Sermons Volume 4
III. What moveth and induceth Men so much to dislike Christ's Reign and Government.
1. The evil Constitution of Men's Souls: This Government is contrary to Men's Carnal and Bruitish Affections. Now the flesh is loath to be restrained and curbed, and therefore the Carnal Mind is Enmity against God, Rom. 8.7. Part of this Opposition remaineth in the regenerate, Rom. 7.23. I see a Law in my members warring against the Law of my Mind. And Gal. 5.17. For the flesh lusteth against the Spirit, and the Spirit against the Flesh, and these are contrary one to the other, so that ye cannot do the things that ye would. Therefore no wonder, if wicked men shake off that Yoak, which they cannot endure, and galleth them upon all occasions, when they would fulfil their Lusts. Hence is it they refuse to be subject to Christ.
2. It comes from an affectation of Liberty. Men would be at their own dispose, and do whatsoever pleaseth them without any to call them to an account, Psal. 12.4 Who have said, With our Tongue we will prevail; our Lips are our own; who is Lord over us? They cannot endure strictly to consider, what they should say and do. So they may please themselves, and advantage themselves, they will take no notice of what is right or wrong, or any Superior to whom they are accountable: I remember 'tis said, Judges 21.25. In those days there was no King in Israel; every man did that which was right in his own Eyes : So it is true here, Man that is prone to all Sin and Wickedness, would have no King or Lord over him; be under no Government; Therefore, we will not have this man to Reign over us. There is a false Notion of Liberty possesseth all our Hearts; we take it to be a Power to do what we list, not a Power to do what we ought▪ The absurdity of it would soon appear, if we considered the mischiefs it would produce in man's Government. If men were under no Rule and Order, what Monsters of Wickedness would they grow? And the World would soon prove a Stage to act all manner of Villanies upon: And the falsehood of it will more appear, if we consider Man in his Relation to God; he hath no true Liberty, but such as becometh a Creature, whose absolute dependence doth necessarily infer his Subjection to God, to whom he is accountable for all his Actions. So that his true Liberty lieth in a readiness to obey his proper Lord, Psal 119 45. I will walk at Liberty, for I seek thy Precepts. To will and do things pleasing to our Creator, Preserver and Redeemer: Again, if man have a Liberty, it must be such a Liberty, as leaveth him in a capacity to pursue his chief good, and last end: The more we are restrained from this, the more we are in Bondage, the less, the more free: Certainly the reasonable Nature is under a defect, as 'tis restrained and disabled from the Fruition of God, or seeking after it. For man was made for this end, and is so far fettered, as he is kept from it: but this is little minded; all our desire is to live at large, and to have none to control us.
3. It proceeds from the Nature of Christ's Laws: 1. They are spiritual. 2. They require self-denial.
(1.) They are strict and spiritual Precepts, which require the Subjection of the whole Man to Christ; Thoughts, Desires, Inclinations, as well as Actions; The Law is Spiritual, but I am Carnal, saith the Apostle, Rom. 7.14. That is, it requireth inward Purity, as well as external Conformity. Now men will rather endure any external Burdens, how heavy and hard soever, than Christ's spiritual Yoak: Take for an instance the Pharisaical Institutions, and Christ's Law: For the one, 'tis said, Mat. 23.4. They bind heavy Burdens, and grievous to be born, and lay them on men's Shoulders: They had little Compassion on the People, and therefore imposed rigorous and severe Ordinances upon them: But Mat. 11.30 Christ saith, My Yoak is easy, and my Burden is light. Yet at that time there were more Proselyted to the Sect of the Pharisees, than embraced the Doctrine of Christ: Men will part with anything sooner than their Lusts, Micah 6.6, 7. Perform costly Sacrifices, deny many of the feelings of Nature, and all that they may keep their beloved Sins: The sensual nature of Man is such, that it is loath to be crossed, which produceth Profaneness, and Dissoluteness, and men ingulph themselves in all manner of sensualities, because they are loath to deny their natural Appetites and Desires, and to row against the stream of Flesh and Blood. So the young man is said to walk in the ways of his own Heart, and the sight of his Eyes, Eccles. 11.9. But if Nature be to be crossed a little, 'tis done by some only for a while, and in some slight manner, and this produceth Hypocrisy, Isa. 58.5. To bow down the Head for a day like a Bu • rush If this will not quiet Conscience, we are apt to exceed in outward observances, and rigorous impositions, or macerating the Body by some by-Laws of our own, and this produceth Superstition, Col. 2.19. Touch not, taste not, handle not. We place our Religion in abstinence from such Meats, or in such Penances, and exterior Mortifications, and so he bound in Chains of our own making: • hus these three great evils, Profaneness, Hypocrisy and Superstition, grow upon the same Stem and Root. But when Christ requireth us to serve God in the Spirit, to subdue the H • art to him, this we cannot endure. Therefore in all these ways of Religion, wherein men walk, who would not have Christ to Reign over them, you may still observe they check at his spiritual Laws▪
2 Christ by his Laws requireth self-denial, Mat. 16.24. If any Man will come after me, let him deny himself, and take up his Cross and follow me. We are to deny our own Wit, and our own Will. Our own Wit or Wisdom, so fa • as it is con • rary Christianity, 1 Cor. 3.18. Let no man deceive himself, if any man among you seemeth to be wise in this World, let him be a • ool, that he may be wise To condemn our own former Life wherein we so much pleased ourselves, our own Will: For none are longer to be at their own dispose, 1 Cor. 6.19 What? know ye not, that your Body is • he Temple of the Holy Ghost, which is in you, which ye have of God, and ye are n • t your own? Now men are so averse from this, that it is a kind of a M • racle that any are brought to deny themselves and subject all their thoughts and desires to Christ.
I. Use is Information.
1. It showeth us, whence all the Contentions arise, which are raised about Religion in the World: Some may ignorantly mistake things, and some proud Wits may oppose Christ's Prophetical Office, contradict the Mysteries of our most Holy Faith; some may lessen the Merit of his Sacrifice, but the most general Error is, Men will not have him to Reign over them: All the corrupt part of the World oppose his Kingly Office, many that are right in Doctrine, are yet Carnal as to Practice. They acknowledge the Redemption of Christ, and Justification by Faith, but will not make straight steps to their Feet, and live by Christ's Laws. I am sure this is the great damning Sin in the Orthodox. And as to Doctrine in the reformed part of the World, Alas! what will it avail you to cry up his Merits while you cannot endure his strict spiritual Precepts? This is to set the Savior against the Lawgiver, the Priest against the King.
2. It informeth us, how much they disserve Christianity, that will hear of no Injunctions of Duty, or mention of the Law of Faith, or of the New Covenant as a Law: Besides that they take part with the Ca • nal World, who cannot endure Christ's Reign, and Government, they blot out all Religion with one dash. If there be no Law, there is no Government, nor Governor, no Duty, no Sin, no Punishment nor Reward; for these things necessarily infer one another. A Governor inferreth a Government, and all regular Government is by Law; how shall the Subjects else know what is Sin and Duty? for Verum est index sui & obliqui. The Law that stateth Duty, doth give us the Knowledge of Sin, and without a sanction of Penalties and Rewards, all is but an Arbitrary Direction, which we may observe or neglect at our Pleasure, and no harm or good come of it: Now these are horrid and uncouth Notions that stab Religion at the very Heart.
3. I • informeth us, What a difficult thing it is, to seat Christ in his spiritual Throne, namely in the Hearts of all faithful Christians? The Voice of corrupt Nature is, We will not have this Man to Reign over us. And till we are brought under the Government of Christ, other Lord's have Dominion over us, as the Prophet speaketh, Isa. 26.13. And they will not easily quit their Possession. We are ruled by the • ev • l, the Flesh and the World. The Devil; and we must be rescued from him, before we can be brought into the Kingdom of Christ, Col. 1.13. Now there is old Tugging and Wrestling to rescue the prey out of Satan's hands. The World; Christ's ransom respected that, Gal. 1.4. Who gave himself that he might deliver us from this present evil World. And so doth the Application of this Salvation by the Spirit; for till we get rid of the worldly Spirit, we are not fit for Christ, 1 Cor. 2.12. Now we have not received the Spirit of the World, but the Spirit of God. So much as the Spirit of the World is deadened in us, so far doth Christ prevail upon us. So for the Flesh; Men are given up to their own Hearts Lusts till God changeth them; and care not for God, nor Christ, and his Salvation; brutish Appetite and Sense governeth them. But what will be the issue of these things, see Rom. 8 13. If ye live after the Flesh, ye shall die. Well then, to bring us back again to God, that we may totally resign up ourselves to him, you see what a power is necessary to vanquish the Devil, and save us from the World, and change our own Flesh by his Spirit.
4. It informeth us of the reason why so many Nations shut the Door against Christ, or else grow weary of him; you see frequently Men can bear any Religion rather than Christianity in its power: sottish superstitions, such as were practiced, and in vogue among the Gentiles, Popery, which is palliated Atheism, or Gentilism trick'd up in a Christian dress and form, half Christianity, the form, not the power; privileges, not the duties; The World disputeth it with Christ by inches; what's the reason? His Spiritual Kingdom, which is not calculated for the interest of the Carnal World, and altogether draweth us to an Heavenly Life and State; those that submit to it, or would speak of it exasperate the World against them, as upbraiding their course of Life.
5. It informeth us how ill they deal with Christ, who have only notional opinions about his Authority, but never practically submit to it: Many will say, we must receive Christ as a King, as well as a Priest and Prophet, but do we live accordingly, Luke 6.46. why call ye me Lord, Lord, and do not the things which I say? Professed opinions, unless followed with suitable actions, are but a mockage of Christ, and a cheat and fallacy that we put upon ourselves. A mockage of Christ; Cui res nomini subjecta negatur, is nomine illuditur. He that wants the thing signified by the name, is deceived by the name. They did little honor to Christ, who Buffeted Him and Spit upon him, and all the while cried, Hail King of the Jews : so whilst we call him Lord and King, but make little Conscience of his Precepts, we deny him the honor in deeds, which in words we ascribe to him. So that a practical sense of Christ's Authority and Right to Govern, should be deeply impressed upon our Hearts. When is it practical? when it breed • h an awe upon us, and checketh sin. As the Rechabites, were afraid to transgress the commandment of their Father, Ier. 35.6. They said, We will Drink no Wine, for Jonadab the Son of Rechab, our Father, commanded us, saying, Ye shall Drink no Wine, neither ye, nor your Sons forever. So Joseph Gen. 39.9. when Tempted by his Mistress to lie with Her, he repels the Temptation, saying, How can I do this great Wickedness, and Sin against God? So all that have a reverence of their supreme Lord, you shall find that it works upon all occasions; if tempted to Fleshly Lusts, do this to please thy Flesh; They answer as the Apostle Paul, Rom. 8.12. We are debtors, not to the Flesh to live after the Flesh. If they be assaulted by the Persecutions of the World, still they have the authority of the Great Lord; If threatened for speaking in his Name, and commanded not to speak at all, or teach in the name of Jesus, as the Apostles Peter and John answered, Acts 4.19. Whether it be right in the sight of God to hearken unto you more than unto God, Judge ye ; so, I dare not obey the Wills of Men, or the Inclinations of the Flesh, but my Great Lord. If Satan would draw you to any Inconvenience, answer as Christ Himself did to Peter, dissuading Him from suffering, Mat. 16.23. Get thee behind me, Satan, for thou savorest not the things that be of God, but those that be of Men. When there is something that doth constrain within us, and urgeth us to a constant obedience: For Christ that requireth us to die unto sin, doth also require us to live unto Righteousness: When the sense of this becomes as an Habit, or new Nature in us, or the principle of our course of living, it puts the Soul upon obedience, it constraineth us most powerfully to live in him, and to him, Col. 2.6, and 10. verse the 6th. As ye have therefore received Christ Jesus the Lord, so walk ye in him, ver. 10. ye are complete in Him, and Rom. 6.16. Know ye not, that to whom ye yield yourselves servants to obey, his Servants ye are to whom ye obey; whether of Sin unto Death, or of Obedience unto Righteousness.
Use 2. is Exhortation; If we would distinguish ourselves from the Carnal World, let us resolve upon a thorough course of Christianity, owning Christ's authority in all things.
1. If we be to begin, and have hitherto stood against Christ, Oh let us repent, and reform, and return to our Obedience, M • t. 18.3. Except ye be Converted, and become as little Children, ye shall not enter into the Kingdom of Heaven.
2. Remember that Faith is a great part of your works, from first to last, John 6.27. Jesus answered and said unto them, This is the Work of God, that ye believe on Him whom He hath sent : All the Grace and Mercy of the new Covenant it is begun, kept up, and carried on by Faith, we are sincerely to believe on Him, before we can rightly obey him.
3. Your obedience must be delightful, and such as cometh from love, 1 John. 5.3. For this is the love of God that we keep his Commandments: Believers are not called to the Obedience of Slaves, nor to be acted only by the fear of Hell, but to the Obedience of Sons and Children, that you may obey with love and delight. Forced motives endure not long; fears will abate, and then your duty be neglected. Love should be as a new Nature, and the habitual constitution of our Souls; and you should act not as driven to Obedience, but as inclined to it; and delighted in it Psal. 40.8. I delight to do thy Will O God, for this is a Sovereignty not forced upon us, • ut consented unto.
4. Your Obedience must be very circumspect and accurate, Heb. 12.28. Having received a Kingdom which cannot be moved, let us have Grace, that we may serve God acceptably with Reverence and Godly Fear. A Kingdom may be received either by a King to Govern, or Subjects to be Governed; a King to Govern, Luke 19.12. A certain Nobleman went into a far Country, to receive a Kingdom ; Or Subjects to be governed; when we submit to the Sovereign to enjoy the privileges which belong to that Kingdom. So we must serve him with Reverence and Godly Fear. For boldness in Sinning, and coldness in Duty, is a depreciation of his Majesty. He is a great King: As God pleadeth it when they brought a corrupt thing for a Sacrifice, Mal. 1.13. No Terrors comparable to his Frowns, no Comforts to his Smiles. So • sal. 2 11. Serve the Lord with fear, rejoice with trembling. Obey him most circumspectly, with all carefulness, watchfulness and diligence, making it your chief business to please him.
5 'It is a considerable part of our work to look for our Wages, or expect the endless blessedness to which we are appointed▪ • it. 2.13 Looking for the blessed hope, and the glorious appearance of the great God, Col. 3.1, 2. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the Right Hand of God. Set your affection upon things above, and not upon the Earth, Phil. 3.20. But our Conversation is in Heaven from whence we look for a Savior the Lord Jesus Christ. That we may see, that we have con • iderable Motives to do what Christ requireth of us; 'It is for our Masters Honor, and besides it puts life into our Work, and maketh our painful Obedience comfortable and sweet to us; for all this is but the way to Eternal Life.
6. The Reign of Christ doth not only establish your Duty, but is the ground of your safety; for he is set down upon the Throne of Majesty to protect his Subjects, and destroy his Enemies: besides the endless reward in another World, there are many evidences of his goodness, and signal preservations and deliverances in this World; at least peaceable opportunities of serving Him, while he hath a mind to employ us: He can powerfully support us against all our Enemies, Isa. 33.22. The Lord is our Judge, the Lord is our Lawgiver, the Lord is our King, He will save us : As a Sovereign protects his Subjects that continue loyal to Him, so will Christ be our Sovereign: upon this confidence must we carry on our obedience, notwithstanding opposition, 1 Tim. 4.10. For therefore we both labor and suffer reproach, because we trust in the living God. who is the Savior of all Men, especially of those that believe.
7. One part of our obedience helpeth another. Sets the Soul in a right posture: As in the Wheels of a Watch, the whole motion is hindered, by a defect in a part; the less complete you are in all the Will of God, the more difficult will it be.
A Sermon on Luke II.52.
THese words are spoken of our Lord Jesus Christ. In them two things are observable. 1. Christ's Gro • th. 2. The consequent of it.
1. Christ's growth, both as to Body and Soul: He increased in Wisdom and Stature. 2. The consequent of it: He attracted the Love of God and Men.
The point I am to speak off is this.
Doct. Jesus Christ himself, in respect of his Human Nature which consisteth of Body and Soul, did grow and improve.
1. Let us state this growth of Christ.
2. Give you the reasons of it. For stating it,
1. Certain it is that there are two distinct Natures in the Person of Christ, Divine, and Human: The one Infinite, and Uncreated; The other Created, and Finite: For he is Emmanuel, God with us, Mat. 1.23. Of the Seed of David, and yet declared to be the Son of God with power, Rom. 1.3, 4. The Word was made Flesh, John. 1.14. The Man God's Fellow, Zech. 13.7. A Child, yet the Everlasting Father, Isa. 9.6. Born at Bethlehem, yet his goings forth were from Everlasting, Micah 5.2. The Bud of the Lord, and the Fruit of the Earth, Isa. 4.2. Now according to this double Nature, so must his growth be determined: surely not of the Divine Nature; for to the perfection of it nothing can be added: an infinite thing cannot increase. So his Knowledge is infinite, he knew God, and all things.
2. In his Human Nature there are two parts, his Body and his Soul: The Text saith, he grew in both. As to his Body, and growing in Stature, there is no difficulty: As to his Soul, the doubt is whether he grew really, or in manifestation only; I think really his Soul improved in Wisdom, as his Body in Stature; as others of his Age are wont to ripen by degrees: In the same sense that he is said to increase in Stature, he is said a so to increase in Wisdom; for both are coupled together: and he increased in Stature really in deed and in truth: so that he daily became a more eminent person in the Eyes of all.
3. 'It is not said he grew in Grace, but in Wisdom. To want degrees of Grace cannot be without sin. And our High Priest was Holy, Harmless, Vndefiled, separate from Sinners, Heb. 7.26. yet his Knowledge as Man was perfected by degrees. We always grow in knowledge, follow on to know the Lord. He was ignorant of some things, as the Day of Judgment, for in Mark 13.32. 'It is said, But of that Day and Hour knoweth no Man, no not the Angels which are in Heaven, neither the Son, but the Father. His Divine Nature was ignorant of nothing; but as to his Human, he was ignorant of it. Some say he knew it not to reveal it; so the Father may be said not to know it as well as the Son. This simple Nescience was no Sin.
4 This Knowledge or Wisdom wherein Christ grew, may be understood thus,
1. There is the Habitual Knowledge, and the actual apprehension of things, Christ had the Foundation and Root of all Knowledge, when conceived by the Spirit, from his very Conception; but the Actual Knowledge came afterwards. He had the Spirit of Wisdom, and promptness of understanding; but the act of knowing is, as occasion is offered.
2. There is a Knowledge of Generals, when singulars are not actually known: so Christ was deceived in the Fig-Tree: Mat. 21.19. And he inquireth for Lazarus Grave, John. 11.34. And he said, Where have ye laid him?
3. There is a knowledge Intensive, and Extensive: Intensive, a clear knowledge, Extensive to more objects: Christ grew in both: He grew as to clearness of apprehension; and as he knew more objects.
1. There is a knowledge infused, and experimental: So Christ knew more by experience, 2 Cor. 5.21. Who knew no sin. That is, by experience in himself, and Heb 5.8. He Learned Obedience by the things which he suffered.
2. For Confirmation. 1. By Scripture▪ 2. By Reason.
1 By Scripture: Next the Text, take that, Isa. 7.14, 15, 16. Behold a Virgin shall conceive, and bear a Son, and shall call his name Immanuel: Butter and Honey shall he eat, that he may know to refuse the evil, and chusethe good. For before the hild shall know to refuse the evil, and choose the good, the Land that thou abhorrest shall be forsaken of both her Kings. The Child spoken of should not be any fantastical appearance, or mere imaginary Matter, but a very Man-child; fed and brought up with such food as other Children were; that by growing up he may come to years of discretion: He should have such notice of good and evil, as Children usually have, when the use of Reason and Understanding begins first to put out, and exercise its self: As Deut. 1.39. Your Children which in that day had no knowledge between good and Evil. That is, had no ability to discern the one from the other: So that Christ was as other Infants, bateing only his nearness to the Godhead. The Sun is the Sun still, at morning, or at high noon, yet at first rising, 'tis more glorious than any other Creature: Well then the Gift of the Holy Ghost shown himself in him, and was acted and discovered according to the progress of his Age, and the increase of bodily Strength. At Twelve Years Old he disputed with the Doctors.
2. By Reason,
1. He every way made himself like man, except sin, Heb. 4.15. For we have not an High Priest which cannot be touched with the feeling of our infirmities, but was in all point▪ Tempted like as we are, yet without sin. He was carried Nine Months in the Womb of the Blessed Virgin.
2 As his capacity was enlarged, so his wisdom discovered its self: And the power that was in him shown forth its self. In us as the Body increaseth so the powers of the Reasonable Soul are increased also.
3. The effects of the Personal Union were communicated to the Human Nature, Non nec • ssitate Naturae, sed Libertate Voluntatis ; not by necessity, but free dispensation: As to all Creatures, God considereth what is profitable, and may make them useful in the state wherein he will employ them: So to Christ; he knew all things that were necessary for the Execution of his Office. So God hid from, or revealed to, his Human Nature, according to his pleasure.
4. • he Divine Nature did by degrees show its self in him, lest before the time it should be too Prodigious, and not so suiting to the dispensation of the Gospel, which is a dispensation of Faith, not of Sense; and so hinder the Beautiful Order of it, which from inconspicuous beginnings was to be carried on to a great increase. His Kingdom was from a Grain of Mustard-seed to grow up into a Tree: So in his Person, he was from a state of Childhood to grow up into the Stature of a perfect Man, and then to suffer and die; Which might have been impeded and hindered, if those things which were to be done by him as a man, were done by him as a Child.
5. There was need of a continual growth, that there might be a distinction between the state of his Humiliation, and Exaltation. As in us, we know now but in part, but then that which is perfect will come, 1 Cor. 13.9, 10. So in Christ, he was to know somewhat as a Child, more as a man. And there is a distinction between what he knew as a man in the state of his Humiliation and what he knoweth now in the state of his Exaltation; he still knew what was necessary to his office, John 5.27. And he hath given him Authority to Execute Judgment also; because he is the Son of Man. He exerciseth Lordship over all things, therefore his knowledge is as vast as his Empire; In Judea he knew those he conversed withal, yea he knew their hearts; But now all judgment is put in his hand. And herein is nothing asserted unworthy of Christ, for as the Divine Nature did in some manner shut up, and conceal, and hide its Majesty in its self, during the Humiliation of the Son of God; that it might not discover that dignity which appeared in his exaltation; so the Spirit of Wisdom was held in, and restrained, that it might not presently put forth its perfections, but by little and little according to the state of Christ.
Use. 1. Is to teach us to admire the Condescention of the Son of God, who submitted to all our sinless infirmities, and would grow, and be improved in Soul as well as Body.
1. The oftener we think of this, the more should our hearts be filled with reverence at this stupendous Mystery. It is without controversy great, that the Son of God should be as other Infants; be Carryed Nine Months in the Womb, be Suckled, Swadled, Brought up as other Children, and grow in Wisdom, and Stature as they do: Is this the great God that made all things and governeth all things at his pleasure? Is this the Fountain of Wisdom, and the Author of all Perfection? Yes, 'tis he! but this abasing is for our sakes. The beginning of his Humiliation was in the very Womb, the progress of it from the Cradle to the Grave.
2. If Christ grew in wisdom, So must we, 2 Pet. 3.18. But grew in grace and in the knowledge of our Lord and Savior Jesus Christ. We have not only incapacity, but the veil of ignorance. 'It is little we know of God at our best. Therefore let us open and ripen by degrees, from good going on to better, that we may be best at last. When 'tis declining time with the outward 〈◊〉 , yet the inward man may be renewed day by day, 2 Cor. 4.6. Long use of means, and many experiences should perfect us. Therefore let there be a continue • l progress in grace and knowledge, till we grow to a perfect man in Christ Jesus, Ephes. 4.13. To be a Child of days, is as monstrous a thing as to keep to the stature of a Child, when Thirty or Forty years old: So it is in Christianity Heb. 5.12. When for the time ye ought to be teachers, ye have need that one teach you again the first Principles of the Oracles of God. When God hath given us means to improve our knowledge, it's inex • usable to be ignorant.
3. It informeth us that Ignorance from Natural Defect and Imperfection is no sin: For Christ was Ignorant of some things, especially in his Child-hood. Ignorance may arise from several causes.
1. From want of revelation. We are not bound to know a thing never revealed to us, Deut. 29.29. The secret things belong to the Lord our God, but those things which are revealed belong to us and our Children forever.
2. From the sublimity, or excellency of the matter to be known. 'It is above our capacity, Psal. 131.1. I do not exercise myself in things that are too high for me. We are to understand what is revealed, and must improve ourselves more and more.
3. From neglect of the means God hath given man to improve his knowledge. This will be charged on man as a great Crime, Especially of things necessary, or such as concern our everlasting Salvation, or 〈◊〉 thereunto: Many have time and teaching enough, but they woefully • ispend it, and are ignorant of the Principles upon which the knowledge of 〈◊〉 things doth depend, and so are uncapable, of farther instruction, or the higher points of the Gospel. This doth not excuse but is a great sin.
4. From Natural defect: as in mad folks, and Naturals: and for a time Children. Now this is not culpable, and is not charged upon man at his last trial: For God accepteth according to what a man hath, and not according to what a man hath not, 2 Cor. 8.12. For if there be first a willing mind it is accepted, according to that a man hath, and not according to that he hath not.
II. The consequence as he increased in Wisdom and Stature; so he increased in favor with God and man: That is, he obtained a Testimony of the favor of God, and the General Love and Good-will of men. The same is said of Samuel, 1 Sam 2.26. And the Child Samuel grew, and was in favor both with the Lord, and also with men. That is, he was acceptable to God and m •• . God's favor is that by which he loveth his Image. The more conspicuous the Image of God is in any Creature the more is God delighted in in that Creature. Now there was more of the Image of God to be seen in Christ an Youth, than in Christ a Child: Which is no more unworthy of Christ, than to be a Child.
Doct. The more true and saving Wisdom men have, the more acceptable they are to God, and many times to men also.
Prov. 3.4. So shalt thou find favor, and good understanding in the sight of God and man. That is, acceptation and good success. So it is said of the Primitive Christians, whilst Christianity was in its simplicity, Act. 2.47. That they praised God, and had favor with all the People. They Praised God, as being acceptable to him, and received his blessing: And men had reverence and esteem for them, Prov. 22.11. He that loveth pureness of heart, for the Grace of his Lips the King shall be his Friend. That is, a man that keepeth exactly to his Duty, he hath an Holy boldness, and a grace in his speeches. Which many times by the blessing of God, procureth him favor with great ones.
But a Question or two must be considered.
1. How is it possible to please God and men? Since they that please God are hated by the World, John 5.19. Because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. And 2 Tim. 3.12. All that will live Godly in Christ Jesus must suffer persecution. And they that please the World cannot be the Servants of God, Gal. 1.10.
I Answer,
1. We ought to carry it so, that our Life may be pleasing to God, and approved of men. That's our Duty, whatever the event be, Acts 24.16. And herein do I exercise myself to have always a Conscience void of offense, towards God and towards men, 2 Cor. 8.21. Providing for honest things in the sight of the Lord, and in the sight of men. Just and Holy things must we provide, that evil men may have no cause to reproach us, and good men may be edified by our example. A life then it must be that is pleasing to God, and deserveth to be approved of men, that if they hate us we may not be in fault, 1 Cor. 10.32. Give no offense, neither to Jews nor to Gentiles, nor to the Church of God. Many times men bring trouble upon themselves by their own folly.
2. There is a difference between convincing men, and having a Testimony in their Consciences, and humouring them in their sin: 'It is humouring them in their sin which is man-pleasing, inconsistent with the pleasing of God. But to be made manifest first to God, and then in their Consciences, is another thing, 2 Cor. 5.11. We must not please them by joining with them in their sin. We buy the approbation of men at too dear a rate, if we buy it by the breach, or neglect of our Duty to God.
3. Though men like not the way of Godliness so as to embrace it and follow it; yet they Admire it, Prov. 12.26. The righteous is more excellent than his Neighbor. And Mark 6.20. Herod feared John, knowing that he was a just man, and an holy. The evidence of their Consciences doth compel them to approve and honor them.
2. Question. How far is it Lawful to mind the Approbation of men or to make it any Motive to us; Since it is said, John 5.44. How can ye believe that receive honor one of another, and seek not the honor that cometh of God only?
Ans. 1. We are not to cast off all respects to a good Name, because 'tis an excellent Blessing, Prov. 22.1. A good Name is rather to be chosen than great Riches, and loving favor rather than Silver and Gold. 'It is of great use for our service and safety: The Credit of Religion dependeth much on the Credit of those that profess it. Now that we may not be a disgrace to Christ, nor act as blemished Instruments, we must endeavor to preserve a good Name. A Pastor of the Church must be one that hath a good Report of them that are without, lest he fall into reproach and the snare of the Devil, 〈 in non-Latin alphabet 〉 . The Slanderer, 1 Tim. 3.7. The rather must we Mind this, because men first make Shipwrack of a good Name, and then a good Conscience; and he that is lavish of his Credit is very seldom tender of his Conscience. And 'tis of great use for our safety: Infamy cast upon the People of God is a forerunner of more trouble, and showers of slanders are a forerunner of the grievous storms of Mischief and Persecution. The Devil is first a Liar, and then a Murderer, John 8.41. In the Primitive times they did invest Christians with Bears skins, and then bait them as Bears: First count them Offendors, and then prosecute them as such. The Devil is afraid to meddle with unstained innocence. Valens the Emperor spared Paulinus out of Reverence to the unspottedness of his Life. Therefore since 'tis a great part of our Security, and Protection against Violence, it must not be slighted.
2. This must not be our first and chief Motive: That is the favor of God 2 Cor. 5.11. But we are made manifest unto God, and I trust also are made manifest in your Consciences. The Approbation of God must be chiefly sought after, we are not sincere without it: For sincerity is a straight and sincere purpose to please God in all things. The Approbation of men must rather follow, than be aimed at. Laus Humana non appeti debet, sed sequi. This is the consequent of well doing, not our proper scope. Gloria been appetitur, nihil male agendo contra ipsam, & been appetitur, nihil male agendo propter ipsam. Credit is well sought, when we do nothing ill against it, and when we do nothing ill to obtain it.
3. The favor of men may be sought, when we take it as the Fruit of the favor of God: For all good cometh from his favor. He giveth it us, by his secret influence on the Hearts and Counsels of men, Prov. 16.7. When a man's ways please the Lord, he maketh even his Enemies to be at Peace with him. He made Laban and Esau kind to Jacob, God can procure unthought of favor by his Spirit; either bridle their rage, or dispose them to show you favor. Sometimes he casts a Terror into the Hearts of Enemies, and sometimes inclineth them to show favor, as Jacob when he met with Esau, Gen. 33.4 Esau ran to meet him and embraced him, and fell on his Neck, and kissed him. So Joseph found favor with Potiphar, Gen. 39. 'It is God that maketh Friends for us, when we seem to be destitute and lost in ourselves: 'It is not our Merits, much less our compliances, that procures it.
4. 'It is the Glory of God, and the Honor of the Gospel, and the safety of Religion, which should be our chiefest aim, and scope in all these things, Mat. 5.16. Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven. And 1 Pet. 2.12. That they may by your good works, which they shall behold, glorify God. And because 'tis not our main aim, if it come we should not be over-affected with it. If it come not, we should not be over-troubled; but in good and bad report, we should approve ourselves to be the faithful Servants of the Lord, 2 Cor. 6.6. Mans Judgment is not to be stood upon, God will not ask their Vote and Suffrage for our Admission into Eternal Glory. As we must not forfeit it by any fault of our own, so we must not desire it as our great happiness: In this, as well as in other temporal things, we must refer all to God.
III. Quest. But what Wisdom is requisite, that we may increase in favor with God and Man?
Answ. 1. In the general, an Innocent, Holy Conversation is that which procureth a good Name, and respect with God and Man: It will certainly be accepted with God; and as to men, you cut off occasion from them that do desire occasion, 1 Pet. 3.16. Having a good Conscience, that whereas they speak evil of you as evil doers, they may be ashamed that falsely accuse your good Conversation in Christ. Live down reproaches by a clear Innocency.
2. More particularly; By making Conscience of Morals, rather than Rituals, Rom. 14.18. He that in these things serveth Christ, is acceptable to God, and approved of men. The weighty matters, Piety, Justice, Charity, these carry their own evidence with them, and bespeak their Reverences in the Consciences of men. Will the World value a man for his Zeal for, or against Ceremonies, when other things do not answer? Suppose he be in the right, yet who will regard a man purely for his rightness in Opinion? 'It is Hypocrisy condemned of God, and not very well liked of man to Tithe Mint and Cumin, and not very well regard the weightier things of the Law, Mat. 23.23. Woe unto you Scribes and Pharisees, Hypocrites, for ye pay Tithe of Mint, A • ise and Cumin, and have omitted the weightier matters of the Law, Judgment, Mercy and Faith. These ought ye to have done, and not to leave the other undone.
3. Yet more particularly, though men care not for Piety, yet they care for Righteousness, and Duties of the second Table. We have more light in things that are inferioris Hemisphaerii of the lower Orb and Rank; and though we are not to neglect the other, yet these must have a chief part in our practice, Rom. 12.17. Providing things honest in the sight of men. There Justice, Truth, Equity, are regarded as conducible to the good of human Society, and men are wise in their own matters.
4. Once more: Love, Kindness, Gentleness are very taking in the World, and our Religion excludeth them not, but recommendeth them to us, Rom. 5.7 For scarcely for a righteous man will one die, yet for a good man some would even dare to die. For a man of a rigid Innocency scarce any would die, but for a good and bountiful man some would even dare to die; the contrary is observed of the Jews, who had a bitter Zeal, 2 Thes. 2.15. They please not God, and are contrary to all men. Therefore, we should study to excel in those things that are good: To be good, should be our Constitution; and to do good, the business of our Lives.
Use is, To press us to get and increase in this heavenly Wisdom, whereby we may get the favor of God and Men.
1. We must seek to get the favor of God above all things; which is the Life of our Lives, and the Joy of our Hearts, Psal. 30.5. In his favor is Life. And Psal. 4 6, 7. Lord, lift up the Light of thy Countenance: Thou hast put gladness into my Heart, more than in the time when their Corn, and wine increased. That should be our chief Care; Direction, preservation, Blessing do all depend upon it. The Favor of God is either Mercy, or Grace. Oh seek this, in the first place, that you may have the Love of God, and the comfortable effects of it, Rom. 2.29. Whose Praise is not of Men, but God.
2. Seek also the favor of Men: Let us be careful not to offend them, but seek their favor, and that both of the Good and Bad: The Good, that they may help you in the way to Heaven, and you may be edified by them; the Bad, Col. 4.5. Walk in Wisdom towards them that are without, redeeming the Time There is great Wisdom required in a Christians carriage towards the Carnal and Profane, lest we scare them from Christ, or give them occasion to speak evil of Religion, 1 Tim. 5.14. Give no occasion to the Adversary to speak reproachfully. And 2 Cor. 6.3. Giving no offense in anything, that the Ministry be not blamed.
A Sermon on Philip. II.7.
THe Apostle, to cure their Pride, which was the cause of their Divisions, urgeth Christ's Example. His Lowliness and Humility is set forth by two things, terminus à quo, and ad quem, or the heighth of Elevation wherein he stood, the depth of Humi • iation to which he condescended. The former, ver. 6. the latter in the 7. and 8 verses.
1. The heighth wherein he stood, Verse 6. Who being in the form of God, thought it no robbery to be equal with God. That Phrase is to be regarded, 〈 in non-Latin alphabet 〉 . Being in the form of God. By the form of God is meant the Divine Es • ence, as clothed with Glory and Majesty. As the form of a Servant, is really a Servant; so his being in the form of God, showeth that he was from all Eternity true God, adorned with Divine Splendor, Glory and Majesty. The other Phrase, 〈 in non-Latin alphabet 〉 : He thought it no robbery to be equal with God, signified that this doth justly and naturally belong to him, and was not usurped by him. The Devils were thrown out of Heaven for usurping Divine Honor, 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to Hell, and delivered them into Chains of Darkness, to be reserved unto Judgment. And Jude 6. And the Angels, that kept not their first Estate, but left their own Habitation, he hath reserved to Everlasting Chains under Darkness, unto the Judgment of the great Day. They were not contented with the place they were in, but would be Independant of themselves, Equal to God, by Usurpation and Robbery; and so instead of Angels became Devils. But Christ is not God by Usurpation, but God by Nature; He was not thrust down, but came down.
2. His Exinanition and Abasement. Which is, (1.) Generally set forth. (2) Particulars are mentioned.
(1.) Generally, 〈 in non-Latin alphabet 〉 , He made himself of no Reputation ; in the Text, 〈 in non-Latin alphabet 〉 , He humbled himself, ver. 8.
(2.) The Particulars are, His Incarnation, mean Life, and accursed Death. Let us stand a little, and consider this Condescention, by comparing the terms. That the Creator should stoop so low as to become a Creature, and go down from the form of God, to the form of a Servant, from Equality with God to Subjection to Men, from being Lord of all to a State of Obedience, and that Obedience carried on in the way of the most perfect self-denial, Obedient to the Death, and that Death clothed with all the circumstances that might make it grievous, it was painful, ignominious, and accursed.
I shall insist only on the general Description of it, 〈 in non-Latin alphabet 〉 . He made himself of no Reputation, emptied himself, lessened himself, in the next verse, humbled himself.
Doct. That the Lord Jesus did for our sakes empty, lessen, and humble himself.
I shall open three things,
- 1. How far Christ was lessened.
- 2. That this was his own voluntary Act.
- 3. That this was for our sakes.
I. How far Christ was lessened. It chiefly lieth in these two things,
- 1. Obscuring his Godhead.
- 2. Abatement of his Dignity.
1. His Godhead was obscured by the interposing veil of our Flesh. He did empty himself of that Divine Glory, Splendour and Majesty, which before he had: Not by ceasing to be what he was, but by assuming something to himself which he was not before; viz. the Infirmity of the human Nature, which did for a time hide his Divine Glory, so that little of it did appear, and that to some few only that narrowly observed him, John 1.14. We beheld his Glory, the Glory as of the only begotten of the Father. To the generality it was otherwise, Isa. 53.2. He shall grow up before him as a tender plant, and as a root out of a dry ground; he hath no form or comeliness, and when we shall see him, there is no Beauty that we should desire him. As the covering in a dark Lanthorn hideth the Light from shining forth; so did the Human Nature obscure his Divine Glory: For he assumed not this Nature, as it shall be in Heaven, perfectly Glorified; but as it is now since Sin entered into the World, clothed with manifold Infirmities. He came in the form of a Servant, not of a Glorified Saint. The Apostle, Rom. 8.3. calleth it, The likeness of sinful Flesh ; the Estate and Condition of his assumed flesh was exposed to all those Infirmities, which in us are the Punishment of Sin. Though he continued still Infinite, Eternal and Omnipotent, and in his greatest Abasement was still the Lord of Glory; yet his external Habit and Appearance was that of a mean afflicted man; and the Divinity, though not separated, withheld its influence, to leave the Human Nature, to suffer whatever the Humanity was capable of: As it exposed the Soul to desertion, so the Body to all manner of Sufferings, and Death itself.
2. His Dignity was lessened. And there was a Depression of the Glory of his former State. That which the Romans called capitis Diminutio, a lessening of State and Condition. The Eternal Word set himself at naught, lessened, and humbled himself from the Condition of being Lord of all, to that of a Subject and Ordinary Man, Gal. 4.4. But when the fullness of time was come, God sent forth his Son, made of a Woman, made under the Law. From a Judge of the World, he became a Party. It was a Condescention of God, to take notice of man's Misery, Psalm 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth : Much more to make a Party in it, and to be found among the miserable.
Three steps of Condescention, we may eminently take notice of.
1. That Christ, Who thought it no Robbery to be equal with God, is made less than God, John 14.28. My Father is greater than I, compared with John 10.30. I and my Father are one. As Mediator Incarnate, he undertook an Office designed him by God, and obeyed him in all things. They are one in Essence, yet the Father was greater than he; not as he was God, but Man and Mediator, and in his present State of Humiliation. For he bringeth it there to prove, that by departing out of the World then, he should be exalted to a more glorious Estate, than that in which he was during his abode upon Earth, because the Vail should then be laid aside, and that Glory which he had with God before the World was made, should fully appear, John 17.5. And now, Father, glorify thou me with thine own self, with the Glory, which I had with thee before the World was.
2. That he was not only lesser than God, but lesser than the Angels, 〈 in non-Latin alphabet 〉 , Heb. 2.7. Thou madest him a little lower than the Angels, or for a little time, the time that he spent here on Earth. Man is Inferior to an Angel as Man, in the Order of Being; much more as Mortal, for the Angels never die; therefore his very Incarnation, and liableness to Death was a great lessening of his Dignity. Though the Incarnation of Christ was the Exaltation of our Nature, yet it was the Depression and Humiliation of the Son of God. God could stoop no lower than to become man, and man could be advanced no higher than to be united to God.
3. That in the Human Nature he was depressed beyond the Ordinary Condition of Man. For he came in such a form and course of Life, as was beneath the ordinary rate of Mankind, Psal. 22.6. I am a worm, and no man, a reproach of men, and despised of the People. So Isa. 53.3. He was despised and rejected of men, a man of Sorrows and acquainted with griefs, and we hid as it were our faces from him; he was despised and we esteemed him not. As a vile and abominable Creature, both despised and rejected; scarce deemed worthy the Name of a man, or to have any converse and fellowship with them. It is in Hebr. 〈 in non-Latin alphabet 〉 the leaving off of a man, as if we should say, the very list and fag-end of Mankind; so low and mean, that the Nature of man, can hardly descend lower, Mark 9.12. The Son of Man must suffer many things, and be set at naught ; it is, 〈 in non-Latin alphabet 〉 , made naught worth, or nothing. Thus did he appear in the meanest and most abject form of Mankind, not in any glorious Estate and Majesty. Survey the whole course of his Life, He was born of a Poor Virgin, and instead of a better place, laid in an Inn; which probably being taken up by Persons of great Quality, he was laid in the basest place of the Inn, in a Manger. His Birth was revealed to Poor Shepherds, not to Emperors and Kings, not to Caesar at Rome. Presently after his Birth, he was banished together with his Mother into Egypt ; and exposed to the Troubles and Toils of a long Journey, into a strange Country for refuge. Afterward, till he appeared in his Ministry, we read little of him▪ His supposed Father a Carpenter, and he himself called so, Mark 6.3. Is not this the Carpenter? He made Yoaks and Ploughs, saith Justin Martyr. Certainly it is probable, that as he submitted to other pa • ts of the Curse, so this, In the Sweat of thy Brows shalt thou eat thy Bread. In the course of his Ministry, he suffered many affronts and reproaches. Surely his Life was a Life of Sorrows, we find him begging Water when thirsty, John 4.9. That a Fish paid Tribute for him, Mat. 17.27. He had little Money, and had no certain Residence and Place of abode, but lived by Contribution, Mat. 8.20. The Foxes have holes, and the Birds of the Air have Nests; but the Son of Man hath not where to lay his Head. At his Death, never was Child of God under so much Misery as Christ himself; His own Heavens, his own Father, his own Godhead, did hide their Face and Consolation from him; God's wrath pressed the weight of Punishment, with the full Power of Justice, both upon his Soul and Body. Those for whom he died, despised him; He himself being emptied of all things which make men respected in the World, was depressed lower than any Man, and was as a Worm to be trod upon. He was made a matter of common talk and reproach in all Men's Mouths, condemned by the ruling part of the World, and set at naught by the basest of the People, derided and scorned in his most holy behavior; his bitter sufferings made matter of Sport and Laughter, malice feeding itself with pleasure upon his pain and misery, and expressing itself with the basest signs of mocking, which disdain could devise, flouring at his saving doctrine, and insulting over him, as if he had neither been the Son of God nor an honest Man. And all this was counted little enough for satisfaction of Justice, exacting of him the due punishment of our sins.
II. That this was his own voluntary Act. He made himself of no Reputation. You may read that Men set him at naught, Act. 4.11. This is the Sto •• , which was set at naught of you Builders : nay we read, Heb. 2.7. Thou madest him a little lower than the Angels ; It was an act of God himself. Yet on Christ's part it was voluntary, undertaken for the Glory of God and the Good of Men. It was not imposed upon him by constraint, without his consent, or against his Will. An act of love, and an act of Obedience are truly consistent. A punishment is imposed upon us against our Will, but here was a voluntary susception of our burden; none of this was due to him upon his own account, but ours. It was no punishment for his self-exalting, but an act of gracious condescension. This appeareth in Scrip • ure two ways.
1. In that what he was to do and undergo was proposed to him, and he willingly accepted of the terms and conditions. When no kind of Sacrifices and Offerings were sufficient to take away sin, and save sinners, then he said, Lo! I come to do thy will, Heb. 10.6, 7. It was told him what it would cost him, if he would deliver and save Man kind, all was written down in God's Book, that he must be made under the Law, take upon him the form of a Servant, make his Soul an offering for sin: How did he like these conditions? I was not, saith he, rebellious, neither turned away back, Isa. 50 5. No, he refused not the terms, but cheerfully submitted to them. I delight to do thy Will, O God. He delighted in the thoughts of it long ere it came about, Prov. 8.31. Rejoicing in the Habitable part of the Earth, and my delights were with the Sons of Men. And when it was to be actually done, he repented not.
2. The Scripture assigneth this work unto the love and condescension of Christ himself, as the next and immediate cause of his engaging in it, and performance of it, Gal. 2.20. I live by the Faith of the Son of God, who loved me and gave himself for me, Eph. 5.25, 26. Christ loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of Water by the Word, Rev. 1.5, 6. Unto hi • that loved us, and washed us from our sins in his own blood. The Apostle telleth us, 2 Cor. 8.9. Ye know the Grace of our Lord Jesus, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. He condescended to a poor and low condition, and suffered therein for our good, that we might be partakers of the riches of the Grace of God.
III. That this was for our sakes. Christ hath a double Relation. 1. As our Mediator, Redeemer and Savior. 2. As the pattern and example of holiness in our Nature. Both ways it was for our sakes.
1. As our Mediator. So he emptied himself, that we might be filled with all Grace. He was born of a Woman, that we might be born of God, Gal. 4.4, 5. When the fullness of time was come, God sent forth his Son made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the Adoption of Sons, 2 Cor. 5.21. He was made sin for us, that knew no sin, that we might be made the Righteousness of God in him. He was made a Curse, that we might have the blessing, Gal. 3.13, 14. Christ hath redeemed us from the Curse of the Law, being made a Curse for Us; for it is written, Cursed is everyone that hangeth on a Tree. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through Faith. He was forsaken for a while, th • t we might be received forever. And to speak to the very case, 2 Cor. 8.9. He was made poor for us, that we through his poverty might be rich. There are some things in the mediation of Christ which belong to Ministry, others to Authority. Those which belong to Ministry, as to be in the form of a Servant, and die, He must be a Man for that. Some things belong to Authority, as to bring us back to God, to make our peace with God, to convey the Spirit, to vanquish Satan, to raise the dead, to deliver us from Hell, to make us everlastingly blessed; he must be a God for that: But so, as first that which is necessary to be done by his Man-hood, be done for us; first the merit of his humiliation was to be interposed, before we could be acquainted with the power of his exaltation.
God took this way, partly because we were to be restored in a way contrary to that by which we fell. We fell by Pride, and we must be restored by humility. We would be as God, not in a way of blessed conformity, but cursed self-sufficiency. therefore to expiate this pride, God must become like Man, take our Nature and suffer in it. Once Man, in the pride of his Heart, attempted to be like God; and God by a Mystery of humility, became like Man, that he might bring Man into a nearer degree of likeness to God.
Partly, because the honor of his justice required it. Reconciliation supposeth satisfaction: for we are not at peace with God, till his justice be appeased. And the Spirit of God had not been sent, if God had not been at peace with us, for this is the token of his friendship. And till the Spirit be given to change both our Natures and Estate, we have no title to the pardon of sin and Eternal Life. Therefore the Merit of Christ's humiliation is at the bottom of all the good we expect from God.
Partly, because he delighteth to carry on our Salvation by contraries. Christ emptied himself to fill all things, became poor that we might be rich, brought life out of death; covered his glory, wherewith he would enrich the World, under shame and disgrace. In the same way that Christ purchased it, we obtain it: a Christian is tossed with Tempests, and yet the peace of God preserveth his Heart: He hath nothing, and yet hath all things; was disgraced in the World, and yet approved of God. There was nothing stronger than Christ's seeming weakness, in his lowest abasement he discovered the greatest power of his God-head: He satisfied the Justice of God, overcame Death and his Fathers wrath, triumphed over Satan, crushed his Head when he bruised his Heel. The Apostle telleth us, 1 Cor. 1.25. The foolishness of God is wiser than Men, and the weakness of God is stronger than Men. 〈 in non-Latin alphabet 〉 . The foolish part, and the weak part, that which in Mans opinion hath least Wisdom or strength in it. Nothing is such a glorious act of Wisdom and Power, as Salvation by Christ dying, Christ abased; as also to bring a Christian to Heaven by Afflictions rather than to suffer him to be prosperous in the World.
2 • y way of Pattern and Example. Christ that came to set open the way to Heaven, would also teach us the way to Heaven, not only by his Doctrine, but Example. Christ made himself of no reputation, and therefore we should be dead to the reputation and grandeur of the World, which is the great diversion and hindrance to the Heavenly Life. The Apostle, when he bringeth this instance, he saith, Let the same mind be in you that was also in Christ Jesus, Phil. 2.5. This very thing is propounded to our imitation. The Son of God had wisdom to choose, right to enjoy, power to procure the best condition which the World affordeth; but yet he chose a mean state of life, subject to many afflictions and sorrows. Here I shall show,
- 1. The power of Christ's example in the general.
- 2. What he teacheth us by emptying himself, or making himself of no reputation.
1. All example hath an alluring power, or great force in moving; this is the example not of an equal, or inferior, but of a great person, one far above us; This great person is Jesus Christ our Lord, the great Messenger of the God of Heaven who came to reclaim Mankind from their vain courses, and to instruct them in the way 〈◊〉 Life.
His example is a perfect and unerring Pattern; for his Life is Religion exemplified, a visible Commentary on God's Word. He came not only to restore us to God's favor by his merit, but to set us an example, 1 Cor. 11.1. Be ye followers of me, as I also am of Christ. Then you cannot err, if you follow Christ in his imitable actions.
2. It is an engaging pattern. Christ's submission to a duty should make it lovely to us. The Disciple is not above his Lord, nor the Servant above his Master: If I then you Lord and Master have washed your Feet, ye also ought to wash one another's Feet, John 13.14. Shall we decline to follow such a Leader? 1 John. 2.6. He that saith, he abideth in him, ought himself also so to walk, even as he walked. Alexander Conqueror of the World, achieved most of his great exploits by his example; when hardly beset, he would make the first in every danger and desperate action: when his Army grew sluggish, as laden with spoils of their Enemies, he commanded all his Carriages to be fired; and when they saw their King devote his rich treasures to the Flame, they could not murmur, if their mite and pittance were consumed also. If Christ had only taught us contempt of the World, and not given us an instance of it, his Doctrine would be less powerful.
3. It is an effectual pattern. The Spirit of Christ goeth along with it, as well as his Doctrine, 2 Cor. 3.18. We are changed into the same Image, from glory to glory, even as by the Spirit of the Lord. His steps drop fatness. He hath left a blessing behind, in all the way that he hath trodden before us, and sanctified it to us, that we may follow after him with comfort.
4. It is a very encouraging pattern. For he sympathizeth with us in all our difficulties, having intendered his own Heart by experience, Heb. 2.18. In that he himself hath suffered, being tempted, he is able to succor them that are tempted. Heb. 4.15. We have not an High Priest, that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are. He knoweth the weaknesses and reluctancies of human Nature in our hardest duties, and will pity and pardon our infirmities.
5. The example of Christ will be Armor of Proof against all Temptations. The Apostle saith here, ver. 5. Let the same mind be in you, which was in Christ Jesus, And in 1 Pet 4.1. For as much then as Christ hath suffered for us in the Flesh, Arm yourselves also with the same mind. If this mind be in you, temptations will have little force upon you.
2. What he teacheth us hereby.
1. Patience under all the indignities we undergo for God's sake, in the course of our Pilgrimage, 1 Pet. 2.21. It is said, Christ suffered for us, leaving us an example, that we should follow his steps, So Heb. 12.2. Looking to Jesus the Author and fi • isher of our Faith, who for the joy that was set before him endured the Cross, despising the shame. Let us be contented to be abased for him. He descended from Heaven to the Grave, as low as he could for us, therefore let us submit to any condition for his glory. Some that profess his name, will suffer nothing for him: If they may enjoy him or his ways in peace and quietness, well and good; but if trouble arise for the Gospel's sake, immediately they fall off. The most, yea the best have a secret loathness and unwillingness to condescend to a condition of trouble and distress for the Gospel. Now to these I will but propound these three considerations.
1. If Christ had been unwilling to die for us, and suffer for us, if the same mind had been in Christ; what had been our estate and condition to all Eternity? without his sufferings, we should have suffered eternal misery. If you would not have Christ of another Mind, let the same Mind be in you.
2. We cannot lose for him as much as he hath done for us. 2 Cor. 8.9. Ye know the Grace of our Lord Jesus Christ, that though he was rich, yet for our sakes he became poor, that we through his poverty might be rich.
3. We are gainers by him, if we part with all the World for his sake, Mark 10.29, 30. There is no Man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my sake, and the Gospel; but he shall receive an hundred fold, now in this time Houses and Brethren, and Sisters, and Mothers, and Children, and Lands with Persecutions, and in the World to come Eternal Life. Oh then do not stand upon terms. The same Mind, or Spirit answerable to Christ, was that of David, 2 Sam. 6.22. I will be yet more vile than thus. Christ became vile for us, made himself of no reputation; and shall we be flouted out of our Religion? If he had disdained to endure grief and sorrows, and stood upon befitting terms, what had become of us?
2. Humility. We are far inferior to Christ, and shall we stand so much upon our reputation? Mat. 11.29. Learn of me, for I am meek, and lowly in Heart: Learn of me, not to make Worlds, or work Miracles, but to be contented with the lowest place, the meanest service, to be anything, and do anything, to bring glory to God; and that not out of necessity, but choice, Mat. 20.28. Even as the Son of Man came not to be Ministred unto, but to Minister. It is brought to check aspiring, or affecting domination in the Church. They that love the preeminence, would be great and high, seem to dislike Christ's proceeding; especially those that rend and tear all, to advance themselves, or to grow greater in the World. See that magnificent preface to the History of Christ's washing his Disciples Feet, John 13.3. Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God. Poor Worms, that are but three degrees distant from dust and nothing, how do we stand upon our terms! Christ, when his own thoughts were most filled with his own glory, doth the meanest office. Surely considering Christ's humility, we should no more over-value ourselves, nor desire high esteem with others, nor affect preeminence, nor undervalue and despise others.
3. More exact obedience. Christ's condescension was a special act of Grace and Love, but it was also a signal act of obedience. It is so called in the 8th verse, He humbled himself, and became obedient to death, even the death of the Cross. It was done in pursuance of the Fathers command, and elsewhere, Heb. 5.8, 9. Though he were a Son, yet learned he obedience, by the things which he suffered. And being made perfect, he became the Author of Eternal Salvation unto all them that obey him. By the multiplicity of his sufferings he learned obedience: and the impression is according to the Stamp and Seal; Christ came to be the Leader of an obeying People.
4. Self-denial, as well as obedience. Preferring a public Interest, the glory of God, and the good of Souls, before his own glory as God, and the Interests of that natural Life that he assumed, Rom. 15.3. Christ pleased not himself ; and John 12.27, 28. Now is my Soul troubled, and what shall I say? Father! save me from this hour, but for this cause came I unto this hour. Father, glorify thy name. That was enough, if God was glorified. Every Christian should be thus affected, Phil. 1.20. That Christ may be magnified in my body, whether it be by life, or by death.
5 The last lesson is contempt of the World, and all the glory thereof. Christ teacheth us this lesson, by making himself of no reputation, two ways.
1. The example of his own choice. The Lord of Heaven and Earth despised and neglected the glory and riches of this World. He passed through the World, to sanctify it as a place of service; but chose not pomp of living, nor the happiness of it, lest we should choose it as our rest and portion. They are not of the World, as I am not of the World, John 17.16. Those that are dearest unto God, must look by crosses and trials to be fitted for another World. If a Man say never so much for contempt of the World, yet live in the love of it, his saying is nothing. But Christ would be a pattern of his own doctrine. Contempt of the World is a lesson of great consequence, Salvation lieth upon it, 1 John 2.15, 16, 17. Love not the World, neither the things that are in the World: if any Man love the World, the love of the Father is not in him. For all that is in the World, the Lust of the Flesh, the Lust of the Eye, and the Pride of Life, is not of the Father, but is of the World. And the World passeth away, and the lust thereof, but he that doth the Will of God, abideth forever. Whether we are high or low, full or kept bare, it concerneth us all to learn it. Though we flow in wealth, we should be as having nothing, and sit loose from the Creature. If we are poor, we must count grace a preferment, Jam. 1.9, 10. Let the brother of low degree rejoice, in that he is exalted: But the rich, in that he is made low, because as the flower of the grass he shall pass away. There is required of all an hearty preparation for, when they are not called to a patient enduring of afflictions for Christ's Name, Phil. 4.12. I know both how to be abased, and I know how to abound, everywhere and in all things I am instructed, both to be full and to be hungry, both to abound and to suffer need. This is of an hard digestion to a Natural Man. Now Christ's example is a great help to us, to check our worldly desires; let us not affect greater eminency in the World than Christ had: And to check the vanity of fullness, or our carnal complacency, that it may not be a snare to us, 1 Tim. 5.6. The Woman that liveth in pleasure, is dead while she liveth. Christ was a Man of sorrows; do you Profess Christ, and yet are you addicted to vain pleasures, and not able to deny them.
2. As it is an argument to confirm us in the certainty of the happiness of the world to come. It were best to choose the easiest life here, if we did not believe eternity, to live a life of pomp and ease: The troubles and miseries of the Godly have been counted a sure argument to confirm it, 1 Cor. 5.19. If in this life only we have hope in Christ, we are of all men most miserable. God would not make us miserable by our Duty. And, 2 Thes. 1.5. 〈 in non-Latin alphabet 〉 . It is a manifest token of the righteous Judgment of God. If the consideration of Godly men's sufferings in this world be of moment to such an inference; much more the sufferings of Christ, who was not only a man, good and innocent beyond example, instructing the Souls, curing the Bodies of so many men? but also the Son of God. His exaltation is a pledge of our happiness, and his humiliation an argument he is gone there as our fore-runner.
Application to the Sacrament. This Duty bindeth us, both to the mediatory and moral consideration of Christ's abasement.
1. The Mediatory consideration of Christ's abasement. That we may grow in Faith and Love, we remember the Death and sufferings of the Lord Jesus for the increase of Faith and Love.
1. Faith. Here is the foundation laid of all our happiness and deliverance from sin and misery. Here is a merit and a price full enough to purchase all needful graces. He became Poor, that we might be Rich and not have a slender measure of grace, John 1.16. Of his fullness we all receive, and grace for grace. He was emptied, that we might be filled, Ephes. 4.10. He that descended is the same also that ascended up far above all Heavens, that he might fill all things. And 1 Cor. 3. latter end. All things are yours, and ye are Christ's, and Christ is God's. John 10.10. I am come, that they might have Life, and that they might have it more abundantly. Tit. 3.5, 6. He saved us by the washing of Regeneration and Renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Savior. What may we not Promise ourselves from God made man, made sin, made a curse for us? Surely a larger and plentiful measure of the gifts and graces of the Spirit.
2. His great Love to lost Sinners. For he made himself of no reputation for our sakes. Such was the inconceivable Love of our Lord Jesus Christ to the Souls of men, that he was willing to condescend to any condition for their good and Salvation. Some will do a kindness, so as themselves may not be the worse, nor the poorer, nor disgraced, nor adventure the displeasure of others: But Christ hath filled us by emptying himself, taken our nature and was subject to misery out of Love to the Salvation of lost Sinners. He did willingly lay aside his Glory, which he had with the Father before the World was, to suffer in his Human nature the utmost of misery and grief, which the malice of Men and Devils could inflict, and which seemed good to the Father to order and appoint for a satisfaction to provoked Justice. Quanto vilior tanto charior, Bernard. So much more vile as Christ was, so much dearer should he be to us.
2. Let us improve the moral consideration of Christ's being a pattern and example to us. We feed upon Christ, that we may be like him. Other food is assimilated and changed into our Substance, but here we are changed into it, We who give up our names to Christ, must expect to enjoy the fruits of his obedience, in the same steps wherein he walked before us. If we can contemn the World, be content to be of no reputation, that we may glorify God, and finally save our souls; then are we like Christ. We come to arm ourselves with the same mind which was in Jesus, to get above the the hopes and fears, pains and pleasures, honors and profits of the present World; 〈 in non-Latin alphabet 〉 ; Nothing in this World should be great to us. These things are transitory, soon conveyed out of sight, the basest and vilest of men are capable of them, the most generous are above them. Therefore we should be weaning our hearts more and more from this World, and drawing them off to another World; for we profess ourselves to be followers of a poor Savior.
A Sermon on 1 Cor. Viii.3.
THE Apostle is reasoning in the context against them that abused the knowledge of their Liberty, by Christ to the offense and scandal of others; and showeth that we ought to join Charity with our Knowledge of God. His Arguments are three.
1. Bare knowledge, without Charity is windy and pussing. The flesh may serve itself even of the knowledge of Divine Mysteries, as it giveth men occasion to be proud, and despise others; Knowledge puffeth up, but Charity edifieth, verse. 1.
2. That it is not knowledge, unless it be joined with love? Otherwise it is only a talking after others by rote, not the effect of Divine Illumination, verse. 2. And if any man think that he knoweth anything, he knoweth nothing yet as he ought to know. For the Spirit of Light and Life, is also a Spirit of Love. Bare knowledge sufficeth, where the matter requireth no more: But Christianity is a practical effective knowledge, tending to make us good rather than learned: And therefore the profit of our knowledge is lost, it is as no knowledge, unless it produce Love. God never intended a Religion to try the sharpness of men's wits, but to draw their hearts to himself. As God can neither be Loved, Obeyed, nor Trusted, without knowledge, for without knowledge the heart is not good: So knowledge is not knowledge, unless we know him so as to love him, John 4.10. If thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest have asked of him; and he would have given thee living Water. Know him so as to trust in him, Psal. 9.10. They that know thy name will put their trust in thee. Know him so as to please him and serve him, 1 John 2.4. He that saith, I know him, and keepeth not his Commandments, is a Lyar and the Truth is not in him.
3. God knoweth such as rightly know him, with a knowledge joined with Love. He knoweth them, that is, doth acknowledge them for his Faithful Servants, as will be demonstrated by the effects. So in the Text, If any man love God, the same is known of him.
But in this Argument the Apostle seemeth to forget his purpose, and to alter the terms of the dispute in hand; for instead of Charity towards our neighbor, he puts in Love to God; and instead of our Knowledge of God, he puts in God's Knowledge of us, and so seemeth to be carried besides his purpose.
I. Answer, No such matter, for he doth it with good Advice.
1. Though using our knowledge with Charity to our Neighbor, be the matter in question; yet loving our Neighbor is the fruit of our Love to God, and both these go together, 1 John 4.20. If a man say, I love God, and hateth his brother, he is a Lyar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ; And they prove one the other, 1 John 5.1, 2. Everyone that loveth him that begat, loveth also him that is begotten of him; by this we know that we love the Children of God, when we love God, and keep his commandments. So that it must be expounded thus, If any man love God, and consequently his neighbor for God's sake. Therefore the master of the Sentences well defined Charity thus, Charitas est dilectio, qua diligitur deus propter se, & proximus propter Deum, vel in Deo. It is such a love, by which we love God for himself, and our Neighbor for God's sake. We love them either for God's command, or because of God's Image in them, or with respect to his Glory, that we may not offend them, but gain them to God. And so the Apostle diverteth not from his scope, only puts the cause for the effect, love to God as productive of love to our Neighbor.
2. Neither is the Apostle besides his purpose in the latter clause: For God's knowledge of us, is the cause of our knowledge of him, John 10.14. I know my sheep, and am known of mine. First he knoweth us, and then we know him. For Divine Illumination, or saving Knowledge, is the Fruit of his Love to the Elect; they are chosen by God, therefore taught of God, and he giveth us Grace to know, acknowledge, and love him.
Doct. They that know God, so as to love him in Sincerity, are known of God.
- 1. What is this sincere love to God.
- 2. How God is said to know such.
- 3. The Reasons.
I. What is this Sincere Love to God? Here is, 1. An Object. 2. An Act. 3. The Qualification of the Act.
First, The Object is God. Who is considered. 1. As Amiable. 2. As Beneficial.
1. God is Amiable, for the Excellency of his Nature, and Glorious Attributes, as Infinite Wisdom, Goodness, and Power. Surely God is to be loved, not only for the goodness that floweth from him, but for the goodness that is in himself, as he is a lovely being. I prove it by these Arguments.
(1.) Love is founded in Estimation. Now the excellencies of God are the ground of our esteem. We value nothing but what we account excellent and glorious. Therefore the essential goodness of his Being, and his moral goodness, or his Holiness, have an influence on our Love, as well as his Benefits. These things are worthy of esteem in the Creature, and attract our Love; as in the Saints, Psal. 16.3. But to the Saints that are in the Earth, and to the Excellent, in whom is all my Delight, Psal. 15.4 In whose eyes a vile Person is contemned, but he honoreth them that fear the Lord. Why not in God and His Law? Psal. 119.140. Thy Word is very pure, therefore thy Servant loveth it.
(2.) We are not only to bless God, but to praise him, Psal. 145.10. All thy Works shall praise thee, O Lord! and thy Saints shall bless thee. Blessing relateth to his Benefits, Praise to his Excellencies. We bless him for what he is to us, we praise him for what he is in himself. Now, whether we bless him▪ or praise him; it is still to increase our love to him, and delight in him; for God is not affected with the flattery of empty Praises; yet this is an especial Duty, which is of use to you, as all other Duties are. It doth you good to consider him as an Infinite and Eternal Being, and of glorious and incomprehensible Majesty. It is pleasant and profitable to us, Psal. 135.3. Praise ye the Lord, for the Lord is good, sing Praises unto his Name, for it is pleasant.
(3.) A great Effect of Love is Imitation. We imitate what we love and delight in, as good; we take delight to transcribe it into our own manners, because we are affected with it, Eph. 5.1. Be ye therefore followers of God, as dear Children ; in whatever he hath made amiable and lovely by his Example. Love doth imply such a value and esteem of God, that we count it our happiness to be like him; to be Merciful as he is Merciful, and Holy as he is Holy. We value it as a Perfection in God, and desire the Impression of it upon our own Hearts. It is the greatest demonstration of God's love to us, to make us like himself, 1 John 3 2. Beloved now are we the Sons of God, and it doth not yet appear what we shall be; but this we know, that when he shall appear, we shall be like him: for we shall see him as he is. It is the greatest Demonstration of our Love to God, to desire, and to endeavor after it. Psal. 17.15. As for me, I will behold thy face in Righteousness; I shall be satisfied, when I awake with thy likeness. Now like him we must be, not only in Benignity, but in Holiness and Purity.
2. God is Beneficial as he hath been good, or may be good to us.
1. In Creation. He made us out of nothing, after his own Image, Eccl. 12.1. Remember thy Creator in the days of thy Youth. We must remember him, so as to love him, please him, serve him. Verba notitiae connotant affectus: Words of Knowledge import Affection. And in Youth, whilst the Prints of his Creating Bounty are fresh upon us. In age, we carry about the Fruits and Monuments of our unthankfulness, that we have no more improved our Time and Strength for God. It is charged on Israel, Deut. 32.15. He forsook God which made him, and lightly esteemed the Rock of his Salvation. Many never think who made them, nor why; whose Creatures are we, who gave us all that we have? How can we look upon our Bodies without Thoughts of God, whose Workmanship it is? Or think of the Soul, without thinking of God, whose Image and Superscription it beareth? Render unto Caesar the things that are Caesar's, and to God the things that are God's, Matth. 22.21.
2. In Redemption, there is the truest Representation of the Goodness and Benignity of God, 1 John 4.10. Herein is Love, not that we loved God, but that be loved us, and sent his Son to be the Propitiation for our Sins. Rom. 5.8. God commendeth his love towards us, in that while we were yet Sinners Christ died for us. God commendeth his love to us by these wonders of his Grace; and set it before our Eyes, that we must either Question the Truth, or else we cannot resist the force of this Love, 1 John 4.19. We Love him, because he first loved us. God loveth first, best, and most.
3. The Mercies of daily Providence in sustaining our Being, Deut. 30.20. That thou mayest love the Lord thy God; and that thou mayest obey his Voice, and that thou mayest cleave to him, for he is thy Life, and the length of thy days. How thankful are we to him that restoreth the use of an Eye, or of decayed Limbs! Is nothing due to God, who preserveth all these things to us, yea continueth Life itself, and defendeth and protecteth us against all dangers, Psal. 31.23. O love the Lord, all ye his Saints; for the Lord preserveth the faithful, and plentifully rewardeth the proud Doer. Many times, when they have no friends to uphold them, God standeth by them, to preserve them against the Powers of Oppression. So he heareth Prayers, Psal. 116.1. I love the Lord, because he hath heard my Voice, and my Supplication. Every answer is a new engagement, and new fuel to kindle this holy Fire. Surely his constant mindfulness of us, should induce us heartily to love God, and admire his goodness.
4 The Rewards of Grace, which are provided for them that love him. Many blessed Comforts and Supports here in the World, and the Happiness of the World to come, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the Heart of man the things which God hath prepared for them that love him. 1 John 3.1, 2. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God? Therefore the World knoweth us not, because it knew not him. Beloved, now are we the Sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him; for we shall see him as he is. Thus is God propounded to us, as an object of our love, as amiable, and as beneficial. In short, to have Life, and being, and all kind of Benefits which may sweeten Life; to be freed from Sin, which is the ground of all our trouble, and the wrath of God which is so deservedly terrible; to have our Natures sanctified and healed, and at length to be brought into that happy Estate, when we shall be brought nigh to God, and be made Companions of the Holy Angels, and forever behold our glorified Redeemer, and our own Nature united to the Godhead, and have the greatest and nearest Intuition of God that we are capable of, and live in the fullest love to him, and delight in him: What can be said more?
Secondly, The Act, Love. Love to God is taken largely, or strictly.
1. Largely, for all the Duties of the upper Hemisphere of Religion, or first Table. As when Christ distinguisheth the Duties of the two Tables, into love to God, and love to our Neighbor, Mat. 22.37, 38, 39. Jesus said unto him, Thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Mind. This is the first and great Commandment. And the second is like unto it, Thou shalt love thy Neighbor as thyself. So it is confounded with Faith, Repentance, new Obedience: for all Religion is but love acted. Faith is a loving and thankful acceptance of Christ and his Grace. Repentance is a mourning love, because of the wrongs done to our Beloved, and the loss accruing to ourselves. Obedience is but pleasing Love. A Christian, if he fear, it is to offend him whom his Soul loveth: If he hope, it is to see and possess him who is the Joy and Delight of his Soul: If he rejoice, it is because he is united to him: If afflicted, it is because he is separated from him.
2. More strictly, it implieth that particular Grace which is distinct from Faith and Hope, 1 Cor. 13.13. And now abideth Faith, Hope, Charity, these three, but the greatest of these is Charity. Which, because of it's various Operations, is diversely spoken of in Scripture. (1.) Sometimes as a seeking and desiring Love. (2.) Sometimes as a complacential and delighting Love. (3.) Sometimes as the Love of gratitude, or returning Love.
(1.) Sometimes it is put in Scripture for that which is properly called a desiring, seeking Love. Which is our great Duty in this Life, because here we are in viâ, in the way to home, in an Estate of imperfect Fruition: therefore our love mostly venteth itself by desires, or by an earnest seeking after God. This Love is desiderium unionis, a desire of his Presence, or an affection of Union. It is often set forth in Scripture, Psal. 42.1. As the Hart panteth after the water Brooks, so panteth my Soul after thee, O God! Psal 63.1. O God, thou art my God, early will I seek thee, my Soul thirsteth for thee, my flesh longeth for thee. So Psal. 84.2. My Soul longeth, yea even fainteth for the Courts of the Lord; my Heart and my Flesh crieth out for the living God. It noteth such vehement Affections, as left an Impression upon the Body. So Isa. 26.9. With my Soul have I desired thee in the night, yea with my Spirit within me will I seek thee right early. Thus do the Saints express their desires to enjoy God and his Grace. Now,
1. This desire is acted towards his sanctifying Grace and Spirit, called an hungering and thirsting after Righteousness, Mat. 5.6. Blessed are they that hunger and thirst after Righteousness, for they shall be filled. Or the Comfort and effect of Ordinances and Holy Duties, that we may get more of God and Holiness into their Hearts, 1 Pet. 2.2. As new born Babes, desire the sincere Milk of the Word, that ye may grow thereby. My Soul longeth, yea even fainteth for the Courts of the Lord, my Heart and my Flesh crieth out for the living God, Psal. 84.2. Not the formality of an Ordinance, but to see thy Power and thy Glory, so as I have seen thee in the Sanctuary, Psal. 63.2. They would not go from God without him. The sanctifying Spirit is the sure pledge of God's love; and they do so earnestly desire to be like God in Purity and Holiness, that they are instant and assiduous in calling upon God, and using all Holy means whereby they may obtain more of his Spirit. This doth show us most of God himself, for we know his Love by his Spirit; and doth most help us to love him, Prov. 4 7. Wisdom is the principal thing, therefore get Wisdom, and with all thy getting get Understanding. Wealth▪ Honor and secular Learning, or whatever serveth the Interest of the Flesh may be an Hindrance and Impediment in the ascending of our Hearts and Minds to God. These things often keep us from God, and allure us to please the Flesh; but saving Grace, as it immediately cometh from God, so it carrieth us to him.
2. The perpetual Vision of God hereafter, Phil. 1.23. I am in a straight betwixt two, having a desire to depart, and to be with Christ, which is far better. 2. Cor. 5.6, 8. Knowing that whilst we are at home in the Body, we are absent from the Lord: We are Confident and willing rather to be absent from the Body, and to be present with the Lord. They have a great natural Love to the Body, and would not be unclothed; but this natural Love is overcome by an higher love, the longings of their Soul after the Lord; so that they groan, and wait, and in the mean time, endeavor to make it sure that they shall be accepted of the Lord into this blessed Estate; all which is comprised in this desiring and seeking Love.
(2.) There is the Complacential and Delighting Love. Divines use to distinguish of a twofold Love, Love of Benevolence, and Love of Complacency. Love of Benevolence is desiring the Felicity of another; Love of Complacency is the pleasedness of the Soul in a suitable good. Apply this to the Love of God to us, he loveth us both these ways. Amore benevolentiae, with a Love of Benevolence; or good will, John 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth him, should not perish, but have Everlasting Life. And Amore complacentiae, with a Love of Complacency, or Delight, Zeph 3.17. The Lord thy God in the midst of thee is Mighty, he will save, he will rejoice over thee with joy; he will rest in his Love, he will joy over thee with singing. Prov. 11.20. They that are of a froward Heart, are Abomination to the Lord; but such as are upright in their way are his delight. And Prov. 12.22. Lying Lips are Abomination to the Lord, but they that deal truly are his Delight. But now the Question is, whether one or both of these be compatible with our Love to God. With the Love of Delight, certainly we may, and should love him, Psal. 16.6, 7. The lines are fallen unto me in pleasant places, yea I have a goodly Heritage. I will bless the Lord, who hath given me Counsel, my reins also instruct me in the Night season. But as to the Love of Benevolence, he is above our Injuries and Benefits, and needeth nothing from us to add to his Felicity; unless improperly, when we desire his Glory, and the advancement of his Kingdom and Interest in the World. But there is no scruple as to the Love of Complacency, Psal. 37.4. Delight thyself in the Lord, and he shall give thee the desires of thine Heart. There is a Joy and Pleasure of Mind in thinking of him, Psal. 104.34. My Meditation of him shall be sweet. I will be glad in the Lord. Much more in enjoying of him in part here, Psal. 4.6, 7. Lord! lift thou up the Light of thy Countenance upon us. Thou hast put gladness in my Heart, more than in the time that their Corn and their Wine increased. But most of all in our full Enjoyment of him, Psal. 16.11. Thou wilt show me the path of Life, in thy presence is fullness of joy, at thy right hand there are Pleasures for evermore. The Soul is well pleased in God, as an all-sufficient Portion. It is good to observe what puts gladness into our Hearts; Joy in Heaven is our Everlasting Portion; but there is Joy by the way, as we are going thither.
(3.) The returning Love, or the Love of gratitude or thankfulness, 1 John. 4.19. We love him, because he first loved us. 2 Cor. 5.14. The love of Christ constraineth us. As fire begetteth fire, or as the Echo returneth what it receiveth. It is a Reflection, a Reverberation, or a beating back of God's own beam upon himself. Thus we love God, as willing to be reconciled to us in Christ; so as we devote ourselves to his Service, Will, and Honor, to serve him with all our Power, and to use all our Mercies for his Glory. We Consecrate ourselves to him, Rom. 12.1. I beseech you therefore, Brethren, by the Mercies of God, that ye present your Bodies a living Sacrifice, Holy, Acceptable unto God, which is your reasonable Service. We use ourselves for him, 1 Cor. 6.20. Ye are bought with a price; therefore glorify God in your Body, and in your Spirit, which are God's.
Thirdly, The Qualification of the Act, If we sincerely love him. The Sincerity of our Love to God, is seen in two things, (1.) The Eminency of the degree. (2.) The Genuine and proper Effect. Both together discover the Sincerity of Love.
1. For the Degree. God must be loved above all, so as he may have no Rival and Competitour in the Soul, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee? There is a partial, half Love to God, when a greater Love is to other things. This cannot be consistent with Sincerity: for then Religion will be an Underling, and God's Interest least minded. Our Lord telleth us, Mat. 10.37. He that loveth Father or Mother more than me, is not worthy of me; and he that loveth Son or Daughter more than me, is not worthy of me. If anything be nearer and dearer to us than God, and any advantages we expect from men be preferred before our Duty to him; we are no way fit for Christ's service, or qualified for our Duty to him; because these worldly Interests will soon draw us to some unbecoming Practice or Action contrary to our Fidelity to him. Therefore the Saints are ever liberal in professing how much they value his favor, above all things, Psal. 63.3. Thy loving kindness is better than Life. There is nothing so comfortable in this World, that we should prefer before the feeling, or the hope of feeling of God's Love to us.
2. The genuine and proper effect of this love, which is a ready obeying of his Will; or making it our chief care to please God, and keep his commandments, John 14 21. He that hath my commandments and keepeth them, he it is that loveth me, and 1 John 5.3. This is the love of God that we keep his Commandments. Our love is a love of duty, as God's love is a love of bounty: for it is not the love of a superior to an inferior or equal; but like the love of a Wife to a Husband, of Children to Parents, of Subjects to their benign Lord; all which Relations infer a dutiful subjection on our part.
II. What it is to be known of God?
In Scripture, 1. It importeth his Eternal Election before all time, Rom. 8.29. Whom he did foreknow, he also did praedestinate. 2 Tim. 2.19. The foundation of the Lord standeth sure, having this seal, the Lord knoweth them that are his. God's love made inquisition for us, whilst as yet we lay in the confused heap of nothing, and singled us out from the rest of the corrupted Mass of Mankind. And so it may make a good sense here; Whosoever loveth God, is known of God: He did not prevent God, but God prevented him, knew him and loved him long before he knew and loved God.
2. His gracious conversion in time. So God is said to know us, when he calleth us to Faith in Christ, Gal. 4.9. But now after that ye have known God, or rather were known of God. That is, after ye were converted to Christ, or rather prevented by God. In an unconverted estate, God taketh no notice or knowledge of us, so as to be familiar with us, or communicate any saving blessings to us. Therefore to be known of God, is to receive special mercy from him, as a consequent of our former election: Our sins stopped not the current of his Love and Mercy to us; but he first gave us being, then gave us grace. He maketh that amiable which he is pleased to set his love upon, and doth esteem us for what he puts into us; 〈 in non-Latin alphabet 〉 , Eph. 1.6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
3. His particular notice of them in the course of his providence.
This, 1. before conversion, with respect to his elective love, Ier. 1.5. Before I formed thee in the belly, I knew thee and before thou camest forth out of the Womb I sanctified thee. Noting God's Eternal designation of him to the office of a Prophet, to which he at length called him: before he was bred or born, God set him apart for this work, and had him in mind, and took special notice of him as one to be thus employed. So God said of Moses, Exod. 33.12. I knew thee by name, and thou hast also found grace in my sight, in a special and particular manner; so Gal. 1.15. It pleased God, who separated me from my Mothers Womb, and called me by his grace. He dateth God's care from that time, because the decree began then to take place; this Child is a vessel of Mercy, to be employed in an especial manner for God's Glory. Now this is common to all the Faithful. Christ calleth his Sheep by name, John 11.3. He knoweth all his Flock particularly, their names and number, by head and poll, even to the meanest of God's Creatures that belong to his Election, and seeketh them out in all the places of their dispersion; and hath a special care of them, that they may not die in their unregeneracy.
2. After Conversion God taketh notice of their persons and conditions. He hath a special affection to them, and care of them, Psal. 1.6. The Lord knoweth the Way of the Righteous, but the way of the ungodly shall perish ; that is, he seeth and beholdeth them with Mercy, he knoweth their persons, and knoweth their necessities and straits, Mat. 6.32. Your Heavenly Father knoweth that ye have need of these things. Who wanteth food, raiment, protection and deliverance; his business in Heaven is to order his providence for their good. 2 Chron. 16.9. The Eyes of the Lord run to and fro throughout the whole Earth, to show himself strong in the behalf of them, whose Heart is perfect towards him. Not always to give them such things as they desire, but to turn all for good, Rom. 8.28. All things work together for good to them that love God, to them who are the called according to his purpose.
4. The intimate familiarity that is between God and them in Holy Ordinances, and the whole course of their conversations. They know God, and God knoweth them, and there is much familiar intercourse between them, 1 John 1.7. If we walk in the light, as he is in the light, we have fellowship one with another, and the Blood of Jesus Christ his Son cleanseth us from all sin. In holy duties none have cause to say, Isa. 40.27. My way is hid from the Lord, and my judgment is passed over from my God, he doth nothing in my case. It is a sad thing to come to an empty Ordinance: Cain was sensible of this, and affected with it, his countenance fell, when God testified not of his gifts, Gen. 4.6. Why art thou wroth? and why is thy countenance fallen? God threateneth it, Hos. 5.6. They shall go with their Flocks, and with their Herds, to seek the Lord: but they shall not find him, he hath withdrawn himself from them. And executed it upon Saul, 1 Sam. 28.6. And when Saul inquired of the Lord, the Lord answered him not, neither by Dreams, nor by Vrim, nor by Prophets. They are the Shell of Ordinances, but not the Kernel.
5. At the last day they shall be known, and owned, Rev. 3.5. He that overcometh, the same shall be clothed in white raiment, and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his Angels. Christ will own him, and present him before God, This is one of mine. Others shall be discovered, how great a name soever they have born in the Church, Mat. 7.23. I never knew you, depart from me ye that work iniquity. Oh how sad is that!
III. Reasons.
1. This is like God's knowledge of himself, and of us.
1. Of himself. God's whole happiness consists in knowing and loving himself, and having infinite contentment in his own nature. Surely then our happiness consists in knowing and loving God.
2. Of Us. The knowledge, whereby God knoweth us that we are his, is not a bare and barren knowledge; but accompanied with love and care, and blessing: so likewise our knowledge ought to be, we must know as we are known, 1 Cor. 13.12. In Heaven we shall know him perfectly, and come to a full communion and conjunction with him; here in some measure. Thus the Scripture compareth God's knowledge of us with our knowledge of God. God's knowing of us is operative, never without effect: therefore our knowledge of him should be lively, saving, and effectual.
2. This knowledge is like the knowledge of Heaven. Faith and imperfect Love here, answereth to Vision and complete Love there. The sight and Love of God is our felicity in Heaven, therefore it should be our business on Earth: for here we do but train up ourselves for a more perfect estate, and Christ would make our work and reward suit. To see God and love him, is our business now, and it is our happiness hereafter: Here we follow the light of Faith, there the light of Glory. The understanding must see the truth it believeth, and the will possess the good it loveth. He that seeketh God, is happy; and he that perfectly loveth him, cannot be miserable. There we have no other employment, than to behold and love God. The Divine Essence would be a Torment to the Blessed, if the Understanding transmitted it not to their Will.
3. God rewardeth love with love, Prov. 8.17. I love them that love me. And John 14.21. He that loveth me, shall be loved of my Father, and I will love him. And those whom he loveth, he will not be unmindful of, for he knoweth them.
4. None know God so much as they that love him. For the affection sharpeneth judgment. Therefore the pure in Heart shall see God, Mat. 5.8. Blessed are the pure in Heart, for they shall see God. As being purified from the dregs of sin, and having their minds cleansed.
5. Till we refer all that we know and believe to the true practice of the love of God, we are not sincere, 1 Cor. 13.1, 2, 3. Though I speak with the Tongues of Men and Angels, and have not Charity, I am become as sounding Brass, or a tinkling Cymbal. And though I have the gift of Prophesy, and understand all mysteries and all knowledge, and though I have all Faith, so that I could remove Mountains, and have no Charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not Charity, it profiteth me nothing. A Man may be burnt in the flames, and yet not at all acceptable to God; Dive into all mysteries of Religion, yet not be affected with them; cast out Devils, yet be cast out among Devils; give his goods to the poor, yet have his Soul full of vain-glory; speak eloquently, and accurately of God and Christ, yet not have his Heart subdued to God. Yet a Man cannot have Charity, and be upon ill terms with Christ, all that love him are beloved of him.
Use 1. is of Exhortation, to join with your Knowledge of God Love to God.
Motives 1. From the reward and benefit. Is it not a great Mercy to be known of God, and to be approved in the sentence of his Word? Gal. 5.6. In Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but Faith which worketh by love. To be chosen, accepted, and avouched, to be his peculiar people, 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha, compared with Eph. 6.24. Grace be with all them that love our Lord Jesus Christ in sincerity. To be owned in his Ordinances. The great feast of the Gospel is prepared for such, 1 Cor. 2.9. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the things which God hath prepared for them that love him. To be regarded in his Providence above all the dwellers on Earth, Psal. 56.8. Thou tellest my wanderings: put thou my tears into thy Bottle, are they not in thy book? Though they seem base and vile in the Eyes of Men, can scarce cleanse themselves, yet they are accepted of God. Our friends will not know us in adversity, and the rich will not know the poor; yet God knoweth them, and owneth them, how despicable soever they be, Psal. 34.6. This poor Man cried, and the Lord heard him, and saved him out of all his troubles. God's approbation is more worth, than the approbation of all the World, 2 Cor. 10.18. Not he that commendeth himself is approved, but whom the Lord commendeth. And at the last day, when every Man shall receive his final doom and sentence, they shall be admited to glory, I am. 1.12. Blessed is the Man that endureth temptation: for when he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him, Jam. 2.5. Hath not God chosen the poor of this World, rich in Faith, and Heirs of the Kingdom which he hath promised to them that love him?
2. From the duty.
1. There is no true knowledge else. We do but talk like Parrots of God and Christ, though with never so much subtlety and accuracy, till we love him, Iud. 16.15. How canst thou say I love thee, when thy Heart is not with me? Rom. 2.20. An Instructer of the foolish, a Teacher of Babes, which hast the form of knowledge, and of the truth in the Law, 2 Tim. 3.5. Having a form of godliness, but denying the power thereof.
2. The design of the Scripture, is to teach us the holy art of loving God. It is a book written of love, wherein is recommended the love of God to us, in Creation, Providence, Redemption, and final glorification; that by hearing, reading, meditating therein, there may be begotten in us love to God again, 1 Tim. 1.5. The end of the Commandment is Charity, out of a pure Heart, and of a good Conscience, and of Faith unfeigned.
3. The love of Christ is the vigor and life of all that grace, that is wrought in us by the Spirit, 2 Tim. 1.7. God hath not given us the Spirit of Fear, but of Power, of Love, and of a sound Mind.
4. The whole work of a Christian is a work of Love, to love God, and be like to him, Deut. 10.12. What doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy Heart, and all thy Soul? A Christian is rewarded as a Lover, rather than as a Servant, not as doing work, but as doing work out of love.
Use 2. Examination. Do we know God so as to love him? Many will say, God forbid we should live else, if we do not love God. But do you indeed love him? Christ puts Peter to the question thrice, John 21.15, 16, 17. Jesus saith to Simon Peter, Simon Son of Jonas, lovest thou me more than these ? &c. Others, on the other side, will say, how can we know that we love God? Burning fire cannot be hidden, do what you can, you cannot conceal it. If you really love any person, there will not need many signs to discern it: No, you will bewray it on all occasions, by looks, speeches, gestures, thoughts, and endeavors to please. Or if you love things, will not a covetous Man bewray his love of Money, an ambitious Man his love of honor, a voluptuous Man his delight in pleasures? Let him conceal it if he can. But it is not love, but the sincerity of love, that is so difficult to be found out. Well then, that is known partly by the degree, partly by the proper effect.
1. By the degree, If you love God, you will love him above all. All things must give way to his Love, Psal. 63.3. Because thy loving kindness is better than life, my Lips shall praise thee. You will be content to do and suffer anything, rather than displease God, and lose his favor: for that is your all. But alas, how far are we from the love of God, who are so addicted to self-love, and carnal desires, and governed by the relishes of the Flesh, and entangled in Earthly and Worldly things! Can we adhere to him in time of danger and temptation?
2. By the proper effect, which is obedience, doing his Will, seeking his Glory, promoting his Interest. Many think it is love, if they keep solemn feasts in his memory, seem to be very devout at certain set times, at Christmas and Easter : No, it is a constant respect in those that profess his name, and an obedience to his commands. Others think they love him, If they languish after comforts; No, ready obedience is all. Then Love hath done its work, 1 John 2.5. Who so keepeth his word, in him verily is the love of God perfected: Hereby know we that we are in him.
Use 3. Direction to us in the Lord's Supper. Let us rouse up ourselves in this duty, this holy and mystical Supper, which Christ, departing out of the World, ordained to be a memorial of his Death and Passion. 1. Reasons why we should now express our Love. 2. How we should exercise love in this duty.
1. Why.
1. Because his death flowed from his love, Gal. 2.20. Who loved me, and gave himself for me. Eph. 5.2. Walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a Sacrifice to God for a sweet smelling savor, Rev. 1.5. Unto him that loved us, and washed us from our Sins in his own Blood. And therefore we never felt the principal effect of this duty, unless we find this love enkindled in us, we do not observe it as we ought.
2. Because his intent is to convey and apply his love to us. It is applied outwardly by the Word and Sacraments, inwardly by his Spirit, Rom. 5.5. The Love of God is shed abroad in our Hearts by the Holy Ghost, which is given unto us. And the Bread that I will give is my flesh, which I will give for the Life of the World, John 6.51. It is given in pretium, in pabulum, for price, and for food. His Blood which was shed for our Redemption, now is poured out for our refection, to cheer our Souls, that eating his Flesh, and drinking his Blood, we may become one Spirit, and he may live in us, and we in him, and that nothing may separate us from his love. All the dainties here set before us, taste and savor of nothing but love: Our Meat is seasoned with love, and our drink is squeezed into our Cup out of the Wine-press of Love. And God intendeth union, Cant. 2.4. He brought me to the banqueting House, and his Banner over me was Love. Christ conducteth his Spouse in state to the solemn participation of his benefits, and receiveth her with a Banner or Canopy. This Banner is displayed in the Gospel, the whole doctrine of which is to show us the love of our Savior towards mankind; but then in the Sacrament we are brought into the house of Wine, we come to taste of the satisfying and comfortable blessings which are to be found in Christ.
3. If we do not bring love with us, we shall not be welcome to God; for he that loveth God, is known of him. Others are not owned in an ordinance, but dismissed as they came. God will not fail the loving Soul.
2. How we should exercise love in this duty.
1. In ardent desires of Christ's benefits. We can neither live nor die without him, therefore we must desire his Grace, his Righteousness and Spirit, Luk. 1.53. He hath filled the hungry with good things, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord, all the days of my Life, to behold the Beauty of the Lord, and to inquire in his Temple.
2. In an holy joy and rejoicing in him, Cant. 1.4. We will be glad and rejoice in thee. Christ hath a special way of communicating the sense of his love to a Believer: Now when we are admitted to what we long for, we must express our gratitude.
3. We must not restrain the benefit to the act of receiving; no, our future profit is to be regarded, that for the time to come we may live to no other purpose in the World, but to obey and honor Christ, even at the dearest rates. We must from henceforth live as those that are the Lord's, 2 Cor. 5.15. And that he died for all, that they that live should not henceforth live unto themselves, but unto him which died for them, and rose again.
A Sermon on Psalm Lxxxiv.10.
IN these words is set forth David 's esteem of the Ordinances, and Means of Grace.
Here is (1.) A general Proposition, A day in thy Courts is better than a thousand. (2.) A particular Application to the Man of God's own Judgment and Sentiment in the case, I had rather be a door-keeper in the House of my God, than dwell in the Tents of wickedness. The one sets forth the excellency of the thing itself; the other David 's, and, in his Person, every godly man's sense and opinion of it. Things may incomparably differ, yet everyone hath not the Eyes to see it. In the general Proposition, the comparison is made with any earthly thing whatsoever: In the particular Application to David, with the pleasures of sin. Both must be considered.
In the general Proposition, A day in thy Courts is better than a thousand; i. e. a day or hour spent in thy Worship, is better than a thousand spent among worldlings, and about worldly business. Eternal things, and all things conducing thereunto, must be preferred before temporal; and communion with God above all the pomp and glory of the most splendid worldly condition.
But then in the particular Application, temporal things are considered as enjoyed with sin; as also Heb. 11.25. Choosing rather to suffer affliction with the People of God, than to enjoy the pleasures of sin for a season. However, there you may observe, (1.) God's worst, I had rather be a door-keeper in the house of my God. (2.) Sin's best, Than dwell in the Tents of wickedness. Where observe,
I. The Terms, in which one Condition is opposed to the other.
1. On the one side, The meanest, lowest Office about God is mentioned, to be a Door-keeper, or, as the Hebrew signifieth, to sit at the Threshold. A phrase often used to express the Office of the Levites, or Sons of Corah, who were keepers of the Gates or Thresholds of the Tabernacle, 1 Chron. 9.19. and therefore called Porters, verse. 17. And to these was this Psalm committed; for the Title saith, it was a Psalm for the Sons of Korah ; and to encourage them in their Office, David useth such an expression, He had rather be in the meanest condition, wherein he might daily worship God.
2. On the other side, here was dwelling in the Tents of wickedness ; that is, in the stateliest Habitations of the Great ones of the World, wherein wickedness reigneth. Possibly he alludeth to the wild Arabians, who lived by prey; and lived in Tents, which were black without, and rich within. Therefore the Church is compared to Tents of Kedar, Cant. 1.5. I am black, but comely, as the Tents of Kedar; as elsewhere he saith, God is more glorious and excellent than the Mountains of Prey, Psal. 76.4. Preferring God's strength above theirs that dwelt in the Mountains, and lurked there for Prey. And this suiteth with his condition, who in his exile from the Temple, was forced to live as a wild Kedaren, or Ishmaelite, Psal. 120.5. Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar; meaning the Arabian Tents; the barbarous People of Arabia, that were called Scenitae ; for their manner of living; he then resembled them.
II. Observe, how the Terms are framed to suit the preference intended.
1. On the one side, here is sitting at the Threshold ; on the other side, dwelling in the Tents. He had distinguished before, the Travelers to the House of God, and the Dwellers in the House of God, verse. 4. &c. Here a day in God's Courts; and a perpetual service in God's House. The lowest degree and place about God is more honorable, for one day, though they die the next, as Kimchi, than to have a perpetual abode in the Tents of wickedness.
2. He calleth the one the House of God, the other but a Tent ; to show the stability of their estate, who live in Communion with God; and the uncertainty of their Happiness, who are strangers to him; they live but in a Tent, a moveable Habitation.
3. He calleth the one the House of my God, as challenging an interest in him: And so the place of his Presence, Power and Habitation, being the more dear to him; as everything that relateth to God is made precious for his sake. But he calleth the other Tents of wickedness: There was great wealth, but nothing but profaneness and corruption. Well then! you see that David speaketh as a man that had a mind to prefer the one before the other. One day in God's Courts: Not in Atriis suis Coelestibus, in his Court of Heaven, as some of the Ancients would carry it; but here in his Church. A few hours spent with God, were more than the longest life without him.
Doct. 1. That God's People have a great value, and an high esteem for his Ordinances. 2. They do not only value them, but value them, and esteem them above other things.
1. The esteem and value they have for his Ordinances simply considered. This is a reason of the Context; why there was such longing desire on his own part; such earnest pressing forward on the Peoples part, who came up to worship at Jerusalem: For a day in thy Courts, &c.
Reasons of it.
1. Nature, or a spiritual instinct. All Creatures naturally desire to preserve that life which they have; and therefore, by a natural propension, run thither, from whence they received it. Meer instinct, without instruction, carrieth the brute Creatures to the Teats of their Dams: And every effect looketh to the cause, to receive from it its last perfection. Trees that receive life from the Earth and the Sun, send forth their Branches to receive the Sun, and spread their Roots into the Earth, which brought them forth. Fishes will not live out of the Water that breedeth them. Chickens are no sooner out of the shell, but they shroud themselves under the Feathers of the Hen, by whom they were at first hatched. The little Lamb runneth to the Dam's Teat, though there be a thousand Sheep of the same Wooll and Colour; as if it said, Here I received that which I have, and here will I seek that which I want. By such a native inbred desire do the Saints run to God, to seek a supply of strength and nourishment, 1 Pet. 2.2. 〈 in non-Latin alphabet 〉 , As New born Babes desire the sincere Milk of the Word, that ye may grow thereby. Young Children are not taught to suck: The young born Child runneth to the Dug, not by instruction, but instinct; I am. 1.18, 19. Of his own will begat he us by the Word of Truth, that we should be a kind of first fruits of his Creatures. Wherefore my beloved Brethren, let every man be swift to hear. The same thing that teacheth the young Lambs to suck, or new born Babes to draw the Dug, or the Chicken to seek a cherishing under the Dam's wings; the same thing teacheth the Children of God to prize the Ordinances. The cause is inbred appetite; not persuasion and discourse, but inclination. Grace is called a New Nature, which hath an appetite joined with it after its proper supplies.
2. The next cause of this value and esteem is experience. They find it so sweet, that they long for more; 1 Pet. 2.2, 3. As new born Babes desire the sincere Milk of the Word, that ye may grow thereby; if so be that ye have tasted that the Lord is gracious. Certainly, a man that hath had any taste of Communion with God, will desire a fuller measure; as by tasting of excellent meats, our appetite to them is not cloyed, but the more provoked. Carnal men do not know what it is to enjoy God in his Ordinances, and therefore they do not long for them: They never tasted the sweetness of the Word, nor of God's Love in Christ. David says, Psal. 19.10. The Statutes of the Lord are more to be desired than Gold, yea than much fine Gold, sweeter also than the Honey, or the Honey-comb. The Children of God find more true pleasure in the Ordinances of God, than in all things in the World. What is the reason, that to carnal men they are but as dry chips, burdensome exercises, melancholy interruptions; but to the other nothing so sweet; more pleasurable than the richest and choicest sensualities, that are most eagerly pursued and gustfully enjoyed by us. The reason is given in the 11th verse; Moreover by them is thy Servant warned, and in keeping them there is great reward. There we come to learn wisdom against our spiritual dangers; and there we learn the way of godliness and obedience, which, besides it own sweetness, heapeth upon us the richest rewards, as having the promises of this life, and that which is to come. He commendeth the Word from his own experience: He had felt the effects and good use of it in his own heart; he had his broken heart bound up. They find that Christ doth heal their Souls, remove their anguish, sanctify their Natures, give them the promised help in Temptations, warn them of sins and snares, relieve them in distress, bridle their corruptions. So Psal. 63.1, 2. O God, thou art my God, early will I seek thee; my Soul thirsteth for thee, my flesh longeth for thee; in a dry and thirsty Land, where no Water is: To see thy Power and thy Glory, so as I have seen thee in the Sanctuary. He that once hath had a sight of God, and a taste of God, would not be long out of his company. He compareth his desire of Communion with God, with hunger and thirst; and maketh it greater than the hunger and thirst which men suffer in a dry Wilderness, where there is no refreshment to be had. He had seen God, and would fain see him again; the remembrance of the pleasures of the Sanctuary revived his desires. So that, besides Nature, there is Experience.
3. There is yet a third Cause, and that is Necessity. We should take delight in the Means of Grace, and Ordinances of God, though we stood in no need of them; because they carry such a suitableness with the New Nature, and because they are means to exhibit more of God to us. But our Imperfection is great, and this is the only way to get it supplied. Decays are very incident to us, and how else shall they be prevented? 1 Thes. 5 19▪ 20. Quench not the Spirit: Despise not Prophesying. Our spiritual vigor is soon quenched, our spiritual strength soon abated, our spiritual gust and delight soon lost, if once we despise Ordinances. Every Grace when it is wrought, needeth support and increase: There is something lacking to Faith, and something lacking to Love, and something lacking to Knowledge: And if that which is lacking be not supplied, we shall lose what is wrought in us. For it fareth with a man going to Heaven, as it doth wi • h a man rowing against the stream; if he doth not go forward, he goeth backward. Surely, they that are acquainted with the spiritual life, cannot live without Ordinances. Painted Fire needeth no fuel; but true Fire will go out, unless it be fed and maintained. Where-ever there is life, because of the depastion of the natural heat upon the natural moisture, though the stomach be never so full for the present, yet anon they will be hungry again. So because of the constant Combat between the Flesh and the Spirit, Divine Love, and Carnal Concupiscence; where-ever there is spiritual life, there is a necessity it should be fed with new supplies of Grace, ministered by the Ordinances. An hungry Conscience must have satisfaction.
4. Utility and Profit. That maketh the Children of God value the Ordinances; they get more here in one day, than they get in the World in a thousand. A man may moil in the World all the days of his life, and what gets he? Many times his labor for his pains; Psal. 127.2. It is in vain for you to rise up early, to sit up late, to eat the bread of sorrows. The Lord doth justly punish the painfulness of some, who toil like Infidels in the use of means, with a sad disappointment: They work their hearts out, and nothing cometh of it: Whereas those who have God's blessing, thrive insensibly, and are very prosperous. But put case they have the World at Will, what will it profit them when they come to die? Job 27.8. What is the hope of the Hypocrite, though he hath gained, when God taketh away his Soul? They have a sad bargain of it, who have spent all their days in heaping up wealth; and have hunted for that which they shall never waste: Or if they wallow in sensual Felicity, yet it must be left at length. But now by the Ordinances men get God for their Portion: And he is an Everlasting Portion; they are a means to help us to the Fruition of God, Prov. 8.34, 35. Blessed is the man that heareth me, watching daily at my Gates, waiting at the Posts of my doors: for whoso findeth me, findeth Life, and shall obtain favor of the Lord. Spiritual Wisdom is more than all Worldly Riches, and to find Christ is to find Life. Now this is obtained by waiting at his Gates, and at the Posts of his doors; that is, by a daily attendance upon the means of Grace.
2. Point. That God's People do not only value and esteem his Ordinances; but they value and esteem them above all Worldly things. We have given you some Reasons of their Respect to Ordinances, simply Considered; now Comparatively. For it is not enough to constitute us Religious, that we have some Respect for God, his Ways, and Ordinances; when we have a greater Respect for other things, to be a little for God, and more for the World. No, it must be your great business to wait upon God, and to redeem time for spiritual Uses; counting an hour spent with him to be your sweetest time, and the meanest Service about him to be your greatest preferment; and to enjoy his love, is more than to enjoy the greatest Treasures in the World.
Reasons.
I. Worldly things cannot give out so much of God to us, as the Ordinances do; and therefore they are incomparably better than any earthly things whatsoever.
1. They give out more of God for the present, than any earthly thing can. We taste God in the Creatures, they are sanctified to the Heirs of Promise, 1 Tim. 4.4, 5. Every Creature of God is good, and nothing to be refused, if it be received with thanksgiving. For it is sanctified by the Word of God and Prayer. They are a Glass, wherein to see our Creators Goodness, and Wisdom, and Power. But the Creatures, besides their Spiritual use, have a natural use, to maintain the present Life. But the Ordinances have wholly a Spiritual use. The Creatures, and earthly Comforts which we enjoy, do not so immediately tend to the Glory of God: Their immediate use is to Comfort man, during his Pilgrimage, and to enable him to serve God; but Ultimately, and Terminatively they tend to the Glory of God. Though man be not to use them merely for himself, and to sacrifice them to his own Will and Pleasure, or to satisfy his own fleshly Mind; yet their natural use is for his Comfort, and to enable him to serve God. But there is more of God discovered in the Ordinances, than in the Creatures, and they do more immediately tend to God.
2. These are the means of our Eternal Felicity. Earthly things are given us as an Invitation, Spiritual things as an Evidence. Earthly things are not given us in the first place, but as an Additional supply, Mat. 6.33. Seek ye first the Kingdom of God, and his Righteousness, and all these things shall be added unto you. Wisdom is good, with an Inheritance, Eccl. 7.11. Well then, surely Ordinances, if we have the effect of them, are a more blessed evidence of God's favor, Psal. 65.4. Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy Court; we shall be satisfied with the goodness of thy house, even of thy Holy Temple. By this means God pursueth his Eternal Love, and bringeth us to Eternal Glory and Blessedness. One beam of the Light of God's Countenance is more worth than all the World, what then is the Eternal enjoyment of God? Now the Ordinances are a means to this end, to bring us to the Everlasting Fruition of God, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth, that I desire besides thee.
II. Reason. God is not loved, unless he be loved with a Transcendant, Superlative Love: And this must proportionably descend upon other things, as they relate to God; for everything is good, according to it's Vicinity and nearness to the chiefest good, and last end. There is a four-fold rank of good things. The first is, of that which is loved and desired only for itself, and for no other, and all other things for its sake: So God only is good. The second rank is of those things that are desired for themselves, and the sake of some other thing also; as Knowledge, Grace and Virtue. The third rank is of those good things, which are merely desired for some other goods sake; as the supplies of the outward Life, Estate, and the like; in order to service, these may be desired. The fourth rank is of those things, which are evil in themselves, and good only by accident, in order to some greater good, which may be procured by them; as War, to make way for a lasting Quiet and Peace; the cutting off an Arm or Leg, to preserve the rest of the Body; burning the Harvest, to starve an Enemy. In a Theological Consideration, Afflictions have this use; which are not things to be desired and chosen, but endured and suffered, when sent by the wise God for our good. Well now! a Christian should love all things according to their value; and as they approach nearer to his last end and chief good: He valueth all things, as they more or less let out God to him, the nearer means more than the remote subservient helps. Thus he delighteth in the Ordinances more than the Creatures, because the Ordinances discover more of God, and exhibit more of God to him: He valueth Graces more than Ordinances; because by the Graces of the Spirit he is brought into more Conformity to God, and Communion with him, than by the bare formality of a Duty. And he delighteth in Jesus Christ more than in Created Graces, as being by him nearer to God, and God nearer to us. Here is the method and order of our value and esteem then; First God, next Christ as Mediator, next the Graces of the Spirit, next the Ordinances, next the Creatures and Comforts of this Life.
3. A Godly man's Judgment is rectified about the difference between things spiritual and temporal, Prov. 23.4. Labor not to be rich, cease from thine own Wisdom. 1 Cor 2.12. We have received, not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God. Psal. 16.7. I will bless the Lord, who hath given me Counsel, my Reins also instruct me in the night season. He counteth that Condition be •• , wherein he may be most serviceable to God, and best helped to Heaven. The natural understanding valueth all things by the Interest of the Flesh, for it looketh only to present things, 'tis the Spirit of the World. But one to whom God hath given Counsel, he is of another temper, seeth things by another light, and liveth to another end and scope. His End enlighteneth him, and the Spirit of God enlighteneth him. The Spirit showeth him the reality and worth of Heavenly things, Eph. 1.17, 18. That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the Knowledge of him. The Eyes of your Understanding being enlightened▪ that ye may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints. There is no Prospect of the other World by the light of a natural Spirit, but by Faith, 2 Pet. 1.9. He that lacketh these things is blind, and cannot see afar off. A mere natura • man acteth at little a higher rate than a Beast: A Beast seeth things before him, tastes what is comfortable to his Senses, is guided by Fancy and Appetite: But the Spirit of Faith maketh a Man live as in the sight of God, and under a sense of another World. His end enlighteneth him, for Mat. 6.22. The light of the Body is the Eye; if thine Eye be single, thy whole Body shall be full of Light. When a man hath fixed his end, he will the sooner understand his way. Finis est mensura mediorum. The End is the measure of the means. A good end and scope enlighteneth and governeth a man in his whole course. As a Man's end is, so he judgeth of Happiness and Misery. If a Mans end be to live well in the World, then Happy are the People that are in such a Case: If his end be to enjoy God, then Happy is the People whose God is the Lord, Psal. 144.15. It is a blessed opportunity to be waiting upon him. So he judgeth of Liberty and Bondage: If his end be to please God, then Corruption is his Yoak; if to please the Flesh, Duty is his Yoak. So he judgeth of Wisdom and Folly: A carnal man counteth himself wise, when he has made a good Bargain, then he applaudeth himself, Psal 10.3. The wicked boasteth of his Hearts desire, and blesseth the covetous, whom the Lord abhorreth. The Godly Man then counteth himself wise, when he has redeemed time for spiritual uses, Eph. 5.15, 16. Not as Fools, but as Wise, redeeming the time, because the days are evil. And the Eunuch when he was instructed by Philip, went on his way rejoicing, Acts 8 39.
Use. 1. If these things be so▪ then it informeth us how cheerfully we should pass through our Sabbath Duties, Isa. 58.13. If thou turn away thy foot from the Sabbath, from doing thy Pleasure on my Holy Day; and call the Sabbath a delight, the Holy of the Lord honorable, and shalt Honor him, not doing thine own work, nor finding thine own Pleasure, nor speaking thine own Words, &c. It followeth naturally from the Point in hand: for if a day in God's house be better than a thousand elsewhere, then a Christian should be in his Element, when he is wholly at leisure for God, His Sabbath time should not hang upon his hands, nor should he count this day as a melancholy Interruption. Few are of this Spirit, they are out of their course, Amos 8.5. When will the Sabbath be gone, that we may set forth Wheat? They are weary of Sacred Meetings, and long to have them over, that they might follow their gain, and satisfy their worldly Humour. They make the World and their Gain their great Errand, and look upon Attendance upon God as a matter by the by, and therefore are soon weary of it.
Use. II. Let us reflect the Light of this Truth upon our own Hearts; have we this love and affection to the means of Grace? If we profess it, the Truth of it is best known to God; but in some measure it should be known to ourselves also, if we would take Comfort in it. Therefore let us a little state it.
1. This Affection and Respect to Ordinances, is to them as pure; to those meetings where God is sincerely and purely worshipped, As new born Babes desire, 〈 in non-Latin alphabet 〉 , the sincere Milk of the Word, 1 Pet. 2.2. The new Nature is suited to God's Institutions. As the puking Infant, when he sucketh a Stranger, doth in Effect say, this is not my Mothers Milk. Christ is there, where he is worshipped in his own way, Mat. 28.20. Teaching them all things whatsoever I have commanded you, and lo, I am with you always even unto the end of the World. The Church hath nothing to do about ordaining or instituting, but only about ordering the natural circumstances of Worship.
2. It is not the empty formality, which the Saints prize, but meeting with God, Psal. 81.1, 2. How amiable are thy Tabernacles, O Lord of Hosts! my Soul longeth, yea even fainteth for the Courts of the Lord; my Heart and my flesh crieth out for the living God. The Profane blind world neither careth for the Duty, nor for God in the Duty; the formal hypocritical part of the World is for the outward Duty, and rests satisfied with the bare Ordinance; but the sincere Christian would meet with God there. They do not only serve him, but seek him, to find God in the means, and his lively operation upon their Hearts; and therefore God would not go from 〈◊〉 , without him, Gen. 32.26. I will not let thee go, except thou bless me. They must have somewhat of God; this is what they long for, some new warmth, and comfort, and quickening.
3. Those Ordinances are prized, where many of the Servants of God meet together. It is comfortable to enjoy God in secret, such duties are rewarded with an open blessing, Mat. 6.6. But thou, when thou prayest, enter into thy closet, and shut thy Door, and Pray unto thy Father, which is in secret, and thy Father, which seeth in secret will reward thee openly. But here it is God's Court. David could thus enjoy God in the Wilderness, Psal. 42.4. I had gone with the multitude, I went with them to the House of God, with the voice of joy and praise, with the multitude that kept holy day. It is a comfort certainly to meet with our everlasting companions, joining in Consort with them, and beginning our everlasting work. God's people have but one Spirit, one Divine nature, are led by the same principles, rules and ends; have the same hopes, desires, and joys. To have multitudes of these joining with us, in lifting up the same God, in the same solemn worship, praying together, hearing together, sitting down at the same table, and glorifying the same God and Father, with the same Heart and Mouth, Acts. 1.14. These all continued with one accord in Prayer, and supplication, Psal. 22.22. In the midst of the Congregation will I praise thee. And ver. 25. My praise shall be of thee in the great Congregation. I will pay my vows before them that fear him.
4. It must be to the Ordinances, though under reproach, disgrace, persecution, Heb. 11.26. Esteeming the reproach of Christ greater riches than the Treasures in Egypt. Though the Service of God expose us to the lowest and most painful condition of Life, as a Door-keeper, if joined with any measure of Communion with God, 2 Sam. 6.22. I will be yet more vile than thus. It is better to suffer affliction with the people of God, than to enjoy the most easy, sumptuous, and plentiful condition of Life with wicked Men. Few are content to serve a poor Christ.
5. It is a constant affection, not for a pang. Herod 〈 in non-Latin alphabet 〉 , heard John Baptist gladly, Mark 6.20. and John 5.35. He was a burning and a shining light, and ye were willing for a season to rejoice in his light, for a season, while Ordinances are novel things, or during some qualm of Conscience; But it is from a constant inbred appetite, common to all the Saints.
6. This value and esteem must vent itself by a strong desire, Psal. 42.1, 2. As the Hart panteth after the Water Brooks, so panteth my Soul after thee, O God. My Soul thirsteth for God, for the living God: when shall I come and appear before God? The lively Believer doth earnestly, and above all other things, seek after communion with God, Psal. 27.4. One thing have I desired of the Lord, that will I seek after, that I may dwell in the House of the Lord all the days of my Life, to behold the beauty of the Lord, and to inquire in his Temple. There were other things which David might desire; but this one thing was his Heart set upon, that he might live in constant communion with God. Not to be settled in his Regal Throne, which he sought not yet to be; but to enjoy that transcendent pleasure of conversing daily and frequently with God: And the Spirit worketh uniformly in the Saints.
7. The end of our attendance on Ordinances must be God's Glory, and our own profit. God's Glory, Psal. 27.4. To behold the beauty of God. God is infinitely worthy of all honor and praise from his Creatures; Love to God hath an influence on it, Psal. 26.8. Lord, I have loved the habitation of thy House, and the place where thine honor dwelleth. Our profit, 1 Pet 2.2. As new born Babes, desire the sincere Milk of the Word, that ye may grow thereby, that we may have some increase of light and life, Psal. 84.7. They go from strength to strength, everyone in Zion appeareth before God.
Sermon I. on Luke Xix.10.
THIS is given as a reason, why Christ came to invite himself to Zacchaeus his House, who was a Publican, we find ver. 7. the people murmured, saying, that he was gone to be a Guest with a Man that is a sinner. Christ defendeth his practice by his Commission, or the errand for which he came into the World, For the Son of Man, &c.
In which words,
1. The Person, or the character by which he was described; the Son of Man. Christ is called so, not to deny his Godhead; but to express the verity of his human nature, and that he was of our Stock and Linage. He might have been true Man, though he had not come of Adam, but his Human Nature had been framed out of the Dust of the Ground, as Adam 's was, or created out of nothing, but he that sanctifieth and they that are sanctified are of one: For which cause he is not ashamed to call them Brethren, Heb. 2.11. He would be of the Mass and Stock with us.
2. His Work; He is come to seek, and to save. The first word, to seek, showeth his diligence, he leaveth no place unsought where his hidden ones are: the second word, to save, showeth his sufficiency of Merit and Power; both show his kindness and good will to mankind, to recover us out of our lapsed estate.
3. The object of this Grace and Favor, that which was lost. The object of Christ's Salvation is Man lost and undone.
Doct. That the great end and business of Christ's coming, is to seek and save that which is lost.
Here I shall inquire two things by way of explication.
- 1. In what sense we are said to be lost?
- 2. How Christ cometh to seek and save such?
I. In what sense we are said to be lost; two ways, really and indeed, or in our own sense and apprehension.
1. Really, and indeed; so we are lost to God and lost to ourselves. As to God, he hath no Glory, Love, and Service from us, and so is deprived and robbed of the honor of his Creation. The Father in the Parable, by whom God is resembled, saith, Luke 15.24. This my Son was lost, and is found. Lost as to themselves, so they are said to be lost, as they are out of the way to true Happiness, and as they are in the way to everlasting Destruction. In the former respect we are compared to lost Sheep, who when they are once out of the way, know not how to find it again, Psal. 14.3. They are all gone aside. And Isa. 53.6. All we like Sheep have gone astray. Swine, and other Creatures, if they wander all day, will easily find the way home again; but we are gone astray like Sheep. Domini! errare per me potui, redire non potui. Lord! I have wandered of myself, but I cannot return of myself. In the second respect, as they are in the way to destruction, so we are compared to the lost Son, who undid himself, and wasted his substance with riotous living, Luk. 15.13. So we are lost by reason of Original Sin, or the corruption introduced by Adam 's first sin, Hereditarily derived to us from our first parents, Psal. 51.5. Behold! I was shapen in iniquity, and in sin did my Mother conceive me. And also by reason of actual sins, whereby we involve ourselves more and more in the wrath and curse of God, Eph. 2.1, 2. And you hath he quickened, who were dead in trespasses and sins. Wherein in times past ye walked, according to the course of this World, according to the Prince of the power of the Air, the Spirit that now worketh in the Children of disobedience. And v. 3. We were by nature the Children of wrath even as others. Take one distinction more; Some are lost totally, and others totally and finally too. All men in their natural estate, whether they be sensible, or insensible of it, are lost totally; Isa. 53.6. All we like Sheep have gone astray, not one excepted: The Elect, though for the present they are totally lost, yet they are not finally lost. But those that still continue in their impenitency and unbelief, are both totally and finally lost, justly given over, and designed to everlasting Perdition, and Destruction. In which sense Judas is called the Son of Perdition, John 17.12. Those which thou hast given me, I have kept, and none of them is lost, but the Son of Perdition, unbelief persisted in is a sign of Perdition. Therefore the Apostle saith, 2 Cor. 4.3. If our Gospel be hid, it is hid to those that are lost. Well then! such as refuse the Gospel are in an actual state of perdition, and while they continue to repel, and refuse the benefit of the Gospel, there is no hope of them. Thus we are really and indeed lost.
2. Some are lost and undone in their own sense and feeling. All by reason of sin are in a lost state, but some are apprehensive of it; when the Soul is made sensible of its utter perishing condition, and fear of its aggravated punishment by reason of actual sin; as the lost Son apprehended his perishing for want of Bread. Luk. 15.17. And when he came to himself, he said, How many hired servants of my Fathers have Bread enough, and to spare, and I perish with hunger? Thus would Christ represent the sensible sinner, that is apprehensive of his condition. Now such a sense is necessary, to prepare us for a more broken-hearted, and thankful acceptance of the Grace of the Gospel.
1. Because the Scripture speaketh of an awakening before Conversion, Eph. 5.14. Awake, thou that sleepest! and arise from the dead, and Christ shall give thee light. While we are asleep, we are neither sensible of our misery, nor care for our remedy, but please ourselves with Dreams and Fancies; but when a Man's Conscience doth rouse him up out of the sleep of sin, and awaken him to some sight and sense of his miserable condition, he is in a good measure prepared to hearken to the offers of the Gospel, and to be af • ected with, and entertain the Grace of Christ, so Psal. 22.27. All the Nations of the Earth shall remember and turn to the Lord ; first remember, then turn. They are like Men sleeping and distracted before, they do not consider whence they are, what they are doing, whither they are going, what shall become of them to all Eternity.
2. Till we are sensible of our lost estate, we have not that trouble for sin, that hunger and thirst for Grace, which the Scripture expresseth everywhere in the calls and invitations of the Gospel, As Mat. 9.12, 13. The whole need not the Physician, but they that are sick, I came not to call the Righteous, but Sinners to Repentance. And Mat. 11.28. Come unto me all you that are weary, and heavy laden, and I will give you rest. Isa. 55.1. Ho everyone that thirsteth come ye to the Waters. Heb. 6.18. Who have fled for refuge, to lay hold of the hope set before us. They that are Heart-whole, will not value the Spiritual Physician; neither will they that feel not their load, care for offers of ease; None will prize Bread, but the hungry; nor come to the Waters, but the thirsty; nor make haste to the City of refuge, but those that see an Avenger of Blood at their Heels. Or to devest these things of their Metaphor; sin unseen grieveth not; that which the Eye seeth not, the Heart rueth not, it is the hungry Conscience, that cannot be satisfied without Christ's renewing and reconciling Grace; 'It is the Curse driveth us to the promise, and the Tribunal of God's Justice, to the Throne of Grace; One Covenant to another. None do with such sighs and groans mourn, and wait in the use of Means, till they obtain Mercy, as those who have a sight and sense of their lost estate, or their sad and miserable case by nature.
3. It appeareth by the Types, the deliverance of the Children of Israel out of Egypt and Babylon, which figured our restauration by Christ. Now God would not deliver his people out of Egypt, till they sighed and groaned out of the anguish of their Spirits, for their cruel bondage, Exod. 3.7. I have surely seen the affliction of my people, which are in Egypt▪ and have heard their cry by reason of their Task-masters, for I know their sorrows : So God delivered them not out of their Captivity of Babylon, till they were sensible of their being ready to perish under it, Ezek. 37.11. Behold they say, our Bones are dried, and our hope is lost, we are cut off for our parts. Now the great truth figured hereby is our perishing condition under the captivity of Sin, before the Spirit of Life entereth into us.
4. By experience it appeareth, that Christ is not valued, nor his Grace so highly prized, till Men have a sensible awakening knowledge of their own misery, and lost estate by reason of sin. When sin is sin indeed, then grace is grace indeed, and Christ is Christ indeed: if Men have a superficial sense of sin, they have a superficial Faith in Christ. The slight person doth the work of an Age in a breath; We are all sinners, but God is merciful, Christ died for sinners, and there is an end both of their Law and Gospel Work. If Men have a Doctrinal and Speculative knowledge of sin, they have also a Doctrinal Opinionative Faith in Christ. Always according to our sense of the disease, so is our carriage about the cure and remedy. It must needs be so, for God by the one will advance the other, that where sin aboundeth, Grace might much more abound, Rom. 5.26. that is, rather in our sense and feeling, than in our practice. So that one wounded for sin, will more earnestly look after a cure. Others may dispute for the Gospel, but they feel not the comfort of it. Well then! I have proved to you, that every Man is in a lost condition sensible or insensible of it. And that we ought to have a deep sense of this upon our Hearts, to count ourselves lost and undone, that we may be more prepared and fitted to entertain the Offers and Calls of the Gospel, and prize our Redeemer's Grace.
II. In what sense Christ is said to seek and save such. Here is a double work, seeking, and saving.
1. What is his seeking? It implieth,
1. His pity to us in our lost estate, and providing means for us, in that he doth not leave us to our wanderings, or our own Hearts Counsels, but taketh care that we be brought back again to God, John 10.16. Other Sheep have I, which are not of this fold, them also I must bring, and they shall hear my Voice. It is spoken of his care to bring in his own among the Gentiles, he will in due time convert, and bring in all that belong to the Election of Grace: Christ hath not only a care of those that are already brought in, but of those who are yet to be brought in; they are his Sheep, though yet unconverted, in respect of his Eternal Purpose; and his heart is upon them, when they little think of him, and his love to them. So the Lord Jesus appeared in the Vision to Paul, Acts 18.10. Fear not, I am with thee, and no man shall set on thee to hurt thee; for I have much people in this City. He doth not say, there are much people, Corinth was a populous City, and 'tis good casting out the Net, where there are store of Fish; but I have much people; it is not meant of those Corinthians, that were already converted to God, for at that time there were few or none, for all those at Corinth that were converted, were converted by Paul, 1 Cor. 4.15. Though ye have ten thousand Instructers in Christ, yet have ye not many Fathers; for in Christ Jesus I have begotten you through the Gospel. Or if some few were already converted, Paul was not afraid of them. But there are much people, viz. who were Elected by God Redeemed by Christ, though yet wallowing in their sins, such as these he findeth out in their wanderings.
2. His seeking implieth his diligence, and pains to reduce them, Luke 15.4. What man of you, having an hundred Sheep, if he lose one of them, doth not leave the ninety and nine in the Wilderness, and seeketh after that which was lost, till he find it. It requireth time and pains to find them, and gain their consent. A lost Soul is not so easily recovered, and reduced from his straying; there is many a warning slighted, many a conviction smothered, and tenders of Grace made in vain, till they are taken in their month; Isa. 65.2. I have spread out my hands all the day long unto a rebellious People, as requiring Audience.
I evidence this two ways.
I. Christ is said to seek after us by his Word and Spirit.
1. By his Word, he cometh as a Teacher from Heaven, to recall sinners from their wanderings. At first he came in person; I am not come to call the righteous, but sinners to Repentance, Matth. 9.13. Besides his giving Repentance as Prince and Lord of the renewed estate, or dispenser of the Grace of the Gospel, there is his calling to Repentance; and Christ was very painful in it, going up and down, and seeking all occasions to bring home poor Creatures to God. Thus he was now calling home to God Zacchaeus a Publican, so the Woman of Samaria, when he was faint and hungry; John 4. and verse 34. He telleth her, His meat was to do the will of him that sent him, and to finish his work. To seek and save lost Souls was meat and drink to Christ. So still he doth send Ministers, giving them gifts, and inspiriting them with a Zeal for God's Glory, and compassion over Souls, that with all meekness they may instruct those that oppose themselves, if peradventure God will give them Repentance to the acknowledging of the Truth, &c. 2 Tim. 2.25, 2 • . Now these are to be instant in season, and out of season, 2 Tim. 4.2. As the Woman lighted a Candle to seek her lost Groat; Luke 15.8. So Christ causeth the Candlestick of the Church to be furnished with burning and shining Lights, men of Prudence, Zeal, and Holiness, and Compassion over Souls, that he may at length gain on a People. And indeed Christ never lights a Candle, but he hath some lost Groat to seek.
2. By his Spirit, striving against, and overcoming the obstinacy and contradiction of our Souls. By his Call in the Word he inviteth us to Holiness, but by his powerful Grace he inclineth us. Man is averse from God, he resists not only external offers, but internal motions, till by his invincible Grace he changeth our hearts, and so in the day of his power we become a willing people; Psal. 110.3. Thy people are willing in the day of thy power. It is the good Shepherd, that bringeth home the Sheep upon his own shoulders, rejoicing, Luke 15.5.
II. This seeking is absolutely necessary; if he did not seek them, they would never seek him. It is our great duty to seek after God; the Scripture calleth for it everywhere; Isa. 55.6. Seek ye the Lord, while he may be found; call upon him, while he is near. By the motions of his Spirit, he urgeth us thereunto; Psal. 27.8. When thou saidst, Seek ye my face. The course of his Providence inviteth us; both Afflictions, Hosea 5.15. In their afflictions they will seek me early ; and Mercies, Acts 17.27, 28. That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from everyone of us. For in him we live, and move, and have our being. And his People are described to be a Generation of them that seek him, Psal. 24.6. Yet if Christ had not by his preventing Grace sought us, we could never seek after him; Isa. 65.1. I am found of them that sought me not. I prevented their seeking of me, by sending, and seeking after mine own first. Christ begineth with us first; 1 John 4.19. We love him, because he first loved us. He chooseth us, before we choose him; John 15.16. Ye have not chosen me, but I have chosen you. He seeketh us first, before we seek him; for we are fugitives and exiles, our hearts are averse from God, and there is a legal exclusion in the way. Sweetly Bernard to this purpose, Nemo te quaerere potest, nisi qui prius invenerit; vis inveniri ut quaeraris, quaere ut inveniaris; potes quidem inveniri, non tamen praeveniri. God will be sought, that he may be found, and found, that he may be sought; we cannot seek him till we find him; we may return to him, but we cannot prevent him; for he pitied our misery, and sought us, when we had neither mind, nor heart to seek him.
2. To save them. Two ways is Christ a Savior, Merito, & Efficacia, by Merit, and by Power. We are sometimes said to be saved by his Death, and sometimes to be saved by his Life; Rom. 5.10. If when we were Enemies we were reconciled to God by the death of his Son, much more being reconciled, shall we be saved by his life. There is the Merit of his Humiliation, and the Efficacy and Power of his Exaltation: He procureth Salvation for us by his meritorious Satisfaction, and then applieth it to us by his effectual and invincible Power.
Here I shall do two things.
- 1. I shall show why it is so.
- 2. I shall prove that this was Christ's great end and business.
First; Why it is so.
1. With respect to the Parties concerned. In saving lost Creatures, Christ hath to do with three Parties, God, Man, and Satan. (1.) With God. God's Wrath was to be pacified by the Blood of his Cross; Col. 1.20. Having made Peace through the Blood of his Cross, by him to reconcile all things to himself. His Blood was to be shed on Earth, and represented and pleaded in Heaven. Now thus he came to save us, that is, to die for us, and give his life a ransom for many here upon Earth, Matth. 20.28. The Son of Man is come not to be ministered unto, but to minister, and to give his life a ransom for many. In Heaven it is represented, Heb. 9.24. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us. (2.) The next party is Man, who is to be saved, who is guilty, and unholy. His guilt is removed by Christ's substituting himself in Man's stead, and bearing his sins. But Man by a foolish obstinacy is apt to turn the back upon his own Mercies, so that there needeth the efficacy of the Spirit of Christ to gain his Consent, as well as the Merit, and Mediatorial Sacrifice of Christ to reconcile him to God. We are so prepossessed with a false Happiness, and biassed by sinful inclinations; so indisposed for the waiting for, and receiving of the offered Mercy in that humble and submissive way, wherein God will dispense it, that unless Christ save us by a strong hand, we are not likely to be the better for the tender of the Gospel to us; John 6.44. No man can come unto me, except the Father which hath sent me draw him. And verse 65. No man can come to me, except it were given him of my Father. And John 5.40. Ye will not come unto me that you might have life. So that as we are deservedly cut off by the Law, so also we are become morally impotent, and averse to the undeserved, free and gracious tenders of the Gospel; and having willfully pulled upon ourselves just Misery, we do obstinately reject free Mercy tendered to us upon the terms of the Gospel. We are lost before, unless Christ satisfy the Old Covenant, and we are lost again, unless he qualify us for the privileges of the Gospel. And as the Gospel transcends the Law, so our disobedience to the Gospel doth so far exceed in evil our disobedience to the Law; so that we are doubly lost, utterly lost, unless Christ help us. (3.) With Satan, who is a Tempter and an Accuser; As an Accuser, not a Whisperer, but 〈 in non-Latin alphabet 〉 , Accuser, Rev. 12.10. For the Accuser of the Brethren is cast down, which accused them before God day and night. And 〈 in non-Latin alphabet 〉 an Adversary, 1 Pet. 5.8. Because your Adversary the Devil, like a roaring Lion, walketh about, seeking whom he may devour. As a Tempter, by the baits of the World he doth solicit and entice our flesh to a rebellion against God; his assaults are daily, and assiduous, and the baits presented are pleasing to our flesh. So that to begin an Interest for God, or to keep it alive, and maintain it in ourselves, the Divine Power is necessary. As to begin it, Col. 1.13. Who hath delivered us from the power of darkness, and translated us into the Kingdom of his dear Son ; Luke 11.21, 22. When a strong man armed keepeth his Palace, his goods are in peace; But when a stronger than he shall come upon him, and overcome him, he taketh from him all his Armor, wherein he trusted, and divideth the spoil. So to maintain and keep it still alive, 1 Pet. 1.5. Who are kept by the Power of God, through Faith unto Salvation ; 1 John 4.4. Ye are of God, little Children, and have overcome them, because greater is he that is in you, than he that is in the World. Nothing else, nothing less can do it than the Power of Christ.
2. With respect to the parts of Salvation. There is Redemption, and Conversion, the one by way of Impetration, the other by way of Application. It's not enough that we are redeemed, that is done without us upon the Cross, but we must also be converted, that is real Redemption applied to us. We must again recover God's Favor and Image; his Image was first lost, and then his Favor: So is our recovery; first we recover his Image, Titus 3.5. He hath saved us by the washing of Regeneration, and the renewing of the Holy Ghost: That is, put us into the way of Salvation. Sanctification is spoken of as a principal branch of our Salvation; Matth. 1.21. Thou shalt call his Name Jesus, for he shall save his people from their sins ; he hath his Name and Office for that use. And then recovering the Image of God, we also recover his Favor, are adopted into his Family, are justified and freed from the guilt of sin; Eph. 2.8. By Grace ye are saved, through Faith, and that not of yourselves, it is the gift of God.
3. With respect to Eternal Salvation, which is the result of all, that is to say, it is the effect of Christ's Merit, and of our Regeneration; for in Regeneration that life is begun in us, which is perfected in Heaven: With respect to our Justification, for thereby the Sentence of Death is taken off, and he that is justified, shall not come into condemnation, but is passed from death to life, John 5.24. Yea our Sanctification is acted in obedience performed upon the encouragements and hopes of Gospel Grace, before we are capable of Eternal Happiness. For the Apostle telleth us, Heb. 5.9. That Christ is become the Author of Eternal Salvation to them that obey him. He bringeth us at length to live in those Eternal Mansions, which he hath prepared for us. This is the Salvation, from whence Christ is chiefly denominated our Savior, and that which we are to endeavor and look after throughout our whole life.
Sermon II. on Luke Xix.10.
Secondly, I AM to prove that this was Christ's great end and business.
1. It is certain that Christ was sent to Man in a lapsed and fallen estate, not to preserve us as innocent but to recover us as fallen. The good Angels are preserved and confirmed in their first estate, they are kept from perishing, and being lost: And so would Adam have been saved, if God had kept him still in a state of Innocency: but our Salvation is a recovery and restauration, being lost, and undone by the fall, Rom. 3.23. For all have sinned and come short of the Glory of God. That is, lost the perfection of our natures, and the consequent privileges.
2. Out of this misery Man is unable to deliver and recover himself. Not able to reconcile or propitiate God to himself, by giving a sufficient ransom to provoked justice, Psal. 49.8. For the Redemption of the Soul is precious, and it ceaseth forever, that is, if it should lie upon our Hands. And Man cannot change his own Heart; Who can bring a clean thing out of an unclean? Not one, Job 14.4. There is no sound part left in us to mend the rest, this is a work for the Spiritual Physician. We have need of a Savior to help us to Repentance, as well as to help us to pardon.
3. We being utterly unable, God in pity to us, that the Creation of Man for his glory might not be frustrated, hath sent us Christ. First, he was from the Love of God predestinated to this end from all Eternity, to remedy our lapsed estate, John 3.16. God so loved the World, that he sent his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting Life. He was from all Eternity appointed by the Father to save sinners. Secondly, He was spoken of, and promised for this end in Paradise, presently after the fall, Gen. 3.15. The Seed of the Woman shall bruise the Serpents Head. Thirdly, He was shadowed forth in the Sacrifices, and the other Figures of the Law, therefore said to be the Lamb slain from the Foundation of the World, Rev. 13.8. Fourthly, He was prophesied of by the Prophets, as one that should Make his Soul an offering for sin, Isa. 53.10. As the Anointed one that should be cut off, not for himself, but to make an end of Sins, and make reconciliation for iniquity, and to bring in everlasting righteousness, Dan. 9.27, 28, 29. Fifthly, He was waited for by all the Faithful, before his coming, as the consolation of Israel, Luke 2.25. And behold there was a Man in Jerusalem, whose name was Simeon and the same man was Just, and Devout, waiting for the Consolation of Israel, John 8.56. Your Father Abraham rejoiced to see my day, and he saw it, and was glad, 1 Pet. 1.10. Of which Salvation the Prophets have inquired, and searched diligently, who prophesied of the Grace that should come unto you. Sixthly, In the fullness of time the Son of Man came, not at first to judge, or sentence any, but to save the lost World, Luke 9.56. For the Son of Man is not come to destroy Men's Lives, but to save them, John 3.17. God sent not his Son into the World to condemn the World, but that the World through him might be saved. The erra • d of his first coming was to offer Salvation to the lost World, and not only to offer it, but to purchase it for them, John 12.47. I came not to Judge the World but to save the World. All these places show, that at his first coming, he laid aside the quality of a Judge, and took the Office of a Savior, and a Mediator; As a Prophet, to reveal the way of Salvation; As a Priest, to procure it for us by the merit of his Sacrifice; As a king▪ powerfully to bring us to the enjoyment of it. He did not come down to punish the ungodly World, as Gen. 18.21. I will go down now and see, whether they have done altogether according to the cry of all it, which come up unto me. And so to put an end to transgression: But he would come with an offer of Peace and Salvation, and during this whole dispensation leaves room for Faith and Repentance. Seventhly, When he was upon Earth, you find him conversing with sinners, as the Physician with the sick, to heal their Souls; and when the Pharisees excepted against this familiarity, as if it were against decency, that so great a Prophet should converse with the poorest and worst, he showeth it was needful for their cure. When they objected, Luke 15.2. This Man receiveth Sinners, and eateth with them, He defendeth himself by the Parable of the lost Sheep, and lost groat, and lost Son. So here, when they murmur at him for being Zacchaeus his Guest, he pleadeth his Commission, and great Errand into the World. So when a Woman, that was a sinner, washed his Feet with her Tears, he preferreth her before Simon a Pharisee, Luke 7.44, 45, 46, 47. He pleadeth his being a Physician of Souls. When he sat at Meat with Matthew a Publican, Mat. 9.12. So those that would have the Adulteress Stoned, he said to them, John 8.7. He that is without sin among you, let him cast the first Stone at her. He spake many Parables against those that were conceited of their Righteousness, and despised sinners, Luk. 18.9. The Parable of the two Sons, Mat. 21.28, 29, 30, 31. Now all these show that his great work was to bring lost sinners to Repentance, that they might be saved. Eighthly, After he had offered himself through the Eternal Spirit, that he might purge our Consciences from dead works, he went to Heaven, and sat down at the Right Hand of God, that he might powerfully apply his Salvation. Therefore it is said, Acts 5.31. Him hath God exalted with his Right Hand, to be a Prince and a Savior, to give Repentance to Israel, and Remission of Sins. So that still he is upon the saving dispensation, till he come to Judgment, then all are in termino, in their final estate, where they shall remain forever. Ninthly, The Ministry and Gospel was appointed to give notice of this, 1 John 4.14. And we have seen, and do testify, that the Father sent the Son, to be the Savior of the World. Well then! If Christ had not been willing to save us, he would never have laid down his Life to open a way for our Salvation, nor would he have sent his Ambassadors to pray and beseech us to accept of his help.
Use 1. Information.
1. How contrary to the temper of Christ they are, who are careless of Souls. We should learn of Christ to be diligent and industrious, to reduce the meanest person upon Earth, that is in a course of any danger of ruin to the Soul. Surely this care of seeking, and searching out, and reducing sinners to Repentance, should be imitated of all. These words are spoken by Christ upon another occasion, why his little ones should not be despised: Mat. 18.11. For the Son of Man is come to save that which was lost. He came to redeem the meanest Believer. Now his little ones are despised, by laying stumbling Blocks in their way, or neglecting the means by which they may be reduced to God, as if their Souls were not worth the looking after. Hath the Minister no poor ignorant Creature to instruct? Or the Father of the Family no Children or Servants to bring home to God? Or the good Christian no Brothers, nor Sisters, nor Neighbors, who walk in a Soul-destroying course: how can we think ourselves to belong to Christ, when we are so unlike him? Oh seek and save that which is lost; do what you can to pluck them out of the fire; they are lost and undone forever, if they continue in their carnal and flesh-pleasing course. Be they never so mean, you must seek to save them, for you must not have the Faith of our Lord Jesus Christ in respect of persons.
2. How much they obstruct the end of Christ's coming, who hinder the Salvation of lost Souls; either by depriving them of the means of Grace, as the Pharisees, who would neither enter into the Kingdom of God themselves, nor suffer them that were entering to go in, Mat. 23.13. but seek all means to divert them; or else by clogging his Grace with unnecessary conditions, or preparations, and so shut up the way to the City of Refuge, which was to be smoothed or made plain, Deut. 19.2, 3. that nothing might hinder him that fled thither, no stop, nor stumbling block, no hill, nor dale, nor river without convenient passage. It is enough they are sensible that they are lost Creatures. And it is not the deepness of the wound is to be regarded, but the soundness of the cure; they have a sense of sin and misery, Christ seeketh such to save and cure. Some exclude all conditions and means, he must look to nothing in himself to make out his claim, but only to Christ's Blood shed for the expiation of his sins: Alas! Christ came to seek and to save that which was lost, not only as a Priest, but as a Prophet, and as a King; not only to die for sins, but to call us to Repentance, and to work it in us by his Spirit. He findeth us lost sinners, but he doth not leave us so. And Conversion is a part of his Salvation, as well as Redemption; he saveth us by renewing God's Image in us, as well as procuring his favor for us; to be saved from our sins is Salvation, Mat. 1.21. To be regenerated is Salvation, as well as to be reconciled to God; and so the Scripture speaketh of it.
3. It informeth us, that if Men be not saved, the fault is their own, for Christ doth what belongeth to him, he came to seek and to save what is lost; but we do not what belongeth to us, we are not willing to be saved. The Scripture chargeth it upon our Will, we will not submit to his saving and healing methods, Mat. 23.37. I would have gathered thee as an Hen gathereth her Chickens under her Wings, but ye would not, Christ would, but we will not, so John 5.40. Ye will not come to me, that you might have life. You complain of want of power, when ye are not willing to leave your sins. You say, I cannot save myself, when thou art not willing that Christ should save thee, thou wilt not receive the Grace and Help offered to thee. Possibly thou wouldest be freed from the Flames of Hell, but thou wouldest not leave thy sins. There is no man perisheth in his sins, but because he would not be saved. Is not Christ able to help thee? Yes, the doubt lieth not there; is he not willing to help thee? say it if thou canst; why did he die for thee? Why did he send means to offer his help? Why did he bear with thee so long, and warn thee so often of thy danger, when thou thoughtest not of it? if he were not willing to help thee out of thy misery, why doth he so often tender thee his saving Grace? Surely the defect is in thy Will, not in Christ's; thou art in love with the sensual pleasures of sin, loath to exchange them for the Salvation Christ offereth. Christ inviteth thee, and thy excuse is, I cannot, when the truth is thou wilt not come to him. The business is not, whether thou canst save thyself? But whether thou art willing Christ should save thee? Christ is not unwilling to do that, which he seeketh after with so much diligence and care. Say not then in thy heart, I know Christ can save me if he will; Why! he is as willing as able to save thee, but he will not save thee by force, against thy will, or without, or besides thy consent. Certainly none perish in their sins, but because they would not be saved, they refuse the help which God offereth, and will not improve the power which he hath given: They refuse his help, I would have purged thee, but thou wouldest not be purged, Ezek. 24.13. They do not use the power they have, for there is no wicked Man, but might do more than he doth; they are slothful servants that hide their Talents in a Napkin, Matth. 25 26. They put off the Word, quench their Convictions, will not bestir themselves, nor hearken to Christ's offers: if others had these helps, they would have repented long ago, Matth. 11.21, 22. Woe unto thee, Chorazin! Woe unto thee, Bethsaida! for if the mighty works, which are done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tire and Sidon in the day of Judgment, than for you.
Use 2. To press you to accept of this Grace, and deal with Christ as a Savior; this title is not a title of terror and dread, but of life and comfort. Oh! submit then to his healing Methods, and suffer Christ to save you in his own way.
Arguments to press you to accept of this Grace.
1. Consider the misery of a lost condition; We were all lost in Adam, and can only be recovered by Christ; we fell from God by his first transgression, and so were estranged from the Womb, and went astray as soon as we were born, Psal. 58.3. The wicked are estranged from the womb, they go astray as soon as they be born, speaking lies. And every sin that we commit is a farther loss of ourselves, for every wicked Man doth more undo himself, and plunge himself into farther Perdition; for our sins make a greater distance between God and us, Isa. 59.2. Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. And what will be the issue but the wrath of God, and miseries in this life, together with the everlasting Torments of the Damned in Hell? These are the due effects and punishment of sin, Rom. 2.9. Tribulation and anguish upon every soul of Man that doth evil, of the Jew first, and also of the Gentile. Now this must be thought on seriously by everyone that will believe in Christ, he came to recover us out of these losses: many have been recovered, and many shall be so; but then you must submit to him, otherwise the wrath of God abideth on you, John 3.36. He that believeth not the Son, shall not see life, but the wrath of God abideth on him.
2. Think of the excellency, and reality of Salvation by Christ, 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the World to save Sinners. It is worthy to be credited, worthy to be embraced. There is in us a defect in point of Assent, and also in point of Acceptance; if we were persuaded of the truth and worth of this Salvation, we would not slight it, and neglect it as we do; It allayeth our fears, and satisfieth our desires. Oh then! let us receive it with a firm assent, and with our dearest and choicest affections: It is vile ingratitude, that we are no more affected with it; if it were a Dream, or a Doctrine not suited to our Soul-necessities, then our carelessness might be the better excused. Usually we talk of it like Men in Jest, or hear it like Stale News; surely we do not regard it as lost and undone creatures should do, that have this only remedy to free us from eternal Misery, or bring us to eternal Happiness, nor with that hearty welcome which so necessary and important a truth doth require.
3. You have the Means; You have the offer made to you, Isa. 27.13. And it shall come to pass in that day, that the great Trumpet shall be blown, and they shall come which are ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and they shall worship the Lord in the Holy Mount at Jerusalem: Some apply this to Cyrus his Proclamation, for the return of God's own People from their Captivity into their own Country to Worship God. The Ten Tribes had been carried Captive into the Land of Assyria, many had fled into Egypt, but the Ten Tribes returned not on Cyrus his Proclamation; However it hath a Spiritual meaning and use. Others make it an allusion to the year of Jubilee, and the Trumpet which then sounded, wherein Men were set free, and returned each one to his Inheritance and Possession again, Levite. 25.9, 10. A Type of the Evangelical Trumpet under the Messias, whereby God's Elect are called out of their Spiritual Thraldom under Sin and Satan, to inherit a share in the Kingdom of Grace, Isa. 61.1, 2. The Spirit of the Lord God is upon me, because the Lord hath anointed me to Preach good tidings unto the Meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the Captives, and the opening of the prison to them that are bound: To proclaim the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn. Time was when Christ was sent only to the lost sheep of Israel, Mat. 15.24. I am not sent but to the lost sheep of the house of Israel; but now to People of all Lands and Countries, Revel. 5.9. Thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation.
4. If you continue in your impenitency, and unbelief, it's a shrewd presumption that you are lost, not only in the Sentence of God's Law, but in the Purpose of his Decree, 2 Cor. 4.3. For if our Gospel be hid, it is hid to them that are lost, that is, past by, as those to whom the Gospel will do no good. Certainly such as refuse the Gospel, are in an Actual state of perdition, lost, undone, destroyed; we speak upon supposition, if they continue so, they are cast-aways. It's not an immediate absolute prediction, we cannot give out copies of God's decrees, or seal them up to final perdition; but we can reason from the rules of the Gospel, Mark 16.16. He that believeth not shall be damned. It is not a peremptory sentence; but we must warn you of your danger, though we do not pronounce God's doom that you are reprobates, that may come afterwards.
But what must we do? Directions.
1. Do not resist, or refuse Christ's help, but when the Waters are stirred put in for Cure. As we are to wait upon God diligently in the use of Means for the saving of our Souls; so we are to entertain and improve the offers, and to give serious regard to the friendly convictions and motions of the Spirit of God, not smothering or quenching them, lest our last estate be worse than the first. No water so soon freezeth in cold weather, as that which hath been once heated; no Iron so hard, as that which hath been oft heated and oft quenched; Therefore set in with such strivings of the Spirit. Christ hath sought thee out, and found thee in these preparative Convictions, and now he cometh to save thee; having made thee sensible of thy Wound, let him go on with the Cure; if we refuse his help, or delay it, as Felix, Acts 24.25. When I have a more convenient season I will send for thee, we lose this advantage. Therefore when Christ knocketh, open to him; when he draweth, run after him; when the Wind blows, put forth the Sails: one time or another God meeteth with every Man that liveth under the Gospel, so that his heart saith, I must be another Man, or I shall be undone and lost forever: then Christ cometh to seek after thee and save thee in particular. Oh! give way and welcome to his saving and healing Work; if you resist this Grace by obstinacy and hardness of heart, or elude the importunity of it by neglect and delay, you lose an advantage which will not be easily had again, and so put away your own mercy.
2. Seek an effectual Cure; seek not only to be saved from wrath, but to be saved from sin; he doth not only procure it for us by his Merit, but worketh it in us by his Spirit, and giveth a penitent heart, as well as absolution from sin. Man's misery consists of two parts, Sin, and Condemnation for sin; Man's Salvation therefore must have two parts opposite to these evils, Sanctification which is Salvation from sin, and Pardon of sin and Justification, whereby a Man is delivered from guilt and condemnation. These two are inseparable, we must have both or none, 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us wisdom, righteousness, and sanctification, and redemption. 1 Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Man's Justification is not the cause of his Sanctification, nor his Sanctification the cause of his Justification, but Christ is the cause of both, but yet he is first sanctified, then justified; first we recover his Image, then his Favor, then his Fellowship. Now you must look after both these, not to be eased of the fear of Hell only, but to be fitted for God. The penitent heart seeketh both, 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. He were a foolish Man, that having his leg broken, should only seek to be eased of the smart, and not to have his leg set right again. Sin is the Mire that carnal persons stick in, and are unwilling to be drawn out of it. Therefore you are rightly affected, when you seek not the one only, but the other also; to have sin subdued, as well as pardoned.
3. Being Justified and Sanctified, you must live to the Glory of God. For you were not only lost to yourselves, but to God; And you must be recovered not to yourselves only, but to God also: You are redeemed to God: Thou hast redeemed us to God, Revel. 5.9. and this redemption is applied to you, Heb. 9.14. How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your Consciences from dead works, to serve the living God. You are Mortified to the Law, Gal. 2.19. I through the Law am dead to the Law, that I might live unto God. You are Married to Christ, Rom. 7.4. That you should be married to another, even to him who is raised from the dead, that ye should bring forth fruit unto God. In short, as we are under the New Covenant, we are obliged to live unto God; As we are Justified and Pardoned, we are encouraged to live unto God; As we are Sanctified, we have a Principle of Grace to incline us to live unto God; And we shall have, besides this habitual principle, his Spirit to work in us what is pleasing in his sight.
4. You must continue with patience in well doing till you come to live with God. Till then Christ's salvation is not perfect, he hath not saved us to the uttermost; nor is our recovery perfect, we are not fully cleansed from all sin, nor do we serve God perfectly, nor enjoy full communion with him. Here Christ seeketh, and there he saveth us; indeed here he puts us into the way of Salvation, but then are we completely saved. A wicked Man is gone out of the way, losing himself more and more; but the regenerate person, though he be put into the way, yet he is not come to the end of the journey, and therefore now we are but expecting and waiting for the salvation of God. It is said, Heb. 9.28. That unto them that look for him, shall he appear the second time, without sin, unto Salvation. Then he will reward all his Faithful Servants, that look for him. Heretofore he came to purchase Salvation, then to confer and bestow Salvation. Then Man shall be delivered from all sin, and all the sad and woeful consequents of sin, and that forever. Now this is that we look for, and wait for, and that in the way of well-doing; for when Christ hath sought us out, and brought us home, we must wander no more. Well then! being renewed and justified, we must wait for the time, when we shall be rid, and freed from sin, and sorrow forever.
Use 3. Is to press us to Thanksgiving, that the Son of God should come from Heaven to seek and save those that are lost, and us in particular. Thankfulness for Redemption and Salvation by Christ, being the great duty of Christians, I shall a little enlarge upon it.
1. Consider how sad was thy condition in thy lost estate. You were fallen from God, and become an Enemy to him in thy mind by evil works, Col. 1.21. And you that were sometimes alienated, and enemies in your minds by wicked works, yet now hath he reconciled. And were a wretched bondslave to Satan, led captive by him at his will, 2 Tim. 2.26. And that they may recover themselves out of the snare of the Devil, who are taken captive by him at his will. And thy work was to pursue vain pleasures, suitable to thy fleshly mind, Titus 3.3. Serving divers lusts and pleasures, running with the rest of the wicked World into all manner of sin, Ephes. 2.2. Wherein in times past ye walked, according to the course of this World, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience. And all this while thou wert under a Sentence of Condemnation, John 3.18. He that believeth not, is condemned already. And there was nothing but the slender thread of a frail Life between thee and Execution, and the Wrath of the Eternal God ready ever and anon to break out upon thee, John 3.36. He that believeth not the Son of God, shall not see life, but the wrath of God abideth on him. Surely we that were lost were not worth the looking after, now that God should, with so much ado, and so much care, seek to save such wretched creatures, Oh, how should we be affected with the Mercy! Which of you having a servant, that run away from you sound and healthy, but afterwards is become blind, deformed and diseased, will seek after him, and cure him with costly Medicines, and much care, and bring him into the Family, and receive him with so much tenderness, as if all this had not been; and yet this, and much more, is the case between us and God.
2. Consider how many Thousands there are in the World, whom God hath past by, and left them in their Impenitency, and Carnal Security, under the bondage of sin, and the vassalage of Satan; and how few there are that shall be saved, in comparison of the Multitude that shall be eternally destroyed: and that God should call thee with an holy calling, and bring thee in, to be one of that little Flock, that is under that good Shepherds care! And that when there is but, as it were, one of a Family, and two of a Tribe, that thou shouldst be singled out from the rest, and chosen, when they are left; What mere Grace, and astonishing distinguishing Mercy is this! Who maketh thee to differ from another? And what hast thou that thou hast not received? 1 Cor. 4.7. The Lord hath passed by Thousands, and ten thousands, who, for deserts, were all as good, and, for outward respects, much better than us. We were as deep in Original Sin as they, and for Actual Sin, it may be, more foul and gross; And for Dignity in the World, many more Rich, more Honorable, more Wise, are left in a state of sin to perish eternally; And that thou shouldest be as a brand plucked out of the burning; That God should reform thy crooked, perverse spirit, and pardon all thy sins, and lead thee in the way of righteousness unto Eternal Glory: How should thy heart and mouth be filled with the high Praises of God! and how should you say, Blessed be the Lord God of Israel, for he hath visited and redeemed my Soul!
3. Consider what preventing Grace God used towards you. How he sought you out, when you sought not him, that he might save you. As this saving Mercy was not deserved by you, so it was not so much as desired by you; the Lord pitied thee, when thou hadst not an heart to pity thyself, and prevented thee with his goodness. It is good to observe the circumstances of our first awakening, or reducement from our wanderings. The Apostle speaketh of the called 〈 in non-Latin alphabet 〉 , according to his purpose, Rom. 8.28. Not the purpose of them that are converted, but the purpose of God. For whom he did foreknow he also did predestinate, and whom he did predestinate, them he also called, verse. 30. Many come to a Duty with careless and slight Spirits, or by a mere Chance, as Paul 's Infidel, 1 Cor. 14.24, 25. But if all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all; And thus are the secrets of the heart made manifest, and so falling down on his face, he will worship God, and report that God is in you of a truth. Oh how many do thus stumble upon Grace unawares, as not minding or desiring any such Matter! yet God directeth a seasonable word that pierceth i • to their very hearts. Sometimes when opposing, and persecuting, as Paul, Acts • Many that come to scoff: I have seen his ways, I will heal him, Isa. 57.18 So • e are leavened with prejudice, loath to come, drawn against their consent, John 1.46. Nathaniel saith to Philip, Can any good come out of Nazareth? Philip saith unto him, Come and see: yet there he met with Christ. Various circumstances there are which show Christ's vigilancy and care in seeking after lost Souls.
4. That he hath made the Cure effectual, notwithstanding the reluctancies of our carnal hearts. We are all of us full of the wisdom of the Flesh, and that is enmity to God, Rom. 8.7. Because the Carnal Mind is enmity against God, for it is not subject to the Law of God, neither indeed can be. Now that our hearts should be quite changed, and have another bias and inclination put upon them, this is the Lord's doing, and it should be marvelous in our eyes, John 3.6. That which is born of flesh is flesh, but that which is born of the Spirit is Spirit. That we should be so quite altered, as now to mind Serious, Spiritual and Heavenly things; surely nothing could do this but the Almighty Spirit of Christ, or that efficacy which is proper to the Mediator.
Sermon I. on Psal. Lc.1.
IN a time of danger, we would all be glad if we could get a safe place of retreat, or a secure habitation, where the evil might not come nigh us. The Text will direct you to one, if you have an heart to make use of it.
This Psalm was penned by Moses the Man of God, as the Title showeth. It's reflection is mainly upon the state of those times wherein he lived, when the Children of God wandered up and down in the Wilderness, and were sorely afflicted by sundry Plagues, and great Multitudes of them cut off by untimely death for their Provocations.
The Psalm is said to be a Prayer of Moses. He beginneth his Prayer with an acknowledgment of God's goodness and gracious protection. In the howling Wilderness, and in all former Ages, he had been their habitation: And this giveth him confidence to ask and expect other things from God's hand. From hence we may learn to express Faith in Prayer, before we express Desire; and give God glory in believing, before we lay forth our own wants. So doth Moses the Man of God; Lord, thou hast been our dwelling-place in all Generations.
Doctr. That God is his Peoples habitation or dwelling-place.
I shall deliver the sum of this point in these Considerations.
First. The First shall be a General Truth, That true and lively Faith doth apprehend all things as present in God, which it wanteth in the Creature. When they wandered up and down in the Wilderness, God was their habitation. As the life of Sense is a flat contradiction to Faith, so is the life of Faith to the life of Sense. Faith is supported by two things, God's All-sufficiency and Gracious Covenant; The one showeth what may be, the other what shall be. As God hath a double Knowledge, Scientia simplicis intelligentiae, & visions: By the former he knows all things that may be, in his own All-sufficiency; By the latter he knows all things that shall be, in his own Decree. So Faith sees all things made up in God; This can be, because God is able to bring it to pass; This shall be, because God hath promised it. His promise is as good as performance; therefore a Believer, in the want of all things, doth not only make a shift to live, but groweth rich, 2 Cor. 6.10. As poor, yet making many rich; as having nothing, and yet possessing all things. Nothing in the view of Sense, but all things in God that are good for him. As God was as a fixed habitation to them that were in the Wilderness, so he promiseth. Ezek. 11.16 Although I have cast them far off among the Heathen, and although I have scattered them among the Countries, yet will I be to them as a little Sanctuary, in the Countries where they shall come. A Christian that hath learned to live by Faith above Sense, he can never want anything, he hath it in God; and can see, not only pardon and righteousness forth-coming out of the Covenant; but food and raiment, protection and maintenance, house and home, and all things, even then when they are most destitute. It is not only an act of Love, that God is instead of all these things; but an act of Faith. As to Love, 1 Sam. 1.8. Am I not better to thee then ten Sons? God is not only better than all to a Believer, but he is all.
Secondly, God's People may be reduced to such exigencies, that they may have no house nor habitation on this side God; As now the People of God were in a wandering condition, 1 Pet. 1.1. Peter directs his Epistle, To the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia; Strangers not only in affection, but condition. Exile and Separation from their outward comforts and privileges, may be the lot of the People that are dearest to the Lord of any on earth besides, Heb. 11.37. They wandered about in sheep-skins and goat-skin▪ being destitute, afflicted, tormented, v. 38. They wandered in Desarts, and in Mountains, and in Dens, and in Caves of the earth. So 1 Cor. 4.11. We both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place. This God doth,
1. Partly to correct and humble them, for the abuse of their Mercies, and the dishonors done to him in their dwellings. God hath reserved in the Covenant a liberty to correct his wanton children, Psal. 89, 30, 31, 32, 33. If his children forsake my Law, and walk not in my Iudgments; If they break my Statutes, and keep not my Commandments; Then will I visit their transgression with the rod, and their iniquity with stripes, &c. And, by Moses Law, the Rebellious Son was to be put out of doors. This kind of correction God himself useth for great sins. Mark the emphatical phrases of Scripture. Sometimes our dwellings are said to cast us out, Ier. 9.19. Sometimes he is said to sling out the Inhabitants of the Land out of their dwellings, Ier. 10.18. as easily, readily, and irresistibly, as a Stone is cast out of a Sling. Sometimes God is said to pluck us out, Psal. 52.5. He shall take thee away, and pluck thee out of thy dwelling place. We are apt to root there, and to dream of such a fixing as not to be moved. Sometimes to spew us out, Levite. 18.28. That the Land Spew not you out also, when ye defile it, as it Spewed out the Nations that were before you. Surely it is a great offense, which provoketh a loving Father to turn a Child out of doors. God did not turn Adam out of Paradise for eating an Apple, as ignorant people talk. There is a long Bill brought in by Divines. Or if not for great sins, yet God thus punishes them, though in some more moderate way, for lesser sins: As for their little sense of God's love, and merciful provision of so great a comfort as an habitation for them. Surely we should show more thankfulness, when we enjoy the effects of God's bounty in this kind. That he should give us any repose, or place to rest in, not vouchsafed to Christ, Matt. 8.20. The Foxes have holes, and the Birds of the Air have nests, but the Son of Man hath not where to lay his head. He had no certain place of residence, not so much as a Fox's hole, or a Bird's Nest: So, considering our condition, God's people are strangers, and so must look to be ill-treated by the Men of the World. Religio scit se peregrinam esse in terris; Religion is a stranger in the earth, Ruth 2.10. Why have I found grace in thy sight, that thou shouldest take knowledge of me, seeing I am a stranger? a kind word was much. Now that God should give us a resting-place in our Pilgrimage, is a great Mercy, and if we are not thankful for it, God may make us to wander. Or their little compassion to other exiled and shiftless ones provokes God that he thus Corrects them, and maketh their abode more uncertain. Till we have felt misery ourselves, we cannot pity others. Israel learned to pity strangers, by being a stranger in the Land of Egypt, Exod. 23.9. Also thou shalt not oppress a stranger, for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt. Experience showeth us more than guess and imagination.
2 For their Trial. To see how they will bear it for God's sake, and when God's will and pleasure is so. As those in the Hebrews. God trieth the strength of our resignation, Mark 10.29, 30. There is no Man that hath left House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my sake and the Gospel, but he shall receive an hundred fold in this life; Houses and Brethren, &c. Not in kind, as Porphyry and Julian scoffed, but in value. The fortitude and courage of God's children is seen upon these occasions, when they are shiftless and harborless, or threatened by Men to be cast forth of House and Home, 1 Cor. 4.13. We are made as the filth of the world, and are the off-scouring of all things to this day. 〈 in non-Latin alphabet 〉 , The sweeping of the City. The Apostle saith, Heb. 13.13. Let us go forth unto him without the camp, bearing his reproach. The good Levites left their possessions, 2 Chron. 11.14. The Levites had left their suburbs, and their possession, and came to Judah and Jerusalem, for Jeroboam and his Sons had cast them off from executing the Priests Office unto the Lord. When we are thrust forth contemptibly, and rejected of the World, let us bear it with patience. Eudoxia threatened Chrysostom with Banishment: He replied, Nihil timeo nifi peccatum; I fear nothing but sin. The earth is the Lord's, and the fullness thereof; God is our habitation. An Heathen could say, Ibi exilium, ubi virtuti non est locus; There is Banishment, where there is no place for virtue ; where a Man hath no service to do and no opportunity to own or glorify God.
3. Sometimes to show his Sovereignty over us, and all our temporal Interests and Concernments. So by noisome Diseases God sees fit to drive us for a while from our dwellings, and we are exposed to sad scatterings: as in the case of the Leper, L • v 13 46. All the days wherein the Plague shall be in him, he shall be defiled, he is unclean, he shall dwell alone, without the Camp shall his Habitation be.
4. Sometimes to spread Knowledge, to scatter the Seeds of the Word among those that are strangers to God. The good Figs were put into the Basket to be carried out of the Country for Food, Ier. 24.5. The Disciples that were scattered abroad, went everywhere Preaching the Word, Act. 8.1. God scattereth his Enemies, as Smoak is scattered by the Wind; but he scattereth his People, as Corn is scattered by the Hand of the Sower, Micah 5.7. The remnant of Jacob shall be in the midst of many people, as Dew from the Lord, to refresh and make others fruitful towards God. So Zech. 10.9. I will sow them among the People, and they shall remember me in far Countries. God would make their scattering to be a means to bring in the fullness of the Gentiles. Well then! this may be, and often is, the condition of the People of God.
Thirdly, In this appellation and title, a Metaphor is ascribed to God, and so there is implied, that whatever may be expected from an habitation and dwelling-place; that may be, and eminently is found in God. An House serveth for three uses. (1.) For our defense and shelter from the Storms. (2.) It is the seat of our blessings, and the store house of our comforts. (3.) It is the place of our rest and repose. Now all these a Believer findeth in God; Protection, Provision, and Peace, and Comfort; yea whatever a Soul can wish for: therefore here a Child of God may and must dwell.
(1.) Here is defense, or the warm and comfortable Protection of God Almighty. We have many Enemies, Spiritual and Bodily, we need a defense; and God alone is the only proper object for our trust for this benefit.
1. Because he hath undertaken to keep us, and guard us from all evil. See Gen. 15.1. Fear not Abraham, I am thy Shield, and thy exceeding great reward. Psal. 84.11. The Lord God is a Sun and a Shield. The removal of evil belongeth to his Covenant, as well as the bestowing of all manner of blessings. The blessings of the Covenant are privative and positive. His Providence is mainly seen in our Pilgrimage, in keeping off evils. Plures sunt gratiae privativae; There are more privative blessings here, in keeping from sin, temptation and danger. In the World to come we know more of the positive blessings. See also that promise, Zech. 2.5. I will be unto her a wall of Fire round about. Pray mark the Promise, for every word is emphatical. It was spoken when the returning Jews were discouraged with the small number they had, wherewith to People their Country, and Man their Towns, against their Enemies. Now after a promise of future increase, God for the present telleth them that he would be to her a wall of Fire round about. The words are so precious, it is pity a syllable should be lost. There are two Promises included in this one Promise.
1. That God will be a Wall. There is a distinct promise for that, Isa. 26.1. We have a strong City, Salvation will God appoint for Walls and Bulwarks, round about her. So Psal. 125.2. As the Mountains are round about Jerusalem, so the Lord is round about his People, from henceforth even forever. God will be instead of all Guards.
2 Then a Wall of Fire. Not of Brass, or of Stone, but of Fire. Qui comminus arceat, & eminus terreat. They made Fires about them, to keep off the Wild Beasts. Here is enough for a refuge, and to stay our Hearts on, the Lord's keeping. Would God speak at this rate, and not be a shelter to us? If we did make use of him, we should find the benefit. These promises show, that we have leave to dwell in God, as our fortress; and that we shall not be refused lodging, nor thrust out when we enter into him for that end and purpose. Yea they give us confidence, as well as leave; that we shall have the benefits we expect, or a benefit every way as good or better.
2. Because he alone will keep us, and every part of us, and all that belongeth to us; our Souls, our Bodies, our Names, and our Estates.
1. Our Souls, Psal. 121.7. The Lord shall preserve thee from all evil, he shall preserve thy Soul. If a Believer lose anything by trouble, he shall not lose what is most precious, he shall not lose his Soul. In a Fire, a Man careth not so much though his Lumber be burnt, if he can preserve his Money and his Jewels. Our Soul is in more danger than the Body, and needs more keeping. Our Body is in danger of Men, but our Soul of Spiritual and Ghostly Enemies. If God suspend the keeping of the Soul, how soon doth Man fall and lose himself! Now God preserveth the Souls of the Saints, Psal. 22.20. Deliver my Soul from the Sword, and my darling from the power of the Dog.
2. Our Bodies are not left to the Wills of Men, but are under the special care and protection of God, Psal. 34.20. He keepeth all his Bones, not one of them is broken. They are not left to the Will of Instruments in their trouble. In our Lord Christ was this promise fulfilled. Nay the Excrementitious parts are taken care of, Mat. 10.30. The very Hairs of your Head are all numbered. He hath a care, not only of the essential parts, Body and Soul; and of their integral parts, any Joint or Limb; but of their Excrementitious parts, which are the least things about them, and serve for Ornament rather than for Use.
3. So for all their concernments and estates, Job 1.10. Hast not thou made an Hedge about him, and about his House, and about all that he hath on every side: Not only about him, but his Children, Servants, Horses, Oxen, Asses; Satan could not find a gap or breach, whereby to enter, and work him any annoyance. Such an invisible guard there is upon the Saints. It is true, there is a difference. God hath absolutely promised to save the Souls of his people; but life and the comforts of it, so far as shall be expedient for his glory and our good. Upon which terms we must trust all in his hands.
4. I had almost forgotten our Name, Psal. 31.20. Thou shalt keep them secretly, as in a pavilion, from the strife of Tongues. Slander and detraction is an Arrow that flieth in secret, and so we are often struck with a blow that smarteth not: Calumnies and false accusations are privily whispered to our wrong and prejudice. Now it is a comfort to remember that God hath the keeping of our credit, as well as of other things. He will not only keep us from being smitten, from the fist of wickedness, but from the strife of Tongues.
3. Because he can shelter us from all sorts of Enemies. All our Enemies and Dangers, they are all under God, and at his disposal. Therefore we are said, Psal. 91.1. to dwell in the secret place of the Most High, and to abide under the shadow of the Almighty. God is most High and Almighty, and the Enemies of your Salvation are something under God; Whether Men or Devils.
Men are but poor Instruments in God's Hands. They can do no more than God pleaseth. When you are in their Hands, they are in God's Hands, Acts 4.28. To do whatsoever thy Hand and thy Council determined before to be done.
Devils are not exempted from the dominion and government of his Providence; they can do nothing without leave, whether as Enemies of your Bodies, or of your Souls. Pests are thought to be an effect of his malice, Psal. 91.3. He shall deliver thee from the Snare of the Fowler, and from the noisome Pestilence. See Job 's case, Job 2.7. So went Satan forth from the presence of the Lord, and smote Job with sore Boils from the Sole of his Foot unto his Crown. The Devils are Princes of the power of the Air, but God is most High. They must have leave; if the Devil could not enter into the Herd of Swine without leave, surely he cannot afflict the Bodies of Men without leave. Oh! could we dwell above in God, all the frightful things in the World would seem less to us! Though we are in the midst of a thousand dangers; what should we fear, that dwell above in the bosom of the Almighty God? Things the more remote, the less they seem; and the nearer they are, the greater. We that inhabit the Earth, judge the Mountains that are before our Eyes to be of an unmeasurable bigness; and the Stars that are distant from us, seem but little sparks and spangles; but if we could ascend into Heaven, then we should see those Globes of light to be of an incredible bigness, and all our Alp • s and Pyrenees to be but like little spots. Those that converse above, that dwell in the secret place of the Most High; the difficulties and dangers of the World seem as nothing to them. They can despise this Ant-hill of the World, as a poor little sandy heap, that is soon spurned into dust. But God's help seemeth greater, and therefore they are not troubled nor afraid. They can say, Rom. 8.31. If God be for us, who can be against us? Goliath frighted all the Hosts of Israel, but David went forth against him in the name of the Lord, 1 Sam. 17.45. Thou comest to me with a Sword, and with a Spear, and with a Shield, but I come to thee in the name of the Lord of Hosts, the God of the Armies of Israel, whom thou hast defied. David could despise the Giant, as much as the Giant despised David. Compare any of the Children of this World with a Servant of God, that dwelleth in the shadow of the Almighty; and what a difference will you find? One dismayed with every danger, troubled with every petty loss; why so? Because he dwelleth in the Earth, and converseth only with created things, and so small things seem great to him. But now take any of the Servants of God, who live in God, as the Martyrs; they are not daunted with Fires, Swords, Wheels, Gibbets, Beasts: they are as a Flea-biting; They are acquainted with things truly great. Nay many of the evils we feel, come from God himself, from his immediate Hand; as Pestilence and Famines. None are affected with these things more than a Child of God, as they are tokens of his Father's displeasure; He is not stupid and fool-hardy: None hath such a tender sense of the events and effects of Providence, as he hath; He looketh upon them with an Eye of Nature and of Grace, and seeth God in them; Yet none are less discomposed in such cases. They know none can withdraw himself from God, or lie hid from his Eye, when he maketh inquisition for sinners. Qui à te fugit, quo fugiet nisi à te irato, ad pacatum? He that flies from thee, whither shall he fly, but from thee as angry, to thee as appeased? There is no way to avoid his justice, but by flying to his Mercy. Kings and Potentates of the Earth, their wrath may be escaped; their Eyes cannot see all, nor their Hands reach all. But none can hide themselves from him that filleth Heaven and Earth with his presence. There is no hiding from God, but in God.
4. Because of the manner of his defense and protection. It is everywhere expressed as a secret invisible thing, that cannot be seen with bodily Eyes. So Job 29.4. The secret of the Lord was upon my Tabernacle. Meaning his Gracious protection. So Psal. 31.20. Thou shalt hide them in the secret of thy presence, from the Pride of Man. Thou shalt keep them secretly in a Pavillion from the strife of Tongues. So Psal. 91.1. He that dwelleth in the secret place of the Most High, shall abide under the shadow of the Almighty. This keeping is not liable to the view of sense. A man is kept nobody knoweth how; abroad, yet hidden in God. Natural Men cannot discern the way of it. When to appearance they are laid in common with others, yet they are distinguished from others by the special care of God's Providence, God's Truth, Power, Grace and Goodness, whereon Faith doth fix itself. It is a riddle and a mystery to the World, which carnal reason knoweth not, to improve to any satisfaction and comfort. However it teacheth us to depend upon the Providence of God, whether there be any appearance of the benefit we look for, yea or no. The name of the Lord is a strong Tower; but it is an invisible Tower, only found out by Faith, and entered into by Faith. Therefore he that would take up his dwelling place in God, must not govern himself by probabilities of sense, but by Maxims of Faith.
2. An House is the seat of our blessings, and the place where we lay up our comforts. And so God is our Habitation, as we expect all our supplies and provisions from him. So the Saints have God for their storehouse, and his All-sufficiency for their Portion; out of which they fetch not only Peace, and Grace, and Righteousness, but Food and Raiment. Psal. 23.1. The Lord is my Shepherd, I shall not want, Psal. 34.1. O fear the Lord, ye his Saints, for there is no want to them that fear him, Psal. 84.11. For the Lord God is a Sun, and a Shield, the Lord will give Grace, and Glory, and no good thing will he with-hold from them that walk uprightly. We must not prescribe at what rate we will be maintained: for that is to ask Meat for our Lusts, and to set Providence a task which it will not comply withal. But that which is good for us, he will not deny unto us. He that satisfieth the desire of every living thing, cannot be unkind to his People, Psal. 145.16. Thou openest thy Hand, and satisfiest the desire of every living thing, compared with ver. 18, 19. The Lord is nigh unto all that call upon him, to all that call upon him in Truth; He will fulfil the desire of them that fear him; he also will hear when they cry, and will save them. He that provideth not for his own, is worse than an Infidel; and can unbelief paint out God as so negligent and careless? Christ taxeth them as of little Faith,