A Complete Body of Divinity

SERMON CXXXIV.

WE have considered of the first of these Benefits, viz. Assurance of God's Love. I proceed to the Second, which is, Peace of Conscience. This is no small part of incheate Glory. As there is not a greater representation of Hell in this world, then one under the extreme Agonies of an accusing & condemning Conscience; so there is not anything that more resembleth Heaven, than one that enjoys the tranquility of a pacifyed Conscience. And this very Methodicelly follows • jter Assurance, in as much as it is built upon it. For as all trouble of mind which disquiets the Conscience, ariseth from the apprehension of God's Wrath, parting the man in expectation of his fiery indignation; and as long as this remains the man can have no peace: so Conscience is alone really pacifyed, by the evidence which it hath of being reconciled to God, and our being entitled to his Love. When therefore we are assured that we have Peace with God. the proper result of it is, Peace in Conscience. Not is is possible that we should enjoy this, till first we have obtained that.

THAT we may take a distinct Account of this Benefit, I shall offer this Description of it, Peace of Conscience is a part of Glory begun, principally flowing from Justification, whereby the man apprehending the Pardon of his Sins, and his Reconciliation to God, and thereby composed, and guieted in this from fear of evil.

IN order to the laying open of this Description, let it be premised: That there is a double Consideration of the Peace which belongs to the People of God, viz there is a state of Peace, and the apprehension of that state. The former of those may be, where the latter is in a great measure wanting; whereas the latter cannot be, till the first be made. If men cry, Peace, Peace, when there is no Peace, it is a delusion & vain presumption. But when God hath given his peace to the man, and then proclaims it in him, and his Conscience resents it, that is Peace indeed. It is therefore the latter of these which now lieth before us to Contemplate, but still as it depends upon, and flows from the former. Let us then take an account of the Severals contained in it.

1. HERE is the General Nature of it; it is a part of Glory begun. And herein it agrees with Assurance, under which this was considered. In a word then, whatsoever derives present Consolation to the Souls of God's People, belongs properly to Glorification: inasmuch as the man is so far happy as he doth enjoy it. Now nothing doth at present contribute more to this, then the Peace under Consideration. He is an happy man whose Heart condemns him not, 1 Joh. 3.21. Then have we confidence towards God. He that knows this blessed sound, may walk in the Light of God's Countenance, and rejoice in his Name all the Day.

2. WE have the Foundation of it; it flows principally from Justification. There must be a state of Peace, before there can be a Publication of it in the Conscience: in order of Nature at least, it must first be made, before it can be proclaimed. Now our Peace of Conscience must needs derive from our Peace with God. And this is the proper resultancy from Justification, Rom. 5.1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ. It is true, the knowledge of our Adoption, will give this Peace, 〈◊〉 it may be referred to that; but this 〈◊〉 ground of it is in the knowledge of our Je •••• tion, from whence this Peace truly 〈◊〉 and on which it depends. As therefore referred the foregoing Assurance uni •••• . Adoption, so we may this Peace to 〈◊〉 cation.

3. WE have the Special Nature of it, •• tained in the rest of the Descriptions the Man's Apprehending the Parden of his S ••••• his Reconciliation to God, is thereby co • p ••• and quited within from fear of evil. I 〈◊〉 endeavor to lay this open in the soll •••• Propositions.

1. THAT Conscience is properly a 〈◊〉 reflecting upon himself, and accordingly ju ••• of himself, as be is accountable to God as a 〈◊〉 . I am not here to treat of the nature of ••• cience at full; that belongs to another 〈◊〉 . However, because that it is the subject 〈…〉 Peace, it is requisitethat we consider 〈◊〉 is, how else shall we understand where 〈◊〉 Peace is? Consence bath the Office of e ••• in a Man, and on that account it is con ••• in two things, viz. the Man's Actions 〈◊〉 state, and it is the latter of these w •••• are now to consider. Now there is a 〈◊〉 state, one whereof belongs to every O •••• Adam, viz. a state of Enmity, or a state of 〈◊〉 either God and he are at variance, or 〈◊〉 atoned. Now this state is to be known 〈◊〉 man, and he is to judge of it by the 〈◊〉 which God hath given man to be judge 〈◊〉 for as he stands related to the Rule 〈◊〉 Sanctions of it, so is his state either p ••• ble or peaceless. Hence we have 〈◊〉 expressed. Isai. 57 ult. There is no peace 〈◊〉 my God, to the wicked. Psal. 119.165. 〈◊〉 Peace have they who love thy law.

2. THAT hence the Sentence which ••• ence as a Judge passeth upon the Man 〈◊〉 of those two, viz. either of Condem •••• Absolution. Rom. 2.15. Their conse ••• 〈◊〉 bearing witness, and their thoughts • spand • while accusing, or else excusing one 〈◊〉 . And there is no middle between the • 〈◊〉 . And this is according to the Sanction 〈◊〉 Rule to which this judgment is re •••• Either upon enquiry, it finds him wi •••• compass of the threatening of Death, 〈◊〉 by the Covenant of Works, and not 〈◊〉 by the Covenant of Grace, and so it 〈◊〉 him; or else it finds him gotten 〈…〉 promise of Life, and owner of though •• 〈◊〉 that accompany Salvation, and so it 〈◊〉 him. So that this Sentence proceeds 〈◊〉 Trial made, and it is the very 〈◊〉 Conscience to proceed to the passing 〈◊〉 Sentence, according as it finds, or 〈◊〉 it hath found the case.

3. THAT the Result of this Se •••• 〈◊〉 needs be, according as the matter is s ••• either Trouble of Mind. or Peace of 〈◊〉 . These two stand in opposition each to 〈◊〉 according as the Sentence proceeds to 〈◊〉 demanation or Absolution, and will 〈◊〉 in thereupon. As will be evident if 〈◊〉 consider,

• (1) THAT the Subject of this Judgment is 〈◊〉 •• an's self. He doth not now sit upon 〈◊〉 Trial of another person, about whom he might possibly not be very •• llicitous, or greatly •• cerned, whether he be found guilty, or •••• ned. But when a man's own state is ••••• ed, it must needs affect him; because 〈…〉 must either suffer the Evil, or enjoy the Good which is consequent upon it. For,
• (2) GOD bath planted in all men's Nature, a •••• ple desirous of Good, and abhorring of Evil. And this is tooted in them, so as it cannot 〈◊〉 •• dicated or extinguished. Every man ••••• eth a well-being to himself, and shuns 〈◊〉 or misery; and his Nature must be •••• ed before this Principle can cease in 〈◊〉 . All men are bound for Happiness, what cause soever they take to obtain it. Every 〈◊〉 enquiring after Good. Psal. 4 6. Many say, who will show us any good?
• (3) HENCE, when be apprehends Evil coming 〈◊〉 , it cannot but trouble him, and proportio ••• y, when be apprehends Good belonging to 〈◊〉 , is cannot but comfort him; and when be is 〈◊〉 that it shall certainly come, it must 〈◊〉 give him Quiet within. Apptehended 〈◊〉 gives a man molestation, it makes him 〈◊〉 , Isai 33.14. The sinners in Zion are 〈◊〉 . And apprehended Good composeth 〈◊〉 , it makes him confident and joyful. 〈…〉 1. O Lord, I will praise thee: though 〈…〉 angry with me, thine anger is turned 〈…〉 thou comfortest me.
• (4) AND this will hold proportion with the 〈◊〉 Evil resented. If these be little and 〈◊〉 great Concernment, and he thinks them 〈◊〉 is not much moved with them, but if they 〈…〉 and momentous, and he so resents th •• , he cannot but take them to Heart ac •••• y. Now the affair in which Consci •••• •• cerned, about the man's state, is 〈…〉 moment. It not only tells him 〈…〉 is, but how it is like to be with 〈◊〉 •••• er. It gives him Light to discern 〈◊〉 ••• ing estate. If Conscience condemns 〈◊〉 •• ells him that unless he get out of 〈…〉 in time, he must suffer Eternal ••••• ce, and that is a fearful thing. If it up •• him, it assures him, that he is safe 〈◊〉 , and shall be happy Everlastingly. 〈◊〉 what Peace must that necessarily afford 〈◊〉 ?

• . THAT in order to true inward Peace of 〈◊〉 , it is requisite that we be at 〈◊〉 all that can do us any real barm. 〈◊〉 would never fall out with the •••• self, or give him any inward molesta •• , 〈◊〉 it did not apprehen danger from 〈◊〉 for though' it is sin, that gives the rise to •••• uble, and if man had not finn'd, he 〈…〉 known what a disquiet mind had ••••• er the fears and terrors of it are 〈◊〉 by the foresight he hath of the 〈…〉 • isery, which by it he is exposed unto. Hence Sinners, whiles they can put away from them the fear of evil, live at quiet: Sin itself doth not trouble them. But when once they are persuaded of the danger they are exposed unto, now they are disturbed. That then they may enjoy quier, this hazard must be put our of the way, and they must have some good assurance of it. Now those that can hurt him, are either such as can only do it instrumentally, as they are used in the hand of another, to execute his righteous dispieasure upon us withal; or be who bath the power in his own hands, either to employ those instruments to this purpose, or to with-hold them from it. As to the former of these, our Peace or Controversy with them, is but consequential, and turn as the Affair goes between him whose they are, and us, so that it is in vain for us to seek Peace with them, whiles we have him for our Enemy: They can afford us none. Our agreement with them is but a combination against him, and shall not stand, and he will still use them as Instruments to do us hurt, and they will fulfill his pleasure in it. Whereas, if our Peace be made with him, that will bring with it a Peace with them, so far as they shall never be able to do us hurt. Job 5.25. Hence therefore, there is only God and the Law, or rather God in respect of his Law, whom we are thus concerned withal, and if once our Peace be settled here, we have a Peace that will be our full security against all that would offer to molest us, Job 34.29. When he giveth quietness, who then can cause trouble. Here then lies the security of this Peace of Conscience: When a man apprehends himself to be out of the reach of all danger of harm, he is not then afraid, but sits down at rest. When therefore he hath a good Assurance, that He who governs the whole World, and without whose leave, neither Men nor Devils, not any other Creature can touch him, is his Friend, and hath received him into his Favor, how confident can this man be? Psal, 27.1, 2. — Whom shall I sear? —

5. THAT the whole Progeny of fallen Adam, are by Nature without this Peace. There was once a happy Combination between God and Man, when God plighted the first Covenant with Man, which if Man had stood to, and not apostatized from, he should have had God for his Friend forever: But it is otherwise since the fall. Every man is by nature a Child of wrath, Eph. 2.3. And this Condition continues as long as men abide under the Convenant of Workds. So that all unregenerate men are God's Enemies, He hath a just controversy with them, and is armed against them with Wrath and Revenge. There is a Curse that is fallen upon them, and they li •• under the sentence of Death, which the Justice of God stands engaged to excute upon them, if they so abide.

6. THAT which makes this Controversy between God and Man, is Sin, the Guilts whereof is upon them. God hates none of his Creatures as such, but sin hath made the distance. Isai. 59.2. Y • ur iniquities have separated between you & your God. And it is the quarrel of his holy Law which God here stands engaged in, that was by man's sin violated, to the maintenance whereof he obliged himself in the first Covenant. God made Man to be an active Instrument of his declarative Glory, and having every way fitted and furnished him for such a Service He gave him a Law to be the Rule of his Obedience, in perfect conformity whereto, he was to glorify him. And because he would have this to be the Rule of Relative Justice between him and man, he annexed both a Promise and a Threatning to it, unto the performance whereof, according as man should behave himself with respect to that Rule, hi firmly obliged himself. So that his Truth and Holiness, as well as his Justice, sto • d concerned in the Sanctions of this Law. When therefore man had by sin brought himself under the Threatning, and so made himself a man of Death, the Curse contained in the Threatning falls upon him, and God pursues it against him. And now there is no Peace between them. As long therefore as this Wall is kept up, and the Curse of the Law stands out against the man, he is far from Peace. The Law must be fulfilled in every •• t and tittle of it, Mat. 5.18. Man's estate therefore, as long as he is under the Covenant of Works, remains a peaceless state.

7. HENCE till God is reconciled to the Man, be can have no ground of Peace of Conscience. As long as he saith to the Sinner, I am against thee, what Peace can he enjoy, or how can his Conscience declare him safe? While God hath a Controversy with the man, he lies open every moment to all the miseries recorded in the Word of God. It is vain for him to fortify against God, whose Arm is able to crush the whole World into nothing, or to hide away from him, whose infinite Omnipresence fills Heaven & Earth & Hell. Whence then should his Conscience fetch any Arguments to quiet him withal? If once he can truly say that God is atoned to him, he may then beat a Challenge to the whole Creation, as, Rom. 8.31. If God be for us, who can be against us? But as long as God is angry, he is liable every moment to ruin. What saith David, Psal. 76.7. Who may stand in thy sight w • en once thou art angry? Hence, this is the only grand Encouragement to a Sinner, to hope for Peace, that there is a Reconciliation to be obtained; that Jesus Christ is the Mediator of it, and that by getting an interest in him by faith, our Sins may be pardoned, and our Persons accepted, and a Covenant of Peace be plighted between him and us. The evidence of this is that alone on which Conscience can build • ts Consolation; and no farther then we can be satisfied in the reality of it, can we have true Peace within.

8. THIS Reconciliation and Peace is applied and ratified to us in our Justification. We are are therefore told, Rom. 5.1. Therefore being justified by saith, we have peace with God 〈◊〉 our Lord Jesus Christ. And this is upon 〈◊〉 . Believing on Christ, who is therefore 〈◊〉 our Peace, Eph. 2.14. It is true, there was a Reconciliation purchased by Christ for us, in and by his Righteousness. Hence that 〈◊〉 5.14. To tell, that God was in Christ reco ••••• the world unto himself, not imputing their •• spasses unto them. He satisfied the Justion of God for us, and received an acquittance in 〈◊〉 name, and was justified for us. He beca •• the Prince of Peace, and had the dispens •••• of it put into his Hands. But this notwithstanding, till we are also reconciled actually to God, by accepting the terms of Peace perposed to us in the Gospel, which is by •• lieving on him, we remain in a peaceless 〈◊〉 . There is therefore an Invitation built 〈◊〉 the former, in order to our coming by 〈◊〉 ver. 20. And till this be complied wi ••• , we are told how it is with us, Eph. 2.3, 〈◊〉 . There is a Sentence of Death upon 〈…〉 , which holds us bound under Guilt, till 〈…〉 taken off, and that is done by an act of Justification which passeth upon us. Whe •••• giveth a free Pardon to a Sinner, he 〈◊〉 frees him from the Condemnation that 〈◊〉 upon him, and receives him into 〈◊〉 . And now his state is re • dred peaceable 〈◊〉 therefore a Pardoned man, is pronounced a ••• sed man, Psal. 32.1, 2. And this Pardon 〈◊〉 to Justification. When once this is 〈…〉 man's Sins are to God's Justice, as if 〈…〉 never been. Then is that a truth 〈◊〉 them, Numb. 23.21. He hath not behold inqui • y in Jac • b, neither hath be seen per ••••• in Israel. Now the man passeth from 〈◊〉 to Life.

9. THIS Peace comes into the Consci •••• way of Reflection. Peace in Conscience 〈◊〉 part of Justification, but it is a Benefit •••• quent upon it. It is indeed built upon 〈◊〉 ; but a man may be in a state of Peace, 〈◊〉 want the witness of his own Conscie ••• 〈◊〉 . When God changeth the state of the 〈◊〉 and blots out the hand writing that is 〈◊〉 him, he is then in Peace: But this 〈◊〉 and the man not satisfied about it; hi • ••• cience is disquiet and full of fears. 〈…〉 Peace may be proclaimed in Heaven, 〈◊〉 be glorious Angels may be acquainted 〈…〉 , before he himself is satisfied in it. 〈…〉 therefore in which the Conscience 〈…〉 to be at quiet about it, is by reflecti •• 〈…〉 and it is after this manner: Them 〈…〉 Terms of Peace that are declared in 〈◊〉 ••• pel, and the Promise of it secured to 〈◊〉 who do cordialy comply with though •• 〈◊〉 that hath said, Joh. 3.16. For God 〈…〉 world, that he gave his only begotten 〈…〉 whosoever believeth in him, should 〈…〉 but have everlasting life. Now, as 〈…〉 Author of that Grace, whereby we 〈…〉 to accept of and close in with these 〈◊〉 so, our having thus done is our Evid •••• the Peace that is engaged to all that 〈◊〉 Conscience therefore reading of the 〈◊〉 of the 〈…〉 , and comparing the man self there •••• ; •••• death those things in him which 〈…〉 Salvation, and unto which God 〈…〉 a firm promise of Pardon, & Peace, 〈◊〉 Glory, whereupon he concludes himself 〈…〉 justified Person, and this gives him 〈…〉 Peace.

10. THE R • risication of this Peace in Consci ••• 〈◊〉 be by the Witness of the Spirit of God. 〈◊〉 • old, Rom. 8.16. The Spirit itself 〈◊〉 witness with our spirit, that we are the 〈◊〉 of God. And indeed, though our 〈…〉 built on the things that God hath 〈…〉 for us, yet our Settlement and 〈…〉 from it, must be confirmed by 〈…〉 we shall be in doubts and fears. 〈◊〉 help us to read our Evidences, and 〈…〉 soul to them, else we shall not he 〈◊〉 . He therefore must give us this 〈…〉 well as lay the foundation of it in 〈…〉 17.1. Per •••• the fruit of the lip •• ; 〈…〉 to him that is for off, and to him 〈…〉 saith the Lord. So that we see, 〈…〉 depends upon, and flows from the 〈◊〉 •••• rance, and it is established on the 〈…〉 with tha • , and holds an exact 〈…〉 with it. For when I know that 〈◊〉 • e Pardoned, that God is atoned, 〈…〉 hath appointed me to Salvation, 〈…〉 certainly being me to Eternal Life, 〈◊〉 •• joy the very grounds and reasons 〈◊〉 Peace; and if I am in doubt or sus •••• 〈◊〉 these, my Peace must needs be so 〈…〉 .

〈…〉 fruit or effect of this Peace is, that 〈…〉 ••• posed and quieted from fear of 〈…〉 is true, there is a carnal Security, 〈◊〉 unquily man do enjoy & please them •••• before God comes to awaken their 〈…〉 , and give them •• stir • ance: But 〈◊〉 of a vastly different nature from this 〈◊〉 ••• sideration; it is from a stupid, 〈…〉 Conscience. It is but like 〈…〉 man when hit House is on Fire 〈…〉 who will er • long wake in a fright. 〈◊〉 Peace in a Godly man, is a Settle ••• 〈◊〉 • ath gotten after such a time as God 〈…〉 him to for his miserable estate. 〈…〉 into 〈◊〉 of it, and he could 〈…〉 until 〈◊〉 betook himself to Christ, 〈…〉 the shadow of his Wings. And 〈…〉 flows from the Light of God's 〈…〉 ; the 8 miles of his Favor, the 〈…〉 his Spirit. From whence he is 〈◊〉 of anything that should offer him 〈◊〉 . Let the World rage, and Hell vent 〈◊〉 never so much, yet in all this he 〈…〉 ; and let him encounter never so 〈…〉 from abroad, all is calm with ••• 〈◊〉 is gotten under the Feathers of ••••• ghty, where he is forever safe. This 〈◊〉 the Benefits which follow upon 〈◊〉 Calling in this Life. And if it be 〈…〉 then is it, that the Children of 〈…〉 often in Trouble and fear about 〈…〉 of Favor, and enjoy so little Quiet 〈…〉 . It may be answered; Not only that it is a Benefit belonging to this Life, which Christ dispenseth to his Children in manner and measure as his Wisdom sees meet, and he is not to be contended with about it; but there are few, if any true Believers that do not enjoy it, at least in some degree, so far as to have so much Comfort from it, as they would not port with it, for all that the World can afford. And usually, that they enjoy no more of it, is some way their own fault, and their being without it, is a righteous Chastisement of them: Either they too much neglect the great Work of Self-Examination, whereby they should be confirmed in the grounds of their Peace, and by not establishing their Assurance, they • iss of this Comfort of it: Or else they have by some Follies of theirs, wounded their own Consciences, darkened their Evidence • , provoked the Spirit of God to withdraw his Testimony. And now God puts them to Trouble; and whiles it is so, their Peace is very unsettled. But this will be to humble them, and in that way to fir them for a better use of it; and he will restore to them the Joy of his Salvation.

USE. IS there such a Benefit • s this? Let those that went it seek after it, and those thus Enjoy it highly print it, and se •• more and more to establish in it. Remember, Sin hath deprived all of it, the World cannot give it. Jesus Christ is the only dispenser of it, you must get into him by Faith, if ever you be entitled to it. Rest not there in 〈◊〉 Unconverted state, nor take up with a false Peace, as •••• titudes do, which they will 〈◊〉 at last. And doth God vouchsafe us to enjoy any comfortable measures if this Peace lot us rejoice in it at all times, let it carry as cheerfully through the most difficult Duties, and enlighten us with Consolation u • der the darkness Providences. Let the Peace of God be a continued Feast to us, and enable us to triumph over all that world seelt our harm. And let us be tender of it: Beware of doing anything that may disturb our own Consciences, and make them to give us molestation, or that may provoke an Holy God to withdraw from us that Light by which alone this Peace can be maintained. Let us be tender of our own Consciences, and that is the way to have God continue Peace in them, by which we may enjoy and Heaven upon Earth.

SERMON CXXXV.

THE Third of the Benefits here mentioned now follows to be considered, viz. Joy in the Holy Ghost. And this very methodically follows after the two former, it being a proper fruit or effect of them. For how can that Soul chose but rejoice, which is filled with an apprehension of the Love of God, and enjoys true inward Peace? This also belongs to the same Head with the other, viz. Glorification in the Beginning of it. This is called Joy in the Holy Ghost, Rom. 14.17. both because the Spirit of God is the Author of it in us, and because the Joy itself, it Spirit not both in the Cause and Effects of it in us. It hath Spititual Objects from which it setcheth its Consolation, and they are Spititual Actions by which it doth express it: And in both these respects it is opposed to that carnal joy, that men derive from Worldly things, and discover in the frolicks of a mad mirth. We may here in the first place take a brief account of the Nature of Joy in General, which may help us in the more distinct Confideration of this Spiritual Joy which belongs to the Called of God. Joy is properly one of the Affections, which we put into sensitive and reasonable Creatures. I shall not here Discourse of the Affections as they are common to Men and Beasts, but look upon them as they are in Man, considered as a rational Being. And so they are to be looked on as the postures or motions of the Will with respect to its Object: or at least as subordinare powers in the Soul accommodated to the mosions of the Will in its Elections or Refusals. They are frequently in Scripture expressed by the Feet. Eccl. 5.1. Isai. 53.13. and elsewhere: Because the Will moves upon them to or from an Object, and caries the man upon them. Affections therefore are accountaed the spring of Actions. Now it is the good or evil that is apprehended to be in the Object, which do properly come under man's consideration and deliberation, in order to the Wills exerting of itself, which hath a natural propeasity to choose that which is represented to it as Good, and refuse that which it is persuaded to account Evil. As therefore Good and Evil are contraries, so they produce contrary offects in the Will, by the help of the Understanding. When therefore the Understanding. hath made enquity into the nature of an Object, and considered what it is in itself, and what respect it hath to the man, it thereupon passeth a Judgment, according to the resentment it hath of it, and brings in a Verdict in which it declares it to be either Good or Evil. Accordingly there is a natural a pritude in the Will, to embrace it or renounce it; to choose or refuse it. The Goodness that is commended, is that which moves the Will to make a choice of it; whereas if it be reported to be Evil, that engageth the Will to reject it. Hence such an 〈◊〉 pression, Isai. 7.16.— To refuse the evil, and abuse the good — These are the Elicit acts of it, which are followed by the Imperate, unto the exerting whereof the Affections serve. These carry the man to the Object that is chosen, and from that which is refused. Hence the Affections are of two sorts, viz. the Gosing, and the Seperating. Such as bring us to the Object, or such as carry us away from it: Of these Affections. some are Primitive, others are De ••• ative: The Primitive closing Affection is Love, the Primitive separating. 〈…〉 Harred. And these fimply confide ••• 〈◊〉 respect to the Object, meetly confi ••• 〈◊〉 either Good or Evil. The Derivation 〈◊〉 as have a respective consideration of the 〈…〉 Evil in the Object. befides meetly 〈…〉 are so, or have a regard to the div ••• 〈◊〉 they are in, with regard to it: And 〈◊〉 rivative Affections are either simple or 〈◊〉 it her desive from one only, or 〈…〉 Now those that do simply desive from 〈…〉 three, viz. Desire, Hope and Joy: all 〈◊〉 are but the several effects of Love, and 〈◊〉 difference between them ariseth from 〈◊〉 verse fire of the Object, or respect 〈◊〉 bears unto the Will. If the Object he 〈◊〉 scented as Good, and the Will 〈…〉 choice of it, it is to be considered. ei ••• ••• absent, and not yet enjoyed, or as in 〈◊〉 possessed. Now the Absence of is, doth 〈◊〉 cause this Love to exert itself, in 〈◊〉 longing to be possessed of it, which 〈◊〉 the man to pursue it with end 〈…〉 this is Desire. And when together 〈◊〉 absence of the Object, there is an 〈…〉 prompts and encourageth to a che ••• 〈◊〉 the means, and is Hope. But when 〈◊〉 gotten possession of it, it is in 〈◊〉 actually enjoyed, the Will acts upon 〈◊〉 delight, and this is properly 〈…〉 ariseth from Enjoyment.

THUS far have we traced the 〈◊〉 Affection of Joy: Now, it is the 〈…〉 Affection, corsidered as Sanctifyed by 〈…〉 God, in which this Benefit is reated, 〈◊〉 considered as the Subject of it.

AND that we may take a partion 〈◊〉 count of it, I shall essay to lay, it 〈◊〉 the following Description; Joy in 〈◊〉 Ghost, is one prece of Inchoated Glory, 〈◊〉 the Souls of the Children of God take 〈◊〉 Satisfaction in the Appre ••• sion and 〈◊〉 have of God's Love and their own 〈…〉

THERE are several things 〈◊〉 this Description, that are to be di ••• seved for our better Conception of 〈◊〉

1. WE have the General Nature 〈…〉 is a piece of inchoated Glory. And 〈◊〉 agrees with the two former. For 〈◊〉 that it is rooted in and slows from 〈◊〉 being the operation of the Spirit of 〈◊〉 in the Soul of Believer, yet is 〈…〉 part of Adoption, but a fruit of 〈…〉 sultancy from it. It is the 〈…〉 which the Soul enjoys in God, 〈◊〉 Promises, and therefore can in it 〈◊〉 thing less then Glory. The Man 〈◊〉 happy in the activity of it. For 〈◊〉 Happiness, but the fruition of, 〈◊〉 upon an happifying Object, and such 〈◊〉 posed to be in this Joy, as will • spans • peat. It is an Heaven upon Earth, 〈◊〉 ••• meant of the felicity of those th •• 〈◊〉 the Place of Blessedness. But it is 〈◊〉 begun Clory, it is but gradual, 〈◊〉 higher degree, and more perfect, 〈◊〉 th •• remain for the People of God in another Life: But these are the beginnings, soretasles, 〈◊〉 thereof; and therefore the present ••• ing of the Children of God, is said to 〈◊〉 of Glory, 1 Pet. 1.8.

2. THE proper Subject of this Joy it the Children of God. We observed that it is a 〈◊〉 flowing from Adoption, and so there 〈◊〉 done that can lay claim to it but God's •• epted. It is Joy in the Holy Ghost, and then 〈◊〉 can have it, but those in whom he dwells, 〈◊〉 it is a resultancy from his indwelling ••• ce. It is a Joy that no stranger inter ••• with, Prov. 14.10. There is indeed a 〈◊〉 which unregenerate men have, and make agreat show withal, they laugh & are merry, 〈◊〉 •• ing Care away. We are told of them, 〈◊〉 21.12, 13. They take the timb • el & harp, 〈◊〉 as the found of the organ. They 〈◊〉 their days in wealth, and in a moment go 〈◊〉 the grave. But it is carnal joy, and 〈◊〉 it derives from their present enjoyment 〈◊〉 those things which they call Good, and 〈◊〉 so in their kind, yet all things considered, it is a causeless groundless Joy: For the state 〈◊〉 are in, notwithstanding all the common 〈◊〉 of God that they partake in, is a •••• full state, and would be so to them, if 〈◊〉 knew it, and enough to mar all their 〈◊〉 for now they are God's Enemies, and 〈…〉 Peace. Isai. 57.21. There is no peace, 〈…〉 God, to the wicked. Nay, the very 〈◊〉 of God, before they are Converted, and 〈◊〉 Adoption, have not this Joy; for, 〈◊〉 they are appointed to it, yet they know 〈◊〉 of this designation, nor can till they 〈◊〉 ••• ectually Called; and in the mean 〈◊〉 they are Children of Wrath even as others, 〈◊〉 3. And this every inch •• ate Happiness 〈◊〉 only in reversion; and that remains 〈◊〉

3. THE Seat of is, in this Subject; and that 〈◊〉 Soul of a Child of God. And this points 〈◊〉 depth or deep rooting of this Joy. 〈◊〉 Chage and phyfical sense the Souls of 〈◊〉 men may be said to rejoice in their 〈◊〉 in as much as Joy is an Affection roat ••• 〈◊〉 Soul, 〈◊〉 exerted by the command of 〈…〉 which is the principal P ••• lty, in the 〈◊〉 〈◊〉 in a more restrainers, and Divinity 〈…〉 Joys of ungodly men are sensual. 〈…〉 the fancy, they are raised by the 〈◊〉 of the s •• ses, and affect the men, meetly 〈◊〉 degenerated, and become b •• itish in 〈◊〉 •••• tions: And he dares 〈◊〉 seriously 〈…〉 rational Powers in examining the 〈◊〉 of it, least he should loose it. It is 〈◊〉 deep Joy, and there is Sorrow lies 〈◊〉 at the heart mean while. Prov. 14. 〈◊〉 in laughter the heart is for •• full: 〈◊〉 and of that mirth is heaviness. Yea, 〈◊〉 things themselves that give activity 〈◊〉 are senseal, all the be ••• he both 〈◊〉 is for his outward man, and his Soul •••• lly bette ••• d by them. He was a 〈◊〉 sung that Requiem to his Soul, Luk. 〈◊〉 Soul, take thine ease, Be •••• , the Joy before us, is that which is suited for the Soul, and thoroughly affects it, Luk. 1.46, 47. And Mary said, My soul doth n • gnify the Lord. And my spirit hath rejoiced in God my Savior. Psal. 33.21. It hath Comfort from that, not only because of the other, and a redundancy flowing from them, but it affords matter of Joy, when the outward man is encompissed and oppressed with matter of trouble and molestation. Hab. 3.17, 18. Although the-fig tree shall not blossom, neither shall fruit be in the vines: the labor of the clive shall fail, and the fields shall yield no meat, the fleek shall be cut off from the sold, and there shall be no berds in the stalls: Yet I will rejoice in the Lord, I will Joy in the God of my salvation. It is a Joy, which the more a man employs his Soul in searching into, the more reason he see; for it, and is the more fortified and established in it.

4. THE Subject Matter of this Joy; and that is, the Love of God, and their own Happiness; and these two things have a proper relation each to the other, as Cause and Effect; and on these is this Joy built. They are the Object, or at least that in the Object from which this Joy derives, and so are the reason of it. Joy always respects the Good it apprehends in the Object: Spiritual Joy hath Spiritual and Divine Good; for that which is Carnal, and that which is Spiritual, are mainly denominated from their Objects. There is a double Goodness considerable in a thing, its Goodness in itself, and its Goodness for us; which latter, Joy hath a respect unto; because it can no farther advance our Happiness, then as it communicates in Goodness to us, and we are bettered by it: and so only can it attract our Love to it, and acquiescence in it. Now a thing may do us Good, either with respect to our outward, or our inward man, either merely for the present time, or for Eternity. And here lies the difference of the carnal, and spiritual man's Joy; the former is only concerned for his Body, at the present time, and values his happiness according to it: Hence he rejoiceth in Corn, and Wine, and Oy • , and may he have enough of that, he is content: But the Spiritual man is concerned for his Soul and Eternity, that he may be happy now and forever. And hence his Rejoicing is in the Light of God's Countenance, Psal. 4.6, 7. The Bellever knows that he 〈◊〉 once miserable and so cannot take true content in anything, so long as He apprehends that misery to abide. He is re ••• efs affet Felwi •• , and the enjoyment of it is his rejoicing. Luk. 10.20. Rejoyct, •• tense your 〈◊〉 are written in heaver. Anh he knows that he happiness is rooted in the Love of God. If God he his Enemy, nothing can make so on better then miserable: If God be his Friend and Father, he is happy in despire of all that would abridge him of it, 〈◊〉 Favor is better than Life itself. Hence, the Spiritual Joy hath this Love as that from which i • derives all its Consolation & Refreshment; and whatsoever contributes to i • , 〈◊〉 either as a fruit or evidence of it. If a carnal man have these things, it is enough, he asks not whence they come: But the true Joy of a Child of God sixeth not on these things, but rejoiceth in them, only as they derive from God to him through Christ in the New-Covenant, and are Witnesses of his Fatherly care for the present, and made serviceable to further his Eternal well being. And hence, one beam of Love darted into the Soul, hath more ravishing in it, then if he had the whole World in possession.

5. THAT which draws forth this Spiritual Joy into Act, is the Apprihension and Taste the Soul hath of these things. There is a double consideration to be had of this Joy, with respect to the Believer, viz. either as he hath the 〈◊〉 and ground of it in him, and so every Child of God hath it at all times, and cannot be robbed of it, for he is in a state of Assurance of God's Love, he is reconciled and a favourite, and shall never be removed from it, whatsoever Anger he may meet with from God as a Father: And he is in a state of Peace, though he meet with never so much of present Trouble: Or as he hath the activity of it in him, in which his happiness by reason of it, is made to appear: And this is it which is under present consideration: And as we observed, that Joy is a Resultancy from present Enjoyment, so the activity of it requires a knowledge that we do enjoy the thing; for how can a man take delight in being owner of a thing, that he knows not himself so to be? Now this present Joy differs herein from that which is to come, in that it hath the Good in reversion, and not full possession, which it must wait for, and of which it here but sips and foretastes: According to Psal. 34.8. Tasts, and see that the Lord is good. It is therefore called the Joy of Hope, Rom. 12.12. which is very imperfect compared with that of Sight which is hereafter. And the ground of this Joy is because the Life of the Children of God here is a Life of Faith, and that which is to nourish this Faith is laid up in the Promises, which it is to suck out of them, and thence receive its Comfort; which are therefore called Breasts of Consolatin, Isai. 66.11. Now this Faith gives a present Subsistence to these things, Heb. 11.2. And so by exerciling Hope it draws present Joy from them. Because, though' this Good is future as it is hoped for, yet it is present in the Promise. And because be hath those first fruits of it, which are in themselves delicious, and more so, in as much as they are the earnests of the greater Glory which is behind, and secure it to them, they cannot but rejoice in it. The Law of God is shed abroad in their boarts, Rom. 5.5. They have the Fatness of God's House, Psal. • 6.8. God is at present their Partion, Lam. 3.24. Their Sins are now Pardoned, and God's anger is tu •••• away from them. Isal. 12. begin. They are now the Children of God, 1 Joh. 3.2. And can cry Abba Father, Rom. 8.15. The Kingdom is now s •• wed to them, Luk. 12.31. Now these things have matter for abundant Joy; so fat therefore as they apprehend them, and have not only the witness of their own 〈◊〉 , but the testimony of the Spirit to 〈…〉 in them, they must needs rejoice.

6. WE have the Act of this Joy, or that 〈◊〉 in it exerts itself, viz. they take present 〈◊〉 section in this. For Joy is nothing el •• 〈◊〉 the abundant satisfaction which we 〈◊〉 in the enjoyment of an Object. Th •• 〈◊〉 Psalmist sets forth his Joy in the Co •••• he hath with God, Psal. 36.8. They 〈◊〉 abundantly satisfied with the fatness of 〈◊〉 and them s •• k make them drink of the 〈◊〉 thy pleasures. And Psal. 63.5. My s •• 〈◊〉 be sa •• sfied as with marrow and f ••• ess; 〈◊〉 mouth stall p ••• se thee with joyful hope; 〈◊〉 we must observe the difference between 〈◊〉 satisfaction which the Children of God 〈◊〉 in this Life, and that which they shall 〈◊〉 when they come to another: Their Joy 〈◊〉 now bet begun, whereas it shall then 〈◊〉 •• fected. And this may be confidened 〈◊〉 Things.

• (1.) THEY are now satisfied in the 〈◊〉 and sufficiency of their P •• tion. They 〈◊〉 enough in it, they are set down, 〈…〉 no further for an Object that may 〈…〉 happy, whereas Worldly men are still 〈◊〉 Psal. 4.6. But they have found their 〈◊〉 place; they have all. As Jacob said 〈◊〉 11. And can say with the Psalmist, 〈◊〉 25. — It is good for me to drew 〈…〉 . They are not indeed satisfied in th •• 〈◊〉 fures of Enjoyments, but are still 〈…〉 word, Psal. 3.14. In 〈◊〉 they are 〈…〉 Content which the Glorified enjoy. 〈◊〉 they are satistfyed in their Object, and 〈◊〉 that it is enough, and will go no whi •• 〈◊〉 because they have Eternal Life in 〈…〉
• (2.) THEY are also satisfied in their 〈◊〉 • aterest. They not only conclude, 〈…〉 is enough in God to fill their most 〈◊〉 desires and c •• vings of the Soul, but 〈◊〉 say, as Psal. 48. 〈◊〉 . For God is ou • 〈◊〉 ever and over; he will be our g ••• 〈◊〉 death. They have a property in this 〈◊〉 are able to lay claim unto all the God 〈◊〉 he hath made over to them in the 〈◊〉 They know both that the Promised 〈◊〉 Inheritance, and that they are s •• 〈◊〉 fail; and that therefore all the 〈…〉 that is s ••• led upon the Children of 〈◊〉 them, is 〈◊〉 , and they shall as 〈◊〉 possess them, as if they were now 〈…〉 fruition of them. Hence, a Gor. 〈…〉 know, that if our earthly house of 〈…〉 were diss ••••• , we 〈…〉 of 〈◊〉 house • is 〈◊〉 with hands, eternal in 〈◊〉
• 3. HEREUPON they apply their 〈…〉 and recr ••• & delight whom sel •• s in 〈…〉 count themselves happy, they bless th •• 〈◊〉 in their Portion: they make themselves 〈◊〉 in it, and boast themselves in it all 〈…〉 long. They call upon 〈◊〉 or 〈…〉 116.7. Returns unto thy rest, O my 〈…〉 the Lord hath dea •• 〈…〉 ••• th all the fatigues of their Pilgrimage in the 〈◊〉 World, and makes them after Christ 〈◊〉 endure the Cross and despise the Shame; they can joy in the Lord when they have nothing else to rejoice in, yea, in the midst of all the Tribulations which do encounter 〈◊〉 in their Jounrey, Rom. 5.3. We glory in 〈◊〉 . Only their Joy here is assaulted 〈◊〉 Trials but that which is in another World, is gotten above, and triumphs over all; and this is running down into that as fast as it 〈◊〉 . This is one of the Benefits or Privileges •••• ging to God's Called in this Life, Psal. • .11, 12. Lag • . 〈◊〉 sown for the righteous, and •••• ss for the upright in heart. Rejoice in 〈◊〉 Lord, ye righteous: and give thanks at the 〈◊〉 of his holiness. But if it be here •••• ded, Whence their is it that Believers 〈…〉 more of this Joy? How is it 〈◊〉 we see them so often mourning, doubt •• seeking, and at a loss in themselve • ? To 〈◊〉 let me reply in general, That the Sove ••• God may dispense himself in what Mea •••• be pic • seth to his People. And his Infinite 〈◊〉 proportions those Benefits which be ••• to the way, suitably to their need, a • d so as shall best serve to bring them to the 〈◊〉 they are appointed to in the end of it. 〈◊〉 are therefore the Reasons why they 〈…〉 at a loss in the exercise, or 〈…〉 of this Joy: In sam, This Joy 〈◊〉 strong Cordial, and they cannot bear 100 〈◊〉 • f it. There are other Graces to be 〈◊〉 on in them in conjunction with this. 〈◊〉 is Sorrow for Sin, and this Joy is not ••••• guish it, but to keep it from being 〈◊〉 . They sometimes by their Sins and 〈◊〉 provoke God to hide the Light of his ••••• nce from them, and when he so ••••• aws, their fight fails them, and though' 〈◊〉 still the Subjects of his Love, and 〈◊〉 of Happiness, yet they do not now so 〈◊〉 it, as to be able to rejoice in it. •••• es they grow wanton and carnal, and 〈◊〉 their Hearts too much upon empty 〈◊〉 , of are proud of their Comforts, and 〈◊〉 them down, and puts them to trou ••• , 〈◊〉 they are discouraged. As he, Psal. 〈…〉 didst hide thy face, and I was trou ••• sometimes, for their Trial he brings 〈◊〉 upon them, and their short Spirits 〈◊〉 them, they make too much of them, 〈◊〉 Love and their Interest in question. 〈◊〉 there are many such things as these, 〈…〉 the discovery of their Joy: But 〈◊〉 have a right to it, which they never 〈◊〉 If it be actually suspended at any 〈◊〉 that is but 〈◊〉 order to its breaking 〈◊〉 •• ore strongly. As Psal. 112.4.. Unto 〈◊〉 there a •• seth light in the darkness. 〈◊〉 , the Joy of a Child of God is of •••• uature, and expresseth itself after 〈◊〉 manner than the Worldlings Joy. It 〈◊〉 it makes no great noise, it goes ••••• nd with godly Sorrow and daily 〈◊〉 , it is sober and regular. No 〈◊〉 then, if ungodly men, who know 〈◊〉 of it, nor count any to be glad, but those that are ma • , take no notice of it, and think them to be sad and melancholy. Whereas, could they but know what inward Satisfactions they mean while enjoy, they would envy and not despise them.

USE. I. LET this then take off the common Prejudice of men at the Christian Religion. All Men would lead a merry Life. Hence when they are invited to forsake their Sins, and give themselves up to the Service of Christ, they stand off, because they are made to think, they must abandon Mirth, and devote themselves to a severe and sorrowful Life. And this hath a peculiar influence on Young Ones. They see Sinners merry and jocund, but the Godly not so, as they think, and they are frighted. But be not so put off. You here see, Joy is the Godly man's Portion. It is one of the Benefits which Christ hath purchased for his. If then Worldly men do rejoice, they are stolen Waters, their Mirth is without Reason. Know it then, here is Joy that you are invited to. And suppose wicked men do rejoice, yet consider the difference, and then see what you have to do. This Joy hath a more excellent Object, as much as God is preferable to the Creature. Psal. 4.6, 7. It hath a greater depth and rooting: That is but sensual, whereas this is Spiritual; that is but the hypocrisy of Mirth at beff, but this is real and substantial Joy: It is Cordial, Luk. 1.46. It hath a deeper fixedness and stability: That only comes and goes, and exerts itself in transient acts, and hath no certainty; but this is a settled Habit in the Soul, it is a Grace of the Spirit that is created in us. It is therefore called the Fruit of the Spirit, Gal. 5.22. It is of a more lasting duration: That, though' it makes a great noise and blaze, yet it presently goes out, having spent its substance. Eccl. 7.6. For as the crackling of thorns under a pot, so is the laughter of the sool. And concludes in mourning, Prov. 14.13. But this will endure and never end, but being, here begun, shall be perfected in the Kingdom, and abide to Eternity. Isai. 35.10. They shall obtain joy & gladness, and sorrow and sighing shall flee away. Be not then deceived or abused, but make Expetiment, and it will not repent you.

USE. II. LET this call upon the Children of God to be much in the Exercise of this Joy. Remember, it is your Portion, and you should live on the Revenues of it. If any in the World have reason to rejoice, you are they. It is a shame, to see an Heir of Damnation jocund. and a Child of God disconsolate. You hinder yourselves of that Comfort which else you might enjoy in an evil World, if you do not thus rejoice. And you do not a little dishonor God, and prejudice others against the Lord Jesus Christ, by frightning them from such a Religion as you seem to count it. Joy will be your Everlasting Employmens herealter, begin it then now, and so anticipate the Felicities of the Eternal Kingdom.

SERMON CXXXVI.

WE are now to pass over to the fourth Benefit consequent upon Effectual Calling, and flowing from Instification, &c. viz. Increase of Grace. The Three former are rooted in Justification and Adoption, whereas this properly refers to Sanctification. Justification and Adoption are Acts, and perfected at once, and so cannot receive Augmentation; whereas Sanctification and Glorification are Works and are carried on by Degrees. And that the Thing under Consideration relates to Sanctification nextly, will be evident by the Sequel. Whether, or how far it may be referred to Glorification, I shall not here Discourse. Though doubtless as there is a foundation of Glory laid in Grace, so there are advances of it in the Believer, by the growth and thriving of Grace in him. Besides, that if man's formal happiness consists in Eupraxy or Well-Working, then certainly, as the habits of this are strengthened, Man's Blessedness is furthered. But I shall only endeavor to lay open the Benefit itself. Here then, Two Things are to be observed,

• 1. The Subject of this Benefit. Grace.
• 2. The Benefit acorning to a Child of God in regard of it, viz. Increase. Here then for the making of this clear, we may Enquire,
  • 1. What is the Grace here intended?
  • 2. In what respect this Grace may be said to be increased?
  • 3. Wherein it appears, that increase of Grace, is a Benefit that all Believers portake in?

1. WHAT is the Grace here intended?

A. THE Word Grace, as it is used in the Scriptures is variously to be understood: But there are more principally two significations of it to be observed in the Gospel. viz.

1. IT is often used to express the free Favor of God, which is the Principle from whence all Good, especially that which is Spiritual, doth derive to poor man. Thus, Eph. 2.8. For by grace are ye saved, through saith, and that not of yourselves: it is the gist of God. This is often called the Love of God; and it is in nothing else but that good will of his which of his own pleasure, without any Obligation laid on him by us, he expresseth to us, by bestowing upon us all those favors which we parrake in. Which, as it hath its rise from God, so cannot be any way purchased by our endeavors. But this is not the Grace we are looking upon.

2. IT is therefore used for those Benefits which are freely bestowed on us by God, and are the fruit of the former; and are therefore called Grace, because we are unworthy of any favor, but one all that we have and are to God's free benignity. And here,

• 1. THIS Grace is sometimes taken more largely, for all the Goodness of God that is bestowed on sinful man, in which both the Godly and the Wicked do participate. Thus Ministerial Gists are called Grace, Eph. 4.7. Thus Lot confessed his deliverance from the dest •• ction of S • d • m to be a fruit of Grace, Gen. 19.19.
• 2. IT is sometimes taken more strictly, for all the fruits of the Work of Application; or ••• soe • es 〈◊〉 Spirit of God consers on the 〈◊〉 is order to their Blessedness. And these • e • ither Relations, in which saving Benefits are conferred upon us, by putting a relative Ch •••• upon us; to which we refer Justification and Adoption, with all the Privileges that are appropriated to them. Rom. 5.17, 21. Eph. 1.5, 6. Or else saving Principles of Sanctific • ion, or the habits of these Principles, by 〈◊〉 we are enabled to serve God, and live to his Glory, which are called Grace, Joh. • .16. 〈◊〉 the Assistance of the Holy Spirit-helping of these Principles in their acts and •••• ise. See, 2 Cor. 15.10. Or finally, for the 〈◊〉 Blessedness, to which God brings his 〈◊〉 at last, 1 Pet. 1.13. As to Justification and Adoption, they cannot be increased 〈◊〉 •• gmented, to be sure not by our under •••• 〈◊〉 the Grace under consideration may 〈◊〉 blessing. For it is a duty enjoined 〈…〉 3.18. Grow in Grace. As to inc •••• • f Glory, it is but a consequent upon this. The Grace then pointed at under our; Con •••••• tion, intendeth those saving Principles which the Spirit of God, in Conversion, 〈◊〉 into our Souls, by which he fits and ••••• eth us for New Obedience; and so ••••• perly to Sanctification. Now them ••••• of these Graces put into us in Re 〈7 letters〉 , and so there are divers of these Graces 〈◊〉 make so many members in that Body and are called Faith, Hope, Love, Pati •••• 〈◊〉 . And they are called Grace in the 〈◊〉 because they are one entire habit, and 〈◊〉 seperable in the Soul: So that be who •••• one, hath all. And yet they are c • ll ••• ces in the plural, because of the 〈◊〉 ••• finition and operation of them: 〈◊〉 shall find them reduced to Three 〈◊〉 Intellectual, in Knowledge, Col. 3. 〈◊〉 Moral. in Righteousness and Holiness, 〈◊〉 24. The former whereof fur • ishe • h 〈◊〉 . Second Table Duties and the lat • er, 〈◊〉 as refer to the First Table: And 〈◊〉 Grace of which it is a Benefit that 〈◊〉 it, that shall increase.

2. IN what respect this Grace may 〈◊〉 be increased?

A. THERE are two ways in whi •• 〈◊〉 may be said to increase, viz.

1. BY in numerical addition of 〈◊〉 . Thus may all aggregate. Bodies be 〈…〉 Thus a People are said to increase wh •• 〈◊〉 numbers are more than formerly, 〈…〉 are not to suppose that Grace in Bel ••••• increaseth. There is no habit of 〈…〉 wanting in the New-Creature; 〈…〉 such thing intended, in, 2 Pet. 1.5. 〈…〉 addition to each Grace, and helping 〈◊〉 another. Every Believer in receiving 〈◊〉 receives with him, a Grace answerable 〈…〉 Grace of Sanctification that he hath. 〈◊〉 1.16.

2. BY a continued Augmentation of those In ••••• ls that are. Thus a Child increaseth by addition gained to his Stature, and every dimension of his Body. And this is the in •• ease here intended, viz. When the Grace 〈◊〉 Child of God gets more Life, Vigour, •••• gth: When a Christian gaineth more ••• i • nal discerning of Evangelical Truths, 〈◊〉 more strongly, doth Duty with more O ••• tancy and Resolution; and consequently, the power of remaining Corruption in him 〈◊〉 and loseth: for the decrease of Cor •• tion, and increase of Grace are inseparable. And •• nce, the more able a Christian is, to withstand the motions of Sin in him, and pur ••• the designs of Holiness, the more is his Grace increased. Now, though to this in ••••• there is required, a diligent use of the 〈◊〉 which God hath appointed, and fancti ••• for this end, yet the increase itself is 〈◊〉 supply which the Spirit of God affords, and •••••• es into the Soul in and with those 〈◊〉 so used, and is therefore called the 〈◊〉 of God. Col. 2.19. Now that we may 〈◊〉 mistaken about this Benefit, let these 〈◊〉 things be observed about it,

• 1. THAT a Believers Grace is not at all times 〈◊〉 ••• ual Increasing. There are Seasons 〈◊〉 Grace in a Child of God is so far 〈◊〉 growing, that it is under remarkable 〈◊〉 and losing of its strength. This may •••• iontly exemplifyed from the Word 〈◊〉 , and may particularly be instanced in 〈◊〉 . And how many passages do we find 〈◊〉 5 • . wherein he expresseth his deep •••• ressing Apprehension of it? Grace is •••• ture; it is in this Life nourished by 〈◊〉 , and the blessing of God upon them, 〈◊〉 careful improving of them; and there •••• y things by which it is exposed, and ••• y may be impeded in Act, but also 〈◊〉 in its Habit. Sometimes God with •••• is influence from it, and doth not 〈◊〉 that blessing on the means, without which they will not nourish it, and then it •••••• th. And thus he sometimes doth •••• eignty for our Trial, to let us see 〈◊〉 safety is; sometimes by reason of 〈◊〉 Confidence in our Grace, that we • wosrd • ••• ience how dangerous a thing it is 〈◊〉 our dependence on him. So it was 〈◊〉 , Mat. 26. Sometimes Satan tempts. 〈◊〉 Corruption prevails to draw us into 〈◊〉 hold Transgression, which wounds us, and 〈…〉 bones, and now our Grace is woe ••••• kned, and ready to expire. So it which David after his great Transgression, ••••• ons discover, Psal. 51. And it may 〈◊〉 go halting for this all his life time 〈◊〉 . Sometimes a Child of God falls 〈◊〉 drowsy and negligent frame, grows 〈◊〉 , or some Worldly Lusts gets head 〈◊〉 he either neglects Duty, or loseth 〈◊〉 frame in it; and so his Grace 〈◊〉 . Doubtless it was so with the 〈◊〉 . Cant. 5. begin. So that such in ••••• are consistent with this Benefit.
• 2. GRACE in the Children of God doth hot always Increase alike. There are some seasons wherein they thrives great deal falter than in others. And the occasion of this is the same with the former. viz. because Grace hath its mediate Supplies, and must have all its Nourishment from the Spirit in the use of means. Now God doth not always afford to his People like outward helps. David is sometimes in the Tabernacle; at another time in the Wilderness, in a dry and thirsty Land. Nor doth God always give equal influence to the Means. A Believer sometimes finds himself fixed and prepared; at another time he is dull and indisposed, and his Heart wandering. Accordingly, at one time he finds the Word to come to him very powerfully, and it raiseth all the Powers in him; at another time it scarcely moves him. Of such Changes as these, we have the Psalmist often speaking Hereby also God will make them to know, that all their profiting depends upon him, and that their very Appetite to the means of Grace must be from him, as well as the means themselves, and the spiritual benefit or them Hos. 14.8.
• 3. A Believers Grace may be under Decays, when he thinks it as on the Increase. The Children of God are too often mistaken on this hand, through the deceitfulness of Sin abiding in them, and the cunning of Satan, who thus seels to hinder the growth of their Grace. ••• d there are diverse Occasions of this mistake. Sometimes they mistake Gifts for Graces, and because they gain more of there, they think Grace thrives; whereas there is a specifical difference between these two: and though Gifts are very useful to help Grace, yet too often, they hinder the Growth of it by puffing up &c. Sometimes Men take some sudden pangs of Zeal for growth in Grace; whereas there is a Zeal that is hypocritical, as Jehu 's and a true Christians Zeal is not always excited by the Spirit, not is the acting of Grace, but of Hypocrisy, and but a cover for some sin, as David's 2 Sam. 11.25. And to name no more, sometimes they suppose Grace grows, when it is only their carnal Corruption that prompts them; they mistake Sin for Grace. It is no doubt but Peter thought his Confidence to be strong Faith, Mat. 26.33. Peter answered and said unto him, though all men should be offended because of thee, yet will I never be offended.
• 4. A Believers Grace may be really Thriving, when he suspects in to be Decaying. He may cry out of withering, when indeed he is never more flourishing. And this is very often, the Complaint of gracious Souls, and it flows from mistakes on the 〈◊〉 hand. If his Comforts be not such, and so ••• ll as sometimes they were, he thinks his • aith fails, and his other Graces are impai •• d, whereas Comfort is no part of Sanctification. It is in itself redundant and at God's Pleasure, and the Spirit of God usually giveth more of his Assisting, when he hates of his Comforting Presence, w ••• eup • u he travels falter to Heaven under Clouds, then when he is more serene. And thought it be not so cheerful, yet he rids more ground. Never did the Spouse's Graces appear in more vigor, than when her Beloved was withdrawn, Cant. 5. begin. If he seels Corruprion more active and vigorous, he is apt to think it is because his Grace languisheth; whereas the reason of this sense often is, not because he hath more Corruption in him, or the strivings of it are more potent, but because his Grace is more lively to resent it. He hath a more spiritual discerning of Sin in him, a deeper apprehension of the evil Nature of it, and Grace makes a more forceable resistance, whence • iseth a more forcible scuffle in him. So Paul, Rom. 7. If he finds Du • y harder to go through than heretofore, he presently assigns this to decays; whereas the reason may be, and often is, because he before did it more carnally, and now more spiritually, and that is a sign of Increase; or God is pleased to exercise him with greater Temptations in the way of Duty then before, and that will add to the difficulty of it; and God will have Trials proportionable to the strength he hath given us.
• 5. EVERY Believer doth not grow alike in Grace. All do not attain to the same measures. There are different Statures in those that are in Christ. All have not the same Opportunities, nor do all husband them with the same Diligence, nor doth the Spirit of God measure himself out to all in the same proportion. There shall be those that are weak in the Faith, as well as those that are strong. God useth much of his Libesty on this account. Every of David's Worthy's did not attain to the first three, and yet they did worthily in their station. The good ground brings forth some an hundred, &c. Mat. 13.23.
• 6. AND the Increase of Grace is better discerned afterwards then at the present. It is with a Christian's Grace, as with Corn in a Field, if we stand by and look on it, we cannot preceive how it tiseth, but if we observe it now, and come a few days after to it, we shall plainly perceive that it is grown. So it is in respect of Grace in the Heart, which is therefore compared to Seed. Its increaments are only discernible by the effects in us, in the Mortification of Sin, and Quickening of Holiness.

3. WHEREIN it appears that Incease of Grace is a Benefit that all Believers partake in?

Ans. THIS will be evident if we consider and lay together the following things.

• 1. GRACE in the Children of God, is but little at first. In the Work of Sanctification, there are sown but the seeds of Grace. The introduction of it is into an Heart that was before full of Corruption. And all the things which Grace itself, or the true Believer in regard of it, are compared to in the Word of God, do evidence it to be very small at the beginning, as will be presently instanced. Peter hath but a little saith, Math. 14.32.
• 2. THAT Grace itself is of a growing •• ture. It hath in it a natural tendency 〈◊〉 Increase. And this also appears from the things it is likened unto, which Resemblances 〈◊〉 used by the Spirit of God, on purpo •• 〈◊〉 signify the Nature of it, and the present 〈◊〉 of it in us. Believers in regard of it are •• pared to New-born Bakes, 2 Per. 2.2. And Grace itself is likned to a grain of: M • s ••• -Seed which is sown, Mat. 13.31, 32. 〈◊〉 bruised Reed, and smocking Flax, Mat. 12. 〈◊〉 to the first dawning or break of Day, Pr •• . 4.13. Now the design of these, and other 〈◊〉 Comparisons used by the Spirit of God, it is signify to us, that Grace hath in it a 〈◊〉 tendency to increase, by the supply of ••• table Means for it.
• 3. THAT God put his Grace into h • s People, with a design for Incre • se. God is the 〈◊〉 of all Grace, 1 Pet. 5.10. Now the way state, in which he puts it, when he puts 〈◊〉 into us, shows what he aims at in 〈◊〉 could have made it perfect at first in 〈◊〉 as well as in Parts; but he would 〈◊〉 it imperfect, in order to its Perfection. A 〈◊〉 that is sown is for growth, and to be 〈◊〉 to that end. An Infant is designed by 〈◊〉 to come to the Stature of a Man. And 〈◊〉 will appear evidently if we considenc • 〈◊〉 God put his Grace into us for: it is th ••• may serve him, and be sit • ed to glor •• y 〈◊〉 in our Generation, which without it we 〈◊〉 not do. And the more Grace we have, 〈◊〉 better we shall serve him. It is poor 〈◊〉 we do him with this weak Grace, he 〈◊〉 therefore strengthen it. And it is tha • 〈◊〉 may be fit to live with him in Glory, 〈◊〉 is a step to Glory, and we can never 〈◊〉 that in Perfection, till this be perfect, 〈◊〉 hath therefore appointed us for this, 〈◊〉 are to arrive at it at last. Eph. 4.1 • . 〈◊〉 perfecting of the saints, for the work 〈◊〉 ministry, for the edisying of the body of 〈◊〉 Now God will not lose his End, in be ••••• of his Grace upon us.
• 4. GOD hath provided the Means of 〈◊〉 for this very purpose, that they may 〈…〉 ward the Increase of Grace in his Chris •••• 〈◊〉 it are of his Appointment, and he appl ••• nothing in vain. Now there are two 〈◊〉 of men that live under and enjoy these 〈◊〉 viz. the Unregenerate, and the Re ••••• ; and these are accommodated for both. For the Untegenerate, they are the 〈…〉 their new Birth. God brings ab •• t 〈◊〉 ••• version of Sinners in and with 〈…〉 Hence we read, in Jam. 1.18. Of his 〈◊〉 begat be us with the word of truth. 1 〈◊〉 Being born again, not of corruptible 〈…〉 of incorruptible, by the word of God which 〈◊〉 and abid • th forever. And for those 〈…〉 New born, they are suited as No •• 〈◊〉 to help forward their Growth. Hence 〈◊〉 , 1 Pet. 2.2. And the Word of God 〈◊〉 dispensations of it is very profitable for 〈◊〉 pupose, 2 Tim. 3.16, 17. Now, as is 〈◊〉 that without God's 〈◊〉 on them, these Means will not 〈…〉 End; 〈◊〉 God had not purposed to give this Blessing with them, he would never have appointed them.
• 5. HENCE God hath pro ••• sed that the Grace 〈…〉 Children, shall Increase 〈◊〉 and under the Means. He hath secured his Blessing to them by his Engagement. And there are many such Premises recorded in the Scriptures, to enco • inge the Children of God to 〈◊〉 on them, and rely on him for this Benefit by them. See for this. F •• . 92.12, &c. Prov 4.1 • . But the hath of the 〈◊〉 is as the staning •• ge, that sinneth more and more unto the porsed day. Job 17.9. The r • g •••• us 〈◊〉 •• all 〈…〉 his •• ay, and be that hath 〈…〉 shall be stranger and stronger. And God will be faithful to his Word. And because he can subdue in and for them, all that would hinder their proficiency, and succeed all that is •• peinted for the r •• ef of it, they shall not said. And though they may have their seasons of decay, yet in the wh • le •• ey shall increase, all at length they teach 〈◊〉 • ss of Perfection. This then is a Priv ••• lge belonging to every •• serer. And the •••• llency of it is not haven by a carnal Mind, but a Soul that 〈◊〉 the worth and prec •• u •• ess of Grace, the vileness and • diousness of Sin, cannot but place a very high value upon it. By this 〈◊〉 Sin decays, which is our Bitterness, 〈◊〉 Holiness increaseth which is our Delight. By this means we are more and more fitted 〈◊〉 strengthened to serve to the end we were •• de for, and unto which our new Nature 〈◊〉 , which cannot but be exceeding pleaset to him, all whose delight is in the Lato 〈…〉 God, and who counts it sweeter than the 〈◊〉 , and the Honey C ••• b. By this means we now more and more like to God, who is pefect is Holiness. By this means we give 〈◊〉 Content to our Lord and Savior, who is not a little delighted in the Graces of his People, and therefore speaks as if they ra •• ed him, Cant. 4.9. Thou hast ravished 〈◊〉 heart. By this means we come to be more and more sit for Glory, and the most 〈◊〉 Commu ••• on with him in the highest •• erven, in that Place where there is nothing 〈◊〉 ••• full imperfection admitted. And the ••• ter a Child of God thus grows, the more is be •• peaing for an happy remove to the Parable of God.

USE 1. LEARN hence what to judge of these that pretend to Perfection in this Life. 〈◊〉 , there is a Perfection of Parts, which 〈◊〉 me Christian is owner of, and there it a Perfection in Desire, which every Saint is 〈◊〉 after. But a gradual Perfection of the Graces of Sanctification, is not to be found is any mere man in this Life. Paul could not ••• end to it, Phil. 3.13. I press forward— Not indeed, would increase of Grace be anymore a Benefit to such, which we are told is so 〈◊〉 all God's Called in this Life. And no under if such cast off the Word and Ordinances, as things Sa • e ••• ous; whose very del • g • is to help our 〈◊〉 in Grace.

USE. II. LE • 〈◊〉 prove our state of Vecetion by this. Do we Inc •••• in Grace? If we are Called, we are Justityed and Adopted, for these are in •• neta • le. Now if we are Sa • cti • ved, we have, though a weak, yet a thriving Grace 〈◊〉 us. If our Graces be of the right stamp, they are asp •• ing to Perfection. If we have true Grace, we desire more of it, and that Defire c •• ries us forth in Endeavors after it, and to the use of all those Mean's that God hate app ••• ted for our obtaining it. Not that we shall find it always actually growing, but we shall find that it hath grows, and that we cannot rest, but when it s • doth. If we think that we have Grace enough, and accordingly fit down with the first, we have indeed none; our pretended Grace is not an Heavenly Plant, it is but a Mussitom, or like Jenah's Gourd; it grew in a Night, & withered in a Night.

USE. III. Be we then Ex • erted, if we have Grace, to be very car •••• about the Increase of it. Tho' it 〈◊〉 of Christ's Benefits, yet there is a D •• y l ••• ng o • us, in order to out Furtherance • it 2 P • t. 2.1 • . Grace in Grace. And indeed, his is the best Way to have the Comfort of our Grace and •• e Evidence of the Sincerity 〈◊〉 it, w • ich e •• e we shall righteously miss of. And i • t us remember, that God expects more of Us then o • many others, and hath pleased us in a fat Soil: He hath afforded to 〈◊〉 rich Opportunities of Gospel-Libert ••• , and multiplied Means of Grace. And if we do not improve them in some good Proportion, we shall affront his kindness, expose ourselves to his Displeasure, and provoke him to take the Kingdom from us, and bestow it on those that will better Husband it.

SERMON CXXXVII.

THE Fifth and last of these Benefits now comes under Confideration, viz. Perseverance therein unto the End. And this • efers to, or is a Privilege of Al • ption, and it is a proper Fruit of the S • all •••• of the Spirit, as will be afterwards made evident.

BEFORE I proceed to 〈◊〉 this Benef •• , it is requisite to 〈◊〉 of it that 〈◊〉 may know, in what 〈◊〉 is here 〈◊〉 . Observe then, that 〈◊〉 is 〈◊〉 taken in a large, end 〈…〉 a more restrained sense. 〈…〉 it c • r • ri • eth in it both the preservation of the I •• e and Exercise of Grace in the Believer, and the ••• gress he makes in Sanctis • ea • n • e the end of 〈◊〉 Life. But so we are not to presecute th ••• . For out Catechism makes these two diffence. Benefits, and the latter of them hath b ••• spoken to already, under the title of Incre ••••• 〈◊〉 Grace. I shall therefore here only speak to it in the former sense, wherein the nature of this Benefit is strictly contained. Here also we may observe, that this Persiverance, may be considered either as it is a Duty en ••• ned upon the Children of God, o ••• s it is a Eriviledge conferred on them: 〈…〉 which respects are taken notice of in the Scriptures. Of the former see, Rev. 2.10. Be thou faithful unto de •• h. Of the latter, 1 Pet. 1.5. Who are kept by the power of God through faith unto ••• vation. But it is the latter of these, that li • s •• ore us at present, it being a Benefit of Adoption, and no small part of the present Happiness of the People of God in this Life. And indeed, it is that which makes all their other Privileges happifying, in that it preserves and confirms them to us. And were it not for this, we might lose them all, and he the more miserable, in that once we envoyed them. For should a Believer fall from Grace, he would lose all, his Justification, Adoption, Assurance, and everything. For • h • Eternal Life is secured unto him on Believing, yet it is in this Way; and therefore the Connection is certain and reciprocal, and every Child of God may apply it to himself. Rom. 8.13 For if ye live after the flesh ye shall the: but if ye through the Spirit do mortify the deeds of the body, ye shall live. But because this Privilege and Duty are conjoin'd, and the Spirit of God, in preserving us, helps us in our duty of Perseverance, this also may have a room in out Speculation. Accordingly, we may take this Account of it: Perseverance is a fruit of the indwelling Spirit, in every Behever, by which be maintains the Life and exercise of all his Graces in him, so that they neither totally nor finally fail, but endure to the and of his Course, in despite of all that secks to destroy them. This is a popular Description, and contairs several things in it, which may ••• e under Consideration, for our better comprenending this excellent Benefit.

1. WE have the General Nature of it; it is a fruit of the Indwelling Spirit, in every Be • ever. And herein it agreeth with the other fore mentioned. And here there are four things to be taken notice of,

• 1. THE Author of this Benefit, viz. the Spirit of God. Every saving Good comes from him: Not can this Perseverance derice to us from any other but him; as will anon • e evidenced. As we were not able to put Grace into ourselves, nor should ever have had any, of he had not created it in us: In respect of which, see, Eph. 2.10. We are his workmanship created in Christ Jesus unto good works. So neither can we preserve it in us, when we have it, but he must set a second hand to this. And hence we are told, Hed. 12.2 Jesus the author and finisher of our faith, It is true, he useth Means with them for this, and requires of them that they do diligently use them in order to it, yet the Success of them is from him, and doth entirely depend upon his Blessing and Influence. Hence he so argues, Rom. 14.4 He shall be holden up: 〈◊〉 God is oble to make him stand. So that our using of the Means is not an Anteced ••• Condition of it, but a consequent Fruit of it 〈◊〉 a Medium by which he promoves it. H ••• all our dependence is upon him for it, and we must seek it of him. Psal. 51.12. 〈◊〉 unto me the joy of thy salvation: and 〈◊〉 we with thy free spirit. Psal. 119.116 〈◊〉 we according unto thy word, that I may 〈◊〉 let me not be ashamed of my hope.
• 2. THE Subject of it; the Deliever. 〈◊〉 are no other capable of it. And the 〈◊〉 of this will appear, because that in him which partakes of it is his Grace, as we shall 〈◊〉 sently observe. Now Perseverance in 〈◊〉 presu • poseth the being of it. For a thing 〈◊〉 first be, before it he preserved. Now 〈◊〉 are none but Believers, in whom the 〈◊〉 Graces of the Spirit are produced, 〈…〉 with their Believing, they receive 〈…〉 Habits of Sanctification, and hence 〈◊〉 such are partakers in it. It is rece •••••• Men first pass from Death to Life, in 〈◊〉 to their being kept alive, and that is 〈◊〉 Regeneration.
• 3. THE Extent of the Subject; every 〈◊〉 liever. It is not a Benefit rest 〈◊〉 these or those of the Children of God 〈◊〉 only some eminent ones did partake 〈…〉 but it is common to all of them. Is 〈◊〉 to the Children of God as such. We 〈◊〉 fore observed, that it is one of the Pri ••••• of Adoption; though' the influence of it 〈◊〉 Sanctification: and because whom God 〈◊〉 to be his Children, he also gives 〈◊〉 have the Heart of Children in the New 〈◊〉 . This is therefore one of his Gifes 〈◊〉 without Repentance, as Rom. 11.29. And 〈◊〉 from his Immutable Love to them, Job. 〈◊〉 . This is a Privilege conferred with 〈◊〉 and so is as extensive as Faith. God 〈◊〉 loves one Believer as another, and eve ••••• lieves is committed to the Charge & 〈◊〉 of the Holy Ghost. Hence, though' one may 〈◊〉 more Grace then another, yet both 〈◊〉 persevering Grace. Hence all comp ••• 〈◊〉 a Tree, &c. Psal. 113. And to M •••• 〈◊〉 Psal. 125.
• 4. THE way in which it deriver; it is 〈◊〉 of his Indwelling in us. When the 〈…〉 God comes to work the great Cha ••• 〈◊〉 Sinner, and plants his Grace in the 〈◊〉 be takes possession of such a Soul. and 〈◊〉 in it a Spirit of Adoption. For this 〈…〉 are said to receive him, Rom. 8.15. 〈…〉 is said to dwell in us, and we to have him, 〈◊〉 And Believers are on this account 〈◊〉 Temple, 1 Cor. 3.16. In what 〈…〉 dwells is matter of dispute. However 〈◊〉 he doth so, by his constant, saving, and 〈◊〉 clous Influence, is acknowledged by all 〈◊〉 Orthodox. And we are assured that 〈◊〉 immutable and perpetual, Joh. 14. 〈…〉 I will pray the Father, and he shall give 〈◊〉 there Comforter, that he way abide with 〈◊〉 ever. Now one great fruit of his 〈◊〉 Dwelling in us, is Perseverance. It is to preserve us in the Faith, and keep us from losing 〈◊〉 ; and he will certainly look after his own Dwelling to keep it, nor will be ever suffer 〈◊〉 to be turned out of it again. And this is 〈◊〉 true and proper reason, why any do Per •••••

2. WE have the Special Nature of it, in the 〈◊〉 of the Description. In which these •• ings are observable,

1. THE Subject of the Application of this 〈◊〉 for; viz. All his Graces. We observed. 〈◊〉 the Believer is in general the Subject of 〈…〉 then there is that in him which is 〈◊〉 • ore immediate- Subject recipient of it and 〈◊〉 is all his Graces. For it is by the Perse ••••• of these, that the Believer perseveres, 〈◊〉 • olding out of these he abides in the 〈◊〉 . These are his bow, and while it 〈◊〉 i • its strength, he is safe.

And here are two Things.

• 〈◊〉 THEY are the Believers Graces which are 〈◊〉 Knowledged. What we are to understand 〈…〉 Grace, we observed under the former 〈◊〉 . In sum, it is the New Creature, or 〈◊〉 Principles of Holiness and Righteous •••• 〈◊〉 are infused into the People of God ••••• ersion: Which are therefore called 〈◊〉 because they are the free Gift of God, 〈◊〉 ••• ed on us, besides our deserving. 〈◊〉 we here understand all the Gifts 〈◊〉 God confers upon Men by his Spirit, ••••• le are some common to Believers and ••••• ers, others proper to Believers, and 〈◊〉 have them: and these are here in ••••• : such as difference the Children of 〈…〉 all others. And hence we have the 〈◊〉 to be observed between Gifts and 〈◊〉 ; for though every Grace be a Gift, 〈◊〉 Gifts are not Sanctifying Graces, not 〈◊〉 the blessing of Perseverance:
• 〈◊〉 . THIS Privilege is secured to all his 〈◊〉 . As there are many Members in the ••••• tural, so the New Man in a Believer 〈◊〉 •• y Graces. We have the chief of 〈◊〉 ••• erated, Gal. 5.22, 23. The fruit of 〈◊〉 is love, joy, peace, long suffering, gen ••• ••• dness, saith, meekness, temperance. 〈◊〉 these go into the Perfection of Parts, 〈◊〉 ••• egrality of the New Man, so that 〈…〉 them should be wanting or lost, it 〈…〉 maimed thing, and not furnished 〈◊〉 good Work. Now the Believer is not 〈◊〉 in Grace, but he is kept perfect and 〈◊〉 . This therefore he prayed for in 〈◊〉 • alf, Col. 4.12. Epaphras, who is one 〈◊〉 servant of Christ, soluteth you, always 〈◊〉 fervently for you in prayers, that ye 〈◊〉 perfect, and complete in all the will 〈◊〉 . Every Grace is equally a Fruit of the 〈◊〉 . Every Grace hath its Service in the 〈◊〉 Christian, and every Grace is equally 〈◊〉 of this Preservation. He therefore 〈◊〉 undertaken for one, hath so for all. 〈◊〉 have the Benefit itself; these Graces 〈◊〉 •• tained or upheld. This is, the Spirits 〈…〉 performance of this Benefit. When the Spirit of God hath put his Grace into us in our Renovation, there needs a second Hand to be afforded to them, for their Preservation. As, when God had created the World by his Power, it needed his Sustentation of it by the same Power, and without that Manutenency of his, it would have fallen back into its abyss of Nothing. The Enemies of the Doctrine of Perseverance mistake, if they think we ascribe it to the inward Nature of Grace itself. We assert the contrary, and say,
  • (1.) THAT Grace is a Creature, and in itself mutable. Mutability is sown in the Nature of second-beings. Absolute Unchangeableness, is a Divine Incommunicable Prerogative. The Angels and Adata were created with a fullness of Sanctifying Grace, and yet how did they lose it all? What soever Ornaments of Grace we have, yet they are not inseparable from us in their own Nature.
  • (2.) THAT the Believers Grace is but weak in this Life. There are indeed different degrees of Strength in the Children of God; all are not arrived at the same Sta • ure, but some are strong compared with others; but still, all labor of much infirmity. Grace i • the best is far short of that power that it had in our first Patents in their Integrity It is so weak that it cannot stand alone. If He •• ki • h be left to himself he falls, 2 Chron. 32.31.
  • (3.) THE remaining Corruption in him is very strong, and it withstands his Grace. There are these two Parties in him, and they are ever in Opposition. Gal. 5.17. For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other: so that ye cannot do the things that ye would. Original Sin in him is always endeavoring to expel Grace out of him, and useth its utmost force in it. And as for its Power and Efficacy, the Apostle tells us, something of it, on his Experience, Rom. 7.23. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members. His Grace is but a Spark in a Flood, and it is a wonder that it lives in it, and is not every Hour extinguished.
  • (4.) THAT he hath many potent Enemies from abroad who both design and attempt to rob him of his Grace. — We have a comprehensive account of them, Eph. 6.12. For we ••• efile not against flesh & blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. And they are formidable; they are indefatigable in watching. Occasions, to do this mischief. 1 Pet. 5.8. Your adversary the devil, is as a roaring lion walking about seeking whom he may devour. And there are Multitudes of them. And the Hazard of them is live • ily expressed by our Savior. In Mat. 24.12.
  • (5.) HENCE the Preservation of them is owing, to the Spirit of God. It is his powerful Hand that doth it, 1 Pet. 1.5. Were it not for this, every assault would give them a fall, and every fall world be ruinous, and they would never get up again. But it is certain, that he can preserve them. His Hand is strong enough to lu ••• in them: and they have the Security of that; and this is their Safety. So that though' they do fall, yet they shall rise again, Psal. 37.23, 24. And this is the Privilege of 〈◊〉 God's Israel, Dear. 33.27.

3. WE have the Things, i • which this Benefit is excerted; or the respects wherein it maintains these Graces: Which are two,

• (1.) IT maintains the Life of them. Believers by the Infusion of these Graces into there, are said to be quic ••• d, Eph 2.1. And Sanctifying Grace is often called Life in the Word of God, because it is a Principle of Gracious Operations. Hence that, Gal. 5 25. If we •• ve in the Spirit, let us also walk in the Sp • ri • . Now this Principle is implanted in the Man in Conversion, and is accordingly called a Seed, which respecteth the Ho ••• s of it. Now this is called Inc • rrup • ab • e, 1 Pet. 1.23. And it is said to remain in the • . 1 Joh. 3.9. So that whatsoever f • i • tings it may • eet with, yet it shall not be extinguished. If Grace should at any time be reduced to the Habit, yet that shall never be lost. This is the Water that Christ gives to Believers, of which he saith, Joh. 4.14. Whosoever drinketh of the water that I shall give him, shall never thirst. Now this is because of the A •• i •• ing of the Spirit, which ••• des in them and priser • es them, 1 Joh. 2 27.
• (2.) IT also •• x •• i • s the Exercise of them. Grace is given us for use. Our Spiritual Life is given us that we may live to God. And this also belongs to Perseverance, and is a Benefit, which all that are Effectually Called, do partake in. Joh 17.9. The righteous also shall hold in his way, and he that hath cl ••• • o •• ds shall be s •• i • ger and stronger. Not but that a Child of God may, and frequently doth meet with interruption in his way, and the exercise of his Graces is many ways obstructed in these and those Occasions for the acting of it. He doth not find himself like the same Man at one time, and at another, in respect of any of these Graces which are in him. He is a Wrestler, and is sometimes above, sometimes under. His Faith sometimes holdeth up its head above all the billows that assail it, at another time it is under Water, and begins to doubt, and a • o • it riseth again. His Obedience sometimes •• ems the tide of Corruption, and bears it before him, a • on he lets go, and is born down in the stream of it. The Law in his Members is sometimes too hard, &c. Rom. 7.23. But for all this, take the whole tract of a Believer and there will be found Perseverance in it. A Child of God in the exercise of his Grace, it by reason of the two contrary Principles lusting in him, like two Co • bitants, whom if we look on during their scu ••• e, sometimes the one, sometimes the other seems to prevail, but in the issue of the barrel, one gets the Conquest, and this ever falls on the side of Grace. We may frequently observe it in the Psalmists, particularly in Psal. 73. The Believer is like the Traveler is a mi ••• way, when he comes at a deep Ford, 〈◊〉 a dirty Swamp, he is at a stand, goes up and down to seek the best Passage, and looks a • if he were discouraged; but wait a while and you shall see him venturing through and going on: for he is bound for Heaven, and will not rest till he get thither.

4. WE have the Effect or Product of this ••• • ess; He shall neither •••• lly not sin •• lly said 〈◊〉 his Graces. How far Grace in a Believer 〈◊〉 fail, and that not only in the Exercise, 〈◊〉 in the Habits of it, is hard to determine 〈◊〉 have many awful Instances for this i • the Word of God, and these of such who 〈◊〉 Worthy's in their Generation. A Child of God may, if God leave him to himself, 〈◊〉 he grow negligent of his Duty, c •• ch 〈…〉 Falls, bruise himself fearfully, 〈…〉 B •• es, •• ch weakes and impair the Li •• 〈◊〉 Strength of his Grace, and lay it be a 〈◊〉 The • ittings of it may be so indiscri •••••• 〈◊〉 he can sarce discern whether there 〈◊〉 Life left in it. Was it not so with 〈◊〉 when he legs for a new Creation to pa ••• 〈◊〉 him, Psal. 51.10. Was it not so with 〈…〉 when that record was made of him 〈…〉 11.9. His heart was turned for ••• God. 〈◊〉 is sometimes so, that Men of corrupt •••••• ples have fro • thence undertake • to 〈◊〉 the p •••• i • i •• s Doctrine of the Ap ••••• 〈◊〉 Saints. But it is certain, that those 〈◊〉 once in Christ by Faith, shall never 〈…〉 of him again, because he will not 〈…〉 be so. Nor can it be consistent with 〈◊〉 •• venant Faithlessess. If we look to 〈◊〉 •• venant of Redemption we find what 〈◊〉 • bliged in to his Father, and what 〈…〉 of him. Joh. 6.39. This is the Fa ••• 〈◊〉 which hath so •• me, this of all which 〈◊〉 given me I should lose nothing. And if 〈…〉 to the Covenant it of Grace we find a • 〈◊〉 Engagement to Believing, Joh. 3.16. 〈◊〉 so l •• ed the world, that he go • e his only 〈…〉 Son: that whosoever believeth in him, 〈◊〉 ••• peri ••• , but have everlasting life. So 〈◊〉 evident, that their Grace cannot 〈…〉 because then the Promise of Eternal 〈◊〉 to them upon Believing would be 〈◊〉 which it cannot. 2 Cor. 1.20. For a ••• ••• mises of God in him are you, and in him 〈◊〉 So that if it should all be lost, it 〈…〉 paired again according to Covenant, 〈◊〉 out Grace, there can be no Glory: 〈◊〉 ••• there can it totally fail. Whether all 〈◊〉 may be suspended, I dispute not; 〈…〉 Apprehension they may, but the 〈◊〉 never shall. One would think that 〈…〉 done as much as well could be, wh •• 〈…〉 fo • rfully and repeatedly denied his 〈◊〉 yet we m •• t grant, that either Christ 〈◊〉 Prayer, or that Peter did not lose 〈…〉 Luk. 21.31, 32. Besides Effectual 〈…〉 a Fruit of God's purpose of Good. 〈…〉 Rom. 8.28. And is therefore the 〈◊〉 Eternal Life.

5. WE have the Continuance of this 〈◊〉 , his Grace shall endure to the F • d of his life. This doth not intend that they shall •• ide to longer, but to signify, that the Spirit of God will not fail of his constant Assistance of them, so long as they are in any •••• d. The Christians Life here is a con ••• d Warfare, it begins at his Conversion, and •••• s till his Dissolution, and it is his 〈◊〉 which his Adversaries seek to deprive 〈◊〉 of. If therefore it lasts till Death, it 〈◊〉 out till the Warfare be done, and the 〈◊〉 be granted him, after which he shall never meet with anything, either from 〈◊〉 or without, that shall offer to under • he it. And that it shall hold out till then 〈…〉 , because the safe Conduct of the Spirit, to which he is committed, shall abide ••• e he put out of harms way. Psal. 73.24. 〈…〉 g • i • e me with thy counsel, and after ••• •• ci • e me to glory. And the Believer, ••• ing b •• rested himself with him may con ••• in it, and say as he, 2 Tim. 1.12. I know 〈◊〉 I have believed—. He hath made it out 〈◊〉 to be faithful to Death, Rev. 2.10. And. 〈◊〉 undertaken for us, that we shall be so, 〈◊〉 beg • n, he will perfect his good Work 〈…〉 the day of Jesus Christ. Ph • l. 1.6.

4. WE have the powerful •••••• cy of this Per ••••• , it shall •• ld 〈◊〉 in despite of all that 〈◊〉 destroy them. It shall be a vanquish ••••• verance: And therein the Admira ••• of it doth appear. If it had nothing 〈◊〉 it, it would be no wonder, that 〈◊〉 . Grace is no sooner born in the 〈◊〉 the Li • e of it is sought; and there ••••• ge of Sin, and Hell, and World come ••• 〈◊〉 it, but yet God greeth it to 〈◊〉 . When they have done their worst, ••••• th it to stand in the evil day, and 〈◊〉 as stand, Eph. 6.13. It bears up against 〈◊〉 of natural Corruption. The Flesh 〈◊〉 appre •• eth, and be cries & groans, 〈◊〉 gives him Deliverance, Rom. 7.24, 25. 〈◊〉 •• it and be too hard for him, & lead ••••• ive, but it shall never drive out his 〈◊〉 It holds out against the flatteries and 〈◊〉 of the present World. Prosperity 〈…〉 him, the World puts or its Har ••••• and paint, and 〈…〉 , turn in 〈◊〉 that Grace shall •• crc ••• it, 1. Joh. 5. 〈◊〉 World threatens him with Affliction, 〈◊〉 Persecution, and would fright him 〈…〉 with it; but Grace despi •••• se • ena • es, and help • th him to look •••••• 's Victory, and in it to canquish them, 〈◊〉 it • l • . It maintains its own against 〈◊〉 Fury of the Powers of Darkness. 〈◊〉 be up in Arms against the Be ••• 〈◊〉 Satan, like a roaring Lion, hunts 〈◊〉 Prey among Christ's Flock, and some •••• 〈◊〉 them into his Snare through in ••••• y, yet the Snare is broken, and they 〈◊〉 Throught a Troop a • erccu •• them, they 〈◊〉 at last, and the Ga • es of He •• can •••• b •• d for them, Mat. 16.18. Tho' their Grace be weak, and they fear it will not hold out, yet his Ass •• ting Grace is their Sufficiency. 2 Cor. 11.9. And this affords a supply of Life to their habitual Grace continually. Let Satan's Instruments use never so many Impostures to deceive them, and though' Thousands fall at their right hand, &c. yet God preserves them. Nor shall the Apostasy of temporary Believers, who after an eminent Profession turn from the Truth, discourage them in their way, but make them the more cautious. 2 Tim. 2.17, 18, 19. In a word, nothing shall separate them from the Love of God in Christ, and while that abides inviolable, their Perseverance shall be invincible.

USE. LET me from the Premises, offer a Threeforl Advice to the Children of God.

1. TAKE heed of abusing this Truth, by indulging Carlessness in you. Ungodly Men calumniate this Doctrine with this Tendency. Let not your Example be produced to justify the Calumny. God expects that you Persevere: And the Truth in hand is to encourage you in it. And if you pretend to confide in this Security, and take no heed to yourselves, he may let you fall so far as shall cost you sorrow, though he do not leave you utterly to perish. How many experienced it to their Bitterness?

2. BE not discoureged at anything that threatens your Grace. Let is awake your Courage and Resolution, but not dishearten you. What though your Grace be little and weak, and there appears a World of Corruption in you; and though' the Adversaries of your Souls, which cruelly hate you, appear to be many and potent, and you seem to be but grasshoppers to them and to yourselves. Remember now, that you are not your own Keepers, but under the strong Gartison of Omnipotency. See that there are more for you then against you. You are put into an Hand, out of which none can pluck you. Believe this, and wait for God's Salvation.

3. LET this Comfort you, in all the Conflicts of your Spiritual Warfare. Let not your Hearts be troubled, but rejoice in the midst of all your Combats. Let this be your Satisfaction, that though' foiled, you shall not be vanquished; though' distressed, yet not forsaken. The Promise cannot fail; Divine Omnipotency cannot be overpowered. The Foundation of Eternal Life is laid in you, and the same Hand will not draw back, till it hath laid the Topstone, Trust then in this, and be not afraid.

SERMON CXXXVIII.

WE have considered the Inchoate Blessedness, or those beginnings of Glory, which God's Called are made to share in, during their abode in this Life. And if they enjoy so much here, where they are Strangers and Travelers, and hated, what shall we conceive is reserved for them, when they shall come to the Kingdom, and be care •• aited in those Mansiones, which Christ the Foreru •• er is gone before to make ready? If F ••• could say of the former, as, 1 Cot. 20. Eye had 〈◊〉 seen nor ear b ••• d, neither have c ••• d into the heart of man, the things which God 〈◊〉 i •• pured for them that •• ve • i •• . Wall might John draw that Vail over the latter, 1 Joh. 3.2. Behood, 〈◊〉 are we the sons of God, and it death not yet appear what we shall be: but we known that when he shall appear, we sail be like him: for we shall •• e him as it is. We must then expect. but an obscure and douded Description of the things which follow; and yet enough to set a Child of God on looging to go and see that better, that Heavenly Country. The Happiness of Believers is Progre •• re, and as it hath its Augmentations here in this Life, so it hath a remarkable Aera at Death, in which it arrives at a more perfect state of Blessedness, though' not completely consummate till the Resurrection. And this is that which we are to make a sober Inquity into: In which we must take the Word of God for our direction, and by it set bounds to our Curiosity. And here we shall be led to diso • ver a vast disierence between the suture State of the Godly and the Wicked, however little it be taken notice of in this World, and that with and • e Prejudice.

IN the Answer, there are Two Things to be considered of,

• 1. The Death of Believers is taken for granted.
• 2. Their Happiness as Death is asserted and des • ribed. Something may first be spoken to the former of these, to make way to the latter.

1. THE D •• th of Believers is h • re 〈◊〉 for granted. By which we are only to understand a bodily Death, in which regard, the Condition of Good and Bad is alike: Which that it is so, needs no proof besides out daily Observation. We may rationally suppose, that there are some Godly in the World, in all Ages, although we cannot certainly • ell who they be, but this we soe, that all Dye, 〈◊〉 Gemer •••••• goes off the Stage, and 〈…〉 for the Succession of 〈◊〉 ; and if 〈◊〉 be any Good Men among them, they go 〈◊〉 well as the other. He • ce that, Pla • 19. 〈◊〉 . Wise men die, •••• ise the soul. And Go •• people certainly expect it, Job 16 to 〈◊〉 a few y ••• s are come, then I shall go the 〈◊〉 whe ••• I shall 〈…〉 . And Job 30.1 • . For I known that th •• 〈◊〉 I •• ring me 〈…〉 to the • o • se app •••• ed for all the 〈◊〉 . 〈◊〉 they are exposed unto like Cas •• l ••• 〈◊〉 other Men, Sicknesses and Vicle ••• Du •• , be • all them as well as the woe •• : 〈…〉 imm •• alty from a temperal Death, is 〈…〉 the Bene ••• s which is servered to them 〈◊〉 Promise. But though' the thing itself •••••• rious, yet the reason of it is not so 〈◊〉 hath occas ••• ed many thoughts of 〈…〉 the Children of God. For, though' th ••• 〈◊〉 di •• culty about the natural reason of 〈…〉 every out that • ath any knowledge 〈…〉 nature of things, can give a satisfict ••• 〈◊〉 count of Man's Mortality, whose • 〈…〉 made up of jarring Principles and 〈◊〉 •••• ed by perishing Sepp • rts, b •• aths in 〈◊〉 ••• tage us as A • r, and is exposed to so 〈◊〉 Accidents, that it is rather a w ••• er, 〈◊〉 lives so long, than that it dies so 〈◊〉 . Yet the The dogical Reason is not 〈◊〉 come at: especially when we con ••••• 〈◊〉 a penalty of Sim, from which Christ 〈◊〉 ransom his Red •••• ed. 〈◊〉 many not 〈…〉 amiss, to introduce the following 〈◊〉 about the Happiness of Believers 〈…〉 Death; by remoring all Prej • di • rs as 〈◊〉 itself out of the Way, which may 〈…〉 giving a Re • dution to this inquiry, 〈◊〉

Quest. WHY must • e • e • ers Dye 〈…〉 • her Alen?

Ans. THAT all Doubts about this 〈◊〉 may be Anticipated, and the 〈…〉 sta • ed, I shall begin with the 〈…〉 cessions about it, and so proceed to the 〈◊〉 of it, in which it will appear, that 〈…〉 of Believers is so far from being a 〈…〉 to them, that it is accommodated 〈◊〉 •••• dom of God, to be an salet to 〈…〉 perfect Blessedness. Here then I •• 〈◊〉 the following Conclusions.

1. THAT Man was 〈◊〉 first 〈…〉 of I ••• r •• i • ty. The Pel • g ••• s of 〈…〉 that Death belonged to Man at 〈…〉 natural Constitution: And if th •• 〈◊〉 the case is soon resolved: for if 〈…〉 have died though' be had • ept his 〈…〉 wonder if sinful Men such as 〈…〉 in this Life, do die. The P • pis • s say 〈◊〉 Pelagians, that men was by nature 〈◊〉 but that be had Immortality grented 〈◊〉 a so pet • atutal Privilege, which having 〈◊〉 it is God's Prorogative whither he will 〈◊〉 it again: But P • n ••• s look upon •••• lity to be con •• atural Prit • ledge of 〈◊〉 in l •• cercy. considered as be was made in fact a • end, which be could the hare 〈◊〉 without it. We acknowledge, that 〈◊〉 Imm •••• ty is a Dr • nt Pre • g ••••• and 〈◊〉 themselves are 〈…〉 it, 〈…〉 in the 〈◊〉 which 〈◊〉 men 〈…〉 to 〈◊〉 • uch sert 〈…〉 who give every Creature its 〈◊〉 is 〈◊〉 to take it away either by 〈…〉 , if he sees meet. Nay their 〈◊〉 are con • i •• ed by his Sa •••• ti •• , 〈◊〉 , And Should that Ma •• te ••• cy of his 〈…〉 , they would return to their 〈◊〉 of Making. But then there was a 〈…〉 , which God bestowed 〈…〉 in the first Covenant, • e. that if he 〈…〉 , he should never •• e. He had it therefore by Promise from that God who was 〈…〉 prefer him, and will so preserve 〈…〉 in Glory forever. But this will 〈◊〉 appear in the • e • t. Hence,

2. A bo ••• y Death • esell M ••• ied according 〈…〉 . of 〈◊〉 ju ••• covenant upon Al ••• y 〈◊〉 That this was the Moral Cause of it, the Scriptures ab •• dantly re •• ify. It ••••• der the comm ••• tion of the first Co •••• , Go • . 2. 〈◊〉 . as we must acknowledge • 〈◊〉 Death to be one part, though' out the 〈◊〉 of the Death there threa ••• d, so there 〈◊〉 Argament from thence, that it Man 〈…〉 mansgressed the Law. be • all not 〈◊〉 for how should that be threatened as a 〈◊〉 , which was a Condition of Nature' 〈…〉 assured that the Threa •••• d d • d not 〈◊〉 unce •• Adam pers •••• . but it inrely ••• whole Progeny. Hence we are told. 〈◊〉 15.22 It Adam ell 〈◊〉 —. And if we 〈◊〉 know how they died in him, we are upon 〈◊〉 that it was, as they were sharers 〈◊〉 Sir, which was it that opened the doot 〈◊〉 Death into the World, Rom. 6.12. We whether acquainted, Rom 6.27. To ••• ge, 〈◊〉 de ••• And if it he the Wages o • Sin, 〈◊〉 it the Condition of Nature? Or how 〈…〉 conceive that God inst • cted a Penalty 〈◊〉 for Sin, before be •• d incarred it by 〈◊〉 D •••• lt?

3. THAT hence Bodily Death was a part of 〈◊〉 •• rse, which S • n brought upon Man. That 〈◊〉 Death is an evil in itself, is a truth be ••• Question. Nature resears it as such, and for that reason relucts against it. It is a 〈◊〉 of a natural Good which is Life and 〈◊〉 must be Evil. The Godly themselves 〈◊〉 willingly avoid it if they could any 〈◊〉 way come at perfect blessedness, a Cor ••••• we that are in this t • ber • a • le do green, 〈◊〉 dened: not for that 〈◊〉 would be un •••• but clo • tled upon, that certality might 〈◊〉 up of life. The Curse is nothing 〈◊〉 that which is involved in Guily or 〈◊〉 which by it the Sinner is bound to •• ffer, for Guilt is an O • l gation lying upon a Creature to suffer Punishment. Now as Good is contained in the Promise, and nothing but Good, so nothing but Evil is in the Threatring: As therefore Life was promised to Man in case of Obedience, and was therefore part of the Blessing. so Death was threatened in case of Disobedience, and so was part of the Curse: and therefore Christ by Suffering of Death in our room, is said to be made a Curse for 〈◊〉 in Gal. 2.13.

4. THAT Jesus Christ bath born the Curse of the 〈◊〉 Covenant for Believers. He became a Sur •• r for them to the Justice of God, and put himself under the Law for that end. The Penalties that he underwent, were not for himself, but those whom he represented, and they were all such, as were in time made Believers. Hence that, Gal. 2.20. Who loved we. and gave himself for we. The Apostle therefore gives this account of all the Sorrows which he have, Is • . 5 • .4, 5, 6. He interposed himself between the Wrath of God and his Ple • t, and took it all upon himself for their sakes: And for this reason is he said to be made so for 〈◊〉 , 2 Cor. 5.21.

5. THAT Corist, in hearing the Curse upon himself, 〈◊〉 born it away from his People. We are therefore told for what reason be was made 〈◊〉 curse. Gal. 2.13. Christ hath redeemed us fro • the curse of the la • , being made a curse for at. And why he was made sin, 2 Cor. 5.21. For 〈◊〉 h • th made him to be sin for us, who know 〈◊〉 th •• we might be made the righteousness of God whom. So that now Justice cannot execute the Curse upon Believers, because it hath taken its Satisfaction upon Christ as their Surety: and a double Satisfaction for the same Offence is inconsistent with Equity. Nor indeed would Christ's End in taking our Penalty upon him be otherwise answered, which was to redeem us from the Law, and the Curse of it. Gal. 4.5. We are therefore told in Isal. 52.5. He dirt that we might live.

6. HENCE it follows, that Death is no longer a Curse is Believers, but turned into a blessing. All that was of Curse in it is gone, for Christ hath born that, that we might be delivered from it; and if he could not have made a separation between Death itself, and the Curse annexed to it, he would have taken that away too; but he both can and bath done it. We must distinguish between Death and the Sting of it; and we are told what that is, a • d assured it is so taken from it, with respect to Believers, that they can challenge it, and triumph over it, 1 Cor. 15.55, 56. And now that is taken out of it, it becomes harmless to them. Nay it is put into the Inventory of the People of God, in, 1 Cor. 3.22. — Death is years.

7. THAT God hath seen meet to make Death en introcduction of the Believer to a more complete Happiness. Here two Things are observable,

(1.) THAT the necessary of the Believers Dying is from Divine Ordination. It is the Sovereign Pleasure of God that it should be so, and we must ultimately reset it to that, as is evident on a double Consideration,

[1.] THAT God could as cosily have taken away Death itself as the Sung of it. It is certain that Death is no more a Curse to remove that, than to restore Man to Immortality, altho' both are Divine Works, and require the Power of God to do them, and are equally easy to him, yet the thing itself is less, because when the Curse is taken out, the Man is an heir of Immortality: This they seek for, and this at length they shall enjoy, Rom 2.7.

[2.] THAT if is bad pleased hum, he could have brought them to Heaven's Glory in another Way. It is true, our perfect Blessedness is not to be enjoyed upon Earth, but is reserved for Heaven, and we must go thither for it; but God is not necessitated to bring us thither through the Red Sea of Death; there is a nearer way if God had judged it the best. Enoch and Elias were Translated, that they should not see Death. And so might we, but God saw it meet that it should be in this way. And hence he hath made a Statute for it, Heb. 9.27. Is is appointed unto men once to die.

(2.) THAT yet God hath holy Designs, which he will advance in this way. When we ascribe Sovereignty unto God, we do not separate it from the consideration of his infinite Wisdom, which we are assured displays itself in all his Works, Psal. 104.28. God is an Intelligent Agent, and hath holy Erds in all his Works of Efficiency. He aims at his Glory in all, and he also consults the best Good of his Chosen. And hence, in our Conception, all his Dispensations to them are contrived for the best, for the advancing of these Designs. And though' it be our Duty to acquiesce in the Divine Wisdom, and not over curiously to inquire into the Reasons of God's Doings, but to resolve, that it must be right and good, because he doth it, who is holy in all his ways, and just in all his doings; yet there is a sober and satisfying Account that may be given of this matter according to Scripture Light. For which let these things be observed,

1. THAT God hath seen in meet for holy Ends, that Sin should abide in Believers in this Life. They are here renewed but in part. They must carry a Body of Death about with them as long as they live. This he doth not for want of Power, but in Wisdom. He could as easily take away all Sin, and make them perfect in Holiness at once, as do it by degrees, but it hath not pleased him so to do; and this is not for nothing. He will make use of that remaining Sin in them for his own Glory, and their Good. He will have this saved ones to know the evil and bitterness of Sin, that so they may see what rich Grace it is that saveth them. This they cannot know before Conversion, for it is oaly Grace that can discern the vileness of Sin; but by the Presence and Molestation of it, they are made to cry out, as Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death. He will have them to know that this Grace of his ca ••• eth on the whole business of 〈◊〉 Salvation, from the beginning to the 〈◊〉 : that it not only puts them into a stove of Salvatien, but that if preserves then in is, Psal 5. And this is witnessed in them by their 〈◊〉 perience of the Sin that accompanies the 〈◊〉 they do. He will have their Graces ex ••••• in a Spiritual Warfare, for the prosing 〈◊〉 strengthening of them, and for that reason 〈◊〉 shall have another Law in their Me ••• re, 〈◊〉 Rom. 7.23. And all this that they may 〈◊〉 a Triumph after a Victory; when they 〈◊〉 by his help proved thei Fidelity to him. 〈◊〉 these and such like Reasons God hath plead to leave the Canaanites in the Land. Sin 〈◊〉 Corruption, in the best of his Children.

2. THAT imperfect Holiness is inco •••• with perfect Blessedness. It is the mixed ••• 〈◊〉 Sin that makes the Holiness of God's Children imperfect. As long therefore as any of 〈◊〉 ahides, they are so far short. Now Sin 〈◊〉 Creatures misery; it must be utterly a •••• ed, before he can be perfectly happy. 〈◊〉 the Felicity of the reasonable Creature, i •••• lie to serve to the end it was made for, 〈◊〉 it cannot do, so long as there is any 〈◊〉 alloy its Service. The Blessedness of 〈◊〉 in Communion with God in Christ, the 〈◊〉 to God the Fountain of all Good, the 〈◊〉 happy, and every distance from him, is so 〈◊〉 misery; but so much as there is of Sin in 〈◊〉 so much there is of distance between God 〈◊〉 him. Isai. 59.2. Your iniq • ities have sep •••• between you and your God.

3. THAT God will have his Children ••• mable to their Head Christ. As therefore 〈◊〉 past through Death to his Glory, so shall 〈◊〉 True, there is another reason of the D •••• Christ, and that of Believers. He died 〈◊〉 satis • y for Sin, and therefore bare the 〈◊〉 and Penalty of it, which they do not, 〈◊〉 cause he hath already done it for them: 〈◊〉 he sees meet, that in the way to Glory, 〈◊〉 should follow him through Death. We 〈◊〉 follow Christ if we would he with him, 〈◊〉 for that we must be dissolved, Phil. 1.23.

4. THAT God hath reserved the manife •••• of his Sons to another day, and will therefore 〈◊〉 they have the common Lot with others here. 〈◊〉 is a time to come which is so called, and 〈◊〉 Creation is said to groan under vanity till 〈◊〉 , Rom. 8.19, &c. As God's Children are •••• gers here, so he will have them to 〈…〉 disguise, as to that which Men val •• 〈◊〉 upon; and for that end, there shall 〈◊〉 ••• miscuous dispensation of outward providence to Good and Evil, both in Life & Dearth, 〈◊〉 9.2. God's Children are on this account •• led his hidden ones, Psal. 83.3. And we 〈◊〉 told, 1 John. 3.2. It doth not yet appear 〈◊〉 shall be. The World count Believers •••• ble, and they are prejudiced at Godliness, 〈◊〉 cause there is so much of Death in th •••• tion of them that do most profess it, and 〈◊〉 suffers it to be so, because he hath Ord ••• a Day wherein he will gloriously discove •• Mysteries of Providence to the whole W ••• , and for this also it is convenient that ••• verse should die.

5. THAT God will bring his Redeemed to per •••• iness by seeps & Degrees. Glorifica •••• •• e of those Benefits of which we ob •••• , that they are not begun and perfected 〈◊〉 , • ut gradually. Now as Death gives 〈◊〉 wonderful lift towards this, so he 〈◊〉 another Change before it be every 〈◊〉 ••• plear. How far the Happiness of •••• ts is perfect at Death, will be confi •••• in the opening of this Answer: But as •••• rs consist of two essential parts, Soul 〈◊〉 •• dy, so God gives the Soul first to pass 〈◊〉 Glory provided, and reserves a farther •••• tion, in which he will confer this on 〈◊〉 Body with the Soul, till when the Body 〈◊〉 , and be resolved into it's dust. Hence 〈◊〉 that in, Eccl. 12.7. Then shall the 〈◊〉 to the earth • s it was: and the spirit 〈◊〉 to God who gave it.

6. THAT God, to show his Wisdom & Power, 〈◊〉 Death many ways, serviceable to his 〈◊〉 . Tho' Death hat it's first proper Re ••• 〈◊〉 the Covenant of Works, from which 〈◊〉 Christ hath delivered Believers, yet 〈◊〉 seen meet to bring it under the Ser ••• the Covenant of Grace. The New ••••• did not make Death, but found it 〈◊〉 the sinful Creature, and Christ 〈…〉 it to be, of an Enemy, a Servant: 〈◊〉 ••• th both his Wisdom & Power are 〈◊〉 , and there is a manifold Service 〈◊〉 pats it so; and that more especially 〈◊〉 respects,

(1) To keep them humble and mortify'd to this 〈◊〉 The Consideration of our Mortality, ••••• ing thought, and therefore Men are 〈◊〉 in mind of it to keep them low 〈◊〉 that, Psal. 146. 〈◊〉 , 3. Gen. 18 27. and 〈◊〉 . And David prays that God would 〈◊〉 apply this thought to him, Psal. 39. 〈◊〉 make me to know mine end, and the 〈◊〉 my days, what it is, that I may know 〈◊〉 •• m. And it is very useful to the 〈◊〉 of God for the killing of their over ••••• ctions to the things here below. 〈◊〉 •• y safely be looked upon as a part ••••• ning of that, Col. 3.2, 3. Se • your 〈◊〉 things above, and not on things on 〈◊〉 For ye are dead, and your life is bid 〈◊〉 in God. This improvement good 〈◊〉