We shall now shut up all with the application in some uses. Use I. We may learn hence how few have a good conscience. Faith is a rare thing, but a good conscience is much rarer. And here we may notice, 1. That the conscience which is dead and sleeping, is not a good conscience: every quiet and calm conscience is not a good one. Ye may dream over your days with the foolish virgins, and take rest in a pleasing delusion, and cry peace, peace, and yet the end of it will be worse than the beginning. A conscience that acts not at all, nor judges itself, is, as it were, no conscience; either ignorance hath blinded it, and keeps it in the dark, or wickedness hath stopped its mouth. You think your conscience good because it tells you few of your faults, it troubles you not; but that conscience must once speak, and do its office, it may be in a worse time for you. 2.

It is not a good conscience that always speaks good, and absolves the man.

G.o.d may condemn when it absolves. When ye walk according to false principles and grounds, and either take a wrong rule, or know not how to apply the rule to yourselves, shall G.o.d approve of false judgment? Your conscience is erring and deludes you. But, 1. The good conscience is not only a quiet conscience, but a quieted conscience. It not only hath peace, but peace after trouble. Ye then that have no peace, but what ye had all your days, it is but a mere fancy. The answer of a good conscience quiets the distempered mind, it comes by the sprinkling and washing of Christ's blood. He that hath peace on solid grounds with G.o.d, hath once taken up his enmity against him. 2. The good conscience hath been once an evil conscience, when it met with the command. The man has once been under the law, before he came to faith, and examined himself, and his conscience condemned him as not righteous, and out of Christ. Ye then that never examined your state, according to the perfect and holy law, and never judged yourselves, ye cannot believe in Jesus, and so can have no good conscience. 3. The good conscience flows nearest from faith answering the challenges of the law. Some have had sore distempers of conscience, and puddling exercises of terror. But how they were eased or quieted they cannot tell, but their spring-tide ebbed, and they bubbled no more. It went away at will, and did wear out with time. This is not a good conscience, that knows not distinctly the grounds of faith to oppose to the law's condemnation. Some turn to build cities with Cain, and pa.s.s the time pleasantly, or in some business, that they may beguile their challenges. But this is not the conscience that faith makes good. Now, set apart all these who do not examine themselves at all, nor judge themselves, but live in a golden dream, who have never been arraigned before G.o.d's tribunal, or summoned by his deputy to appear before his judgment-seat; and join unto these all persons who, judging themselves, take other rules of absolution than the word gives, who after trial absolve themselves, and withal those, who, condemning themselves, yet flee not unto this city of refuge, this blood of sprinkling, to get a solid answer in the word to all their challenges, and O how few are behind! It is but as the gleaning after the vintage. Nay, many believers have not a good conscience, though they have a right to it, because they settle not themselves on the grounds of faith, and go not on from faith to faith.

There must be some sense of faith, before faith answer rightly, and give peace to the mind.

Use II. Ye see the way to get a good conscience. Believe much, and maintain your faith. It is as simple and poor a mistake as can befall a soul. Ye think because ye have not peace after your believing, therefore it was not unfeigned and true faith: and therefore ye will not believe, because ye cannot get peace. But believe that ye may have a good conscience. Would ye know your sins are pardoned before ye believe? How precious should faith be unto you, when by faith ye may not only overcome the world, but, as it were, overcome G.o.d in judging, that the soul may be justified when it is judged? Ye will not get challenges(477) answered by your own integrity and uprightness, or by your performing of duties. No, no, these cannot be sufficient grounds of your peace. Lay down the solid and satisfying grounds of faith, of imputed righteousness, and of salvation by Jesus Christ, and this shall be a foundation of lasting peace. Sense makes not a good conscience, there is much lightness and vanity in it, and the rule it proceeds by is changeable, but faith establishes the soul, and makes it not ashamed.

Sermon XIII.

1 Tim. i. 5.-"Now the end of the commandment," &c.

Fourthly, Faith purging the conscience purifies the heart (Acts xv. 9.), and hope also purifies the heart (1 John iii. 3.), which is nothing else but faith in the perfection and vigour of it. This includes, I. That the heart was unclean before faith. II. That faith cleanses it, and makes it pure. But "who can say, I have made my heart pure (Prov. xx. 9.), I am clean from my sin?" Is there any man's heart on this side of time, which lodges not many strange guests? In answer to this we may observe, that there is a legal purity, and a gospel purity. A legal purity is a sincere and full conformity to G.o.d's holy will and command, in thought, affections, inclinations, and actions, and, in this sense, who can say, I have made my hands clean? The old corruption sticks to the heart and cannot be thoroughly sc.r.a.ped out, there are many lurking holes for uncleanness to be hid in. Corruption is engrained in him, and it will not be the work of one day to change it. The whole head is sick, and the whole body full of sores. All the corners of the heart are full of filthiness and idols, and though the house be now sweeped and garnished, and all things look better in it, yet there are many hidden places of rottenness undiscovered, and it is the soul's continual exercise to purify itself as he is pure. But evangelical purity and cleanness is that which G.o.d reconciled in Christ takes to be so, and that which in Christ is accepted, and is a fount of his clean Spirit dwelling in the heart. The heart formerly was a troubled fountain, that sent out filthy streams, as a puddle. Corruption was the mud among the affections and thoughts, but now a pure heart is like a clear running water, clean and bright like crystal.

Now this purity consists in the washing of regeneration, and sanctification by the Spirit of holiness. Jesus Christ came both by water and blood, 1 John v. 6. He came by blood, to sprinkle and purge the conscience, that it might have no more conscience of sins, Heb. x. 2, ix.

14. And he also came by water, that is, the washing and cleansing virtue of the Spirit of grace, to purge and cleanse us from all filthiness of the flesh and spirit. There are two things in sin that Jesus came to destroy, the guilt and offence of sin, whereby the sinner is bound over to condemnation, and lies under the Judge's curse, and the spot of sin, which also Christ came to destroy. He did both in his own person, and he is to perfect this in us personally, who were judicially reckoned one with him, Rom. vi. 3-12, 1 John iii. 5. Now Jesus Christ hath come with blood to sprinkle the conscience from dead works, and give it a good answer to the challenges of the law, and an ill conscience. And he hath come likewise with water, to wash and cleanse us from the spots, and filth, and power of sin. The first removes the guilt, the latter removes the filth of sin, and both are done by faith, which is our victory over the world, and this is the way how faith overcomes the world by the water and blood. 1 John v.

4-6. The blood of Jesus Christ is holden by faith with a twofold virtue of cleansing, from the guilt, and from the filth of sin, and thus cleanses us from all unrighteousness, 1 John i. 7. According to the promise of the covenant (Ezek. x.x.xvi. 25, 26.), the application of the blood of sprinkling hath two effects. One is for justification, "ye shall be clean," another is, "from all your filthiness and idols will I cleanse you," that is sanctification. I. Now this purity consists in this, that the pure heart regards not iniquity in the inward man, nor delights in sin, Psal. lxvi. 18. He sets not up his idols in G.o.d's place, Ezek. x.x.xvi.

25. The cleansing of the heart is from idols. Although he cannot get himself purified as Christ is pure, and though iniquity be in his heart, yet he regards it not. He looks not upon it as a guest approven and accepted. Sin may be an intruding guest, but sin is not welcomed with all his heart. He dare not take that pleasure in sin that another man would do. He hath a worm that eats up his pleasure when he departs from G.o.d, or his thoughts go a-whoring from him. The unbelieving man's heart is a house full of idols, but the entry of faith by G.o.d's Spirit makes their Dagon to fall. But, II. The pure heart hath much of the filthiness taken away that filled it before, and so it is denominated from the best part. It is washed and cleansed from a sea of corruption, and the body of sin that did reign within the heart was formerly like an impure fountain, that sent out nothing but rotten stinking waters. Unto him were all things unclean, for his heart and conscience was defiled, t.i.t. i. 15. Nothing was pure to him, it ran continually in a stream of unclean thoughts and affections. But now he is purified, and to the believer "all things are pure:" the ordinary strain and current of his thoughts and affections run more clearly free of the earthly quality they had, more sublimated, more spiritualized, and he is named by that. Though, it may be, temptation may trouble the fountain, and make it run unclean and earthly, yet it will settle again, and come into its own posture, and the dreg fall to the bottom, and the clean water of the Spirit be the predominant. But a standing puddle will run foul as long as it runs, corruption goes through all. It is not a corner of the heart, but the whole heart.

III. A pure heart is like a running fountain, if it be defiled, it is always casting out the filth, and is about returning to a right state. But an impure heart is like a standing puddle that keeps all it gets. If by temptation the pure heart and affections be stirred, and the filth that is in the bottom come up to the brim, it hath no rest nor peace in that condition, but works it out again, and it hath this advantage, that it is purer and clearer after troubling nor(478) it was before. For much of the filth would run out that had been lying quiet before. But an impure heart keeps all, and vents none. If ye trouble it, ye will raise an ill smell, and when it settles, it falls but to the bottom again, and there is as much to work upon the next time. In a word, the believer when he sins, and his heart goes wrong, he weeps over his heart, and has no peace till it be cleansed. He washes in the fountain of Christ's blood. When a natural transgression gets up, he sets himself against it and the root of it both, and bears down the original corruption, which is the fountain of all sin (Psal. li. 5), and at every descent he brings away something of that puddle. He is upon the growing hand by the exercise of faith and repentance. Look upon him after he has seen and been sensible of his sins, and ye would say it is not the man ye saw. He hates sin more than he did formerly. We also notice,

IV. That purity is sincerity and uprightness (James iv. 8), "Purify your hearts, ye double minded." Hypocrisy is filthiness and abominable to G.o.d.

He then is a sincere man, that hath any honesty of heart toward G.o.d. When his actions are not right, his heart doth not approve them, Rom. vii. When he cannot come up to his duty, his desire comes before performance. A sincere man hath a respect to all G.o.d's commandments.

V. The pure man is still purifying himself "even as G.o.d is pure." As he who hath called him is holy, so he is holy in all manner of conversation.

He never thinks he is clean enough, and so he aspires after greater purity, and is named a saint, rather from his aim and endeavour, than from his attainment. He cries, unclean, unclean, am I, and holy, holy, Lord G.o.d, art thou. He hath taken up his lodging near the opened fountain, and dwells there, never to remove thence, till he have his robes clean and white in the blood of the Lamb. No unclean thing can enter into heaven, and he is tr.i.m.m.i.n.g himself against that day, and setting apart all superfluity of naughtiness, and filthiness, and still all his righteousness is as menstruous rags. He is cleansing his house, every day casting out something, searching out all the corners of it, lest the unclean thing, and the Babylonish garment be hid. His pattern is to walk even as Christ walked, 1 John ii. 6.

Now faith and a good conscience have influence on this purifying the heart. I. Because faith lays hold upon the cleansing virtue of Christ's blood. It applies Jesus Christ who came by water and blood, and his blood purges the conscience from dead works, to serve the living G.o.d. The blood that was offered up by the eternal Spirit, of how great virtue must it be when applied to the heart and conscience, Heb. ix. 14. No wonder it makes that like wool which was formerly like scarlet. Now faith in Jesus Christ applies that blood. It is the very hand that sprinkles it. Faith takes up house beside the opened fountain, and dwells there. Faith takes Jesus for sanctification as well as justification, 1 Cor. i. 30. Faith looks upon a judicial union with Christ crucified, and sees his perfect offering once offered to sanctify all, and therefore makes continual applications with David, "Purge me with hyssop, and I shall be clean, wash me, and I shall be whiter than the snow." II. Faith purifies the heart, because it lays hold on the promises, and makes use of the word, 2 Cor. vii. 1. Faith having such promises, cleanses the man from all filthiness of the flesh and spirit. The proper order of faith is the word, and the word is the truth by which we are sanctified and made clean, John xvii. 17. There are many precious promises of sanctification and holiness, and faith draws the virtue of purifying the heart out of the promises, and applies the promise to his impure heart, and it is purged. III. Faith purifies the heart also by provocation and upstirring, in as far as it gives the answer of a good conscience. For the man who hath gotten a solid answer to all his objections in Christ's blood, and hath the continual feast of joy and peace in believing, O how will he abhor himself, and repent in dust and in ashes! Faith takes up G.o.d's holiness and purity, and loathes itself with Job, and cries, unclean. The believer will thus reason and conclude,-shall I any more delight and live in sin, since I am dead unto it by Jesus Christ? Rom. vi. 1, 2. He falls in with the beauties of holiness, and so cannot abide his own. Faith begets hope, and hope purifies the heart.

Shall then the man who expects to see G.o.d, and be a citizen of the new Jerusalem, where no unclean thing can enter, shall he walk in his former l.u.s.ts, like the wicked world, and not make himself ready for the continuing city he goes to, and adorn himself for the company of the blessed G.o.d and angels?

Let us now conclude, by applying all which hath been said in some uses.

Use I. We may see from what hath been hinted, how little faith is among you. Faith purifies the heart, but if ye examine yourselves, your hearts will be found unclean, and such as the Holy Ghost cannot dwell in. The temple in which G.o.d's Holy Spirit resides must touch no unclean thing, 2 Cor. vi. 16, 17. Are not many men's corruptions rank and lively? Unclean hands are an infallible demonstration of an unclean heart, James iv. 8.

These things which proceed out of the heart may teach you what is within the heart. The streams may let you know what is in the fountain Mark vii.

15-22, James iii. 11, 12. What need ye any more proof of yourselves?

Sinners, look to your hands, and your outward man, and learn from them to know your hearts. These things proceed out of the heart and defile the whole man. The profanity of the most part of men's practices, cursing and swearing &c., is a bitter stream that cannot proceed from a good fountain.

It is a wonder how the world satisfy themselves with a dream of faith.

What influence hath your faith had upon your heart and conversation? Are ye not as earthly and worldly as ever, as unclean as ever? Ye think your hearts good, but if your conversation be not good, your hearts are not good. Will any person think his sins are pardoned, when he wallows in them? Do they believe they shall obtain the remission of these sins they are not purging themselves from? No, no, the blood and water must go together and the Spirit's sanctifying with Christ's justifying.

Use II. The children of G.o.d may hence gather the ground and reason of their little progress in sanctification. Why are your hearts so unclean, and why is there so much corruption yet living in your thoughts and affections, that it cannot keep within the heart, but, as a full fountain, must run out in streams of external actions? It is even this, ye do not believe much, and though this be told you, yet ye will not believe it; ye take ways of your own to purge out your corruptions, and it will not do.

All your resolutions, prayers, sad experiences, &c., are of no more virtue than the blood of bulls and goats. Ye must then apply the blood of the Son of G.o.d, which was offered up by the eternal Spirit. It is but a poor fancy to suspend believing till ye see a pure heart. How shall ye get a pure heart? Is it not folly to forbear planting till ye see fruits, or to pluck up your tree because it bears not the first day? Abide in Christ, and ye shall bring forth much fruit. Believe, and believe, and believe again, till faith be answered by a good conscience, till that sweet echo be given unto the Lord's comforting voice, "Thy sins, which are many, are forgiven thee." Be much in laying hold upon the precious promises, and then your heart shall fall out of love with this present evil world, and shall relish spiritual things. But who will believe this report? Ye go away convinced that this is the only way to purify yourselves, and yet ye continue puddling in your old way. May G.o.d persuade your hearts to do better.

Sermon XIV.

1 Tim. i. 5.-"Now the end of the commandment," &c.

Fifthly, Faith purging the conscience, and purifying the heart, works by love. Love is the fruit of faith. Love is the stream that flows out of a pure heart and a good conscience. By love, we mean princ.i.p.ally love to G.o.d, or Jesus Christ, and then love to the saints next to our Saviour.

This is often mentioned in scripture, "Hope maketh not ashamed, (Rom. v.

5) because the love of G.o.d is shed abroad in your hearts by the Holy Ghost." This love is the consequence of the peace which a justified man obtains by faith, Rom. v. 1, 2; 2 Cor. v. 14. The constraining love of Christ flows from this ground, that a man judges Christ to have died for him, from faith's taking up of Christ in that n.o.ble expression of his love, (John v. 40, 42.) "And ye will not come unto me that ye may have life. I know you, that ye have not the love of G.o.d in you." Faith works by love. Love is faith's hand put out in action for Christ, and as the mind commands the outward man, whether it will or not, so doth faith command love, Eph. iii. 17. The rooting and building up in love is a fruit of Christ's dwelling in the heart by faith. Love is the branch that grows in faith's root. These are often joined together, and comprehend the substance of the law and gospel, 1 Tim. i. 14, 2 Tim. i. 13. Faith fulfils the obedience to the gospel, and love is the fulfilling of the whole law, (Rom. xiii. 10) so that faith leads a man back again to the command, that he fled to faith from. Faith hath reconciled them and taken up the difference. We shall then show how faith and a good conscience and a pure heart contribute to love.

First, Faith is the eye and sense of the soul to take up Jesus Christ.

Nothing is loved but as it is known and apprehended to be good. The affections of themselves are blind, and cannot go forth but as led by the direction of faith. Faith is the mind to present love's object. The world sees no beauty nor form in the commands, that they should desire them.

Even Jesus Christ himself is but foolishness to a natural mind, he neither knows his need of him, nor Christ's suitableness to his need. But faith is the first opening of the eyes, when we are turned from darkness to light, and from the power of sin and Satan unto G.o.d, Acts xxvi. 18. Christ becomes the believer's wisdom, righteousness, sanctification, and redemption, 1 Cor. i. 30. The day spring from on high visits them who sit in darkness, to guide their feet in the way of peace, Luke i. 78, 79. The light of the knowledge of the glory of G.o.d shining in the face of the Sun of righteousness, doth arise and shine into their hearts. The man sees himself in a dangerous condition, and says, Oh I where am I? And faith discovers, on the other hand, all things in Christ Jesus suitable to such a case. He sees nothing but vanity, emptiness, and misery, sin, and condemnation in the creature, he sees grace, mercy, holiness, righteousness and free salvation in Christ. Set these beside one another, and judge ye if the soul cannot choose to run out in affection and longing desire. Oh! says he, to be one with him. Faith presents all the motives and attractives of the heart, and then there needs no more to make it love. Faith discovers a man's self unto himself, and lets him see all misery within, complete woe within doors, and it holds forth bread without the ports(479) for the saint, and salvation for the lost. It brings in an amiable person, who is fairer than the children of men, who is all love, and hath no spot in him. Is it not a sweet word, a Redeemer to captives, a Saviour to sinners? And will not the soul rise up, and go forth out of itself? And will it not choose to flit(480) unto him who is the desire of all nations? Will it not go unto him for food and clothing? Love then is the soul's journey and motion towards Jesus, whom faith hath brought in such a good report of. But,

Secondly. When faith hath given the answer of a good conscience, and brought Jesus nearer hand to the soul, or the soul nearer unto him, then love is stronger, and grows like a fire that many waters cannot quench.

It is like jealousy, that is cruel as the grave, many floods cannot drown it. Union is the ground of love, union in nature, or sympathy, or likeness, is the ground of affection. According as faith brings Christ nearer to the heart, the flame increases. All things are desired and loved as good, but more desired, as not only good in themselves, but good unto us. Gold in the Indies will not much move the heart, but bring it hither, and ye shall see who loves it. The first act of faith puts a man in great need of a Saviour, and discovers a possibility of redemption through Jesus, and in so far he is loved. But when once faith has gone that length as to make a good conscience, and to calm and silence the woes of a troubled mind, by the actual application of that desired possible redemption, and when it can particularly apply the common salvation, O then what burning affection! "Who is a G.o.d like unto thee, who pardoneth iniquity, and pa.s.sest by the transgression of his heritage, because he delights in mercy?" "Whom have I in heaven but thee? and there is none upon earth that I desire besides thee." "I will love the Lord, because he hath heard my voice, I will call upon him so long as I live," as if it had never loved before. They will love much to whom much is forgiven. Love, without such a faith, is full of jealousies and suspicions, but when faith hath brought in Christ to dwell in the heart, then it is rooted and built up in love, (Eph. iii. 17) and then perfect love casts out fear, 1 John iv. 18. Love before such an a.s.surance, is but a tormenting love, and hath much fear in it, saying, "Oh I may want him, and then I will be more miserable than if I had not known him." But faith, giving the answer of a good conscience, casts out horror and fear, and then perfects love, and the soul then closes with Christ as a Mediator and friend, and closes with G.o.d as a merciful Father, now reconciled unto him through Christ, and not any more as a stern or severe Judge. But,

Thirdly. When faith hath purified the heart, and cleansed the affections, then the soul burns with a purer flame of affection and zeal to G.o.d, and is, as it were, delivered from the earthly weight put upon it. When the heart is purified, love is like the flame, whereas, if he be not so purged, there may be some heat and fire latent in the ashes, covered with corruption. But a pure heart is a spiritual heart, and minds spiritual things, (Col. iii. 1) and it is a heart going back unto its own place, Christ hath touched it with his own heart, and with his salvation, and it looks aye(481) sure to him in the heavens. The love of the world is inconsistent with the love of the Father, 1 John ii. 15. The love of the world plucks the heart downward, and the l.u.s.ts of the flesh are so many weights upon the believer, that he can not mount up in a spiritual cloud of divine affection to Jesus Christ. But the pure and spiritual heart is now more refined, and delivered from these impediments, and it is like a pure lamp of oil burning upward. When a man's heart is engaged to any thing of this world, love cannot be perfect. For love is a man's master, and no man can serve two masters.

Sermon XV.

Matt. vi. 33.-"But seek ye first the kingdom of G.o.d and his righteousness," &c.

This is a part of Christ's long sermon. He is dissuading his disciples and the people from carnal carefulness and worldly mindedness. The sermon holds out the Christian's diverse aspects towards spiritual and external things. What is the Christian's disposition in regard to the world, how should he look upon food, raiment, and all things necessary in this life?

"Be careful for nothing." "Take no thought for your life, what ye shall eat, or drink," &c. "Seek them not as your chief good." But what is his disposition towards spiritual and eternal things, and how ought ye to look upon them? "Seek them, set your heart upon them, look upon them as your treasure, and where your treasure is, let your heart be there also." So then you see here two callings and employments of a man in the world,-two universal callings that comprehend all men, one natural to us, and unlawful, the other divine, and lawful, the one paganish, the other Christian. What is the employment of all men out of Christ? There are many different callings and employments among men. One spends his time and thoughts one way, and another another way, but all of them agree in one general, whatever they are: Their heart is here. The thoughts they have are bounded and circ.u.mscribed in this present world. They are careful for nothing else but what concerns their back and belly,(482) or their name and credit. Take the best of them, whose employment seems most abstracted from the common affairs and distractions among men, yet their affections run no higher than this present world. On the other hand, what should be the exercise and employment of a Christian? It is even this, whatever he be, or whatever his occupation be among men, he drives a higher trade with heaven, that should take him up. The world gets but his spare hours. He is upon a more n.o.ble and high project. He aspires after a kingdom. His heart is above where Christ is, and where his treasure is. And these things exhaust his affections and pains. Christ Jesus once takes the man's heart off these baser things, that are not worthy of an immortal spirit, let be(483) a spirit who is a partaker of a divine nature. But because the creature cannot be satisfied within itself, its happiness depends upon something without itself, (and this speaks out the vanity of the creature, and something of G.o.d, that is peculiar to him, to be self sufficient,) therefore Christ changes the object of the heart, and fixes the spirit upon a n.o.bler and divine exercise. Since the spirit of a man cannot abide within doors without starving, it must run out upon something, therefore Jesus Christ hath described its bounds and way, its end and period.

Before, a man sought many things, because not one was satisfying, that the want of one might be supplied by another; and therefore he was never near the borders of contentment and happiness, because still a thousand things are wanting. But now, Christ puts the soul upon a satisfying and self sufficient object. And here the streams of affection may run in one current, and need not divide or go contrary ways.

_First_: We have here then the Christian's calling and employment in this world, opposed to the carefulness and worldly mindedness of the men of this world, "Seek ye the kingdom of G.o.d." _Secondly_: His encouragement and success in two things, one is expressed, the other implied. That which is expressed, is seeking the kingdom of G.o.d, of grace and glory. If ye seek this kingdom, all temporal things shall be laid to your hand, all these things that ye need "shall be added unto you." The other imported is, ye shall get the kingdom who seek it. For the words, "added unto you,"

suppose the first and princ.i.p.al intent to be gotten. Then the Christian's success and encouragement is this, ye shall have the thing ye seek and more also. It was said to Solomon, "Because thou hast sought wisdom, therefore thou shalt get all other things." Because, O Christian, thou sought the kingdom of G.o.d, and not this present world which Satan is prince of, therefore thou shalt get according to thy word, and thou shalt also get what thou asked not, 1 Kings iii. 11-13. He hath success in the main business, and there is a superplus besides, some accession to his portion, that comes of will, so to speak. The kingdom of G.o.d in the New Testament is sometimes restricted to the elect, the word of the gospel, and the administration of it, by the Spirit of grace in the hearts of his people. This is frequently called "the kingdom of heaven," and "of G.o.d,"

Matth. xiii. 33. Sometimes the kingdom of G.o.d is taken for the state of grace, a new principle of spiritual life, that grows up to the perfect day, and this kingdom is within us, Luke xvii. 21. It is taken also for heaven, the kingdom of glory, Luke xxii. 16. Both these must be sought after, (Luke xii. 31.) and received, (Luke xviii. 17.) and must suffer violence, Matth. xi. 12. The righteousness thereof may be taken for the righteousness of G.o.d by faith, Rom. x. 3, chap. iii. 21, 22, 2 Cor. v. 21, Rom. iv. 11, 13, Rom. ix. 30, chap. x. 6, Heb. xi. 7, Phil. iii. 9.

We would observe here: I. That the Christian his name and occupation is to be a wanter and a seeker. II. The great exercise and employment he should have in this world, that which should swallow up his affections, thoughts, and endeavours, should be the kingdom of G.o.d and his righteousness, which is clearly expressed in three things: 1. His first and chief care should be to be at peace with G.o.d, and to be adorned with Christ's righteousness; 2. To have the kingdom of G.o.d within him, a throne of judgment erected for Christ to rule the whole man, by his Spirit according to the word; 3. To be made an heir here, and a possessor hereafter, of the everlasting kingdom of glory; 4. No man can either be a subject of G.o.d's gracious kingdom here, or his glorious kingdom hereafter, without the imputed righteousness of the Son of G.o.d, and whoever seeks righteousness must also seek the kingdom of G.o.d. These are joined together, and there is a great opposition between seeking of the world, and seeking grace and glory.

Whoever is careful in these things cannot be diligent here. But rather seek the kingdom of G.o.d (Luke xii. 31) also implies, 5. That whatever a man be, or his profession be, except he seek this way of righteousness, and yield himself unto G.o.d's kingdom of grace, and unless Christ rule in him, he is but a pagan, or infidel Gentile, in G.o.d's account. We return to the first of these, namely:

1st. That the Christian is a seeker. This is the ordinary description of a child of G.o.d, Psal. xxiv. 6, Psal. xxvii. 8. Many, at this time, call themselves Seekers.(484) They profess they seek a true church, and seek ordinances purely dispensed, but find none. But the child of G.o.d, the good Christian that seeks according to Christ's appointment, seeks not these things as if they were not, but he seeks G.o.d in ordinances, he seeks Christ in the church, he seeks grace and glory, honour and immortality, and eternal life. He is in the church, he hath the ordinances rightly administered, yet he wants the most part, till he find Jesus Christ in all these. Many seek corn, wine, or any worldly good thing, saying, "Who will show us any good?" Fie upon such a lax and indifferent spirit, that hath no discretion or sense of things that are good, that sees not one thing needful, and no more good than is necessary. But the child of G.o.d is a seeker different from these also, he seeks the favour and countenance of G.o.d, Psal. iv. 6, 7. He seeks wisdom above all things, Prov. ii. 4. He seeks but one good thing, because there is but one good thing necessary.

The seeking Christian is a wanter, one that hath nothing, and finds it so.

He wants, and knows he wants, else he would never seek. What wants he?

Nay, rather ask, what hath he? It may soon be told what he hath, but it is hard to tell what he wants. Look what he hath, and ye find little or nothing, and therefore ye may conclude he wants all things. The text tells what he wants: (1) He wants righteousness; (2) He wants grace; (3) He wants glory, and hath no right to it. Men seek not what they carry from the womb. Therefore all men have come into the world with three great wants. (1.) Ye want righteousness. Ye cannot stand before G.o.d in the terms of strict justice. There is nothing ye have, or can do, but it is a menstruous cloth, Isa. lxiv. 6. All your religion and prayers will never commend you to G.o.d's holy justice. The scripture hath pa.s.sed this sentence upon you all, "There is none righteous, no not one," Rom. iii. 10. The righteousness that the law of G.o.d requires is perfect, and complete, and exact. Either lay down the whole sum, or if it want a farthing it is no payment. Keep all the nine commands, but if ye break the tenth the nine will not suffice. Now all of you have sinned and corrupted your ways, and it is impossible to make up the want. As the redemption of the soul is precious and ceases for ever, so the broken and dyvour(485) man having become a bankrupt, shall never make up or pay his debt to all eternity. He hath once broken the command, and all your keeping afterwards will not stand for the obedience ye should always have given to it. Therefore sinners of the posterity of Adam, and wretched men by nature, see this great want and impossibility to recover it in yourselves. (2.) Ye likewise want all grace by nature. There is no delusion more ordinary than this, that the world thinks grace is very common. But believe it, Sirs, that all men came from the womb without grace, get it as ye will. Look what the scripture speaks of the whole race of Adam, "There is no fear of G.o.d before their eyes," Rom. iii. 18. They are without Christ, without hope, and without G.o.d in the world, aliens from the covenants of promise, Eph.

ii. 1-3, 12. Let grace be as common as can be, yet all of you once wanted it. Ye have it not by birth, nor by education, nor by baptism. Ye think perhaps a baptized soul cannot be graceless, but know it for a truth that ye have neither legal righteousness nor evangelical holiness. All of you have wofully fallen from righteousness, and therefore ye lie, with Adam's posterity, without hope in the world Grace and truth must come from above by Jesus Christ Grace and glory are the gifts of G.o.d. (3.) The sinner also comes short of the glory of G.o.d, Rom. iii. 23. All sinners are born heirs of h.e.l.l and wrath, without the hope of happiness. There is none born with a t.i.tle to the kingdom of heaven, or any right to it. Man in his fall lost his right to eternal life and immortality, and hath purchased a doleful right to the Lord's wrath and to h.e.l.l fire. Ye think it strange that any christened or baptized person should be d.a.m.ned, but the scripture knows no difference. "Neither circ.u.mcision nor uncirc.u.mcision availeth any thing, but a new creature, and faith which worketh by love." Neither to be a member of the visible church nor a pagan avails any thing, "for all have sinned and come short of the glory of G.o.d." Now what have ye since ye want righteousness? Ye want grace and ye want glory, and in the place of these ye have unrighteousness, all sin, all G.o.d's curses and wrath, and this makes up complete misery. In a word, ye want G.o.d and Christ, and this is all, and enough for all, Eph. ii. 12. Ye have, by nature, more sibness(486) with Satan, and nearer relation to him, than to G.o.d, and if ye want G.o.d, what can ye have beside? Your abundance is want.

As all things are theirs who are Christ's, so nothing is theirs who are not G.o.d's. In short, there is not in all the creation such a miserable creature as man, whom G.o.d hath magnified and exalted above the angels, and the rest of the works of his hands. Now all men want these, but no man knows this but the Christian, whose eyes Christ hath opened, and to whom he hath given eye salve. Laodicea was blind and saw not, but she thought she was rich enough, when she had nothing, Rev. iii. 17, 18. The man, who will discourse well on all the miseries of this life, and human infirmities, may be ignorant of these things. There is no man but knows some want. But what is it he misses? Nothing but what concerns his present being and well being in this world, and so the world may supply it. But the Christian wants something this vain world will not make up.

"Whom have I in heaven but thee? And there is none upon the earth I desire beside thee," says the soul that hath found G.o.d. And whom want I in heaven but thee? (Psal. lxxiii. 25, 26) says the soul that seeks G.o.d. He wants G.o.d's favour, and the light of his reconciled countenance, Psal. iv.

6. If ye ask him, what seek ye, what want ye in all the world? He answers, "And now. Lord, what wait I for?" My heart and "my hope is in thee," Psal. x.x.xix. 7. None needed ask at Mary, "Whom seekest thou?" Any body that knows her, knows her want. It is he, the Christ Jesus, and she thinks all the world should want him, and seek him with her, and thinks no body should be ignorant of him; for she speaks to the gardener, as if there had been no other in the world, John xx. 15. But,

2dly. His wants put him to seeking, to diligence. He misses something, and O it is a great something, infinitely more than he is worth in the world! He wants being and well being. He thinks himself as good as lost, and he comes at length to some point of resolution, with the lepers of Samaria, (2 Kings vii. 3, 4.) "Why sit we here till we die? If we enter into the city there is famine, if we sit still we perish, if we go out we may find bread." And so the poor soul, with Mordecai and Esther, comes to this conclusion, "If I perish, I perish;" nothing but perishing as I am, I will go and seek salvation in Jesus Christ, and it may be I will find it.

Who knows but he may turn again? Resolution is born a man at first, a giant. It goes out to the utmost border of want the first day. Wanting makes desire, and desire, attended with some hope, makes up resolution and purpose, and when the soul is thus principled, then in the third room,(487) it comes forth to action. Desire and hope give legs to the soul for the journey, and now the wanting Christian ye shall find with his hand in every good turn, his feet in every ordinance. Ye shall find him praying, reading, and hearing. It is true, resolution is born a man, and practice is born but a child, and scarcely will come up in many years to the stature of resolution. Always(488) diligence and violence is the qualification of his practice, (Heb. xi. 6, Matth. xi. 12) and this is written upon his using of means, "How love I the Lord! I am sick of love." The Christian's diligence in the use of means proclaims his earnest desire to obtain, whereas many a man's practice speaks but a coldrife and indifferent spirit. That is a neutral who cares not whether he obtain or miss. Some Christians have some missings of G.o.d, and spiritual things, but alas! their want, and sight of want, makes them twice miserable, because it puts not their hand to action. The slothful and sluggard's desire slays him, because his hands refuse to labour, Prov.

xxi. 25. O! but he finds many difficulties in the way. Though he have half a wish, or a raw(489) desire after Christ, yet it never comes farther than a conditional wish. A beggar may wish to be a king. He comes to no purpose in it and therefore his way is called a hedge of thorns. Whereas a seeking Christian finds a plain path where he goes, Prov. xv. 19. The sluggard says, "There is a lion in the way, and a lion in the streets."

He concludes upon the means and duties of religion before ever he try them, Prov. xxii. 13, Prov. xix. 24. How lazy is he! He will not bring his hand out of his bosom, when he hath put it in. Thus the lazy and secure Christian is a brother to a great waster, his desire consumes him.