MEANS TO PREVENT PERISHING OR, THE USEFULNESSE OF The Saving Knowledge OF GOD. Discovered in these Particulars; I. The blessed tendency the Knowledge of God hath to bring Men to Salvation. II. The One-ness of the Father, Son, and Spirit. III. The excellency of Christ's Person. iv The excellent nature of Eternal Life. By W S. a Servant of the Lord Jesus. Hos. 4.6. My people are destroyed for lack of Knowledge. LONDON, Printed, and are to be sold by Fr. Smith, in Flying-Horse Court in Fleetstreet. 1658. To the READER. Courteous Reader, THese following lines are brought to thy view through the desire of some that heard them Preached, and could not be satisfied till others had a taste of them as well as themselves. It grieves me for thy sake that a subject of this worth hath not been brought forth by some better abilities; but seeing it is my lot to be the instrument of its birth; I must present a few requests to thee. And the first is this: that thou wouldst consider the usefulness of these most precious truths, how much they will contribute toward the attainment of thine eternal peace. Knowledge in general is justified of all her Sons to be of excellent worth; but amongst all Knowledge, the knowledge of God in Jesus Christ must be confessed to be a jewel of the choicest worth, it is the Corner Stone of all Religion and piety that tends to set thy judgement right in all other points, and an excellent guide to the right interpretation of the holy Scriptures; It hath likewise a great command over the Conscience, and hath a blessed tendence to keep thee from profaneness, unrighteousness, and negligence; when once thou comest to know God in Christ, thou canst not well through despair want encouragement to serve God, nor yet through presumption take the boldness to wander from his Commandments; but this Grace is such a help to keep thy heart and life in an upright frame, that without very much wilfulness thou canst not well go out of thy way to happiness. And likewise the knowledge of the worth of Eternal Life tends much to draw thy mind from Eartly vanities to those things that be above. A second desire I have to thee is this: That thou wilt lay aside that overliness and formality of Spirit wherewith Books of this nature are oftentimes read, as if they were things that concerned us not; but be so faithful to thy Soul's interest, as to read this without prejudice, partiality, and slightness of spirit; lay up these truths in thine heart, and bring forth the fruit of them, and doubtless they will make thy conversation to shine to the praise of the Grace of God in this life, and also make thee a meet heir of that glorious inheritance prepared for all them that love the appearing of our Lord Jesus. Thirdly, I beseech thee if thou meetest with Edification and Comfort, as I trust thou wilt in the reading of this Book, when thine heart is warm present a request to the Throne of Grace for the Author thereof, that he may never be so unhappy as to carve all these sweet dainties away to others from himself, but that he may be through Grace enabled to take his own share of them for his saving advantage. So commending my poor, yet faithful Labours to thy serious consideration, and to the blessing of the great God of Heaven and Earth, I remain thine in the Lord Jesus. W. S. MEANS TO PREVENT PERISHING. THE FIRST EXERCISE. John 17.3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. IN the words immediately going before, you may observe, that our Lord Jesus is a speaking by way of acknowledgement unto his Father, of that authority and power that he had given him over all Flesh. And in particular, to give eternal life to a certain number there specified. Which words I shall not speak further to now, having opened them the last time I spoke unto you. In the words now read unto you, you are to consider in what sense the knowledge of God and of Christ is Eternal Life. I shall apply myself to this only at this time, and not stand to show you what is here meant by Eternal Life, having done it so lately; nor yet stand to show you in what sense the Father sent Christ, nor what to do; nor wherefore he is said to be the only true God. But I shall leave all this till another time, and come to this particular only at this time, to consider, how the knowledge of God and of Christ is Eternal Life. First, then let us consider whether the meaning of the words be this, That the persons that know the Father, and Jesus Christ, do indeed possess Eternal Life. Or, Secondly, Whether they that know God and Christ are thereby assured of Eternal Life. Or, Thirdly, Whether those that know the Father, and our Lord Jesus Christ have thereby a very excellent means, that hath a very gracious tendency in it, to bring the persons in whom this knowledge is to Eternal Life. Now I shall not stand to oppose the two former Expositions, nor undertake to say, that in no sense or degree they might be granted to be true; yet the latter I take to be the meaning of the words, namely this: That the knowledge of God, and of Jesus Christ is a means of Eternal Life. Beloved, I pray you observe it, when the Scripture saith, the knowledge of God is eternal life: less than this cannot be in it, that it is a means thereof. Now therefore I pray you observe this general Conclusion from the words. Doct. 1. That the knowledge of God, and of his Son Jesus Christ, is a glorious means of Eternal Life, that hath a very gracious tendency in it to bring persons in whom this knowledge is, to that happy enjoyment. I shall name you two or three Texts more that speak the same language; the first is in the 9 of jer. 23, 24. verses, Let not the wise man glory in his wisdom nor the mighty in his might; let not the rich man glory in his riches; but let him that glorieth glory in this, that he understandeth and knoweth me. Mark it beloved, let not the wise man glory in his wisdom; and yet wisdom is a most excellent gift, that might better be gloried in then riches or strength, or any gift of that like nature, and yet the spirit of God grants no liberty to glory in it; but in this saith the Lord, let him glory, that he understandeth, and knoweth me. Now if in this you may so freely glory by the allowance of the Holy Spirit, and yet neither in gifts nor parts; surely this knowledge is of a most excellent tendency, to bring much advantage and good to the Soul. Another text you shall find in the 1 of Cor. the 1.21. For after that in the wisdom of God, the world by wisdom knew not God; it pleased God by the foolishness of preaching to save them that believe. Here you may see plainly, not only that preaching saves men's souls; but also what preaching it is that does it. I pray you note it well, you may see the cure that is necessary for salvation, by the disease that hinders it, it is very evident the world's disease that hinders their salvation, is this; they know not God, therefore it must be such preaching as makes God known to the soul that must bring it to believing, and so to salvation. I shall name you but one text more and that is in the 2 Thes. 1.7, 8. When the Lord Jesus shall be revealed from heaven, with his mighty Angels, in flaming fire, taking vengeance on them that know not God. Take notice I pray you, that one of the two great sins which Christ will come to punish with everlasting flames at the great day, is ignorance of God. Now therefore it must be removed, and the knowledge of God in the stead thereof must possess the Souls of all those that shall inherit eternal life. I shall give you the reason of this truth, and so hasten to the application. Now the reason is most evident, if you look Heb. 11.6. For without faith it is impossible to please him; for he that cometh to God, must believe he is. Here you see faith in God is of absolute necessity to the pleasing of him; But no man in the world can believe further than he hath ground to know the truth of that he believeth: as it is written, Rom. 10.14. How shall they believe in him of whom they have not heard? The answer must be they cannot; for so much the question intends. So that without hearing, or some means to know the Lord, it is impossible to come to believing. I shall now come to open this point unto you, and to show you in what particulars, the knowledge of God, and of Christ, is of such use, and help to you in point of believing, and so of salvation. First then, my beloved, a person that knows God in his Son, is thereby kept from desperation, and sees in God a ground of boldness and encouragement to cast itself upon his free grace, which one ignorant of God cannot do; But he that knows his name will trust in him, Psal. 9.10. how low soever a man's condition is, though he be never so unworthy a sinner, and sees not the least ground of hope in himself; it doth not discourage him nor keep him from believing, but he sees that in God and in Christ, that not only gives him boldness, but such a ground of boldness and encouragement, that he clearly sees that if he come in good earnest now, he shall not be cast off, although he have formerly been never so wicked; and the ground of this confidence is the name of God. You know that in a very great number of places the Lord hath manifested himself a God of mercy and love, yea a sin-for-giving God, and a gracious God; but I shall name you but one text for this, Exod. 34.6. the Lord there proclaims his own name by which he will be known for ever, Jehova strong, merciful, and gracious, etc. and you must know that God is not one thing & his name another; neither is he one and his mind, intentions, and decrees, or desires, another; but he is unchangeably, & eternally the same for ever. Now I pray you consider it, grace and mercy being not qualities in God, but in him it is nature, and it is his essence, and unchangeable Being; and therefore he doth not, nor cannot want mercy for the most ungodly, yea the veriest hypocrite, and enemy he hath in the whole world; and the reason wherefore any soul misseth of mercy, is not through any want of mercy in God; no nor for want of mercy to that soul in particular that misseth of it; but because it will not stand with the glory of his other attributes, in some cases to show mercy; for you must know that God can do nothing unworthy of his own glorious Name and Being; and therefore such persons as will not come to Christ, and that choose darkness rather than light, and turn the grace of God into wantonness, and do this wilfully and obstinately, it doth not stand with the wisdom, justice, and Sovereignty of God, to give eternal life to these persons; but if persons do not wilfully refuse there own mercies, there is that grace in God which will and doth extend itself wheresoever it can, without dishonour to his justice, and prudence: Now where a person knows this, and that which may be known of God, and of Christ, that is revealed in the word, and aught to be known; I say such a one cannot but see sufficient ground to come to God, and to depend upon him for mercy. Nay further, there is no objection whatsoever can be raised by the devil against a sinners coming to Christ, but he that knows what may be known of God, and of Christ, will have wherewithal to answer it; for if the Devil come and say, it is true, as great sinners as thou hast been, have been pardoned, and so might est thou too, if that were all, but alas thou art an impentient and an unconverted wretch, hardened in thy sins, there is no hope for thee. Yes says the soul, but there is and good hope too through grace, for God is a God of grace and faithfulness, and hath not only promised eternal life to gracious souls, but he hath also promised grace to ungracious ones, as in Prov. 1.22, 23. there converting grace is promised to scornners if they will yet hearken to God, and many more like promises there be. But it may be the Devil will further object and say; it is true, indeed God is gracious to invite unconverted sinners to seek him, and hath promised them mercy, as in Isa 59.6, 7. but alas thy case is worse than so for thou hast no mind to seek him, but art for ever lost a very slave to sin, and the very captive of the Devil, taken by him at his will; yea saith the soul that knows God and Christ, Satan thou canst not well say worse of me than I do deserve, yet is there good ground for me to go to God for mercy, and to trust in him also, for he hath sent his Son to seek and to save those that be lost. And although I cannot yet bring my heart to seek him as I should, yet Christ is faithful and will do the work he hath undertaken, and seek such lost ones as I am; and although I am a slave and a captive to the Devil. Yet I know Christ came to set at liberty such captives, yea and I know that whatsoever my sins have been, or whatever my lusts are for strength, my souls diseases cannot be too great for Christ to cure; all the ends of the earth, and I although I be the worst in the company, may look to him and be saved; saved from sin as well as from wrath, and he works repentance as well as gives remissiion of sins, and I know I may look to the free grace of God in Christ, for grace as well as for glory, and also for all other things my soul stands in need of. Thus beloved a knowing soul will be able to rest up on the free grace of God in Christ, although he see nothing at all but unworthiness in himself. I do not say that every one that knows a little can do it, but he that knows what may be known with diligent search; and therefore when you see your souls in distress and anguish of spirit, and dare not believe, you may safely conclude that although all that which they say against themselves be never so true and much more; yet that is not the cause wherefore they do not believe, but their ignorance of God is the true cause thereof. Now beloved in the next place, I shall come to show you how the knowledge of God, will keep men from presumption also; and I pray you consider it. Where the wisdom and truth of God and his sovereignty is known, a person cannot go on in a course of disobedience, for he very well knows, that God cannot act below himself, nor contrary to his Nature and Being, and that he cannot lie, nor alter the word that is gone forth of his mouth, but the destruction of him that goes on in his sins wilfully, and presumptuously, is as unalterable as God himself; for he cannot deny himself, but he and his Word and all his Decrees are one; there is no changing of God. Beloved we are apt to mistake the Decrees of God, and to take them for some secret things which do not belong to us; indeed those decrees that are secret they do not belong to us, and therefore let us not meddle with them by no means: but his decrees that concern the salvation and damnation of the sons of Adam, are revealed in the promises, and in the threaten of the Scriptures, and are written for our warning and instruction; therefore let us look to it, for if we be found in those obstinate and rebellious courses, that God hath threatened with destruct on, that decree, purpose and will of his, shall never be altered for the sake of any man; no nor for the sakes of all the men in the world: now he that knows this, dares not neglect his own salvation, nor put off repenting and turning to God, nor give up himself to work wickedness, for he knows the danger thereof. So that a knowing person you see is led to the obedience of faith as it were by a strait line, that he cannot well go out of his way: it is with a man that knows God, my beloved, as it is with a man that is put in a way that he cannot well go out of; if you should say to a man, friend keep you in this strait path, go not out of it, there is an hedge on your right hand, all the way to the Town you are going, and a River on your left hand; now if the man should miss his way every one would wonder, because his direction was so good. So great an advantage, an help hath a man to eternal life, that hath the knowledge of God, if he go out of the way to it, it must be by an act of very great wilfulness. Thus I hope I have opened this point, plainly to all your understandings; I shall now therefore come to the application of it. Use 1. And in the first place, this Doctrine may serve to condemn and reprove that grievous sin of Ignorance, it is lamentable to see the greatest part of men and women a mongst us, so utterly void of the knowledge of God; O the gracelesness, and carelessness of men generally, how are they hardened against their own souls? I pray you consider the greatness of the sin, Beloved it must needs be a great sin; first, because the Lord hath very plainly manifested himself and his Son in his word; beloved, those things that concern our salvation most immediately, are the most plainly revealed in the Word: there be some things hard it is true, but these things are not so hard that are spoken of God and of Christ; it is plain in the Scriptures that God is a God of Justice, Wisdom, Power, Truth, Mercy, invisible, eternal, unchangeable, one that knows the heart and the reins, and the like; and that Jesus Christ hath died for sinners, and that we are bound to live to him that died for us, and that he came to call sinners to repentance, and that those that believe and obey the Gospel shall have eternal life: these truths are very plain; but although they be so, yet evident it is, that the greatest number among us are ignorant of these things altogether. But further this adds to the sin, that there is a great deal of means now more than hath been formerly, to bring men to knowledge, and it is altogether neglected, or else harkened to so carelessly, that the Word is preached to the most of men altogether in vain. I am persuaded that if there were never a Word of God written at all, nor any other means to know the Lord by left us, but only the works of creation and providence; if that these works of his were humbly and wisely considered of, they would reveal more of the glory of God, than the most part among us do know, notwithstanding the light of the glorious Gospel of Christ shining a mongst us; O therefore consider you that are ignorant of God, how inexcusable and horrible your sin is, what mean you to let the love of pleasure, and profit, sin and vanity, eat out the love of God, yea and of your own souls to? O how will you appear before the Lord one day, that have slighted the knowledge of him? well, let us pity these men and mourn for them, if we cannot persuade them to seek after God. I am afraid the saints do not with Jeremiah, weep in secret for these men; nor with David, gush out rivers of tears for the sin they live in, and the misery that will come upon them: O let us pray for them, and be so much the more earnest, by how much they are less sensible of there misery. Use 2. Secondly, If this be so that the knowledge of God hath so gracious a tendency to bring a person to Eternal life; then be sure you make your Children, and those that are under your charge know the Lord. Beloved, I speak to those that know him themselves: I say to you, make him known to all you can, or to all you have an opportunity to speak to, let your Children and Servants know what a God of mercy he is, yea of free grace, that looks to find no holiness, nor repentance, no nor one good qualification in those he seeks to save. But he will work all these in the hearts of those that come unto him; although they be never so bad, that will not hinder their acceptation with God, if so be they be but willing to be made good by him; nay though they should not be freely willing to be made good, yet if they do but wait upon him in the use of the means he hath appointed, he will work their wills to be good; tell them Christ came for that end and purpose to work a cure upon the whole Man, even to take away all sin, and also all the degress of it; yea he will take the strongest enmity that is in the Souls of Men against himself and his ways from them, and work the hearts of his worst enemies to love him, and cause those that love sin best to hate it, if they do but wait at wisdom's gate, and suffer the reproofs and instructions of Christ to enter into their Souls: and when you have pressed their Souls with the knowledge of his goodness, and see them walk on stubbornly in the way of their own hearts: then say to them, O my Child, Servant, Neighbour, Friend, this path thou walkest in leadeth directly to Hell; it is impossible for thee in a course of wilful disobedience to be saved: The Lord is Jehovah, and gives Being to his Word, he cannot lie nor repent; Heaven and earth shall pass away, but his righteousness and truth endures for ever; the word is gone forth of his mouth, and can never be altered, he is the same forever, therefore harken to his voice, or else thou must perish for ever: and if you thus instruct your Children and Servants in the knowledge of God, you shall by this means bring them to Eternal life: or if they miss thereof, they shall be altogether left without excuse; it is a most excellent service that you will do their poor Souls, to direct them thus in the strait way to glory; for being thus instructed, they cannot well miss of it; if they should, it would be their grievous sin. It is true they may make themselves ten times more the children of Hell than they were before; but that is only their own fault, if after they have received the knowledge of the truth, they shall wilfully turn from it; this I confess is a sin of a very dangerous nature, and will marvellously aggravate the sin and condemnation of such persons; but let not that discourage you, Charity binds you to believe that you shall save their Souls: and if you do not do it, yet the means hath a proper tendency in it to bring about that end, and the fault will lie upon themselves only; but you have delivered your own Souls, and this indeed is the case of all men where the light of the Gospel comes, it will prove through their own default the great condemnation of thousands; and yet for all that the Gospel is a great mercy, and we have great cause to be thankful for it, for it hath a blessed tendency to bring us to Salvation, if we through our own wickedness do not turn this grace into wantonness. I shall leave thus much with you at this time, commending what hath been said to the blessing of the most High. THE SECOND EXERCISE. John 17.3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. THese words have been opened the last day, and one general conclusion drawn out of them, which was this; That the knowledge of God and of Christ, is the means of eternal life. This I hope was cleared to you the last time, and in part applied; I shall make no repetition but begin where I left, and come to the uses that remain. Use 3. And the next use that we are to make of it is this; if the knowledge of God be so advantageous toward the atainment of eternal life, than I beseech you, let us take notice of it, and see the necessity of getting the knowledge thereof: I will tell you what great need you have of it; Sollomon tells us, we cannot be good without it, Prov. 19.2. and it is evident that you can have no strength against your corruptions without it; it is a most excellent means to help a man against sin; yea against those sins he may be most naturally inclined to, see Prov. 2.8. to the 17. He keepeth the paths of judgement, and preserveth the way of his saints; then shall thou understand righteousness, and judgement, and equity; yea every good path, saith Sollomon. Yea but when shall a man have this glorious assistance to walk thus evenly, and to know every good path, and to be preserved and kept in so even a way; it is a blessed condition indeed, if a man knew how to attain it; why that you shall see in the two next verses; When wisdom entereth into thine heart; and knowledge is pleasant unto thy soul; discretion shall preserve thee, understanding shall keep thee. Take notice I pray you, it is knowledge you see that must be the means to keep a man from all those evils, froward, dark, and crooked ways, spoken of in the 12, 13, 14, 15, verses. But it may be you will say, I do not find it so hard a thing to fight against all those sins; I am not inclined to brawling, and bitterness, it is a lust of another nature that I am troubled withal, wantonness is my sin, that I am most apt to fall into? espescially when I meet with fit companions; if I fall into an harlot's company, then am I presently snared. Now read the 16 verse, and you shall see what a bulwark the knowledge of God is against the danger of such a sinful temptation; mark it I pray you, to deliver thee, saith he, from the strange woman, even from the stranger, which flattereth with her words. You see Beloved how strongly a man is fortified against the strongest temptation, that is furnished with this precious grace; Harlots have tricks to speak with their eyes, and this is temptation enough to a man inclined to that sin; but when she shall be so impudent as to speak plain english, and fall to flatter a man with words, now the temptation is much stronger but yet you see this means will keep a man in such a time, and this is the reason of it, the knowledge of God works that faith in a man, and that fear of God, and brings the soul into acquaintance and sweet communion together with him; so that a man will not grieve the spirit of Christ, nor break company with him for all the pleasures in the world; and look how it is in this, so it will be in any other case whatsoever, if there be any corruption that a man finds harder to be mortified then ordinary, it will help him against it, and without this you must not look to get victory over sin, specially those sins, or that same one curruption, that is more than ordinarily strong; for you most know that the Devil can tie a man fast enough with one cord, and keep him as fast in prison when there is one door locked upon him, as if there were twenty: now you cannot expect help out of his paw, without the knowledge of God, for if you would have grace, and strength, to mortify sin, you must go to Christ for it; and if you go to him, it must be by faith; and if that be gotten, it must be by the knowledge of God. Secondly you will never get such a faith as will stand you in any stead, or do you any good in the day of temptation without it, for it must be the knowledge of the nature of God, that is a God of love, and of Freegrace, and one that can abound in pardoning, and that he sent Jesus Christ to save sinners: till a man knows that Christ is a Saviour, that he lays both the first and the last stone thereof, and that a man cannot be one hairs breadth better than he is by nature, till the Spirit of Christ hath mended him, and that the first work that a man can do acceptably, is to come to Christ for a cure both for his heart and life. I say, till a man knows this, he can never be established in believing, you shall see the reason of it presently; a man that wants this knowledge he gathers such grounds to build his confidence upon, that are swept away in the day of temptation; it is with his faith, just as it is with a house that is built upon the sands, where the tide comes, when the wind and the tide comes strong, away goes the ground, and the house together; even so is it with an ignorant man's faith, for this is one of his best incouragments to believe, when he considers that his former sinful profane life, is the road way to hell; then he endeavours to leave those courses, and falls to prayer, and to reading, and hearing, and this he takes to be such a change, that now he thinks he is a child of God, and that all the promses belong unto him: but then when his old lusts, appear again and take hold on him, than he falls to utter despair, and concludes that he was but an hypocrite at the best, and that there is no hope for him; and one day he thinks it is a duty to believe, and another day he thinks there is no ground for him so to do; and thus the poot soul is unstable and tossed like a ship in a tempest, one while mounted up to heaven, and another while thrown down into the deep, and melted a way with trouble. But now the soul that knows God, and did see in him a ground to believe at the first, without any works of righteousness done beforehand, and that knew Jesus Christ came to save from sin, and to give repentance, as well as eternal life, and did at the first cast himself upon him, not as a saint, but as a sinner: this man if he should fall as low as he was before, yet he will see at least the same ground to believe us he did see at the first. I speak not this to encourage any any to renew there sins, I hope you will not make so bad a use of it; but if any should, yet is the doctrine of grace a truth, that must be preached, though some should wrest it to their own destruction. Thirdly, the knowledge of God will carry a man through the worst of troubles; if he should come into Jobs case, that his wife should be strange, and his children and estate swept away, and his godly friends turned his enemies; yet would he be able to say with him, though he kill me, yet I will, and I can trust in him, for I know my Redeemer liveth. Thus when a man can say with Paul, I know whom I have believed, by being able to see the power, wisdom, truth, and goodness of God; it will be such a rock for him to set his feet upon, that will keep him from sinking in the worst of times. Fourthly, a man that knows God, will serve him with that delight that another man cannot do; an ignorant man may be convinced that it is a duty to hear and to pray, and the like; but he hath no comfort in these ordinances, but yet he uses them because he dares do no otherwise; but a man that knows God, sees such a beauty in God, that he goes to seek him with much delight, he knows they be means appointed of God, to bring him into nearer communion with him, and to give him a more glorious sight of God; and therefore it is a work well peasing to him, and he goes about it with as much content as men use to go to their recreations; but the other goes to the same work, as one goes to a trade, that he is set to against his will, he does it untowardly, and unwillingly, and will get from it if he can; and so will the man from duties that knows not God, if he can but find a way to escape the rebukes of his own conscience. Now therefore I pray you make it your first & greatest work to get the knowledge of God: with all diligence seek for it, for the prize thereof is greater than silver, choice gold, or rubies; therefore search for it more than for hidden treasures. There is two means that I will direct you to make use of for the getting of this knowledge. The first is, the consideration of the works of God; if a man do but humbly and wisely observe his great works, they will show forth much of his glory; if you look to the heavens, and consider what a great distance they are spread above the earth, and compassing it round about, and see those glorious creatures the Sun, Moon and Stars, roll about, to serve poor worms, and lumps of clay; how plainly will they teach you that the creator of them is a God of infinite goodness: for before ever he did created either them, or the men for whose sakes they were created, the Lord did perfectly understand all the wickedness that would in time be committed by every one of them; and yet it did not hinder him in this great work, but he hath done it, and continues to uphold it, notwithstanding all that unworthiness that is found among the children of men: and if you look to the Earth, and the Seas, and see them hang in a round lump, in the midst of the heavens, cleaving together, and the waters not overflowing the earth; this great work will tell you that the Creator thereof is infinite in power, wisdom, and goodness: and if you consider how the Earth and the Seas are stored with variety of Creatures, with several hosts of creatures, and yet not a man nor a beast, nor a fish, nor a fowl, no worm, nor any creature, more nor less; but God takes care every day how they shall be fed: the wild beasts of the wilderness that no man takes care of have there meat and there drink every day from the hand of God; Oh, how do these gracious acts of his every day preach the glory of his great name to all considering men, that will but set themselves to mind the great wisdom, patience, power, truth, and mercy of God, that shines forth in the works of God. Add to this the consideration of the great provocations, wherewith he is provoked every day, by them he hath done all these great things for; how many oaths, lies unclean, and covetous, cruel, and abominable evils, of all kinds, are committed every day by them; and yet the Lord is patiented and kind for all that: Oh be persuaded to mind his daily compassions, that are so clearly manifested, that you may learn to love and trust in him, and that you may be drawn to repentance; remember that the long suffering, bounty, and goodness of God, is extended for that very end, therefore abuse it not. Again, if you would cast your eyes abroad, and take notice of the works of God, that he is doing daily, it would much help you in the understanding of his justice, wisdom, mercy, & all seeing eye, over the world: Beloved, there be evident demonstrations of the Lords warchfull eye and care over the saints, when they have been under oppression and have cried to God, he hath seen their affliction and heard their cry, and hath marvellously delivered them, and hath brought down their oppressors when they have been too mighty for men to deal withal, and hath given them such a reward of their tyranny sometimes, that whosoever did but observe the judgement, might well know from whence the stroke came, and for what cause; it is not for want of the Lords manifesting of himself that he is no more known in the world, but it is our want of taking notice of his works, that makes us ignorant of him. Next I pray you consider his word, for there he hath more plainly revealed himself, make therefore the Scriptures your constant study, you have there very many descriptions and characters of God, and of the Lord Jesus; I pray you labour to understand them; you have a very notable description of God in Exod. 3.15. there he calls himself the God of Abraham, the God of Isaac, and the God of Jacob; and tells us that this is his name and his memorial unto all generations; note it I pray you well, that you may know him by it. But you will say it may be, what is it to us that he is the God of Abraham, Isaac, and Jacob? how shall we know him ever the better for this name? Yes Beloved, you may know the Lord much the better for this name if you consider this, that Abraham, Isaac, and Jacob, were true Believers; it is as much as if he should tell you, that he will be the God of all those that walk in the steps of these men: so that whosoever believes and comes to God, with uprightness of heart, depending upon him for strength to walk in the steps of Abraham he will be the God of such a one; and what is it to have God to be our God? that you shall fee is a great blessing; it is as much as if he should tell us, that all the sufficiency that is in himself, his power, wisdom, mercy, truth and all his goodness, it shall be exercised and put forth for our good. Another Name that God ascribes to himself, who best knows his own Name, we find in Exod. 63. there the Lord tells Israel, that although, their fathers knew him not by his Name Jehovah, yet they should know him by this Name: that is as much as to say, I am he, that have my Being of myself, and I give Being to all things else, and I give a Being to my Word, and that you shall see, for I will make my promises good unto you, you shall see the sulfilling of them. Oh if this Name of God were known and believed in, how would it advance godliness in the hearts and lives of men? if men did believe that he would give a Being to his promises, how would they trust in him; and likewise if they did believe that he would give Being to his threaten, they would learn to fear him, and to give up themselves to holiness. Likewise I pray you labour to know Christ, and to mind the ends of his coming, he hath the name of a Saviour, labour to understand the meaning thereof, whether he came to Save men from Hell only, or to save them from sin likewise; or whether he came to take away some sin, or all sins, and to bring every thought into the obedience of his will; and whether he is not a Prince as well as a Saviour, and will reign in the consciences, and rule and order the conversation of those that he will save. I am not now so much a teaching you the knowledge of God, as a endeavouring to persuade you to study the word of God, and to make it your business to get the knowledge of God, and of his Son Jesus Christ. I have laid before your eyes in some measure the preciousness of this jewel; I pray you labour to get it, with all your get, get knowledge, and increase in it daily, for it is a pearl of great worth. But it may be that some of you may say, that if knowledge were so excellent a thing as I would make it, wherefore then doth Solomon that had so much of it and knew it so well, speak of it as he doth Eccles. 1.18. For in much wisdom, is much grief, and he that increaseth knowledge, increaseth sorrow. The answering of this would take up too much time; I shall therefore leave it to the afternoon. Let us commend what hath been said, to the blessing of the Almighty. THE THIRD EXERCISE. John 17.3. And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent. THese words have been opened already, and in part appiled; I will not stand to repeat, but begin where I left. You know I was come to answer an Objection that might seem to be grounded on the words of the Preacher. Now I shall show you how this Doctrine and that text are fairly reconciled together; a man that knows God may easily procure to himself sorrow, by his knowledge; and yet knowledge is not a tittle the less worth for all that: A person that knows God and walks up to his knowledge, wisely and holily, shall never want enemies, that either with open force, or by secret practices will work him sorrow enough, as you may see in the case of David, in the 1 of Samuel 18.14, 15. And David behaved himself wisely in all his ways; and the Lord was with him. And what does this procure to David? will not Saul love him and honour him now? no, saith the text When Saul saw that he behaved himself very wisely, he was afraid of him: and what then? why then, he must have saul's elder daughter to engage him to such a service as might cause him to fall by the hand of the Philistines, and then he must have at last his younger daughter, that she might be a snare unto him; and when all this would not do, than Saul becomes his open enemy, and pursues him for his life with open violence: and this must other men expect as well as David if they be men of knowledge, and walk wisely, and be like to be of use either in Church or Commonwealth those that are not sound at the core, will endeavour to work them sorrow; if this man say they know the people's right so well, and the Magistrates duty so well, and begin to talk thus, he will soon get the power out of our hands, down with him; and so likewise if a man be able to speak of God, or the things of God, to the comfort and edification of others, a bad Ministry will soon be devising something to work this man grief; Oh say they, if this man get into credit with the people, we shall soon grow into contempt, therefore let us remove him further if it be possible; and yet although this and much more than this be true, knowledge though it be attended with the cross, yet is it a jewel worth getting, with labour and travel, which although it may cost a man dear, yet it will bear its own charges when it is gotten. Another Objection may arise in the hearts of some, from the 1 Cor. 8.1. Knowledge puffeth up, but charity edifieth. This may seem to cast some contempt upon knowledge, therefore I must take a little time to open this text unto you. I therefore entreat you to look into the beginning of the 7 chapter, and there you shall find, that the Corinth's wrote an epistle or letter to Paul, for satisfaction in some cases of conscience; among others this is one, that some of the members of the Church of Corinth went to the Idols temple, & together with the Idolaters did eat of the the meat sacrificed to Idols, to the offence of some, and seandal of the Gospel; now as it seems to me the Apostle in that 8 chapter lays down their arguments, which they made use of for the defence of this practice, and there in that place he answers them; first upon their own ground, that if it should be granted them, that indeed they did proceed upon grounds of knowledge, as it was supposed by them they did, to eat of that meat, yet there practice must needs be evil; the unbelieving Corinth's still being hardened by this means in their old sinful way of eating it, to the defiling of their consciences, and the weak brethren likewise, would be drawn upon doubtful grounds to do it, to the wounding of their consciences; and this Paul tells them could not stand with charity, and gives them to understand, that a knowledge separated from charity, or that acted in opposition to charity, would prove of no better use, but to puff up the heart of him in whom it was; for when men will imply their parts to out-wit the weak, and bring crafty arguments to defend sinful actions; it is no wonder that such a knowledge as this tends to, swell and puff up the heart of him, that thus abuseth his wits: now although the Corinth's did plead grounds of knowledge for their practices, and the Apostle there gives it the same name, yet you may see by what follows in the 9 & 10 Chapters, that he did not account their practice, their light, and their knowledge, but their sin and their error; for saith he in the 10 chap. Flee from Idolatry; and if it were Idolatry it could not be knowledge; and there the Apostle brings clear instances to prove it so; one from the Lords Supper, there he tells them that they, that eat and drink that together are one communion, one bread; and that, whosoever eat of Israel's sacrifices were partakers of their Altar, and tells them, it was the table of Devils, that they eat of, and that they could not eat of it, and of the Lords table both; bidding them not to provoke the Lord. ask them if they were stronger than he, so that whosoever minds these arguments, and considers wherefore they are brought, will see that here is nothing against knowledge, but against a proud conceit of it; for indeed the more any man knows of God, the humbler he will be and when you see any man proud, and puffed up with his knowledge, you may be sure he is no more indeed & intruth, but a conceited fool; therefore I pray you take heed to use all the means the Scriptures do prescribe for the getting of knowledge; hear, pray, read, and make the word your daily meditation. David had more understanding than his teachers, by this means; therefore use it, and whatsoever you can find in the word of truth, to be a means prescribed for the getting and increasing of it; I beseech you use with all faithfulness, diligence, and humility, and he that thus seeketh it shall find it, and he that findeth it, findeth the ready way to eternal life; and so much for this Use. Use 4. I shall now come to the next use, and that must be a word of exhortation, to all those that know God, or profess to know him; Beloved, there are many duties lying upon you wherein you are eminently concerned; I shall lay some few of them before you at this time. The first is this, if you know much or any thing at all, take heed of abusing your knowledge to the service of any sin; there be several ways by which this may be done. First, beware you do not use your knowledge to defend sin, or to make fair pretences for it when men pervert there knowledge for so base an end as that is, and endeavour to turn the simple-bearted out of the way, by making excuses either for bad principles, or for evil practices, it is a very dangerous sin, when a man useth knowledge to corrupt himself, or others, and by that very means that tends to lead him to eternal life, he posteth the faster toward hell: how sinful and provoking must this needs be to the Lord? the more precious any thing is, the more abominable it is to abuse it. Next take heed you make not knowledge a stalking horse for pride or covetousness, or any other cursed lust; if a man should preach Christ's Gospel never so painfully, and yet his secret end be the advanemcent of his own honour; this man serves pride and vain glory in what he doth, and not the Lord Jesus: and so likewise if a man preach the truth never so diligently, all his days, but doth it for a live sake, and not for the works sake, he will be found in what he hath done, a servant of covetousness, and not of Christ: and when men can go from place to place, for tenor twenty pound a year more wages, it is in my judgement such a sad selling of the gifts of God for money, if gifted they be, that it would make a man tremble to think of it: I do not speak as if wages were altogether unlawful, if it be Christ's wages, a reward freely contributed by such as are won thereunto for the love they bear to the Gospel, than I know it is not unlawful, such a reward may be received; neither do I speak as if there were no lawfulness in any remove; I know it is lawful when a man's work and not his wages is the cause thereof. I shall say no more to this, because I am not speaking to an Auditory of Preachers; but I entreat you all to look to your hearts, that you use your knowledge, not for the advancing of yourselves in the world, but for the glory of God, the good of your own souls, and the good of the souls of others; learn by it more to fear and to trust in the Lord daily, learn to delight in him by it, and let it be a means of bringing you into a nearer communion with him every day, and forget not to communicate your knowledge to others but be distilling of it daily into their souls; it is true ignorant ones should be ask their fathers, and their elders, and such as can teach them, Deut. 32.7. but seeing they are commonly backward to their duty, therefore every knowing person should be wisely, and humbly forward to draw them to the knowledge of him. Another duty you must be entreated to take special notice of, is this; if you profess to know God, remember to live holily, you are engaged to it eminently, therefore I yray you above all things let your conversation be as it becometh the Gospel, and let every one of you that nameth the name of Christ, depart from iniquity, 2 Tim 2.19. The Apostle Titus 1.16. speaks of a sort of men that profess to know God, but in works they deny him, being abominable, (saith he) and well may he say so, for it is abominable indeed, to know God and to carry one's self as if they had never heard, or known that there is a God. I beseech you take heed, that none of you be found among that abominable number; but let your works manifest that you are such as do indeed know the Lord, it concerns every one of you to shine as lights in this present evil world, you have no other way to put to silence the ignorance of foolish men, at lest no way without this; although you speak never so knowingly, and holily, that will not serve the turn, actions speak louder than words; therefore I pray you let us study holiness, without it we cannot see the Lord hereafter, nor please him here; without it we shall do no good in the world, nor draw any ignorant ones to the knowledge of God, or love of his truth, but contrarily you will be a means to drive men from Christ, and to cause them to abhor his truth; without holiness you neither will nor can be of any better use in the world, then to be stumbling blocks for blind men to tumble over into hell; therefore let us cast away every work of darkness; and put on the whole armour of light, studying to be holy in all manner of conversation, and bring forth those fruits of humility, patience, justice, mercifulness, love, self-denial, and the rest of the fruits of the spirit; that the world may see that God is in you of a truth, and that they may be able to say these men do indeed direct us into the path that leads to eternal life; but if you walk contrary to holiness, you will do no good but hurt with all your knowledge; the better you talk the more mischief you will do, the world will be apt to think there is no believing you whatever you say, but the better you speak of God, the more they will question whether there be a God or no, for say they, if these men did believe as they speak, would they live as they do? therefore if you would not be instruments to bring the world into stark Atheism live holily; & if this follow not, namely, there turning Atheists, yet that will follow which is bad enough, the world will certainly conclude, that you are hypocrites and that you have your bad ends in all your good words, and so they will be brought to have an evil opinion of all your undertake, and so you will be in no capacity to do them any good; therefore I pray you consider and beware of all those sins that will procure so much mischief, especially beware of those sins the World is so apt to charge upon you; it is a charge the World hath had against professors this thirty years and more in my knowledge, that they are a proud people, and none so covetous as they, and that they be uncharitable, and do no good in the World. Now I pray you Brethren, consider whether this be true or no, if this be a slander, than you may bear it the better, but if your proud carriage, covetous words or actions, close-fistedness, and the like, have procured this report, than I beseech you repent, and let your attire be below your Rank, rather than above it; let your words and actions be free from Covetousness, give not the World occasion any more to speak or to think so hardly of you, abound more in doing good, according unto your ability, and let no more such complaints be heard by your means; it were better a great deal that you were out of the World, than that you should live in it to bring forth such fruit as will cause the Gospel to have an evil savour in the World. There is one duty more that I would entreat you to mind; if the knowledge of God and of Christ be of so great use, then let us not forget to be thankful, that he is pleased to afford us such a gracious means of knowledge as the Word of Truth is; Oh consider of the greatness of his Mercy, that the Lord should be pleased to write so many plain and gracious characters of his great and glorious Name, and send it to us, and that we should at least see so much of his back parts, as may encourage and enable us to believe, and that he should so preserve the Scriptures as he hath done, although they have gone through so many foul hands, and he hath very plainly manifested the ends of our Lord Jesus Christ's coming into the World, and thereby opened a door of Salvation unto us poor unworthy sinners; this should cause us to exalt his Name, and tell forth his praises and wonderful works with rejoicing, that we may affect the hearts of others, and cause them to love the Lord, and to trust in him for ever. Use 5. I have but one Use more to make of this Point, and that is a word to Men that know not God, I must let you know that it is your duty to be thankful also, and although you do not know the Father, nor the Son, yet that you might have known them, and may yet possibly come to know them, it is a great mercy; and although you care not to know him, yet it is his mercy nevertheless, in affording you so gracious a means of knowledge. I say although you neither do, nor will know him, yet is he merciful for all that: but that is not all I have to say to you, take one word more, and set it upon your hearts; if you do not come to know him, it will be more tolerable for Sodom, for Turks, for Indians, and for the brutishest of Men, than for you, they that do not know him and glorify him, according to the means afforded to them, shall not be excused. But Oh how inexcusable shall you be that live in England, nay in those places where you have had the Gospel plainly and plentifully Preached unto you; temember that when you come before the Judgement seat of Christ, it will not be possible for you to find an excuse for your ignorance; which of you have humbly and conscionably sought for knowledge, and have not found it; have you used that direction Solomon gives you, Prov. 2.2, 3, 4. how often have you read the Scriptures over, and pondered them in your hearts, it may be not twice in all your lives; I pray you tell me, when Christ shall come to ask you at the day of Account, whether you had not a word called a Bible that did testify of him, and of his Father, and that gave you direction how you might attain Eternal Life, what will you then say to him? if you should say, that although you had the Scriptures, yet you understood them not; if you will but give him leave to ask you whose fault that was; whether this did not come to pass through your own neglect of his word, and minding things of less moment; I marvel whether you will not then be speechless yea or no. Again if he shall ask you whether you neither knew nor heard of any man living in the Age with you, that was able to direct you in the way to Eternal life; will not these questions stop your mouths, and let you see that your Condemnation is just upon you? Consider this, and let it prevail with you to cause you to seek after the Knowledge of God in time: but if you will still mind present vanities more than Eternal happiness, you cannot say but you had a fair warning, and that your Blood is upon your own heads; and so much for this time, and for this Point. THE FOURTH EXERCISE. John 17.3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. I Shall now come to this second Head of Doctrine in this Text, namely, The Lords being called the only true God. Now the word Only signifieth one, and no more but one; but if you further ask what the word True meaneth; the answer must be this, the Lord by this Word opposeth himself to, or differenceth himself from all others, that are no Gods by Nature, and so no Gods in truth. For the right understanding of this one only true God, I must show you that there are two sorts of Gods, besides this one only True God: I shall show you who these be, wherefore they are called Gods. For the first sort of them you must know, that there are Gods by Office; and that you shall see in Psalm 82. there you shall see a sort of Men called Gods, not for their goodness sake, but for their Office sake: and therefore hath the Lord put this Title upon Magistrates and Rulers, that we might learn to obey them in the Lord. A second sort of Gods you may find noted in Deut. 32.17. there they are called by the name of New Gods; and in Psalm 81.9. they are called by the Name of strange Gods; these are Idols, the work of men's hands, which they make to Worship, or at least they make them to Worship God by them; these are false Gods, even the Work of Error, and the fruit of men's folly, no way deserving the name of Gods, but only to rebuke the foolishness of men, for adoring the devices of their own hearts, and esteeming so highly the work of their own fingers. But now the only true God is he that made Heaven and Earth, unto whom the name of God in a proper sense is only due; and that is the Point I would have you note; Doct. 2. That there is one only true God, and there is no other Gods but he. I shall entreat you to note how plentiful and plainly this is expressed in the Scriptures, Deut. 4.35, 39 Unto thee it was showed that thou mightest know that the Lord he is God, there is none else beside him. The words are very plain, this is that truth that God would have Israel know, and therefore he shown it to them, that there was one God, and there was none else beside him; and therefore Moses presseth it again in Verse 39 that Israel should know it and consider it; that the Lord which had made them hear his voice from Heaven, and shown them his great fire on Earth, verse 36. and that had loved their Fathers, and chosen their Seed, and brought them out of Egypt, verse 37. and that had driven out those mighty Nations, and given their Land to Israel; that this God is God both in Heaven and in Earth, and that there is no other God beside him. And in the sixth Chapter, and fourth Verse, Hear O Israel, the Lord our God is one Lord, and in the 10.17. he is called the God of Gods, and Lord of Lords. And so it is said also in 1 Cor. 8.4. that there is no other Gods but one; and in the sixth verse it is said, that to us there is but one God; and in 1 Tim. 1.17. he is there noted by such descriptions as do abundantly clear the truth of this. First, he is therefore called the King Eternal, Immortal, Invisible. Now this Word, the King, shows plainly, that he that is the supreme Being is but One, and that this one Being is from Eternity, and continues to Eternity, and is one invisible Spirit, more excellent and glorious than can be beheld with the Eye of flesh. Again, he is there called the only wise God; which is as much as to say, it implies so much, that he and he alone is that one Eternal simple Being, who is the wellspring and fountain of all wisdom; look also Psal, 86.8, 10. Isai. 37.16. and 44.24. Jer. 10.10, 11, 12. I might allege a multitude of places more for the proof of this if need were, but these may suffice to evidence it to us that there is one, and but one Eternal God, that is the only fountain & perfect on of all Power, Wisdom, Goodness; yea the cause of all other Being's whatsoever, and he from whom all Creatures more and less have their Being, and are preserved; yea, from this Infinite Being that fills Heaven and Earth with his glory, Jer. 23.24. but is not contained in them, 1 King. 8.27. but contains the Creatures within himself, Acts 17.28. I say from him all Grace and comfort whatsoever deserveth the Name of good is extended and given of free and mere Grace to the whole Creation; and therefore this I beseech you hold fast, that there is one, and but one Eternal, Infinite, Unchangeable, and Invisible God, from whom all things were & are for evermore, who is alone to be feared and obeyed, and to be worshipped in spirit and in truth, and to be had in especial reverence of all that come about him. But I shall say no more to this, trusting none of you will deny it, but shall come in the next place to show you that what is Attributed unto the true God, and that which in a proper sense is only meet to be ascribed unto him, is also ascribed both unto the Lord Jesus, and also to the Holy Spirit. Now therefore for the first of these: you shall see how pregnant and plainly the Scriptures do acknowledge the Lord Jesus to be God, and do give as much honour unto him as is, or as can be given to the Father, look Isai. 6.9. the words are these: For unto us a Child is born, unto us a Son is given, and the Government shall be upon his shoulders. Here you see plainly that this is spoken of the Lord Jesus, and can be applied to no other. Now you shall see what is there further said of him, and what Names and Titles are Attributed to him in the following words, and his Name shall be called wonderful Counsellor, the mighty God, the everlasting Father, the Prince of Peace; now tell me I pray you what ever was, or can be ascribed to the Father more than this, to call him The mighty God, what can be in that word less than this, the acknowledging of him to be the Author and Fountain of might and power: likewise to call him The everlasting Father; what can it signify less than his being the first cause of all things, and he that by himself alone, and his own might and power hath produced them, and brought them forth. Again, look Rev. 1.8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come; the Almighty. I pray you think of it, for my part I cannot see that in these terms, beginning and ending, first and last, as it follows in verse 11. there can be less than the magnifying of himself to be the first cause of all things, and the upholder of them to all Eternity, and the manifester of himself in them to be even from eternity the only true God; for if there had been any other either before him, or together with him from Eternity, then could he not be called the first; and for this word, the Almighty, it is so full a word to express the Godhead by, that I cannot tell where you can find a fuller, for if in him be all might, than no part of this Almightiness can be found in any other, and so much this word, the Almighty, must needs signify; now if you compare this with vers. 17, 18. you will clearly see that all this the Lord Jesus speaks of himself, and therefore he cannot be less than God. Again, if you please to look Phil. 2.6. there you will find the Apostle saying, that he thought it not robbery to be equal with God; but if he had not been truly God indeed, it could not have been less than robbery, either so to speak, or so to think, for it is impossible for any created Being that is the Offspring of God, to reckon itself equal with God, without committing those most horrible great sins of Pride and Blasphemy, and therefore it is most evident that he that thinks it no Robbery to be equal with God, cannot be less than God himself; and if you please to look in the first Epistle of John, chap. 5. Verse 20. there you shall find the name of the True God ascribed to Jefus Christ; but no where in all the Scriptures shall you find that the name of the true God is used in a figurative sense; but he to whom this honour is given, must needs be the most high God. Further, in John 20.28. there you shall find Thomas acknowledging of him to be both his Lord, and his God; but if it had not been a Title fully due unto the Lord Jesus, both he and Thomas had greatly failed, the one in giving, and the other in taking this great glory to himself. Now I shall come in the next place to show you that the Holy Spirit also is God, and that that which is ascribed unto him in the Scriptures, could not be ascribed to him if he were not God. First consider what Names and Titles the Holy Spirit taketh unto himself, Isai. 57.15. Thus saith the high and lofty one that inhabiteth eternity, whose Name is holy. Mark it spray you, for any Man to call himself by the Name of the most High and lofty One, that is inferior to the most High, it is impossible; or to ascribe to himself Eternity, or the Name of the Holy One, that is not the most High and Eternal God, it cannot be; but this is spoken by the Spirit, and that of himself, as you may see by that which follows in the next words, I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Here you see by the gracious work and Office here undertaken, who it is that speaks, for it is granted of all men that it is the proper work and office of the Spirit to be the Sanctifier, and comforter of the people of God: and that it is he which doth refresh and revive, and comfort the hearts of poor, humble, contrite sinners; but if men should deny it, yet the Scriptures do clearly witness it; I will name you but one Text for this, john 14.16, 17, 18. there Christ tells his Disciples, That he will pray the Father to send them this Comforter, this holy Spirit, that should abide with them for ever, and dwell both in them and with them, and they should not be left comfortless; whence you see plainly that the indwelling presence of the Holy Spirit in the heart, is that which doth support and comfort, and revive it; and he that doth this gracious work for and in the souls of Gods poor people, is that high and lofty one that inhabiteth Eternity, which must needs be the only true God. But some men may say, how can the Holy Spirit be God, seeing Christ saith, that he will pray the Father to send him, and when he comes, he shall not speak of himself; can he be the Messenger of the Father, or of Christ to bring their minds unto the understandings of men, and yet be the same true and only God. For answer unto this, you must know, that all the mercy that is, or that can be extended unto the sons of Men, comes unto them through the mediation of the Lord Jesus; and therefore it was necessary that Christ should die, and rise, and ascend; yea I must tell you if Christ had not gone on and finished the work of Redemption, as well as undertook it. I say, if Christ should have left the work in the midst, as his poor Disciples through their ignorance would have had him, there could never have been so great a mercy extended, neither to them, not to any others as the coming of the Holy Spirit, and therefore our Lord tells them, he must go, or else the Comforter will not come; now the reason wherefore the Spirit is said to be sent to do so many good Offices for the Saints, is not to make us think that he is an inferior Messenger, but to let us know that all that joy and comfort, peace, and sanctification; and in a word, all that Grace that is extended through the Divine operation of the Holy Spirit, it all comes unto us through the bloodshedding of our Lord Jesus Christ; and truly my Brethren, if you do but consider the work of the Spirit in the hearts of Men; me thinks it is enough to convince you or any knowing men in the world, that he that doth it must needs be God. If a man be but an experienced man, and doth but mind the great blindness that is in the mind, and the hardness that is in the heart, and doth but consider how the soul is in slaved under the power of sin and Satan, living in the love and service of Wickedness, being alienated from the life of God, being far from the fear and love of him, having no delight in his Commandments, but being ungodly and graceless, dead in trespasses and sins; and then on the other hand considers what an Estate the soul must be brought unto before it can be fit for eternal communion with God. If a person do but thus mind the greatness of the work the Spirit is to do, in taking away the filth and pollution of the heart, and cleansing the whole man from all filthiness of flesh and spirit, and the renewing of the soul in knowledge and holiness, and making it meet to be a partaker of the inheritance of the Saints in light. Now I say, what man that hath Prayed, and fasted, and watched, and used all the means he can, and yet finds in what a frame his heart continueth, how far from that purity, and Godlikeness that one day he hopeth to enjoy; but now which way could a man expect it, if he that had undertaken the work were not infinite in Power, Wisdom, and Goodness; for my part I look upon this work as the greatest of all those wonderful works that God hath done, or hath promised to do, and therefore it is not likely that the greatest of all works should be laid upon the shoulders of him that is less than God. Again, if you look Psalm 139. there you shall find that the Prophet ascribes both Omni-presence and the searching of the heart unto the Holy Spirit, which plainly speaks out his being God, and Rom. 9 1. you find Paul calling the Holy Ghost to bear witness of the truth of his heart, sorrow for his Brethren the Israelites, which plainly proves that he is God. See two Texts for this, 1 King. 8.39. For thou, even thou only knowest the hearts of the children of men; the same words you have in 2 Chron. 6.30. in both which places you see it is the peculiar prerogative of the only true God, to know the hearts of the sons of men; and I think no man is, or at least should be so weak, as to think the Apostle would call him to bear witness of the truth of the heart, that doth not understand and know the heart. I shall name you but one Text more for this, and that is Luke 1.35. And the Angel answered and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the Son of God. Here you see that the Holy Spirit is called the highest, and I think a title beyond this is not given any where, nor cannot be given to the only true God: but besides, the Angel tells Mary that the Holy Ghost shall come upon her, and by the power of him she should conceive, and therefore this Son of hers should be called the Son of God. Now therefore me thinks this should put the business beyond all dispute; for if the Holy Spirit be the Father of our Lord Jesus, sure he cannot be less than the only true God. But it may be you will say unto me, How shall all this that I have said be reconciled? Can the Father be God, and the Son be God, and the Holy Spirit be God, and yet there be but one only true God? Beloved, I pray you do not cast away an Opinion because it is old, neither do I persuade you to receive it therefore, but measure all Opinions both old and new by the measuring line of Truth, the Word of God, unto which I shall leave you for the trial of this great mystery of godliness, and shall commend two Texts more unto you for the reconciling of what hath been said, the one is in 1 Tim. 3.16. Great is the mystery of godliness, God was manifest in the flesh. Here me thinks the Apostle shows you how all this is reconcileable, God was manifest in the flesh, saith he, not the Godhead of Christ without the Father, and without the Spirit; but God saith, He was manifested in the flesh, that is the Godhead, as it is written, john 10.30. I and my Father are one, not only in communion as some may think, but also in union and One-ness, as it is plain, john 14 9, 10, 11. another Text you have in Col. 2.3, 9 In whom speaking of Christ, are hid all the treasures of wisdom and knowledge. Mark it I pray you, if all the treasures of Wisdom and Knowledge be hid in Christ, then are you like to find none of them out of him; but all the wisdom of the Father, and of the Spirit it will be all found in Christ, as it followeth here in verse 9 For in him dwelleth all the fullness of the God head bodily. I know not how you can have more express and plain words; all the fullness of the Father and of the Spirit, if that be the fullness of the Godhead you see dwells in Christ; that is, it hath such a real union, an One-ness with the humane nature of the Lord Jesus, that in Act. 20.28. his Blood is there called the Blood of God. I shall leave these Texts of Scriptures to your serious consideration, and proceed no further at this time, but leave the Application till the Afternoon. THE FIFTH EXERCISE. John 17.3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. I Have in the morning from these words, as you know opened the Doctrine of the Godhead unto you, a work which I have not been forward in, nor should I have meddled with it, being a work of an high nature, and requireth the best abilities that these times do afford; but only for these reasons I have now done it. First, I find some such motions flying abroad both in discourse and in print about this subject, which in my judgement savours not well. Secondly, I do not find able men, men of knowledge, such as I would be glad to provoke to this work, so forward to bring forth light, as others to bring forth darkness, and if they have, it is more than I know. Thirdly, the matter I have spoken to, fell in my way, and I thought I might do well, and it was my duty to bring forth my Mite in such a time as this, wherein I find so many casting vails over the Name of Christ, and of the Holy Spirit; now therefore I do beseech you seriously to consider of that which hath been said unto you; take heed of looking upon our Lord Jesus as a mere Creature, lest your Faith fail you in the day of Temptation; if the work of Redemption be but considered how great it is; what a price must be laid down before this work could be done: and that Law which in that condition in which man once stood, would have been his life; now he cannot expect nothing from it as the case standeth, but only death; but all the life and pardoning Grace that now cometh to poor man, comes only through the Blood of the Lord Jesus; now except a man know the worth and all-sufficiency of Christ, that he is perfectly able to remove all the Curses which his sins have deserved, and also able to procure him all the blessings his soul stands in need of; it will be very hard if not altogether impossible to rest upon him in the day of trial; and so likewise when a man shall come to see what a great work it is to change the heart of man, to subdue sin, and to sanctify the soul; and when he shall see the barrenness of his heart in the graces and fruits of the Spirit of Christ also, and withal considers what a degree of perfection all those are brought unto that inherit Eternal life, and then minds that the Spirit of God is he that hath undertaken to carry on this hard, and to man, this impossible work. If now he be not established in the knowledge and firm belief of this, that the Holy Spirit that carries on this work, is the only true God; I say except a man believe, and know this, he can have little ground to hope or believe that ever it will come to perfection; but wherefore should any men be so hardly brought to believe this; me thinks it is for want of consideration; the scriptures you know speaks of the Spirit of God in some places, and in other places of the Spirit of Christ; should we therefore be so weak as to think that the Father hath one Spirit, & Christ another? but now if we must needs understand that the Spirit of God & the Spirit of Christ is but one Spirit; wherefore should we not as well believe that God & the Spirit of God are all one likewise? & then Beloved, if the Spirit of Christ and the Father be one, and God and the Spirit of God one, then wherefore should we think that the Godhead of Christ and of the Father are more than one; but I shall press this no further, but come now to make some Use of it. Use 1. And if it be so that there is one, and but one only true God, who is the fountain and perfection of all Power, Wisdom, Truth, and goodness, who alone made Heaven and Earth, the seas, and all the Hosts of Creatures, that are contained in them, and on whose meet grace and love depends the happiness and well-being of all things whatsoever, whose all seeing eye beholds all the secrets of all hearts, and whose Eternal, invisible, unchangeable, Almighty, and Omni-present Being fills the whole Creation, but is not contained in it, who is worthy of all honour, service, praise, and worship from all Creatures for evermore; I say if this be so, then let this God be our God, let us have no other but him alone to be our God. I shall not trouble you nor myself with that foolish Generation of men that use to picture him up, and to set him forth by such vain Images as their hands can make; I hope you are passed this absurd and foolish practice, but I pray you beware that you set up no. Idols of him in your minds. Oh do not suffer any thought or imagination of him to come or to rest within your hearts that is low or carnal, take heed that you do not liken him to any thing that ever your eyes have seen, but let your thoughts be of him unto that glorious description that his own boly records give of him; let high reverence, and honour, love and holy fear accompany every thought that comes into your minds of his most excellent and glorious Name; be sure you choose him for your chiefest good, let him be your only Diadem, and the Crown which your hearts have chosen for your chiefest treasure; be sure that you do not esteem, love, nor honour, any relation or thing whatsoever, as you do this most High and only true God; for if you do, you commit Idolatry against him who is a jealous God and will not give his glory to another; and therefore beware, for whatsoever any man doth set up and in heart esteem, love or honour above God, or equal with him, sets up another God, and shall be reckoned amongst Idolaters and such as have committed spiritual whoredom against him, when Christ shall come to judge every man according to his works. But I shall more particularly come to show you something of the honour that is due to this only true God, in setting some of those duties before you, which in especial you own to him. First then give him this honour, to yield up your hearts unto him, to love him above all things whatsoever; this use Moses makes of this point, Deut. 6.45. hear O Israel, saith he, the Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might. Here you see what is due to God even love in the very height of it; the whole heart, soul, might, is all little enough for God; no creature must come between the heart and God, neither wife nor child, nor pleasure, nor profit, for if there be any thing in the world, that a man loves better than God, or as well as he; this is no less a sin than the setting up of another God; therefore look to your hearts in these two special cases; when the glory of God comes in competition, either with a man's beloved relations, or his beloved sins, if he cannot cast them both away for the honour of his God, he is unworthy of him; see I pray you what our Lord Jesus saith to this point, Luke 14.26. If any man come to me and hate not his father and mother, wife and children, brethren and sisters, yea and his own life also, he cannot be my disciple. Mark it beloved, here you see how far you must exceed in your love to God, above the love that you ought to bear to any, even the dearest thing in the whole world unto you; our Saviour you see gives us to know that when Parents or Children, wife or life, the which nothing can be dearer, comes in competition with Christ, we must be so far from loving any of them above the Lord, that we must in comparison of the love we bear to him indeed, hate them; less cannot be in the words then this much: if so be, as if Christ should say, friends, when it comes to that, that you cannot enjoy the near and dearest thing that you have in the world, upon which your hearts are most set, without doing something that will be contrary to my will, and glory, rather than you should sin against me or dishonour my holy Name you ought to forsake them, and cast them away, as if you did not love them at all, but rather hate them; and all this is to be done through that exceeding love that I look you should bear to me, beyond what you ought to have for all those things that are most dear unto you, and may in a measure be beloved of you. Thus it ought to be, but I pray you examine how it is, whether you do thus love him or no, or whether there be not some relation, or else, (which is worse) some vanity, or sin, that hath stolen the greatest part of your affiections from God; look to your hearts I beseech you, and take heed that you be not found amongst those men that are lovers of pleasures, more than lovers of God, or in some other such like sin; nay suppose it be a child, or some other dear relation, that thou preferrest before the glory of God, take heed thou pay not as dear for this sin, as Eli did; his sin was this, that he preferred the honour of his Sons, before the honour of God, and therefore must both his Sons fall by the Sword in one day; beside what fell both upon himself and upon his house for ever. Mark also what Moses saith to Aaron his brother, Levit. 19.3. upon the occasion of the death of his two sons, this is it that the Lord hath said, I will be sanctified in them that come nigh me, and before all the people I will be glorified. Which is as much as if Moses should say, thy sons have dishonoured God, and therefore for the glorifiying of his own Name, he hath out them of; and the text saith, that Aaron held his place; showing thereby his great respect to the honour of God, that if the dearest things he had, were taken away, if it did but make for the glory of God, he had not then one word to say; here is a very worthy example, I pray you let us follow it, and if we see at any time that any thing that is never so dear unto us, must be taken away, if it make for the honour and glory of God, yield it up with all willingness, and be sure that what ever you give him else, give him the heart, for with less than that he will not be pleased. The next duty that I shall lay before you, is the fear of God; I pray you consider what a great deal of reason you have to fear this most glorious and only true God, and to fear him only, for he it is that can do you good or hurt, he can do either, and none in the World can hinder him; if God undertake to be a man's defence, all the world cannot hurt him, although they put forth their utmost power, for the Lord will find out a thousand ways to deliver a man from the strongest Tyrant in the world: likewise if the Lord set himself against a man, there is no delivering of him forth of his hand, all the power and wisdom in the world cannot do it; therefore stand in awe of him, and do not let the fear of man cause you to turn out of the way of the Lord; it is much better for to make all the men in the world your enemies, yea even your dearest Friends and all, rather than God. But I pray you fear him as God, not slavishly, but as it becomes Children; let the fear and dread of his great Name awe your hearts continually, and remember that it is a fearful thing to fall into the hands of the living God; but withal consider his love and compassions to sinners, his wisdom and faithfulness as well as his righteousness and power, that your fear of him may be mixed with love to him, and confidence in him, that so a childlike reverence, and an humble awe may be continually upon your hearts; and take heed that the fear of man do not snare you; remember what Isaiah saith to this, Isai. 51 12.13 Who art thou that thou shouldest be afraid of a man that shall die? and of the Son of man that shall be made as grass? and forgettest the Lord thy Maker that hath stretched forth the Heavens, and laid the foundations of the earth; here you see how the Prophet reasons us out of this sin. First, he asketh, Who he is that fears man? intimating that it is some strange Creature, some coward or fool, one that hath strangely forgot himself, and he shows the Reason. First, the man shall die that is feared; and therefore a foolish thing to fear him that shall neither live to reward him, nor to punish him. Secondly, he shall be made as grass; and what wise man would fear so vain a thing as grass, a powerless creature that can neither help nor hurt a man. Thirdly, and that which makes the sin very great, is this, that while a man fears man, he forgets God. Now there be three Considerations more in this thirteenth verse, that should keep up the fear of God in the heart, and should likewise keep down the fear of man. First, he is our Maker. Secondly, He stretcheth out the Heavens. Thirdly, He layeth the foundations of the earth. As if the Prophet should say, if a man would consider the workmanship of God, when he looks to the Heavens, or when he looks to the earth, and considers the glorious works that God hath done in both; or if a man did but look upon himself, and consideringly mind how he is made, and who is his Maker, he would never be so foolish as to suffer the fear of man so to prevail to the eating out of the fear of God out of the heart, but would walk always in the fear of him, who is alone to be feared, and meet to be had in special reverence of all that comes about him. But I shall proceed to the third duty, and that is dependence upon this only true God. Beloved, there is no other that you can trust in, but in him you may trust safely; a man can never be disappointed by trnsting in him, for he is a Rock on whom you may rest with full assurance, all those that trust in him shall never be ashamed, therefore trust in him at all times, and for all things that your souls stand in need of, you may go to him for it not only by Prayer, but also by dependence, whatever your wants be, whether you want pardoning or purging mercy, or sanctifying grace, or outward things in all cases whatsoever, trust perfectly and fully upon him, without fear for a supply of all your wants, for he is the only true God, that is to say, he is the fullness and perfection of all power, wisdom, mercy, truth, and goodness whatsoever, and one that can no more disappoint the soul that trusteth in him, than he can cease to be God; but I beseech you take heed that you trust in no other person nor thing whatsoever, but only in him, for if you do, you commit Idolatry against him, therefore set up no other gods to yourselves; I pray you see what the Prophet saith to this case, Jer. 17.5. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord; here you may see how this sin is cursed of trusting in man; it would make one tremble to fall under the curse of the Holy Spirit; what is the matter that procureth this Curse? why, the sin is trusting in man, and that is a very grievous sin, for it is a making flesh his arm, that is, his strength; and that is to set up another god, as you may see in the words following, and whose heart departeth from the Lord; mark it I pray you, when a man depends upon the Creature for any thing that is proper for God to give; this is to ascribe that to the Creature which is due to God, and it is a very high degree of sin to departed from the Lord, and that in heart, and to rest upon the Creature for help instead of God, it is plainly to deny him, and to honour the Creature, and that in heart with the greatest honour that can be given to the Lord: for it is to acknowledge the Creature to have both power and mercy to help in time of need, and to deny it to be found in God, see Psalm 62.10, 11, 12. If riches increase, set not your hearts upon them; but what if we should, wherein lies the sin? note it I pray you, the sin is great, and lies in this, that a man saith in his heart, there is both power and mercy in Riches to help me; and this saith the Prophet only belongeth unto God, as it followeth in the next words: Now therefore I pray you trust in nothing but in the living God, neither for spiritual nor for temporal things; Oh I depend neither upon Friends nor Riches, no nor yet upon wisdom, nor strength nor trade, nor any thing in the world that is below the only true God. But you will say, what is it to trust in these things, I would not willingly do it, for I know it is a sin. I answer, when a man promiseth himself comfort from any thing whatsoever, he trusteth in it, let him say what he will to the contrary; as for example, when a man thinketh thus in his heart, I have a Friend that will not see me want, or I have a good Trade, or so much Riches or Land, therefore it shall go well with me, this man trusteth in these things; or whosoever promiseth himself Bread to eat, or Clothes to put on, from any other ground save only this, the power, mercy, and truth of God, he having undertaken to provide for him, trusteth in that thing whatever it is: therefore let Rich men especially remember Paul's charge in 1 Tim. 6.17. and look well to their hearts that they do not trust in their Riches, no not for Bread for to morrow, but only in the promises of the living and only true God. The fourth duty that you own to this only true God, is obedience; this use Moses makes of this point, Deut. 4.39.40. the Lord saith, he s God both in Heaven and in earth, there is none else; and what follows. Thou shalt keep therefore his statutes, and his Commandments: I pray you observe it, his Commandments must be obeyed, that is, all of them you must obey, for if you should obey some of them, and leave the rest undone, the Lord would never take it well at your hands; no Beloved, you must give up yourselves to walk universally obedient unto all the Commandments, He that shall break one of the least of them Mat. 5.19. shall be called the least in the kingdom of Heaven, (that is) that shall allowedly and wilfully break the least of them. God looks to be obeyed in all things, whatsoever you know to be a duty, although it be never so small, or never so contemptible, you must yield obedience to it, or whatever you can come to know to be a duty hereafter; you must have your hearts in a ready frame to obey when you do come to know, or can come to know more; or whatever you know or can come to know to be a sin, you must avoid and mortify; there must be no bearing with any sin, no nor with any corruption, if it bring never so much profit, or never so much pleasure, all must be cast away that is contrary to his most holy will, and all this is to be done willingly, or else the Lord accepteth it not, the Lord looks for the whole heart, and therefore if you do dot willingly and in love to God, yield up yourselves to live to him in all things, he will not account it sincere obedience. And as you must take heed you obey no sin, so likewise you must obey no Creature but in the Lord; therefore if the Magistrate, or thy Husband, Master, or Father, Landlord, or whosoever commandeth thee to do any thing that is not according to the will of God, let this be an everlasting Law to thee, in all such cases obey God rather than men; but if any that hath authority over thee shall command any thing which is lawful, and may be done without scruple of Conscience: in all such cases thou art to yield ready and willing obedience unto them as unto Christ. And the last, but not the least duty that I shall now press upon you is this; Take heed that you learn of no man or men what worship you must give unto God, nor after what manner it must be performed; but learn all this of the Lord himself, get a ground from the Scriptures for all the Doctrines that you receive for truth. I say, get a ground for them in your own understandings, and all the woe ship of God both for matter and manner, and all the circumstances thereof; see that it be grounded upon the word of truth; if you would be sure not to commit Idolatry, then take heed of being lead by the judgements of men in any of these things; neither do you follow the imaginations of your own hearts in these things, but labour to get a distinct understanding in your own souls of whatsoever is to be believed for Doctrine, or for whatsoever is to be practised in matters of worship, for if you walk in darkness, you will walk uncomfortably, but if you walk in the light and knowledge of his will, your walking will both please him, and bring much comfort and peace to your own Soul. Use 2. But I shall now speak one word to provoke those wretched man thet live without God in the world, to consider of their condition, and so conclude. I beseech you my dear friends do not live still so estranged from the life of God; neither do you go on to abuse his mercy and lovingkindness from day to day as you have done; but let the goodness and long-suffering of the Lord lead you to Repentance; you have heard what a God of Holiness, power. wisdom, goodness, and faithfulness he is, yea what an eternal, unchangeable, invisible, infinite Being he is; you have heard something both of his Name and of his Works, and much more is to be known, and may be known of him in the Word of Truth, and will you continue so unthankful and ungodly, abusing this grace and love of God, who hath manifested himself in his holy Word, that you might come to the knowledge of him, and so to salvation, and do not you think it a most grievous sin to live as many of you do, as void of the knowledge of him, as those that never heard of his written Word; it is a most unthankful abuse of his goodness. O where would such men be glad to hid themselves at the great Day, even under a Rock, if they did know how to get under it; and as for many of those that cannot choose but know something of God, how unanswerable to that little knowledge that they have do they walk, neither loving nor fearing his great Name, having no respect at all to his worship, nor to any of his Commandments, nor trusting in him at all, no more than if he had never made them any promises. Beloved, how evident be these things, notwithstanding all that God hath made known of himself unto men? yet how little love have they for him? and how little zeal for his glory, loving pleasure, profit, yea sin itself better than God, fearing the frowns of men more than the displeasure of him; and trusting in the promises of their honest Neighbours, yea in a little dirty wealth, or any vanity in the world rather than in the power and truth of God, casting his worship and Commandments behind their backs, as if they owed him no service; now I pray you bethink yourselves how you shall appear before the Lord at the great Day, and how he will take it at your hands, that you should live so profane a life, being alienated from the life of God, and rooted and hardened in all wickedness, as if you had never known nor heard of the Name of God; Oh, Repent in time, and thankfully embrace that means of grace which God in the riches of his mercy doth yet afford unto you; and so much I shall commend to your consideration, and to the blessing of the Almighty. THE SIXTH EXERCISE. John 17.3. And this is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent. I Shall now come to speak to this third and last general Head in this Text, namely, the Lords sending of Jesus Christ; and for this end and purpose, that I may proceed both with brevity and plainness; I shall proceed in this order. First, I shall show you the excellency of the person of Christ, even as he is the Son. Secondly, I shall clear it unto you by the Scriptures, how that Jesus Christ had a Being with the Father in glory before the world was, and from thence was sent into the world to take upon him our Nature. Thirdly, I shall endeavour to set before you the ends of his coming into the world. And now for the first of these, I pray you take notice that the Scriptures in many places do exalt the Lord Jesus above all other Creatures whatsoever; I shall name you some few of them: look Hebrews 1. the whole Chapter, but especially note two or three passages in the beginning, he is there said to be appointed heir of all things, and to be the brightness of his Father's glory; and to be made much better than the Angels: which word made better, must needs have respect to his Creature-nature: also he is there said to be him, by whom God did make all things, and doth uphold them. And in the Revelations 3.14. he is called the beginning of the Creation of God; and in Col. 1.15, 16, 17. he is called the firstborn of every Creature; & all things are said to be created by him, and for him, and he to be before them; & that by him they all consist. So that from these and other like Texts I gather, that God did first create the Spirit of Christ, & filled him with his own glory, and then by him brought forth the whole creation; I say that Spirit of Christ, which afterward took flesh of the Virgin Mary, and so became true man, was the first and the choicest piece of all the workmanship of God; for you must know that Christ had a created Spirit that was set up, and brought forth, and brought up with the Lord, and was by him before any of his other works had a Being, Prov. 8.22. to the 30. and this is he that the Lord possessed in the beginning of his way, and is the same that talked with Abraham, and that Abraham made intercession to for Sodom, Gen. 18. and that brought the children of Israel through the wilderness; and is the same that God commandeth them to obey, Exod. 23.20, 21, 22, 23. But this I shall say no more to now, but come to the second particular; and that is, to show you that the Lord Christ was sent from the bosom of the Father into the world, for us; you will see this plain in many places, I will name you some of them, John 3, 13. No man hath ascended up to heaven, but he that came down from heaven, even the Son of man. The words are very plain; the son of man, you see came down from heaven, and in the 31. ver. He that cometh down from heaven is above all; he that is of the earth is earthly, and speaketh of the earth, he that cometh from heaven is above all. I pray you mark it, Christ is here opposed to all other men in this, that they are from the earth, but he is from heaven; yea as he is the son of man, he is from heaven; but if he had received his first beginning in the womb of the Virgin, as well in respect of his spirit as in respect of his body, he could no more have been said to have been sent from heaven, but must have been as truly of the earth, as he is man, as all other men be; but it is very plain that the manhood of Christ is from heaven, as you may see also, 1 Cor. 15.47. The second man is the Lord from heaven; the owrds be so plain that I need not urge them; look also John 6.38. For I came down from heaven, not to do mine own will, but the will of him that sent me. Note it I pray you, as he is God he doth his own will, but he came down from heaven, and yet not to do his own will, therefore he speaks here as man, it is clear; and so in the 62 verses. What and if ye shall see the son of man ascend up where he was before? How evident is this, that the son of man was in heaven before, and was sent from thence into the world: and john 16.28. Christ saith, I came forth from the Father, and am come into the world; again I leave the world and go to the Father; and in this same john 17.5. how earnestly doth our Lord pray the Father, to let him enjoy that same glory that he had with him before the world was. Now it is very clear this he did not now enjoy at this time that glory that he had enjoyed before the world was; and this is now earnestly expected and prayed for, as you see; a case incedent to the manhood of Christ; but it is that which can never befall the Godhead, for there is nothing more obsurd and senseless, than for a man to think that the Godhead can ever be deprived of the full enjoyment of itself; now that he took upon him our nature is plain, Heb. 2.16. and many other places might be alleged to prove this if need were. But I shall now come to the third particular, to show you the ends of our Lords coming into the world; and the first end of his coming, is to teach us the will of his Father, and to manifest his great love to the sons of men, according to that promise, Deut. 18.15, 18, 19 and Acts 3.22. and 7.37. john 3.16, 17. and 12, 16. to the end. Secondly he came to be the true Highpriest, of which all the other were types, and to offer up himself for sinners, and to bear all there infirmities, according as that whole epistle to the Hebrews witnesseth, and many other places also might be alleged to prove it if it were needful. Thirdly Christ came to reign over all men, yea to reign in the consciences of men, and hath power of judging and condemning all those that be found disobedient unto him, Psalm 2.8. to the end, Luke 19, 14, 27. Romans 14.9. and 15.12. john 5.22, 23, 27, 29, 30. But I shall take a little time more particularly to open some of these things unto you, and to show you what a sweet advantage we have by the coming of the Lord Jesus. First he came to redeem us from the curse of the Law, and hath born the curse for us; and by this means will deliver all the sons of Adam from the misery that the first sin brought upon them, yea and from the curses of the Law in general; even from the paws of death itself, and from all the miseries that procure it, so that the ungodliest of men, shall rise again from the dead; and thus far he is the Saviour of all men, what ever he doth more for them, and if they perish eternally, it is for sinning against the Gospel, either for neglecting their own salvation, or for turning the grace of God into wantonness, or for some suchlike evils as these be. Now I beseech you consider by what means Christ is thus a Saviour to you; Beloved, it is by bearing the Curse for you, and undergoing those miseries that are due to you for your offences, by his poverty you are rich, by his stripes we are healed, by his sorrows we have joy, and by his death we have life; He was made sin for us, though in himself he knew no sin, that we might be made the righteousness of God in him; although in ourselves we are unrighteous; also Jesus Christ hath by his Blood and sufferings for the sons of men purchased a just authority and dominion over them all; so that if they refuse to come unto him, and when light comes, choose darkness rather, and when he calls them to Repent and believe the Gospel, and says, look to me, and be ye saved all ye the ends of the earth; if then I say, they shall refuse to come unto him for life, yet shall they never be able to refuse to come before his Judgement-seat, to receive the just reward of that disobedience: but on the other hand the Lord Jesus came to be a Saviour to all those that come unto him, yea that when he calls refuse, not to hear, but are willing to suffer the reproofs of wisdom to enter into their souls, yea he will save all these with an everlasting salvation. Beloved, he came to bring salvation to such in all the parts of it. First, he justifieth such from all that from which they could not be justified by the Law of Moses; yea he hath power to forgive sins, and he will justify them freely through the work of Redemption. But further, I pray you observe the Lord Jesus will give Repentance to, and graciously melt and soften the hearts of poor sinners; if they do but hearken to his voice, it is the very end of his coming, to give Repentance as well as Remission of sins, and he will work your hearts to Repentance if you do not oppose the work of his grace, and continue to do it; yea although you have hearts never so hard, he will soften them himself by his own Spirit; if you do not harden your own bears, but wait at wisdom's gate, then shall you see how graciously he will manifest himself at last; indeed if so be that a soul were to work Repentance in his own heart, or must see that it is wrought there before he might either go for mercy, or had a ground to expect it, that were enough to break the heart indeed, and to discourage a man for ever hoping after mercy; but the case is far otherwise, for Christ came to work Repentance, and to seek and save that which was lost, and therefore although a person be never so hardhearted and unbelieving; and although he be never so dead, if he have never a spark of life in him, if he will but hearken to the voice of Christ, Christ will give him life; again, another work that Christ came to do, is to subdue sin, and although it be never so strong, he will subdue it: it can never be too strong for him; when a poor soul looks about him, and sees a multitude of strong corruptions within him, and then looks again, and sees another multitude of strong temptations and snares without him, round about, and withal discerns the weakness of his own heart, and sees how easily he is tempted, finding his own heart always ready to betray him into the Tempter's hands: this is indeed enough to work amazing thoughts, and to drive a person to utter despair; if it were not for that ground of hope we have in Jesus Christ; but here is a strong ground of confidence in this, that Christ hath undertaken to save men from sin, and to subdue it, and that he hath provided weapons to pull down Satan's strongest holds, and to bring under every lust, though never so strong and high; so that there shall not be an imagination or a thought, but Christ can and will conquer, and bring into subjection by the power of his Spirit, yea his business into the world was to purge the Conscience from dead works, and to cleanse and purify the soul from all filthiness of flesh and spirit, and to purge us from our very Idols. Now therefore consider how great the goodness of God is, to put this work into the hands of Christ; alas, if it had been left in our hands it would never have been done, but he hath undertaken it himself, and therefore it will prosper. Again, another end of our Lord Jesus his coming into the world is to communicate the graces of his Spirit to all that come to him for them, John 1.16. and Luke 11.13. How much more shall your heavenly Father give the Holy Spirit to them that ask him, saith the Text; here you see upon what terms you may obtain the Holy Spirit, it is but going to Christ to ask it, he hath promised it, and he cannot deny it, for he is truth itself, and cannot deny himself, it is impossible. Again, Jesus Christ came to bring life and immortality to light through the Gospel, 1 Tim. 1.10. Mark it I pray you, his coming hath brought life and immortality, that is as much as to say, he hath brought an immortal crown of life and glory; yea may some poor soul say, it is a good portion indeed, if a man knew which way to come to inherit it, but alas, I do not know which way I can come by this blessed inheritance; that is answered in the next words, he hath brought it to light through the Gospel, that is as much as if he should say, he came also to bring a Gospel that should bring light with it unto the understandings and souls of men. Beloved, it is not promised to men whether they attend to the Gospel or no; therefore deceive not your own hearts, but if you do attend on the Gospel, and take its direction, it will bring that light into thy soul that will bring thee to see how to come to enjoy this blessed inheritance; there be many precious promises of the like nature in the Scriptures, look Prov. 2.6 first verses, and do but consider them, there is a plain promise that if you use the same diligence in praying and seeking for this spiritual riches, as men use to do for temporal Riches, you shall be sure to find it; and the ground of this is; because that out of the mouth of the Lord cometh knowledge and understanding; it is not therefore because a man makes diligent search, and so deserveth it, no, nor yet because it lieth either in his diligence, or the Ordinances unavoidably, but because the grace and love of God is such, that he sent Jesus Christ for that very end, that whosoever would be but persuaded to wait upon him in the use of the means appointed by him for that end and purpose, should not miss of that grace and sweet advantage to his poor soul; another end of his coming is, to tread down Satan under our feet, so that although he be full of subtlety, and craft, and strength, and makes use of all the means and instruments he can, yet shall he never be too hard for that soul that comes to Christ for Refuge, no, although the poor soul be laden with ignorance, lust, hardness of heart, and unbelief too, and never so many sinful and soul-destroying diseases, if he do but come to Christ in good earnest, and desire him to deliver him, he will certainly do it; nay if when Christ knocks at the door of a sinner's heart to bid him stand up from the dead, and he will deliver him out of the paw of the Devil; if then I say you shut not Christ out of door, and bid him departed from thee, and tell him thou desirest not the knowledge of his ways. I say again; if thou deal not thus with him, it is the proper work for which Christ came to seek out lost sinners, and to save them, and therefore he will not be wanting to do it; again, he came to be a fellow-feeler of our infirmities, that he might know what it is to suffer adversity, and to be tempted, to the end he might be a merciful High Priest, and might minister that help, comfort, and strength which would be needful upon all occasion, & therefore you may be sure that whatever your souls distress is, whether it be sin, sorrow, temptation, or of what kind soever, there is help for you in Christ, if you do not neglect it or refuse it; but you must know also that Christ came to command sinners to Repent and Believe, and obey him, and if you shall for the love of pleasure, or profit, wilfully refuse the offers of his Grace, you must know he came with Authority to execute judgement in all such cases; and thus much for this present. THE SEVENTH EXERCISE. John 17.3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. YOu know that in the morning I came to speak to this third general head of Doctrine in the Text, namely, the sending of Jesus Christ; and I have showed you who sent him, and from whence he came, and what he was sent to do; all that I shall now add to that I have said already, is only this: that as the Father hath sent him to take upon him these three great Offices, King, Priest, and Prophet, so he hath furnished him with power and ability to do all the work that doth belong unto these Offices; therefore you need not fear to cast your burden upon the Lord, for God hath laid help upon one that is mighty, Psalm 89.19. Isai. 63.1. one strong enough to break down the power of all your enemies, sin, lust, snare, temptation, or whatever else lies in the way of your peace, he is able to save to the uttermost all that come unto God by him, Heb. 7 25. Now the reason of this, wherefore it was necessary for Christ to be sent of the Father for the doing of this great work, is this: such is the helplesness of poor fallen man, he is so dead in Trespasses and sins, and in so miserable and lost a condition, that nothing but the free Grace of God in Christ can possibly help him; for he in himself is so utterly unworthy of any mercy, that there is no other way to bring him into acceptation with God, but only through the worthiness of the Lord Jesus. Again, there is that weakness in poor man that he is no way able to help himself; he can neither repent, believe, nor obey, no nor get any Grace into his own heart, nor mortify any Corruption, nor of himself find out the way by which any of all these great works should be done; but for aught that he can do for himself, he is in a necessity of perishing for ever; there is no help for him, but only in Jesus Christ; and if the Lord had not in the riches of his free Grace provided such a Mediator as was able to save to the uttermost, sinful man had never been recovered; and therefore the Father sent him that was fully able both to justify, and to sanctify, to open the blind eyes, and to purge the Conscience, and in a word, to lay the first and the last stone in the building of Salvation; and if God would any way show his love to poor lost fallen man, then must he take this course, for there was no other way to do it; let us now come to make some use of this Point. And in the first place, let it serve to provoke the very worst and wickedest of sinners to come to Christ for help and deliverance. Beloved, you have heard what a Saviour he is, therefore I beseech you do not stand to dispute your own badness, but how bad soever you be, cast yourselves upon him for help; and to that end that this work may be done throughly, and as it ought to be done, labour in the first place to know the worst of your own hearts, there is many a poor Soul that is afraid to think the worst of himself for fear he should see so much badness as should take off his hopes, and discourage him for going to Christ for mercy. But I pray you learn to be wiser than so, search your hearts to the very bottom, and how bad soever that thou findest it, yet be sure that thou dost not fail to go to Christ for a cure, although thou hast been never so bad, worse than Manasseh, or any wretch that ever thou readest of, or ever heardest of; if thou findest thyself upon due search to be the veriest Hypocrite, or the veriest enemy to God and godliness that is in the whole world; yet let it not keep thee from going to Christ, but make so much the more haste by how much thou findest thyself the more wicked; and although thy sins be never so great and never so many, there is no sin but he can pardon, yea and he will pardon it if thou come unto him. I say again, there is no sin nor sinners, if they come to Christ, but he will surely be gracious unto them, He that comes to me will I in no wise cast out, saith the Lord, John 6.37. therefore go unto him, and be assured he will receive you; whatever your Souls diseases be, sear not to go unto him with them, for he cures all that come unto him; see what woeful diseases Christ was sent to cure, Luke 4.18. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the , to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised. Now I pray you let us a little consider of this text; he hath anointed me to preach the Gospel; and what is the Gospel? why the Gospel is free mercy through the blood of Christ, pardon, regeneration, and salvation, yea all the happness that comes to a soul by Jesus Christ, this is the Gospel, and this Christ was anointed to preach, and therefore doing it by the spirit, it must needs be truth that he preacheth; other men may preach lies, but so doth not the fountain of truth, you may be sure. But who is all this mercy to be preached to? saith Christ, it is to be preached to the poor; and who is poor? a man is not accounted poor if he have either land or goods, or money; and so it is in spiritual things also, one altogether destitude of whatsoever might commend him to God, one that hath no purity neither in heart, nor life, no faith, no love, no knowledge, no mortification, nor renewing of mind, no delight in God nor his word, nor having the light of his countenance shining upon the soul; now one that hath none of all this spiritual riches, he is poor; but he that is enriched with any of these spiritual blessings in heavenly things in Christ, is not poor: now I hope you see who Christ was anointed with the spirit to teach the Gospel to; but see what follows in the next words, to heal the broken hearted, saith he, and who is that? why one that hides his head for debt, and owes more than he is worth, this man we account a broken man. So likewise when a man is through the sight of his undone condition, afraid of Arrests, and executions from God daily, and knows not where to hid his head, being in fear and anguish of spirit. Christ was sent you see to heal this spiritually broken estate. In the next place, he came to preach deliverance to the captives; and this is a worse degree of evil, when a man is the devil's prisoner, taken and kept in his snare, this is a very sad condition indeed, when a man can do nothing, but as the devil his keeper will give him leave; how can his condition be worse except he were in hell? and yet if such a man will but hearken to the word of Christ, he shall be sure to be delivered: yea but my case is worse than all this, may some poor soul say, for I am not only the devil's prisoner, but I have given myself up so to his will, and suffered him so to blind mine understanding, that now if Christ should come and throw open the prison doors, yet shall I never find my way out. Yea saith Christ, in the next words, but I came to open the blind eyes also; and although the devil have put them quite out, yet suffer me to put but some spittle and clay upon them, and I will recover them again; take but my direction, turn at my reproof, at left do not despise it, and set it at nought, and then be sure, I will pour out my spirit, and that will fully cure thee. Yea, but the soul may further object and say, I have waited on the Ordinances, and endeavoured to get out of the snare of the devil, and he hath fetched me back and beaten me sore, when I have but asseyed to get from him; so that I see the more I strive the worse I am bruised, and therefore there is no hope for me; yes saith Christ, I came to set at liberty such bruised ones, and to preach the acceptable year of the Lord, as it follows in the next words; and although thou hast waited years and been bruised by Satan, yet be sure the year of Jubilee will come when the trumpet shall sound for the diliverance of such bruised captives as thou art. See one text more, Isaiah 57.17, 18. For the iniquity of his covetousness was I wroth, saith God. And I shown it to, for I smote him, saith he. Yea but it is like it was but a very geritle stroke, for if he had smitten hard it is like the man would have repent and turned; yes saith the Lord, but I did strike hard, for I hide me and was wrath, that is a great blow indeed, beloved, when the Lord hides himself that takes away all comfort, and all hope; sure the sinner will turn now or never, there will be some fruit now of this stroke, or else he will be given up as one incurable; no saith the text, he went on frowardly, for all that; and how does God deal with this wicked wretch, now will he not throw him to hell immediately? or if he spare him any longer, sure it is but for destruction, that will be the end of him. No saith God; I have seen his ways and will heal him, I will lead him also, and restore comforts unto him. Who would look to hear such gracious words as these from God? Oh the riches of his free grace, and mercy, to old froward wretched sinners; therefore fear not to cast yourselves upon him, although you be never so bad; but if you be not able to cast yourselves upon him, yet do not run away from him, but lie at the Pool, I mean the Ordinances, and wait on Christ, and he will find a time to visit you and to heal you; and although you be so lost that you cannot return to him, yet be sure you hid not yourselves from him; and then be sure Christ will not fail to do that good work for which his father sent him, namely; to seek and to save such lost ones as thou art. And in the next place, labour to believe the promises, sir down and consider how many precious promises there be made in the Scriptures to sinners, to undodly ones, to all the ends of the earth; to all comers, come whose will, and whosoever will, let him come and take the water of life freely. Revel. 22.17. without money or price, as Isaiah saith, Isaiah 55. that is, without any condition of worth on your part in the least degree, I have laid many precious promises before you this day already, read them over again, and say to yourselves, these promises are held out to me, and to such as I am, and it is my duty to believe them and to apply them to myself; do this the very first work you do, think not to repent and to thy self first; but before ever thou goest about that, labour to believe; and be not so foolish as to think to amend either thy heart or thy ways, before thou believest: It is true, I would not go about to persuade you otherways, but that it is your duty to be humbled and to repent, and to cast away all your transgressions, and to study to be holy both in body and in spirit, and also in conversation; but if you think to do any of all these great works before you believe, you go about a foolish work, that will never prosper, nor come to any thing, for you must receive all that grace and power from Christ by faith, through which you are enabled to all that is good; and therefore if you would repent, or obey, or get your hearts changed, or your lusts subdued, go to Christ and rest upon him for grace to do all these duties. And in the third place, go to the Lord, and ask repentance of him, and beg a new heart, and what ever else thy soul stands in need of, and tell him how great thy wants be, and what gracious promises he hath made to sinners and pray him to make them good to thy poor soul. But me thinks I hear some poor soul say, indeed if I were able to pray, it were to be hoped that I might speed, but alas I am not able to pray in the spirit, and therefore I had as good say nothing. I answer, no more can young Ravens pray in the spirit, and yet God heareth their cry, and so he doth hear also the cries of wicked men, else how came Manaseh out of Bahylon, 2 Chron. 33.13. also such as are wicked are encouraged to seek the Lord, Isaiah 55.6, 7. Oh but says the poor soul, the prayer of the wicked is a bominable; therefore how can I pray? I answer, if indeed thou meanest to go on in the wickedness without any purpose or desire to be better, he will not hear in such a case; but if thou go to him to be delivered from sin, as well as from wrath, he will surely hear thy cry and will help thee. Oh but the scripture saith, that if I regard iniquity in my heart, God will not hear me. To this I answer, if indeed thou do regard iniquity thou must not look to be heard; but the question is, what it is to regard iniquity: now I will tell you, that man that goes to God with a form of words, and with them thinks to please him, but hath no desire at all to ask nor yet to receive any help against sin, but resolves to live and continue in that still, this man regards iniquity; but on the other hand, that man that hath lusts that he cannot master, but yet he would be well content if the Lord would be pleased to subdue them for him, and there is no request that he hath more desire to be heard in, then in this, that he might be delivered from his beloved sin; Now this man doth nor regard iniquity, although it may be strong in him; But if he cry to the Lord for help he will surely hear his cry, and will save him. But if thou judgest that thou canst not pray, yet ask for mercy for all that; there is a sweet text in the Prophecy of Hoseah 14.2. the Lord tells wicked men there, what they shall say to him, for you most know that this Prophecy was sent to Israel in there backslidden and Idolatrous estate, and yet the Lords goodness is such, that he persuades them to return and seek for mercy, but he takes it for granted that they cannot pray for it; and therefore he tells them what they shall say, take with you words; and say untu hom, saith the Prophet, take away all iniquity, and receive us graciously. Mark it I pray you, if they had had a spirit of prayer the Lord need not have bidden them take words to them, and say receive us, for where a spirit of prayer is, there it helpeth our infirmities, and reacheth us to make request according to the will of God, as it is, Rom. 8.26, 27. if we have the spirit it will sufficiently open our minds unto our father, but if we have it not, then let us take words to us, and say, receive us graciously, for the Lord is full of compassion, and will hear the cry of misery in an Ishmael, Gen. 21.17. and if he will hear it for cold water, he would hear it as well, and as willingly for better things, if he did but cry as earnestly for them. In the fourth place, attend on the ordinances of Christ, for there his walk is, and there he will come to seek for lost ones, as well as to visit his people, and there thou wilt have an opportunity one time or other, to lay hold on the skirt of his garment; therefore wait on him, and know for thy comfort, that never any did so and perished; no, no, they shall never be ashamed that wait far him. And in the fifth place, whensoever thou meetest with any motion from the spirit of God, make much of it, and close with all the advices it shall whisper into thine ears; take heed of slighting or neglecting any of the sweet breathe of it, but give it entertainment, and what word soever comes home to thine heart, consider of it seriously, yea although it may be a reproving, or a wounding word, let it not be neglected, for Christ comes both to wound and to heal; and therefore what word or motion soever comes from his spirit, home to thy conscience, entertain it thankfully, and walk according to the direction it gives thee, humbly. And in the last place, be sure to be always watching over thy heart, and especially against those lusts that are most apt to carry thee away from God, and be sure to be found fight always against them; and although thou be not strong enough to overcome them, yet do not give over fight against them, but watch, and pray, hear and read, and apply the promises, and the threaten of the word to thy own soul daily, as thou findest there is need, either to comfort or to rebuke thy conscience, and be assured, that although thou be too weak for sin and Satan, yet Christ is strong enough, and he will take thy part against them, and will come in at last with sanctifying grace, and purge thy conscience from dead works, to serve the living God. Use 2. A second use, that is to be made of this point, is this; if so be that Christ came to be such a Saviour, as to save from the guilt of sin, and from the Power of sin, to sanctify the soul, and to deliver from Satan, and to bear up a soul under troubles, and to deliver out of them also; then let all believers learn to live upon Christ for all these things at all times. Beloved, in the use of other means forget not to exercise faith in the blood of Christ; when you go to read, hear, or pray, look to Christ by faith, who hath appointed these as means to make you partakers of his own image, and what ever your souls stand in need of, whether purdoning or purging mercy, or what grace, counsel, comfort, help, or deliverance soever, you see a ground to ask in prayer; labour also to live upon the free grace of God in Christ for; and be assured that Christ came for that very end, that thou mightest obtain through him a rich supply of all thy wants; and if you sin, as who lives and sins not? make it your first and greatest work, to basten to the blood of sprinkling; and rest by faith upon the Lord Jesus for a pardon, and besure to let a renewed act of faith lead thee to repentance. I do not say but it is a duty to repent, and to get godly sorrow, and shame, and holy resolutions to wait on Christ for strength to walk better; but if you would do these duties in sincerity, and with acceptation, let faith be the first of them; and if the devil should so far prevail with any of you at any time, as to draw you into the snare of fin so far, as that you should question your sincerity; or if you should see just cause so to do, yet be sure you do not cast away your confidence, but if the devil or your own consciences, do lay more to your charge this way, than you do well know how to answer; yet be sure at least, that as ungodly lost sinners you cast yourselves upon the free grace of God, in the blood of Jesus Christ. Use 3. Thirdly and lastly, here is a word for such as have heard the glad tidings of salvation sounding in your ears, but unto this very day, have not submitted unto the Lord Jesus, and are as far from having made your calling and election sure, as if the Gospel had never sounded in your ears; nay I fear, you know as little of God and of Christ, and of the ends of his coming, as those that have had no such means to know him at all; but if you do know him, yet if you have not given up yourselves unto him, neither yet are washed nor sanctified, but do still remain in your natural filth, and as far from regeneration as ever; your condition is far worse, than those that never heard of the name of God, except you repent and amend in time: Now therefore I beseech you once more, before it be too late, do not post off your return to God, nor refuse to lay hold upon those sweet offers of grace, that have been made unto you so often. Oh consider, when you come to die, how little pleasure you will have in remembering all the vain pleasures, for which you neglected your own salvation; or what profit you will have at that day, in all those profits that have stolen your hearts from Jesus Christ. Oh consider, how it will wound your hearts, to think that you were often told, what a Saviour Christ would be unto you, if so be that you would but come unto him, and how often you were invited, and entreated in his name to come unto him, & the sweet promises that are made in the Gospel laid before you, but you unkindly, and unthankfully refused them, and chose rather the vain pleasures and profits of the world, and of sin, than the justifying, and sanctifying grace of Christ. Oh when a soul shall remember what promises of pardon, and grace of help against sin, and deliverance out of the snares of the devil, he might and should have had, if he had come to Christ, and he lovingly entreated to accept of those offers, but hath neglected and refused them till it is too late; how must this needs wound his soul? Oh that this that I now say, would prevail with any of you, yet to come to Christ that you may have life; but if it will not, remember at the great day, that you had a sufficient warning; and this much I shall leave to your consideration, and to the blessing of God. THE EIGHTH EXERCISE. John 17.3. And this is life eternal, that they might know thee the only true God. I shall now come to speak a word to that which I had thought wholly to have omitted, by reason I spoke to the same thing in the words immediately going before; but for the Readers fake I shall bring up that in the rear, which should have been in the front, if I had had the least thought of writing; and for the understanding of this word eternal life, you are to know, that it is called so by reason of that opposition it hath with that state of death and misery, in which the ungodly suffer eternal torments; that is called death by reason of the woe and sorrow that must for ever be endured; and this is called life by reason of that happiness and comfort that shall eternally be enjoyed. Observe then, that this word eternal life sets forth unto us the blessedness of that eternal glory which the saints shall for ever enjoy hereafter in the presence of the Lord, as you have it, Acts 3.19. I shall endeavour to set something of that happiness before you, and for that end I pray you take notice, that eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive, how exceeding glorious that estate is, which the Lord hath prepared for those that truly believe; but although it is impossible to set forth the glory of it, as Paul's words do clearly imply, 2 Cor. 12.1, 2, 3, 4. yet the Scriptures do speak very much of the glory of it, although it may be when a soul shall come to see it, he will say the one half was never told him. First then, consider what David saith of it, Psalm 16.11, Thou wilt show me the path of life, in thy presence is fullness of joy, at thy right hand there are pleasures for evermore. You see whither the path of life will lead a man; it goeth directly into the presence of God, and there is fullness of joy, saith the Prophet; mark it, that is a full word indeed to express the fullness of a man's happiness. Oh the blessedness of a man that knows God and Jesus Christ, and walks up to that knowledge; he shall have fullness of joy. First he shall have nothing to hinder his joy; but all sickness sorrow, grief, and troubles, of all kinds shall be removed, a man shall have never an ill neighbour there to vex him, nor any creature that shall speak a word to grieve him, but all his companions shall be holy and spiritual, such as will perfectly love God, and love him, and rejoice in his happiness with perfect joy, there be shall never see nor hear either person or thing that shall minister the least discomfort or trouble to him, none that will backbite, or speak kinder than his heart thinketh, will ever be found in that place, no devil shall come there to tempt, nor snare to turn the heart aside from God; but there shall be perfect freedom from all manner of molestation whatsoever; and contrarily, there shall be the fullness of all joy and peace, holiness and love; there shall be no want of any comfort, no nor of any degree of comfort that the heart of man can possibly desire. Peter speaks of a joy unspeakable and full of glory, that believers meet withal here, 1 Pet. 1.8. and Paul calls that fame sealing testimony of the Spirit, the earnest of our inheritance, Ephos. 1.13, 14. now if the Lord do give such tastes of the cup of consolation in this life to some poor believers, as those texts do plainly intimate he doth; what then may we think their portion shall be when they shall come home to their inheritance? I shall give you an instance in one poor soul that I knew, who being in anguish of spirit for some two years together, and having sought the Lord with sorrow and tears many a time, at last being in the fields in the night weeping and praying, it pleased the Lord to manifest his love wonderfully, and by his spirit to open the sweet promises of the Gospel and to seal up his love in the promises with that clearness of assurance and exceeding joy, that until that time that soul could never think that heaven itself would have yielded that fullness of joy and consolation; but doubtless that soul never yet, nor any other that is this day on earth, ever tasted more than an earnest penny of the fullness of that glory that shall be enjoyed in the life to come. Another note in the text observable, is this; that these pleasures are to be enjoyed at the right hand of God; which plainly intimates thus much unto us. That the Lord will put forth his wisdom mercy, and all sufficiency in the glorifying of those persons that shall be accounted worthy of that kingdom, for so much the right hand signifieth, for there you know, the strength lieth, and there we use to set the persons we highly favour, and would put the greatest honour upon that we know how. There is one thing more in this text worth noting, and that is this word, for evermore; that is it, that exceedingly adds to the fullness of this glory, that it is of an everlasting continuance? so that as there shall be a freedom from all sin, snare, temptation, trouble, or whatsoever might produce complaint, or cause any degree of sorrow; and likewise an enjoyment of all those comforts that the heart of man can possibly wish or desire. So also, there shall be no fear no nor ground of fear, that ever this blessed estate shall change or fade, but remain sure and durable to all eternity. Oh consider of the worth and glory of this happy condition! when the souls company and enjoyments shall both be perfect. Another text that I would pray you to mind, is in 1 Cor. 15.49. the words are these; and as we have born the Image of the earthy, we shall also bear the Image of the heavenly. Indeed if it were not for that which lies in this promise, all the rest of a man's enjoyments could not be so exceeding comfortable unto him for what would it be to a man to see all his company, holy and spiritual, full of love, joy, and peace, being free from all the stain and appearance of evil? if he himself should be corrupt and remain still burdened with the same degrees of sin, and supjectness to transgression, as I fear the best of Saints do find themselves inclined and subject to, while they are here. But this shall be the great happiness of the Saints, that after the resurrection they shall be made fully conformable to their heavenly condition and company, bearing the Image of Christ as they have born old Adam's image, that is, they shall bear it as truly and as fully, being made as like him as ever they were like Adam. Now it is evident unto us all, how like Adam we have been, having all those lusts in our hearts that ever were in his; having as little delight in God and desire of heaven, and being as barren and destitude of all spiritual grace as he; but then we shall be made fully like our Lord Jesus, as free from all carnality, error, and sin, as he is; and as heavenly minded, spiritual, and as full of love to God, and to holiness as he; else alas if a poor soul should go clogged and fettered into heaven with such a degree of corruption as he carrieth about with him here, his condition would be very uncomfortable; for if he should come into the presence of a holy God, the holy Angels, and Saints, made perfect; and in all this heavenly company should not see one soul but such as are perfect in love and holiness, but he himself unlike them, corrupt and sinful; it could not choose but break his heart; but now this shall be the great consolation of all the saints; that as their enjoyments society, and condition is in all respects, holy, happy, and perfect, so also shall their hearts be; there shall be no degree of blindness in the understanding at that day; but the judgement will be able to see the worth of Christ, of grace, of holiness, and of all that happiness, which it doth enjoy, esteeming of it according to the riches of its worth and glory, the affections will be perfectly set upon the love of God and his people, and that holy and heavenly condition in which they are, shall be perfect satisfaction to them, their wills shall be perfectly conformed to the will of God, and not the least dreg or stain of sin shall be left in the whole soul; No lust shall remain in the eye, nor in the ear, nor in any of the members in the least degree; but the whole man shall be made meet to enjoy communion with the Lord, and an inheritance among all them that are sanctified; and for their bodies the scriptures tells us, that they shall be like the Lord Jesus Christ's own most glorious body, shining as the son in the kingdom of their father. Oh consider of the sixeetness of this heavenly estate, how full of comfort it is, when a poor soul that in this life it may be, did never see a good day, but hath been tormented with hateful lusts and strange temptations, and oppressed with many and great afflictions; shall be taken into a condition of freedom from all pain, sickness, trouble, fear, temptation, sin, where he shall hunger no more, nor thirst no more, where there is no tears nor any person or thing that can for ever offend or grieve him: And also on the other hand, is come to enjoy as much peace, joy, love, and comfort, and whatsoever the heart can wish or desire in all fullness, and is past the fear and danger of loseing these comforts, or any degree of them for ever, but is sure to enjoy them to all eternity: how full I say of consolation will such a soul be? I pray you let us think of it, and make some due improvement of this precious truth. Use 1. And in the first place, if it be so that their is such a blessed condition, prepared for poor believers, that is so exceeding excellent and glorious; then let your hearts be set upon it, and do not suffer the vanities of this present life to steal away the heart from this most glorious and eternal inheritance. Beloved it becomes you to be heavenly minded, you will get a great deal of advantage by it, it will marvellously strengthen you in the way of obedience, and of sufferings; you have two clear examples set before you by the author to the Heb. 11.24, 25, 26. there the Spirit of God tells us by what means Moses became so able to forsake the glory of this world, and to choose afflictions among the people of God; 'tis there manifested to be through the exercise of faith upon that glorious reward, that he had respect unto; and in Rom. 12, 2 there we have an exhortation to follow the example of our Lord, & to take the same course that he did to hold out in a way of obedience and sufferings, and that the author there tells us, was by looking unto the joy that was set before him; therefore I pray you let us follow these blessed patterns that have gone before us, & let us tread in their steps, if we mean to come to the same place where they now are. Beloved, if the Lord Jesus himself & his servant Moses had need of this cordial to strengthen them to the doing and suffering of what they were to do, & to meet withal in this life; how much more had we need to use the same means? therefore let your hearts be set upon this heavenly inheritance, and to that end, that your affections may be raised to mind and to desire the things that are above: I pray you get as clear a sight as possibly you can of the glory of that rich inheritance: now although you cannot see this glory with these bodily eyes; yet saith can see within the vail, and can make absent things present; therefore set that to work to consider of the glorious descriptions the Scriptures give of this crown of glory; those texts that have been named already will much help you herein, and many others I might name; Peter tells us that in consideration of the exceeding joy we shall partake of, when the glory of Christ shall be revealed, there is cause of rejoicing now, even when we are under fiery trials; and so we see in the case of Paul and Silas, Acts 16.24, 25. that when one might expect to have found them weeping for sorrow of heart, by reason of those bitter afflictions that they then lay under; then were they singing for joy of heart by reason of that glorious hope they had by faith a sight of; which hope Paul in 2 Cor. 4.17. calls an exceeding and eternal weight of glory. I pray you meditate upon these texts, and such like, as you may find many in the Scriptures, that you may have your hearts affected with this heavenly condition; and if you would see the glory of this condition and be affected with it, then keep the heart and life as clean from all manner of sin, as it is passable likewise; for sin is of a blinding, as well as of a heardening nature; and if you let out your hearts unto it, it will surely corrupt the soul, and hinder and disable it, that it cannot relish those things that are of a heavenly nature; therefore take heed of sin, and of all the means that lead to it, for if once you give up yourselves unto any sin, it will so blind and alienate the heart from God, and from heavenly things, that you will not be capable to be won by the promises of eternal life, neither will you see a beauty in them; and as it is with sin, so is it likewise with the things of this world; if the heart be set upon them, they will steal it away from the things that be above; therefore take heed that you let not out your hearts too freely to the most lawful pleasures and profits that be; for if you do surfeit upon them, they will keep out the love and desire of eternal life, and hinder you from walking in the path that leads unto it, and so deprive you of it, as unavoidably as sin itself can do it; and as you are to avoid these evils on the one hand, so on the other, it will be meet to wait on the Lord Jesus for the sweet tastes of his love, the which when you have once experience of, you will by that earnest penny know something of the riches & worth of eternal life; now for that end I beseech you wait attentively, for the Lord in the use of all his Ordinances, for there he will be found, in them, in the assemblies of his people you may expect to find him, because it is his walk: but take notice I pray you, that a negligent formal overtly use of them, I do not call for, but be sure you make it your business to look for him, and to enjoy communion with him, and to taste and see, as David saith, Psalm 348. how good the Lord is: if you look for him with that intention and desire as the Church did, Cant. 5.8. you will be sure to find him, he will not long hid himself from such a soul; but among all other duties I could wish that you would watch to meet with him alone, and there open your hearts to him freely, and tell him the very worst you know by yourselves, and that with an intent and an endeavour to shame and humble yourselves before him; and be you assured that he will exalt you in due time; let him know what you would have, and be sure to follow him daily: consider what counsel he gives you himself, Mat. 7, 7, 8, 9, 10, 11. Luke 11. from the 5. to 14. & the 18. the 8 first verses; and if you follow this counsel you may be sure that the Lord will graciously open his heart unto you at last, and give you such a taste of the water of life, that will set your souls a longing for your fill thereof and that will make you both do and suffer for Christ with much cheerfulness, and willingness. Use 2. The second use is this; if it be so, that there is so rich a portion attainable as eternal life; then be sure to take a speedy course for the getting a clear assurance of your own interest in that happy enjoyment, do not trifle your time away any longer, but set upon the work without delay; and to that end that you may make sure work; observe the counsel of the Apostle Peter, in his second Epistle, 1.5. to the 12, you shall find two things minded by Peter in this text, in order to the getting of a full assurance. The first of these, is to lay the foundation of Christianity in true believing; that is clear in these words; Add to your faith virtue; implying that faith must needs be there, for it is impossible to add virtue to it else. Now therefore in the first place although you be never so impenitent and wicked, yet rest upon the grace of God in Christ, yea if you think also that you have attained some virtue, patience, or love, or other fruits of the Spirit; yet do not as Saints but as sinnets, rest upon the blood of Christ; remember I pray you, that neither works done, nor grace received, is to be rested on for Justification; but we are justified in and through believing, and resting upon the blood of Christ, who freely justifieth men as they are sinners, & ungodly ones: and therefore note it well, neither their repentance nor love, but faith, is imputed for righteousness; look Rom. 4. And by faith are we become the sons of God, Galat. 3.26. I do not say, but there are some promises made to the saints, as they are saints, such as are in Psal. 34.10.17, 19 & many other like there be; and with these the godly may comfort themselves, and none but those that are saints can claim an interest in them: yet notwithstanding, that translating act, as I may so call it, in and through which, a man is made of a child of wrath, a child of light; I say again, that thing or means that maketh him a Son of God, that was none before, is this act of believing and resting on the blood of Christ, as a man considereth himself a sinner and ungodly, without the least degree of worth in himself; and as a believer resteth on the blood of Christ for justification, so likewise he expecteth from the free grace of God, in and through the same blood sanctification, glory, outward things, and in a word, all things appertaining to life and godliness; for true faith desireth and resteth upon the Lord for the accomplishment of all the promises that he hath made, as well as for any of them. The second means that Peter directs us to use, for the getting assurance of eternal life, is, to add to our faith virtue, knowledge, temperance, patience, godliness, brotherly kindness, and charity; under which heads are concluded all the graces and fruits of the Spirit of Christ; these saith he, you must add to your faith, these you must abound in: and as it is in the 3 chap. and last verse, grow in; and than if you grow in grace, and persevere in well-doing, and abound therein more and more, you shall saith he, never fall, but have an abundant entrance, into the everlasting kingdom of our Lord and Saviour, ver. 10 11. As if he should say, by this means you shall be able, to keep and enjoy a clear and constant assurance of eternal life; and this is to be done by giving diligence, ver. 10. I pray you observe it my brethren, diligence must be used, it is not a lazy formal profession, and an overly careless performance of duties, that will either give, or keep assurance of salvation; a man must be ready to open to the spirit, when he knocketh, and to hearken to his motions, and take heed of rebelling against him, and labour to avoid all those unworthy courses, that tend to grieve and to quench the spirit; and if you thus do you may be assured, the spirit will not fail to do his office, but he will give unto, and maintain in the soul assurance of eternal life, and that will be a most sweet enjoyment, the man that hath it may want friends, riches health, and outward contentments, but he cannot want comfort, joy, and peace; his soul shall be full of consolation, however the world goes with him, or against him, and he shall be able in the worst of times, to say, that both life and death, shall be to him advantage. Use 3. And in the last place, this may serve to reprove the folly of all those, that spend all their time and strength, in the pursuit of the things of this present life, with the neglect of the life that is eternal; and therefore, well might Solomon term wicked men fools, for indeed their courses are madness, and folly; and indeed there is no folly to be compared to this, of running after the trifles and empty vanities of this world, and the letting of the golden oppertunities slip, in which you should make sure eternal life. Beloved; the most lawful, and the most excellent enjoyments, that you can meet withal under the sun, what are they but very husks, and doggs-meat? nay dross and dung, in comparison of that eternal inheritance, which is surely kept, for all them, that love the appearing of our Lord Jesus. Think of it I pray you, and be not so wilfully foolish, and mad, as to lose this blessed and rich portion, for any present pleasures or profits whatsoever; although they may seem never so sweet: if you should see a man in the time when his harvest is ripe, run up and down to catch butterflies, or go every day to the woods a nutting, till his corn were loft; would you not think this man to be worse than a fool? beloved so foolish, yea ten thousand times more foolish, is that man that shall gain the whole world, and all the glory of it with the loss of eternal life; now therefore once more I beseech you, as you love your own poor souls, mind what I have said unto you. Beloved, your own happiness and comfort, only is concerned in it, as for the Lord you cannot hurt him, neither will he lose any glory, although you should be eternally condemned and parish: and as for me although I should be glad, and exceedingly rejoice that you might reap the fruit and comfort of all my labours, and that upon this account, we might all rejoice together in the day of Christ; yet if you do not, but foolishly and wickedly forsake your own mercies; I pray you take notice, that I know the loss will be your own, and I shall receive my reward according to my labour, 1 Cor. 3.8. whether you profit by it or no; and although Israel be not gathered, yet shall I be glorious in the eyes of the Lord, saith the Prophet, Isaiah 49.5. Now therefore consider, that your own eternal welfare merely is concerned in it; and if that which I have said, will not prevail with you, I cannot help it. I shall to this text speak no more, but commend you and what I have said unto you, unto him that is able to bless you, and that also delighteth to pour down blessings. FINIS. Signs of a Dying Christian. Sign I. WHen you are so indifferent to assemble, that you can come, or you cannot come. Sign II. When in your purest worship you are quickly weary. Sign III When you care not to hear one matter often, though suitable truth. Sign IU. When few Sermons will please you, either you like not matter, or manner, or man. Sign V When you think that you know enough; you may think hat you know enough upon these deceivable accounts. 1 When you measure what you know by your own oyes or light, you think that you know enough, not measuring what you know by the rule of Knowledge, the word of God. 2 When you measure what you know, by what once you did know; not considering that further light forceth further knowledge, & calls for proportionable practice. 3 When you measure what you know, by what you see others that profess to know, do what they do. 4 When you measure what you know, by what you are disposed to practice or do, picking or choosing such commands of God as like you. 5 When you measure not what you know, by what God in his word calls you to do. Signs how you may know you are clothed with this spirit of Deceit. 1. When you have a low value of that means, that under God first brought you to know. 2. When you are mighty prodigal of what you know, thinking no matter well managed, that you have not most voice in. 3 When you please yourselves with the thought, that few or none outstrip you in knowledge, having a secret scorn to compare yourselves with any. 4 When in all things material, you are not careful to take counsel of God, before you bring matters to action. Sign VI. When a small offence will keep you from Christ's Table. Sign VII. When you have no great mind to prayer, in which there is necessity and excellency; lets & helps. Necessity 1. from Command; 2 From the Example; 3 The Provision; 4 The importunity; 5 The Danger; 6 the Advantage. It's Excellency: First it engageth God's strength; 2 It holdeth with holy reverence God's hands; 3 It makes every condition savoury or sweet; 4 In no condition we can be barred from it. Letts: 1 Wand'ring thoughts; 2 Presumption in an unreverent adventuring before the Lord; 3 Bosom fin or pleasant delight in some secret Lust; 4 Want of reconciliation to Brethren; 5 Despairing doubts of being answered. Helps to Prayer; for say some, I would, but I cannot Pray, I want words when I go to my Knees, all I can do is but to sigh. 1 From the necessity and excellency of Prayer; labour to get a feeling of the necessity and excellency, so as that thy heart goeth under a grievous burden, because thou canst not pray. 2 Study much to be sensible of your great want of God's daily help. 3 Consider God hath provided no way for you to acqualnt him with your wants, but Prayer; and if you cannot pray, how will you make, your Complaints to God? 4 Consider that all your mercies become blessings to you no other way but through Prayer. 5 Consider what a miserable condition will yours be if cast into the Lion's Den, Whales' Belly, or the Stocks 6 Entreat Jesus Christ to teach you to Pray. Sign VIII. When you have no great delight in reading the Holy Scriptures; ignorance whereof brings these six Calamities. 1 It makes you in a wilderness when sickness and affliction comes, because you will not know how, and why they come. 2 Ignorant that your uneven walking with God, may bring upon yourselves death before its time. 3 Ignorant how to ask in Faith the things you want for soul or body. 4 Ignorant wherein you may prevent the presence and comforts of Gods Holy Spirit. 5 Ignorant that there is a Legion of evil Spirits waiting hourly to take advantage against you. 6 Ignorant that you may hinder Gods holy Spirit from doing any effectual work upon your souls. Sign IX. When you are mighty inquisitive after novelties rather than wholesome Doctrine. Sign X. When you can hear of foul miscarriages in others, with little or no heart remorse. Sign II. When in your come together, your talk is not savoury and Heavenly. Sign XII. When you are so little prepared for the solemn Assemblies, as that they come before you think of them, or long for them. Sign XIII. When you come to the Assembly more for fear of brethren's eye, than Christ's eye. Sign XIV. When the decay in Christ's house less troubles you than the decay in your own house. Sign XV. When you can see Christ's Children stoop with trouble; and you not sympathise with them. Sign XVI. When you will rather betray the Name of Jesus, and the credit of his Gospel by your silence, than appear for it to your own suffering and disparagement. Sign XVII. When at a small offence you are so impatient that you commit great sin. Sign XVIII. When you are more careful to get the words of Christ's people, than the Spirit of Christ's people, the form than the power. Sign XIX. When you are not much troubled at your own miscarriages, while they are kept from public view. Sign XX. When you love lest those Brethren that deal most faithfully with you. Sign XXI. When under more than ordinary troubles, you are not more than ordinary in Prayer. Sign XXII. When you are mighty careless to inquire after the spiritual cause of affliction, and mighty careful to inquire after the natural cure. Sign XXIII. When you pray more for afflictions being removed, than sanctified. Sign XXIV. When under God's calamity, you can neither find necessity nor excellency to humble yourselves by fasting. Sign XXV. When God's Rod worketh so little upon your hearts, that you can neither tell wherefore it's come, nor what good it hath done. Sign XXVI. When you have an evil eye to your fellow Brethren, because they outgrow you. Sign XXVII. When the thoughts of your dearest Lust, or any sin is pleasing to you. Sign XXVIII. When you are mighty curious about the lesser matters of God's Law; but mighty careless about the weightier. Sign XXIX When the Holy Spirits help to the great work of Mortification, seems not of absolute need to you. XXX. When you are so ignorant of your spiritual standing, that you know not whether you grow or decay. FINIS.