Christ the Fountain of Life, Sermon 6
SERMON VI.
1 JOHN 5.12.
He that hath the Son, hath life, and he that hath not the Son, hath not life.
IT now remaines that we come to ſhew, what it is to have the Sonne by a ſpirit of prayer, but of this we ſhal have further occaſion to ſpeak in the 14, 15, and 16 verſes, and therefore we ſhall leave it now, and ſpeak to it then.
You may remember we ſaid, there was three notes to diſcern whether we had the Son no.
The firſt was, if we deſired not Chriſt for his benefits, but cheifly for himſelfe.
The ſecond was, If we have received the ſpirit of the Sonne.
We now come to ſpeake of a third ſigne, a point more eaſie to be gathered then the former, but though moſt common, yet not to be neglected; but being well applyed, will bee of ſpeciall uſe to the edification, and ſalvation of the hearers, for every truth in his place, is divine and precious.
The third ſigne, He that hath the Sonne hath him for his Prince▪And therefore the next note is this; He that hath the Son, he hath him not only for a Saviour, but for his Lord and the Prince. A point which upon ſundry occaſions hath been touched, but now to ſpeake of it more fully.
There is no man that hath the Son, but as he hath him for his Saviour ſo he hath him for his Prince, Acts 3.3…. Him hath God exalted with his right hand, whom they ſlew, a Prince and a Saviour; ſo that he that hath Chriſt, hath him, not only as a Saviour, but as a Prince; to whomſoever he is a Saviour, to them he is alſo become a Prince, it were a wonderfull diſhonour to him to ſave them whom he doth not rule; to ſave them from the power of the grave, and to leave them ſtill in their ſinnes, and unbroken off from their evill wayes, it were much diſhonor to him: It is a diſhonour to parents to have children, and to have them untaught and unmannerly: And God hath given the life blood of his owne Son to purchaſe us unto himſelfe, and therefore he would not onelyonly ſave us, but rule us, or elſe we ſhall never have him for our Saviour. So that here is two points to be opened.
Point. 1 Firſt, Hee that hath the Sonne, hath him for his Saviour.
Point. 2 Secondly, Hee that hath the Sonne, hath him alſo for his Lord.
It is an uſuall ſaying, every man would have Chriſt for a Saviour, but rare are thoſe, that will have him for their Ruler and Governour. But though the ſaying be true in reſpect of the common conceit of men, yet in truth I ſay, they are but rare Chriſtians that wil have him for a Saviour, ſo far off are they from deſiring him as their Lord.
For two things there be that goe to the having of Chriſt for a Saviour.To have Chriſt for a Savior requires two things.
Firſt, He that will have Chriſt for a Saviour, muſt look up to him for ſalvation in all his wayes, and diſtreſſes, we have other Saviours, but not him, if we looke for ſalvation elſe-where, Eſa. 40.22. Look unto me all ye ends of the earth, and be ye ſaved, there is no God nor Saviour beſides me, & therefore look to me, and be ye ſaved. So that if a man wil have God for his Savior, he muſt look to him from one end of the earth to the other, we are at the utmoſt corner of the earth, and if we will be ſaved we muſt looke up to the Lord Jeſus Chriſt for ſalvation, as David looked towards the Temple at Jeruſalem for ſalvation, ſo they who look towards the Lord Jeſus for ſalvation, may be ſaved in what place ſoever they are, waite for ſalvation, from him, and long for ſalvation by him, and look not to any means, but ſo far as they are guided and ordered by him, and in whatſoever diſtreſſes you are, whether in conſcience or in diſtreſſe, through bodily ſickneſſe, or pennury, or impriſonment, yet look to me, and bee yee ſaved.
You may read the like in Eſa. 8.17. I will waite upon the Lord that hideth his face from the Houſe of Iſrael, and will looke for him. The Prophet at that time ſaw the Church and Commonwealth of Iſrael much diſtempered, and in much diſtreſſe, both in regard of ſinne and miſery; Now for him to look for, or expect ſuch Princes as might reforme it in the Commonwealth; or ſuch Prieſts as might reforme things amiſſe in the Church, it had been a vain thing, for they were all bent to backſliding, till the wrath of God burſt out, and took hold upon them, but though there was no hope in any of the Princes, nor Prieſts, yet I will waite upon the Lord that hideth his face from the Houſe of Jacob, and will look for him. Though God ſuffer all things to go to wrack and ruine, yet I will waite for him, and look for ſalvation from him, and by him; ſo that ſuppoſe God ſhould hide his face from any ſoul of us, that we lye in darknes and in the ſhaddow of death, or if that we ſhould ſee our ſelves in diſtreſſe of the outward man, or ſee Church or Commonwealth in many ſinfull diſtempers; it is not now for a man to look about him, hither or thither for help and ſuccor, but to the holy one of Iſrael: And this is indeed to have him for a Saviour: he that hath him for a Saviour waites for him in all diſtreſſes. So Eſa. 17.7 the time will come when God will gather his people unto him, as the gleanings of berryes, when they ſhall be left like the ſhaking of an Olive tree, two or three berryes in the top of the uppermoſt bough; four or five in the outmoſt fruitfull branches ſaith the Lord. Now, at that time ſhall a man looke to his maker, and his eyes ſhall have reſpect to the holy one of Iſrael. Which ſhewes you, that thoſe who are Gods gleaned ones from the World, that are brought on to fellowſhip with Chriſt in the Election and Salvation; theſe are they who look to their Maker, and their eyes are unto him, the holy one of Iſrael. And ſo God is ſaid to be, not becauſe he is ſo in himſelfe, but becauſe, he makes Iſrael his holy one, and therefore his eyes hath reſpect unto him, you know in the caſt of an eye, wee ſhew reſpect; when the creature lookes after this and that in the World, and faſtens and ſets his eye upon any thing there, he hath no reſpect to the holy one of Iſrael, but to the Creature only; but when the Creature being conſcious of his owne inſufficiency to help it ſelfe, by any meanes it ſelfe can uſe, but hath reſpect to the holy God that makes Iſrael holy, and is acknowledged of Iſrael to be holy; this is indeed to have God for our Saviour, and ſo he is to all ſuch as are gathered together unto him.
This is livelily expreſt in the example of good Jehoſhaphat, 2 Chron. 20.3. he ſought the Lord, and in the audience of the people he made a ſolemne prayer to God, and concludes with this, in the latter end of the twelfth verſe; We know not what to ſay or to doe, but our eyes are unto thee. Now this having our eyes upon him in time of diſtreſſe, whether of Warre, or Peſtilence, or famine, or anguiſh of conſcience, or poverty, and yet we have our eyes towards the Holy one of Iſrael; we know not what to doe, and our power wil not reach us any helpe without Gods bleſſing, no not in outward things, but our eyes are unto him; this argues, that ſurely Iehoſhaphat had the Lord for his Saviour, becauſe he had ſuch reſpect unto him. Notable is that expreſſion, Pſal. 121.1. I will lift up mine eyes unto the hils, from whence commeth my help; it commeth even from the Lord. The Lord dwelt upon mount Zion, and mount Moriab; there he manifeſted himſelfe in his Ordinances, and therefore he put not his confidence in the vallies and pits of the City, but in him that dwels in the hils, and lookes for ſalvation from thence, as he expounds himſelfe in the next words; My help commeth even from the Lord: So then, if ſo be that we doe indeed look up unto the Lord for ſalvation, and for help and preſervation, and deliverance, and reſtoring of any comfort wee have been deprived of; ſometimes juſtly, and ſometimes unjuſtly; whatſoever our condition be, if in all our diſtreſſes we can looke up unto him, and our hearts waite for ſalvation wholly from him. This argues, that we have him for our Saviour, becauſe we have ſuch reſpect unto him, and elſewhere we looke not, though we may uſe lawfull means, yet our eyes are not upon the meanes, but we looke a great deal further, & no further expect deliverance from any means then we ſee the Holy one of Iſrael the God of our ſalvation, expreſſing and revealing himſelfe in the meanes. And to adde this one inſtance more of Ionah, Chap. 4. one that went away from God, and was unwilling to be directed by God, and therefore he was over-whelmed in the Sea, becauſe he would not be ruled, and bowed to the will of the Lord Jeſus, and therefore God ſent forth the moſt unruly Creature that God hath, ſet aſide the Devils in Hell, and it may be they have a hand in it too, in raiſing the horrible tempeſt that raged againſt them; and when Ionah was caſt out, the moſt unruly Creature, a Whale, meets with this unruly Prophet of God, and ſwallowed him up, that he thought himſelfe in the belly of Hell. Now when God had in ſome meaſure broken his heart, and in the Whales belly begins to conſider how unrulily he had dealt with God, and ſaid, Chap. 4. he ſaid, I am caſt out of thy ſight, yet will I looke againe towards thy holy temple; Implying, that though he had been moſt unruly, and of a good man, the moſt of all you read of; yet when he ſaw God for his unrulineſſe meet him with ſuch affictions, yet when he ſaid, he was cast out of his ſight: yet, I will looke again towards thy holy temple. How could he tell which way the Temple ſtood when he was in the Whales belly? yet his heart was towards the Temple, which was a type of Chriſt; he in his heart had reſpect to the place where the Temple ſtood, and therein he ſhewed his reſpect to Chriſt, and ſo having reſpect unto him, he had him as his Saviour, moſt unruly Ionah; yet he having reſpect to Chriſt as his Saviour, he is delivered and ſaved; ſo that you ſee, he that hath Chriſt as a Sonne, he hath him as a Saviour; aad thoſe that have him for a Saviour, they waite on him, and only look for ſalvation from him.
There is a ſecond duty for every man to performe, that hath Chriſt for his Saviour, and that is, he doth not only looke for ſalvation from him, when he ſtands in need of it, as we daily doe; for, Salvation is deliverance out of danger, and preſervation in a good eſtate, and he lookes for all ſalvation from him, Pſal. 3. laſt. Salvation belongs to God, and though many means may be uſed, yet it is the Lord and his mercy, and bleſſing, that ſaves and delivers, and nothing elſe, and Gods ſervants they know it.
But there is a ſecond duty in having Chriſt for a Saviour; and that is, in looking up to Chriſt, and cleaving to him, and not only deſiring ſalvation from him, from all our diſtreſſes, Chriſt a Saviour from ſin as well as from diſtreſſe.but ſalvation alſo from all our ſins; and he that hath Chriſt for a Saviour, he from would be ſaved from all his ſins, as well as from all his miſeries, Act. 5.31. God hath appointed him a Prince, and a Saviour, to give repentance to Iſrael, and forgiveneſſe of ſinnes; there is therefore this ſalvation to be had in Chriſt, not only deliverance out of the hands of dangers, but from the hands of all our ſins and rebellions, and to be ſaved from them, by turning from them, and repenting of them; and we deſire not only forgiveneſſe of them, but ſalvation from them, to be ſaved from our ſtubborne ſpirits, and ſaved out of our covetouſneſſe, and wantonneſſe, and worldlineſſe, and carnall vanity of heart and life that we are ſubject to; to be ſaved from the vaine faſhions, and in all theſe we looke for ſalvation from Chriſt; we deſire to be ſaved not only from all our diſtreſſes, but eſpecially from the ſinfull diſtempers of our ſoules. It is a notable Pſalme, the 130.1. If thou Lord ſhould marke iniquity, who ſhould stand? but there is forgiveneſſe with thee that thou mayeſt be feared. I waite for the Lord, my ſoule doth wait, and in his word doe I hope; My ſoule waiteth for the Lord, more then they that watch for the morning. Let Iſrael waite for the Lord, for with him is mercy and plenteous redemption, and he ſhall redeeme Iſrael from all his iniquities, ver. 7, 8. and he is therefore called, Ieſus, Matth. 1.21. And notable is that expreſſion, Hoſ. 14.2. Take away all our iniquities, and receive us graciouſly, ſo will we give thee thankes. Thus they deſire ſalvation from all their iniquities, and not ſo much ſalvation in the pardon of all their iniquities, for there is more in it then forgiveneſſe of ſinne, but a turning them from them; they deſire both pardoning, and healing, and God ſo underſtood them, as appeares by verſ. 4. God anſwers them, That he would pardon them, and heale them; he wil remove them all away from them, not an hoofe be left behind, but all taken away. There is a generation of men that are marvellous unwilling to yeeld to this, ſo that you ſee it is an ordinary thing for men to ſay, they have Chriſt for a Saviour, but it is a rare thing to be ſo indeed; you know how affectionate our Saviours ſpeech is, Matth, 23.37. O Ieruſalem, Ieruſalem, how often would I have gathered thee under my wing of ſalvation, but y u would not be gathered? The body of the Church of God, though ſome was gathered, yet others of them would not be gathered; and if it was thus with Jeruſalem, it is no wonder if you read the like of Babilon, Ier. 51.9. We would have healed Babel, but ſhe would not be healed. God ſent his Church, and kept it there ſeventy yeares among them, that ſome of them at leaſt might imbrace the ſalvation of God, but ſhe would not be healed; we have uſed the beſt meanes we could to heale her, but it wil not be, ſhe wil not be healed of us, and therefore let us be going home againe. God would not ſend his Church among them for nothing, but he lookes for ſome fruits among them, but ſince either none were gathered, or ſo few, as that they were not a conſiderable number, therefore God will ſend his people home againe, when they ſay, Let us breake their bonds aſunder, and caſt their cords from us; then God will take no further paines, Pſal. 2.3. It is a notable place that in Ier. 2.25. God cals upon his people moſt affectionately that they would be healed, but they ſnuffe up their iniquities as the wind, and like unto wilde Aſſe colts, would be at liberty, and take pleaſure in their running at random; and God ſaid, With-hold thy foot from being unſhod, and thy throat from thirſting after ſuch vanities, An hard matter to be willing to be ſaved by Chriſt.but thou ſayeſt deſperately, There is no hope, I have loved ſtrangers, and after them will I goe. What a marvellous ſpeech is this in Gods own Servants, when God would with-hold them from running for ſalvation elſewhere, and from ſuch other ſins as they thirſted after; no, there is no hope but the courſe they had taken they would take, and no meanes ſhould ſave or draw them from their haunts; ſo that you ſee it is no eaſie matter for a man to be willing to be ſaved by Chriſt, and though many would be ſaved by him, yet few there be that would looke for all ſalvation from Chriſt, and are not willing to be ſaved from all their ſins, but are willing to keep ſome ſins ſtill alive in their ſoules; Are they not ready in their hearts to ſay as they ſaid, Matth. 8.29. Art thou come to torment us before the time? It was when Chriſt came to ſave two men from the poſſeſſion of a Legion of Devils, the men ſpoke it, though the Devils acted it in them; ſo when Chriſt comes to bring ſalvation, it is a torment to our ſoules; the two witneſſes vexed men, and they came but to ſave men; it is a torment to men to have ſinne pulled out of their ſoules, as you read, Act. 16.19. When the Apoſtles had caſt out of the maide the ſpirit of Divination, when their Maſters ſaw that the hope of their gaine was gone, they were in a rage, and cauſed them to be ſtoned, and left them for dead; now when men take it ill that they ſhould be ſaved, or are loath that their children, or ſervants ſhould be ſaved, take it ill that they dare no more lye and ſweare, and couzen, and buy and ſell on the Sabbath day, and ſuch and ſuch a gaine is thereby loſt, and this they cannot endure; it is a dangerous ſigne of an ill heart, and therefore however it is an uſuall ſaying, that every man wil have Chriſt for a Saviour; and yet if in truth we conſider it, I aſſure you in plaine English, we wil not be ſaved; that is our reſolution when it comes to the point.
It is an uſe of Triall that we are upon in this Diſcourſe, and therefore to proceed to the next part of the point; thoſe that have Chriſt for a Saviour, they have him aſo for a Prince, Act. 5.31. God hath appointed him for a Prince, Chriſt ſaveth as a Prince.and a Saviour; If you wil have him for a Saviour, you muſt have him for a Prince; reſigne up your ſelves, you and yours, to be guided and governed by the Lord Jeſus, though you have never ſo many ſtrong oppoſitions, yet it muſt be ſo, Iſa. 9.6. Ʋnto us a Childe is given, unto us a Sonne is borne; How ſhall I know that Chriſt is borne for me, and this Son is given to me? Why by this; The government ſhall be upon his ſhoulders; if the Sonne be given thee, then thou art wholly governed by him; and if thou beeſt ſo, then he is borne and given to thee, and thou ſhalt call his name Wonderfull. If you can behold a wonderfull glorious Majeſty in Chriſt, and he to whom he is given, they ſhall acknowledge him their Counſellour, the Prince of their peace; and to whom ſoever he is given, the government of him is upon their ſhoulders; know therefore whether he be your governour or no.
Chriſt our Prince in two thingsAnd two things there be in having Chriſt for our Prince, to open them plainly to you.
Firſt, when you reſign up your ſelves, to be wholly ruled by him in all your paths, ſo as that you leane not to your ſelves not ſo much as in one thought, but all your thoughts ſtand in ſubjection to his will, 2 Cor. 10.4, 5. The weapons of our warfare are not carnall, but mighty through God to caſt downe every high imagination, and to bring into captivity every thought to the obedience of Chriſt. God leaves us not one thought free, nor are we willing to have our thoughts free, Prov. 12.15. The thoughts of the righteous are right; that is, they come from a right rule, the Word of God, and aime at a right end, the glory of God; not a man that hath his part in the Lord Jeſus but his thoughts are right.
Object. You ſay, But who hath his thoughts ſo rectified and ſet upon the Lord Jeſus; but he hath many vaine, and covetous, and proud, and stubborne thoughts? Who can ſay, I have kept my heart cleane? who can ſay, that every thought in him is ſubdued to the obedience of Chriſt?
Anſw. It is true that you object, for Jer. 4.14. It is a complaint, and an earneſt ſpeech; O Ieruſalem, waſh thy heart from thy wickedneſſe that thou mayeſt be ſaved, how long ſhall thy vaine thoughts lodge within thee? So that you ſee a man that would have ſalvation by Chriſt, he muſt be content to ſubject all his thoughts to Chriſt, and not leave one vaine thought to lodge within him. It is true, Sathan may cauſe them to flutter in his mind,Simile. but he muſt give them no entertainment; it is one thing to have a ſturdy Begger that comes to the doore, to ruſh into my houſe before I be aware, and enforce; and another thing to bid him welcome, and to bid him ſtay and lodge there all night, and to make proviſion for him; ſo it may be there is many a proud rebellious thought ruſhes in, and cals for this and that, and wil be ſerved in this and that, and every faculty, and part,Rebellious thoughts. and member muſt beſtirre it ſelfe to ſatisfie ſuch a thought, and all muſt be as this thought will, and ſometimes ſcars all the houſe, puts the whole man to agitation to conſider what to doe, to give it content; yet they who have Chriſt for their Saviour, they will looke to him for ſalvation from ſuch ſturdy thoughts as theſe be, they will not ſuffer them to lodge there, but get them out againe, and are not at quiet, but the whole man is diſturbed till they be diſlodged, and caſt out againe; ſo they who have the Lord Jeſus for their Saviour, they muſt not give lodging to a vaine thought, much leſſe to a malicious, and proud, and deſolate thought, or any other wicked thought whatſoever. It is true indeed, there is no Chriſtian man but he wil have vaine thoughts come in upon him, but you ſhall obſerve this difference.
Firſt, a man that hath not Chriſt for his Prince,Chriſtians differenced by their thoughts. he hath not one good thought comes in his minde, or if it doe, he doth not give it lodging there; all, or every imagination of his heart is evil, and that continually; the Originall is (Omne figmentum) the whole frame of a mans heart; the bent and ſcope of his thoughts, the whole ſuggeſtion of them firſt and laſt, not a good thought comes in him. Many a man wil ſay, it is very fitting, and meet it ſhould be ſo, that one day wee ſhould turne home to God, but not to give entertainment to him at this time, but let him come another time, and then he ſhall have lodging; and ſo we deale with all good thoughts, that God ſuggeſts into our hearts; we like good thoughts well, and ſometimes we are loath to give them offence, but yet are not willing to give them entertainment, but are more willing to be ſhut of them, and to turn them out of doores; but a godly man, if a good motion come into him, it is moſt welcome to his ſoule, and he entertaines it with the gladneſſe of his ſpirit; he ſees it is of God his heavenly Father, and he lodges it in his heart, and conſcience, and affection, and rejoyces in it, and deſires after it, and cheriſheth it, and is loath to part with ſuch thoughts when he is gotten into ſuch a good frame.
Now I ſay therefore, this is a difference; a carnall man never gives entertainment to a good thought, nor doe his thoughts ever aime at good ends, they never goe higher then himſelfe, and therefore never could good thought finde lodging in him; out againe it is thruſt, ſometimes ſomewhat courteouſly, ſometimes diſcourteouſly, but however there it muſt not lodge, there is a world of matter to quench and damp it, and to uſe meanes to be ſhut of it; but it is not ſo with a true Chriſtian, he entertaines Chriſt as his Prince, and he wil have every thought in him to be ſet upon him; if a wicked thought come into a carnall mans heart it is naturall to him, it takes place, and is ſuffered to lodge there, anger reſts with him all night, and he ſuffers the Sunne to goe downe upon his wrath, Epheſians 4.26, 27. The Devill lodges there, and there hee may reſt, and he never takes paines to be cleanſed of thoſe evill thoughts, and he cares not how long they are there. But if a godly man have a wicked thought come upon him, he ſtirres up all the faculties of his ſoule, and the graces of the Spirit againſt it, and doth what he can to expell and baniſh it, and if he cannot prevaile, then he wil call for aide from his Prince, from Heaven, and wil acquaint his deare Chriſtian friends with it, and ſay; I am troubled with ſuch thoughts of malice, and pride, and vanity, that I know not in the world what to doe, they lye downe with me, and they riſe up with me, and therefore intreat their help; and as they looke to Chriſtian friends, ſo wil they eſpecially call to the Prince of their ſalvation, to ſave them from their vaine thoughts, and much more from theſe wicked ſpeeches, from theſe things they are moſt carefull to be delivered; and therefore they ſtand not deviſing Plots againſt their Prince, but he wil tell him, that ſuch wicked rebellious thoughts deviſe miſchiefe againſt him, and therefore he craves helpe againſt them; ſo did David in the like caſe, Pſal. 139.33. Search me, and know my heart, and ſee if there be any way of wickedneſſe in me. As if he had ſent to heaven for a privy ſearch, he would not have any one thought within him, but he would that God ſhould know it, and therefore deſires, that God would try and ſearch, and know his thoughts; he was not like them of whom you read, Eſa. 29.15. That digge deepe to hide their counſells from the Lord: but a child of God, would have God to be well acquainted with his thoughts; ſee if there be any way of wickedneſſe in me, any wicked thought or vain affection in my heart, I have laboured to find, and to caſt them out what I can, but there may be many more that I know not, but ſearch and try thou me, and lead me in the way that I ſhall goe.
Good thoughts are of everlaſting uſe,Good thoughts continue ever. and of everlaſting durance, and they will continue to everlaſting life, Gods wayes are everlaſting wayes, lead mee in the way everlaſting, thus a man hath every thought brought into ſubjection, though evill thoughts may come ruſhing in, yet he will not give them entertainment but complaines of them to Chriſt, and ſuch a man hath the Lord Jeſus for his Prince; for hee is not a Prince that onelyonly Governs the outward man, as earthly Princes do, who can take no hold of what we think, but God takes notice of our thoughts.
And you may apply what I ſay of thoughts, to words and actions, and ſo make uſe of it to all.
There be many men, that never think good thought, but lets wicked thoughts reſt in them, can be wanton and uncleane, &c. what ever it be that makes a thorow-fare in the heart, let it there lodge, let it come and go as it will, and that is part of the meaning of the high-way-ſide ground, it keeps, and is, a thorow-fare to all beaſts, to all ſorts of Travailers, to Theeves and Robbers, takes no notice of them, lets them come and goe and ſtay as they liſt, then we have not Chriſt for our Governour, we do not put the Government of our thoughts, and actions upon his ſhoulders, and are not in ſubjection to him, but caſts his cords from us, Pſalm. 2.3. and ſay we will not have this man to reigne over us, Lu. 19.22. what, is not our thoughts free? and are not our tongues our owne? Pſalm. 12.4. David takes them for Atheiſts that ſay, their tongues are their owne; He prayes that God would keepe his lips, Pſalm. 119. onelyonly Gods people would have all that is in them bowed to the obedience of Gods will: Some men there be that will not have God to rule over them, ſo marvellous is the prophainneſſe of our hearts while we are carnal, that we that ſhould be ſervants to God, we are not aſhamed to make him a Servant to us, we were never ſubjet to any man, nor doe we mean ſo to bee Pharoah-like. Who is the Lord? I know not who he is. Notable is that you read, Eſa. 43.34 beſides that, I had no ſervice from you, thou haſt made me to ſerve, with, or under thy ſins; ſee the deſperate ſpirits of the hearts of the ſinful ſons of men, they draw in God to ſerve them, and he complains, that he is preſſed under their ſins, as a Cart is preſſed under ſheaves: men load the patience of God, and lay upon him, one bundell of wickedneſſe after another; they lay ſo much wickedneſſe upon him, till the patience of God will beare no longer, as long as ever hee will beare, and ſuffer us to live in this world, we will load him with ſheaves upon ſheaves, load the very majeſty of God, and his long ſufferance, and make uſe of his Providence many times to ſerve our owne luſts, we will do that which is wicked in Godsſight, becauſe we can doe it, and becauſe God hath given us means to do it; we can maintain our pride and covetouſneſſe, and God gives us theſe gifts, and theſe liberties, and we will make God to ſerve with them, and here is a double ſervice put upon God.
Firſt we load his patience, and forbearance, by our continuance in ſin; but beſides that, we abuſe the very gifts of God, as our wealth, and good parts of nature, and our common graces: And (by your leave) the very ſaving graces of Gods ſpirit, wee will not ſtick to abuſe them againſt God; And is not this much rebellion, that we ſhould make God to ſerve ſuch a weariſome ſervice, he is provoked every day, and weary to ſuffer us in a ſinfull courſe one day to an end; but when day after day, and year after yeare we lay load upon Gods patience: and if he will ſuffer us long ſo he may; and if we do ſet God at liberty from his drudgery, it muſt be at the laſt gaſpe, and he ſhall be our Ruler then, if hee will. Wonder not therefore if ſometime God ſay, Rebellion is as the ſinne of witch-craft, 1 Sam. 15.23. And that is in a double reſpect.
Firſt, As you ſee a Witch gives her ſoule to the Devill, that ſhe may have her mind fulfilled for her life time; ſo a Rebell deales with the devill, to have his owne luſts fulfilled, he makes a Covenant with Hell and with the Devill, he is at an agreement, he knowes he doth wickedly, but to ſerve his owne turne, hee is content to doe it.
But ſecondly, As a Witch will have the Devill to wait upon her, ſo at laſt ſhe will wait upon the Devill, ſo it is in this caſe: The Devill muſt ſerve a Witch all her life time, and ſhe will ſerve the Devill at her death: Far more monſtruous, is this wickedneſſe in this kind, we will have God to ſerve us all our life time, and when death comes, wee will doe God this favour, wee will ſerve him then: As a Witch deales with the Devill, ſo do we with God, he ſhal ſupply our occaſions, and we will make uſe of his bounty to ſerve our ſelves, but at laſt gaſpe God ſhall rule us, to doe him all the ſervice we can, and give him all good words▪ there is great and plenteous mercy to be found in him, and now we will doe him all the honour we can. And will God bee thus ſerved, think you? doe you thinke to put him off, as Witches put off the Devill, will he (think you) take your ſervice then? Conſider of it, This is to make God our Prince, when wee give up our ſelves to ſerve him.
There is a ſecond thing, wherein the having of Chriſt for a Prince doth ſtand: And it requires, that you doe all your ſervice to him, as to a Prince, it ſhould all be Princely ſervice, ſuch as becomes a Prince, Mal. 1.8. When you bring that which is torne or lame, offer it to your Prince, and ſee if hee will accept it. Implying, that God is a Prince, and if a Prince, then where is his Princely ſervice, if you wil ſerve him, ſerve him of the beſt of that you have: God looks for no more but what you have; but when you come and offer him a lame & peremptory Sacrifice, and be loath to come off with the fat and ſtrength of your affections, and are loath to crucifie your deareſt luſts, then you deal not with God, as with a Prince, you offer him ſuch a Sacrifice as is loathſome to him: God curſes ſuch Deceivers who have in their flock a male, and ſacrifice unto the Lord a corrupt thing. For I am a great King ſaith the Lord of Hoaſts; to pretend him to be a Prince, and yet to ſerve him like a Peaſant, this God curſes; God accepts Abells Sacrifice, becauſe he brought the fatteſt and beſt of the flock to ſacrifice, Gen. 4. When we bring the ſtrength of our hearts, the fat of our ſtrength, this God accepts, and then wee offer to him as to a Prince.
Notable was that ſpeech of David, 2 Sam. 24.24. I will not offer to God, a Sacrifice of that which will coſt me nothing. A man offered royally to the King; I give them all freely to thee; As a King, he gave to the King: If a man give to a King, he muſt give of the beſt he hath, behold all are thine. And as if David ſhould ſay; If you will be ſo bountifull to mee, ſhall not I much more that am a King, give like a King, to the King of Kings? We muſt give our beſt ſtrength, the beſt we have of any thing to God. I and my houſhold will ſerve the Lord, Joſh. 24.15, All is little enough to give to God; make it a point of our ſervice in our beſt duties, this God lookes for, we ſhould do it the beſt we can; If we would have him for a Prince, and as to a Prince, we ſhould freely part with all.
And therefore to conclude this point, know, that this point is the principall ſumme of the Goſpell, and this duty is of great neceſſity; And let us therefore ſumme it up together,Sum of all and lay it to our owne hearts: You would know whether you have life or no; if you have life, you have Chriſt. How will you know that? Aske then your hearts this queſtion; Hath God exalted Chriſt to be a Prince, and a Saviour to you? Conſider, if you have Chriſt for a Saviour and a Prince, And if you ſo have him, then you have the Son; and if you have the Son, you have life: And therefore meditate upon this ſeriouſly, do you find your hearts looking to Chriſt for ſalvation, in whatſoever diſtreſſes you are in? Some will ſay I am in diſtreſſe, and anguiſh of ſoule, comfortleſſe in my ſpirit and troubled with fear of Gods wrath, and ſence of the torment of Hel. Another man ſaith, I am in diſtreſſe through bodily weakneſſe, and ſickneſſe; another ſayes, I am in diſtreſſe through great poverty; another in debts; another is in diſtreſſe through the great untowardneſſe of Wife, and Children, and Servants, theſe be deep and great diſtreſſes; yet conſider, Chriſt is a Saviour, from all diſtreſſes, God hath not limited his ſalvation to this, and that, but it reaches all the evils we are ſubject to; then whether doth thy heart looke, and upon whom doeſt thou waite for ſalvation? If thy heart tell thee, that in the midſt of all theſe deſertions thou lookeſt for ſalvation from the Lord Ieſus, and thine eyes are unto him, and thou doeſt finde thy ſpirit willing to waite for ſalvation from him; then thou haſt him for thy Saviour, and he wil ſave and redeeme thee from them all, and it is an evident argument we have him for a Saviour.
But if in our dangers and diſtreſſes we looke to this and that meanes, and to this and that friend, and ſometimes put our ſelves to flight from Peſtilence, and Famine (though in ſome caſes we lawfully may) if thou doeſt only conſider lawfull meanes, and uſeſt them according to Gods wil, and for Gods honour, then thou waiteſt upon God for ſalvation, elſe not; If thou lookeſt to him which hideth his face from the houſe of Iſrael; if God hide his face from Church and Common-wealth, and yet our eyes are towards him, and we know not what to doe, for our Conſciences, and Liberty, and Eſtates, and health, and peace, &c. But our eyes are unto Chriſt, ſuch a looke at Chriſt is a ſaving and healing looke; and as they were ſaved and healed by looking at the brazen Serpent, Numb. 21.9. ſo truly the Son of Man is exalted, that whoſoever lookes for ſalvation from him ſhould receive it, though they be not yet come to the full perſwaſion that the Lord is their God, as they ſhall in time come to; but if they looke with a wiſt ſad looke at him, and reſt not ſatisfied till ſalvation come, this makes him their Saviour; Looke unto me, and be ye ſaved. But if we look to friends, and meanes, and our owne hands, and doings, then no hope of ſalvation from him.
There is this difference between the Cony and the Hare, the Cony is a thing not ſtrong, yet reckoned among the wiſe people; when they heare the noyſe of a Dogge, they run to their rock and ſhrowd themſelves, and ſo are ſafe; whereas the wilde Hare hath no helpe but her heels, ſhee runs through Fields and paſtures, runs every way, but hath no protection, but her heeles, and is of all Creatures moſt deſtitute: So if we run to the Lord Jeſus for deliverance from all our evils, he wil ſpread a wing of preſervation over us; but if we run to any Creature we can have no reſt, nor peace, and then it argues we have no Chriſt, becauſe no Saviour; and no Saviour, becauſe we look not to him. And if you looke to him to ſave you from your miſeries, and not from your ſins, you have him not as a Saviour; you would be excuſed in this and that, ſpare me but here only; Faelix would be ſpared in his Dalilah, but if you would be ſpared, in any ſinne excuſed for, nor parting with any iniquity, then you have not Chriſt for your Saviour; remember what our Saviour ſaid to the man, Joh. 5.6. Wouldeſt thou be made whole? He ſaid, Yea Lord, and he was healed. So this is the point, Wilt thou be made whole? If God ſo far turne the ſtreame of our hearts, that unfainedly we would be made whole, not a member in our bodies but we would have it healed; we would not have an uncleane luſt in our ſoules, but we would be perfectly made whole; would we be ſaved from all our ſins? then we have him for our Saviour; and there is not a ſin in us but we ſhall be healed of it, and this is life, to looke to Chriſt for univerſall ſalvation.
And ſo conſider, have you Chriſt for a Prince? Are your hearts willing to ſubject every thought unto him? you ſay, you are ſomewhat unwilling to it, but doth not the Apoſtle ſay; Every thought muſt be brought into ſubjection to the Goſpel of Chriſt, into captivity; and were it not better to be free, and voluntary. It is true, Gods people know that when they were firſt brought on to God, they were carried captive, and drawne, Ioh. 6.44. but afterwards they finde the ſervice of Chriſt to be perfect freedome, and therefore how lookeſt thou at thy thoughts, for I principally take notice of them. Art thou not willing that a vaine thought ſhould lodge within thee? thoughts of pride, and of revenge come into thy heart, but what entertainment doſt thou give them? Doth Satan when he comes finde thy houſe fit for his purpoſe? If thou give theſe Gueſts ſuch entertainment, then thou haſt not Chriſt for thy Prince, but if they come like ſtubborne Rebels into thy houſe, and they diſturbe thee, and thou call to thy friends to help thee, and thou cryeſt out to thy Prince in Heaven for a privie ſearch to be made, to finde them out, and would not have any one wicked thought to reſt in thy heart, then thou haſt Chriſt for thy Prince, but if thou giveſt them willing entertainment, and lodgeſt them next thy heart, and fatteſt and feedeſt thy ſelfe in ſuch thoughts of wrath, and luſt, and huggs them in thy boſome, then thy heart ſtands in rebellion againſt God; if theſe rebellious luſts be thy friendly companions, then God is not at peace with thee; but if thou beeſt burthened with them, as Souldiers come into the houſes of men that live in the Palatinate, and they are forced to entertaine them, but if thou wouldeſt caſt them out, then thou haſt Chriſt for thy Prince; but if you refuſe his government, and your thoughts are your owne, and you wil have God to ſerve your turne, and you burthen his patience with one wicked courſe after another, and you make uſe of Gods patience to the ſinfull provocation of his wrath; and you deale with God as Witches doe with the Devil, he ſhall ſerve you now, and you will ſerve him when you dye. Conſider what ſacrifice you offer to God, any thing is good enough for God, and the wayes of his grace is a burthen to you, then you have him not for your Prince. Now in the name and fear of God, conſider what hath been ſaid, every one take his portion, and the Lord give you a good underſtanding in all things.