Sermons Volume 2

SERMON IV.

IN the former verse, the Apostle had asserted his confidence of a Blessed Estate, both in his own name, and the name of other Believers. Now he speaketh of his readiness to enter into it, or his desire of getting out of this Life, that he might enjoy this Immortality and Blessedness. For in this we groan. In this. 〈 in non-Latin alphabet 〉 or in the mean time.

In the words observe.

1. The greatness of the affection, here mentioned. Expressed by the words, 〈 in non-Latin alphabet 〉 , we groan; by which he meaneth not the groans which come from sorrow, but from desire and hope. 2dly. The other word is 〈 in non-Latin alphabet 〉 , not desiring only, but earnestly desiring.

2dly. The object, or thing affected. To be clothed upon with our House which is from Heaven. Where our Glory and Blessedness is set forth by a double Metaphor, an House, and a Garment. Men do not clothe themselves with Houses, but this is such an House as is so fitted for us, and we for it, as apparel is for the Body. Well then, the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily▪ Life is subject unto. As in an House we are sheltered and defended from the injuries of wind and weather. And then 'tis compared to an upper garment, to hide our blemishes and imperfections. Because the Apostle useth the Word 〈 in non-Latin alphabet 〉 , some have thought the Apostles meaning to be, That he would have that Life clothed upon this Life as the Tunick upon the Vest; That he would not put off the Body or die at all, but go to Heaven by that sudden change spoken of, 1 Cor. 15.51, 52. & 1 Thes. 4.17. Indeed many of the expressions of the Context seem to look that way. But I shall adjourn the debate, till I come to open the Third and Fourth verses.

Doct. Those that sincerely believe and wait for a Blessed Immortality, do also groan for it, and earnestly desire it.

The reasons of this groaning are,

1. Because of the pressures and miseries of the present Life. Being burdened we groan, verse 4 We are pressed under an heavy weight, burden'd both with sin and misery, and both set us a groaning very sorely. 1. With sin. To a waking Conscience, and a gracious Heart, this is one of the greatest burdens that can be felt; see that, Rom. 7.24. Oh wretched man that I am, who shall deliver me from the body of this Death. If any had cause to complain of his afflictions, Paul much more: He was Whipped, Imprisoned, Stoned, in Perils by Land, and by Sea, but afflictions did not sit so close to him as sins. The body of death was his greatest burden, and therefore did he long for deliverance. A Beast will leave the place, where he findeth neither food, nor rest. 'It is not the bare trouble of the world which sets the Saints a groaning, but indwelling corruption, which may be cast down, but is not cast out. This grieveth them, they are sinning, whilst others are pleasing God, serving him with weakness, and manifold defects, whilst others are serving him without spot and blemish. They see clearly what we see darkly, and as in a glass, and adhere to God perfectly, whilst we are distracted with sensual and worldly affections, and many incident fears and cares. They are enjoying and praising God, while we are mourning under sin, and such an heap of remaining infirmities. Surely 'tis weariness of sinning which maketh the Saints groan. As light and love increaseth, sin groweth a greater burden to us: they cannot get rid of this cursed Inmate, and therefore are longing for a change. A gracious heart seeth this is the greatest evil, and therefore would fain get rid of it, not only of the guilt and power, but of the very being of it, which will never be, till this Tabernacle be dissolved. Then sin shall gasp its last, because death removeth from us this sinful flesh, and admits into the sight of God. And therefore the Saints are groaning and longing for the parting day, when by putting off flesh, they shall put off sin, and come and dwell with God. 2. They are also burdened with miseries, and these are not the only causes, yet they are a cause of the Saints groaning. For they have not devested themselves of the feelings of nature, nor grown senseless as Stocks and Stones. The Apostle telleth us, Rom. 8.20, 21. That the whole Creation groaneth, because 'tis put under misery and vanity. 'It is a groaning world, and God's Children bear a part in the Consort, because they live here in a valley of Tears and Snares; Blessed be God that there are any hopes mingled with our Tears: therefore they groan, and desire earnestly. Few and evil are the days of the years of my Pilgrimage, said holy Jacob, Gen. 47.7. Our days are evil, and 'tis well they are but few: That in this Shipwrack of man's felicity, we can see banks, and shores, and a landing place, where we may be safe. Here all our days are Sorrow, and our Travel grief, but there is our repose. There are many things to wean a Christian from the present life. Manifold temptations from Satan, grievous Persecutions from the world, and sharp afflictions from God himself. All these may be ranked under the head of miseries. 1. Manifold temptations from Satan, who seeketh all advantages either to dissuade us from serving God; or distract us in it, 1 Pet. 5.8, 9. All these things are accomplished in our Brethren which are in the flesh. They are all acquainted with a busy Tempter, who seeketh to ensnare their Souls, and this is one of a Christians burdens, that in this world, which is Satan's walk and Circuit, they meet with so many snares laid for them. 2. Bitter and grievous Persecutions, which sometimes make them weary of their lives; hard Task masters that trouble them, 2 Thes. 1.6, 7. To you that are troubled, rest with us ; but before the rest cometh, they groan and long. 3. Sharp afflictions from God himself. God is jealous of our hearts, because we are not watchful over them, we are apt to take up with an earthly happiness, and to root here, and look no farther; whilst we have all our comforts about us▪ our hearts say, 'tis best being here, but God awakeneth us our of our drouzy fits: Arise, depart hence, this is not your rest, Micah 2.10. We are so pleased with our entertainment by the way▪ that we forget home. God is fain to embitter our worldly portion, that we may think of a remove to some better place and state, where all Tears shall be wiped from our eyes. We would sleep here, and rest here, if we did not sometimes meet with thorns in our Bed.

2dly. The next Reason of our groaning is our having had a taste of better things, Rom. 8.23. We that have within ourselves the first fruits of the Spirit, groan within ourselves, waiting for the Adoption, the Redemption of our Bodies. A Christian here is unsatisfied, he waiteth for a better and surer state of Bliss and Immortality. The first fruits show us what the Harvest will be, and the taste what the Feast will prove.

1. This Union and Communion with Christ is not perfect. We are one Spirit by being joined to the Lord: but yet many things hinder this Union from being full: we have but a glimpse of Christ, as he showeth himself through the lattis: But there we shall see him with open Face. Here sometimes he affords, sometimes he withdraws his presence. But there ever with the Lord, and the Lord with us: Here we get a little from him in an Ordinance, and that little is as much as we can hold, but there he is all in all, and we are filled up with the fullness of God. Christ in us now is the hope of glory, but Christ in us then is the fruition of glory, Col. 1.27. Here we enjoy him in part, and by Faith, there we shall enjoy him to the full: This mighty Sea is pent up, and floweth now by so narrow a Channel, that it cannot diffuse its self; but his interest is not crowded up, there is full room for Christ in the Soul.

2. Our Holiness is not perfect, and therefore we groan and long for more. There is much corruption left, the new nature is called the Seed of God, 1 John 1.9. and the immortal Seed, 1 Pet. 1.23. look, as a little Seed will work through the dry clods, that it may grow up unto its perfect estate, so doth this Seed of God work towards its final perfection: A Christian is not satisfied with such imperfect degrees of conformity to God, and slender tastes of his love; he must have more: Grace tendeth to the place whence it cometh, as a spark of Fire tendeth to the Element of fire, and they groan and long for the time of perfection.

3. His comforts are not perfect. The Joys of the Spirit are unspeakable things, but at his right hand there is fullness, pleasures for evermore, Psal. 16.11. These the Soul longeth for; therefore though they are thankful for a refreshing by the way, yet they groan, as longing to be at home; the Spirit now is a Well springing up, but it wasteth its self in an Ocean of Glory, John 4 14. Look what difference there is between the Springs head, and the out-fall of a River into the Sea, so between our comforts now and hereafter.

3dly. The excellency of this estate requireth it, that we should groan after, and earnestly desire it. If it be not worth your desires, it is little worth. When happiness is provided for you, will not you send a groan after it. 'It is great ingratitude and folly. That when Christ hath procured a state of Blessedness for us at a very dear rate, we should value it no more. He procured it by a life of labor, and sorrow, and the pangs of a bitter, cursed Death, and when all is done, we little regard it. Surely if we choose this for our happiness, we shall be longing and looking for it: No man would fly from his own happiness. Where a man's Portion is, there not only his mind will be, but his heart will be, Mat. 6.21. If you prize it, you will sigh and groan after it; our chief good is that we can least want: you will be waiting, as at Heaven Gates, expecting when God will let you in. Surely something else satisfieth you, are contented to be here always, if you do not send your desires thither, before you can get thither. The Apostle saith, I desire to be dissolved, and to be with Christ, which is much more better, Phil. 1.23. 〈 in non-Latin alphabet 〉 . If you count it better to be there than elsewhere, your Souls will begroaning to be there, and longing to be there. For we are always longing for that which is better, chiefly best of all. There is the best estate, the best work, the best company, all is better. But if you do not think it so, though it be best in itself, yet if not best to you, you will not long for it; but if you count it best, is it so difficult to bring you earnestly to desire it?

4thly. The three Theological Graces imply it. Faith, Hope, and Love. Therefore we must seek, and earnestly desire it. These Graces, 1 Cor. 13.13. Faith, Hope, and Charity, & 1 Thes. 5.8.

1. Faith. They that believe that there is another sort of life infinitely more desirable than that which we now enjoy, will find their affections stirred towards it, for sound persuasion showeth its self in answerable affections, Heb. 11.13. If we did believe, that when this earthly Clay House is dissolved, there were a building not made with hands, eternal in the Heavens, we would groan earnestly, desiring to be clothed upon with that House. For a Christian, while out of Heaven, is out of his proper place. Looking for, and hasting unto the coming of the day of God, are joined together, 2. Pet. 3.12. The one word implieth Faith, and the other desire; surely men do not believe eternal Blessedness, who are coldly affected towards it. For an estate so Blessed, if it were soundly believed, it would be earnestly desired.

2. Love. They that love Christ, will long to be with him, Phil. 1.23. I desire to be dissolved, and to be with Christ, &c. That Christ is there, is the great motive to draw our hearts thither, Col. 3.1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. love desireth the nearest union with the party loved. Is Jesus Christ the beloved of our Souls? Are we espoused to him, as to one Husband, 2 Cor. 11.2. do we desire to meet him, and delight in his Presence, in his Ordinances here? Surely then we would desire to be with him hereafter; for love doth always desire the nearest conjunction, the fullest fruition, and the closest communion. The absence of our best Friend would be troublesome to us, therefore we would groan, and desire earnestly to be there where he is, to behold his Glory. How can we love him, when we are so contentedly pleased to be long from him.

3dly. Hope. That is a desirous expectation, made up of looking and longing, and showing its self in Hearty groans after, as well as delightful foretastes of the Blessedness expected, what you hope for will be all your desire; This estate is a good absent, possible, but difficult to be obtained; as 'tis good it is the object of Love, as absent and future of desire, as possible we look for it, as desirable we groan after it; well therefore, hope hath a great influence upon these affectionate breathings after Heaven and happiness, when joined with earnest expectation, Phil. 1.20.

5thly. The Holy Ghost, stirreth up in us these groans, or a fervent desire, partly by revealing the object in such a lively manner as it cannot otherwise be seen, Eph. 1.17, 18. 1 Cor. 2.22. Partly by his secret influences, as he stirreth up holy Ardors in Prayer, Rom. 8.25, 26. Inutterable groans after happiness. He that imprinteth the firm persuasion doth also imprint the desires of these things in our Hearts.

6thly. All the Ordinances of the Gospel serve to awaken these desires and longings in us, and to raise up our affections towards Heavenly things. The word is our Charter for Heaven, or God's Testament, wherein such rich Legacies are bequeathed to us, that every time read it, or hear it, or meditate upon it, we may get a step higher, and advance nearer Heaven; The promises of the Word tend to this, 2 Pet. 5.4. So do the Precepts to put us in the way everlasting, Psal. 119.96. All God's Commandments have an Eternal influence. So for Prayer in company, or alone, 'tis but to raise and act those Heavenly desires: There we groan and long in the Lord's Supper, for New wine in our Fathers Kingdom: To put an Heavenly relish upon our Hearts. All is done in formality and with Hypocrise if it doth not promote these ends.

7thly. These desires are necessary, because of their effect. If we do not desire, we will not labor and suffer trouble, and reproach, and persecution : What maketh the Christian so Industrious? So patient, so self denying, so watchful? Only because he breatheth after Heaven with so much earnestness. Desires are the vigorous bent of the Soul, that bear us out in all difficulties. The Soul leaneth that way its desires carry it. If they be weak and feeble, they are controlled with every lust, abated upon every difficulty; the desire of the other world beareth us out in the midst of the Temptations of this world: otherwise a man is soon put out of the humor, brought under the power of present things. Whatever it is that gets your heart, that will command you. Foolish and hurtful lusts drown and sink you into a base Spirit, 1 Tim 6.9. that all the Counsel, that can be used will not reclaim you. But if you be groaning, and longing for, and desiring the happiness of another world, you have a victory over Temptations, you have overcome the world, for you regard it then only as your passage; you cannot settle here.

8thly. The state of the present world, doth set the Saints groaning and longing for this House from Heaven. For this world is vexatious, the pleasures of it are mere dreams, and shadows, and the miseries of it are real and many, and grievous, Gal. 1.4. To deliver us from this present evil world. The present world is certainly an evil world; take the best part of the world, the state of the Church, here it is quite different from what it will be hereafter. Now God's Children are pilgrims, and can hardly get leave to pass thorough, as Israel could not get leave to go thorough Edom ; at other times enemies come forth to stop them in the very wilderness: Sometimes the Church is like a Ship in the hands of foolish guides, that know not the right art of steerage, at other times spotted with the Calumnies of adversaries, or the stains and scandals of its own Children; sometimes rent and torn by sad Divisions, every party impaling and enclosing the Common Salvation within their own bounds, unchristianing▪ and unchurching all the rest, and the name of Christians challenged to themselves, and denied to others, and like a ball of contention carried away by that party that can rustle down others who stand in their way: Though with all this disadvantage 'tis better to dwell in the Courts of the Lord than in the Ten • s of wickedness; Yet surely a tender Spirit that mindeth Zion's welfare will groan under these disorders, and long to come at that great Council of Souls, who with perfect Harmony are lauding and praising of God for evermore: That innumerable company of Spirits made perfect, Heb. 12.23. That general Assembly, gathered together out of several Countries into one Body, and one place, who live together sweetly, and serve God without weakness, weariness and imperfection.

obj. But how can Christians groan and long for their Heavenly state, since there is no passage to it, but by Death, and 'tis unnatural to desire our own Death?

Answ. 1. They do not simply desire Death for its self, but as a means to enjoy these better things. So Phil. 1.23. I desire to be dissolved, and to be with Christ. 'It is not our duty to Love Death, as Death. No; so 'tis an evil that we must patiently bear, because of the good which is beyond it. But it is our Duty to Love God, and to long after Communion with him, and to be perfected in holiness. Had it not been an evil, naturally to be dreaded, and avoided, Christ would never have prayed against it.

2dly. Upon these terms Death is sweetened to them. They readily submit to it as the nature of it is changed; And by Christ's Death it's made their friend, a passage to an endless Life, 1 Cor. 3.22. Rom. 8.38. Death shall not separate from but make way for their full enjoyment of the Love of God in Christ Jesus.

2d. Obj. But must all sincere Christians, thus groan, and long? Many are so far from groaning and longing to depose this Tabernacle. That they groan at the least thought of the dissolution of it. Some there are that can venture to die, but very few that can desire to die.

Answ. 1. Somewhat of this there must be in all that believe, they all groan in this Tabernacle, and desire to be dissolved. Paul speaketh in his own name and the name of all, who are like minded with himself; for no man is unwilling to be happy and attain his end. How is it an happiness, if it be not to be desired, and groaned after? How will you vanquish Temptations, if you cannot lay down Life and all at Christ's feet, so you may have the Heavenly Inheritance? How can you labor for that which you do not earnestly desire and groan after? How can you make good your entire surrender of yourself in the Covenant of being and doing, what God will have you to do and be? Of living to God and dying to God, Rom. 14.7, 8. at least submit to die, and to be ready when God shall call you.

2dly. Much of what is here expressed, may belong to an Heroical degree of grace not vouchsafed to all Christians, All cannot attain to this measure and height. But yet still we must be growing up to this frame of heart. Here are marks to aim at, marks to try by. The marks to aim at are propounded for our imitation, the other are proofs of our sincerity; We are every day to grow up more & more, into such an Heavenly Spirit, & to humble ourselves, that after so long a profession of the name of Christ we come short. We should take occasions thence to provoke ourselves to get the same dispositions and affections which God's eminent Servants have.

3d. Obj. But this wishing and longing for Death seemeth to have somewhat of sin in it? Men in a passion, and when disappointed in the world, seem to be weary of their lives. We have instances in Scripture; The murmuring of the Israelites in the wilderness; Would to God we had died in Egypt, &c.

Answ. 1. There is a difference between Velleity and a Volition : Serious desires, and passionate expressions. In a pet or passion we wish for many things, which really we desire not, and are loath God should take us at our words. Now the Saints desire to be dissolved, and to enjoy another state, is quite another thing.

2dly. There is a difference in the grounds and reasons of both these desires. As, 1. You ought not to wish for Death in a passion and pet, and fit of discontent, as Jonah. 4.3. Therefore now I beseech thee, take my Life from me, for 'tis better for me to die than live. 'It is an impatient wish, since he could not get his will. Death is the Ordinary refuge of imbittered Spirits, and the back door which we seek to get out at, through impatience, weariness of Life, pride and contest with providence; nothing will please then bus Death, to be rid of all these troubles in a passion, & pet when you have not something which you would have. 'It is mere pride, that swelleth the Heart with discontent, wishing ourselves, out of that Condition God hath put us into. Now thus the Saints do not desire Death, because they cannot have their full of worldly enjoyments, or meet with many Crosses and disappointments here. These are carnal grounds. 2dly. Deep sorrow, or some sharp affliction, or difficulty that we meet with in our callings, as Elijah, 1 King. 19.4. requested for himself that he might die. 3dly. From peevish, doting Love, as David. 2 Sam. 48.33. O Absalom, my Son, my Son, my Son, would to God I had died for thee ! But Affirmatively what are the grounds of the Saints regular groaning and desires. 1. An Heart dead to the world, and weaned from the pleasures, honors and profits thereof, and firmly fixed upon Heavenly things. As in the Text, this better House; longing for the time, when our Souls shall be freed from sin, and enlarged for the perfect Love of God, our Bodies Fashioned like unto Christ's Glorious Body, Phil. 3.20, 21. When we shall live with Angels, and glorified Saints, when we shall see Christ as he is, and be like him, and behold God face to face: These things draw forth their desires. 2dly. Some competent assurance of the Love of God in Christ : We that know we have an House Eternal in the Heavens; we groan. 3dly. Love to Christ, Phil. 1.23. A panting after a nearer union, and more intimate fellowship with him. Love cannot endure the absence of the beloved. They would be filled up with the feeling of his Love, and abound with Love to him again, and delight themselves in his immediate presence.

3dly. There is a difference in the manner. 'It is with resignation, and submission to God's, will, Phil. 1.24. Nevertheless to abide in the flesh is more needful for you ; as long as God hath service for them to do. For we must not seek our own contentment in dying, or living, but absolutely submit to the will of God. Well then, these desires and groans after happiness, are quite different from the passionate wishes that drop from us sometimes. They that give way to them do not desire Death as a release from sin, nor as a Chariot to convey us to the place, where we would be with God forever: But out of some present imagined and real bitterness. They fly to Heaven as their retreat, or reserve for the present.

1. Use is Information.

1. It shows us what an argument we have, that there is a better estate provided for us hereafter. Because the people of God are groaning, and earnestly desiring, as unsatisfied with their present Condition. We are now like fish in a Pail, or small Vessel of water, which will only keep us alive, we would fain be in the Ocean; surely then there is an happiness provided for us in the other World: How doth this prove it? 1. The disposition and instinct of nature towards happiness in general, yea eternal happiness, is an argument, much more the desires of the Saints. All men would be happy, Man's Soul is a Chaos of desires, like a spunge it's thirsty, and seeketh to fill its self, Psal. 4.6. There be many that say, Who will show us any good? Yea an Eternal happiness. They grope about after God, Acts 17.26. as the Blind Sodomites, about Lot 's Door. The Soul of man cannot be satisfied here, our sore still runneth upon us. This, being the constant▪ universal disposition of nature, showeth there is such a thing as Eternal good, for natural desires are not frustrate, nature doth nothing in vain. 2dly. Now as these are increased, and are more earnest, directed to a more certain scope, to Holy Men it doth more confirm it. For holiness was never designed for our Torment. The more Holy any are, the more they long. These desires are of God's own planting, raised up in them by his Spirit, and therefore will not be disappointed.

2dly. It informs us, how far they are from the Spirit of sincere Christians who are content to live here always : Will not part with their earthly portion: Their Hearts are set upon satisfying the vile lusts of the Body: They are not as yet weaned Children, but hang upon the worlds dug; have no desire of that great happiness and Glory which God hath provided in the other world. Such as men's natures are, such will their desires be. Most men are at home in this world, pitch their Tents here, desire no other portion than they have in hand; there is a suitableness between the world and them: As Fishes desire to be in the water, and Fowls in the Air, so they are the Children of this world, and their Hearts cleave to present things, Psal. 17.14.

2. Use. To exhort us to rouse up our languid and cold affections. That they may be more earnestly carried out after Heavenly things, and with greater fervency seek after them. 1. Consider how clear these things are to the eye of faith. In the promise you may see enough to awaken the most dead Heart. The hope is set before thee, Heb. 6.18. If we had eyes to see it. So 'tis said of Christ, Heb. 12.2. Who for the joy set before him. The promise sets it in our view, that we may eye it much, and often look upon it, and press earnestly towards it; sense cannot discover it, but in the Scripture there is a clear representation and firm promise; if we had more lively apprehensions, and certain expectations, we would more long after it. 2dly. The miseries and troubles of the present world are matters of sense. Sense cannot discover what should draw our desires, yet sense can discover what should drive them from the world; enough to set us a groaning in a way of sorrow, if not a groaning and desiring in a way of hope. The misery of the present state is no matter of faith, we need not Scripture to tell us, that we are burdened and pained, and conflict with sundry Trials. Oh draw off thy Heart more and more. 3dly. Rowse up you your Love. Can you Love Christ and not long to be with him, Col. 3.2, 3. Set your affections on things above, not on things, on the Earth: for you are deed, and your Life is hid with Christ in God : If Christ be in Heaven and your Life there, should not your Love be there?

SERMON V.

THe Apostle here limiteth the Privilege of the certainty of putting on Heavenly Glory, which is not Common to all men, but only belongeth to the faithful. He limiteth also the desire of that happy estate which he had produced as an evidence of the certainty of it, to the same faithful ones, who departing out of this Life, to an immortal, Eternal estate, are not found naked, that is, destitute of that true covering, wherewith our filthy nakedness is Covered. We groan and desire earnestly. If so be, &c. There are several senses given of these words. I shall only take notice of Two that seem to offer themselves with equal probability; the First is built upon the special notion of that word [to be Clothed upon,] 〈 in non-Latin alphabet 〉 , used in the former verse. I Know not, or I am ignorant of the mind of God in this thing, whether we shall be found Clothed with our Bodies, or naked, that is, stripped of our Bodies at the Lord's coming: As if it had respect to that mystery spoken of, 1 Thes. 4.17. That we that are alive, or remain, shall be caught up together with them in the Clouds, to meet the Lord in the Air; And to be forever with the Lord. And 1 Cor. 15.51. Behold I show you a mystery, we shall not all sleep, but we shall all be changed. 2dly. The other sense giveth us the reason why he and all the saints groaned or longed to be Clothed upon, because they were prepared or made ready, because they were found Clothed with the Righteousness and Holiness of Christ in the day of their transmigration, whereas others who are naked and destitute of this Righteousness of Christ cannot, and are not to expect this Glory.

I shall give my reasons why, though both be probable, I prefer this latter sense.

1. 'It is not every probable to imagine, that the Apostle should conceive that possibly they might survive till the coming of Christ, or that his Gospel Kingdom should be of so short Continuance as that they should see the end of it, especially when he had so zealously cautioned them against that mistake that the Day of Christ was at hand. 2 Thes. 3.2.

2dly. In the first verse he supposeth a dissolution of the Earthly House of this Tabernacle, where he compareth the weak and mortal estate of the bodily Life to a Tabernacle or Tent, which men in their Travel easily set up, and at their departure take down again, or let fall of its own accord. And that the Glorious estate which he expected should ensue after this Tabernacle was taken down or dissolved, and he proveth his certain Knowledge of this, because he and all the Saints groaned: Even all those were Clothed and not Naked.

3dly. What he expected and groaned for▪ he showeth in the 8 th verse. We are confident and willing rather to be absent from the Body▪ and present with the Lord. Therefore Paul doth not suppose, that he should live in the Body, till Christ should come to change his Body, without having need to put it off.

4thly. The commodiousness of the other sense, and suitableness of it to other Scriptures, where nakedness and clothing is used Metaphorically, and with respect to our final estate of Glory, or being found of Christ in the day of our transmigration: That holiness is the true wedding Garment, Matth. 22. That the graces of the Spirit are Garments of Salvation, and Christ's Righteousness represented by a robe, is evident, by Isa. 61.10. And many other Scriptures: That we put on Christ, that the Church is Clothed with the Sun, Rev. 12.1. is a thing so evident, that it needeth not to be insisted on. And that in this estate we must be found of Christ at his coming to the general Judgment, or to us in particular, is evident by many Scriptures, Rev. 16.15. Behold I come as a Thief, Blessed is he that watcheth, and keepeth his Garments, lest he walk naked and they see his shame. A Christian is Clothed with Christ and his Righteousness, which is a covering, which is not too short. He is Clothed also with the graces of the Spirit, which are both ornamentum and munimentum. Our Ornament and Armor of defense. 'It is our Ornament as leaves are a beautiful vesture to the Apples, as Cloaths are to the Body, Col. 3.12. Put on therefore as the Elect of God, Holy and Beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering, &c. Munimentum, Armor, Rom. 13.12. The night is far spent, the day is at hand, let us therefore cast of the works of darkness, and let us put on the Armor of light. Christ doth array us, non ad pompam, sed ad pugnam, not to set us off with a vain show, but to furnish and secure us for the Spiritual warfare. Well then, the words agree. There are some peculiar difficulties in the 4th verse. But we shall handle them in their own place.

Doct. That none can groan and long for Heaven, but those who are not found naked, but Clothed with a Gospel Righteousness.

The Apostle limiteth it to them. In this point I shall handle three things.

• 1. What is a Gospel Righteousness.
• 2. That this carrieth the notion of a Garment to cover our nakedness and shame.
• 3. Why none but they can groan and earnestly desire to be Clothed upon with the House which is from Heaven.

1. What is a Gospel Righteousness. 'It is Christ's reconciling and renewing grace, with new obedience resulting from both; Or, Justification, Sanctification, and New Obedience.

1. Justification is requisite to Eternal Life: Therefore called Justification unto Life, Rom. 5.18. Tit. 3.7. Being Justifyed by his grace, we are made Heirs according to the hope of Eternal Life; and this is also represented by Cloathing. The taking away of sin is the taking away our filthy Garments, or the covering of our nakedness: And the applying the Righteousness of Christ, 'tis as the investing of us with change of Raiment, Zech. 3.4. Take away the filthy Garments from him, and unto him he said, I have caused thine iniquity to pass from thee, and I will clothe thee with change of Raiment : Christ taketh away our sin by pardon, and withal adorneth the sinner with his Righteousness, and with holiness in the sight of God. There is no getting the Blessing but in the Garment of our Elder Brother.

2dly. Sanctification is requisite in order to Glory. For without holiness no man shall see God, Heb. 12.14. And this is the Ornament wherein the inward man of the Heart is decked, and adorned, that it may be comely in the sight of God, 1 Pet. 3.4. As we cover the nakedness of our Bodies from the sight of men, so we must cover the nakedness of our Souls in the sight of God. Now thought it be hidden from man, yet it is not hidden from the Lord: We must see that he find us not in our nakedness, neither destitute of grace, nor of the Righteousness of Christ. Well then, it is not enough to look after the Righteousness of Justification, but of Sanctification. The one is founded on the Blood of Christ; the other is wrought in us by the Spirit of Christ, 1 Cor. 6.11. And the application of Christ's Blood and the gift of the Spirit, are inseparably conjoined, both in the dispensation of God, and the desire of a poor, anxious Soul, 1 Joh. 1.9. The one doth away the guilt of sin as it rendereth us obnoxious to God's just wrath; and the other the filthiness and power of sin, as it tainteth our faculties and actions, and rendereth us unacceptable and unserviceable to God. Christ came to restore us to the favor of God, and to restore his Image in our Hearts, that the plaster might be as broad as the sore. If Christ should free us only from the guilt of Sin, he would perform but half our cares, he would provide for our impunity, but not for our holiness, and serviceableness to God. Our misery lay in our sinfulness as well as our liableness to wrath. Therefore Christ came to change our natures, as well as to reconcile our persons to God.

3dly. New Obedience or Sanctification, acted as well as infused, is a part of those Garments of Salvation wherewith we are Clothed. For the Gospel saith, 1 Joh. 3.7. He that doth Righteousness, is Righteous ; That is, declareth that he is Righteous in Christ's Righteousness, and Sanctified by his Spirit. And that this Godly and Righteous Life is necessary to the expectation of Glory and Blessedness, appeareth by that, 2 Pet. 3.11. What manner of persons ought we to be in all Holy conversation and Godliness. Let Conscience speak when it reflecteth upon this, how meet it is that we should Glorify God in the duties of holiness, if we would be glorified with him, and that we should Glorify him in all the points of obedience, and not in one only. For he saith, in all Holy Conversation and Godliness in the outward carriage, and secret practice, in Common affairs, and duties of immediate worship, in Adversity, Prosperity; grace exercised, and discovered in the lives of God's people, is a part of these Garments wherewith our nakedness is covered, Psal. 132.9. Let thy Priests be Clothed with Righteousness.

2dly. This carrieth the notion of a Garment to cover our nakedness and shame.

1. Sin and shame came in together, and there is no man born Clothed, but starknaked, and hath nothing wherewith to cover his shame before God. Adams nakedness was an Emblem of it, Gen. 3.11. I was afraid because I was naked, and I bid myself : We must not only look to the outward nakedness, but the inward: Adam was naked before, and knew that he was so. But till they had sinned they were not ashamed, Gen. 2.25. our Bodies were God's own handy work, and Apparel in Innocency was but as a Cloud to the Sun. Therefore while our first parents were appareled with the Robe of Innocency they felt no shame; all things were honest, and comely, and Glorious enough without a covering, both in the sight of God, and themselves, no cause of shame, either before God or betwixt themselves: But when divested and stripped of this Spiritual apparel, then Adam was ashamed, hid himself from God, and till they be Cloathed, neither he, nor his Posterity can come into his presence with any comfort: Another Emblem of this we have in Aaron 's stripping the Israelites of their Jewels and Ornaments, Exod. 32.25. When Moses saw that the peole were naked, for Aaron had made them naked, to their shame, among their enemies. It is not meant barely of Aaron's stripping them of their Jewels and Ornaments, that was but a type of their nakedness and deformity, which was uncovered before God; what, should Moses kill the Israelites, because Aaron had taken away their Jewels? And what great matter of disgrace was it among the enemies; That the Sons and Daughters of Israel should want ear-rings? But the meaning is, Aaron had cast them out of God's protection, who was offended and provoked by their sin? Another suitable expression is, Hosea 2, 3. I will set thee naked, as in the day wherein thou wast born. 'It is not meant that God would take away their apparel, but deprive them of his Spiritual favors, leave them as he found them at their first birth, and then how miserable were they? Well then, in its self 'tis shameful, and maketh us odious and abominable to God: To fly from him, to shun his presence, as Adam when he sinned found himself naked, and ran away from God to the Bushes, Gen. 3.7. So all naturally lie before God, as deformed sinners, have naked and loathsome Souls; though the Body should be clad with gorgeous Robes.

2dly. We being naked, our great business is to get a Garment wherewith to cover our nakedness, that our shame may not appear, Rev. 2.17, 18. Thou art poor and blind, and miserable, and naked: I Counsel thee to buy of me white Raiment, that thou mayest be Clothed. Our business is to be trafficking with Christ about Garments of Salvation, how to get our sins covered with such a covering as will hide them from the sight of God: This is our business if we would not have God dreadful, but amiable. Adam when he found himself naked was looking out for a covering: But he could find out nothing but a few fig leaves till the Lord made him Coats of Skins (possibly of those beasts which were offered in sacrifice) for the news of the seed of the woman, or the first tidings of the Messiah, who should come to redeem the world, was then immediately made known to him, and Sacrifice appointed to signify and prefigure it.

3dly. There are no Garments of Salvation to be had but from Christ alone ; no way else found out to cover our nakedness. Therefore we are said to put on Christ, Gal. 3.27. & Rom. 13.11. Put on the Lord Jesus. So that then we are not found naked, but Clothed with Christ, who alone can cover our loathsome, nakedness, and render us acceptable to God. As Hester had Garments out of the Kings Ward-robe; so the Church hath granted unto her by the Kings gift and allowance, fine Linnen, which is the Righteousness of the Saints, Rev. 19.8. Whatever the Instruments be, yet Christ saith, I will give thee change of Raiment, Zech. 2.4. Alas our own Righteousness is as filthy rags, and will never cover our nakedness; our best Robes need to be washed in the Lambs Blood, or there is no appearing before God with any comfort and confidence.

3dly. Why none but they can groan, and desire earnestly to be Cloathed upon, with the House which is from Heaven.

1. None but they are in a state, or have a right to enjoy it, the change of an earthly estate into an Heavenly one, requireth first as a necessary foregoing Condition, that we should be in this world Clothed with Christ's Righteousness, and regenerated, and sanctified by his Spirit, and Glorify God by new obedience: For Corruption cannot inherit incorruption, and none but new Creatures shall inherit the new Jerusalem : And good works are the way to the Crown, &c. — Well then, none but they are got ready, and so are in a Conditon desirously to expect this Glory. The Soul being Conscious to its self of having this true qualification doth more comfortably expect, and desire, and groan for immortality: 'It is but a small part of lost mankind who shall enjoy this Blessedness, for the flock to whom the Father will give the Kingdom is but a little flock: And these are such as are Justified, and Sanctified: They that are destitute of Righteousness cannot look God in the Face, much less desire his presence. Surely a man must be born again before he can enter into the Kingdom of God, Joh 3.3, 5.

2dly. None have a right temper of heart to incline them to it, but those that are Cloathed. A man is ashamed to be seen in his nakedness, especially before his Superiors; but being Clothed cometh forth with confidence: So here guilt and sin breed a shyness of God, but pardon and sanctification give an Holy boldness, Joh. 2.28. And now little Children abide in him, that when he shall appear, we may have confidence, and not be ashamed before him at his coming. So 1 Joh 4.17. That we may have boldness at the day of Judgment, because as he is, so are we in the world. Be justified, be Sanctified, and walk as Christ walked; and why should you be afraid to appear in his presence! Whereas, others are ashamed to be seen by him. Shame is properly a fear of a rebuke; a reproof from the Judge of the world is the greatest rebuke of all. Now what maketh the Saints so bold, and allayeth their fear and shame, since they are Conscious to themselves of many infirmities? Answ. Their nakedness is covered, they have white raiment cast upon them, that all their defects and infirmities are hidden. More particularly,

1. That which is the matter and cause of fear and shame is removed. That which makes a man afraid is guilt and sin, which sometimes is represented under the notion of filthiness, and sometimes of nakedness. Now this filthiness is washed away by the Blood of Christ; This nakedness is covered by the Righteousness of Christ. They have put on Christ and are invested with his Righteousness, Rom. 8.1.

2dly. The ground of our boldness is laid ; so that we may have a comfortable expectation of Everlasting Blessedness.

1. The Justified and Sanctified, are at peace with God, Rom. 5.1. Being Justified by Faith we have peace with God, through our Lord-Jesus Christ. And for Sanctification, Gal. 6.16. And as man as walk according to this Rule, peace be on them, and mercy, and upon the Israel of God. Our great business is to be found of God, at peace, in a state of amity at the last day, 2 Pet. 3.14. Since ye look for such things, be the diligent, that may be found of him in peace, and without spot and blame. The great end of all diligence is to be found of him in peace, and there is no way to be so, but to be without spot and blame; without spot, relateth to the Soul, without blame to the Conversation. The great business then wherein a Christian is to be exercised, is in the getting off our • inful spots, and in putting off our filthy Garments, that we may be Clothed with change of Raiment. Certainly much sweet peace and quietness is found in their Spirits, who make it their serious work to have the guilt of sin washed away by the application of the Blood of Jesus, and their filthy natures changed by the power of his Spirit. On the Contrary, others lie under much unquietness and bitter anxiety, who are still under the burden of unpardoned guilt, and unrenewed nature: These are not at peace with God.

2dly. They have a Conscience witnessing of their sincerity, though they have many failings: And the Testimony of Conscience giveth great boldness and confidence, 2 Cor. 1.12. 1 Joh. 3.21. & 1 Joh. 3.19. Hereby we know that we are of the truth, and shall assure our hearts before him. Conscience is privy to their constant, uniform, self denying obedience, and this Testimony is of greatest stead to them at the last, Isa. 38.3 Remember Lord how I have walked before thee in truth, and with a perfect Heart. He dareth appeal in a dying hour for his sincerity and care to please him. A good or a bad Conscience is the beginning of Heaven, or Hell. The checks of an accusing Conscience are the first bitings of the worm that never dieth: And the approbation of a sincere Conscience a preface of the Joy of the Blessed.

3dly. They know it shall go well with them in that day. There are two causes of fear and shame; knowing for certain that it shall go ill with us; or not knowing it shall go well with us. Now they that are under any of these Conditions cannot groan, cannot desire a change of state. Did you ever know a guilty malefactor long for the Judges appearance, and send to him to hasten his coming? Indeed those who are confident it shall go well with them, they desire the Assizes, and are weary of lying in prison, and long to be delivered. Now those that are absolved from guilt, and have sin weakened in their Hearts, they know it shall go well with them in the other world: Partly by the promise of God, who hath assured the Justified and the Sanctified, of an Heavenly Inheritance. That's the drift of the whole Gospel. For to this end Christ died, that he might first reconcile them to God, and then present them holy, and unblameable, and irreproveable in his sight, Col. 1.21. First sanctify, and cleanse them, from the stain and guilt of sin, and then present them to himself: Clothe them with the fine Linnen which is the Righteousness of the saints, Eph. 5.26, 27. The Justified and Sanctified may draw near to God in Heavenly Glory. Partly by the earnest of the Spirit in their Hearts, Eph. 1.13. 14. & 2 Cor. 1.21, 22. Sealing up to them their own Interest to the promise or their right to the Heavenly Inheritance, and that in due time they shall possess it.

Use Is to press us to get ready, and to be Clothed, that we may with comfort expect, and long for the day of our translation. The first motive is in the word [ found ] 'It is often used with respect to the day of Judgment. Found naked. And in 2 Pet. 3.14. & Matth. 24 46. Blessed is that Servant, whom when his Lord cometh, he shall find so doing, 'tis a Blessed thing for a servant, to be found at his work. So Phil. 3.9. That I may be found in him, not having my own Righteousness ; which alludeth to the day of our general or particular doom. Now this word implieth three things. 1. That there will be an exact search and scrutiny after everyone of us. Wrath maketh inquisition for sinners, and every man will be found out, naked, or Clothed. There is no hiding in the throng of mankind. In a particular Judgment, God said he would search Jerusalem with Candles, Zeph. 1.12. Drag sinners out of their lurking holes: Much more in the general Judgment, we shall be found. 2dly. The word [found] intimateth a surprise. God may break in upon us sooner than we are aware of; as usually he cometh to the greatest part of mankind unthought of, unexpected, 2 Pet. 3.10. The day of the Lord will come as a Thief in the night. They do not look for such a day, or not prepare for it, but are found by it. 3dly. We remain in the state wherein we are found. They that are found naked, at their Death, shall remain naked to all Eternity. There is no change of Condition in the other world; as Death leaveth us, Judgment findeth us; Luke 2.14. On earth peace. Now you may be reconciled to God, you may agree with your Adversary quickly, while you are yet in the way. But in the other world, Men are in Termino, in their final Condition. Well then, gather up this first motive; escape the knowledge of God you cannot; You will be found to be what you are, Naked, or Clothed: And you may be sought after and found sooner then you are aware. And when Christ hath found you in an unprepared Condition, what will you do? How will your naked trembling Soul dread to depart out of the Body into an unknown world! Secondly, My next motive shall be from the words Naked and Clothed. Other qualifications than Christ's renewing and reconciling grace will not serve the turn. 'It is sin which rendereth us odious to God. 'It is sin that keepeth us out of Heaven, 'tis sin that makes us uncomfortable in ourselves, and hinders our own Joy and peace. The Condition of one that is yet in his sins, is represented by nakedness upon a Twofold Reason. Because it rendereth us loathsome to God, and ashamed of ourselves. Well then, will you be naked, remain in your natural deformity, how then can you appear before the bar of your Judge, or look God, in the face, with any confidence? Joseph washed himself and changed his garments, when he was to appear before Pharaoh : And is there not a greater reverence due to God? Oh! Therefore since you are blind, and miserable, and naked, get Clothing. That is, get the spots of sin washed off by the frequent application of the Blood of Christ; your polluted natures changed by the Spirit of Christ. This is the Clothing which must render you acceptable to God, and will make you comfortable in yourselves, so that you will not shun his presence, but desire it. 'It is said of the Spouse, Psal. 45.14, 15. Her Clothing is of wrought Gold, she shall be brought unto the King in raiment of needle work, and then with gladness and rejoicing shall she be brought into the Kings Palace. The more we get rid of sin, and are beautified with holiness, the more amiable and lovely in his Eyes. And because of likeness and suitableness, the more we delight to come to him; yea the more we shall long to be admitted, not only to present Communion, but to constant habitation with him; and when we are brought into the presence of God, 'twill be a welcome day to us at the death of every particular Saint, or at the day of our Lord's second coming, when we shall have no imperfection, spot or wrinkle, or want of anything which may perfect our Glory. Then we shall put on immortality and incorruption, and this Body of flesh shall be like to Christ's Glorious Body, and then there will be great rejoicing! Oh then see that you be Clothed.

What must we do, That we may not be found naked, but Clothed?

1. We must humbly seek Reconciliation with God by Christ, when the Prodigal came & humbled himself to his Father, presently, Luke 15.22. Bring • orth the best Robe, & put it on him ; Then his nakedness is covered with the Robe of Christ's Righteousness, and the poor penitent believer is received into God's Family, and enjoys all the Privileges thereof, and in time shall be admitted into his immediate presence. Now this seeking Reconciliation with God is not a thing to be once done at our first acquaintance with him, and no more; no, but you must be daily renewing and keeping afoot this friendship by Godly sorrow for sin, and a lively Faith in the Mediator. Repentance and Faith must be still reneewed, that all breaches between God and us may be prevented.

2dly. Every day, we must labor more to deck and adorn the Soul with the graces of God's Spirit. For these make us lovely in the Eyes of God, Eph. 4.24. Put on the new man which after God is created in Righteousness and true holiness. When the Soul is clothed and adorned with these Spiritual qualities of Righteousness and Holiness then 'tis like God, these are Ornaments and Garments which never fade and wax old. The Lord delighteth in his own Image in us.

3dly. That we should Honor God in the world by an Holy Conversation. His people that are reconciled to him, God will not take them into his immediate presence by and by (as Absalom 2 Sam. 14.24. The King said, let him turn to his own House, and let him not see my face, ) &c. That his people, may be exercised and tried, that hope may set them a longing, and that God may have Glory from the Heirs of Heaven, here on Earth in their Conversation, Matth. 5.16. Let your light so shine before men, that they may see your good works, and Glorify your Father which is in Heaven.

SERMON VI.

IN these words the Apostle still persists in explaining the nature of that groaning, and desiring, after the Heavenly estate which is in the Saints, by declaring the reasons and ends of it. They do not desire simply Death itself, which is a fruit of sin; but that happy change; not altogether out of a wearisomeness of this Life, but out of a sense of a better. In the words observe. 1. The time when we groan. For we that are in this Tabernacle groan. 2dly. The occasion of groaning. Being burdened. 3dly. The end of groaning ; Expressed, 1. Negatively, not that we would be unclothed. 2. Positively ▪ Expressed, 1. Metaphorically. But clothed upon. 2dly. Literally. That mortality might be swallowed up of Life.

Let me explain these Clauses.

1. The time when we groan. We that are in this Tabernacle ; that is, while we are in these Bodies of Clay.

2dly. The occasion. Being burdened; scil. with sin and afflictions. We have many pressures upon us, which are very grievous, and give us a great weariness.

3dly. The end. 1. Negatively expressed. Not for that we would be unclothed. Those who interpret the Apostle, to speak of the change of the living at Christ's coming, say the meaning is, We would not at all put off the Body, as others do at Death. But this conceit I have already disproved. The words therefore may have a threefold sense. 1. With respect to the ground of this desire; not that we would part with the Body out of impatience. There is a double groaning; one of Nature, another of Grace. 1. Of Nature, out of a bare sense of present miseries. 2dly. Another of Grace, out of a confidence and earnest desire of Eternal Life, which the Spirit kindleth in us. And so the sense will be; As weary as we are, yet we are not so weary, as if for afflictions sake, we would part with the Body wherein we may be serviceable to Christ, and enjoy something of him. No; this groaning arises not so much from a weariness of Life natural, as from the hope of a better Life. For therefore he saith, though they were burdened and grieved in the Body, yet they did not desire to be unclothed of the Body. 2dly. The manner. They did not simply desire to be unclothed, but only in some respect, that they might be clothed upon with a better Life. 'It is natural to all living Creatures to desire the Continuance of that being which they have. No man ever yet hated his own flesh. Therefore the Saints do not simply desire to be unclothed, but do as all men do, naturally shun Death. But the natural horror of Death is in a good measure overcome, by the confidence of a better estate, and therefore desire not to be unclothed, but to be clothed upon, as we would put off an old torn Garment for a new and a better. 3dly. They did not desire to part with these Bodies, so as to part with them finally ; as if they were altogether uncapable of this immortality. The Soul loveth the Body, and would not part with the Body, but upon necessity, and that for a while only; but being corruptible, they would not lose the substance, but the corruptibility. There is another sort of Body, and another sort of Life, infinitely more desirable than this; an Eternal immutable State of Life: This we pant, desire, and groan after, and from this we would not have the Body excluded ( i. e. ) we would not wholly and everlastingly be deprived of the Body which now we bear about with us. And so the state of the case lieth thus: If we lived in an House which were our own, where the Walls are decayed, and the Roof ready to drop down upon our Heads, we would desire to remove and depart for a while, but would not lose the ground and the materials, but have it built up into a better frame. So, not another Body, but we would have it otherwise.

2dly. Positively. So 'tis doubly expressed, 1. Metaphorically. 2dly. Literally.

1. Metaphorically. And so those that interpret the words of those which remain at Christ's coming, think the expression favoreth their opinion. Because it is not said clothed, but clothed upon, keeping the Body still without being divested of it. But the compound word is not always Emphatical, and signifieth no more than the simple verb, 1 Cor. 15.53. Then this corruptible shall put on incorruption, and this mortal must put on immortality, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are the same putting on, or being clothed upon: well then, we desire to be clothed upon: What is that? With Heavenly Glory. 1. In Soul, presently after Death; the very getting into Heaven, and the Glory wherewith we shall be encompassed there, is a clothing upon. Quos circumfusum vest it pro tegmine lumen. 2dly. In Body, when it shall be restored to us at the last day, and likened to Christ's Glorious Body, Phil. 3.21.

2. Literally expressed. That mortality might be swallowed up of Life. The Patrons of the former disallowed opinion, here challenge again the phrase as full for them, as if the meaning were, that that which is mortal should be swallowed up of Life, without the pain or necessity of Death. But the true meaning is that our 〈 in non-Latin alphabet 〉 , our mortal, that the mortality wherewith the Body is now burdened, and remaineth on it in the grave, may be wholly taken away, by the Blessed Immortality which Christ shall then bestow upon us; when he shall raise us up at the last day, our mortality must be gone; for Flesh and Blood cannot inherit the Kingdom of God, nor corruption inherit incorruption, 1 Cor. 15.50. That which is corruptible in our nature must perish, but the Body must not perish. Well then, that which the Saints desire, is that their Animal and Corporeal Life may be changed into an Heavenly and Everlasting. And we do not groan, that we may want the Body, but that the mortality of it may be done away, that it may be freed from that corruption, and mortality, to which it is now subject, the substance still remaining.

I shall a little insist on these Propositions.

• 1. That whilst we live in this Earthly and Mortal Body, we are burdened, with an Heavy Load of Sin and Afflictions.
• 2dly. That the Saints being burdened, do in an Holy manner groan, and long for a better estate.
• 3dly. That in that better estate, Mortality is swallowed up of Life.
• 4thly. That in that Life we shall be clothed again with our Bodies in due time, and our Bodies with Everlasting Glory.

1. The first Proposition is liable to sense, there needeth no Bible, or Scripture to tell us, that our present state is afflicted, and filled with sorrows: our flesh feeleth it, and we know to our grief, that here is little else but disquiet and vexation; and daily sad experience informeth us of the indwelling of sin, and the frequent outbreakings of it. To prove this were to light a Candle today light, and to waste your time impertinently. But I shall do two things. 1. Shew you why afflictions and sins are such an Heavy Burden to the Children of God. 2dly. How foolish and stupid we are, that we do so little mind and improve this. 1. Why affliction is a burden. 1. Afflictions are so, partly, because the Children of God have not yet divested themselves of the Interests and concernments of Flesh and Blood : They are 〈 in non-Latin alphabet 〉 , of like passions with others: They love their natural comforts as others do, and Human Nature is the same thing in them that it is in others, Job 6.12. Is my strength the strength of Stones, or is my flesh Brass. They are made of Flesh and Blood, as well as others, and feel pain as well as others. Grace doth not destroy the feelings of Nature: Jesus Christ as Man had his fears, and tears, and strong cries, Heb. 5.7. He felt his Burden, and said, My Soul is heavy unto death, Matth. 26.38. And therefore we cannot expect they should be in an utter Dedolency, feel pain and trouble and forbear complaining; partly too, because Grace intendreth the heart, and maketh them in some sort more sensible of afflictions, than others are, because they look upon them as coming from God, and the fruit of sin; and they dare not slight any of God's corrective Dispensations. There are two Extreams; slighting, and fainting, Heb. 12.5. Affliction cannot be improved if we have not a sense of it, to show so much reverence to God as to tremble at his Anger, Numb. 12.14. When he cross • eth and disappointeth us, it must not be slightly passed over. When the Windows of Heaven were opened from above, and the Fountains of the Deep broken open from below, then the Flood was increased, Gen. 7.11. So when nature and grace concurreth to heighten the affliction, the Children of God must needs have a greater and more tender sense of it than others have: As a delicate Constitution is more capable of pain than a robustious and stubborn one. And the tender flesh of a Child will sooner feel the lash than the thick skin of a Slave: So the Children of God having a more serious apprehension of things, and a more tender Spirit, soonest feel the Burden of their Fathers Displeasure, and do more lay it to heart than careless and stupid spirits, who laugh at their Cross, or drink away their Sorrows: Partly too, because they are more exercised with Afflictions. The World hateth them, because they are so good, and God chasteneth them because they are no better, Psal. 34.11. Many are the troubles of the Righteous. There is more squaring, and hewing, and hacking used about a Stone that is to be set in a stately Palace, than that which is placed in an ordinary Building; and the Vine is pruned, when the Bramble is not looked after, but let alone to grow to its full length. And the Child of the Family is put under Discipline, whilst a Bastard or a Servant liveth more at large. God meaneth to destroy those whom by a Just Judgment he permitteth to go on in their sins to their own eternal undoing, Heb. 12.8. Blessed be God that he taketh more care of us, and when we need it, correcteth us seasonably as Children: so that in this earthly and mortal body we are burdened with an heavy load of Afflictions.

2dly. Why sin is a burden to the Children of God? Psal. 38.4. Mine iniquities are gone over my head as an heavy burden, they are too heavy for me; Psal. 40.12. Mine iniquities have taken hold of me, that I am not able to look up; they are more than the hairs of my head; my heart faileth me. The Burden is heavy, and the Creature weak; and therefore they groan. Now sins are not only a burden to a wounded Conscience, but to a tender Conscience; even the relics of corruption. Go to a wounded Conscience, and they will tell you, that better a Milstone had fallen upon them, than one spark of God's wrath for sin should light upon the Conscience. But we speak now of a tender Conscience, and are to show you why sin is such an heavy Burthen to the Children of God.

1. Because they have more light than others, and see more into the nature and evil of sin. After I was instructed, I smote upon the Thigh, Jer. 31.18. & Rom. 7.9. The Commandment came, sin revived, and I died. As Conviction breaketh in upon the Soul, so the more troubled with sin: Ignorant men know not their danger, nor the heinousness of their faults.

2. Because they have more love to God than others have: And they that love much, will mourn most for sin; as the Woman that had much forgiven loved much, Luk. 7.47. and because she loved much, she wept much. Many times God's Children, the more holy they are, the more troubled about sin than ever before: What's the reason? 'It is not from the increase of sin, but the increase of light and love; they see more sin, and more into sin, than they did before, and are more affected with it: As in a glass of pure Water, the least Mote may be espied.

3. They have more heartily renounced sin than others ; their hearts are set against it, and therefore the Relicks of it are a greater Burthen to them. Elementa non gravitant in suis locis, as Water not in its place; but when the heart is set against it, then the least remainders are a Burthen to them; this is that they pray and strive against. Wicked men are in their Element; they make a mock of sin, 'tis a sport to them to do evil. What I hate is my Burthen; O wretched man, &c. Rom. 7.24.

4. They hope for a better estate than others do ; to be perfectly freed from sin, 1 Joh. 3.3. 'It is a grief to them they cannot find it while they are in the body. Here, as Hair cut will grow again, as long as the Roots remain; or Ivy in the Wall, cut Boughs, stump, Branches, yet some strings there are that will ever sprout out again.

Use. This shows our stupid Folly, that we do no more mind and improve this ; that still we are so loath to leave this woeful life, and prepare for a better estate. God driveth us out of the World, as he did Lot out of Sodom, but yet we are loath to depart, as if it were better to be miserable apart from Christ, than happy with him. Have we not yet smarted enough for our love to a vain World? Nor sinned enough to make us weary of our Abode here? But yet we linger and draw back, as if we would sin more and longer. Surely this miserable, tempting, sinful World, is an unmeet place to be the home and happiness of God's Children in this valley of tears, and place of snares; What should we do but long and sigh for Home? Here sin liveth with men from the birth to the grave; we complain of sin, and yet are loath to be rid of it; we cry out of the vanity and vexation of the World, and yet set our hearts upon it, and love it better than God and the World to come. The thoughts of our Transmigration are very grievous to us: If you cannot go so high as groaning, and desiring earnestly, yet where is serious waiting, and diligent preparing, drawing home as fast as we can? Alas! we are serving our Covetousness, and Pride, and Lusts, and tiring ourselves in making provision for our fleshly Appetites and Wills, as if we were to tarry here forever. We take it for granted, they have not thought to remove to another place, that do not make provision before they come thither. But alas! we must remove whether we will or no; and shall we, like foolish Birds, build our Nests here with such Art and Contrivance, when tomorrow we must be gone?

Second Proposition. That the Saints being burdened, do in an holy manner groan and long for a better life.

The Apostle here explaineth their groaning, and showeth that it is not to be unclothed, but clothed upon. Therefore,

1. 'It is not an unnatural desire ; as if we did desire Death as Death. No; a creature cannot desire its own deprivation; therefore the Apostle saith, it is not to be unclothed, &c. Jesus Christ, before he manifested his submission, did first manifest the innocent desires of Nature. Father, if it be possible, let the Cup pass from me, &c. The separation of the Soul from the Body, and the Bodys remaining under corruption, is in its self evil, and the fruit of sin, Rom. 5.12. Grace is not given us to reconcile us to corruption, or to make Death as Death seem desirable, or to cross the inclinations of innocent Nature. But yet Heaven and Eternal Happiness beyond it, is still matter of desire to us. Death is God's Threatning, and we are not threatened with Benefits, but Evils; and Evils of punishment are not to be desired barely for themselves, but submitted unto for an higher end. Nature abhorreth and feareth Death, but yet Grace desireth Glory: The Soul is loath to part with the Body, but yet 'tis far lother to miss Christ, and to be without him. As a man is loath to lose a Leg, or an Arm, yet to preserve the whole Body is willing. In short, the Soul is bound to the Body with a double Bond; one natural, and the other voluntary, by Love and Affection desiring and seeking its welfare. The voluntary Bond is governed and ordered by Religion, till the natural Bond be loosed either in the ordinary course of Nature, or at the Will of God.

2dly. 'It is not a discontented desire, arising out of an impatiency of the Cross or desperation under our difficulties and troubles. No; believers lament their present misery by reason of sin, and the evils which proceed thence: They have a sense and feeling of them as well as others have, yet they do not desire death out of impatience to be freed from so many troubles and vexations; But 'tis that Blessed estate and perfect deliverance which they expect in the world to come, like men in a tempest that would be set ashore as soon as they can. The carnal groan out of discontent, but the groans of the faithful are, that they cannot enjoy true and perfect Blessedness, nor be without sin. To give you some instances of groans out of discontent: The murmuring Israelites, Exod. 16.3. Would to God we had died in Egypt. 'It is usual in a pet, for men to wish themselves in their graves; but Alas! they do not consider what it is to be in the state of the dead, and to come unprepared into the other world. Yea the Children of God may have their fits of impatiency, and discontent: But they are not the desires, and groanings here mentioned, as Job Chap. 3.20. Wherefore is Life given to him that is in misery, and light to the bitter in Soul? 21. verse, Which long for Death, but it cometh not, which dig for it more than for hid treasures. No; these discontented fits are far different from the Holy desires and groans of the Saints. These are but a shameful retreat from the conflict and difficulties of the present Life, or irksomeness under the burden thereof, or despondency and distrust of God's help, rather than any sanctified resolution.

2dly. Let us see the Holiness of these groans and desires. 1. They come from a certain confidence, Verse. 1. of this Chapter; not a bare conjecture, but a certain knowledge. Surely Heaven and Glory is amiable, and the object of our desires, and when we are persuaded of the truth and worth of it, we will groan and long after it. 2dly. A serious preparation, Verse the Third, If so be that being clothed, we shall not be found naked. They have made up their accounts between God and their Souls, sued out their Pardon— Stand with their Loins girt, and Lamps burning: As Simeon ; Lord, now lettest thou thy Servant depart in peace, &c. when he had seen Christ with the Eyes of his Faith, as well as of his Body. 3dly. An Heart deadened to the world. For in the Text; Being Burthened we groan : Till we are weaned from present felicities, we shall not earnestly seek after better. The Child of God is now in his exile, and pilgrimage, and therefore longeth to be at home in his own Country. He is now in his conflict and warfare: Then Crowned. Now under his Trial, then he hath his recompense. He seeth the vanity and emptiness of the things of this Life, and also by the Eye of Faith the excellency and Glory of the Life to come. 4thly. From a just value and esteem of that better Life. For here he compareth the one with the other, and showeth the preference of the one before the other, to be the true reason of the Saints groaning; comparing the emptiness of things below with the fullness of things above: The baseness of Earthly things with the Glory of Heavenly things: The miseries of this Life with the happiness of that Life, make them willing of the exchange; only they reserve the good pleasure of God. If God hath no more work for them to do, they are ready. A Christian liveth and dieth at the Lord's will and pleasure. For he hath resigned himself to him; Lord if I have done my work, if I may no longer be necessary to thy people, I am willing and ready. Well then, you see how these desires and groans of the Saints are to be understood, they do not simply desire Death, but desire Glory; not to be unclothed but clothed. They submit to Death when the time is come, and God hath no more work for them to do in the world; yea they are glad of it; as Jacob's Spirit revived, when he saw the wagons which Joseph sent to carry him into Egypt. Death is the Chariot to carry you to Christ & therefore it should not be unwelcome to us. Christ was willing to come down to us, though it were to meet with shame & pain; Why should we be so loath to return to him?

3d. Point is, That in the other world, Mortality is swallowed up of Life.

1. To open the meaning of this expression [swallowed up:] 'It is not swallowed up as a gulf, or fire, swalloweth up that which is cast into it: No; But as Theodoret well expresseth it, as darkness is swallowed up by light, or as perfection swalloweth up imperfection, or as the rude draught is swallowed up by the perfecting of the picture, as child-hood by man-hood, &c. Such a perfective alteration is there of our state.

2dly. To show you what kind of Life this is. 1. 'It is an Eternal Life ; there you live, and never die: You need not be perplexed with any thoughts and fears of change. The Soul shall no more slit out of the Body, and the Body its self shall remain in an Eternal spring of youth. There was a way out of our Earthly Paradise, but none that ever we could find in again. But in our Eternal Paradise, there is away in, but no way out again, Luc. 16.26.— They that would pass from hence to you cannot. Upon supposal they would, they cannot. God's grant will never be reversed. 2dly. This Life is Life indeed, for it is a Blessed Life always spent in the presence of God. The Fountain of all Blessedness, and we ever love him, and are ever Beloved by him, 1 Thes. 4.17. Not an hour, nor a minute absent from God, praising and lauding him for evermore. 3dly. This Life is a Glorious Life. The sight is Glorious, there we shall see God Face to Face, 1 Cor 13.12. The place is Glorious, 2 Cor. 12.4. The upper Paradise. The company is Glorious; all the Glorified Saints and Angels, Heb. 12.22, 23. Our Souls and Bodies Glorious, Phil. 3.21. Our daily exercise shall be Glorious; for we shall always praise God without any vain thoughts, or distraction, or worldly incumbrances, or weariness of the Flesh. 4thly. 'It is a joyful Life.— Enter into thy Masters Joy, Matth. 25.21. And Psal. 16.11. Thou wilt show me the path of Life; in thy presence there is fullness of joy, and at thy right hand pleasures for evermore, the pleasures of the world, are poor empty things, suddenly pass away as a dream, but these remain forever, and are full and unmixed. There is continual matter of rejoicing, none of sorrow. 5thly. 'It is a most-Holy, pure, and perfect Life. The Body shall be united to a Soul, fully sanctified, from which it shall never again be separated, and both together shall be the Eternal Temple of the Holy-Ghost: And the whole man shall be firmly established in Righteousness and Holiness, never to sin, never to be in danger to sin again. Well then we learn two things hence.

1. That when a Christian dieth, he is not extinguished. He is but unclothed, and his mortality is swallowed up of Life. That which we call Death 'tis but a dissolution, not a destruction: A separating of the Soul from the Body, for a while: Neither Soul nor Body is Annihilated. 'It is a Journey to a better world, called also a sleep in Scripture. The Death of the Beasts is not called a sleep. Your flesh resteth in hope, Psal. 16.10. While the Soul enjoyeth God, Christ is the guardian of your dust; and must see it forth coming at the last day; which is a comfort to us in a dying hour: a Christian can see Life in Death, when his friends about him are waiting for the last gasp, he is waiting for Eternity; when they are crying out, Oh he dieth! Yet he can say, Yet I know that my Redeemer liveth, and with these Eyes shall I see him at the last day.

2dly. It may quicken us to a contempt of this Life, and a desire of that which is Eternal. Mortality is the disgrace of all sublunary comforts, and the present Life is of little value, were it not for the reference it hath to God and Eternity: Because we must soon lay it down. But then we shall be forever with our Savior, and behold his Glory, enjoy the clear vision of God, and be ravished with his beauty, and be filled with Eternal joy and delights, and be secure of our Eternal Blessedness; all Tears shall be wiped from our Faces, and we shall never sorrow anymore. No evil that can be feared, shall come near us, all good shall abound there; the light of God's Eternal favor shall shine upon us in its full strength, and the streams of Eternal goodness shall ever flow from God and the Lamb. These things we believe now, but the enjoyment will exceed all that man can conceive.

The Fourth Proposition is, That in this life we shall be clothed again with our Bodies, and our Bodies with Everlasting Glory.

For therefore the Saints would not be wholly unclothed, but clothed upon. And the expression of mortality being swallowed up of Life doth mainly concern the Body, that is our 〈 in non-Latin alphabet 〉 ; the Soul is an immortal being. Now the reasons are these. 1. The man cannot be completely happy, till the Body be raised again. The Soul alone doth not constitute Human Nature, or that being which may be called man. The Body doth essentially concur to the constitution of man as well as the Soul. Therefore the Soul, though it be a Spirit, and can live apart, yet it was not made to live apart forever, but to live in the Body, and so remaineth a widow, as it were, till the Body be raised up and united to it: 'It is without its mate and companion, so that it remaineth destitute of half its self, which though it may be born for a while, yet not forever. 2dly. 'It is agreeable to the Wisdom, Justice, and Goodness of God, that the Body which had its share in the work, should have its share in the reward. 'It is the Body which is most gratified in sin, and the Body which is most pained in obedience. What is it that was wearied, and tired, and endured all the labors and troubles of Christianity? Therefore the Body that is the Souls Sister and Coheir, is to share with it in its Eternal Estate whatsoever it be; before that the wicked are but in part punished, and the Godly in part rewarded: There is a time when God will deal with the whole man. 3dly. The state of those that die, will not be worse then the state of those that are only changed at Christ's coming. The Bodies are not destroyed, but perfected the substance is preserved, only endued with new qualities. Now there would be a disparity, among the glorified, if some should have their Bodies, others not. 4thly. In the Heavenly estate there are many objects which can only be discerned by our Bodily senses. The Human Nature of Christ, the beauty of the Heavenly place, or Mansion of the Blessed, with other the works of God; which certainly are offered to our contemplation: Now if God find objects, he will find faculties. How shall we see those things, which are to be seen, hear those things, which are to be heard, unless we have Bodies, and Bodily senses, 5thly. As Christ was taken into Heaven, so we : For we shall bear the Image of the Heavenly. He carried no other flesh into Heaven but what he assumed from the Virgin; that very Body, which was carried in her womb, which was laid down as a sacrifice for sin, that very Body was carried into Heaven, Phil. 3.21. The Body that is subject to so many infirmities, that is harrassed and worn out with labors, exposed to such pains and sufferings, even that Body shall be like Christ's Glorious Body, 1 Cor. 15.43, 44. It shall not be decayed with Age, nor wasted with sickness, nor need the supplies of meat and drink, nor be subject to pains and Aches, &c. Well then let us serve God Faithfully, 1 Cor. 15.58. Therefore my beloved brethren, be ye steadfast, immovable always abounding in the work of the Lord, forasmuch as ye know that your Labor is not in vain in the Lord.

SERMON VII.

HAving shown, 1. The Persons who desire Eternal Glory, v. 3. 2. The Manner of desiring; not simply to be unclothed, v. 4. 3. He now shows the grounds of desiring in this verse. They are two.

1. God hath fitted us for this very thing. 2. He hath given us the Pledge and Earnest of this Glorious estate. All the business will be, 1. To open the Expressions. 2. To show how these are grounds of the Desire.

First, To open the meaning of the Expressions. 1. God's forming us ] 〈 in non-Latin alphabet 〉 . What is that self same thing he speaketh of? A groaning and an earnest desire after Immortality, say some: We would gladly be rid of our Burthen here, and be in Heaven, and surely the sense of Nature would not incline us to so holy an Affection. No, God hath wrought us for this self same thing, hath framed such a desire in us. We know and are assured, that when this earthly Tabernacle is dissolved, we have a Building, &c. say others, Surely this persuasion is of God, created and produced in the hearts of his People by his Special Grace. Flesh and Blood hath not shown it to us. Still good. Others carry it higher; That we eye things unseen, and make them our scope; still this is from Grace, not from Nature; for Nature looketh only to things before us, to present welfare. That we are contented though our outward man perish, so that our inward man be renewed: Surely all this is from God. A man may admire Celestial Happiness, but not industriously desire it, and self-denyingly seek after it, to the loss of the Contentments and Interests of the bodily life, unless God move his heart, and supernaturally bestow such a disposition towards himself. All this is true and good, but 'tis a part of this sense. The Apostle speaketh not of the Desire, but of the Happiness its self, that we may be capable of it. He first formeth us, and frameth us for this very thing. 1. Here in this World he fits us, and prepareth the Soul by Sanctification or Regeneration, purifying and cleansing us from sin. 2. For the Body; the Spirit that now dwelleth in us will at last raise our mortal Bodies, Rom. 8.11. and prepare us for that Immortality. God now frameth the Souls of his People, hereafter their Bodies. They are wrought to this thing. Man must be new made, before he is capable of entering into glory. There is a new work on the Souls and on the Bodies of his Saints; they must be new molded and transformed, before they are brought into this Blessed estate. The word 〈 in non-Latin alphabet 〉 , noteth a powerful work, and an exact work. None, who are unfit, or unmeet for Heaven, get an access to it; no, we are framed for this very thing.

II. [ Given us the Earnest of his Spirit. ] This better life is sealed and confirmed to us by Earnest. Dona, gifts; that is one thing. As we give a shilling to a Beggar. Pignus, a pawn or pledge, is another. As when a poor man layeth his Tools at pledge, with an intent when he can make up the money borrowed, to fetch it away again. But Arrha earnest, is a part of the bargain, till the whole be performed. God will not deal with us by bare Covenant, but give Earnest, to assure us the more of that life which he hath promised in his Covenant; we have a taste and experience of it in the present work of his Spirit.

Secondly, How these are grounds of this Desire ? There are Two things considerable in that glorious estate which we expect according to promise; the Certainty and the Excellency ; both are confirmed by God's working us, 〈 in non-Latin alphabet 〉 , And giving us the Earnest, &c.

1. The Certainty of it is confirmed by both these by things; the frame of the New Creature, and Earnest of the Spirit. 1. By the Frame of the New Creature. If a Vessel be formed, 'tis for some end; and what doth not attain its end, is vain and lost. A man may make a thing useless, and short of its end, but God cannot; for, he cannot mistake in the forming, nor change his mind; and therefore if God had made us 〈 in non-Latin alphabet 〉 , the end is sure to be obtained, there is everlasting glory, and we shall have it. Now, God hath made and framed Believers to this Happiness. So the second Argument by giving us the Earnest of the Spirit: That's also an Argument of the Certainty of the glory to come; for if he hath given us Earnest, he will also give us the whole Sum. An Earnest is lost when either the Bargain is repented of, or 'tis beyond the power of the party to make good the Bargain; or else when 'tis not much regarded, being of small value; but none of these things can take place here; for God repenteth not of his Covenant, Rom. 11.19. God is able to give what he hath promised, Rom. 4.21. Being fully persuaded that what he had promised, he was able to perform. And the Spirit is no mean gift; next to Christ, the greatest gift that can be bestowed upon mortal men▪ God that giveth the Creatures by mere gift to carnal men, loseth nothing but the creatures; Corn, and Wine, and Oil it may be lost, &c. But God that giveth his Spirit to his People, will not lose his earnest; where this is given, he will give more.

2. The excellency and worth of these blessed things, which are also a ground of this earnest desire. Now this is represented both by God's forming, and also by the earnest of the Spirit. 1. By God's Forming. If we must be formed, wrought for this self same thing: Surely this estate, is an excellent, blessed and glorious estate! A natural man is counted fit for anything this world hath, but he must have a new fitness for what God will confer upon him in the other world; therefore the preparation showeth what the blessedness is. God hath framed us with curious and costly Artifice, and therefore for a noble end and purpose. Ordinary Utensils are thrown about the House without any care, the meanest place will serve for them: But this Workmanship is too good to be left in this world; therefore God hath designed it to a better place. Surely so much ado would not be made about a thing of naught. 2. The earnest showeth the greatness as well as the certainty. The things of the Spirit are very precious: Compared to light, life a pearl, joy. One dram of grace is more precious than all the world: Yet these are but an earnest, which is a small part of the whole sum. The Argument runneth thus: If Joy unspeakable and glorious, if Peace that passeth all understanding, be but the earnest, then surely the whole purchase and possession is beyond all that can be thought of, and imagined. You would judge that to be no ordinary Bargain, where a thousand Pound earnest is given. The Scripture compareth all that we enjoy of God here but to a taste, to an earnest, to the first fruits; little in comparison of the full glory and happiness that shall ensue.

The Points are Two,

• 1. That God frameth his people unto that happy estate, which he hath appointed them.
• 2dly. That they may look and long for it, with greater affection, he giveth them the earnest of the Spirit.

1. That God frameth and suiteth his people, unto that happiness, which he hath provided for them. That truth you have in other Scriptures, Rom. 9.23. Vessels of mercy aforehand prepared unto Glory. Sometimes we read that Heaven is prepared for us, at other times that we are prepared for Heaven. Heaven for us, Matth. 25.34. Come ye Blessed of my Father inherit the Kingdom prepared for you from the Foundation of the world : In the decree of God. By the mediation of Christ, Joh. 14.2.— I go to prepare a place for you. But that's not enough, we must also be prepared for Heaven, fitted and suited to that estate. So again, Col. 1.12. He hath made us meet to be partakers of the Inheritance of the Saints in light. God puts into his people, an agreeableness unto that happiness which he hath appointed to them. Heaven is a clean and Holy place, and none but the purified and cleansed, are meet to go thither. A place of Spiritual delights, not fit for the sensual, but the mortified. So Rev. 3.4. They shall walk with me in white: For they are worthy. There is a twofold worthiness; the worth of exact Equality, and the worth of suitableness, conveniency and proportion. 1. The worth of condignity or exact equality. As a work man is said to be worthy of his wages, so we are not worthy. For there is such a distance between God and his Creatures, that no Creature can make him his Debtor: But there is also the worth of meeetness, suitableness, &c. Thus they that kept themselves clean when others were defiled, these were worthy to walk with Christ in white; when others are stained with the blot of everlasting shame, they possess everlasting glory. For in the days of their solemn Festivals, they appeared in white Garments. So we are bidden, 1 Thes. 2.12. to walk worthy of God, who hath called us to his Kingdom, and his glory. Meaning suitably, and becoming the God whom we serve, and the glory and blessedness which we expect. But,

1. What is the meetness? This framing and preparing of us? (1.) It implieth a remote fitness, with is regeneration. For in our natural estate we were wholly unfit: partly, being under God's Curse, Gal. 3.13. & Eph. 2.3. and so uncapable to enjoy that Blessedness which God hath appointed us unto. Partly, being dead in Trespasses and Sins, Eph. 2.1. and so unable to help ourselves. Therefore 'tis God alone that maketh us to come out of that corrupt estate. Surely we ought to be changed, John 3.3. Except a man be born again, he cannot enter into the Kingdom of God. And flesh and blood cannot inherit the Kingdom of God, 1 Cor. 15.50. That these impediments may be removed, and we made fit, God reneweth us by his Spirit, worketh in us a new life of Grace, a Divine Nature, a Spiritual and new Being, to make us capable of Spiritual and Divine Things: Of ourselves we are not fit to think a good thought. There is a great unfitness of any Spiritual good, to understand it, to do it, to receive it. Well then, since we ought to be changed, and made new creatures before we can be partakers of Spiritual benefits, God's powerful operation is necessary. He must frame us for this very thing (2.) It implieth an actual preparation, and a farther degree of meetness. After we are entered into the new estate, though at first Conversion we have a right, and so are remotely capable, yet we are not meet, and nextly capable of enjoying this blessed estate: a Child in the Cradle hath a right to the Inheritance, yet he is not fit to manage it till he come to just years of maturity and discretion. They distinguish of Jus Haereditarium, and Jus Aptitudinale. An Heir is not admitted to the management of his right. 'It is true we are begotten to a lively hope, 1 Pet. 1.3. But we have not the possession of the Inheritance, as soon as we have the hope of it, or a right to it. 'It is true, God could at once have cast his People into an exact fitness, as he made Adam happy in an Instant. But God will work congruously, and therefore ordinarily he worketh by degrees. As a seed groweth first into a sprig▪ and then into a Tree, so the new creature proceedeth by degrees, till it come to perfection: We are not ordinarily meet, Till we are exercised and tried. 'Twas not fit that the Kingdom of Grace and Glory should be the same, but the one a passage to the other, as he called us to glory and virtue, 2 Pet. 1.3. To glory or eternal life as the end, by Grace and Holiness as the way and means. And the Apostle saith, Eph. 2.10. We are his Workmanship, Created by Christ Jesus unto good works, which he hath appointed that we should walk in them. So as the new Creature was fitted for good works, and good works and Holiness are the way to our perfect estate, as in a Journey, there is a way that lieth from one place unto another, ordinarily 'tis fit that we should not be translated to Heaven as soon as new made, but a while exercised. 'It is fit our Journey should not be a leap or stride. But we should by degrees advance to Heaven by a powerful and fruitful exercise of Godliness; first tried, and exercised here, and then Crowned hereafter, 2 Tim. 2.5. None that striveth for the Mastery is Crowned, unless he strive lawfully. There is something to be done, and suffered here below; we receive our reward hereafter: First serve our generation by the will of God, and then gathered to the Blessed, There would be no room or place for Temptations, if God did not keep us for a while under the exercise of that Grace which God hath planted in us. Therefore he doth not glorify us as soon as we are Converted; no, but when we overcome. 'It is still to him that overcometh, Rev. 2.7.11.17.26. To him that overcometh will I give to eat of the Tree of life, which is in the midst of the Paradise of God. Those that have passed the Pikes, gotten over their difficulties. They that hope to go to Heaven without Blows, look for an estate which God doth not ordinarily vouchsafe unto his People, Heb. 6.12. That ye be not slothful, but followers of them who through faith and patience inherit the promises ; if we look to them that went before us, or to those who strive and run with us, 1 Pet. 5.9. Everyone have their exercise and trials, and all the faith and patience they can possibly get, seemeth little enough to carry them thorough. 2. Till we are mortified, and more dead to the World. What should a sinful and sensual person, who doteth upon the Pleasures and Honors of the World, do with Heaven▪ and the company of God, and the communion of Saints? No; there must be a time to fit us and prepare us, that we may be weaned from the World, and Worldly objects, by degrees. The noise of Ax and Hammer were not to be heard in the Temple, the Stones were to be fitted and squared elsewhere So the Lord humbleth us by many Afflictions, and crucifieth us to the World, Gal. 6.4. that we may be fitted for the Heavenly Temple; here we have many sufferings and conflicts that we may long for home, Psal. 120.5. Woe is me that I sojourn in Mesech, that I dwell in the Tents of Kedar. Our Pilgrimage seemeth long and tedious to us, when the World hath lost its relish with us. Otherwise we are loath to depart, and God will not force us into Heaven against our wills. 3dly. Till we be more Sanctified. This I take for granted, that according to our measures of grace, so will be our measures of glory. They that have done more work, and are more holy, their reward will be greater, 1 Cor. 3.8. Every man receiveth his own reward, 〈 in non-Latin alphabet 〉 ▪ according to his own Labor, not only according to the kind, but according to the degree, for that the Apostle speaketh of there. The more we improve our Talents here, the more glory we shall have in Heaven: I know not else what to make of that, Be ruler over ten Cities and five Cities, Luke 19.16, 17, 18. So Matth. 20.23. The Mother of Zebedees Children requested that her two Sons might sit, the one on his right hand, and the other on his left. Christ doth not deny that there are degrees of Glory in Heaven, something that may be called sitting at his right hand and sitting at his left; for he saith, It shall be given to them for whom it is prepared of my Father. As there are degrees of Torment, an hotter and a cooler hell; so degrees in glory; that vessels of a larger boar and size will hold more than vessels of a narrower. These and many other considerations give me to think that as the Stars differ from one another in Glory, so shall the Saints of God. But now who shall have the larger degrees of Glory but those that excel in grace? Corn doth not grow in the barn but in the field; there is no growing in grace in the other World, but here our capacities are widened by degrees. Therefore those that make a greater progress in Sanctification are more meet to be partakers of this blessed estate, more wrought for this very thing; they that carry more experiences with them to heaven will there most admire grace, and enjoy most of it.

4. The more Heavenly minded. For the Apostle here speaketh of those who were advanced to a greater pitch and height of grace; they that were dead to the interests of the Animal life, 2 Cor. 4.16. They that made Heavenly things their Scope, they that were assuredly persuaded of this Blessed Estate, they that were always groaning and longing after it. 'It is the wisdom of God to put all things in their proper places; every Creature suiteth with that Element which is answerable to its composition and frame, Fishes in the Water, Fowls in the Air: And who are meet to be set in Heavenly places but those that have an Heavenly heart and mind? God giveth these Spiritual blessings to none but those who desire them. Not as we lay on gold and fair colors on Wood or Stone, that have no Appetite and desire to them, nor sense nor use of them, but as we give bread to the hungry, Money to those that are in want; these things were not matter of Happiness if they were not earnestly desired; the affection must first be exercised, that we may desire, thankfully accept & entertain these things when they come: For God will deal with us as rational Creatures, who have understanding, will & affections. 'It is otherwise in Matter of torment then it is in Matter of Blessedness; men may go to Hell against their wills, but none go to Heaven against their wills; the one is inflicted upon us, the other must be chosen, embraced, pursued, and earnestly sought after. Therefore the Heavenly minded are meet, 'tis their proper place and Country, they may say, God hath wrought us to this very thing.

Use. Are we framed, are we made fit, are we made new creatures, have we the general fitness which is of absolute necessity? 'It is a certain truth that God doth not only give us Heaven, but maketh us fit for Heaven. He saveth none but those whom he maketh fit to be saved. The Elect do not by and by from a corrupt estate go to a glorified, but an holy and fit preparation cometh between; till we be regenerate and sanctified, we are in a total unfitness, for none but the pure in heart shall see God, Matth. 5.8. And without holiness no man shall see the Lord, Heb. 12.14. All they, and none but they, Titus 3.5. But according to his Mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost. You may as well expect that God should turn day into night, to please a Drunkard, as make the way to Hell to be the way to Heaven, to please an Impenitent sinner. Those to, whom Christ will say, Come ye Blessed of my Father, he first saith come unto me ye that are weary and heavy laden. Unless we have past from death to life in a way of grace, we cannot expect to pass from death to life in a way of Glory.

2. That gradual and perfective meetness must be looked after too, though it be not so absolutely and indispensably necessary as the former.

1. Are we more dead to the world? Every day somewhat of the Spirit of the World is found in God's Children, but all that while they are unready to get home. When 'tis a more indifferent thing to have or want pleasure, or honor, or profit here; they you begin to be weaned, when these things are lessened in your Eyes, 1 Cor. 4.2. But with me it is a small thing that I should be judged of you, or of man's Judgment. And 1 Cor. 6.2. Are ye unworthy to judge the smallest matters? 'It is not so great a matter to be rich, or renowned. Other things are greatened, 〈 in non-Latin alphabet 〉 , 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these ye might be partakers of the Divine Nature. When you see a greater worth in heavenly things, and more affect them than ever you did before, and can be glad that you are fitted for this glory, though by the smart discipline of the Cross, then you ripen apace for Heaven.

2. If more sanctified. Every degree of growth in grace is a step nearer to Heaven▪ the more holy any man groweth, the faster he is getting home; then they are pressing towards the mark, Phil. 3.14. Then you make speed to Heaven, when you thrive inwardly; the more sins mortified, the graces exercised, the more you rid way in your Journey to Heaven; in this sense Salvation is nearer every day, Rom. 13.11. Also some are scarce entered in by the strait gate, got but a step or two in their Race, they do press onward.

3. The more heavenly minded. When the concernments of the other world do more take up your hearts and minds, you are as standing at Heavens Gate, to see when God will open the door, and call you in; when Death shall draw aside the Vail, and God will show you his Blessed face. 'It is against Nature barely to desire a dissolution; but yet this doth not damp your affections, nor quench the joy of your Faith. When a man beginneth to live as a stranger and pilgrim here, 1 Pet. 2.11. and as a Citizen of Heaven, Phil. 3.20. But our conversation is in Heaven, then the work goeth on apace; God hath wrought you for this very thing, and will in the fittest season translate you.

2. Let us give God all the glory of whatever grace or heavenly affection is wrought in us. The first Entrance, and all the whole Preparation of the Elect unto glory is of God. Blessed be God who hath made us meet, and he that hath wrought us unto this very thing is God.

1. The first Entrance; for we are 〈 in non-Latin alphabet 〉 , Eph. 2.10. his workmanship created in Christ Jesus. We are his workmanship, not only by natural Creation, but supernatural Renovation; not only as made, but as made over again; his creating power is seen in framing the New Creature, as well as in framing our natural substance, and natural powers, by divesting us of the evil Qualities in us, and planting contrary graces and virtues in their stead, that the old man is put off, and the new man put on, which is created after God, Eph. 4.24. 'It is just such another work as Creation was, for 'tis done by God's own immediate hand. And as in the beginning God created something out of nothing, and some things out of praeexisting matter, but such as was wholly unfit and indisposed for anything to be made out of it; as Adam out of the dust of the ground, Gen. 2.7. Eve out of Adam 's Rib, ver. 22. so our faculties were wholly indisposed to good, and averse from it, resisting and opposing what was holy and godly, Job 21.14. Therefore to him alone be all the glory and praise.

2. After Conversion he keepeth us in this estate, and increaseth our fitness. We read in Scripture that Heaven is kept for us, and we are kept for Heaven, and both by God, 1 Pet. 1.4, 5. Which is preserved in Heaven for you, who are kept by the power of God through Faith unto Salvation. As our Inheritance is above hazard, and kept from being lost; so also we are kept, that we may not be lost in the way to the Possession of it. An Earthly Inheritance may be kept sure enough by the faithful Guardian for an Heir, but who can keep or secure the Heir from death, and other accidents? But the Regenerate, their Inheritance is reserved in heaven for them, and they are kept by the power of God for it: There are so many Temptations and Trials, and we are are so weak, that 'tis God alone that can keep us, and maintain his Interest in our Souls.

3. To the very last there is his gracious and fatherly Acceptance. For this meetness standeth in two things; God's powerful Operation, and gracious Acceptation ; His powerful Operation I have spoken of already; Now the other is as necessary, they are worthy. But who are those whom God counteth meet and worthy? So 'tis explained, Luke 20.35. They which shall be accounted worthy to obtain that World, Luke 21.36. That ye may be accounted worthy to stand before the Son of Man. Therefore besides his powerful Influence, Divine Acceptation, which covereth our infirmities, accepteth our weak endeavors for perfect Obedience. Even the renewed were not fit to enter glory without it, for their Renovation is not perfect; so that all their acceptance depends on God's Free Grace in Christ, Psal. 143.2. & Eph. 1.6.

Use 3. To inform us, That the Reason why we are not taken to Heaven sooner, is not because Heaven is not ready for us, but because we are not ready for it. As in the Tenders of the Gospel, all things are ready, but we are not ready, Mat. 22. So as to heavenly Glory and Happiness; Heaven was ready long ago, 'twas designed by the Father to the Heirs of Promise, purchased by Christ, and possessed by him in our names: Heaven is prepared, but we are not prepared, we are not brought to our full stature in grace, to which we are appointed by Christ in this life, Eph. 4.13. We are not come to our perfect growth, or that measure of perfection which we are capable of; if we long to be with God, let us sooner get ready; if riper sooner, we should be sooner gathered to the company of the Blessed, like a shock of Corn in its season, Job 5.26. Most of us are but as green Corn, not fit to be reaped, not so much in respect of Age, as the measure of Spiritual growth; some ripen speedily whom God meaneth to take sooner to himself; others after their long profession keep to their childish ignorance and infirmities, and make little progress towards perfection.

2. Doct. That God giveth his people the earnest of the Spirit, that they may look and long for Heavenly Glory with greater affection.

Here I shall show,

• 1. What is given by way of earnest.
• 2. The nature of an earnest.
• 3. The use and end of an earnest.

1. What is given by way of earnest. The Spirit, the Holy-Spirit, doth not only bestow his gifts and graces, upon believers, but cometh himself, and dwelleth in them; not personally united to them, as the Divine Nature is with the Human in Christ; nor in regard of his essential presence, for so he is everywhere, Jer. 23.24. Nor in regard of his general, providential influence, Acts 17.28. But his special residence, as in his own Temple, 1 Cor. 3.16. By saving and gracious operations whereby he worketh in them the habits of all saving graces, at first Conversion, Ezek. 36.26, 27. and doth by his immediate, and strong and special influence preserve those graces, in Life, Eph. 3.16. And ordinarily make them grow and increase. Hosea 14.5. I will be as the due unto Israel, he shall grow as the Lily, and cast forth his root as Lebanon ; and doth quicken and excite them to action.

2. The nature of an earnest.

1. An earnest supposeth a bargain and contract. When parties are agreed, then they give earnest to stand to the bargain. The right that we have to Eternal Life, cometh to Believers in a way of Covenant and Paction; they resign themselves to God by Faith, and God bindeth himself to give them forgiveness of sins, an inheritance among them that are sanctified by faith, Isa. 55.3. Incline your Ear, and come unto me, hear and your Souls shall live, and I will make an everlasting Covenant with you, even the sure Mercies of David. Upon our hearty consenting, God engageth himself to give us the Mercy of the Spiritual David, or the Messiah : All that Life and Blessedness which he hath brought to light in the Gospel.

2. Earnest is given, when there is some delay of the thing bargained for; and we do not enter upon possession of it presently; as soon as we enter into Covenant with God, we have a right, but our Blessedness is deferred, not for want of love in God, but for wise reasons, he doth not give us possession upon right, but delayeth for a season; partly that in the mean time we may exercise our Faith and Love; our Faith in looking, Phil. 3.21. From whence we look for a Savior. Our Love in longing, Rom. 8.23. But ourselves also, which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies. God's Children are always groaning, and waiting, for a better estate than the world can yield to them; the first fruits or the taste is sweet and precious, and therefore they long for a more full enjoyment. These tastes are but scanty, these given in the midst of Sorrows and Temptations: Partly that the Heirs of Salvation may Glorify him here upon Earth: God hath a Ministry, and service for them to do in this part of the world, they are to honor him with their graces, that they may be a means of Conversion to some and conviction to others. Conversion; Matth. 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. They may by your good works, which they shall behold, glorify God in the day of visitation. And of Conviction, and just Condemnation to others; Heb. 11.7. By Faith Noah being warned of God, of things not seen, as moved with fear, prepared an Ark to the saving of his House, by which he condemned the world. When they see others serious, Heavenly, Mortified, about them; and they will not deny themselves.

3. An earnest is part of the whole bargain, though but a little part; usually the centesima pars was given by way of earnest. So the saving gifts, and graces, and comforts of the Spirit are a small beginning, or a part of that Glory which shall then be revealed. Grace is begun Glory, and they differ as an infant, and a man. A carnal man and a renewed man, differ more than a renewed man, and a glorified man ; the one in kind, the other in degree ; the one as a man and an Ape, the other as an Infant and a man. Saving knowledge is a degree of the vision of God, John 17.3. And this is Life Eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. And 1 Cor. 13.12. Now I know in part, but then shall I know even as also I am known. We are transformed, both by the one and the other. Compare 2 Cor. 3.18. with 1 John 3.2. Regeneration is an immortal seed, a beginning of Eternal Life. He that is born again hath Eternal Life abiding in him. Holiness and Purity is a pledge of that sinless estate, and exact conformity, and likeness to God which afterwards we enjoy, Eph. 5.26, 27. 1 John 3.2, 3. So comfort a beginning of those Eternal joys, we shall have in God's presence, 2 Thes. 2.16. He hath given us Everlasting Consolation, and good hope thorough grace. The Redemption of Believers is already begun, and their bonds loosed in part, Col. 1.13. Who hath delivered us from the power of darkness, and translated us into the Kingdom of his dear Son. Which is a pledge of that complete Redemption which is to come, Rom. 8.23. But ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies, Eph 1.14. Which is the earnest of our Inheritance until the Redemption of the purchased possession, Eph. 4.30. And grieve not the Holy-Spirit, whereby ye are sealed unto the day of Redemption. When freed from all sin and misery. All sin at Death, and misery at the last day. Converse and Communion with God here is the beginning of our Everlasting Communion and living with God hereafter. For the throne of grace is the gate and porch of Heaven, so that a Believer when he dieth doth only change place, not company.

4. Earnest is given for the security of the Party that receiveth it, not for him that giveth it. Indeed he that giveth the Earnest is obliged to fulfil the Bargain; but 'tis most for the satisfaction of the receiver: So this Earnest is given for our sakes; there is no danger of breaking on God's part, but God was willing more abundantly to show to the Heirs of Promise the Immutability of his Counsel ; because of our frequent doubts and fears, in the midst of our Troubles and Trials we need this Confirmation.

5. 'It is not taken away till all be consummated; and therein an Earnest differeth from a Pawn or Pledge. A Pledge is something left with us to be restored, or taken away from us, but an Earnest is filled up with the whole Sum: So God giveth part to assure us of obtaining the whole in due season; the beginning assureth the man of obtaining the full Possession, Phil. 1.6. Being confident of this very thing, that he that hath begun a good work in you will perform it until the day of Christ. The beginning assureth the Comp • eat Consummation of their blessed estate in Soul and Body; Spiritual comforts are joys of the Spirit, which assure us that we shall receive the end of our Faith the Salvation of our Souls, 1 Pet. 18.

3. The use and end of an Earnest is,

1. To raise our confidence of the certainty of these things. Believers are apt to doubt if ever the Covenanted Inheritance shall be bestowed, and actually enjoyed by them: Now, to assure them that God will be as good as his word, and doth not weary us altogether with expectation, he giveth us something in hand, that we may be confident. You see God offered you this Happiness, when you had no thought of it, and that with an incessant importunity, till thy anxious Soul was troubled, and made a business of it, and by the secret drawings of his Spirit inclined thy heart to choose him for thy portion, pardoned thy failings, visited thee in Ordinances, supported thee in troubles, helped thee in temptations; his Spirit liveth, dwelleth, and worketh in thee, therefore always confident, ver. 6. There is some place for doubts and fears till we be in full possession, from weakness of Grace, and greatness of Trials.

2. To quicken our earnest desires, and industrious diligence. The first fruits are to show how good, as well as earnest how sure; this is but a little part and portion of those great things which God hath provided for us: If the Earnest be so sweet, what will the Possession be? A glimpse of God in the heart, how r •• ishing is it! O how comfortable a more lively expectation!

3. To bind us not to depart from these Hopes. The Earnest of the Spirit convincing, comforting, changing the heart; have you felt this in yourselves, and will you turn back from God after Experience?

SERMON VIII.

IN the words observe Two things;

• 1. The Effect of God's giving the Earnest of the Spirit. Therefore we are always confident.
• 2. The State of a Believer in this World. Knowing that while we are at home in the Body we are absent from the Lord.

In the first Branch take notice,

• 1. Of the Effect its self ; [We are confident.]
• 2. The constancy or continuance of this Confidence. [Always.] To be confident at times, when not tempted or assaulted, is easy, but in all conditions to keep up an equal tenor of Confidence, is the Christian heighth which we should aspire unto; for the strength of this Confidence is discovered by manifold Trials and Difficulties.
• 3. The illative Particle; [Therefore.] Why? Because God hath wrought us for this very thing, and given us the Earnest of the Spirit.

For the Effect itself. There is a twofold Confidence; 1. Of the thing ; 2. Of the Person ; for both are requisite, for the latter presupposeth the former; there can be no certainty to a person of a thing which is not certain in itself: An Immortal state of Bliss is to be had, and enjoyed after this life, we are Confident of that before we can be Confident of our Interest and actual enjoyment of it. We are Confident of the thing because God hath promised it, and set it forth in the Gospel. But because the promise requireth a Qualification; and performance of duty in the person to whom the promise is made: Therefore before twe can be certain of our own Interest and future enjoyment we must not only perform he duty, and have the Qualification, but we must certainly know that we have done that which the promise requireth, and are duly Qualified. Now the Serious performance of our duty Evidenceth its self to the Conscience. And as our diligence increaseth so doth our Confidence. But so far as a man neglecteth his duty and abateth his Qualification, so far his confidence may abate also.

The Illative Particle. [Therefore.] The earnest of the Spirit hath influence both upon the Confidence of the thing, and of our own interest.

• 1. Of the thing. If God never meant to bestow Eternal life upon his people, he would not give Earnest.
• 2. Of our Interest and future enjoyment. For the Spirit of God convincing, Comforting and changing the heart doth assure us that he hath appointed us to Everlasting glory.

Well then, the full meaning of this clause is; That we certainly know that we shall be Crowned in Glory, and being assured by the Earnest of the Spirit, that we shall not fail of it, therefore we lift up the Head in the midst of pressures and afflictions; knowing that if they should arise as high as death, they will bring us the sooner to the Lord, that we may live with him forever.

Doct. They who have the Earnest of the Spirit, are and may be Confident of their future, and glorious Estate.

Let me show you,

• 1. What is this Confidence?
• 2. What is the Earnest of the Spirit?
• 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts.

1. What is this Confidence,

• 1. The Nature of it.
• 2. The Opposites of it.
• 3. The Effects of it.
• 4. The Properties of it.

1. The nature. 'It is a Well grounded persuasion of our Eternal Happiness. But I must distinguish again as before. There is a twofold Confidence ; one which is proper to faith ; another which may be called assurance, or a sense of our own interest.

1. There is a Confidence included in the very nature of Faith, usually called Affiance. We have often considered Faith as it implieth a firm assent, and again as it Implyeth a thankful acceptance of Christ. Now as it Implyeth Affiance or a resting, relying, and reposing our hearts with quietness and peace upon God's Promises; and so Confidence is Nothing but a firm and comfortable dependence upon God through Jesus Christ for the gift of Eternal life, while we patiently Continue in well-doing. Assent to the truth of the promise breedeth this Confidence, but 'tis not it, for faith is not a bare Assent, but a fiducial Assent, or a trust and dependence upon the Lord in the Appointed way of obtaining the Effects of the promise. Faith is often described by the Act of Trust, both in the Old Testament and in the New. That there can be no doubt of this, no notion is more frequently insisted on in the Old Testament, Psal. 112.7. He shall not be afraid of evil Tidings, his Heart is fixed, trusting in the Lord. His adherence to God and dependence upon him is the great preservative against worldly fears, and apprehensions of danger and Misery: So that he is fortified not only for a patient, but cheerful entertainment of all that shall come, or may come. So Isa. 26.3. Thou keepest him in perfect peace whose mind is stayed on thee, because he trusteth in thee. A man securely rests upon the promise of God, that all will end well, while he keepeth to his duty. The New Testament also useth the same notion, 2 Cor. 13.4. Such trust we have through Christ to Godward. Confidence, 1 Tim. 4 10. For therefore we both labor, and suffer reproach, because we trust in the living God. So Eph. 1.12, 13. Who trusted first in Christ: In whom also ye trusted. When we are Confident that God will save his faithful Servants, and are encouraged thereby to go on with our duty. Our miscarriages, fainting, and Apostasy, and discomforts, are made to arise from the want of this Confidence. The miscarriages of the people in the Wilderness, a figure of our estate in the World, came from hence, Psal. 78.22. They believed not in God, and trusted not in his Salvation. They were not Confident of his conduct, that he would bring them into the land of rest. A man that doth not trust God cannot be long true to him; they who do not depend upon God for Salvation, and for whatever is necessary to them for Salvation, and to bring them out of every straight in a way most conducing to their welfare and his own Honor, have not that true believing, or sound faith, which God requireth of them. Well then, this trust or Confidence must be in all▪ and this is more than Assent, or a bare persuasion of the mind, that the promises are true; this noteth the repose of the Heart, or the motion of the will, towards them as good and Satisfactory.

2. There is a confidence of our own good estate, for the present, and so by consequence of our future Blessedness, Phil. 1.6. Being confident of this very thing, that he that hath begun a good work in you, will perfect it to the day of Christ. When we make no doubt but that God who hath wrought faith and other Christian graces in us, will also consummate all in everlasting Glory. This dependeth upon a sight of our Qualification. This Confidence is Comfortable, the other absolutely necessary; this Confidence is mainly built upon the Earnest of the Spirit, in our hearts, the other upon the promise of the Gospel; by the one there is a Crown of Righteousness for the Faithful, by the other 'tis laid up for them. The Spirit and life of Faith lieth more in the former, but the joy of Faith, and our Comfort dependeth upon this. A Christian that is Confident that God will be as good as his word is mightily encouraged to wait upon God till that word be accomplished, and that, breedeth Courage and Resolution, and Boldness. But a Christian that knoweth his own interest, is more cheered and pleased with it. By this latter Confidence a Christian hath a double ground of rejoicing: The certainty of God's promise : And the evidence of his own Sincerity, or the truth of grace in his own heart, 1 Joh. 3.19 Hereby we know that we are of the truth, and shall assure our hearts before him. A Christian is said to be before God three ways; either in his Ordinary conversation, Gen. 17.1. So our hearts are assured before him when we walk in Holy peace & Security. 2dly. We come before him in Prayer and other Duties. Now a Christian may assure his heart before him; our legal fears are revived by the presence of God, but a Christian can look God in the face. 3dly. We come before him at the day of Judgment. We stand before his Tribunal, that we may have confidence, and not be ashamed before him at his coming, 1 John 4.17. That we may have boldness at the day of Judgment. Death is your summons, 2 Kings 21.3. Lord thou knowest that I have walked before thee with a true and perfect Heart.

2. The opposites of it are disquieting doubts and fears.

1. Doubts are often opposed to Faith, not only as 'tis a strong assent, but as 'tis a quiet dependence upon God's Nature and word, as Jam. 1.6. Let him ask in Faith, nothing wavering, for he that wavereth is like a Wave of the Sea, driven with every wind, and tossed, 1 Tim. 2.8. Lift up Holy hands without wrath and doubting, Rom. 4.20. He staggered not at the promise through unbelief, but hoped against hope, Matth. 14.31. O thou of little Faith, wherefore didst thou doubt? Because he could not rest upon Christ's word.

2. So fears are opposite to this quiet and steady dependence, Matth. 8.26 Why are ye so fearful, O ye of little Faith ? In Luke 'tis, Where is your Faith ? In Mark 'tis, How is it that you have no Faith ? Luke 8.50. Fear not, believe only. Now the opposites of any grace do show the Nature of it. If doubts and fears be so directly opposite to Faith, therefore Faith is a confidence as well as an assent. Now, these doubts and fainting fears are everywhere opposed to Faith, Psa. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. God's Children are very obnoxious to Temptations of fainting fears, and diffidence, when sharp troubles do assault them, and therefore they ought to strengthen their confidence. Strength of assent may remove Speculative doubts, or errors of the mind; but strength of confidence, or quiet dependence, doth only remove practical doubts ; which arise from the fears and terrors of sense, which may sometimes sorely shake us.

3. The immediate effects are such as are comprised in the very Nature of it, as an Holy boldness and courage, which is the very notion, and the same importance, of the Word in the Text, We are confident, or of good cheer and courage. This is seen in four things.

1. In our continuing faithful with Christ, and professing his truth and ways, notwithstanding opposition, in a bold profession, without any fears of persecutions and sufferings, as Heb. 3.6. Whose House we are, if we hold fast the confidence, and the rejoicing of hope firm to the end. And in the 14. verse. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end. And again, Heb. 10.35. Cast not away your confidence, which hath great recompense of reward. In all which places confidence, noteth a bold owning, and avowing of Christ, or fearlesness and courage in our Christian profession, arising from our certain persuasion of, and dependence on Christ rewards in another World. The great use of Faith is to fortify us against all Temptations, and difficulties, and inconveniences, that we meet with in our passage to Heaven, even against Death itself. Then are we confident, when born up against all dangers and sufferings. There is a like word used, John 16.33. Be of good cheer, I have overcome the World. God's Children may be bold or of good cheer, in the midst▪ of all their afflictions, for Faith assureth them, the end shall be Glorious. Therefore we are bold, perform our duty and pass on in our pilgrimage, with a courageous and quiet mind. This courageous, confident encountering with trouble, is the immediate fruit of Faith. Because Faith enableth us to look to the end of trouble, and our Salvation as sure and near.

2. 'It is seen also in a generous contempt, of all the baits, and pleasures of sense; and the delightful things in this World, and cheerfully carrying on our duty, though the flesh would tempt us to the contrary, Faith is an obediential confidence, and the strength of it is seen in checking of Temptations: Or an affiance on God, as it draweth our hearts after better things than that the world offereth. We can more easily want and miss the contentments of the flesh, and the pomp, and ease, and gratification of the present Life. So that to be confident, is to be prepared, and resolved to do those things which God commandeth, though with denial of those sensual good things, which the flesh craveth; as to endure what happeneth in the way to Heaven, so to refuse and reject what hindereth us from it. For we are exercised with trials, both on the right hand, and on the left; and we need the Armor of Righteousness, both on the right hand, and on the left, 2 Cor. 6, 7. Our way to Heaven lieth per blanda & aspera. As the terrors of sense are a discouragement to us, so the delights of sense are a snare to us; confidence hath an influence upon both, it breedeth a weanedness from the baits of the flesh, and a rejection of what would divert us from the pursuit of Eternal Life, and is much seen in mortification, 1 Cor. 9.26.27. I run not as one that is uncertain, therefore I keep under my Body. As if he had said▪ I am confident, therefore I am mortified, contemn the allurements of sense: As they dyeted themselves for the Isthmick games. Hope to get a Crown of Laurel made them look to their bodies, that they were in fit plight for the race. There's much more confidence of an Eternal Crown.

3. There is another branch of this boldness, that carrieth the name of this confidence also: And that is, Child-like Freedom with God in prayer, Eph. 3.12. We have access with confidence, and boldness, through the Faith of him. And 1 John 3.21. If our hearts condemn us not, then have we confidence towards God. And 1 John 5.14. And this is our confidence, that whatsoever we ask of him he heareth us. And Heb. 10.19. Having therefore, brethren, boldness to enter into the Holiest, by the Blood of Jesus. An Holy boldness with God in Prayer, or a filial, Child-like access to God in Prayer, for obtaining what he hath promised. There is a shyness of God. His presence reviveth our guilty fears: As David, when he had sinned, hung off from the Throne of Grace, Psa. 32.3. Or as Adam run to the Bushes, when he heard the voice of God in the Garden. Now this is done away by Faith in the promises. This Holy, comfortable addressing ourselves to God by Christ, is a great branch of this confidence; it imboldeneth us to go to him in Prayer; and to trust in him, and expect Salvation from him. In the hour of his extremity, he is not to seek of a God to pray to, or a Mediator, to intercede for him, or a Spirit of Adoption, to enable him to fly for help, as a Child to his reconciled Father, having been frequently entertained, and accepted by him.

4. The last, and greatest of all, is confidence at his coming, 1 John 2.28. When he shall appear, we may have confidence, and not be ashamed before him, at his coming. We feel the comfort of it, when we seriously think of Death, or when God summoneth us into his presence, 2 Kings 20.3. I beseech thee, O Lord, remember now, how I have walked before thee in truth, and with a perfect heart. We know, that we shall receive a Crown of Righteousness at his appearing. Before they look for it, and wait for it with confidence. A Christian should cherish no other Confidence but what will be approved then, what will hold out then: If our Confidence cannot bear the thoughts of it, and supposition of it, how will it bear the day its self?

4. The Properties of this Confidence.

1. 'It is an Obediential Confidence or Affiance ; for he that hopeth for mercy, is thereby bound to Duty and Obedience; for mercy must be had in God's way, and we cannot depend upon his Rewards, unless we regard his Precepts, 1 Pet. 4.19. Commit the keeping of your Souls to him in well doing. We come to the one by the other; yea the one breedeth the other, Psal. 119.166. Lord, I have hoped for thy Salvation, and have done thy Commandments. Dependance certainly begets observance; and if we look for all from God, certainly we will be faithful to him, and keep close to his ways. 'It is a lazy Presumption, not a Christian Confidence, that consisteth with disobedience; both the Promises and the Precepts are the Object of Faith, Psal. 119.166. I have believed thy Commandments. Our believing the one, breedeth Confidence in the other; our believing the other breedeth Obedience, but they must both go together; if there be any difference in believing these by a right Faith, 'tis weaker in the Promises than in the Precepts ; because the Precepts commend themselves to our Consciences by their own Light and Evidence; the Promises contain mere matter of Faith, and lie farther out of the view of Sense and Reason. Well then, if we believe these Laws to be God's Laws, and these Promises to be God's Promises, our sense of duty will be at least equal with our hope of mercy. Certainly Confidence, and relying upon the Mercy of God for Salvation, may be less than our care to walk in Obedience; ordinarily greater it cannot be.

2. This Confidence must be well rooted, that fear of Persecution may not scorch it, nor the cares and pleasures of the World choke it, Col. 1.23. Continue in the Faith grounded and settled, and be not moved away from the hope of the Gospel. We must be thoroughly persuaded that it is the very Truth of God, and venture our Souls, and all our concernments and interests, upon this Bottom, when we seriously consider what we do. There is a slight and superficial Confidence which soon vanisheth away, as the seed that fell upon the stony ground soon sprung up, for it had not much depth of earth, but as soon withered, because it had no root, Matth. 13.5, 6. Some may readily receive the Offers of Eternal Life, but the Word is not engrafted in their hearts: No, the Confidence of Faith must be sound and permanent, such as is not easily shaken with the Winds of Temptation.

3. It must be predominant, and in some degree of Sovereignty in the Soul, not only over our doubts and fears, but over our lusts and carnal affections subduing the heart to God, and vanquishing the Devil, the World, and the Flesh. The World, 1 John 5.4. For whosoever is born of God overcometh the World; and this is the Victory that overcometh the World, even our Faith. And Taming the Flesh, Acts 15.9. purifying their hearts by Faith, and mastering our carnal desires and affections. Resisting the Devil, 1 Pet. 5.9. It showeth us better things with which our minds are wholly taken up. Every man's heart cleaveth most strongly to those things which he judgeth best. Now Faith showing us the things of the other World, present things are lessened in our eyes, and our desires to them abated. A • light and superficial Confidence soon vanisheth away; they are not able by it to vanquish Temptations, John 12.42, 43. Nevertheless among the Chief rulers also many believed on him, but because of the Pharisees, they did not confess him, lest they should be put out of the Synagogue. For they loved the praise of men, more then the praise of God. 'It is such a dependence upon the mercy of God, in Jesus Christ, as to count it better than life, Psal. 63.3. Such a value of the blessing promised as will Counterballance the Temporal good or evil, which the Devil, the World, and the Flesh opposeth to their good or Evil. Men may have some beginnings or dispositions to true Faith, but they are weak and feeble, and so are soon over mastered by worldly and carnal respects, and cannot prefer the Service of Christ before the glory of the World, John 5.44. How can ye believe which receive honor one of another, and seek not the honor that cometh from God only?

4. 'It is growing. As our assent to the Word of Truth is more full and strong, so our Adherence, Confidence and Dependance increaseth also, and we cleave faster to the Promises of Christ, and are better established in the practice of godliness, and have a more settled boldness against fears, and doubts, and temptations; so that they can bear better repulses from God, Matth. 15.28. Great is thy Faith ; Grow more courageous in dangers and difficulties, Rom. 8.18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. ver. 37. Nay, in all these things we are more than Conquerors ; And are the less shaken and troubled with cares and fears, Mat. 6.20. Shall he not much more clothe you, O ye of little Faith! And believe in hope against hope, Rom. 4.20. The highest degree of Confidence is not gotten at once, nor at first ordinarily, but by degrees, after some continuance of waiting upon God, after many Trials and Conflicts, and Experiences of his Love and Favor; therefore still we are to labor after this, that we may with greater quietness wait on God in the midst of pressures, overcome the World, contemn the pleasures of Sin, curb our unruly Passions, Come to the Throne of Grace with more boldness and confidence.

2. What is the Earnest of the Spirit? See the Sermon on the former verse.

3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts? Three ways.

• 1. As an Argument.
• 2. By way of Effectual Influence.
• 3. By way of gracious Improvement.

1. As a confirming Argument, against all our doubts and fears, which are apt to assault and hurt us, till we be in full possession, especially in great Trials. The Spirit, 'tis an argument strong and full, to confirm us in the truth and worth of the promised Glory. The truth is plain, so the worth, as before. 'It is an Argument in our own bosoms; other things are without us, but this is within: That which before was written in books or spoken by men is now transcribed upon our hearts, and so nearer at hand for our use, 1 John 5.10. He that believeth on the Son of God hath the witness in himself. When I go to my Bible there I find promises of eternal life which are the ground of my Confidence. I go to my heart, and there I find the beginnings of eternal life, and so my Confidence is much increased; a believer hath that within which assureth him of better a state to come; he hath a taste of it in his Soul, a spiritual sense.

That which is within us and lieth as near as our own hearts is more sensible and affecting, and more likely to work upon us effectually than that which is without us.

'It is a very engaging Argument to bind us not to depart from these Hopes; shall we turn the back upon God after experience? 'It is their great aggravation, Heb. 6.4, 5. 'It is impossible for those that have been once enlightened, and have tasted of the Heavenly gift, and were made partakers of the Holy Ghost, & have tasted of the good word, & the Powers of the World to come, if they should fall away, to renew them again unto Repentance. There may be some kind of taste and preparation towards this Earnest, from whence men may fall away, 2 Pet. 2.20, 21, 22. For if after they have escaped the pollutions of the world, through the knowledge of our Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning; for it had been better for them not to have known the way of Righteousness, than after they have known it to turn from the Holy Commandment, delivered unto them. But it is happened unto them according to the true proverb, the dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. Some knowledge, and some experience, some Common work of the Spirit. This Argument doth increase our confidence, because it doth evidence our right and interest as well as the truth of the thing its self, that there is an Immortal Blessed Estate, and that it is ours. An earnest is given to secure the party that hath it. This earnest is the Spirit, convincing, comforting, changing the heart, 1. Cor. 2.12. But we have not received 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 If I have this I am safe; the carnal cannot say so, they have no earnest.

2. By way of effectual influence. The Spirit is given as an earnest of Blessedness to come, and causeth all the motions and inclinations of the Soul to tend that way in the heart, he is as a Spirit that came from Heaven. exciting the Soul to look and long for, and prepare, for that Happy Estate. The Life of grace, begun and maintained by the Spirit in our hearts, wholly tendeth to this, to carry up our hearts thither. The Spirit mortifieth the earthly and sensual disposition, Rom. 8.13. But raiseth in us hopes, desires, and endeavors, after the other World, Phil. 3.20. But our Conversation is in Heaven. Inclineth us, to drive on a trade for another Country, and another World; yea our very confidence is wrought by him, and increased by his influence. The Devil ▪ the World and the Flesh do continually assault it, but the Spirit maintaineth it. Therefore the more of his Spirit, the more confident. 'It is his work within us to promote it, and to maintain it. This cometh of the Spirit of God, He causes us to live in Peace, and Hope, and Joy, and die in Hope, and Peace, and Joy.

3dly. By way of gracious improvement on our part. For if God giveth the Spirit as an earnest, we must make use of him as an earnest. The Spirit and grace of Christ is not only given us to subdue corruption, to carry us on delightfully to converse with God, but as an earnest that we may live in hope; but we may reason within ourselves, God hath not only offered me this happiness when I had no thought of it, but followed me with incessant importunity, till my anxious Soul was troubled, began to make a business of it. By the secret drawings of his Spirit, he inclined my heart to choose him for my portion, since given me the comfort of the pardon of my sins, bound up my broken heart, visited me in Ordinances, supported me in troubles, helped me in Temptations; his Spirit still liveth, dwelleth and worketh in you, therefore I am confident and wait on him, 2 Cor. 1.20, 21. For all the promises of God are yea, and Amen, in Christ Jesus, to the Glory of God by us. Now he that hath established us with you, and hath anointed us, is God; Who hath also sealed us and given us the earnest of the Spirit in our hearts.

1. Use is to show us that true confidence is not a devout sloth, or idle expectation, but breedeth in us a noble, choice, excellent Spirit, maketh us vigorous in our duty, watchful against sin, patient under the cross, longing and breathing after more of God, and hastening our preparation, for the enjoyment of him.

2. Use to put us upon Self-reflection.

2. Have we the earnest of the Spirit? His comforts, are not so sure an evidence as his sanctifying influence. Are our hearts changed? God giveth earnest before he giveth Heaven.

2. Do we improve it to an Holy confidence, such as showeth itself in diligence? 1 Cor. 15.58. Wherefore, my Beloved Brethren, be ye steadfast, immovable, always abounding in the work of the Lord. And courage? 1 Phil. 28. And in nothing terrified by your adversaries, which is to them an evident token of perdition, but to you of Salvation, and that of God. A Spirit of courage under sufferings, which is the same with confidence here, so as not to be driven from our duty, or to take any sinful course for our safety.

3. Use to press us to seek after this confidence with diligence; it may be kept up, Heb. 6.11. And that you do show forth the same diligence to the full assurance of hope unto the end.

SERMON IX.

FRom the connection with the former branch, you see a Christians Condition in the World is mixed; he is comforted, but not satisfied; his Faith is satisfied, for he is confident, but his love is not satisfied; For while he is at home in the Body he is absent from the Lord. And that not for a little time only, but for his whole course, as long as his Life shall last, all the while that he is at home in the Body. This is added to show the reason, 1. Of groaning. 2. Of confidence. Of groaning, because we are absent from Christ's presence and full Communion with him in Glory. Of confidence. We must be sometime present with the Lord. Now we are not, therefore we have a certain persuasion, that there shall be granted to us a nearer access after Death. Then we look cheerfully upon Death, as that which bringeth us home to God, from whom these earthly Bodies keep us as strangers.

Two points offer themselves to us.

• 1. That a Christian is not in his own proper home, while he sojourneth in the Body, or liveth here in this present World, in an earthly Tabernacle.
• 2. The main reason why a Christian counteth himself not at home, is because he is absent from the Lord.

1. That a Christian is not in his own proper home, while he sojourneth in the Body, or liveth here in this present World, in an earthly Tabernacle. The Greek words run thus; We in dwelling in the Body, dwell forth from the Lord. That is, from the Lord Jesus, the beholding of whose Glory and presence we must want so long, which is grievous to a Christian. Instances; Abraham who had best right by God's immediate Donation, Heb. 11.9. He sojourned in the Land of promise, as in a strange Country. As in a place wherein he was to stay but a while, and to pass thorough it to a better Country. David who had most possession, an opulent and powerful King: Abraham inherited or purchased nothing in the Land of Canaan, but a burying place; but David counted himself a stranger too, Psa. 39.12. I am a stranger and a pilgrim, as all my Fathers were. He that bore so full a sway in that Land, did not look upon the world as a place of rest and stability. But it may be he spoke this when he was chased like a flea, or hunted like a partridge, upon the mountains. No; in the midst of all his wealth and opulenlency, when he had offered many Cart-loads of Gold and Silver for the building of the Temple: See 1 Chron. 29.15. For we are strangers and sojourners before thee, as were all our Fathers : Nay Jesus Christ, who was Lord Paramount telleth us, John 17.16. I am not of this World. He that was Lord of all, had neither House nor home, he passed through the World to sanctify it as a place of service, but he settled not his constant residence here as in a place of rest. We do not inhabit, only pass through to a better place.

Reasons.

1. Our birth and parentage is from Heaven, everything tendeth to the place of its original. Men Love their native soil; things bred in the water delight to return thither; Inanimate things tend to their center; a stone will fall to the ground, though broken in pieces by the fall; air imprisoned in the bowels and caverns of the Earth causes terrible Convulsions and Earthquakes, till it get up to its own place. All things seek to return thither from whence they came: Grace that came from Heaven carrieth the Heart thither again. Jerusalem from above is the Mother of us all. Heaven is our native Country, but the World is a strange place: And therefore though the man be at home, yet the Christian is not; he is out of his proper place. Contempt of the World is usually made the fruit of our regeneration, 1 John 5.4. Whosoever is born of God overcometh the World. There is something in them that entitleth itself to God, and worketh towards him, and carrieth the Soul thither where God showeth most of himself, so 2 Pet. 1.4. We are made partakers of the Divine Nature, and escape the corruption which is in the World through lust. The World will not satisfy the Divine Nature; there is a strong inclination in us, which disposeth us to look after another World, 1 Pet. 1.3. As soon as made Children, we reckon upon a Childs portion; another Nature hath another aim and tendency. There is a double reason why the new Creature cannot be satisfied here. 1. Here is not enough dispensed to answer God's Love in the Covenant. I will be your God, noteth the gift of some better thing than this World can afford unto us, Heb. 11.16. God is not ashamed to be called their God, for he hath prepared for them a City. That Title is not justified till he give us Eternal rewards, For to be a God to any, is to be an Infinite, Eternal Benefactor. Compare Matth. 22.32. with the forementioned place. 2dly▪ Here is not enough to satisfy the desire, expectation and inclination of the renewed heart. The aim of it is carried after two things: Perfect enjoyment of God, and perfect conformity to God. There is their home, where they may be with God, and where they may be free from sin. Their Love to Christ is such, that where he is there they must be, Phil. 1.23. Having a desire to depart, and to be with Christ, Col. 3.1. If ye be risen with Christ, seek those things which are above, where Christ sitteth at the right hand of God. And there is a final, perfect estate, to which the new Creature is tending; when it shall never dishonor God more, but be made like him, and completely subject to him; when never troubled with sin more.

2. There lieth their Treasure, and their Inheritance. 'It is said, Eph. 1.3. that Christ had blessed us with spiritual Blessings in heavenly places. He hath blessed us with spiritual blessings in earthly places; hath he not? Here he hath Adopted, Justified, and Sanctified us in part, but the full accomplishment is reserved for the World to come. God would not dispense the fullness of our blessedness in the present World, that's an unquiet place; we are not out of Gun-shot and harms way, nor in an earthly Paradise. There Adam enjoyed God among the beasts, but we shall enjoy him in Heaven among the Angels. In the World God would show his bounty to all his Creatures. A Common Inn for Sons and Bastards; the place of trial, not of recompense; the place where God hath set his Foot-stool, not his Throne. Isa. 66. 'It is Satan's walk, the Devils Circuit; Whence comest thou? From compassing the Earth too and fro, Job 2.2. A place defiled with sin, and beareth the marks of it, given to all mankind in Common, Psa. 115.16. The Heaven, even the Heavens are the Lord's, but the Earth hath he given to the Children of men. The slaughter House and shambles of the Saints, for they are slain upon Earth: A receptacle for elect and reprobate.

3. There are all our kindred. There is our home and Country, where our Father is, and our Lord Jesus Christ, and all the Holy ones of God. Vbi pater ibi patria. We pray to him, Our Father which art in Heaven. 'It is Heaven that is our Fathers House, and the everlasting mansions of the Blessed. There, is our Redeemer and Elder Brother, Col. 3.1. The Heaven of Heavens doth contain him. There are the best of the family, Matth. 8.12. There is Abraham, Isaac, and Jacob. 'It is a misery to be strangers to the common-wealth of Israel, to be shut out from the society of God's people; but in Heaven there are other manner of Saints there. To be shut out from the company of the Blessed, is a dreadful excommunication indeed.

4. There we abide longest. An Inn cannot be called our home. Here we abide but for a night; but there forever with the Lord. The World must be surely left; if we had a certain term of years fixed, yet 'tis very short in comparison of Eternity. Therefore since we live longest in the other World there is our home, Mic. 2.10. Arise, depart hence, this is not your rest. God speaketh it of the Land of Canaan, when they had polluted it with sin; 'tis true of all the world, sin hath brought in Death, and there must be a riddance: This Life is but a passage to Eternity. Israel first dwelt in a wandering Camp before they came to dwell in Cities, and walled Towns; and the Mysteries of their Religion were first seated in a Tabernacle, and then in a Temple: So here first in a Mortal, Frail Condition, and then come to the place of our Eternal rest. There is an appointed time for us all to remove, Job 7.1. There is an appointed time for man upon Earth, his days are as the days of an hireling. An hireling when he hath done his work, then he receiveth his wages, and is gone. Actors when they have finished their parts, they go within the curtain, and are seen no more: So when we have served our generation, and finished our course, our place will know us no more, and God will furnish the World with a new Scene both of Acts and Actors.

5. The necessary graces that belong to a Christian, show that a Christian is not yet in his proper place, as Faith, Hope and Love.

1. Faith hath another World in prospect and view; and our great aim is to come at it: Sense showeth us we have no abiding City upon Earth, but Faith points at one to come, where Christ is, and we shall one day be. Now this Faith were but a fancy, if we should always abide in this Earthly Tabernacle, and there were no other Life to be expected when this is at an end. The Salvation of our Souls is called the end of our Faith, 1 Pet. 1.9. That is, the main Blessing we look for from Christ. So 1 Tim. 1.16. We believe on him to Life everlasting. So Heb. 10.39. We are not of them who draw back to perdition, but of them that believe to the saving of their Souls. The great satisfaction that the immortal Soul hath by Faith is, that it seeth a place of Eternal abode, and therefore it cannot settle here, it must look higher than the present World. Faith persuadeth us that the end of our Creation and Regeneration was far more noble than a little miserable abode here. There is no man in the world, but if he follow the light of reason, much more if he be guided by the Light of Grace, will seek a place and an estate of rest, wherein he may finally quiet his mind. Therefore Faith cannot be satisfied till we reach our Heavenly Mansion; he is unworthy of an Immortal Soul that looketh no further than earthly things.

2. Hope was made for things to come, especially for our full and final Happiness. God fits us with grace as well as with Happiness, he doth not only make a grant of a glorious estate, but hath given us grace to expect it. Hope would be of no use, if it did not look out for another Condition, Rom. 8.24. Hope that is seen is not hope, for what a man seeth, why doth he yet hope for it? No; there is something to come; and therefore because we have it not in possession, we lift up the head, and look for it with a longing and desirous expectation. 'It is said, Col. 1.5. That our Hope is laid up for us in Heaven. A Believers portion is not given him in hand; he hath it only in hope. He hath it not, but 'tis safely kept for his use, and that in a most sure place, in Heaven, where Thieves cannot break thorough and steal.

3. Love. The Saints have heard much of Christ, read much of Christ, tasted and felt much of Christ; they would fain see him, and be with him, 1 Pet. 1.8. Whom having not seen ye Love. Many Love Jesus Christ, whom they have not seen in the flesh, or conversed with him bodily, but though they have not seen him, they desire to see him; for Love is an affection of union, it desireth to be with the party loved. The Spirit in the Bride saith, come, Rev. 22.17. The Adulteress saith, stay away, but the loving Spouse and the Bride saith come. Carnal men will not give their vote this way, but the Soul that loveth Christ would have him either come to them, or take them up to him: their Souls are not at ease till this be accomplished.

1. Use. Let us give in our names among them that profess themselves to be strangers and sojourners here in the World. This Confession must be made not in word only, but indeed and in truth. We must carry ourselves as strangers and pilgrims.

1. Let us be drawing home as fast as we can. A Traveler would be passing over his Journey as soon as may be; so should we be hastening home in our desires and affections. 'It is but a sorry home to be at home in the Body, when all that while we are absent from the Lord. There is a tendency in the New Nature to God, a perfect enjoyment of God, and a perfect subjection to God; therefore our desires should still draw homewards, Heb. 11.16. They desire a Country that is an heavenly. All that have gotten a new heart and nature from the Lord, their hearts run upon the expectation of what God hath promised, they cannot be satisfied with anything they enjoy here.

2. By making serious provision for the other World, Matth. 6.33. But first seek the Kingdom of Heaven, and the Righteousness thereof, and all these things shall be added unto you. Men that bestow all their labor and travel about earthly things, and neglect their precious and immortal Souls, they are contented to be at home in the Body, and look no farther: But when you are furnishing the Soul with Grace, and grow more heavenly, strict and mortified, you are more meet, Col. 1.12. Who hath made us meet to be partakers of the Inheritance of the Saints in Light. They that wallow in the delights and contentments of the flesh, dislike strictness and holiness; What should they do with Heaven? they are not fit for it. Every degree of Grace is a step nearer home, Psal. 84.7. They shall go on from strength to strength. Get clearer Evidences of your right to everlasting Life, 1 Tim. 6.19. Laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. The comfort of what you have done for God will abide with you; therefore let it be your care and great business not so much to live well here, as to live well hereafter; our wealth, and honors, and dignities do not follow us into the other world, but our works do. Consider the place you are bound for, and what Commodities grow currant there, what will stead you when other things fail.

3. Mortify Carnal desires, 1 Pet. 2.11. As strangers and pilgrims, abstain from fleshly lusts which war against the Soul. The Flesh-pots of Egypt made Israel despise Canaan. Fleshly lusts do only gratify the Body, as corrupted with sin, and therefore they must be subdued and kept under by those who have higher and better things to care for. If we were to live here forever, it were no such absurd thing to gratify the flesh, and please the body; though even so it were not a practice so suitable to the rational life, yet not altogether so absurd, as when we must be gone, and shortly dislodge, and when we have great and precious Promises of happiness in another World, 2 Cor. 7.1. Having therefore these Promises, let us cleanse ourselves from all filthiness both of flesh and spirit. That bindeth it more upon us. These lusts blind the mind, besot the heart, burden us in our Journey homeward, divert our thoughts and care; yea, being indulged and allowed, they make us forfeit Heaven, and will prove at length the ruin of our Souls. Sowing to the flesh cuts off the hopes of happiness, Gal. 6.8. Well then, bethink yourselves, if you look for Heaven, will you cherish the flesh, which is the Enemy of your Salvation? Do you expect a room among the Angels, and will you live as those who are slaves of the Devil? The World is not your Country, and will you wholly be occupied and taken up about worldly things, what you shall eat and drink, and what you shall put on?

4 Patiently endure the inconveniencies of your Pilgrimage. Strangers will meet with hard usage: 'It is no news that all things do not succeed with the Heirs of Promise according to their hearts desire here in the World. The World will love its own, but they are chosen out of the World. Joh. 15.19. Christ died not for this, that we should be dandled upon the Worlds knees: As long as the end shall be happy, let us bear the inconveniencies of the way with the more patience. A Christian that is convinced of a Life to come, should not be greatly dismayed at any temporal Accident. The discourse between Modestus a Governor under Valence, and Basil the Great in Naz. his twentieth Oration is very notable to this purpose, when he threatened him with banishment.

5. Beg direction from God, that you may go the shortest way home, Psa. 119.19. I am a stranger upon Earth, hide not thy Commandments from me. It concerneth a stranger to look after a better and a more durable estate; there is no direction how to attain it, but in the Word of God, and there is no saving understanding of it but in the light of his Spirit; this we must earnestly • e • k, that in everything we may understand our duty, that we be not found in a false way: Saved as by fire, 1 Cor. 3.13. Make an hard shift to scramble to Heaven.

6. Get as much of home as you can in your pilgrimage, in the earnest and first fruits of the Spirit, Rom. 8.23. And not only they, but ourselves also which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the Adoption, to wit, the Redemption of our Bodies. In Ordinances, Matth. 26.29. But I say unto you I will not drink henceforth of the fruit of the Vine, until that day when I drink it new with you in my Fathers Kingdom. Meditation, Word, Prayer and Communion of Saints.

2. Doct. The main reason why a good Christian counteth himself not at home is, because he is absent from the Lord, while he is in the Body.

I shall here inquire,

• 1. How believers are absent from the Lord.
• 2. Why this maketh them look upon the World as a strange place, and Heaven as their House.

1. How are believers absent from the Lord : When he dwelleth in them as in his Temple, and there is a near and close union between him and them? And he hath promised, that where two or three are gathered together in his name he is in the midst of them?

I answer; Christ is with us indeed, but we are not with him. He dwelleth in us by his grace, and influenceth us with quickening and strength, but he is at a distance; we can have no personal converse with him, though there be a Spiritual commerce between us. But in Heaven we shall be translated to Christ, and enjoy the fullness of his grace; here we walk by faith and not by sight, as it is in the next verse. In short our Communion with Christ is, 1. Not Immediate. 2. Nor full. 3. Often interrupted.

1. 'It is not Immediate. We see him now as covered and veiled in Ordinances and Providences, but then we shall see him Face to Face. In providences we enjoy him only at the second or third hand, Hosea 2.21, 22. I will hear the Heavens, and they shall hear the Earth, and the Earth shall hear the Corn, and Wine, and Oil, and they shall hear Jezreel. The mercy and goodness of God passeth from Creature to Creature before it cometh to us. So in Ordinances all that we have from him, is by the means of the Word and Sacraments; there we shall enjoy him without means, and without these external helps, for there God will be all in all, 1 Cor. 15.28. We shall then ever be before him, in his Eye and presence: And in his presence is fullness of joy, Psa. 16.11. Our Communion with him is not a fancy, but indeed, 1 John 1.3. Truly our Communion is with the Father and with his Son Jesus Christ. But this commerce is maintained at a distance, he is in Heaven and we are upon Earth; 'tis maintained by Faith, but then all is evident to sense.

2. Now 'tis not full. There is a defect both in the Pipe and the Vessel, we cannot contain all that he is able to give out, nor can the means convey it to us; the means are as narrow conduits from the fountain, or as Creeks from the Sea; the fountain could send forth more water, but the pipe or conduit can convey no more: The Sea could pour a greater flood, but the Creek can receive no more. When God dispenseth himself by means, either in a way of punishment or blessing, he doth not give out himself in that fullness and Latitude, as when he is all in all. In punishing the wicked here he punisheth us by a Creature. A Giant striking with a straw cannot put forth his strength with it: So in blessing no Creature nor Ordinance can convey all the goodness, of God to us. Therefore now we have an imperfect power against sin, imperfect peace and comfort in our Consciences, an imperfect Love to God, but when our Communion is Immediate then will it be full; we converse with Christ, without lett and impediment, and he maketh out himself to us in a greater latitude and fullness then now.

3. Our Communion with Christ is often interrupted ; but in Glory we shall enjoy his company forever, and shall have constant and near fellowship, 1 Thes. 4.17. We shall be ever with the Lord. That day is never darkened with Cloud or night; we shall meet and never part more; all distance is gone, and weakness is gone, and we shall everlastingly abide before his Throne.

2. Why God's Children count themselves not at home, till they are admitted into this perpetual society with Christ?

1. Because this is the blessedness which is promised to them. And therefore they expect it, and thirst after it, John 12.26. Where I am, there shall my Servant be. 'It is our duty to follow him where ever he leadeth us here: And 'tis our happiness to be with him forever hereafter. We often look upon the Happiness of Heaven, as it freeth us from all pains and torments; No: The chiefest part is to be with Christ. Our Glory and Happiness consists much in being in his company. So when he maketh his last will and Testament, John 17.24. Father, I will that those whom thou hast given me, may be where I am, and behold my glory. That's it; He prayeth they may be brought safe there and be happy for evermore.

2. This is that which is highly prized by them, to be where Christ is. Why is this so much prized by true Christians?

1. Out of thankfulness to Christ's delighting in our presence. Therefore much more should we delight in his. He longed for the society of men before the Creation of the World, Pro. 8.31. I rejoiced in the habitable parts of the Earth, and my delights were with the Sons of men. Christ delighted in all the Creatures, as they were the effects of his Wisdom, and Goodness, and Power, but chiefly in men as they were the objects of his grace, capable of God's Image and favor. Thus he longed for the company of men before the World was. When the World was once made, he delighted to appear in human shape before his incarnation: As Gen. 18. A man appeared to Abraham and he is called Jehovah. And Zach. 1.10, 11. And the man that stood among the Mirtle-trees, answered and said, these are they whom the Lord hath sent to walk to and fro through the Earth. As if he would try how 'twould fit him to become bone of our bone, and flesh of our flesh. When the fullness of time was come, 1 John 1.4. The word was made flesh and dwelt among us, as long as it was necessary; when he departed he had a mind of returning; before he went away, and removed his bodily presence from us, his heart was upon meeting, and fellowship again, and getting his people to him, John 14.2. In my Fathers House are many Mansions; I go to prepare a place for you; I will come again, and receive you to myself, that where I am you may be also. Until the time that the meeting cometh, he vouchsafeth his powerful presence to us, Matth. 28.20. Lo I am with you to the end of the World, he would never have gone from us if our necessities did not require it; 'twas necessary that he should die for our sins. That nothing might hinder our believing and coming to him 'twas necessary that he should go to Heaven; if our Happiness had lain here he would have been with us here, but it doth not. 'It is reserved for us in the Heavens: Therefore he must go there to prepare a place for us; before he went he desired we might be there where he is. As if he could not take content in Heaven, till he hath his faithful with him. Now he is gone away, he will tarry no longer than our affairs require. To have our Souls with him that doth not content him, till he come and fetch our Bodies also: That we may follow him in our whole person, and then we and he shall never part, when all the elect shall meet in one Common Rendezvous and Congregation. Now shall not all this breed a reciprocal affection in us?

2. Out of Love to Christ. We would fain get near him who is our great friend, Psa. 73.25. Whom have I in Heaven but thee? And the Saints are described to be those that love his appearing, 2 Tim. 4.8. If we have heard him, if we be Christians indeed, if we loved him when we saw him not, and delighted in him, and tasted his grace in truth, and felt his power, we shall long to be near him, and see him, and converse with him intimately.

3. Taste. Communion begun maketh us long for Communion perfected, Psa. 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.

4. Their complete Happiness dependeth upon it, 1 John 3.2. We shall see him as he is, and be like him. John 17.24. That they may be where I am, and behold my Glory, Christ cannot be fully seen on this side time.

1. Use is, to condemn and disprove them from being true Christians that cannot abide the presence of Christ. The Gadarenes desired him to depart out of their Coasts, Matth. 8. Yet carnal men have such a Spirit, Job 22.17. Which say unto God, depart from us : Cannot abide Christ in their neighbourhood, that he should come near their Consciences.

2. Use is to press us to two things.

• 1. To prize the Communion and fellowship of Christ for the present. 'It is constant and habitual; that he may dwell in your hearts by Faith, Eph. 3.17. Where Christ taketh up his abode, there his Spirit is the Fountain of Life, Gal. 2.20. Our defense against Temptations, 1 John 4.4. Greater is he that is in us, than he that is in the World. The seed and hope of Glory, 1 Col. 27. Solemn and actual in holy duties, there is Heaven begun, there we behold his Face in Righteousness, Psa. 17.15. And a day in his Courts is better than a thousand elsewhere, Psa. 84.10.
• 2. Let us long to be with him, to get out of the pesthouse of the World, and the Prison of corrupt Nature. I allude to that, Gen. 24.57, 58. And they said, we will call the damsel, and inquire at her mouth, and they called Rebekah and said to her, wilt thou go with this man? and she said, I will go. Wilt thou go to Jesus? Lord I will go with thee Hindrances are these.
  • 1. A surfeit on the sinful pleasures, and contentments of this World. This weakens your desires, and taketh off the edge of your affections, Lot lingered when he was to go out of Sodom, Gen. 19, 16.
  • 2. Do not darken your confidence by your sin and folly. Then you will as a Malefactor fly from him as a judge, rather than rejoice to be with him as a Savior.

SERMON X.

IN this verse a reason is given why we are said to be absent from the Lord while we are at home in the body; because all things are transacted between him and us by faith, and not by sight or Immediate vision, for we walk, &c.

These words do notably set forth to us both the nature of faith, and the condition of believers here in the World.

1. They set forth the nature of faith, which mainly goeth upon things unseen, or not obvious to present sense.

2. The Condition of a believer in the World ; he doth not now see God face to face; he hath only the promise of blessedness, not the enjoyment.

But that I may draw forth the full Scope and sense of the words, I shall give you six observations or propositions.

• 1. That faith and sight are opposed and contradistinguished the one from the other.
• 2. That faith is for earth, and sight is for Heaven ; the one is of use to us in this world, the other is reserved for the World to come.
• 3. That till we have sight 'tis some advantage that we have faith.
• 4. Those that have faith are not satisfied and contented till they have sight. For therefore the Apostle groaneth and desireth.
• 5. That if we have faith we may be sure that hereafter we shall have sight, or hereafter enjoy the beatifical vision.
• 6. That those that have faith must walk by it.

1. That Faith and sight are opposed and contradistinguished the one from the other. Faith is a grace that is conversant about things unseen, or a dependence upon God for something that lieth out of sight. That this is the Essential property and nature of Faith appeareth, by the definition of it, Heb. 11.1. 'It is the Substance of things hoped for, and the evidence of things not seen. The Objects of Faith are things invisible and future; the Lord is absent from us who maketh the promise, and Heaven, which is the great promise which he hath promised us, is yet to come. The nature of Faith, and Hope, is destroyed if the object be seen and present, or ready at hand to be enjoyed, Rom. 8.24. For hope that is seen is not Hope; for what a man seeth why doth he hope for it? Vision and possession exclude Faith and Hope; there is a constant opposition, you see between Faith and sight, so that we may know that we have Faith, when we can believe those things which are promised, though we have little probability in Sense or Reason to expect them; and hereby we may know the measure as well as the nature of our Faith, for the excellency and strength of it is in believing things upon God's word, to which sense giveth little encouragement, as appeareth by those words of Christ to Thomas, John 20.29. Thomas, because thou hast seen, thou hast believed, but blessed are they that have not seen and yet believed. Thomas must have the object of Faith under the view of his senses, which though it did not Argue a nullity in his Faith, yet a very great weakness and Imbecillity; weak Christians must be carried in Arms, dandled upon knees, fed with sensible Pledges and ocular demonstrations, or else they are ready to faint, but strong Christians can believe above sense and against sense. As 'tis said of the Father of the Faithful, that he believed in Hope, and against hope, Rom. 4.18, 19. And considered not his own Body, being dead, being an hundred years old, nor the deadness of Sarah's womb, he staggered not at the promise of God, but was strong in Faith, giving glory to God. The more Faith can live upon the Word of God, the better, though the things believed be neither felt nor seen, and the less of sensible Demonstration we require the stronger the Faith ever. This is true in all the objects, that Faith is conversant about; I shall instance in some. The person of Christ. Many believed on him though they had never seen him in the flesh, and therefore their Faith is commended, 1 Pet. 1.8. Whom having not seen ye love, and in whom ye believe, rejoicing with joy unspeakable and full of Glory. 'Twas an advantage certainly to converse with Christ personally here upon Earth, but Faith can Imbrace him in the Word though it never saw him in the Flesh. So for the threatenings, when we can tremble at the Word, as Josiah did when he heard the curses of the law, though there were no dangers nigh; we do not read of any actual disturbance and trouble at that time in the nation. So many times when an Age is very corrupt, and things are ripe for Judgment, and God giveth warning, alas! few take it or lay it to heart, they are not affected with things till they feel them. Few can see a storm when the Clouds are a gathering, they securely build upon their present ease and peace; though God be angry. But in the eye of Faith a sinful Estate is always dangerous, and they humble themselves while the judgment is but in its causes; as 'tis said, Heb. 11.7. By Faith Noah being warned of God of things not seen as yet, prepared an Ark to the saving of his house, by the which he condemned the World, and became the Heir of Righteousness which is by faith. Mark, things not seen are still matter of faith; he saw them in the warning of God, though he could not any way else see a flood a coming. So for God's aid and succor in a time of danger, Heb. 11.27. By faith he forsook Egypt, not fearing the wrath of the King, for he endured, as seeing him who is invisible. To appearance he was like to be swallowed up, being pursued by a Wrathful and puissant King; but the terrors of sense may be easily vanquished by those invisible Succours, which Faith relieth upon. So in all matters of practical experience. In prosperity we have but too much Confidence, but when we are lessened in the World, and cut short, we are full of diffidence and distrustful fears, Psa. 30.6. In my Prosperity I said, I shall never be moved. Even a Child of God when he gets a carnal Pillow to rest upon, lieth down and sleepeth securely, and dreameth many a pleasant Dream, and is full of confidence: But when God taketh away his Pillow from under his head, then he is as diffident, as formerly confident. God is the same, his promises the same, his covenant the same, the Mediator the same, but we are much changed, because we look to things seen, and live upon things seen. In danger how are we troubled about protection, in deep poverty about provisions and maintenance? If sick and nigh unto death, how little do the promises of pardon and eternal life prevail? In perplexed affairs how little can we unravel ourselves, and refer the issue to God? Faith is staggered because we cannot believe in Hope against Hope. We must have something in view and sight; faith yieldeth no relief to us. Let me instance in a case of Spiritual sense in troubles of Conscience : When God's law speaketh him an Enemy, and Conscience feeleth him an Enemy. How long is it ore we can bring men to any kind of Hope by Christ, notwithstanding the rich and free offers of his grace, or engage them, when the curse of the Law cleaveth to their Consciences, to take God's way for Cure and Remedy? Because they prefer Sense before Faith, and the feeling of God's Law that cleaveth to them maketh them exclude all hope by the Gospel, Isa. 50.10. Who is there among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? Let him trust in the name of the Lord, and stay upon his God. The recumbency of such a Soul is a notable act of Faith loving God as a Friend, trusting him as an Enemy. So in outward trials and difficulties, to wait for so much as God hath promised. Many trust God no further than they can see him, or have probability to expect his help, which is a limiting the holy one of Israel, Psa. 78.41. Confining him to a circle of their own making. If sense be against the promise, the promise doth them no good. Now to comfort ourselves in God when all faileth, Hab. 3.18. Yet I will rejoice in the Lord, I will joy in the God of my Salvation, And Psa. 23.4. Yea, though I walk through the valley of the shadow of death, I will fear none evil, for thou art with me, thy rod and thy staff doth comfort me. To make the promise yield us that which the creature cannot, health, strength, life, peace, house and home, and maintenance for ourselves and Children: When we die, and have little or nothing to leave them, and all means of subsistence are cut off and blasted, then to live, yea to grow rich by Faith, as