that man whom he hath ordained. And, Acts 3.19, 20, 21. Repent therefore and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you, whom the Heavens must receive until the times of restitution of all things. Why doth the Scripture suggest this Meditation? Partly, because our pardon is not complete till that day; now we have it under his hand in the Word, under his seal by the Spirit; then from his Mouth. And Partly because of the strictness of that day: Now to consider that our case must be reviewed, that by our works and words we must be justified or condemned, Matth. 12.36, 37. Surely we should make our peace, and be more watchful and serious for the future. And partly considering who is Judge, 'tis a strong Motive to press us to receive his Person, embrace his Doctrine, and to put ourselves under the Conduct of his Spirit; and depending upon the merit of his Sacrifice, to use the Appointed Means in order to our full recovery, and return to God. The Third working Consideration is Conscience, which anticipateth the Judgement, and taketh God's part within us, rebuking us for sin: A secret Spy that is in our bosoms, which handleth us as we handle it. Rom. 2.14, 15. Before the Action, Conscience showeth us what is to be done; in the Act, it correcteth; after, alloweth or disalloweth. As a man acts, so he is a Party; as he censureth the Action, so a Judge: After the Act, the force of Conscience is most usually seen, more than before the Fact, or in the Fact; because, before. or in the Action, the Judgement of Reason is not so clear and strong the Affections raising Mists and Clouds, to darken the Mind, and trouble i●, and draw it on their side, by their pleasing violence; but after the Action, the violence of these things ceaseth▪ and is by little and it ●e allayed; Gild flusheth in the face of Conscience. Judas, Mat 27.4. said, I have si●ned in betraying Innocent blood. Reason hath the greater force, doth more affect th● mind with grief and fear: When a man hath sinned against his Conscience, when the act is over, and the affection satisfied, and giveth place to reason, that was before con●temned, when it recovereth the Throne, it striketh through the heart of man with a sharp reproof for obeying appetite before its self, bringeth in rerrour and contest unto the mind, and the soul ●its uneasy: Now then, because of this Conscience of sin, let us sue out our pardon and discharge. Conscience may be choked and smothered, but the flame will break forth again; it is not quietly settled but by Reconciliation with Jesus Christ; they eat it all that they can, but cannot get rid of it, John 3.20. For if our hearts condemn us, etc. There is an hidden fear in the heart of man, not always felt, but soon awakened; usually it speaketh out men's condition to them, when their hearts are unfound with God, Job 27.6. My heart shall not reproach me all my days. The heart hath a reproaching, condemning power against a man when he goeth wrong: None of us but feel these heart-smitings, and checks; therefore we should consider of them. Now these should be noted, partly because to smother and stifle checks of Conscience, produceth hardness of heart, if not downright Atheism: And partly, because Conscience if it speaketh not, it writeth; and where 'tis not a Witness, 'tis a Register: And partly, because 'tis God's Deputy, 1 John 3.20, 21. And partly, because Heaven and Hell is often begun in Conscience: Heaven, in our Peace and Joy, which is unspeakable and glorious, 1 Pet. 1.8. and 2 Cor. 1.12. This is our rejoicing, the Testimony of our Conscience Sometimes Hell, in our grief and fears; as appeareth in Judas, Matth. 27.4, 5. I have sinned in betraying Innocent Blood; and he went forth and hanged himself. A good Conscience is sweet company, as a bad is a great wound and burden. Well then, be settled upon sound terms, if you will not have your Consciences upbraid you. Thus to the sleepy sinner.  
2. To the broken hearted: I shall speak of God's readiness to pardon, and to forgive. 'Tis his Name, Neh. 9.17. But thou art a God ready to pardon. 'Tis his Glory, Exod. 33.18. compared with Exod. 34.7. 'Tis his Delight, Micah 7.18. The case of any sinner is not desperate; a Pardon may be had, Isa. 55.7, 8. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon: For my thoughts are not as your thoughts, nor my ways as your ways, saith the Lord. A sensible sinner, his condition is hopeful, Matth. 9.13. with 28. Christ came not to call the righteous, but sinners to repentance. And, Come unto me all you that are weary and heavy laden, and I will give you rest. To a repenting sinner it is conditionally certain, 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive us our sins. To those who seriously address themselves to this work, God sometimes vouchsafeth notable Experiences, Psal. 32.5. To those who have verified the sincerity of their Faith and Repentance 'tis actually certain, evident and comfortable, Prov. 28.13. He that confesseth and forsaketh his sins shall have mercy. If they fulfil their Covenant Consent, confess sin, so as to hate it, and leave it, 'tis certain to them in Foro Caeli, and in Foro Conscientiae; and the more they come to God by Christ, and acquaint themselves with him, it groweth more firm, Job 22.1. For I know that my Redeemer liveth. And Rom. 5.1. Being justified by Faith, we have peace with God. Then their Reconciliation is secured to them, by renewed Evidences and Assurances; habitual and familiar converse with him, as one friend doth with another, maketh it grow up into an holy security and peace: For the good, and advantage of waiting upon God, is better discerned when men have persevered in it, than when they first begun.  
3. The excellency of the privilege; let me speak to the actually pardoned; to admire the privilege, and get their hearts more affected with it.  
1. In the general: This way of reconciling us by Christ, that our trespasses may not be imputed to us▪ was the product of God's Eternal Wisdom, and Goodness: As when there was a search for wisdom, the depth saith, 'tis not in me, the sea saith, it is not with me, Job 28.14. So when there is an enquiry for a satisfactory way of reconciling the Creatures to God, so as may suit with God's honour, and appease our guilty fears, go to the light of nature, it saith, it is not in me, to the Law, 'tis not in me; only the Gospel revealeth it, and there it is learned, and discovered: The light of nature apprehendeth God placable, for he doth continue many forfeited mercies to us, and doth not presently put us into our final estate, as the fallen Angels are in termino presently, upon the fall: It apprehendeth that God is to be appeased by some satisfaction, hence those many inventions of lancing and cutting themselves, and offering their Children, & solo Sanguine Humano iram Deorum Immortalium placari posse. The Law, that discovered our misery, but not our remedy: It showeth us our sin, but no way of deliverance from sin, and acceptance with God. The Law can do nothing for sinners, but only for the Innocent: It doth only discover sin, but exact obedience, and drive, and compel men to seek after some other thing, that may save them from sin, and afford them a Righteousness unto Salvation, when man was once a sinner, the Law became insufficient for those ends, Rom. 8.3. It became weak through our flesh. 'Twas able to continue our acceptance with God, in that Condition in which we were first created, but after that man by sin became flesh, and had a principle of enmity in him, against God, the Law stood aside as weakened, and insufficient to help, and save such an one: But then, the Gospel yieldeth full relief, propounding such a way, wherein God is glorified, and the creature humbled; and due provision made for our comfort, without infringing our duty, that we might be in a capacity comfortably to serve, and enjoy God; who otherwise had neither had a mind to serve him, nor an heart to love him: Thus Mercy and Justice shine with an equal glory: So do also his wisdom and holiness. Our necessity is thoroughly remedied, and Gods love fully expressed. When we were lost; Children of wrath, under the curse, and no hand that could help us, than he set his hand to that work which none could touch, and put his shoulders under that burden, which none else could bear: If John mourned when none was found worthy in Heaven, or Earth▪ to open the book of visions, and unloose the seals thereof: How justly might the whole creation mourn, because none was found worthy in Heaven or in Earth, to repair this disorder, till the Son of God undertook it, and made himself an offering for sin: Oh! Let us give due acceptance and entertainment to this wonderful love and blessed privilege.  
2. The happiness of being actually pardoned is exceeding great: This is notably set forth by the Psalmist, Psa. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered; Blessed is the man to whom the Lord imputeth not iniquity in whose Spirit there is no guile. The privilege of the pardoned sinner is here set forth, by three expressions: Forgiving iniquity, covering sin and not imputing transgression; and the manner of delivery is vehement, and full of vigour. Oh the Blessednesses of the man! And 'tis repeated over and over again: Let us a little view the phrase: The Hebrew is, who is eased of his transgression. Junius; qui levatur à defectione. It compareth sin to a burden too heavy for us to bear: The same Metaphor is used Matth. 11.28. Come to me all you that are weary and heavy laden. The second expression relateth to the covering of filth, or the removing that which is offensive, out of sight: as the Israelites were to march with a paddle tied to their arms, that when they went to ease themselves, they might dig and cover that that came from them, Deut. 23.14. You have the Law, and the reason of it: For the Lord thy God walketh in the midst of the camp, therefore shall thy camp be holy, that he see no unclean thing in thee. The third expression is; To whom the Lord imputeth not sin: That is, doth not put sin to their account. Where sin is compared to a debt, as it is also, Matth. 6.12. Forgive us our debts as we forgive our debtors. So that sin is a burden, of which we should seek to be eased; filthiness, which we should get to be covered; debts, which we should get to be discharged. Oh blessed we when it is so, when God lifts off from our shoulders the burden of the guilt of sin; covereth this noisome filthiness which maketh us so loathsome to him, and quits the debt and plea which he had in Law against us: This forgiving, or lifting of the burden, is with respect to Christ's merit, on whom God laid the iniquities of us all, Isa. 53.6. This covering, is with respect too the adjudication of Christ's Righteousness to us, which is a covering which is not too short. This not imputing is with respect to Christ's mediation or intercession, which in effect speaketh thus; what they owe, I have paid. Oh the Blessedness of the man! You will apprehend it to be so, what a burden sin is when it is not pardoned: Carnal men feel it not for the present, but they shall hereafter feel it. Now two sorts of Conscience feel the burden of sin: A tender Conscience: And a wounded Conscience. 'Tis grievous to a tender heart, that valueth the love of God, to lie under the guilt of sin, Psa 38.4. Mine iniquities are ●one over my head as a burden too heavy for me. Broken bones are sensible of the least weight. So Psal. 40.12. Innumerable evils have compassed me about; mine iniquities have taken hold of me. What kind of hearts have they who can sin freely, and without remorse? Is it nothing to have grieved the Spirit of God, and violated his Law, and rendered ourselves obnoxious to his wrath? A wounded Conscience feeleth it also: There is a domestic tribunal, which we carry about with us where ever we go, as the Devils carry their own Hell about with them, though not now in the place of torments, Pro. 18.14. The Spirit of a man will sustain his infirmity; but a wounded Spirit who can bear? Natural courage will bear up under common distresses which lie more without us, but when the Spirit its self is wounded, what support under so great a burden? Ask Cain, and Judas, what it is to feel the burden of sin; all sinners are subject to this, and this bondage may be easily revived in them; a close touch of the word will do it, a sad thought a pressing misery, a scandalous sin; a grievous sickness, a disappointment in the World: there needs not much a do to put a sinner in the stocks of Conscience: As Belshazzar, that saw but a few words written on the wall, and his countenance was changed; and his thoughts troubled him. So that the joints of his loins were loosed, and his knees smote one against another. Again 'tis filthiness which rendereth you▪ odious in the sight of God; we ourselves cannot endure ourselves, when serious, John 3.20. It maketh us shy of God's presence. Once more, 'tis a debt which bindeth us over to everlasting punishment; and if we be not pardoned, the Judge will give order to the Jailer, and the Jailer will cast us into Prison, till we have paid the utmost farthen, Luke 12. last verse: And that will never be. How doleful is their case, who are bound hand and foot, and cast into Hell, there to remain for ever and ever? Now put altogether, certainly if you had ever been in bondage, and felt the sting of death, the curse of the Law, or been acquainted with the fiery darts of Satan, or scorched with the Wrath of God, or known the terrors of those, of whom God hath exacted this debt in Hell, surely you would say, Blessed is the man! Happy are those whose sins are pardoned! Those that mind their work, that know that it is to look God in the Face with comfort, that have this Chain broken, the Judge turned into a Father, the Tribunal of Justice into a Throne of grace, and punishment into a pardon, will say, Blessed is the man!   

SERMON XXXVII.  2 Cor. 5.19. 
And hath committed to us the word of reconciliaion.  
WE come now to the third thing: The means of application or bringing about this reconciliation, on man's part: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hath placed in us. In which observe two things.  
1. The matter of the charge, trust, or thing entrusted: The Word of reconciliation: Called also, verse 18. The Ministry of reconciliation. That is, the Gospel which revealeth the way of making peace with God, and is the Charter, and Grant of Christ, and all his benefits from God, unto every one that will receive him. Now the Gospel may be considered, as written, or preached: As written, so 'tis properly called the word of reconciliation; as preached, so, the ministry of reconciliation: The one serveth to inform, the other to excite; by the one the door of mercy is set open, by discovering the admirable methods of grace, in reclaiming the World; by the other, men are called upon, persuaded, and exhorted, to accept of the remedy offered.  
2. The persons to whom he hath committed: He hath put in us: The Apostles and their successors: First the Apostles are of chief consideration, for these, as Master-builders were to lay the foundation, 1 Cor. 3.10. And Eph. 2.20. And are built upon the Foundation of the Apostles, and Prophets, Jesus Christ being the corner stone. They were infallibly assisted, and to be absolutely trusted, in what they wrote: had the power of miracles, to evidence their mission, and call: They were confined to no certain charge, and Country; therefore, this trust did belong to the Apostles in all respects, chiefly, in some respects to them only: Secondly, Ordinary Ministers are not to be excluded because they agree with the Apostles, as to the substance of their Commission: Which is to reconcile men to God, or to preach the Gospel. The ordinary ministerial teaching is Christ's institution, as well as that of the Apostles, Eph. 4.11. He gave some Apostles, and some Prophets, and s●me Evangelists▪ and some Pastors and Teachers. He that appointed Prophets and Apostles to write Scripture, hath also appointed Pastors and Teachers, to explain and apply Scripture: This is done pleno jure, Matth. 28.19, 20. All power is given me in Heaven and Earth; go ye therefore and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy-Ghost, teaching them to observe all things whatever I have commanded you; and lo I am with you to the end of the World. By virtue of that authority given him by God, they are in the same Commission, and have a promise of the same presence, and Spirit. So also 1 Cor. 3.5. Who then is Paul, and who is Apollo, but Ministers by whom ye believed? As to the substance of the work, they do the same thing; as to the substance of the blessing, they are accompanied with the same Spirit: In both as their ministry for the matter of it, 'tis the ministry of reconciliation, so for the power of it, 'tis the ministration of the Spirit unto life: Only the one are immediately called▪ miraculously gifted, infallibly assisted, sent out to all the World; the other have an ordinary call, a limited place, but yet do the same work, in the same name, and are assisted by the same Spirit.  
Doct. That much of the wisdom and goodness of God is seen in the course he hath taken for the applying of reconciliation.  
In the merit or way of procuring, in the branches, the restitution of his favour and Image, we have seen already, now the way of applying that will appear.  
1. God would not do us good without our knowledge, and therefore first or last he must give us notice; 'tis every where made as an act of God's goodness, to reveal the way of reconciliation. When the Psalmist had discoursed of the pardon of sins, he presently addeth, Psa. 103. He made known his ways unto Moses, his acts unto the Children of Israel. And Psa. 147.19, 20. He hath showed his Word unto Jacob, and his Judgements unto Israel; he hath not dealt so with every Nation, as for his Judgements, they have not known them. And Mich. 6.8. He hath showed thee, O man, what is good; but especially in the new administration of the covenant, Heb. 8.10, 11. I will put my Laws in their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people, and they shall not teach every man his neighbour, nor every man his brother, saying, know the Lord, for all shall know me, from the least to the greatest. And Isa. 53.11. By his knowledge shall my righteous Servant justify many. Those places show, that as it is a great favour, that the way of reconciliation was found out, so this is a new favour, that the way is so clearly revealed, that 'tis not left to our blind guesses; if God had intended to do us good, but would not tell us how, there would not have been due provision made for the comfort & duty of the Creature: Not for our comfort. For an unknown benefit intended to us, can yield us no comfort: Christ's Prophetical office is as necessary for our comfort as his Sacerdotal, Heb. 3.1. Consider the Apostle and Highpriest of our profession, Jesus Christ. We could take little comfort in him as an Highpriest, if he had not been also an Apostle: The highest office in both the Testaments, was necessary to our comfort and peace. In the old Testament, all the business of that dispensation was to represent him an Highpriest: So in the new, as an Apostle: That was to open the mind, and heart of God to us, & show us how to be happy in the love and enjoyment of God. Nor could we understand our duty: All parties interes●ed in the reconciliation must be acquainted with the way of it, and therefore man must understand, what course God would take, to bring about this peace; how else should he give his consent, or seek after the benefit, in such a solemn, and humble manner, as is necessary? And how else can we be sensible of our obligation, and be thankful, and live in the sense of so great a love? John 4.10. If thou knewest the gift, etc.  
2. As God will not do us good without our knowledge, so not against our will, and consent, and force us to be reconciled, and saved, whether we will or no: Man is a reasonable Creature, a free Agent, and God governeth all his Creatures, according to their receptivity: With necessary Agents, he worketh necessarily, with free Agents, freely; a will is required on our parts, Revel. 22.17. Whosoever will. And Psa. 110.3. His people shall be a willing people, in the day of his power. Their hearts are effectually inclined to accept of what God offereth: All that receive the faith of Christ, receive it most willingly, and forsake all to follow him, Acts 2.41. They gladly received his Word, than was that prophecy in part verified.  
3. God will not work this will, and consent, by an imposing force, but by persuasion, because he will draw us with the cords of a man, Hosea, 4.14. That is, in such a way, and upon such terms as are proper and fitting for men. God dealeth with beasts by a strong hand of absolute power, but with man in the way of counsel, entreaties, and persuasions, as he acted the tongue of Balaams' Ass, to strike the sound of those words in the Air, not infusing discourse, and reason: Therefore 'tis said. Numbers 22.28. He opened the mouth of the Ass: But when he dealeth with man he is said, to open the heart, Acts 16.14. As inwardly by a secret power, so outwardly by the Word so offered, that they attended: That's a rational way of proceeding, so to mind, as to choose; so to choose, as to pursue: Man is drawn to God in a way suitable to his nature.  
4. To gain this consent the word is a most accommodate instrument. I prove it by two Arguments.  
1. From the way of Gods working: Physically, morally, powerfully, sapientially. The physical operation is by the infusion of life; the moral operation is by Reason and Argument: Both these ways are necessary in a condescension to our capacities, fortiter pro te Domine, suaviter pro me; God worketh strongly, like himself, and sweetly, that he may attemper his work to our natures; and suit the key to the wards of the lock: Both these ways are often spoken of in Scripture, John 6.44, 45. No man can come unto me except the father draw him; as it is written in the Prophets, & they shall all be taught of God. They are taught, and drawn; so taught that they are also drawn, and inclined; and so drawn, as also taught: As it becometh God to deal with men. Therefore sometimes God is said to create in us a new heart, making it a work of power, Psa. 51.10. And we are his workmanship created to good works, Eph. 2.10. Sometimes to persuade and allure, Hosea 2.15. I will allure her into the wilderness, and speak comfortably unto her, Gen. 9.27. The Lord shall persuade Japhet: By fair and kind entreaties, draw them to a liking of his ways. The Soul of man is determined to God, by an Object without, and a Quality within: The Object is propounded by all its Qualifications, that the understanding may be informed, and convinced, and the will and affections persuaded in a potent and high way of reasoning; but this is not enough to determine man's heart, without an internal Quality or Grace infused, which is his physical work upon the Soul: There is not only a propounding of Reason and Arguments, but a powerful inclination of the Heart, and so we are by strong hand plucked out of the snares of death. Both are necessary; the power, without the word, or persuasion, would be a brutish force, and so offer violence to our faculties: Now God doth not oppress the liberty of the Creature, but preserve the nature and interest of his workmanship; On the other side the persuasion, offers of a blessed estate without power, will not work, for if the Word of God cometh to us in word only, but not in power, the Creature remaineth as it was, dead, and stupid.  
2. If we consider the Impediments on man's part. The word is suited as a proper cure for the diseases of men's Souls. Now these are, Ignorance, slightness, and Impotency.  
1. Ignorance is the first disease, set forth by the notions of Darkness, and Blindness, Eph. 5.8. 2 Pet. 1.9. We are so to spiritual and heavenly things. Though men have the natural power of understanding, yet no spiritual discerning, so as to be affected with, or transformed by what they know. 1 Cor. 2.14. no saving knowledge of the things which pertain to the Kingdom of God, or their everlasting happiness: This is the great disease of Humane Nature; worse than bodily blindness, because they are not sensible of it, Rev. 3.17. Thou thoughtest that thou wast rich, and increased with goods, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: Because they seek not fit Guides to lead them.  
2. Slightiness: They will not mind these things, nor exercise their thoughts about them, Matth. 22.5. And they made light of it, would not let it enter into their care and thoughts, Heb. 2.3 How shall we escape if we neglect so great Salvation? Non-attendency is the great bane of men's Souls; 'tis a long time to bring them to ask, What shall I do to be saved?  
3. Impotency and weakness; which lieth in the wilfulness and hardness of their hearts; our non posse is non velle, Psal. 58.4, 5. They are like the deaf Adder, which stoppeth her Ear, and will not hearken to the Voice of the Charmer, charm he never so wisely. And Matth. 23.37. How often would I have gathered thy Children together, as an Hen gathereth her Chickens under her wings, but ye would not? And Luke 19.14. We will not have this Man to rule over us. John 5.40. They will not come unto me that they may have life. Psal. 81.11. Israel would have none of me. Prov. 1.29. But they hated Knowledge, and did not choose the Fear of the Lord. You cannot▪ because you will not; the will and affections being engaged to other things. You have the grant and offer of Mercy from God, but you have not an heart to make a right Choice. If you could say, I am willing, but cannot, that were another matter; but I cannot apply myself to seek Reconciliation with God by Christ, is in true Interpretation, I will not, because your blinded Minds, and sensual Inclinations, have misled and perverted your will; your obstinate and carnal wilfulness is your true impotency.  
Now what proper cure is there for all these evils, but the Word of God? Teaching is the proper means to cure Ignorance; for men have a natural understanding. Warning us of our danger, and minding us of our duty, is the proper means to cure slightness, and to remove their Impotency▪ which lieth in their obstinacy, and wilfulness. There is no such means as to besiege them with constant persuasion, and the renewed offers of a better estate by Christ, for the Impotency is rather Moral, than Natural; we do not use to reason men our of their natural Impotency, to bid a lume man walk, or a Blind man see, or a Dead man live, but to make men willing of the good they have neglected, or rejected, we must persuade them to a better choice. In short, to inform the Judgement, to awaken the Conscience, to persuade the will, this is the work and Office of the Word, by its precepts, promises and rewards; 'tis true the bare means will not do it without God's concurrence, the influence and power of his Spirit, but 'tis an encouragement to use the means, because they are fitted to the end, and God would not appoint us means which should be altogether vain.  
5. That it is not enough that the Word be written, but preached by those who are deputed thereunto: For several reasons: 1. Partly, Because Scripture may possibly lie by, as a neglected thing. The Lord complaineth, Host 8.12. I have written to them the great things of my Law, but they were counted as a strange thing. Men flighted the Word written, as of little Importance, or concernment to them, are little conversant in it, therefore some are appointed that shall be sure to call upon us, and put us in mind of our eternal condition; that may bring the Word nigh to us, lay it at our doors, bring a special Message of God to our Souls, Acts 13.26. To you is the Word of Salvation sent; he speaketh to all the World by his Word, to you in particular, by the special Messages his Servants bring you: 'Tis sent to you, there is much of God in it: the Word written hath its use to prevent delusions and mistakes, and the Word preached hath also its use to excite and stir up every man to look after the remedy offered, as he will answer it to God another day. 2. Partly, Because the Word written may not be so clearly understood, therefore God hath left gifts in the Church, authorised some to interpret. As the Eunuch was reading, and God sent him an Interpreter, Philip said unto him, Understandest thou what thou readest? And he said, how can I, except some Body guide me? Acts 8.30, 31. The Scripture is clear in its self, but there is a covering of natural blindness upon our Eyes, which the Guides of the Church are appointed, and qualified to remove, Job 33.23. If there be a Messenger with him, an Interpreter one of a thousand to show a man his uprightness. There are Messengers from God, authorized to speak in his name, to relieve poor Souls that they may sound explain, forcibly express, and closely apply, the truths of the Word, that what is briefly expressed there by earnest and copious Exhortations, may be inculcated upon them, and the arrow may be drawn to the head, and they may more effectually deal with sinners, and convince them of their duty, and rouse them up to seek after the favour of God in Christ: Look as Darts that are cast forth out of Engines by Art, and fitted with Feathers, are more apt to fly faster, and pierce deeper, than those that are thrown casually, and fall by their own weight; so, though the Word of God is still the Word of God, and hath its proper Power, and force, whether read or preached, yet when 'tis well and properly enforced with distinctness of Language, vehemency and vigour of Spirit, and with prudent application, 'tis more conducible to its end.  
3. Because God would observe a congruity, and decency. As death entered by the Ear, so doth life and peace, Rom. 10.14, 15. How shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher? and how shall they preach except they be sent? By the same sense, by which we received our venom, and poison, God will send in our blessings, work faith, and repentance in us, by the Ministry of reconciliation. Besides, as vision and seeing is exercised in Heaven, so hearing in the Church, 'tis a more imperfect way of apprehension, but such as is competent to the present state, Job 42.5. I have heard of thee by the hearing of the Ear, but now mine Eye seeth thee; speaking of his extraordinary vision of God, which is a glimpse of Heaven: Now we have a report of God, and his grace. Satisfying, ocular inspection is reserved for Heaven, but now we must be contented with the one, without the other.  
6. That to preach the word to us, God hath appointed men of the same mould with ourselves, and entrusted them with the ministry of reconciliation. As the Fowler catcheth many birds by one decoy, a bird of the same Feather; so God dealeth with us by men of the same nature and affections, and subject to the Law of the same duties, who are concerned in the Message they bring to us, as much as we are; men that know the heart of man by experience, our prejudices, and temptations, for the heart of man answereth to heart as the face in the Waters, Prov. 27.19. And so know all the Wards of the Lock, and what Key will fit them. Now the love and wisdom of God appeareth herein.  
1. Because God will try the World by his ordinary Messengers, Col. 1.21. It pleased God by the foolishness of preaching to save them that believe. We now live by faith, and not by sight, and therefore he will not discover his own Majesty, and send us Nuncios, and Messengers out of the other World, or deal with us in an extraordinary way to lead us to faith, and repentance, but send mean Creatures like ourselves, in his name, who by the manifestation of the truth, shall commend themselves to every man's conscience, to see if they will submit to this ordinary stated course. We would have Visions, Oracles, Miracles, Apparitions, one come from the dead, but Christ referreth us to ordinary means; if they work not, extraordinary means will do us no good, Luke 16.30, 31. And he said, Nay Father Abraham, but if one went from the dead they will repent; and he said unto him, If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead. When God used extraordinary ways, man was man still, Psa. 78.22, 23, 24. Because they believed not in God, and trusted not in his Salvation, though he had commanded the clouds from above, and opened the doors of Heaven, and had reigned down Manna upon them to eat, and had given them the corn of Heaven. They had their Meat and Drink from Heaven, and yet they were rebels against God, and unbelievers. Their victuals came out of the Clouds, their Water out of the Rock; so that miracles will not convert, nor beget saving faith in them, with whom ordinary means do not prevail. An Oracle; Samuel thought Eli called him, when it was the Lord: 2 Pet. 1.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We have a more sure word of prophecy. Or one from the dead. Christianity is the Testimony of one that came from the dead; Jesus Christ. There can be no better Doctrine, no more powerful persuasion, nor stronger confirmation, or greater cooperation. God trieth us now, but we would have all things subjected to the view of sense.  
2. He magnifieth his own power, and useth a weaker instrument that we might not look to the next hand, and gaze upon them, as if they by their own power, and holiness, did make the dead live, or the deaf hear, or convert the sinner to God, 2 Cor 4.7 We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us. That the efficacy of the Gospel may be known to be from God alone, and not of men. He can blow down the Walls of Jericho, by a Rams-horn: By weak men bring mighty things to pass. Treasure in an Earthen Vessel is supposed to allude to gideon's stratagem of a Lamp in a pitcher, Judges 7.16. What was that to fight against the numerous Host of Median: They broke their pitchers, and cried, The Sword of the Lord and Gideon. So we have this light in an earthen vessel, the weapons of our warfare are not carnal, but mighty, through God, 2 Cor. 10.14. God chose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 1.28. Foolish things to confound the wise, and weak things to confound the mighty; and things which are not to bring to nought, things that are. God's Ordinances are simple in appearance, but full of power.  
3. God dealeth more familiarly with us in this way: Conveying his mind to us by our Brethren, who are flesh of our flesh, and bone of our bone; such with whom we have ordinary, and visible Commerce. We read, Exod. 20.18, 19 that the people when they heard the thunderings, they stood afar off, and said unto Moses, Speak thou unto us and we will hear, but let not God speak to us, lest we die. It is a great mercy to man, that seeing he cannot endure, that God should in glorious Majesty speak to him, that he will depute men in his stead, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, like unto me, unto him shall ye hearken; according to all that thou desiredst of the Lord thy God, in Horeb, saying, let me not hear again the voice of the Lord my God, neither let me see this great fire any more, that I die not: That is, Christ principally, and all those sent in his name, and come in his stead: Nay, we are not able to bear the Glorious Ministry of the Angels, they would affright us, rather than draw to God: As El●hu saith to Job, Chap. 33.6, 7. I that am form out of the clay, am come to thee in God's stead; my terror shall not make thee afraid; so may the Ministers of the Gospel say, we that are of the same mould and making, we are ambassadors in God's stead, come to pray you to be reconciled to God. You need not be afraid of us, nor shy of us  
4. There is more certainty this way, because by those whose fidelity in other things is approved to us, who cannot deceive us but they must deceive their own Souls; they know the desert of sin, and the danger by reason of it: Those who have had experience of the grace they preach; as Paul was an instance of the Gospel, as well as a preacher of it, 1 Tim. 1.17. And he saith, he did comfort others with the comforts wherewith he himself was comforted of God, 2 Cor. 1.4. spoke from a sense, and taste; commended his Apostleship from his own knowledge; who come not with a report of a report; who confirm their Doctrines by their practice, for they are to be examples to the flock, and sometimes by their blood and sufferings, if need be, 'tis their duty at least; would these deceive us? There are more rational inducing grounds of probability in this way, than any extraordinary course that can be taken.  
USE 1. Let us respect God's institution the more: We see the reason of it, and the love and wisdom which God hath showed in it. And especially regard the way of reconciliation: Peace and Life are tendered in his name, to self condemning, and penitent sinners, through the Mediation of Jesus Christ. This circumstance of the means teacheth us several things.  
1. That 'tis not enough to look to the purchase, price, and ransom, that was given for our peace, but also the application of it: For the Apostle doth not only insist upon the giving of Christ, but also on the word of reconciliation, by which it is offered to us. In the 18 th' verse, this Text and the 20 th' verse, God may be in Christ reconciling the World to himself, and yet we perish for ever, unless we be reconciled to God: And therefore the means of application must be regarded, as well as the means of impetration, and as we bless God for Christ, so also, for the Ministry and Ordinances.  
2. It showeth that God hath not only a good will to us, but this good will is carried on with great care and solicitude, that it may not miscarry at last. Here is wisdom mixed with love. As God was careful in laying a Foundation of it by Christ; so you see with what wisdom the means are appointed, that this peace may be dispensed to us in the most taking way: Now God hath traveled so much in this matter, shall the gospel be cast away upon you? He hath set up an ordinance on purpose to treat with sinners.  
3. That those things, which God ●ath joined, must not be separated, nor any part dispersed: Christ, Spirit, Ministry. Christ purchaseth all, the Spirit applieth all, the Ministry offereth all b● the Word. If we go to God for grace, if it were not for Christ, he would not look towards us; he sendeth us therefore to Christ who is the golden pipe, through which all the fatherly goodness of God passeth out unto us. If we go to Christ, he accomplisheth all by his Spirit▪ 'tis the Spirit that by his powerful illumination must enlighten our minds, and open our hearts, and effectually renew and change the Soul, Tit. 3.5, 6. If we look to the Spirit, he sendeth us to the Ordinances; there we shall hear of him, in the Word written, and preached: Despise that course, and all stoppeth: Therefore you must be meditating on his Word, which is the seed of life; be swift to hear: Make more Conscience to attend seriously to the dispensation of it. This last is most likely to be despised; men will pretend a love to Christ, and the Spirit, a reverence to the Word written, but despise the Ministry, because they are men of like passions with ourselves: No, 'tis God's condescension to our weakness, which cannot admit of other Messengers, to employ such: Therefore receive them as Messengers of Christ. They work together with God, 1 Cor. 3.9. They are labourers together with God, 2 Cor. 6.1. As workers together with God, we beseech you receive not this grace in vain. And Christ saith, he that despiseth you, despiseth me and he that despiseth me; despiseth. him that sent me, Luke 10.16. What is done to a man's Apostle, is done to himself And Matth. 10.40. He that receiveth you, receiveth me. Christ meant not to stay upon earth visibly, and personally, to teach men himself, therefore he committed this dispensation to others; left it with faithful men, who are to manage it in his name.  
4. Those who are enemies of the Ministry of the Word, are enemies to the Glory of God, and the comfort, and Salvation of God's people: The Glory of God, 2 Cor. 1.20. For all the promises of God in him, are yea and Amen, unto the Glory of God by us. And the comfort of God's people, verse 24. Not for that we have dominion over your Faith, but are helpers of your joy. And their too much preaching is their too much converting Souls to God, and reconciling Souls to God.  
5. You hear not the Word aright, unless it be a word of reconciliation to you, a means of bringing God and you nearer together: To humble you for sin, which is the cause of breach, and distance: Or to revive thy wounded Spirit, or to make you prize and esteem the grace of the Redeemer, or more earnestly to seek after God, by an uniform and constant obedience.   

SERMON XXXVIII.  2 Cor. 5.20. 
Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be reconciled to God.  
IN these words you have the practical use and inference of the foregoing clause. Observe here, 

1. An office put on those to whom the word of reconciliation is entrusted.  
2. The value and authority of this Office: As if God did beseech you by us.  
3. The manner how this office is to be executed: Pray you in Christ's stead.  
4. The matter or message about which they are sent: Be ye reconciled to God.    
Doct. God hath authorized the Ministers of the Gospel in his own name and stead, affectionately to invite sinners to a reconciliation with himself.  
1. The Office: We are Ambassadors for Christ: ' That's the nature of our employment: And sent by God on purpose for this end, Eph. 6.20. For which I am an Ambassador in bonds.  
1. Ambassadors are Messengers: So are the Ministry sent, John 17.18. As thou hast sent me into the World, so also have I sent them into the World. How can they preach except they be sent, Rom. 10.15.  
2. There is not only a Mission, but a Commission: They are not only Posts, and Letter-carryers', but authorized Messengers. Ambassadors do in a singular manner represent the person of the Prince who sendeth them, & are clothed with Authority from him: And so we have an authority for edification, and not for destruction, 2 Cor. 10.8. They are sent with great power to bind or lose out of the Word, to pass sentence upon men's Eternal Condition: Of Damnation on the impenitent, of Life and Salvation on them that repent, and believe the Gospel.  
3. They are sent from Princes to other Princes: On the one side, it holdeth good; they come from the greatest prince that ever was, even from the ●rince of all the Kings of the earth, Revel. 1.3. But to us poor worms they are sent, unworthy that God should look upon us, or think a thought of us; we were revolted from our obedience to him, but he treateth not, and dealeth not with us▪ as Traitors, and Rebels, but as persons of Dignity, and Respect, that thereby we may be more enduced to accept his offers. Ambassadors to obscure and private persons were never heard of, but such honour would he put upon us.  
4. Ambassadors are not sent about trifles, but about matters of the highest concernment: So they are sent to treat about the greatest matters upon Earth: The making up peace and friendship between God and sinners, Isa. 52.7. How beautiful are the feet of those that bring glad tidings of peace! We are to publish the glad tidings of reconciliation with God. God might have sent Heralds to proclaim war, but he hath sent Ambassadors of peace. He might have sent them as he sent Noah to the old World, to warn them of their destruction, or Jonah to Nineveh, but they come with an Olive branch in their mouths, to tell the World of God reconciled. Well then, we must regard the weight of the message: God's love and hatred are not such inconsiderable things, as that we should not trouble ourselves about them: 'Tis his wrath maketh us miserable, and his love happy: Oh how welcome to us should a Message of love and peace with God be.  
5. As to their duty: An Ambassador and Messenger must be faithful, keeping close to their Commission, as to the matter of their Message; and be sincere and true as to the end of it, 2 Cor. 2.17. For we are not as many which corrupt the Word of God, but as of sincerity, as of God, in the sight of God, speak we in Christ. We are for another, not for ourselves; our employment is to be Proxies, and Negotiatours for Christ, and this with all diligence, courage, and boldness, Eph. 6.20. For which I am an Ambassador in bonds, that I may speak boldly as I ought to speak. As becometh a zeal for Christ's honour, and the good of Souls, the excellency of the Message, and the gravity of our office, owning the truth in the face of dangers.  
6. As to their reception and entertainment. Negatively.  
1. They must not be wronged. Ambassadors are inviolable by the Law of Nations; but such is the ingratitude of the World, who are enemies to their own mercies, that they slight his Message, use his Ambassadors disgracefully, as Abner did david's, contrary to the Law and the practice of all nations: As Paul was an Ambassador in bonds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a Chain, by which he was tied to his keeper, but God will not endure this, Psa. 105.15. He hath given charge, Do my Prophets no harm: His Judgements in his providence, come for wrong done to his Ministers, 2 Chron. 36.16. They misused his Prophets and the Wrath of the Lord arose against the people, till there was no remedy. But the negative is not enough: Not to wrong them: You ought to respect them, and receive them in the name of the Lord, 1 Cor. 4.1. Let a man so account of us, as the Ministers of Christ, and Stewards of the Mysteries of God. And Gal. 4.14. They received him as an Angel of God, even as Christ Jesus. Surely 'tis meant with respect to the truth he preached, they received it with as much reverence, and obedience, as if delivered by Christ himself in person: Otherwise he would not have mentioned that respect, without detestation, Acts 14.14. The Apostles rend their clothes when they would have given them Divine Honour. Well then, attention, credit, and obedience, is due to their Message.  
2. The value and authority of this office: They sustain the person of God, and supply the place of Christ, upon Earth: As though God did beseech you by us, and in Christ's stead. This is added to bespeak credit and respect to their Message.  
1. Credit: Salvation is a weighty thing, and we had need be upon sure grounds, and not only have man's Word, but Gods for it: Man's Word breedeth but humane credulity, and that's a cold thing: 'Tis faith actuateth, and enliveneth our notions, and opinions, in religion, and maketh them operative. 1 Thes. 2.13. The Word of God which ye heard of us, ye received it, not as the Word of men, but (as it is in truth) the Word of God, which effectually worketh also in you that believe. The Apostles word, as it concerned them, was evidenced to be of God: Partly by the evidence of the Doctrine its self, which had God's impress, and stamp upon it; and to minds unprejudiced, did commend its self to their Consciences, 2 Cor. 4 2, 3, 4. And partly by the power and presence of God with them, Acts 5.31, 32. And 1 Cor. 2.4, 5. Per modum efficientis causae & per modum argumenti, enlightening the mind, persuading the heart, outwardly by miracles, inwardly by the operation of the Holy-Ghost: The objective Testimony was made up of both: The internal sanctifying work, and the external confirmation by miracles: For 'tis said, 2 Cor. 3.3. They were the Epistle of Christ prepared by their Ministry, written, not with Ink, but the Spirit of the living God. He writeth the Law upon the heart, Heb. 8.10. And Jer. 31.33. As it was the Ministration of the Spirit, and carried a sanctifying virtue along with it, that their faith might be grounded upon the authority of God, opening their heart to receive the Word, Acts 16.14. Now the ordinary Ministers, the truth of their Doctrine is evidenced by its conformity to the direction of the Prophets, and Apostles, Isa. 8.20. To the Law and to the Testimony, if they speak not according to this word, there is no light in them: That's the standard and measure, by which all Doctrines must be tried, to prevent the obtrusions of error. Well then, though other Doctrine be brought to us by men, yet our Faith standeth not in the wisdom of men, but in the power of God: It must be resolved into a Divine Testimony. Though men bring it, yet God is the Author; what the Ambassador saith, the King saith, if he be true to his Commission: And therefore this word of reconciliation must be received as the Word of God: When you come to an Ordinance, the awe of God must be upon your hearts, Acts 10.33. We are all here befor● thee, to hear all things commanded thee of God.  
2. Respect: They speak in God's Name, and in God's stead, as if God were beseeching, and Christ calling upon you, Luke 10.16. He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me. 'Tis Christ maketh the request for your hearts: The Father sent him, and he us. 'Tis a wonder, that after so much evidence of the Christian Faith, and the World hath had such sufficient Trial of its Goodness, Efficacy, and Power, any should suspect the voice of God speaking in the Scriptures: But 'tis a greater wonder, that believing the Scriptures to be the Voice of God, and the Testimony of God, we should so slight it, and carry ourselves so neglectfully in a business of such Importance; as if either we suspected what we profess to believe, or the hatred and love of God, were such inconsiderable things, that we did not much consider the one nor the other. If an Oracle from Heaven should warn you of danger, bid you seek the Peace of God, or you are undone for ever, would not you seriously address yourselves to this business? God doth by us beseech you; we in Christ's stead pray you to be reconciled 'Tis God's Word that we hear, and God's Message that is sent to you. As Peter prescribeth Ministers to speak as the Oracles of God, 1 Pet. 4.11. so you must hear as the Word of God ought to be heard, with reverence, and attention, and serious regard, as if God, and Christ himself, had spoken to you to press you to it. This Word which you hear slightly, as it is the Testimony of God to you, so one day it will be the Testimony of God against you: This Word shall judge you, John 12.48. It doth not fall to the ground, but will be produced as a Witness against your negligence and carelessness.  
3. The Manner: Here is beseeching and praying in and by this Ministry which God hath instituted; God cometh down from the Throne of his Soveraingty, and speaketh Supplications. We must treat with men after the manner of Christ, when he was here upon Earth, calling Sinners to Repentance, with all the affectionate importunity imaginable.  
1. With Love and Sweetness: The manner must suit with the matter. We have an Authority to Exhort, yet in regard of the rich grace we offer, we must beseech, and entreat, with all gentleness and importunity. Paul in a like case doth the like elsewhere, Rom. 12.1. I beseech you Brethren, by the Mercies of God, that ye present your Bodies a Living Sacrifice. Church Power, and Civil Power differ much: They go altogether by way of Injunction and Command; We must beseech: They compel; we must persuade: The Power of Christ's Ambassadors is a Ministry, not a Domination: We are to deal with the Will and the Affections of Men, which may be moved, and inclined, but not constrained. Again, there is a difference between the Law and the Gospel; the Law doth not beseech, but only command and threaten: You shall have no other Gods before me: Thou shalt not make to thyself any graven Image, etc. But we, as in Christ's stead, pray you to be reconciled. The Law is peremptory: I am the Lord. The Gospel wooeth before it winneth, and reasoneth with us: The Gospel being a Charter of God's Love, we must use a dispensation suitable; invite men to God in a loving, sweet way: And surely, if men despise God's still Voice, their condemnation will be very just. When Nabal slighted David's kind Message, he marches against him in fury, 1 Sam. 25.13, 14. to cut off all that belonged to him. It we despise the 〈◊〉 Voice, we must expect the Whirlwind. I stretched out my hands, and no man regarded, Prov. 1.24. I will laugh at their calamity. How can we expect that God should hear our prayers, if we be deaf to his requests, and when we in his stead pray you to be reconciled, and still you refuse to hear?  
2. Meekness and Patience: Praying and beseeching doth not only note Meekness in the Proposal, but perseverance also, notwithstanding the many delays and repulses, yea rough entertainment that we meet with at the hands of Sinners, 2 Tim. 2.25. In meekness instructing those that oppose themselves, if peradventure God will give them Repentance to the acknowledgement of the Truth, that they may recover themselves out of the snare of the Devil. One reason why God will make use of the Ministry of Man, is because they know the Heart of Man, how much he is wedded to his folly, how angry he is to be put out of his fools Paradise, and to be disturbed in his Carnal Happiness, Titus 3.2, 3. Showing meekness to all men, for we ourselves were sometimes foolish and disobedient serving divers lusts and pleasures. And therefore we must wait, exhort, warn, and still behave ourselves with much love, and gentleness, that compassion to Souls may bear the chief rule in our dealing with them.  
4. The Matter: Be reconciled to God. We have heard much of the way of God's Reconciliation with us; now let us speak of our Reconciliation with God; What is to be done on Man's part.  
1. Let us accept of the Reconciliation offered by God: Our great business is to receive this grace so freely tendered to us, 2 Cor. 6.1. We as workers together with him, beseech you not to receive this grace in vain: That is, by a firm assent, believing the Truth of it, 1 Tim. 1.15. This is a true and faithful saying, and worthy of all acceptation. And Eph. 1.13. For God hath set forth Christ to be a Propitiation through faith in his blood, Rom. 3.25. And thankfully esteeming and prising the benefit, (for our acceptance is an Election and Choice) Phil. 3.8, 9 I count all things to be dung and dross for the excellency of the knowledge of Christ Jesus my Lord. Matth. 13.45, 46. And having found one goodly Pearl of great price, he sold all, and bought it, depending upon the merit, worth, and value of it, 2 Tim. 1.12. I know in whom I have believed: And venturing our Souls, and our Eternal Interests in this bottom, sue out this Grace with this confidence, Psal. 27.3. One thing have I desired of the Lord, and that I will seek after, that I may dwell in the House of God for ever.  
2. We must accept it in the way God hath appointed, by performing the Duties required on our part. What are they? Repentance is the general word; as Faith is our acceptance: In it there is included,  
1. An humble confession of our former sinfulness and rebellion against God: I have been a grievous Sinner, a Rebel, and an Enemy to God, and this to the grief and shame of his heart, Jer. 3.13. I am merciful, and will not keep anger for ever; only acknowledge thine iniquity which thou hast transgressed against the Lord thy God, and disobeyed my Voice, saith the Lord. And 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive us our sins. When they begged the favour of the King of Israel, they came with Ropes about their necks, 1 Kings 20.31. The Creature must return to his Duty to God, in a posture of humiliation, and unfeigned sorrow for former offences.  
2. We must lay aside our Enmity, and resolve to abstain from all offences, which may alienate God from us: If we have any reserve, we draw nigh to God, with a treacherous heart; to live like Rebels under a pretence of a friendship, Heb. 10.22. Let us draw nigh with a true heart, in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. And Job 33.31, 32. Surely it is meet to be said unto God, I have born Chastisement, I will not offend any more. That which I see not teach thou me. If I have done iniquity, I will do so no more. Unless you put away the evil of your doings, the anger continueth; and 'tis inconsistent with a gracious estate, to continue in any known sin, without serious endeavours against it. What peace as long as the Whoredoms of thy Mother Jezabel remaineth?  
3. We must enter into Covenant with God, and devote ourselves to become his, 2 Chron. 30.8. Yield yourselves unto the Lord. And Rom. 6.13. But yield yourselves unto God. There must be an entire resignation and giving up ourselves to be governed and ordered by him, at his will and pleasure. Acts 9.6. Lord, what wilt thou have me to do? Give up the keys of the heart, renouncing all beloved sins: We then depending upon the merit of his Sacrifice, put ourselves under the conduct of his Word and Spirit, and resolve to use all the Appointed Means in order to our full recovery, and return to God.  
3. Our being reconciled to God implieth our loving God, who loved us first, 1 John 4.19. For the Reconciliation is never perfect, till there be an hearty love to God; there is a grudge still remaining with us; Faith begets Love, Gal. 5.6. Repentance is the first expression of our Love, the sorrowing, humbling part of it, is mourning Love; the Covenanting part, either in renouncing, is Love, abhorring that which is contrary to our Friendship, into which we are entered with God: The devoting part is Love, aiming at the glory of him who hath been so good: All our after-carriage is Love, endeavouring to please. You will never have rest for your Souls till you submit to this course, and be in this manner at peace with God. Matth. 11.28, 29. Take my yoke upon you, and learn of me, for I am meek and lowly, and you shall find rest for your Souls: For my yoke is easy, and my burden is light. God complaineth of his People by the Prophet, that they forget their restingplace, Jer. 5.6. Men seek Peace where 'tis not to be found; try this Creature and that, but still meet with vanity and vexation of Spirit; like Feverish persons, who seek ease in the change of their Beds.   

SERMON XXXIX.  2 Cor. 5.20. 
Now than we are Ambassadors for Christ, as though God did beseech you by us, we pray you in Christ's stead, be reconciled to God.  
DOct. The great business of the Ministers of the Gospel is to persuade men to reconciliation with God.  
USE. Let me enter upon this work now; 

1. To sinners.  
2. To those reconciled already; as these were: to whom he wrote: He presseth them further to reconcile themselves too God.    
1. To sinners.  
Will you be reconciled to God sinners? Here I shall show you, 

1. The necessity of reconciliation.  
2. God's condescension in this business.  
3. The value, and worth of the privilege.  
4. The great dishonour we do to God in refusing it.    
1. Motive is the necessity of being reconciled, by reason of the enmity between God and us, Col. 1.21. And you that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled. We are enemies to God, and God is an enemy to us. I shall prove both: The one to convince, the other to excite, and rouse us up. By sin man is an enemy to God, and hateth him: As to the punishment, God is an enemy to man, and will avenge himself upon him. What greater sin, than to be enemies to God? What greater misery, than that God should be an enemy to us? Surely where both these are joined, it should awaken us, and we should get out of this Condition as fast as we can.  
1. We are enemies and rebels to God: In our natural estate, we are all so: We will not own this, and are ready to defy any, that should say we are Gods enemies, or haters of God; we count him to be a most profligate and forlorn wretch, that should profess himself to be so: That little spark of Conscience, that is left in corrupt not re, will not suffer men openly to own themselves to be so: They are ready to say as Hazael, Is thy Servant a Dog, that I should do this thing? Yet the matter is clear, we are in our natural estate enemies to God.  
1. 'Tis possible that humane nature may be so far forsaken, as that among men there should be found haters of God, and enemies to him, Rom. 1.30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Haters of God. And Psa. 139.21. Do not I hate them, O Lord, that hate thee? There are an opposite party to God in the World, some that hate him, as well as some that love him, some that walk contrary to him, that oppose his interest, oppress his Servants, Psa. 83.2. They that hate thee are risen up against us without a cause. The thing is possible then; all the business is to find who they are.  
2. There are open enemies to God, and secret enemies: The open enemies are such as bid defiance to him, Blaspheming his name, and breaking his Laws, opposing his interests, and oppressing his Servants: The open enmity is declared, the secret is carried on under a pretence of friendship, by their living in the Church, and having a form of Godliness, and a blind zeal, John 16.2. Not only Turks, and Infidels, and Apostates, but also profane Wretches, though they live within the verge of the Church, yet if they go on still in their trespasses, (Psa. 68.21. But God shall wound the head of his enemies, and the hairy scalp of all those that go on in their trespasses.) If they oppose whatsoever of God is ●et a ●oot in their days, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 5.39. Fighters against God. And Acts 23.9. Let us not fight against God: Or if they oppose his Servants, if they be not lovers of those which are good, 2 Tim. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despisers of those which are good. God and his people have one Common Interest. Those that malign his Servants hate him; for they hate his Image, Pro. 29.27. The upright in his way is an abomination to the wicked. There is a secret rising of heart against those that are stricter, and have more of the Image of God than they: There is an old enmity between the seeds, as between the Raven and the Dove, the Wolf and the Lamb; now this is enmity against God.  
3. There are enemies to God directly, and formally; and implicitly, and by Interpretation: Directly and formally, where there is a positive enmity against God whether secret, or open: The expressions of the open enmity against God have been already mentioned: An hatred of his ways, and a rage against his Servants: The secret positive enmity is seen in the effect of slavish fear, which only apprehendeth God, as an avenger of sin: And so men hate those whom they fear: We have wronged God exceedingly, and know that he will call us to an account, and being sensible of a Revenge, we hate him: All that are afraid of God, with such a fear as hath torment in it, aut extinctum Deum cupiunt, aut exarmatum: 'Tis a pleasing thought to them if no God, Psal. 14.1. The fool hath said in his heart, there is no God. As the Devils tremble at their own thoughts of God, it would be welcome news to them, if there were none: These are enemies directly, and formally: But now by Interpretation, that will make us more work: Certainly there is such a thing as hatred by Interpretation: As appeareth, Pro. 8.36. He that sinneth against me wrongeth his own Soul: All that hate me love Death. So where 'tis said, He that spareth the Rod hateth his Son, Pro. 18.24. His fault is fond indulgence, but a wrong love is an Interpretative hatred: Now apply it to the case between us and God, and those that pretend no such thing can be charged upon them, may yet hate God. Three ways we may be guilty of this Interpretative hatred, and enmity.  
1. If we love not God at all: For not to love is to hate; in things worthy to be loved there is no medium: For he that is not with God is against him, Matth. 12.30. And he that loveth him not hateth him. To be a neuter is to be a Rebel: And you speak all manner of misery to that man, of whom you may say, that he loveth not God. So Christ brandeth his enemies, Joh. 5.42. But I know you, that ye have not the love of God in you They pleaded zeal for the Sabbath, and opposed Christ for working a miracle on that day. Men are in a woeful Condition, if they be void of the true love of God, love being the Fountain of desiring Communion with God, and the Root of all sound obedience to him: And certainly if men love not God, being so deeply engaged, and God so deserving their love, they hate him, and are enemies to him; there being no neutral or middle estate, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 'Tis danger enough not to love him, though we break not out into open opposition against his ways.  
2dly. If we love him not so much as we ought to do, or not so much as we love some other thing; for a lesser love is hatred in the sacred dialect, as we see in the Law of the hated wife, not that the one was not loved at all, or absolutely hated, but not loved so much as the others, Deut. 21.15, 16. So in that Proverb, Pro. 14.20. The poor is hated even of his own neighbour, but the Rich hath many friends. There hatred is taken for slighting, or a less degree of love: So in this case between us and God, Matth. 10.37. He that loveth Father or Mother more than me, is not worthy of me, in Luke 'tis said, Luke 14.26. If any man hate not Father and Mother, and Brother, and Sisters, he cannot be my Disciple. Here to love less is to hate. So Matth. 6.24. No man can serve two Masters, for either he will hate the one, and love the other, or he will hold to the one, and despise the other; ye cannot serve God and Mammon. God is of that excellent nature, that to esteem any thing above him, or equal with him, is to hate him: Now because men love the World, and the things of the World as well, yea more than God, they hate him, and are enemies to him. Now all carnal men are guilty of this, 2 Tim. 3.4. Lovers of pleasure more than lovers of God; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and therefore 'tis positively said, Jam. 4.4. That the friendship of the World is enmity with God: And whosoever is a friend of the World is an enemy to God. Oh! That men would look upon things as the Scripture expresseth them; That the love of the World is the highest contempt, and affront, which can be offered to God: In comparison of our love to him, all the pleasures and contentments of the World should be hated, rather than loved: So far as we set our Hearts upon these things, so far, they are deadned, and estranged from God, and God is easily parted with for the World's sake. If a Father should come to a Child, and say, if you love such a young man, or woman, you cannot love me, and I shall take you for my utter enemy: Would not any Ingenuous Child, rather than be an enemy to his Father, part with his vain and enticing company?  
3dly. By Interpretation still we are said to hate God, and to be enemies to him, if we Rebel against his Laws, and love what God hateth: So, The carnal mind is said to be enmity to God, because it is not subject to the Law of God, Rom. 8.7. Love is determined by obedience, 1 Joh. 5.3. And hatred by disobedience: That hate me, and keep not my Commandments: We apprehend God stands in the way of our desires, because we cannot enjoy our lusts with that freedom and security, as we might otherwise, were it not for his Law: We hate God because he Commandeth that which we cannot, and will not do. Therefore an impenitent person, and an enemy to God, are equivalent expressions.  
4thly. There is a twofold hatred: Odium abominationis, and odium inimicitiae: The hatred of Abomination, and the hatred of Enmity: The one is opposite to the love of goodwill, the other to the love of Complacency, Pro. 29.27. The wicked is an abomination to the Righteous: He hateth not his Neighbour with the hatred of Enmity, so as to seek his destruction, but with the hatred of offence, so as not to delight in him as wicked: In opposition to the love of complacency, we may hate ou● sinful neighbour, as we must ourselves much more; but in opposition to the love of benevolence, we must neither hate our Neighbour, nor our Enemy, nor ourselves: Apply this now to the case between God and us, 'twill be hard to excuse any carnal men from either hatred, certainly not from the hatred of Offence, or Abomination, there being such an unsuitableness, and dissimilitude, between God and them: In pure nature, we were created after his Image, and then we delighted in him, but when we lost our first nature, we lost our first love, for love is grounded upon likeness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; we love those that have like affections, especially in a good thing: Now there being such a dissimilitude between God and us, we love what he hateth, and hate what he loveth; therefore how can there choose but be hatred between us? How can we delight in a Holy God, and a God of pure Eyes delight in filthy Creatures? What can carnal man see lovely in God? Zech. 11.8. My Soul loathed them, and their Soul abhorred me. and therefore from this hatred of Loathing, Offence, and Abomination, none can excuse them; till they come to hate what God hateth, and love what God loveth, there is still the hatred of Offence, Pro. 8.13. The fear of the Lord is to hate evil, etc. And for the hatred of enmity, which is an endeavour to do mischief, and seeketh the destruction of the thing hated, we cannot excuse the wicked from that neither, for there is a secret positive enmity as you have heard before.  
5thly. God's enemies carry on a twofold war against God: Offensive, and defensive.  
1. The offensive war is, when men Rebel against God's Laws, and seek to beat down his interest in the World, and employ their faculties, mercies, and comforts, as weapons of unrighteousness, against God, Rom. 6.13. Yield not your members as Instruments of unrighteousness unto sin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or weapons, but yield yourselves unto God, as those that are alive from the dead, and your members as weapons of Righteousness unto God. Our Faculties, Talents, Interests, are employed either as armour of light for God, or as weapons of unrighteousness against God. And warring Satan's warfare I call the offensive war against God: The defensive war is when we slight his Word, and resist the motions of his Spirit, Acts 7.51. When God bringeth his Spiritual Artillery to batter down all that lifteth up itself against the obedience of Christ, 2 Cor. 10.4, 5. He layeth siege to their Hearts, and battereth them daily by the rebukes, and the motions of his Spirit, yet men will not yield the fortress, but stand it out to the last, and delight to go on in their natural corruption, and will not have Christ to Reign over them; and so they increase their enmity, and double their misery, by a resistance of grace: So that they are Rebels not only against the Law, but the Gospel, and stand out against their own mercies: As they are enemies to an earthly Prince, that not only molest him with continual Inroads, and Incursions; but those also that keep his Towns against him. Well then, all this that is said showeth, that though men do not break out into open acts of hostility against God, yet they may hate him, be enemies to him: Though they may not be professed Infidels, yet secret enemies, under a show of respect to his Religion: Enemies by Interpretation, as they love him not, or love him less, or impenitently continue in a course of disobedience: If they seek not the destruction of God's interest in the world, yet their Soul loatheth God; the thoughts of his being are a trouble to them: And they do not walk in his ways, nor will not be reclaimed from their folly, by any of his entreaties.  
2dly. Now let me prove, that God is an enemy to a carnal man, or man defiled with sin. He is so, though he doth not stir up all his wrath, though he bestoweth many favours upon us, in the blessings of this life: he is so, though he useth much patience towards us: He is so, though he vouchsafeth us many tenders of grace to reclaim us: All these things may consist with the Wrath of God: He is so, whatever purposes of grace, or secret good will he may bear to any of us from everlasting; for our Condition is to be determined by the sentence of his Law, and there we are Children of wrath even as others, Eph. 6.3. Liable to the stroke of his Eternal Vengeance, Psa. 5.5. Thou hatest all the workers of iniquity. They can look upon themselves as only objects of his wrath and hatred. Now this hatred and enmity of God is seen, Partly as all commerce is cut off between God and them, Isa. 59 2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. So that he will not hold Communion with us in the Spirit. Partly in that he doth often declare his displeasure against our sins, Rom. 1.18. For the Wrath of God is revealed from Heaven, against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. And Heb. 2.2. Every transgression, and every disobedience received a just recompense of reward. Every Commandment hath its Trophies, to show that God hath gotten the best of sinners; some are smitten because they love not God, and put not their trust in him; some for false worship; some for blaspheming his name, and profaning his day: Sometimes he maketh inquisition for blood, sometimes for disobedience to Parents and Governors: By these instances God showeth, that he is at war with sinners: It may be the greatest expression of God's anger, if he doth not check us, and suffer us to go on in our sins, Hosea 4.17. Ephraim is joined to Idols, let him alone. Word, Providence, Conscience, let him alone, Psa. 81.12. So I gave them up to their own hearts lust's, and they walked in their own Counsels. 'Tis the greatest misery of all to be left to our own choices: But however it be, whether God strike, or forbear, the Lord is already in Battle array, proclaiming the war against us, Psal. 7.11, 12. God is angry with the wicked every day; if he turn not, he will whet his Sword; he hath bend his bow, & will make it ready▪ He hath also prepared for him the Instruments of death. He hath ordained his Arrows against the Persecutors. God's Justice though it doth for a while spare the wicked, yet it doth not lie idle: Every day they are a preparing and a fatring: As all things work together for good to them that love God; so all things are working for the final perdition of the obstinately impenitent: God can deal with them, eminus, at a distance: He hath his Arrows: Cominus hand to hand: He hath his Sword: He is bending his bow, whetting his Sword. Now when God falleth upon us what shall we do? Can we come and make good our party against him? Alas, how soon is a poor Creature overwhelmed, if the Lord of Hosts arm the humours of our own bodies, or our thoughts against us? If a spark of his wrath light into the Conscience, how soon is a man made a burden and a terror to himself? God will surely be too hard for us, Job 9.4. Who ever hardened his heart against God and prospered? What can we get by contending with the Lord? One frown of his is enough to undo us to all eternity. Can Satan benefit you? The Devil that giveth you Counsel against God, can he secure you against the strokes of his vengeance? No, he himself is fallen under the weight of God's displeasure, and holden in chains of darkness, unto the Judgement of the great day: Therefore think of it while God is but bending his bow, and whetting his Sword: The Arrows are not yet shot out of the terrible bow, the Sword is but yet a whetting, 'tis not brandished against us: After these fair, and treatable warnings, we are undone for ever, if we turn not speedily: 'Tis no time to dally with God: We read, Luke 14 31. Of a King that had but ten thousand and another coming against him with twenty thousand: What doth he do? While he is yet a great way off, he sendeth an Embassy, and desireth Conditions of peace. You are no match for God; 'tis no time to dally or tarry, till the Judgement tread upon our heels, or the storm and tempest of his wrath break out upon us: The time of his patience will not always last, and we are every day a step nearer to Eternity: How can a man sleep in his sins, that is upon the very brink of Hell, and everlasting destruction? Certainly a change must come, and in the ordinary course of nature, we have but a little time to spend in the World: Therefore since the avenger of Blood is at our heels, let us take sanctuary at the Lords Grace, and run for refuge to the hope of the Gospel. Heb. 6.18. And make our peace ere it be too late: Cry, Quarter as to one that is ready to strike. Isa. 27.5. Let him take hold of my strength, that he may make peace with me, and he shall make peace with me.  
This is the first motive.  
2dly. God's condescension in this business.  
1. That he being so glorious, the person offended, who hath no need of us, should seek Reconciliation: 'Tis such a wonder for God to offer, that it should be the more shame for us to deny: For us to sue for reconciliation, or ask Conditions of peace, that's no wonder, no more than it is for a condemned malefactor to beg a pardon: But for God to begin, there is the wonder: If God hath been in Christ, reconciling the World to himself; Then, we may pray you to be reconciled: And surely you should not refuse the motion: We did the wrong, and God is our Superior, and hath no need of us. Men will submit, when their interest leadeth them to it, Acts 12.20. They desired peace, because their Country was nourished by the King's Country. We should make the motion, for we cannot subsist without him; what is there in man, that God should regard his enmity, or seek his friendship? He suffereth no loss by the fallen Creature, Angels, or men: Why then is there so much ado about us? He was happy enough before there was any Creature, and would still be happy without them: Surely thy enmity, or amity is nothing to God; Surely for us to be cross, and not to mind this, is a strange obstinacy. Men treat when their force is broken, when they can carry out their opposition no longer, but God, who is so powerful, so little concerned in what we do, he prayeth you to be reconciled.  
2dly. In that he would lay the foundation of this treaty in the death of his Son, Col. 1.21. He hath reconciled us in the body of his flesh, through Death. Therefore, we pray you to be reconciled. God, to secure his own Honour, to make it more comfortable to us, would not be appeased without Satisfaction: Though his nature inclined him to mercy, yet he would nor hear of it till his Justice were answered; that we might have nothing to perplex our Consolation, and that we might have an incomparable demonstration of his hatred against sin, and so an help to sanctification; He would have our satisfaction and debt paid by him, who could not but pay it with overplus: Since he hath not spared his only Son, we know how much he loveth us, and hateth sin. Oh! Woe unto us if now, after God hath been at such a great deal of cost, we should slight the motion: Angels wonder at what you slight, 1 Pet. 1.12. Shall the Blood of Christ run a wasting? Mind the business I pray you. God hath laid out all his wisdom upon it, and will not you take it into your thoughts? God's Heart was much set upon it, or else he would never have given his Son to bring it about. 'Tis the folly of man, to part with things of worth for trifles: As Esau sold his Birthright for a mess of Pottage, Lysimachus his Kingdom, for a Draught of Water: Surely we cannot imagine this of the wise God; when he hath been at such expense, 'tis not for a matter of nothing: Therefore we should the more regard it.  
3dly. In that he hath appointed a Ministry of Reconciliation, and authorised some as solemn Messengers to tender this grace to us, in his name. Therefore, we as Ambassadors for Christ, we pray you in Christ's stead, be ye reconciled to God. God might have contented himself, with putting his thoughts into Scripture, and given us the word and doctrine of Reconciliation only, and truly that's a great mercy: Heathens, are left to the puzzle and distraction of their own thoughts, and know not how God shall be appeased: But because that Blessed Book, may possibly lie by as a neglected thing, he will have some that shall put us in mind daily, of his design of saving the World by Christ. If he would send Messengers, he might have sent Heralds to proclaim War, but he hath sent Ambassadors of peace. Surely upon this account we should be welcome to you, Isa. 52.7. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth Salvation, that saith unto Zion, Thy God Reigneth! How dirty soever their feet be with the Journey. Our Message is not to require satisfaction for the wrongs done to the Crown of Heaven, or to denounce War, but a matter of peace: Not only to beg a correspondency of Traffic, but a treaty about Marriage, and so to enter into the strictest-amity with God; Even that you may be married unto Christ, to bring forth fruit unto God, Rom. 7.4. Yet farther, 4thly. These messengers are under a charge to manage God's message with all wisdom and faithfulness, and diligence, Mark 16.15, 16. To preach the Gospel to every creature, to Rich, and Poor, Learned and Unlearned: And woe be to them if they be not diligent, warning every Man, and teaching every Man, that they may present every Man perfect in Christ Jesus, Col. 1.28. Christ hath conjured them by all their love to his person to do it. Joh. 21.15, 16 Feed my sheep, Feed my Lambs. If we have any respect to our Lord, we must be diligent, in offering peace to all that are willing to repent, and believe. This work is seriously commended to us; yet profess to be my Servants, and therefore by all the love you have to me I conjure you. I shall not take it that you love me, if you have not a care of my sheep and my Lambs. You know the temptations, prejudices and hatred of those you have to do with. Therefore pray them to be reconciled. And 5thly. Consider the terms which God requireth. Which are only that we should render ourselves capable of his favour, by entering into covenant with him. On God's part all things are ready. Now we pray you to be reconciled. That is, do you enter into covenant with him. God in the covenant is our Friend. Abraham is called the Friend of God, James 2.23. 2. Chro 20.7. Thou gavest it to the seed of Abraham thy Friend for ever. Isa. 41.8. The seed of Abraham my Friend. Abraham was God's Confederate, and they loved entirely, as one Friend doth another. In the covenant you take God for your God, and God taketh you for his people; you enter into a League Offensive, and Defensive, to hate what God hateth, and to love what God loveth, God promiseth and engageth to bless, and you to obey.  
3dly. The value of this privilege; 'tis worth the having. What do we plead with you about, but the favour of God, and reconciliation with him by Christ? God found out the way, Christ purchased it. The Angels first published it, Luk. 2.14. I here are many privileges depend upon it. As, 1. Sanctifying Grace. God being propitiated in Christ giveth us the first grace, and causeth us to repent and believe in Christ. For on the behalf of Christ, 'tis given us to believe, Phil. 1.29. And the regenerating Spirit is Shed upon us by Christ. Now when we repent and believe, we are made capable of more of the sanctifying Spirit, Acts. 2.38. The holy Ghost is given to them that obey, Acts 3.32. And we are witnesses of these things, and so is also the Holy-Ghost, whom God hath given to them that obey him. And a farther measure of grace upon our actual reconciliation, Gal. 4.6. And because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father. 2dly. The pardon of sins. When we are Regenerated, our sins are actually pardoned, Acts 26.18. To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and Inheritance among them which are sanctified by faith that is in me. Heb. 8.10, 11, 12. We are released from the eternal punishment, and God quits his controversy against us. 3dly. Communion with God. Favour, Image, and Fellowship, go still together. They were lost together. Before we could not look God in the face, or lift up the Head to him, or think of him without Trembling: There is a God, but he is my enemy. Every Prayer revived our guilt. But now we have access with boldness, and confidence of welcome, and audience, when ever we have occasion to make use of God, Heb. 4.16. When David heard, that Saul was pacified towards him, he was in his presence as in times past, 1 Sam. 19.7. The flaming Sword which kept the way to the Tree of life, is removed. In our falls, in our distresses, in our dangers, in our wants, in death its self we have a God to go to, to move for relief; to whom to commit our Souls. 4thly. We have solid Consolation▪ Rest, and Peace, in ourselves. For the chief cause of our fear and sorrow, is done away. Our sin is pardoned, and subdued, and the eternal punishment released. Till this be, you can never have any rest for your Souls, till you are at peace with God, and submit to the course prescribed by him, for your reconciliation, Matth. 11.28, 29. One great fault of man is, that he doth not take a right course to quiet his Soul. God complaineth of his people, by the Prophet, That they had forgotten their resting place, Jer. 50.6. That is, they had forgotten God their only trust: Men seek peace where 'tis not to be found, in this creature, and that, but still meet with vanity and vexation of Spirit, like feavorish Persons who seek ease in the change of their Beds. 5thly. The fruition of God. Be reconciled to him and in time you shall be admitted to see his face. This is the end of all. For this end Christ died, for this end, we are sanctified, and Justified, and adopted into God's family, and for this end we believe and hope, and labour, and suffer, and deny ourselves, and renounce the World. 'Tis Christ's end, Col. 1.21, 22. And 'tis our end, 1 Pet 1.9. And will certainly be the fruit of our Reconciliation, Rom. 5.11. For if when we were enemies, we were reconciled to God by the death of his Son, much more being reconciled, shall we be saved by his life  
4thly. The Fourth Motive is, the great dishonour we do to God in refusing it. You despise two things, which men cannot endure should be despised; their anger, and love. For anger Nabuchadnezzar is an instance, who commanded to heat the furnace seven times hotter, Dan. 3.19. For love David, when Nabal despised his courteous message. Now you despise the love, and wrath of God, as if they were inconsiderable things not to be stood upon. 1. The terror of his wrath, as if not to be stood upon. But do you know the power of his anger, and what a dreadful thing it is to fall into the hands of the living God? Can you think of an eternity of misery without horror? One that hath been a little scorched in the flames of God's wrath dareth not have slight thoughts of it. Oh! Christians, as you would escape this blackness of darkness, eternal Fire, and the Horrible Tempest which is reserved for the wicked, flee from wrath to come. 2dly. His Love. Thou despisest his Christ, as if his purchase were nothing worth; thou despisest his Institutions, which are ordered with such care for thy good. Oh! What Horrible contempt of God is this, that thou refusest to be friends with him, after all his entreaties and condescension! How will you answer it at the last day? In Hell thy heart will reproach thee for it.  
2dly. To those that have been reconciled with God before. Be yet more reconciled to God; get more testimonies of his favour, lay aside more of your enmity. I have Four things to press upon them.  
1. To renew your covenant with God by going over the first work of Faith, and Repentance, again and again, from Faith to Faith, Rom. 1.17. Not questioning your estate, but bewailing, your offences, Joh 13.10. And renewing your dedication to God. The covenant is the covenant of God's peace, Isa. 54.10. This covenant needeth to be renewed; Partly because of our frequent breaches. 'tis not a work that must be once done, and no more, but often. We have hearts that love to wander, and need Tye upon Tye. Therefore renew the Oath of your Allegiance unto God. We are apt to break with him every day. Partly, That you may give Christ a new and hearty welcome into your Souls. We are Baptised but once, but we receive the Lord's supper often, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That's our Business there, to make the bond of our duty more strong, and to tie it the faster upon our Souls.  
2dly. To increase your love to God. That's reconciliation on our part, Mat. 22.37. Thou shalt love the Lord thy God with all thy heart, and all thy Soul, and all thy mind, Luke 10.27. With all thy strength, some add, might. Now we grow up into this by degrees. Love with all thy mind. The mind and thoughts are more taken up with God. Of the wicked 'tis said, Psa. 10.4. The wicked, through the pride of his countenance, will not seek after God, God is not in all his thoughts. And Job 21.14. They say unto God, Depart from us: For we desire not the knowledge of thy ways. Now it must be otherwise with you, Psa. 104.34. My meditation of him shall be sweet. I will be glad in the Lord. You must still be remembering God. Love with all the heart. Let will and affections be more carried out to God; that your desires may be after him, your delights in him, and valuing the light of his countenance more than all things, Psa. 46.7. Prising communion with him. An Hypocrite doth not delight himself in God, but a sincere Christian will, Psa. 27.4. One thing have I desired of the Lord, that will I seek after; That I may dwell in the House of the Lord, all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple, Psal. 37.4. Delight thyself also in the Lord and he shall give thee the desire of thy heart. And testify it by conversing much with him, and thirsting after him, when they cannot enjoy him, Psa. 63.1, 2. O Lord thou art my God, early will I seek thee; my Soul thirsteth for thee, my flesh longeth for thee. In a dry and thirsty land where no Water is. To see thy power and thy glory, so as I have seen thee in the Sanctuary. With all thy strength. That is, you are to glorify him, and serve him, with all the power and capacities that you have, with Body, Time, Estate, Tongue, Pleading for him, acting for him, not begrudging pains and labours, not serving him without cost.  
3dly. A third thing is keeping covenant. The Scriptures that speak of making covenant speak also of keeping covenant, Psal. 25.10. All the paths of the Lord, are mercy and truth to such as keep his ●●●●nant and his Testimonies. And Psal. 103.17, 18. The mercy of the Lord is from everlasting to everlasting upon them that fear him, and his Righteousness to children's Children, to such as keep his Covenant, and to those that remember his Commandments to do them.  
4thly. A thankful sense of the love of God in our reconciliation, glorying in grace, admiring of grace. To preserve this is the great duty of a Christian. This keepeth alive his love, and obedience, 1 Joh. 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God, Rom. 5.8. God commendeth his love towards us, in that while we were yet sinners Christ died for us.   

SERMON XL.  2 Cor. 5.21. 
For he hath made him to be sin for us who knew no sin, that we might be the righteousness of God in him.  
HEre he amplifieth that Mystery, which was formerly briefly delivered, concerning the way of our reconciliation on God's part; namely, that God was in Christ reconciling the World to himself, not imputing their trespasses to them: By showing what was done by God in Christ, and the benefit thence resulting to us. Here is Factum, and Finis Facti.  
First, Factum; and there take notice.  

1. What Christ is in himself; he knew no sin.  
2. What by the ordination of God; He hath made him to be sin for us.   
Secondly, Finis facti; and there observe, 

1. The benefit intended to us; that we might be the righteousness of God.  
2. When we are made partakers of this benefit [in him,] when actually united to Christ;    
Let us explain these circumstances.  
1. What was done in order to our reconciliation; and there,  
1. The innocency of Christ as Mediator; he knew no sin, that is, practically, and Experimentally, but was an innocent, pure, and sinless person; otherwise theoretice and speculatiuè, he knew what sin was in its nature, and what it will be, in its effects, and fruits. The innocency of Christ is elsewhere asserted, John 8.46. Who convinceth me of sin? And 1 Pet. 2.22. He did no evil, neither was guile found in his Mouth. Jesus Christ, our Mediator, was free of the least transgression of the Law of God, or any defect, or inconformity thereunto, for he was completely obedient to the whole will of God, both in heart, and practice, Matth. 3.15. For thus it becometh us to fulfil all righteousness. By his miraculous conception, he was exempted from the contagion of Original sin; others are defiled with it, Job 14.4. Who can bring a clean thing out of an unclean? No not one. But Christ was exempted, Luke 1.31. The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee, therefore that holy thing which shall be born of thee shall be called Jesus. And from all actual transgressions. Though the strongest of Satan's fiery darts were shot at him, yet there was nothing to befriend a temptation, John 14.30. The Prince of this World cometh, and hath nothing in me. And it was needful our Redeemer should be so, that he might be lovely to God, Psa. 45.7. Thou lovest righteousness and hatest wickedness, therefore God, thy God hath anointed thee with the Oil of Gladness above thy fellows, And to all the Saints, Cant. 5.16. His Mouth is most sweet, yea he is altogether lovely. Christ's innocency hath a double use. It serveth for satisfaction, and for example. For satisfaction, that we might know, that he did not endure these sufferings as a punishment of his own sin; he knew no sin, that is, ●●th and experimental, approbative knowledge. To know signifieth in the Hebrew dialect to love, to act, to like. He knew what it was to suffer for sin, but he knew not what it was to commit sin; he suffered for sin, the just for the unjust to bring us to God, 1 Pet. 3.18. There was a necessity of his holiness, both as Priest and Sacrifice, Heb. 7.26, 27. Such an high Priest became us, who is holy, harmless, undefiled, separate from sinners. And as a Sacrifice, that he might be completely lovely, and acceptable to God, as being represented by all those spotless Lambs, which as Types of him were offered under the Law, John 1.29. Behold the Lamb of God that taketh away the sins of the World. And, 1 Pet. 1.19. But with the precious blood of Christ as of a Lamb without blemish and without spot. In short our High Priest must be without sin, and he must offer an unspotted Sacrifice, that he may satisfy God's Justice, merit his favour, and enter Heaven, and by his intercession procure the actual remission of sins and our full and everlasting salvation: So for example, that he might be a perfect pattern of holiness to all his followers, that they may purify themselves, as Christ is pure, 1 John 3.3. Not for example only I confess, for then, Christ needed not to be made sin, that is, a sin offering, or to bear the punishment of sin; but yet for example, as well as expiation. For we must be holy, as he that hath called us was holy, 1 Pet. 1.15. And we are to walk as he walked, 1 John 2.6. Head and Members must be all of a piece, or else the Mystical Body of Christ would be monstrous and disproportionate.  
2. The second thing is the ordination of God. He hath made him to be sin for us. Two expressions must be explained; sin, and made.  
1. Sin: Mark; 'tis not said that God made Christ a sinner, but he hath made him sin; which I note, to prevent bold, and daring glosses, for wit will play the wanton with such expressions. Some have said that Christ was maximus peccator, because he stood in the Room of all the rest; but this is harsh, and of an ill sound: Here is enough in the expression its self, we need not strain it higher. Sin is taken in Scripture, sometimes for the punishment of sin, sometimes for a Sacrifice for sin, or a sin offering. 1. By a Metonymy of the cause for the effect, sin is put for the punishment of sin, as Gen. 4.13. My ●in is greater than I can bear. He meaneth Poena Peccati, the punishment. And verse the 7 th', Sin lieth at the door; the punishment is at hand, and will certainly come on. So, Heb. 9.28. Christ will come without sin: Not only free from its blot, for so he was ever, holy, harmless, separate from sinners; but from its guilt, and punishment, which he took upon him in our name. 2. By a Metonymy of the Adjunct for the Subject, sin is put for a sin offering, or a Sacrifice for sin; piaculum in Latin, is both a sin, and a Sacrifice for sin. So the Priests are said to eat the sins of the people, Host 4.8. That is, the sacrifices for sin, minding nothing but to glut themselves with the fat of the offerings, a part of which fell to the Priest's portion; and so it must be understood here, he was made sin for us, that is, an expiatory Sacrifice for our sin. So Paul applieth it in these two senses to Christ, Rom. 8.3. God by sending his Son in the similitude of sinful flesh, by sin hath condemned sin in the flesh. That is, by the Sacrifice, abolished sin or the punishment, put an everlasting brand upon it, to make it hateful to the Saints.  
2. The word made is to be explained. For here is no word, but what is emphatical and hath its weight. That signifieth God's solemn ordination and appointment, for to make is to ordain, as Mark 3.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Made, or ordained twelve Disciples. And Acts 2.36. Made to be Lord and Christ. Which is not referred to his Nature, and Substance, but to his Estate, and Condition. So God made him, that is, ordered him to bear the punishment of sin, or to become a Sacrifice for sin. In other places 'tis said, Isa 53.6. The Lord laid upon him the iniquities of us all. So, Isa 53.10. It pleased the Father to bruise him, he put him to grief. The punishment and curse of sin was imposed upon him: So that our Saviour had all the sins of the Elect upon him by imputation, bearing the punishment of them himself.  
3. The end of what was done about Christ: Where, 1. The benefit intended; That we might be made the righteousness of God, that is, that we might be just with that righteousness which God giveth, imputeth, and approveth. Mark here four things.  
1. Righteousness is the word used; and 'tis here taken in a legal and judicial sense, not for a disposition of mind, or heart, but for a state of acceptation, or the ground of a plea before the Tribunal of God. So, also 'tis taken, Rom. 5 19 As by one man's disobedience, many were made sinners, so by the obedience of one many shall be made righteous. That is, deemed and accounted so, accepted as such. In short, sanctification is not here intended, but justification. Now this Forinsecal or Court righteousness, may be interpreted either with relation to the precept, or sanction.  
1. With respect to the Precept of the Law; so 'tis said, Rom. 2.13. For not the ●earers of the Law are just before God, but the doers of the Law shall be justified. A man that exactly fulfilleth the Law of works, is righteous, but so, by the deeds of the Law no flesh shall be justified in his sight, Rom. 3.20. Let me instance in this kind of Righteousness with respect to the Law of grace, 1 John 3.7. He that doth righteousness is righteous. That is, evangelically, whilst he doth it sincerely, though not perfectly. The legal righteousness is opposite to reatusculpae, to the fault; if that could be, we might say, he that fulfilleth the Law is righteous, that is, he is not faulty.  
2. There is a righteousness with respect to the sanction, and so with respect either to the commination, or the promise. With respect to the commination, so legal righteousness is not dueness of punishment; he is righteous, who is freed from the obligation to punishment. This righteousness, is opposite to reatus poenae; and so a man is said to be justified, or made righteous, when he is freed from the eternal punishment threatened by God. And thus by the Righteousness of Christ we are justified from all things from which we could not be justified by the Law of Moses, Acts 13.39. Or rather see that place, Rom. 1.17, 18. For therein is the Righteousness of God▪ revealed from faith to faith, as it is written the just shall live by faith. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. But before I go off, in the commination, two things are considerable; sentence, and Execution. From the commination as it importeth a sentence, or respects a sentence, so we are justified, or made Righteous, when we are not liable to condemnation, as Rom. 8.1. There is no condemnation, etc. And Rom. 5.18. As by the offence of one, Judgement came upon all to condemnation, so by the Righteousness of one, the free gift came upon all men, unto Justification of life. But as the commination respects the execution, so to be justified, or made Righteous, is, not to be liable to punishment. So 'tis said, Rom. 5.9. Being justified by his blood, we shall be saved from wrath through him. Now this exemption is sometimes founded on the innocency of the Person, but that is not our case, sometimes it cometh to pass through free pardon, as when the Law is suspended, or penalty remitted by mere bounty, as Joseph forgave his Brethren, or David Absolom; but that is not our case neither; sometimes by satisfaction made, as Paul would pay Onesimus his debt; or by free pardon, and satisfaction both together, which was certainly our case. For we are justified freely by his grace through the Redemption of Jesus Christ, Rom. 3.24. There is a free pardon and a full compensation made to Divine Justice, to satisfy for the breaches of the Law. And so we are made the Righteousness of God in him. Freely, and by God's grace, finding out the remedy, and yet securing the authority of his Law, and the honour of his Justice, upon the account of Christ's satisfaction, or his being sin for us: That is, freed from the sentence and execution of the Law, or the eternal wrath of God. 2. The other part of the sanction is the promise. And so our Judicial, or Legal Righteousness is nothing else but our right to the reward, gift or benefits, founded, not in any Merit of our own, nor yet in the bare gift of another, but in the Merit of another conjoined with his free gift. So by Christ's being made sin for us, we have not only freedom from the curse, but title to Glory, 1 Thess. 5.9, 10. ver. And our estate in Heaven is called Redemption, Eph. 1.14. Until the Redemption of the purchased possession. Christ's people are purchased by his blood, and are his possession, and his Peculiar People. And they shall at length come to their full and final deliverance, which is there called Redemption; as also, Eph. 4.16. chiefly because 'tis a fruit of Christ's death, and something that accrueth to us by virtue of his laying down his Soul as an offering for sin.  
2dly. The abstract is used concerning our privileges, as well as concerning Christ's sufferings: He made sin, we made Righteousness. Not only accounted, or accepted as Righteous; but made Righteousness, which is more emphatical, and doth heighten our thoughts in the apprehension of the privilege, as Christ's Being made sin doth in the greatness of his sufferings.  
3. Observe, this is called the Righteousness of God. Why?  
1. Because 'tis the Righteousness of that person, who is God, Jer. 23.6. The Lord our Righteousness. There is an essential Righteousness, which Christ, as God, hath in common with the Father, and the Spirit, and is incommunicable either as to men, or Angels, no more, than God can communicate to his creatures any other of his Essential Attributes, Omnipotency, and Eternity. But the Righteousness of Christ, God-man, is conditionary and Surety Righteousness, which he performed in our stead, his doing, and suffering in our stead, this may be communicated to us, and is the ground of our acceptance with God, and may be called the Righteousness of God, because the person that procured it is God.  
2dly. It may be called the Righteousness of God, Because the only wise God found it out, and appointed it. 'Twas not the device of man, but the result of his eternal Counsels Col. 1.19, 20. So when the Apostle, had proved that Jews and Gentiles were under a deep guilt, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 3.19. Liable to the challenges of the Law, and the process of his revenging Justice, and therefore needed a Righteousness to render them acceptable to God. The light of nature, and the Law of Moses, could give them no Remedy, but rather rendered them more miserable, discovering sin▪ and affording them no help against it, but left them under uncertainty, bondage and horrors of conscience, what should the fallen creature do? The Lord in his mercy found out a Righteousness. Even the Righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that believe, for there is no difference, Rom. 3.21, 22, etc.  
3. Because 'tis accepted by God: A Righteousness wherein God acquiesceth, and which he accepteth for our Absolution, Matth. 3.17. God is satisfied with Christ's Obedience, as a perfect Ransom for us, and is well pleased with those who make use of it and apply it in the appointed way, by the subordinate New Testament Righteousness. Now, as it is the Righteousness of God, 'tis a great comfort, for the Righteousness of God is better than the Righteousness of a mere creature: With the Righteousness of God, we may appear before God, with all confidence, and look for all manner of Blessings from him: The Law which condemneth us, is the Law of God; The wrath and punishment, which we fear, is the wrath of God; The Glory which we expect, is the Glory of God; The Presence into which we come, is the Presence of God; And to suit with it, the Righteousness upon which we stand, is the Righteousness of God, which is a great support to us.  
4. Mark again, How the business is carried on by way of exchange; Christ made Sin, and we Righteousness. Christ is dealt with as the sinner in Law, and we are pronounced as Righteousness before God; our Surety is to bear our punishment, and we to be accepted as pleasing and acceptable to God. Thus by a wonderful exchange he taketh our evil things upon himself, that he might bestow his good things upon us: He took from us misery, that he might convey to us mercy; He was made a curse for us, that the Blessing of Abraham might come upon us by Faith, Gal. 3.13, 14. He suffered death that he might convey life; took our sin upon himself, that he might impart to us his Righteousness. This exchange agreeth in this, that on both sides, something not merited by the person himself is transferred upon them: What more averse from the Holy Nature of Christ than sin? He knew no sin, and yet is made sin: What more alien and strange on our part than Righteousness, who are so many ways culpable? Yet we are made the Righteousness of God in him. This is by no error of judgement, but the wise contrivance, ordination, and appointment of God, that by something done by another, it should be imputed and esteemed to that other, as if done in his own person: So, for our sin was Death imposed upon Christ, as if he had been the sinner: And for Christ's Righteousness, Life, and the Heavenly Inheritance is bestowed upon us, as if we had fulfilled the Law, and satisfied it in our own person: But here is the difference, our sins are imputed to Christ out of God's Justice, he being our Surety; His Righteousness is imputed to us out of God's Mercy: Our sin was transferred upon him, that he might abolish it, or take it away; for he came to take away sin, 1 Joh. 3.5. His Righteousness was imputed to us, that it might continue as an everlasting ground of our acceptance with God, therefore he is said to finish transgression, and to make an end of sin, and to make reconciliation for iniquity, and to bring in an everlasting Righteousness: The virtue of his Righteousness is never spent, it abideth for ever. He was made a curse for us, that this curse might be dissolved, and swallowed up, but his Blessing is derived to us, that it may abide, and continue with us, to all eternity: He took our filthy rags, that he might throw them into the depth of the sea; but we have the garment of our Elder Brother, that we might put it on, and Minister in it before the Lord, and find grace in his sight. Hence is it, that though we may be said truly to be Righteous, and the Children of God, yet Christ cannot be said to be a sinner, or the Child of wrath, because he had no sin of his own, and the wrath of God did not remain on him, but only pass over him.  
2dly. There is but one thing remaining in the Text; In him: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: And that noteth the time when, and the manner how, we are actually interested in this benefit. When we are in him: We are by faith grafted into Christ before this Righteousness is made ours upon this union. This Righteousness is adjudged to us, 1 Cor. 1.30. But of him, are ye in Christ Jesus, who of God is made to us, Wisdom, Righteousness, and Sanctification, and Redemption. First in him by a lively Faith, then, 'tis imputed to us. And as we abide in his love by a constant obedience, so 'tis continued to us. This Righteousness is revealed from Faith to Faith, Rom. 1.17. And 'tis by Faith, unto all, and upon all that believe, Rom. 3.22. So that we must look to this also, how we come to be possessed of it, as well as how it is brought about on Christ's part. As sin, or sins, could not be imputed to Christ, but by the common bond of the same nature, and unless he had been united to us, by his voluntary Suretyship and undertaking, so neither could the Righteousness of Christ have been imputed to us, unless we had become one with him, in the same Mystical Body; so that we believing in Christ, and abiding in him, are made partakers of his Righteousness, and so are pleasing and acceptable to God. The Price was paid when Christ died; our actual possession, and admission into the privilege, is, when we are planted into Christ by a lively Faith.  
Doct. That Christ being made sin for us, is the meritorious cause and way of our being the Righteousness of God in him.  
Isa. 53.11. By his Knowledge shall my Righteous Servant justify many, for he shall bear their iniquities. So that his bearing of our iniquities is the cause of our being accepted as Righteous through Faith in him. So Rom. 5.18, 19 Therefore as by the offence of one Judgement came upon all men to condemnation: Even so by the Righteousness of one, the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners; so by the obedience of one shall many be made Righteous. On this foundation hath the Lord established for the Saints an unchangeable rule of Justification.  
I shall give you the Sum of this point, in these Propositions.  
1. The First covenant requireth of us perfect obedience upon pain of eternal death, if we perform it not, for the tenor of it is, do and live, sin and die. The least sin according to that covenant, merits eternal Death, Gal. 3.10. Cursed is every one that continueth not in all things, which are written in the book of the Law, to do them.  
2dly. All mankind have sinned, and so are liable to that Death, Rom. 3.23. For all have sinned and come short of the Glory of God. And, Rom. 5.12. Wherefore as by one man sin entered into the World, and death by sin, and so death passed upon all men, for that all have sinned.  
3dly. Christ became the Mediator, and stepped between us, and the full execution of it, and took the penalties upon himself, and became a Sacrifice to offended Justice, and a ransom for the sinners. So that his sufferings were satisfactory to his Father's Justice, and expiatory of our sins. The two solemn notions of Christ's death are Ransom and Sacrifice, 1 Tim. 2.6. Who gave himself a Ransom for all. And Eph. 5.2. And hath given himself for us an Offering and a Sacrifice to God, for a sweet smelling savour. And this Ransom, and Sacrifice, was paid with respect to the curse of the Law, to free us from the penalty of the old Covenant.  
4thly. Upon this Death, Christ hath acquired a new right of Dominion, and Empire over the World: To be their Lord and Saviour, to rule them and save them upon his own terms, Rom. 14.9. For this end, Christ both died, and rose again, and revived, that he might be Lord of dead and living. So, Phil. 2.8, 9, 10, 11. He became obedient unto Death, even the Death of the Cross, wherefore God also hath highly exalted him, and given him a name above every name, that at the name of Jesus every Knee should bow, of things in Heaven, and things in Earth, and things under the Earth. And that every Tongue should confess, that Jesus Christ is Lord, to the glory of God the Father. God hath made this God-man the supreme Prince of his Church, and given him all power in Heaven, and Earth, that all rational creatures should pay him all manner of Subjection, and acknowledgement, and his doctrine and faith be embraced by all Nations in the World.  
5thly. Our Redeemer being possessed of this Lordship, and Dominion, hath made a new law of grace, which is propounded as a remedy, for the recovering, and restoring of the lapsed world of mankind, unto the grace and favour of God, by offering, and granting them their free Pardon, Justification, Adoption, and right to glory, to all that will sincerely repent and believe in him: But sentencing them, anew to death, that will not. That this is the Sum of the Gospel appeareth in many places of Scripture, Mark 16. ●6. He that believeth, and is baptised, shall be saved, but he that believeth not shall be damned. And, Job. 3.16, 17, 18, 19 God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life; for God sent not his Son into the World to condemn the World, but that the World through him might be saved. He that believeth on him is not condemned, but he that believeth not, is condemned already. Because he ha●h not believed in the name of the only begotten Son of God, etc.  
6thly. This repenting, and believing is such an hearty assent to the truth of the Gospel as causeth us thankfully, and broken-heartedly and fiducially to accept the Lord Jesus as he is offered to us, and to give up ourselves to God by him. An assent to the truth of the Gospel there must be, for the general faith goeth before the particular: A belief of the Gospel before our commerce with Christ. This assent must produce acceptance, because the Gospel is an offer of a Blessedness suitable to our necessities and desires, and our great work is receiving Christ. John 1.12. But as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name. A broken hearted acceptance it is, because Christ and his benefits are a free gift to us, and we come to accept this grace as condemned sinners, with confession of our undeservings, and ill deservings; with confession that eternal wrath might justly be our portion. For God lets none go out of the first covenant, till they have subscribed to the Justice of it, felt sin▪ and know what is the smart of it. And then a thankful acceptance it is. For so great a benefit as pardon and life, should not be entertained but with a grateful consent, and a deep sense of his love who doth so freely save us. Surely Christ cannot, should not be received into the heart without an hearty welcome, and cordial embrace. And 'tis a fiducial consent, such as is joined with some confidence. For there is confidence or trust in the nature of faith, and cannot be separated from it; and without it▪ we are not satisfied with the truth of the offer, nor cannot depend upon God's word, Eph. 1.13. And this is joined with a giving up ourselves to him, or to God by him. For he is our Sovereign and Lord as well as our Saviour, Col. 2.6, Acts 5.31. Him hath God exalted to be a Prince, and Saviour, for to give repentance to Israel▪ and forgiveness of sins, 2 Pet. 3.2. The Apostles of our Lord and Saviour. And we must be contented to be conducted to the unseen glory in his own way. Besides, in this remedying law of grace, he cometh to us as the Physician of our Souls and we must own him as such, and rest upon his skill, and suffer him to apply his sharpest plaisiers, and take his bitterest Medicines, which are most ingrateful to flesh and blood. Lastly, 'Tis a return to God, to enjoy, please and glorify him, which is our main business and therefore we must yield up ourselves to the Lord with an hearty consent of subjection, to be guided, ruled, and ordered by him.  
7thly. All those that repent and believe, have Remission, and Justification, by Christ's Satisfaction, and Merit, given to them. So that they are become acceptable and pleasing unto God. For Christ is the end of the Law, for Righteousness, to every one that believeth, Rom. 10.4. And God having by a sin offering condemned sin in the flesh, the Righteousness of the Law is fulfilled in us. That is, such a Righteousness as satisfieth the Law, so that we shall be able to stand in the Judgement, which without, we could not, Psal. 130.3, 4. If thou Lord shouldst mark Iniquities, Oh Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared, Psal. 143.2. Enter not into Judgement with thy Servant, for in thy sight shall no man living be Justified. But why? Upon a twofold account: You have a Righteousness to plead, to exempt you from the penalties of the Law: And you have the conditions of the new Covenant to plead to entitle you to the privileges of the Gospel. Christ's merits and satisfaction as a sinner impleaded, and faith and repentance as the condition.  
USE. 1. Let us propound this to our faith, That Christ was made sin for us, that we might be the Righteousness 〈…〉 'Twas agreed between the Father and the Son, that if he would be sin, 〈…〉 for sin, we should be made free from sin and death, and live by him. See 〈…〉 thou shalt make his Soul an offering for sin he shall see his seed, he shall prolong 〈…〉 the pleasure of the Lord shall prosper in his hand. By this one offering Christ 〈…〉 as much honour to God, as our sin took from him. And therefore now justice being satisfied, grace hath a free course. Therefore this should comfort us against the guilt of sin; Christ's sacrifice is sufficiently expiatory. Christ hath suffered those punishments which are due to us: That which is equivalent to what we should have suffered. He hath suffered all kinds of punishment. In his body. 1. Pet. 2.24. Who his own self bore our sins▪ in his own Body, on the Tree, that we being dead to sins, should live unto Righteousness whose stripes ye were healed. In his Soul, in his agonies. His Soul was heavy to 〈◊〉 Matth. 26.38. As a little before the shower falls, there is a gloominess and blackness, so in Christ's spirit, he suffered privative evils, or poena damni, in his desertion; positive evils, or poena sensus, when he sent forth tears, and strong cries unto him that was able to save him from death, and was heard in that he feared. Though he were a Son, yet learned he obedience by the things which he suffered, Heb. 5.7, 8. He hath suffered from all, by whom evil could be inflicted: Men, Jews and Gentiles: strangers, and his own disciples: The powers of darkness, who were the Authors of all those evils which Christ suffered from their Instruments, Luke 22.53. He suffered from God himself, the full cup of whose wrath, he drunk off. Such a broad foundation hath God laid for our peace. He suffered in every part, sorrows being poured in upon him by the conduit of every sense, hunger, thirst, nakedness, spittings, stripes; they pierced his hands and feet.  
2. Propound it to your Love: 1. How much we are bound to acknowledge the unspeakable mercy of God, who knowing our sad condition, pitied us, and resolved to save us, and to reconcile us to himself, by such a Priest and Sacrifice as was convenient for us: But we unworthy wretches, being ignorant and senseless of our sin, guilt, and misery, do not understand what need we have of Christ, nor praise God for his great love in providing him for us. Our condition was sinful, and so miserable: We are guilty, polluted with sin, and liable to death, can have no access to God, nor Eternal Life: And, which is worst of all, are senseless of this sad condition; and if we once know it, we are hopeless, helpless, and so should have perished utterly, if the Lord had not found out a Remedy and a Ransom for us, Rom. 8.32.  
2. How miserable would it have been, if every man should bear his own burden; how light soever any sins seem, when they are committed, yet they will not be found light, when they come to reckon with God for them: Sin to a waking Conscience, is one of the heaviest burdens that ever was felt. If God had laid sins upon us, as he laid them all upon Christ, they would have sunk us all to hell: The little finger of sin is heavier than the loins of any other sorrow: if God give but a touch of it, Psal. 39.11. When thou with Rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth. The Rod if it be dipped in guilt, smarts sorely. If a spark of his wrath light into your Consciences, what a combustion doth it make there? Psal. 38.4. My iniquities are gone over my head, they are a burden too heavy for me. Assoon as we do but taft of this Cup, we cry out presently, my heart faileth. You may know what it is; Partly, by what Christ felt▪ He lost his wont comforts, he was put into strange agonies, and a bloody sweat. Now if this be done in the Green Tree, what shall be done in the dry? If his Soul were exceeding sad, how soon shall we be dismayed? Partly, In the Saints; when they feel the weight of God's little Finger, all life and power is gone, if God set home but one sin upon the conscience, Psa. 40.12. Mine iniquities have taken hold upon me, therefore my heart faileth. Job saith, The arrows of the Lord like person did drink up his Spirits▪ Job 6.4. Partly by your own experience. When the conscience of sin is a little revived in you, what horrors and disquiets do you feel in yourselves? Prov. 18.14. The Spirit of a man will sustain his infirmity, but a wounded Spirit who can ●ear? Then thousands of Rams, and Rivers of Oil, any thing for the sin of the Soul. Partly, By the state of the Reprobate in the World to come, and what the threatenings of the word say concerning those who die in their sins. Heb. 10.31. It is a fearful thing to fall into the hands of the living God. And Mark 9.44. Where their worm dieth not, and their fire is not quenched. This is the portion of them that bear their own burden, and their own transgression.  
3. The happiness which redoundeth to us, by Christ's bearing it for us. It is not a thing inconsiderable, or a matter of lesser moment to be made the Righteousness of God in him. Our whole welfare, and happiness dependeth upon it; our freedom from the curse, our Title to Glory.  
1. Freedom from the curse. For this is such a Righteousness as giveth us exemption from the penalty threatened in the Law. We have the comfort of it for the present, a freedom from the sentence of condemnation, Rom. 8.1. There is no condemnation to them that are in Christ Jesus, etc. So that we may go cheerfully about our Service. But much more shall we have the comfort of it when the great God of recompenses cometh to execute the Threatening. In the general Judgement there is no appearing before God in that great day, with safety and comfort, without some Righteousness of one sort, or another, our own, or our Sureties: Now no Righteousness of ours can secure us from the dint of God's anger, and the just strokes ' of the Law-covenant. Blessed they that are found in Christ not having their own Righteouness!  
2dly. Our title to glory. As it qualifieth us for the reward. There is no getting the Blessing but in the garments of our elder Brother. We have holiness given us upon the account of this Righteousness, 1 Pet. 2.24. We are sanctified, made personally holy, and Righteous. We have faith given us by virtue of this Righteousness. 2 Pet. 1.1. All progress in grace is given us by virtue of the everlasting covenant, Heb. 13.20, 21. And at length glory, Eph. 5.27. That he might present it to himself a glorious church, not having Spot, or Wrinkle, or any such thing, but that it should be holy and without blemish.  
3dly. Let us prise it, and desire it, Phil. 3.8, 9 Every man is prone to set up a Righteousness of his own, Luke 18.9. Partly, Because naturally the Law is written upon our hearts. And therefore Moral strains are more welcome than Evangelical Doctrine. Every manis born under a covenant of works. Partly out of Pride. Every man would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all for personal Merit. A Russet Coat of our own is valued more, than a silken one that is borrowed, Rom. 10.3. For they being ignorant of God's Righteousness, and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God. But these do not consider the strictness of the Law Covenant, nor the purity of God, nor themselves, or their own defects. A Broken hearted sense of sin, would make us prise Christ, 1 Cor. 4.4. I know nothing by myself, yet am I not thereby justified, but he that judgeth me is the Lord.  
FINIS.   

ERRATA.  
Page 3. line 8. read shed, p. 7. l. 2. r. speaketh of it as already past, p. 15. l. 14. r. He hath, p. 16. l. 53, 54. r. Is it not strange? Things that are afar off, and about which they have no present exercise. They strongly believe, p. 18. l. 2. r. Surety, p. 19 deal 1. p. 23. l. 23. after long: r. In the Lord's Supper we have a foretaste of that New Wint, that is in our Father's Kingdom, p. 26. l. ult. & p. 27. l. 1. r. 'tis our Ornament, a beautiful Vesture to the Soul, p. 43. l. 14. after comfort, add, is, p. 47. l. 24. r. Therefore, p. 53. l. 1. r. go, p. 58. l. 41. r. Here is neither all evil, p. 59 l. 39 r. worketh upon, p. 60. l. 26, 27. r. and be like him p. 61. l. 38. r. on our part, l. 44. for of our way. r. of Faith, p. 62. l. 16. after selfdenying, r. r. or having and, p. 65. l. 14. deal▪ and report, deal This, p. 67. l. 7. r. when the body is weakest, p. 73. l. 27, 28. r. The being reconciled to him is his great care, the pleasing of him his most industrious Employment: His life is nothing else, etc. p. 74. l. 215. a Carnalist, p. 76. l. 39 deal is. p. 107. l. 1. deal cheap, p. 118. l. ult. r. hating, p. 121. l. 18. r. the difficulties of Obedience, p. 151. l. 40. deal our, p. 154. l. 43. r. intensiuè, l. 44. r. appretiatiuè, l. 54. for secure, r. severe, p. 156. l. 25. for air, r. awe, l. 30. for alter, r. of, p. 159. l. 51. r. degree, p. 163. l. 27. r. partialities, p. 175. l. 9 r. increase of grace, p. 177. l. 29. after nakedly, add, sin, p. 181. l. 12. r. for sincers, p. 187. l. 32. r. But according, p. 188. l. 54. for men, r. way, for seek, r. check, l. 55. for his, r. our, for he, r. we, p. 203. l. 3. r. his Soul, p. 207.l. 40. for neither, r. will then, p. 211. l. 16. r. unregenerate, p. 223. l. 57 for profess. r. propose, p. 232. l. 12. after with, add God by, p. 241. l. 20. for Abner, r. Hanan.   

A TABLE OF THE Principal Matters contained in the SERMONS On 2 CORINTH. 5.  

A.  
ABsent; how ae Believer is absent from the Lord in this World. Page 54  
Acceptation with God must be our great scope. Page 72 

And our great work. Page 74  
It will be our advantage and comfort. Page 72, 73  
To be laboured after, not only when we die, but in this life. Page 75  
Why we should labour after it. Page 76 

v. Pleasing of God.      
Afflictions, why a burden. Page 32  
Approbation of God, how Believers come to have it, and why. Page 119 

Why it should be looked after. Page 120  
Approbation of God to be looked after before the Approbation of Conscience; and the Approbation of Conscience before the Approbation of Men. Page 122    
Assurance may be had. Page 6 

Why we should look after it. Page 12  
How it is wrought. Page 7 

v. Confidence, Certainty.  
Authority of Christ. Page 85       

B.  
BOasting; what the false Apostles boasted in. Page 116  
Body of Man compared to a House. Page 2 

Why called an Earthly House. Page 3    
Boldness holy, wherein it appears. Page 46  
Boldness in Expectation of Heaven, the grounds of it. Page 29  
Burden of Believers in this World for Sin and Misery, v. Affliction and Sin. Page 21, 32  
Burden of Sin felt by a tender, and by a wounded Conscience. Page 233 

v. Sin.     

C.  
CErtainty of Heaven, the grounds of it. Page 17, 25 

The degrees of it. Page 11  
How it is confirmed to us. Page 37    
Change, there is a great Change wrought at Conversion. Page 201 

The Change that Grace makes in a Man. Page 130  
Moral Change, what it is. Page 201  
This doth not amount to the New Creature. Page ib.    
Sudden Changes may be soon worn off. Page ib.  
Outward Change may be without change of heart. Page 202  
Partial Change not sufficient to denominate the New Creature. Page ib.  
Christ delights to be with Men. Page 54 

Christ, Spirit, Ministry, must not be separated. Page 239  
Christ was made Sin and a Curse for us. Page 171  
Though he was made Sin, yet not a Sinner. Page 252  
What in the punishment due to Sin Christ was freed from. Page 172    
Commendation, how Paul commends himself to the Corinthians. Page 118  
Communion with Christ, difference between it here, and in Heaven. Page 54, 64  
Confession of Sin hath a promise of pardon. Page 96  
Confidence of Heaven, both of the Thing, and of the Person. Page 8, 44 

Of Faith, and of Assurance. Page 63  
The Nature of it. Page 45  
The Kind's of it. Page ib.  
The Opposites of it. Page 46  
The Properties of it. Page 47  
The Effects of it. Page 46  
The Force and Virtue of it. Page 12  
How it ariseth from the Earnest of the Spirit in our hearts. Page 48    
Conscience, its Work and Office with respect to Sin. Page 231 

Checks of Conscience to be regarded, and why. Page 232  
Believers have a Testimony in their own Consciences of their Sincerity. Page 119  
This must be regarded, and why. Page 121  
They have a Testimony in the Consciences of others. Page 120  
This is to be regarded, and how far. Page 121    
Consideration sets home Spiritual Truths on the Soul. Page 175  
Conversion. Power of Man to convert himself, the Absurdities that follow it. Page 210 

God's working all in Conversion, is no ground for looseness or laziness to the Regenerate, or to the Unregenerate. Page 211, 212  
Yet Exhortations to press us to become New Creatures are not in vain. Page 212  
The true Use of this Doctrine of Man's Insufficiency to convert himself. Page ib.  
Why the actings of Love are more vigorous at our first Conversion. Page 157    
Conviction. How a good Life convinceth wicked men. Page 120 

How the Creature shall be convinced at the day of judgement. Page 99    
Covenant; why we should often renew Covenant with God. Page 250  
Curse; Christ was made a Curse for us. Page 171 

Objections answered. Page 171  
What there was in the Curse or Punishment due to Sin that Christ was freed from. Page 172     

D.  
DEath no Extinction. Page 36  
Desire of Death, v. Desire.  
Death of Christ. Christ died as a common Head, or public Person. Page 179 

Christ died as a Surety. Page ib.  
Christ died not only for our good, but in our stead. Page 170  
How the Love of Christ appeared in his dying for us. Page 173  
The End of Christ's Death. Page 174  
The Consequent Benefits of it. Page 148  
Death of Christ discovers the heinousness of Sin. Page 174, 181  
What use the Death of Christ hath to make us die to Sin and the World Page 181  
When Christ died, all Believers died to sin in him. Page 177  
How those that were not then born, were said to be dead to Sin, when Christ died. Page 179  
How to improve the Death of Christ for the mortifying of Sin. Page 182  
Pardon of Sin is chiefly eyed in the Death of Christ. Page 230    
Defects and failings of Christians to be bewailed. Page 165 

We are to labour to get ground of them. Page ib.    
Desiring Christ. Why the Soul desires to be with Christ. Page 54 

What hinders these Desires. Page 55 

v. Presence with Christ in Heaven.      
Desire of Death. Death not simply to be desired. Page 24 

What Desires of Death are lawful. Page 24, 34  
Desire of Death ariseth from Assurance. Page 70  
Whether all Christians must desire Death. Page 24  
The Holiness to Regulated Desires of Death. Page 35    
Desire of Heaven. None can desire Heaven but those that are clothed with a Gospel Righteousness. Page 28  
Determination a great help in Religion. Page 175  
Difficulties of Obedience, how sweetened. Page 73  
Dominion of God; his Title to it. Page 86  
Dying to Sin, our consent to it given at Conversion, and ratified in Baptism. Page 180 

How Believers may be said to be dead to Sin, since there are so many carnal motions after Conversion. Page ib.  
The Influence Christ's Death hath on our dying to Sin. v. Death of Christ.     

E.  
EArnest, the Nature of it. Page 42 

The difference between an Earnest and a Pledge. Page 43    
Earnest of the Spirit, what it is. Page 42 

The Use and End of it. Page 43    
Enemies; all men by Nature are Enemies to God. Page 217, 244 

The several Kind's of Enmity against God. Page 217, 244, 245  
God's Enemies carry on a War against him. Page 246    
God is an Enemy to carnal men. Page 247 

Wherein this Enmity of God is seen. Page ib.  
It is a dreadful thing to have God an Enemy. Page ib.    
End, ultimate and subordinate. Page 133 

How to know what is our main End. Page 77  
The End varieth the Nature of the Action. Page 136    
Esteem of God, the Effects of it. Page 155  
Esteem. A Christian is not religiously to esteem others for external, carnal advantages. Page 194 

The Reasons of it. Page 195    
Excellency of Heaven, wherein it appears. Page 38  
Execution of the last Sentence will be certain, speedy, and unavoidable. Page 107 

Why the Sentence shall be certainly executed. Page 107  
The Sentence shall be executed on the wicked first. Page ib.  
The Execution of the last Sentence shall be terrible.     

F.  
FAith; the objects of Faith, Page 56 

How it works as to another World. Page 17  
Faith goeth on certain grounds Page 59  
How it should be roused up with reference to the promised Glory. Page 17  
Walking by Faith, v. Walking.    
Faith and Sight opposed to one another, Page 56 

Faith is for Earth. Sight for Heaven. Page 58  
Till we have Sight, it is an advantage that we have Faith Page 58  
What relief Faith yields us in this World, till we have Sight. Page 59  
If we have Faith, we shall have Sight. Page ib.  
Those that have Faith are not satisfied, till they have Sight. Page ib.  
Faith hath its Sights. Page ib.    
Faith in Christ, what it includes in it. Page 255, 256  
Faith and Repentance, Repentance respects God, Faith Christ. Page 224 

Both are wrought by the Word, and acted in Prayer Page Ib.    
Fall of Man; all mankind Fell in Adam. Page 216  
Fear. Causes of Fear. Page 111 

Terror of the Lord ground of Fear. v. Terror. Page 110  
Fear of future judgement, how raised in us. Page 114  
Fear of Wrath, and Love of God, how consistent. Page 113    
Fitness for Heaven, what it is. Page 39 41 

Gradual Fitness is to be looked after, Page 40    
Fools; carnal men are Fools v. Madness Page 126, 127  
Free Grace manifested at the day of judgement. Page 98  
Friendship between God and M●● in a State of Innocency. Page 216 

How this Friendship was bro●en off. Page lb.  
Fury of wicked Men in their sins. Page 127     

G.  
GArment. Gospel Righteousness a Garment to cover our nakedness. Page 28  
Glory of God. A Christian is in all things to aim at the Glory of God. Page 130 

We are to Glorify God in all Relations, and Conditions of Life, and with all our Talents. Page 135, 136  
I Indifferent actions God's Glory is to be our end. Page 131  
Actions that tend to our dishonour should not be omitted, when God's Glory calls for them. Page 133  
Whether in every action a Christian is always bound to have actual thoughts of the Glory of God. Page 132  
Why the Glory of God is to be our Great end. Page 128, 133, 139  
Believers are fitted for Glorifying God as Men, and as renewed. Page 134 135  
Aim at God's Glory ariseth from Love to God. Page 131  
How to know, whether we Glorify God. Page 140  
Exhortation to Glorify God. Page 137  
Motives to Glorify God. Page 138  
Directions to Glorify God Page 139  
Glory of God, and good of the Church conjoined. Page 131    
Glory of all that Grace that fits us for Heaven is to be given to God. Page 41  
Goodness of God; the mercies of daily Providence declare much of God's Goodness. Page 153  
Gospel, why called the Word of Reconciliation, and why the Ministry of Reconciliation. Page 234 

To whom the dispensation of it is committed. Page 234    
Governor; our Governor must be our judge. Page 87  
Grace; the change that Grace makes in a Man. Page 130 

Acts of Grace easily discernible by a man's own Conscience. Page 119  
Habitual and actual Grace, what Page 211    
Groaning for Heaven, the Reasons of it. Page 20 

Directions to stir it up. Page 25 

v. Desire of Heaven.       

H.  
HAppiness Eternal, why it is delayed. Heart New v. New Heart. Page 42  
Heaven, the Certainty of it, v. Certainty. Page 8 

The Excellency of Heaven. Page 38  
Fitness for Heaven, v. Fitness.  
Why Believers are not presently admitted to Heaven upon Conversion. Page 42, 58    
Hiding sin; men naturally love to hide their sins from God, men, and themselves. Page 96 

God's people are subject to it. Page ib.  
Why men endeavour to hide their sins. Page ib.  
The folly of it. Page ib.    
Holiness in God and in man, how it differs. Page 84, 85  
Holiness of Christ as God, and as man. v. Innocency of Christ. Page ib.  
Holiness of God manifested at the day of judgement. Page 97  
Home; a Christian is not at Home, while he is in the Body. V. Strangers. Page 50 

Reasons of it. Page Ib.  
God's Children are not at Home till they come to Heaven. Page 54    
Hope of Heaven, the kinds of it. Page 18 

Expressed in Scripture by looking and longing. Page 18    
House; State of Glory called a House. Page 4, 20 

What a kind of House this is. Page 5    
Hypocrites, the Reasons of the decay of their seeming Love to God. Page 156   

I.  
IMpediments that hinder man's turning to God. Page 236 

The Word of God a proper remedy to remove them. Page 237    
Imputation. Non-Imputation of sin, what is signifies. Page 221 

An act of Grace and Favour in God. Page 221  
A great Privilege and Blessedness to the Creature. Page 222  
The manner how it is brought about, and applied to us. Page 223 

v. Pardon of sin.      
Innocency of Christ as Mediator. Page 251 

It hath a double use; for satisfaction, and for example. Page 251  
Friendship between God and man in a State of Innocency v. Friendship.    
Interest of God in us. Page 134  
Joys of the Blessed Everlasting. Page 105  
Judge. Qualifications of a Judge. Page 82 

God the Judge in matters of Redemption, not Christ, and why. Page 87, 88  
Christ the Judge of the World, at the last day. Page 82, 88  
Qualifications of Christ for this Office, Kingdom, justice, Power, Authority. Page 83, 84, 85  
The Impartiality of the Judge. Page 91  
In what Nature Christ shall be Judge of the World. Page 85, 88  
Judging the World, an act of Christ's Mediatory Office. Page 88  
How Christ is Judge as God, and as Mediator. Page ib.  
Why Christ is to be Judge in the humane Nature. Page Ib.  
Why the Power of Judging belongs to Christ. Page Ib.  
Why Christ is Judge of the World, rather than the Father and Spirit. Page 87  
Christ being Judge is a Terror to the wicked. Page 88, 89  
What is there in Christ's being Judge of the World, that is a Terror to the wicked. Page 89  
Christ being Judge is a comfort to the Godly. Page 90  
To whom this comfort belongs. Page Ib.  
What is the comfort they have. Page Ib.    
Judgement Day; appearing before Judgement Seat, what it signifies. Page 92 

The necessity of a Day of Judgement. Page 79  
The certainty of it. Page ib.  
The ends of it. Page 92, 97, 103  
Arguments to prove it. Page 79, 80, 81.  
All must be Judged. Page 81, 91, 103  
Reasons of it. Page 91, 92  
The Rule of Judgement. Page 99  
We shall be Judged not according to single acts, but our Conversation. Page 101  
The future Judgement shall be according to men's works. Page 97  
Why works are produced at the Day of judgement. Page Ib.  
All sins shall be brought to Judgement. Page 92  
How sins shall be brought to Judgement. Page Ib.  
What sins shall be then open Page 93, 94  
A Judgement Day. Sinners shall be accused (1) By the Angels (2) By the Devils (3) By the Word of God (4) By the Ministers of the Gospel (5) By Conscience. (6) By their own Confession, (7) By one another. (8) By the Godly. (9) By the Circumstances of their evil actions. Page 93, 94, 95.  
Different Recompenses at the Day of Judgement. Page 104  
Execution of Sentence. v. Execution.  
The Ministry of the Angels at the Day of Judgement. Page 91  
How this Doctrine is to be improved. Page 108  
The last Judgement the most solemn of all Judgements. Page 83  
Future Judgement is impartial. Page 110  
The Terror of the day of Judgement. Page ib.  
Future Judgement makes pardon of sin necessary. Page 231    
Justice of Christ. Page 84  
Justice of God, the kinds of it. Page 98 

Declared in the day of judgement. Page ib.    
Justification twofold, of a sinner and of a believer. Page 100   

K.  
KNowing Christ after the flesh in the days of his flesh, what it was. Page 196 

Knowing Christ after the flesh since his Ascension, what it is. Page 197  
Knowing Christ after the Flesh will be of no use to us, as to the Salvation of our Souls. Page 199  
They that only know Christ after the flesh cannot truly challenge the name of Christians. Page 199     

L.  
Law, as a Rule, is as strict as ever. Page 164 

But not as a Covenant. Page ib.  
The violation of the Law makes a Pardon necessary. Page 231  
The Impossibility of keeping the Law shows the necessity of a Redeemer Page 163  
And should make us thankful for our deliverance by Christ. Page 164    
Life Animal what it is. Page 60  
Life of the Body frail and Transitory. Page 2  
Life Eternal, the happy condition of the Godly in Heaven called Life. Page 104 

Wherein it consists. Page 105  
The excellency of it. Page 35  
One of the principal Objects of Faith Page 14  
The belief of it pressed. Page 14  
Little believed in the World. v. Faith. Page 15    
Life Natural to be contemned. Page 36  
Life Spiritual, that there is a Spiritual Life proved. (189) 

What it is. Page 60, (189)  
In it all is to be referred, not to ourselves, but to God. Page 24, 183  
The Resemblance between it and the Life Natural. (190)  
The difference between them. (192)  
Signs of Spiritual Life. Page (190) 192  
How it is conveyed and continued to us. Page 26, 190  
The respect it hath to Christ's Resurrection. v. Resurrection of Christ. Page 189  
Life Spiritual matter of Faith. Page 191  
To be valued and esteemed by us Page 192  
We are to go to Christ for it Page ib.    
Living denotes not one single action, but the course of our conversation Page 185  
Living to God. Why we should live to God. Page 138 139, 186 

A man cannot Live to himself, and to God too. Page 184  
Motives to live to God. Page 187  
Directions not to live to ourselves, but to God. Page 188    
Living to ourselves, and not to God, the danger of it. Page 187 

v. Living to God.    
Love of Christ taken actively and passively. Page 143 

How the Love of Christ appeared in his dying. Page 173    
Love of God of benevolence and complacency, what. Page 143 

Whence it comes to have such a force on us. Page 147  
How it is applied to us. Page 148  
The consequent benefits of it. Page ib.  
Persuasion of God's Love to us comfortable, but not absolutely necessary. Page 152  
God's general Love in sending a Saviour to mankind should excite Love. Page 153    
Love to God, what it is. Page 143, 159 

Love to God considered as an exaction of the Law, or rule of the Gospel. Page 163  
God in Christ the object of his Love, and why. Page 144  
Whether God be to be loved for his beneficial goodness, or Essential and Moral perfections. Page 149  
God is chiefly to be Loved for his essential and Moral perfections, and why. Page 150  
Our loving God for his benefits is not wholly to be condemned, and why. Page 149  
Mercies of daily Providence render God amiable. Page 153  
The defects of this Love. Page 150  
The Effects of it. 145, 155, 159  
Love to God the greater principle that draweth us off from self to God. Page 185  
The influence it hath on our duties and actions. Page 145  
What shall we do to know that we Love God. Page 165  
Why it is our duty to make this trial. Page 166  
Obedience the great evidence of Love to God. Page 166  
How to get this Love to God. Page 167  
No man by Nature can bring his heart to Love God, and why. Page 167  
Pardoning mercy breedeth and feedeth Love to God. Page 230.  
Motives to Love God. Page 168  
Degrees of Love to God, how to be measured. Page 154  
Comparison the best way to discover Love. Page ib.  
God to be Loved above all things. Page ib.  
What it is to Love God with all the heart. Page 163  
How it is consistent with a Christian's defects. Page 163  
How far we are obliged to Love God with all the heart. Page 164  
How it is consistent with Love to Relations etc. Page 165    
Decay of Love incident to the people of God. Page 156 

What is not a Decay of Love. Page 157  
What it is. Page 159  
The greatness of the evil of it. Page 158  
The causes of it. Page 160  
The commonness of it. Page 158    
Many are surprised with it that are little sensible of it. Page 158 

How to prevent it. Page 161  
How to recover our Decayed Love. Page 162     

M  
MAdness; Christianity accounted Madness by the men of the World. Page 123 

Reasons of it. Page 124  
What in Christianity is accounted Madness. Page ib.  
The way of the wicked is properly Madness. Page 125  
Demonstrations of it. Page 126    
Mediator; Christ a fit Mediator. Page 220 

What Christ was to do as Mediator. Page 88    
Men; God dealeth with men by men, and the reasons of it. Page 238  
Ministers are God's Ambassadors. Page 240 

Their duty as such. Page 241  
How to be received, and entertained by us. Page ib.  
The value and authority of their Office. Page ib.  
Credit and respect to be given to their Message. Page 241, 242  
They must treat with people with Love and sweetness; and Meckness and Patience. Page 242  
Christ, Spirit, Ministry must not be separated. Page 239 

v. Men.      
Mortality swallowed up of Life in the other World. Page 35  
Mortifying sin; how to improve the Death of Christ to the Mortifying of sin, Page 182   

N  
NEw Creature; The necessity of the New Creation. Page 204 

What it is to be New Creatures. Page 201, 202  
Why likeness to God is called the New Creature. Page 203  
God the Author of the New Creature. Page 207  
God the Author of the New Creature as reconciled in Christ. Page 213  
How the New Creature flows from our Union with Christ Page 203  
Why the New Creature cannot be satisfied with the World. Page 51  
Evidences of being New Creatures. v. Renovation. Page 206    
New Heart, what it is. Page 206  
Non-Imputation of sin, v. Imputation.   

O  
OBedience, the difficulties of obedience how sweetened. Page 73  
Obedience the great Evidence of Love. Page 166 

The properties of that Obedience that flows from Love. Page 166  
Marks of sincere Obedience. Page 102    
Odium abominationis & inimicitiae, explained. Page 246   

P  
Pain of sense in Hell twofold. Page 105 

Paul's Testimony of his sincerity. Page 118  
All Ministers and Christians may have the like Testimony of their Sincerity. Page 119  
How he commends himself to the Corinthians. Page 118    
Pardon of Sin, the necessity of having Sin pardoned. Page 231 

The great difficulty of having Sin pardoned, when once committed. Page 230  
God's readiness to pardon Sin. Page 232  
God pardons Sin, not as the party offended only, but as the Supreme judge. Page 227  
The Excellency of this Privilege. Page 232  
The good depending on pardon of Sin in this life, and in the next. Page 222, 223  
Pardon of Sin, the proper Privilege of the New Covenant. Page 231  
It's a branch of our Reconciliation with God. Page 225  
Reasons to prove it so. Page 227  
They that are reconciled to God, had need still to beg pardon of Sin. Page 225  
What those that are reconciled ask in ask a pardon. Page 226  
The design of pardon of Sin laid in God's Eternal Decree. Page 223  
It was purchased by Christ, when he paid a Ransom for us. Page ib.  
Pardon of Sin is chiefly eyed in the Death of Christ. Page 230  
We are actually pardoned, when we believe and repent, v. Faith and Repentance. Page 224  
We are sensibly pardoned, when God gives Peace and joy in believing. Page 225  
We are fully and completely pardoned at the Day of judgement. Page ib.  
Pardoning Mercy breedeth and feedeth Love to God. Page 230  
Pardon of Sin an inviting Motive to Holiness▪ Page 228, 229    
Perfection to be striven for. Page 164  
Persuasion. Ministers to persuade men. Page 115 

What this Persuasion implies. Page 114  
People to persuade themselves. Page 115    
Pleasing God; what makes us active in it. Page 75 

Why we should labour to please God. Page 76  
Pleasing God more to be regarded than pleasing of Men. Page 77    
Pleasing of Men, how far condemned. Page ib.  
Pleasures of this Life to be used sparingly. Page 70  
Power of Man to convert himself, the Absurdities that follow it. Page 210 

It is only in the Power of God, to convert the sinner. v. Conversion.  
Not only the Power to will, but to work when converted, is of God. Page 210    
Preaching of the word necessary, and the Reasons of it. Page 237 

The congruity and decency of this Dispensation. Page 237    
Presence with Christ in Heaven better than remaining in the Body. Page 69 

Our Happiness in another World lies in presence with the lord Page 63  
Reasons of it. Page 64  
To be desired by the Saints. Page 68  
Why the Saints desire it, Page 54    
Profession of the name of Christ without conformity to his Laws, not valuable. Page 197  
Providence; mercies of daily Providence declare much of the goodness of God. Page 153  
Punishment of sinners in Hell everlasting. Page 106 

Everlasting Punishment consistent with Gods justice. Page ib.  
Punishment of sense or Loss, which is the greater. Page 64     

Q.  
QUalification of those that shall have a blessed Estate in Heaven. Page 10   

R.  
Recompense, different Recompenses at the day of judgement. Page 114  
Reconciliation. What it is to Reconcile. Page 215 

The nature of this Reconciliation. Page 217  
The Revelation of the way of Reconciliation is a great blessing. Page 235  
How Reconciliation in Scripture is ascribed to God the Father, to Christ, and to believers themselves. Page 216  
How far Christ is concerned in it, opened. Page 219  
God in the work of Reconciliation, will keep up the honour of his justice, Holiness and Truth. Page 219  
The Reconciliation is mutual, between God and man, and man and God. Page 215.217  
Why the Scriptures generally insist on our being Reconciled to God. Page 215  
The necessity of being Reconciled to God. Page 244  
Why God is said to Reconcile the world (indefinitely) to himself. Page 214  
Gods condescension in this matter. Page 248  
The greatness of the Mercy and Grace of God in our Reconciliation. Page 220  
The value of the Privileges. Page 249  
The great dishonour we do to God in refusing it Page 249  
The Privileges and blessings that depend upon and accompany it. Page 218, 249  
By Reconciliation our State is as good, or better than it was in Innocency. Page 217  
Pardon of Sin a branch of our Reconciliation. v. Pardon. Page 225  
God the Author of the New Creature, as Reconciled to us in Christ. Page 213  
The End of our Reconciliation, is walking in a course of Holiness. Page 229  
Every thing in it implies Holiness. Page 219  
What is to be done on man's part, that he may be Reconciled to God. Page 243  
Our Right to this Privilege is begun as soon as we repent and believe in Christ. Page 218, 224  
Directions to those that are Reconciled. Page 24, 250  
They that are Reconciled had need beg pardon of sin. v. Pardon. Page 225    
Redeemer. The necessity of a Redeemer. Page 163  
Religion must be our Business and Recreation. Page 74  
Renovation, the Nature of it. Page 207 

The Object of it. Page ib.  
That it is the work of God's Spirit: Page ib.  
The Effects of it. Page 208  
Its Connexion with Reconciliation. Page ib. 

v. New Creature.      
Repentance, what it includes. Page 243 

v. Faith and Repentance.    
Respect to Christ's Person in the days of his flesh was not all he looked for. Page 196 

Religiously to respect men for external, carnal advantages condemned. Page 194    
Respect Civil due to carnal men. Page ib.  
Respect of persons not with God. Page 110, 199  
Resurrection of the Body, Reasons of it. Page 36  
Resurrection of Christ, the Example, Pledge and Cause of the Spiritual Life. Page 189 

The likeness between Christ's rising from the dead, and Christians rising from the death of Sin. Page ib.    
Rewards. Sinful respect to the Rewards of Religion, how it bewrayeth itself. Page 151  
Right. God hath a Right to us. Page 186  
Righteousness; Why men are prone to establish a Righteousness of their own. Page 257 

Gospel-Righteousness, what it is. Page 72  
Gospel-Righteousness, a Garment to cover our nakedness. Page 28    
Righteousness as it respects the precept, or the sanction of the Law opened. Page 252  
Why the Righteousness, by which we are justified, is called the Righteousness of God. Page 253 

What is that Righteousness by which we are justified. Page 253, 254, 257  
Christ is made sin for us, and we are made the Righteousness of God in him. Page 254  
In what this exchange doth agree, in what it differs. Page ib.  
The Love of God herein. Page 256  
This Righteousness of Christ is made ours when we believe in him. Page 254  
The Privileges depending on our being made the Righteousness of God in Christ. Page 257     

S.  
SAcrifices were offered by Adam. Page 28  
Satisfaction of Christ, the truth of it. Page 170 

The Sufficiency of it. Page 171    
Scope of a Christians Life. Page 71, 72 

v. End.    
Self-Love, only cured by the Love of God. Page 230  
Sight; what Sights we shall have in Heaven. Page 60 

In what manner shall we Behold Christ. Page ib. 

v. Faith and Sight.      
Sin a wrong to God, how to be understood. Page 86 

Sin and shame always go together. Page 28  
The greatness of the Burden of Sin. Page 257  
Why Sin is a Burden. Page 33  
In what manner Sin is to be checked. Page 205  
The aggravations of Secret Sins. Page 95  
Secret Sins to be avoided because of future judgement. Page 95  
In what sense Christ was said to be made Sin. Page 252  
Sin taken for a Sacrifice for sin, and for Punishment of sin. Page ib.  
Christ was made sin, but not a Sinner Page ib.  
Christ was made sin for us, and we the Righteousness of God in him. Page 254  
Christ being made Sin is the cause of our being made the Righteousness of God in him. Page 255    
Sincerity, how evidenced. Page 102 

Paul's Testimony of his Sincerity. Page 118    
Soul; that it is distinct from the Body proved, Page 66 

It can live apart from the Body. Page 67  
The Souls of the Saints at Death immediately go to God. Page 67    
Spirit; How he dwells in us. Page 42  
Strangers; how to carry ourselves as Strangers in this World. Page 52  
Sufferings of Christ, what they were Page 256 

They show the heinousness of sin. Page 174  
How we are to be affected, when we read the story of Christ's sufferings. Page 198    
Suitableness between Christ and Believers. Page 190  
Surety; Christ the Surety of Believers. Page 171 

Christ died as a Surety. Page 179     

T.  
TAbernacle; our frail Condition set forth by a Tent, or Tabernacle. Page 2  
Terror of the Lord is ground of Fear. Page 110 

How it is so to the godly. Page 113  
The Terror of the Lord should have an influence on us, while in the flesh. Page 113     

V.  
VEracity and Faithfulness of God manifested at the Day of judgement. Page 98  
Union to Christ, Internal and External explained. Page 203 

How the New Nature flows from our Union with Christ. Page 203     

W.  
WAlking by Faith, those who have Faith must walk by it. Page 61 

Reasons of it. Page ib.    
Will; God will not do any man good against his will. Page 235 

Nor doth he force man's will, but deal by Persuasion. Page 236    
Wisdom; wherein Wisdom lies. Page 128 

Wherein the Wisdom of a godly man appears. Page 128    
Evidences of Spiritual Wisdom. Page 129 

How Wisdom is to be justified by her Children. Page 128    
Wisdom of Christ. Page 83  
Word of God is an Instrument fitted to gain the consent of man's will. Page 236  
Work; the Work of a Christian. Page 72, 74 

Why Works are produced at the Day of judgement. Page 97  
What room and place Works have with respect to our final sentence, and the Rewards and Punishments that follow it. Page 100, 101    
Works good, the Principle of them. Page 101 

Good Works cannot be performed by men in a state of Nature. Page ib.  
The aim, and scope of them. Page ib.    
Good Works Imperfect. Page 99 

They merit nothing. Page ib.  
What respect Good Works have to our future Reward. Page 102    
Worship; External Pomp in the Worship of God is not that he looks after. Page 198    

A TABLE OF SCRIPTURES EXPLAINED In the SERMONS on 2 CORINTHIANS 5.  
 Chap. Verse Page GEnesis 1 31 216 3 11 28 4 7 252  13 252 Exodus 32 25 28 Deuteronomy 6 5 163 30 6 167 1 Kings 5 26 95 Psalms 1 5 92 27 4 64 31 1 233 33 15 93 51 4 92 115 1 133 130 3 92 Proverbs 16 14 112 29 27 246 Ecclesiastes 3 21 129 5 6 93 12 7 66 Canticles 8 6 146 Isaiah 56 4 76 65 17 200 66 22 200 Jeremiah 23 6 253 Hosea 2 3 28 4 8 252 6 7 96 10 1 183  11 152 Amos 6 3 112 Habakkuk 2 11 96 Malachy 2 15 168 Matthew 3 11 112 Matthew 11 19 128 20 23 40 22 37 163, 250 24 12 160 25 31 78 Mark 6 11 94 9 44 105 Luke 2 40 (191) 10 27 250 12 20 4 16 9 68  22 68 20 37, 38 68 23 43 67 John 2 24, 25 84 5 45 93 7 ●4 63 14 2 4 15 2 203 20 27 197 Acts 16 14 175 20 21 224 Romans 5 14 171  25 223 6 3, 4, 5 180  6 177, 179  13 180 6 19 131 8 2 164 9 3 141 11 36 134 14 7, 8 183 15 3 187 1 Corinthians 3 8 40 1 Corinthians 4 4, 5 82 11 22 195 15 21 179  45 179 16 32 169 2 Corinthians 1 12 117 4 7 238  16 60 5 21 171 6 11, 12, 13 145 Galatians 2 20 178 3 1 59  20 80 4 14 ●41 5 17 180 Ephesians 1 3 51 4 18 (190) Philippians 1 23 67 2 13 209 Colossians 1 20 68  21 217 3 3, 5 179, 180, 191 1 Thessalonians 1 10 112 1 Thessalonians 2 12 39  13 241 1 Timothy 6 12, 19 6 2 Timothy 2 21 204 Hebrews 3 1 235 4 13 84 7 22 179 9 28 252 10 31 111 13 4 95 James 4 1 195 1 Peter 1 17 110 2 9 129, 157 4 1 178 2 Peter 1 3 39 3 14 29 1 John 2 5 145 3 19 45 Revelations 2 5 162  3 4 38  5 9 76  12 12 93  
FINIS.