career of Sin 1 Cor. 11.32 For when we are judged we are chastned of the Lord that we may not be condemned with the World How many Disappointments did we meet with in a carnal Course As David said to Abigail 1 Sam. 25.32 33. Blessed be the Lord God of Israel which seâ—â— thee this day to meet me And blessed be thy Advice and blessed be thou which hast kept â—â— this day from coming to shed Blood and from avenging my self with mine own Hand O how sweet is it to see Eternal Love in all that befalleth us It will be our speculation in Heaven we shall know as we are known and be able to interpret all the Windings and Circuits of Providence Vse 3. It shameth us that we adjourn and put off our Love to God till old Age when we have spent our strength in the World and wasted our selves in Satan's Work we dream of a devout Retirement O consider God's Love to us is as ancient as his Being and are not we ashamed that we should put off God till the latter and none decrepid part of our Lives It is a commendation to be an old Disciple and God loveth an early Love Jer. 2.2 Thus saith the Lord I remember thee the Kindness of thy Youth the Love of thine Espousals before our Affections are prostituted to other Objects Under the Law the first-Fruits were the Lord's he should have the First God's Children are wont to return Love for Love and like Love therefore let it be as Ancient as you can Do not say Art thou come no torment me before my time and dream of a more convenient Season Vse 4. It teacheth us to disclaim Merit 1. God's Love was before our Being and Acting Paul out of a less Circumstance concludeth Election not to be of Works Rom. 9.11 For the Children being yet â—â—-born neither having done Good or Evil that the Purpose of God according to Election might stand not of Works but of him that calleth it was said The Elder shall serve the Younger God's Election is before all Acts of ours therefore we deserve nothing but all is from God It is not a thing of Yesterday our Love is not the cause of God's neither is it a fit Reward and Satisfaction Object But doth not God foresee our good Works or at least Faith and final Perseverance He knew who would believe the Gospel who would live Holy and who would remain in their Sins I Answer If this were true there were not such a gracious Freedom in Grace It is true God foreseeth all things that shall be but first he fore-ordaineth them Prescience includeth and supposeth Preordination things are not because they are foreseen but they are foreseen because they shall be From Predestination issueth Faith Sanctification Perseverance So that we are not chosen because we are Holy but to be Holy Ephes. 1.4 According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in Love And to be rich in death James 2.5 Hearken my beloved Brethren Hath not God chosen the Poor of this World Rich in Faith and Heirs of the Kingdom which he hath promised to them that love him As Paul saith of himself 1 Cor. 7.25 I give my Judgment as one that hath obtained Mercy of the Lord to be faithful not that God foresaw that he was so Our Ordination to Life is the Cause of Faith Acts 13.48 As many as were ordained to Eternal Life believed 2. When we were we were not lovely there was nothing to excite God to shew us Mercy Our natural Condition is described Titus 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers Lusts and Pleasures living in 〈◊〉 and Envy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hateful and hating one another All are abominable and worthy of hatred yet one hateth another as if he were lovely and the other only abominable There are two Causes of Self-conceit we have not a Spiritual Discerning and are partial in our our own Cause and guilty of Self-love 1. We have not a Spiritual Discerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are filthy deformed hateful in the Eyes of God stink in the Nostrils of God If we see a deformed Creature overgrown with Scurf and Sores or a stinking Carkass we turn away the Head in great abomination and cry O filthy yet we are all so before God A Toad a stinking Carkass cannot be so loathsome to us as a Sinner is to God If a Man had but a Glass to see his own natural Face he would wonder that God should love him Indeed we have a Glass but we have not Eyes What could God see in us to excite him to shew Mercy God is not blinded with the vehemence of any Passion yea the Object is uncomely uncomely to a Spiritual Eye much more to the Father of Spirits 2. Self-love blindeth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If Men would hold together and like one another all would be well but now we cannot love one another and live with one another in safety we seem such odd Creatures Fratrum concordia rara est We are hateful Creatures to God to Angels to Devils to our Selves Object But some are more civil and refined Answ. It is true Natural Corruption doth not break out in all with a like Violence but a benummed Snake is a Snake a Sow washed is not changed As when the Liver groweth other parts languish one great Lust intercepteth the nourishment of other Corruptions Object But do not some use Free-Will better than others Sure God loveth them more Answ. No not according to the Works which we have done but according to his Mercy he saved us Tit. 3.5 God's Original Motives to do good are from himself Vse 5. We are not to measure God's Love by Temporal Accidents that which cometh from Eternity and tendeth to Eternity that is an evidence of his special Love Eccles. 9.1 No Man knoweth either Love or Hatred by all that is before him The Pleasures of Sin are for a Season Heb. 11.25 and Afflictions are for a season but Spiritual Blessings in Heavenly Places which come from Heaven and tend to Heaven which have no dependance upon this World whether it stand or no these evidence the best Love God's special Mercy Why they were devised before ever the Foundations of the World were laid and it is most of all shewed when the World is at an end Therefore moderate your desires of Earthly Things which the Apostle calls this World's Goods 1 John 3.17 they are of no use in Eternity And bear Afflictions with more Patience you do but lose a little for the present that you may be safe for ever Hic ure hic seca ut in aeternum parcas Vse 6. It presseth us to get an Interest in this Eternal Love How shall we discern it 1. By the Scope and Aim of your Lives and Actions Do you labour for another World 2 Cor. 4.18
not only came into our Natures but he must come into our Hearts This Union is common to all tho I confess it is only reckoned and imputed to the sanctified Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren And to the Children of God Heb. 2.14 Forasmuch then as the Children are partakers of Flesh and Blood he also himself took part of the same 9. It is not a mixture as if Christ and we were confounded and mingled our Substances together That is a gross Thought and suiteth with the Carnal Fancies of a Corporal eating his Flesh and drinking his Blood We are not mixed his Substance with ours and ours with his he remaining still a distinct Person and we distinct Persons 10. It is not a Personal Union as of the two Natures in the Person of Christ. We are not united to Christ so as to make one Person but one Mystical Body 1 Cor. 12.12 For as the Body is one and hath many Members and all the Members of that one Body being many are one Body so also is Christ. The whole is Christ Mystical but every Believer is not Christ. Thus I have endeavoured to remove all gross and unworthy Thoughts But now Secondly Positively What it is I Answer We cannot fully tell till we come to Heaven then we shall have perfect knowledg of it then Christ is all in all John 14.20 At that day ye shall know that I am in the Father and you in me and I in you Then our Union is at the height But for the present we may call it an Union of Concretion and Coalition for we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted into him Rom. 6.5 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joined to the Lord 1 Cor. 6.17 It is immediatly with Christ we are united to Father and Spirit but by Christ as the Foot is united to the Head but by the intervention of other Members So we are united to the Father and the Spirit but by Christ as an Arm or Foot of the Son belongeth to the Father but as the Son belongeth to the Father The Love of the Father is the Moving Cause of it the Spirit is the Efficient Cause of it but it is with Christ. And it is by way of Coalition as things are united So as they may grow and live in another as the Branches grow in the Vine and the Members being animated and quickned by the Soul grow in the Body so are we united with Christ as our Vital Principle that we may live and grow in him that we might live in him Gal. 2.20 I live yet not I but Christ liveth in me and grow in him Ephes. 4.15 16. But speaking the Truth in Love may grow up into him in all things which is the Head even Christ. From whom the whole Body fitly joined together and compacted by that which every Joint supplieth according to the effectual working in the measure of every part maketh increase of the Body unto the edifying of it self in Love So that this is enough in general to call it an Union of Concretion and Coalition such an Union whereby Christ remaineth and liveth and dwelleth in us as a Vital Principle As the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Cause and Principle of Life to the Body so is Christ to us Before God breathed the Soul into Adam his Body tho otherwise organized and formed lay but as a dead Lump without Breath and Life but no sooner was the Soul put into him but he began to live So Christ being mystically united inableth us to live to act to grow and increase more and more More particularly to open it to you is hard because it is a great Mystery Life Natural is a Mystery not sufficiently explained much more Life Spiritual But now First I shall shew how it is wrought and brought about and in what Order For there is a difficulty there to be cleared For since Union is said to be by Faith Ephes. 3.17 That Christ may dwell in your Hearts by Faith And Faith is an Act of Spiritual Life it seemeth there is Life before our Union with Christ So that this Union seemeth to be the Effect rather than the Cause of the Spiritual Life and some say it is the Effect of the Beginning and the Cause of the Continuance and Increase of it and conceive the Order thus That Christ is offered in the Gospel and by receiving Christ we come to be united to him and then to be possessed of his Righteousness and receive further influences of Grace and that the first beginning of Spiritual Life is not from Union but Regeneration by virtue of which Faith is given to us that we may be united to Christ. But I suppose this Method is not right Briefly then for the manner and order how it is wrought take it thus Union it is by the Spirit on Christ's part and Faith on ours he beginneth with us as the most worthy as having a quickning and life-making Power in himself 1 Cor. 15.45 The last Adam was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning Spirit By the Spirit he infuseth Spiritual Life the first Act of which is Faith that is the first Grace that acteth upon Christ and maketh the Union reciprocal that so in him we may have Righteousness and Grace Phil. 3.9 And be found in him not having mine own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith All Graces flow from Union with Christ so doth Faith Believing is an Act of the Spiritual Life but it is at the same instant of time and not before The first Band of Union is the Spirit for the Gift of the Spirit is the Cause of Faith and every Cause is before the Effect in Nature tho not in Time for Positâ causâ in actu ponitur effectus But the Spirit is not given us in the least moment of Time before the being of Faith for the Spirit being infused immediatly excites Faith to take hold of Christ. Secondly What is that Act of Faith by which we close with Christ I Answer The apprehending embracing taking hold of Christ To as many as received him c. John 1.12 trusting him with our Souls that is the Faith that gives us an Interest in Gospel-Privileges But what is this receiving Christ I Answer Receiving presupposeth Offering it is a Consent to what is offered an Accepting of what is given Receiving is a word used in Contracts and noteth the Consent of one Part to the Terms which the other offereth The Scripture chiefly delighteth in the Similitude of the Matrimonial Contract as a Woman accepteth a Man for her Husband so do we receive Christ. When a Man's Affections are set upon a Woman he sendeth Spokesmen to tell her of his Love and that he is ready to give her an Interest in himself
a Kingdom that cannot be shaken of which none can dispossess us our Sufferings may be many long and grievous but then all will be at an end when Christ shall place us at his right hand Heb. 6.19 Which Hope have we as an Anchor of the Soul both sure and steadfast and which entereth into that within the veil We have a sure Anchor in the stormy gusts of Temptations 1 Thes. 5.8 Let us put on the Breast-plate of Faith and Love and for an Helmet the hope of Salvation and Eph. 6.17 And take the Helmet of Salvation Hope is our Helmet in the dreadful day of Battel As long as we can lift up our heads and look to Heaven we should patiently bear all Calamities We shall at last hear this Blessed Voice Come ye blessed of my Father inherit the Kingdom prepared for you from the Foundation of the World SERMON XXII MATTH XXV v. 35 36. For I was an Hungred and ye gave me Meat I was Thirsty and ye gave me Drink I was a Stranger and ye took me in Naked and ye Cloathed me I was Sick and ye visited me I was in Prison and ye came unto me WE have seen the Sentence now the Reason of the Sentence For The Illative Particle sheweth that many like the Sentence would be glad to be entertained with a Come ye blessed of my Father But turn back upon the Reason to Visit Feed and Cloath they have no mind or to any other serious Duties and Acts of Faith and Self-denyal but we must regard both and I hope in a business of such moment you will not be skittish and impatient of the word of Exhortation I shall first Vindicate the words and then give you some Observations from them First Vindicate them and assert their proper sense and intendment for upon the Reading four Doubts may arise in your minds 1. That good Works are the reason of this Sentence 2. That the good Works of the Faithful are only mentioned and not the evil they have committed 3. That only works of Mercy or the fruits of Love are specified 4. All cannot express their Love and Self-denyal this way Let me clear these things and our way will be the more easie and smooth afterward I. For the first Doubt That works are assigned as the reason of the Sentence of Absolution For the Papists thence inferr their Merit and causal influence upon Eternal Life I Answer 1. 'T is one thing to give a Reason of the Sentence another to express the Cause of the Benefit received and adjudged to us by that Sentence A Charter may be given to a sort of People out of meer grace and Priviledges promised to all such as are under such a qualification though that qualification no way mâ—riteth those Priviledges and that Grace promised As if a King should offer Pardon and Preferment to Rebels that lay down their Arms and return to their Duty and Allegiance and live in such bounds their returning to their Duty doth not merit this Pardon for it was a meer act of Grace in the Prince much less doth their return to their Duty and living peaceably within their ancient bounds merit the Honours and Advancement promised yet this is pleadable in Court and the Judge that taketh knowledge of the Cause taketh the Reason of his Sentence from their peaceable Living within their bounds whereby he Judgeth them capable of the Honours promised and expected So here God of his meer Grace promiseth the Pardon of our Sins and to bestow upon us Eternal life if we Believe and Repent and return to the Duty we owed him by our Creation Our Obedience is not the Cause of our Pardon or of our right to Glory but his free Promise but yet this qualification must be taken notice of by our Judge in the great day as the Reason of his Sentence The sprinkling of the Door-posts with Blood was not a proper cause to move the destroying Angel to pass over but according to that Rule he must proceed the admitting all that have a Ticket to any Solemnity is not the Cause why they are worthy to be received This is clear that a Person is justified in some other way than a Sentence is justified These works are produced to justifie the Righteousness of his Sentence before the whole World A Sinner is justified by Faith Christ's Sentence by the Believers Obedience 2. That Works merit not the Blessings promised and adjudged to us is evident For they are due Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants ne have done that which was our Duty to doe And they are imperfect Phil. 3.12 Not as though I had already attained or were already perfect And they are Gifts of God for which we ought to give him thanks 2 Cor. 8.1 A Grace of God bestowed on us and Gifts have no Equality with the Reward Rom. 8.18 And they are done by Servants redeemed by an Infinite Price 1 Pet. 1.19 With the Precious Blood of Christ as of a Lamb without blemish and without spot being already appointed Heirs of Eternal Life Rom. 8.17 Deserving eternal Death Rom. 6.17 and that need continually implore the Mercy of God for the Pardon of Sin So much as you ascribe to mans Merit so much you detract from the Grace of God And the more sin is acknowledged the more Illustrious is Grace Rom. 5.20 Where sin abounded Grace did much more abound You cross the Counsel of God all glorying in himself 1 Cor. 1.29 That no flesh should glory in his presence And Deut. 9.4 5 6. Speak not thou in thy Heart after that the Lord thy God hath cast them out from before thee saying For my Righteousness the Lord hath brought me in to possess this Land but for the wickedness of these Nations the Lord doth drive them out from before thee Not for thy Righteousness or for the uprightness of thine heart dost thou go to possess their Land But for the wickedness of these Nations the Lord thy God doth drive them out from before thee and that he may perform the word which the Lord sware unto thy Fathers Abraham Isaac and Jacob. Vnderstand therefore that the Lord thy God giveth thee not this good land to possess it for thy Righteousness for thou art a stiff-necked People 3. That Works are produced as the undoubted Evidences and Fruits of a true and sound Faith Justification is opposed to Accusation before Gods Tribunal A double Accusation may be brought against us That we are Sinners or guilty of the breach of the first Covenant And that we are no sound Believers having not fulfilled the Conditions of the Second From the first Accusation we are justified by Faith From the latter we are justified by Works and that not only in this World but in the day of Judgment Christs Commission and Charge is to give Eternal Life to true Believers and the Mark of true
them that are troubled rest c. This with respect to Christ's Merit and the Qualification of the Parties 3. The Third Righteousness is in Performance of his Promises For though his Promise be free yet if it be once made Justice doth require it and God is not free but bound to perform it Now in these two latter Respects are they capable 3. They are Signs and Tokens of their being approved and accepted with God according to the Gospel-Covenant Christ as God's Steward cometh to distribute the appointed Reward to the Heirs of Glory This is the Evidence he is to proceed by When the destroying Angel was sent to destroy the First-born of the Aegyptians he was to take notice of the Sign of Sprinkling of Blood on the Door-Posts Exod. 12. Not that that Blood deserved but it signified that there dwelt Israelites 4. They are Measures according to the Degrees of Grace and our abounding in the Work of the Lord 2 Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap also bountifully The Reward is more full or sparing according to what we have done or suffered for God VSE To set us right in the Doctrine of Grace and Works we have to do with three Parties 1. The Pharisaical Legalist 2. The Carnal-Gospeller and 3. The Broken-hearted and serious Christian. 1. The Legalist that trusts in himself that he is Righteous and hopeth to be accepted with God for his Works sake Trusting in Works is very natural and very dangerous 'T is very Natural because of the Law written upon our Hearts We all come into the World with a sense of a Duty-Covenant and because every one would be sufficient to his own Happiness an unhumbled Soul is apt to give more to Duty and Personal Righteousness than to Christ Rom. 10.3 For they being ignorant of God's Righteousness and going about to establish their own Righteousness have not submitted themselves unto the Righteousness of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A russet ragged Coat of his own pleaseth a Proud Man better than a silken Coat that is borrowed 'T is dangerous for 't is contrary to all the Declarations of God Eph. 2.9 By Grace ye are saved not of Works lest any man should boast The whole Progress of Salvation from its first Step in Regeneration till its final and last Period in Glorification doth intirely flow from God's Grace and not from our Works The securing the Interest of free Grace in our Salvation is a thing the Spirit of God is very careful of in the Scriptures the Glory of Grace being that which God mainly aimeth at Eph. 1.6 and a thing which we do naturally incline to intrench upon and to rob him of in whole or in part It crosseth the great End which God aimed at in contriving of Man's Salvation which was that all ground of glorying should be taken away from Man as being in the meanest or least respect a Saviour to himself and that all the Glory might be ascribed compleatly to God in Christ 1 Cor. 1.29 30 31. Christ spake a Parable against those that trusted in themselves that they were righteous Luk. 18.9 Two men went up into the Temple to pray the one a Pharisee the other a Publican The one cometh Appealing to Justice The Pharisee stood and prayed thus with himself God I thank thee that I am not as other men are Extortioners Vnjust c. I fast twice in the Week I give Tythes of all that I possess The other cometh crying out Grace The Publican standing a far off â—ould not lift up so much as his eyes unto Heaven but smote upon his Breast saying God be merciful to me a Sinner The Sinner is justified not the Worker In short to prevent all Mistakes First Our Works whatever they are either Works of Love to God or Man and the good use of External Means or Common Grace are not the moving Cause or Inducement to incline God to give us Christ or the Grace of Faith or Work of Conversion before others but this is the meer work of Grace or the Mercy and good Pleasure of God Tit. 3.5 6. Not by works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost Which he shed on us abundantly through Jesus Christ our Saviour Secondly Works both before and after Conversion are not that Righteousness nor any part of that Righteousness by which Sin is expiated or the Wrath of God appeased or whereby we are reconciled to God and do originally obtain a Right to Eternal Life This is only ascribed to the Merit of Christ Rom. 3.24 25. Being justified freely by his Grace through the Redemption that is in Jesus Christ whom God hath set forth to be a Propitiation through faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God The Merit is in Christ's Blood Christ's Obedience his Ransom and meritorious Price 3. Our Works or what we do to fulfill the Law of God are not that Instrument by vertue of which we apply the Merits of Christ to our selves or receive that Righteousness by vertue of which we are reconciled to God Our Interest in the Merits of Christ our Right to Pardon of Sin and Grace doth not arise from Works but meerly Faith Rom. 3.22 So that in the Plea of Justification or our Suit for the Pardon of Sin we must renounce all our good Works and wholly rely on the Merits of Christ giving up our selves to do the Will of God ' Bate this and then Works indeed come in as the fruits of Faith as Evidences of Eternal Life and the way to Glory 2. The Carnal-Gospeller is the other person we have to do with And to him we say 1. That no man can maintain his Comfort and faithfully relye upon Christs Merits but he that is faithful in doing his Fathers will No other Faith is allowed by the Scriptures for sound in the Judgment of our Consciences but such a Faith Gal. 5.6 For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but Faith which worketh by love No other Faith will be approved by Christ for sound at the last day Mat. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of my Father which is in Heaven 2. That the doing of some good Works cannot excuse men for the Omission of others which be as necessary we must not do one act of Charity only but all Many acts are reckoned up of one kind to imply all the rest not only fed but cloathed not only cloathed but visited Therefore besides the goodness of the work which we are bound to do there must be an Uniformity in them There are good Works of divers kinds many Works of the same kind To Prophesie in Christ's Name is a good
Dangers they may pluck Joint from Joint but they cannot pluck the Soul from Christ that is once really implanted into him 2. Observe That Eternal Life is Christ's Gift It is not the Merit of our Works but the Fruit of his Grace Rom. 6.23 The Wages of Sin is Death but the Gift of God is Eternal Life through Jesus Christ our Lord. It is good to observe how the expression is diversified Sin and Death are suited like Work and Wages but Eternal Life is a mere Donative not from the Merit of the Receiver but the Bounty of the Giver Works that need Pardon can never deserve Glory Grace in us runneth as Water in a muddy Channel the Child hath more of the Mother It is true there is a concurrence of Works but not by way of Causality but Order God will first justify then sanctify then glorify Justification is the Cause and Foundation of Eternal Life and Sanctification the Beginning and Introduction of it and we have both by Christ. The first is obtained by Christ's Blood the second wrought by his Spirit See Ephes. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God Not of Works left any Man should boast The Instrument of Salvation is Faith which requireth a renouncing of Works and Faith also is of Grace The Papists to excuse the gross Conceit of Merit say our Works do not merit but as they come from the Grace of God and are washed with the Blood of Christ. But neither Salve will serve for this Sore 1. It is not enough to ascribe Grace to God all Justitiaries will do so the Pharisee said God I thank thee I am so and so You confound the Covenants when you think we may merit of God by his own Grace God maketh us Righteous by Grace and if by the exercise of it we deserve Life Adam under the Covenant of Works must then have been said to be saved by Grace because he could not persevere in the use of his Free Will unless he had received it from God 2. Nor as dyed in the Blood of Christ because Faith disclaimeth all Works as to the Act of Justification and there is no Merit if it be of Grace Learn then to admire Grace with Comfort and Hope Merit-Mongers are left to be confuted by Experience Surely Men that cry up Works seldom look into their own Consciences Let them use the same Plea in their Prayers they do in their Disputes Give me not Eternal Life till I deserve it Lord let me have no Mercy till I deserve it Or let them dispute thus when they come to dispute with their own Consciences in the Agonies of Death then Optimum est inniti Meritis Christi 3. Observe The Gifts that God is wont to give are not earthly Riches worldly Power transitory Honours but Eternal Life This was the great End for which he was ordained by the Father Many come to Christ as that Man Luke 12.13 Master speak to my Brother to divide the Inheritance with me He looked upon him as aliquem magnum one furnished with great Power fit to serve his Carnal Ends such fleshly Requests are not acceptable to our Mediator The Lord loveth to give Blessings suitable to his own Being He liveth for ever and he giveth Eternal Life to the Elect. Learn then how to frame your Requests Say I will not be satisfied with these things Remember me with the favour of thy People O visit me with thy Salvation that I may see the good of thy Chosen that I may rejoice in the gladness of thy Nation that I may glory with thine Inheritance Psal. 106.4 5. 4. Observe From the Expression Eternal Life Our Estate in Heaven is expressed by Life and Eternal Life This is a term frequently used to signify the glorified Estate Now it doth imply not only our bare subsistence for ever but also the Tranquillity and Happiness of that state 1. It is Life Heirs together of the Grace of Life 1 Pet. 3.7 Life is the most precious Possession and Heritage of the Creature there can be no Happiness without it All our Comforts begin and end with Life Life is better than Food Mat. 6.25 Is not the Life more than Meat and the Body than Raiment Poisons and Cordials are all one to a dead Man Creatures base if they have Life are better than those which are most excellent A living Dog is better than a dead Lion All Creatures desire to preserve Life All the Travail of Men under the Sun is for Life to prop up a Tabernacle that is always falling Job 2.7 Skin for Skin and all that a Man hath will he give for his Life All our labour and care is for it and when we have made provision for it it is taken from us It is called the Life of our Hands Isa. 57.10 We make hard shift to maintain it This Life is a poor thing it is no great matter to be Heir to it James 4.14 What is your Life it is even a Vapor that appeareth for a little time and then vanisheth away 2. It is Life Eternal not like the Earthly Life which is but as a Vapor a little warm Breath or warm Smoak tunn'd in and out by the Nostrils Our present Life is a Lamp that may be soon quenched it is in the Power of every Ruâ—â—ian and Assassinate But this is Life Eternal In Heaven there is a fair Estate the Tenure is for Life but we need not take thought for Heirs We and our Happiness shall always live together The Blossoms of Paradise are for ever fresh and green therefore if we love Life why should we not love Heaven This is a Life that is never spent and we are never weary of living This Life is short yet we soon grow weary of it The shortest Life is long enough to be encumbred with a thousand Miseries If you live till old Age Age is a burden to it self The Days shall come in which they shall say we have no pleasure Eccles. 12.1 Life it self may become a burden but you will never wish for an end of Eternal Life that is a long date of days without misery and without weariness Eternity is every day more lovely Well might David say The loving Kindness of God is better than Life Men have cursed the Day of their Birth but never the Day of their New Birth Those that have once tasted the sweet and benefit of God's Life never grow weary of it 3. This Life is begun and carried on by degrees 1. The Foundation of it is laid in Regeneration Then do we begin to live when Christ beginneth to live in us and we may reckon from that day when in the Power of his Life we began to advance towards Heaven for then there was a Seed laid of a Life which cannot be destroyed The Life of Nature may be extinguished but not of Grace Rom. 8.11 If the Spirit of him that raised up Jesus
is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power Which he wrought in Christ when he raised him from the dead To convert Souls to God there needeth a mighty working of efficacious Power which exceedeth all contrary power which might hinder and impede that work Men by Nature are averse from God the Devil seeketh to detain them from him and his powerful Engine is the World But now if they are to be raised as Christ was raised what can oppose this work So that we have not only the Merit of his Humiliation but the Power of his Exaltation And besides that this Power is likely to be exercised for us we may consider that Christ is said to rise by his own Power Joh. 2.19 Destroy this Temple and in three days I will raise it up Joh. 10.17 I lay down my life that I may take it again and to be raised by the Power of his Father which noteth Authority to rise again and having fully done his work upon which account he is said to be brought again from the dead Heb. 13.20 and the Apostle inferreth from thence vers 21. Being made perfect in every good work to do his will working in you that which is well-pleasing in his sight through Jesus Christ. Now if both these be implied in Baptism it doth mightily oblige the Parties baptized to look after the effect of these two Acts of Christ Mediation for Christians should not only believe the Death and Resurrection of Christ but feel it by the Merit of his Death and Efficacy of his Resurrection we obtain this new life and both are the causes of our dying to sin and living to God Secondly What it sealeth or confirmeth The new Covenant wherein God hath promised the gift of the Spirit to renew sanctifie and heal all those that enter into it We have the Grace to destroy sin by virtue of the Death and Burial of Christ but the Promises are in the new Covenant That the new Covenant is sealed in Baptism see Mat. 28.19 20. Go ye therefore and teach all nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Teaching them to observe all things whatsoever I have commanded you Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall de damned Now the great Promise of the new Covenant is the Spirit to renew and cleanse the Soul Surely this is properly signified in Baptism Joh. 3. 5. Except a man be born of water and of the Spirit he cannot enter into the kingdom of God And Tit. 3.5 According to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost As the body is washed with water without so is the Soul cleansed by the Spirit within As at the Baptism of our Saviour the descending of the Holy Ghost upon him was a visible Pledge of what should be done afterward for at his Baptism the fruit of all Baptisms was visibly represented we are admitted Children of his Family as Christ was declared to be the well beloved Son of God Mat. 3.17 and we have the Spirit of his Son Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father As God promiseth to pour out water on him that is thirsty and floods on the dry ground so to pour out his Spirit on the seed and his blessing upon thy off-spring Isa. 44.3 And the Spirit it self is figured by Water Joh. 4.14 Whosoever shall drink of the water that I shall give him shall never thirst but the water that I shall give him shall be in him a well of water springing up into everlasting life Joh. 7.37 If any man thirst let him come unto me and drink Rev. 22.17 Let him that is a-thirst come and whosoever will let him take the water of life freely Now unless we will receive this Grace in vain we are bound to wait for and obey the Spirits motions either by way of restraint or excitation Rom. 8.13 14. If ye through the Spirit mortifie the deeds of the body ye shall live For as many as are led by the Spirit of God are the sons of God we that pretend to come to God for this Promise of the Spirit as in Baptism we do Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost Thirdly It obligeth as there is a kind of undertaking to shew forth the likeness of Christs Death and Resurrection by our submission to it Our receiving Baptism implieth two things 1. A publick and open Profession 2. A solemn Bond wherewith we bind our Souls 1. A publick and open Profession wherein we profess a Communion with Christs Death and Resurrection or to dye and rise with Christ. In the general that Baptism is an open Profession for it is required as a sign of the Faith that is in our hearts Rom. 10.10 With the heart man believeth unto righteousness and with the mouth confession is made unto salvation And Mark 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned Acts 2.38 Repent and be baptized every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the Holy Ghost As Circumcision was the Badge of the Jewish Profession so is Baptism of the Profession of Christianity Therefore the Jews are called Circumcision and we are called the purified people Tit. 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works and those that are purged from their sins 2 Pet. 1.9 And more distinctly what we profess is plain and evident in this Ordinance we profess to dye and rise with Christ. 1. Death yea in the Text not only and simply to be dead but to be buried with Christ. If Baptism expresseth an image of Burial and every Burial supposeth Death not only of Christ but us surely we are bound not only to dye unto sin at first but to make our mortification more thorough and constant for as Burial noteth the continuance of Christs Death so should we persevere and increase in the mortification of sin for Burial is a continued dying to sin we should not only renounce and give over all the sins of our former lives but presevere in this resolution and increase in our endeavour against sin daily A Christian living in sin and serving his lusts is like a Spectre and Ghost arisen out of the grave 2. So for Christs Resurrection In this Ordinance we profess to rise again with Christ and therefore should not only put off the old Man or body of sin but have an earnest impulsion within our selves to the duties of Holiness and
lowly in heart For Obedience Heb. 5.8 Though he were a Son yet learned he obedience by the things which he suffered For Patience and Self-denial 1 Pet. 2.21 23. Christ suffered for us leaving us an example that we should follow his steps Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Thus in his Graces must we resemble him 2. In his States of Humiliation and Exaltation wherein we must be content to follow him who first suffered and then entred into the Glory that he spake of His people are usually afflicted persecuted slandered now they must suffer all for the hopes of a better life because therein they do but follow the Captain of their Salvation who was made perfect through sufferings Heb. 2.10 And if we suffer with him we shall also be glorified together Rom. 8.17 So 2 Tim. 2.11 12. If we be dead with him we shall also live with him if we suffer we shall also reign with him 2 Cor. 4.10 Always bearing about in the body the dying of the Lord Jesus that the life also of Jesus might be made manifest in our mortal flesh And in many other places where Christs Pattern is urged to bespeak our Patience and incourage our Hopes that we may bear his Cross after him with an hope of those endless Joys which our Redeemer now possesseth He first endured the shame Heb. 12.2 and was misrepresented in the World as we are but at length was vindicated being mightily declared to be the Son of God with power 3. In the special Acts of his Mediation which are his Death and Resurrection These are of special consideration for these are not barely a Pattern propounded to our imitation but have a great influence upon our dying to sin and living to Holiness To clear this let me note to you That effects of Grace in us are ascribed to those Acts of Christs Mediation which carry most correspondence with them thus our Mortification is referred to Christs dying and our Vivification to his Resurrection unto life our heavenly mindedness to his Ascension So that all Christs Acts are spiritually verified in us we dye to sin as Christ dyed for sin and rise again to newness of life as Christ rising from the dead liveth a new kind of life to what he did before Let us a little state the dependence of the one upon the other Our Acts depend on Christ four ways 1. As the Effect on the Cause 2. As the thing purchased on the Price 3. As the Copy on the Pattern 4. As the thing promised on the Pledge thereof 1. As the Effect on the Cause By the same virtue by which Christ was raised from the dead by the same Almighty Power are we raised to newness of life the same Almighty Power is engaged for working Grace and carrying on Grace and perfecting Grace in Believers which wrought in Christ when he was raised from the dead Eph. 1.19 20. According to the working of his mighty power which he wrought in Christ when he raised him from the dead Compared with Rom. 6.4 Like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life 2. As the thing purchased on the Price All Christs Actions have an aspect on his Merit The Foundation was laid in his Death This Resurrection evidenceth that this Purchace holdeth good in Heaven and that his Merit Ransom and Satisfaction are perfect Rom. 4.25 Who was delivered for our offences and rose again for our justification 3. As the Copy on the Pattern or Original Christ dying and rising in our Nature is a Pattern to which all the Heirs of Promise must be conformed as the Apostle telleth us 1 Cor. 15.23 First Christ then they that are Christs 4. As a thing promised on the Pledge thereof Christ dying is a Pledge of our dying to sin and his rising a Pledge of our rising to Holiness first and Glory afterwards Therefore our old man is said to be crucified with him Rom. 6.6 and we are said to sit down with him in heavenly places Eph. 2.6 It is already done in the Mystery and shall be surely done in the effectual application in all that belong to God 5. If there be a likeness to his Death by infallible consequence there shall be a likeness to his Resurrection Those that are dead with Christ shall also live with him Gal. 2.20 I am crucified with Christ nevertheless I live Where sin is mortified there is a new life engendered which will at length end in the life of Glory It must needs be so for these reasons First Christ is not divided those that really partake with him in one Act partake with him in all it is a necessary consequence The death of sin and the life of Holiness are the two branches wherein we profess our Communion with Christ in his Death and Resurrection and therefore these cannot be sundred we must reckon upon both or else we have neither Rom. 6.11 Likewise reckon ye your selves also to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. In our dying to sin Christs dying is conspicuous in us and his Resurrection in our walking in newness of life as it was with him so must it be with us Secondly God doth not love to leave his work imperfect Now imperfect it would be if besides ceasing to do evil we should not learn to do well Amos 5.14 Seek good and not evil that you may live and again vers 15. Hate the evil and love the good Their affection to good must be evidenced by their cordial detestation of evil and their hatred of evil must kindle their affection to good This is perfect Christianity it is said of the foolish Builder That he began and was not able to make an end Luke 14.30 Our Conversion is compleat when there is a turning from sin to God Thirdly That the temper of our hearts may carry a meet proportion with the Divine Grace Duty is the Correlate of Mercy now Grace and Mercy are not only privative but positive Gen. 15.1 I am thy shield and thy exceeding great reward Psal. 84.11 The Lord God is a sun and shield the Lord will give grace and glory no good thing will he withhold from them that walk uprightly So the godly man is described Psal. 1.1 2. Blessed is the man that walketh not in the counsel of the ungodly nor standeth in the way of sinners nor sitteth in the seat of the scornful But his delight is in the Law of the Lord and in that Law doth he meditate day and night There is not only an abstinence from gross sins but an earnest love to God and his ways Rom. 8.1 Who walk not after the flesh but after the Spirit Fourthly This is the end of Mortification God subdueth sin to make way for the life of Grace 1 Pet. 2.24 That we
and daughters saith the Lord Almighty Which is a great priviledg if we consider Three Things 1. His Relation to mankind in the general 2. His Relation to the ancient Church under the legal Covenant 3. The estate wherein his Grace found us when he was pleased to take us into his family 1. His Relation to mankind in general So he is the Father of all the world as he created them and Adam is called the Son of God Luke 3.18 He is a father to any who giveth them being and hath a right to govern them so is God to us he made us and is the sole cause of our being and not being and so hath a right in us to dispose of usat his own pleasure But the Relation that we have to God by Creation is distinct from the natural Being this is our new Being which we have from him as his redeemed ones our natural being flowed from his benignity and common bounty but our spiritual being from his special Grace and Love to us in Christ. By creation we are his children as he formed us in the womb and created the soul within us called therefore the father of spirits Heb. 12.9 in opposition to the fathers of our flesh but he is our father by Adoption as we are regenerated by the Holy Ghost John 1.12 13. To as many as received him to them gave he power to become the sons of God being born not of blood nor of the will of the flesh nor of the will of man but of God Our new birth and spiritual being in Christ is the next ground of our Adoption and so we come into a nearer relation to him that we may be capable of receiving the fruits of his special love 't is the benefit of our Redemption applied by his sanctifying spirit to all them that shall be heirs of life By the common Relation God hath a title to our dearest love but we have no title to his highest benefits and therefore he is our Father in a more comfortable sense as we are his workmanship in Christ. 2. His relation to the ancient Church through the legal Covenant So God was a Father to them and they his children for Israel was called his first-born Exod. 4.22 in opposition to other Nations who were left to perish in their own ways And their descendants are called the children of the Kingdom Matth. 8.12 because they had the ordinances and means of grace but the Gospel-church is properly the church of the first-born Heb. 12.23 As they have a clearer knowledg of the priviledges belonging to Gods children and a larger participation and more comfortable use of them and so are freed from that rigour and servitude which belonged to the first administration of the covenant of Grace they have that which answereth the priviledg of primogeniture jus sacerdotis jus haereditatis the right of Priesthood as they are a royal Priesthood 1 Pet. 2.9 Made Kings and Priests unto God Rev. 1.5 Because they offer up spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 They are separated by the Election of God from the rest of the world and have an unction from his Holy Spirit 1 John 2.20 And so are qualified to offer up themselves Rom. 12.1 and Prayers and Praises and Alms unto God Heb. 13.15 16. The other Priviledg of the birth-right is jus hereditatis the first-born had a double portion not only of possessions but of Dignity and Honour above their brethren All Gods children are heirs and heirs of the Heavenly inheritance the multitude of co-heirs doth not lessen the inheritance nor make the Priviledg less glorious They are heirs of Salvation Heb. 1.14 3. The estate wherein his Grace found us when he was pleased to take us into his family We were by nature children of Wrath wretched children Eph. 2.3 that had deprived our selves of the inheritance wasted our Patrimony forfeited our right to the Promises but our inheritance is redeemed and the forfeiture taken off by Christ and we are brought back again into the family dignified with the priviledges of the first-born made Priests unto God and above all his other creatures do become his special Portion Jam. 1.18 Of his own will begat he us to be a kind of first fruits to his creatures And made heirs of the Kingdom Jam. 2.5 Now for us to have the Blessed God whom we had so often offended to become our reconciled Father in Christ Oh what wonderful love is this That we should be admitted into the Church of the first-born have free liberty to worship God and have a right to such a blessed and glorious inheritance 2. What is the spirit of Adoption First We are made sons and then we have the spirit of his Son Gal. 4.6 Being adopted into Gods Family we have a spirit suitable They that use to adopt children give them some kind of token to express their love so here is a gift answerable to the dignity of our estate and the love of a Father and that is the gift of the spirit the dignity is inward and spiritual and the gift answereth it He hath sent the spirit of his Son into your hearts God would not distinguish the good â—â— na fall about the Tents of Israel and the people will not go for to gather it to fill their Homer they may starve Tho the Bread of Heaven be dispensed by such a liberal provision the Spirit is ready but they are lazy The Spirit by accident is a cause of servile fear but these Motions are his proper effects 2. A superficial Christianity is rewarded with common gifts but the real Christianity with special Graces All that profess the Faith and are baptized into Christ Gal. 3.26 27. are visibly adopted by God into his Family and are under a visible Administration of the Covenant of Grace So far as they are adopted into God's Family so far they are made partakers of the Spirit Christ giveth to common Christians those common gifts which he giveth not to the Heathen World knowledg of the mysteries of godliness abilities of utterance and speech about spiritual and heavenly things some affection also to them called tasting of the good Word the heavenly Gift and the powers of the World to come Heb. 6. These will not prove us true Christians or really in Gods special favour but only visible professed Christians 3. Among the sincere some have not the spirit of adoption at so full a rate as others have neither so pure and fervent a love to God nor such a respectful obedience and submission to him nor such an Holy confidence and boldness becoming that great happiness which they are called unto who have the right and hope of the Blessed inheritance and so not so much of that son-like disposition which the spirit worketh by revealing the Love and Mercy of God contained in the Gospel in the Hearts of his People some do more improve their priviledges than others do now they
again so God is forced to use us a little hardly to cure us of our spiritual frenzy Thou darest not pray Lord let me have my worldly comforts though they damn me Let me not be afflicted though it do me good And if thou darest not pray so wilt thou murmur when God ordereth it so If a man break an arm or a leg in pulling us out of the water wherein otherwise we should certainly be drowned would we be angry with â—im And shall we fret against the Lord when he takes away the fuel of our lusts which will certainly drown us in perdition and everlasting destruction Is it not a good exchange to part with outward comforts for inward holiness Certainly that will be of more gain to us than all the affliction pain and loss which we suffer will do us hurt Certainly we lose nothing but our rust by scouring if God will take away our peace and give us peace of conscience our worldly goods and give us true riches have we any cause to complain If outward wants may be recompenced by an abundance of inward grace and we have the less of the world that we may have more of God and be kept poor and destitute that we may be rich in faith James 2.5 who is the loser If we have an healthy soul in a sick body as Gaius had 3 John 2. And an aking-head maketh way for a better heart Doth not God deal graciously and lovingly with us In short afflictions are compared to fire that purgeth away the dross 1 Pet. 1.7 To the fan that driveth away the chaff Matth. 3.12 To pruning that cuts off the luxuriant branches and maketh the other that remain the more fruitful John 15.2 To physick that purgeth away the sick matter Isa. 27.9 To ploughing and harrowing the ground that fitteth it to receive the good seed Jer. 4.4 And shall we be troubled when God cometh to make use of this fire to purge out our dross This fan to winnow away our chaff This prunings to lop off the luxuriancies of our souls This plough to break up our fallow ground to destroy the weeds that are in our hearts This sharp medicine to cure our sick souls Should we â—ot rather rejoice that he will not let us alone in our corruption but refine us as mâ—tal is by the fire And fan and winnow us that we may be pure grain and prune â—s that we may be fruitful in holiness And usâ— medicine to cure those distempers which otherwise would destroy us And suffer thâ— ploughets to make long fuâ—rows upon our backs that we may injoy the richer crop 〈◊〉 is for good 3. For our eternal good Heaven will make us compleat amends for all that we suffer here 2 Cor. 4.17 Those light afflictions which are but for a moment worketh for us a far more exceeding and eternal weight of glory These afflictions are so far from infringing our happiness that they do promote it How promote and how work Partly as the patient enduring doth secure our interest God will not fail to reward them that patiently suffer for his sake or submit to his discipline for these transitory light afflictions and sufferings are so accepted by him that they are sure to be rewarded by him Matth. 5.12 great is your reward in heaven And James 1.12 Blessed is the man that endureth temptations for when he is tryed he shall receive the crown of life which God hath promised to them that love him Partly as they are a means which God useth to draw us off from the love and esteem of the world and to awaken in us an earnest desire and serious pursuit after Heavenly things Gal. 6.14 They conduce to mortification and kill the gust of the flesh so that our title is not only more secured but our hearts prepared Partly because here is the full recompence the good that answereth all objections if cast out by men you are received by the Lord if calumniated by the world approved by God if you have lost the love of all men for your faithfulness and sincerity you shall injoy the love of God if imprisoned you shall shortly be in your Fathers house There all your fears and sorrows will be at an end your desires accomplished and your expectations satisfied 'T is Heaven that turneth pain into pleasure death into life and partly because tho we fail in particular conflicts yet God secureth our everlasting estate Romani praelio sepe victi bello nusquam So Christians we cannot say that always there is such sensible benefits by afflictions but this is the sense of the place as the following verses shew That the general issue of things is determined and put out of controversie by it The infallibility of Gods conduct cannot be discerned by every particular event for a Christian may not gain by every trouble he falleth into but by altogether his eternal estate is promoted they all are means to preserve us till we come to Heaven Thus you see how he that could turn stones into bread water into wine can extract a blessing out of our saddest miseries and afflictions and make the bitterest herbs to yeild honey to the saints 2. The certainty of this We know Not by an uncertain and fallible conjecture but upon sure grounds What are they 1. The promise of God by which he hath secured the salvation of his people notwithstanding their troubles Heb. 6.17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath that by two immutable things in which it was impossible for God to lie we might have strong consolation who have fled for refuge to lay hold of the hope set before us Gods resolved purpose declared in his Covenant cannot be altered his promises in time are his eternal purpose before time he hath undertaken by promise and oath to be their God the God of their salvation 2. By the experiences of the saints who have found it so Psal. 119.71 Before I was afflicted I went astray but now I learn thy statutes they have been perswaded of it Phil. 1.19 I know that this shall turn to my salvation All the troubles he endured should be so ordered by God as they at length turn to his eternal happiness 3. From the nature of the thing two considerations enforce it 1. All things are at Gods disposal and forced to serve him Men Devils crosses and comforts nothing can fall out against or without his will Angels Devils Men have no power to null and frustrate his decrees for he is the supreme and universal Lord Psal. 33.11 The counsel of the Lord standeth for ever the thought of his heart to all generations And therefore he blasts and frustrateth all the devices of the wicked and what he decreeth shall immutably come to pass 2. His special care over his people He hath carried them in the womb of his decrees before the foundation of the world
his internal or external government and giveth us many blessings as the pledge of his love and above all the gift of the Holy Spirit whereby he sanctifieth us more thoroughly and worketh in us that which is pleasing in his sight This he giveth as the God of peace as reconciled to us in Christ Heb. 13.20 21. Now the God of peace that brought again from the dead our Lord Jesus that great shepherd of the sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. 1 Thes. 5.23 And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ faithful is he that calleth you who will do it but more fully at the last day when we enter into everlasting glory and the wicked are turned into hell with the Devil and his Angels Matth. 25.46 And these shall go into everlasting punishment but the righteous into life eternal then is the full and final execution a perfect freedom from all misery and a possession of all happiness 3. How it can stand with the wisdom justice and holiness of God to justifie a sinner 'T is a great crime to take the unrighteous to be righteous and to pronounce the wicked justified seemeth to be against the word of God Prov. 24.24 He that saith unto the wicked Thou art righteous him shall the people curse Nations shall abhor him Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination unto the Lord now what is an abomination unto the Lord is surely contrary to his nature Exod. 34.7 He will by no means clear the guilty Answer There is no abating the force of these objections if there were not good ground for Gods absolution or sentence of justification I shall mention three Christs ransom the Covenant of grace and our faith or conversion to God First Christs ransom maketh it reconcilable with Gods justice and the honour of his law and government Job 33.24 Then he is gracious unto him and saith deliver him from going down into the pit I have found a ransom Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins There is full satisfaction given to Gods wronged justice 2. His Covenant reconcileth it with his wisdom God is not mistaken in judging us righteous when we are not for we are constituted righteous and then deemed and pronounced so made righteous as the Apostle speaketh Rom. 5.19 Our right is founded in Christs obedience but resulteth from the promise The constitution is by Covenant God doth first put us into a state of favour and reconciliation and then treateth and dealeth with us as such constituteth us righteous by his Covenant and then in his judgment accepteth us as righteous he will not acquit them in judgment whom his Covenant doth not first pardon 3. Effectual calling or the conversion of man reconcileth it with his holiness for a sinner as a sinner is not justified but a penitent believer 't is true 't is said God justifieth the ungodly Rom. 4.5 those that were once so but not those that continue so certainly he sanctifieth before he justifieth Acts 26.18 To open their eyes and turn them from darkness to light and from the power of Satan to God that they may receive forgiveness of sins and inheritance among them that are sanctified by faith that is in me And in many other places No man is freed from the guilt of sin which rendreth us obnoxious to Gods wrath who is not freed from the filth of sin which tainteth our faculties for Christ is made to us both righteousness and sanctification 1 Cor. 1.30 By losing Gods image we lost his favour and in the order wherein we lost it we recover it God regenerateth that he may pardon and justifie and restoreth first our holiness and then our happiness 't is not consistent with Gods holiness to give us pardon and let us alone in our sins A man would not put a Toad in his bosome But more fully to give you a prospect into this matter let us take notice of the several things which are mentioned in Scripture as belonging to our justification as for instance sometimes we are said to be justified by grace as Rom. 3.24 Being justified freely by his grace sometimes by the blood of Christ as Rom. 5.9 Being justified by his blood we shall be saved from wrath through him sometimes by faith as Rom. 5.1 Being justified by faith we have peace with God through our Lord Jesus Christ sometimes by works James 2.24 Ye see then how that by works a man is justified and not by faith only All these things concur to our justification and do not contradict but imply one another The first moving cause of all is grace the meritorious cause is Christs blood the means of applying or the condition on our part upon which we are capable at first of receiving so great a priviledge is faith and the means of continuing in our justified estate is by good works or new obedience I say our first actual pardon justification and right to life is given upon condition of our first faith and repentance but this estate is continued to us both by faith Rom. 1.17 and new obedience these fairly accord The grace of God will do nothing without the intervention of Christs merits and Christs merits doth not profit us 'till it be applyed by faith and sound believers will live in a course of new obedience Let us consider them severally 1. The first moving cause that inclined God to shew us mercy in our undone and lost estate was meerly his grace God might have left us obnoxious to the curse without any offer of peace as he did the fallen Angels but such was his grace that he thought of the way of our recovery how we might be redeemed renewed and justified surely all this is of grace Titus 3.5 6 7. Not by works of righteousness which we have done but according to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his grace we should be made heirs according to the hope of eternal life The rise of all is the love and good will of God 2. We are justified by the blood of Christ. Blood is not exclusive of the other parts of his obedience but doth imply them rather as the consummate act thereof Phil. 2.7 He became obedient unto death even the death of the cross 'T is by the merit of his sacrifice and obedience God took this course to exalt the glory of his justice as well as his grace and in the mystery of
for their present use without looking further and the Wisdom of the other that their Vessels were furnished as well as their Lamps Grace must flow forth but withall it must have a bottom within As a Fountain or Spring sendeth forth streams to water the ground about it or the heart sendeth forth Life and Spirits to every faculty and member so the Graces of the Spirit in Believers flow forth in their Carriage and Behaviour to make their Tongue drop that which is savoury their Actions orderly and even their Carriage in all relations and affairs grave and serious 'T is well when all this hath a bottom that there is a principle of Life within to diffuse this vertue into every part of their Conversations and to keep them mindful and respective to all the Commands of God Now this is required 1. Partly because this glorious Profession and Practice will not serve the turn for the present For God looks not to outward appearance but regards the frame of the heart 't is internal Holiness that is lovely in his eyes Psa. 51.6 and without which the external is loathsome to him Math. 23.17 A Christian hath more in the Vessel than in the Lampâ— Psa. 45.13 The Kings Daughter is all glorious within That which is outwardly professed is inwardly rooted and cherished by them who worship and serve God in Spirit and Truth Knowledge Faith Love Hope Zeal Courage Patience these adorn the Heart as well as the Fruits of them appear in the Life and this maketh us beautiful in the eyes of him that seeth in secret It would help us to discover our mistakes if we did make God our Witness Approver and Judge for the present studying to approve him in the frame of our hearts which is hidden from all others And 2. Partly because the Lamp will not long hold burning unless there be a stock of Oyl to feed it so that if it could suffice for the present yet without Grace in the Heart for the future we shall miscarry when the slender Provision and store is spent A Christian is to provide for the time to come such Grace as my endure and hold out in all tryals and bear weight in the day of Judgment We are often pressed to set our selves in such a state and put our selves into such a frame as will endure the glory of Christs presence and to think of that time and what we shall doe or how we shall be found when he appeareth He only believeth aright in Christ that will not be ashamed at his appearance Luk. 21.36 That ye may stand before the Son of Man And 1 Joh. 4.17 That we may have boldness at the day of Judgment And 1 John 2.29 When he shall appear we may have confidence and not be ashamed of him at his coming 3. A saving work of Grace is an inward Principle of Life and that in such a degree and measure which the unsound though the most glorious Professors of the Gospel do not attain unto Some sleight and insufficient touches upon their hearts many Professors may attain unto that yet never had this rooted Principle of Grace which may properly be called Oyl in the Vessel It differeth in Radication and Efficacy as I shewed before They are inlightened but the day-star doth not arise in their hearts 2 Pet. 1.19 And Eph. 5.8 A flash of light they may have but are not light in the Lord. Are affected with the Truths of the Gospel but not changed or transformed by it 2 Cor. 3.18 Sin may be restrained or benummed but 't is not subdued and mortified Gal. 5.24 we cannot say 't is crucified They are half loosed but are still in bonds make some shew of escape from Sathan but are surprized by him again worse hampered than before Matth. 12.45 urged excited to some good but not enabled and inclined to love God with all the heart and seriously and constantly to set about the things that please him and to avoyd the contrary They have not the Grace the Apostle prayeth for Heb. 13.12 That Grace that may make you perfect in every good work to do his will working in you that which is pleasing in his sight through Jesus Christ. Have you this Grace to be alwayes working that which is pleasing in his sight Their Fire is like a straw-sire soon in and soon out so that there is a difference The common Grace that they have is real but not of an abiding and everlasting nature not secured by Gods Covenant and promise there is not that solid rooted Piety Therefore 't is not enough for Christians to see that the Lamp burneth but to look what there is in the Vessel to feed the Flame 'T is not suddain affections on our part nor the transient motions of the Spirit on Gods part that will amount to a constant principle of Life 4. This constant abiding state of Grace or Principle of Life may be known partly by the Terms by which it is set forth in Scripture and partly by the Effects of it First By the Terms by which 't is expressed in Scripture 1. 'T is expressed sometimes with respect to the Original Author Pattern and Fountain of it which is God And so it is called the divine Nature 2 Pet. 1.4 whereby is not meant the Infinite Essence of God which can neither be divided or communicated to any Creature but of those holy and heavenly qualities and dispositions whereby we resemble God The heart of this Christian is so stamped with Gods own Image and Character that he beginneth to look like God for wisdom holiness purity pity So sometimes 't is called the life of God Eph. 4.18 that spiritual Life that is begun in Regeneration is so called not as God is the first original Author of Life natural but the Pattern of it From both these places it appeareth we must first be partakers of such a Nature as God hath before we can live such a Life as God doth 2. 'T is sometimes expressed with respect to the meritorious and procuring Cause or the immediate Head and Fountain of it and so Christ is said to live in us Gal. 2.20 to dwell in us Eph. 3.17 to remain in us as the hope of Glory Col. 1.27 That Christians may live the Life of Grace they must first be united to Christ for he liveth in us as the Head in the Members or the Root in the Branches We must be united to Christ and receive influence from him as Branches from the Root Through Faith Christ is perpetually present in Vertue Grace and Spirit We must first partake of Christ himself being most strictly united to him as Members to the Head from whence they receive sense and motion He taketh up a fixed and unmoveable habitation in our hearts Joh. 14.23 not for a Visit and away but keepeth a perpetual residence in the heart 3. With respect to the immediate Authour and Fountain which is the Spirit given to us to dwell in us by
and sold all that he had and bought it Man would have something contentful that may be an everlasting ground of rejoycing to him 3. As to true happiness and eternal good when it is discovered to us our Inclinations to it are but weak and ineffectual Without grace we discern it but weakly for there is a great mist upon Eternity and the light of Nature being dim cannot pierce through it 2 Pet. 1.9 As a Spire at a distance men see it so that they cannot know whether they see it yea or no or as the blind man when his eyes were first touched by Christ he saw men walking like Trees Again we consider it but weakly the mind being diverted by other objects As when we see a man in a crowd we can hardly take notice of him so men seldome retire to consider what God offereth them in Christ. When God promised Abraham the Land of Canaan he biddeth him go and view the length and the breadth of it Gen. 13.14 15 16 17. So when he promiseth the Kingdom of Heaven he doth in effect speak the same to us For certain no man shall enter into that land of promise but he that hath considered it and well viewed it and can lay aside his earthly distractions sometimes to take a turn in the land of Promise But few do this few send their thoughts before them as Spies into that blessed Land and therefore it worketh so little upon them And we desire it but weakly the Affections being prepossessed and preingaged by things that come next to hand we conceive only a wish or a velleity for this happy Estate not a serious volition or a firm bent of heart and therefore we pursue it but weakly as Children desire a thing passionately but are soon put out of the humour They do not pursue it with that earnestness exactness and uniformity which is requisite The Soul of the Sluggard desireth and hath nothing Prov. 13.4 because his hands refuse to labour Prov. 21.25 So that this inclination to happiness is neither serious nor constant nor labourious These desires are but desires 4. If they like the End they dislike the Means Our Souls are more averse from the Means than from the End All agree in opinions and wishes about a supream and immortal Happiness yet there is a great discord in the way that leadeth to it not so much in opinion as practice Men like not Gods terms Esau would have the Blessing yet sold the Birthright Heb. 12.16 17. Indeed in things natural we do not expect the End without the Means but in things supernatural we do and so by refusing the Means we do separate the End Psal. 106.24 Heaven is a good place but 't is an hard matter to get thither so loath are we to be at the cost and pains We desire happiness not holiness God doth promote those things we naturally desire but still that we submit to those things we are naturally against Whatsoever maketh for our selves we are naturally more willing of than what maketh for the Honour of God Now if we will not submit to the one we shall not have the other We would all be pardoned and freed from the Curse of the Law and the Damnation of Hell but we are unwilling to let go the profit and pleasure that we fancy in Sin Secondly Why this is no more improved and why we make no better use of it There are four Causes of it 1. Ignorance To many the Object is not represented as to Heathens and to sottish Christians 2. Inconsideration Spiritual Objects must not only be represented but inforced upon the Will by the efficacy and weight of Meditation Psal. 1.3 3. Vnbelief They have not a sound perswasion of these Truths Heb. 11.13 They were perswaded of them and embraced them They had not a Ghess but a sound Belief 4. Vnsubjection of will Rom. 8.7 Because the carnal mind is enmity against God For it is not subject to the law of God neither indeed can be 'T is easier to cure their Errours than to mortifie their Affections VSE Oh do not rest in desiring to be happy there is no great matter in that the Damned would have the Door opened to them But desire Grace Psal. 119.5 Rom. 7.23 desire it prevalently so as not to be put out of the humour as Children would fain have something when they are in pain but are pleased with Rattles or any Toy If your vain Delights abate not this desire will do you no good Desire it so as to labour for it yea so as to make it your main business Psal. 27.4 yea to part with all for it Mat. 13.46 This is the way to be happy indeed Doct. 3. That 't is a dreadful misery to be disowned by Christ at his Coming I know you not 1. Consider who may be disowned Many that profess respect to Christ and may be well esteemed of in the Visible Church many that cry Lord Lord many that have eat and drunk in his presence There is a great deal of difference between the Esteem of God and the Judgment of the World Many whom we take to be forward Professors yea many that have great gifts and imployments in the Ministry and with great success Mat. 7.22 If only Pagans or only prophane Persons were damned or the opposite party to Christ it were another matter there were not such cause of fear But those of Christs Faction many that profess to know him but were never subdued by the power of his Grace Joh. 11.2 3 4. Christ doth not know because he doth not love them 2. The misery of being disowned 1. This disowning is the Act and Sentence of a Judge If it were the frown of a bare Friend in our misery it even cuts the Heart in sunder but when a neglected Saviour shall become an angry Judge when his favour hath been slighted long then he will stir up all his wrath When 't is kindled but a little blessed are all they that put their trust in him Psal. 2.12 2. 'T is the disappointment of an Hope They supposed he meant to own them and therefore put in their Plea There is an hope that will leave ashamed Rom. 5.5 3. 'T is the Cause of all other Misery Poena damni maketh way for poena sensus Here we care not for him so long as we can be well without him It may be now you esteem it nothing to have a frown from Christ in the day of his patience but then Depart ye cursed VSE Oh let this make your more serious for the time to come Do not grieve the Spirit any longer Eph. 4.30 Do you receive and own Christ when others refuse him and you will be owned by Christ Luk. 12.8 9. And I say unto you whosoever shall confess me before men him shall the Son of man also confess before the Angels of God But he that denyeth me before men shall be denyed before the Angels of God SERMON X. MATTH XXV v.
was upon Moses and gave it to the Seventy Elders As if what were given to his Assistance were taken from him and his Abilities were lessened with his Work whereas 't is only meant of the Communication of the same Graces 2. The Meaning is He that useth his Gifts well shall be amply rewarded so amply as if the Happiness which others expect should accrue to them and be put on their Account Thirdly The Reason of both in the 29 th Verse For unto every one that hath shall be given That these Expressions are proverbial is out of question with the Learned Habenti dabitur is an Expression verified in all Ages and in all Countries The Rich have many Friends and he that hath much shall have more every one will be presenting them and they have great Advantages of laying out themselves and improving themselves more than others have So on the contrary side by the neglect of others and their own incapacity to improve themselves poor Men commonly grow poorer Upon this occasion were the words first used which our Saviour is pleased to translate and apply to his own purpose The Sense of the Words as they lie here will be known by taking this copulate Axiome and Proposition apart The first Branch speaketh of Gain the second of Loss 1. Branch Vnto every one that hath shall be given and he shall have abundance The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not only signifie the Possession of a thing but the Use which is the end of Possession and so he that hath is he that hath to purpose that occupieth and trafficketh with his Grace or Gift received with that care and diligence that belongeth to so great a Treasure and Trust To him shall be given he shall increase his Stock and accordingly the Comfort Benefit and Reward that belongeth to it Yea it follows He shall have abundance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a single Abundance but a continual Increase even unto Perfection an Increase of Gifts Graces and Rewards The summ is To him that useth and improveth God's Grace shall by degrees be given so much as that at last he shall have all abundance 2. Branch of this copulate Axiome is From him that hath not shall be taken away even that which he hath As he that had one Talent but had it not for his Master's Use is counted and reckoned as though he had none We have not what we have if we use it not well as we say of a covetous Man Avaro tam deest quod habet quà m quod non habet 'T is as if we had it not idle Gifts and Habits lie dead and useless In Luke 't is Chap. 8.18 And from whomsoever hath not shall be taken that which he seemeth to have He maketh no use of his Gifts but lets them lie idle as if he had not had them Of Grace and Righteousness the Proposition holdeth most true of Reprobates their Grace and Righteousness is but a Pretension of other Gifts which they have they have them not for use for the Lord's Service and so in effect they have them not Therefore they shall be taken from them that is they lose their Reward Ezek. 33.13 If he trust in his Righteousness and commit Iniquity all his Righteousness shall not be remembred 2 John 8. Look to your selves that we lose not those things which we have wrought but that we receive a full Reward Gal. 3.4 Have you suffered so many things in vain If it be yet in vain Men may suffer many things for the Truth who afterward make foul Defection from it but all is vain lost and to no purpose as to any thing that can be expected from God The Nazarite was to begin again if he had defiled himself in the dayes of his Separation Numb 6.12 Thus for their putative Righteousness for other common Gifts which they really have they shall be deprived of all the real Benefit which otherwise they might have had if they had laid them out for the Glory of God their own Salvation and the good of their Neighbours Doct. That all the good Gifts which God hath bestowed upon men increase by good use but wither and are lost by Negligence For this is the summe of Christs Sentence and Reason Now that I may speak distinctly of the point I must say something as to the Increase and something as to the Loss 1. For the Increase To him that hath shall be given and he shall have more abundantly I shall deliver my sense of it in these Propositions First That diligence is the means and Gods Blessing is the cause of all increase and both must be regarded or else we profit nothing we cannot expect Gods Blessing while we sit idle and 't is a wrong to Grace to trust meerly to endeavours or without looking up to God 'T is said in Pro. 10.4 He becometh poor that dealeth with a slack hand but the diligent hand maketh rich That is that 's the Means for Verse 22. 't is said The Blessing of the Lord maketh rich That is the Blessing of the Lord upon the use of Means God hath ordered it so in his Providence that diligence should be alwayes fruitful and profitable both in a way of Nature and Grace That the Joy of the Harvest should recompense the Pains and Patience of the diligent Husbandman and that the Field of the Sluggard should be overgrown with Thorns Iron by handling weareth brighter and brighter but by standing still or being let alone it contracteth rust by which 't is darkened and eaten out Take away Use and Exercise and Wisdom turneth into Folly and Learning into Ignorance Health into Sickness Riches into Poverty Strength of Body and Mind are both gotten by Use he that useth his Talent with fidelity and sedulity shall increase in it but such as are idle and negligent shall grow worse and worse God doth plentifully recompenese the diligence and fidelity of his Servants he that maketh use of any degree of Grace and Knowledge shall have more given him by exercising what he hath he doth still increase it Whereas on the contrary remiss acts weaken habits as well as contrary acts this is a common truth evident by daily Experience but then Gods Blessing must not be excluded God would have us labour rather to keep us doing than that he needeth our help He that made the world without us can preserve it without us as he that planted the Garden of Eden could have preserved it without mans dressing yet we read that when he had furnished the Garden of Eden with all delights God took the man and put him into it to dress it and to keep it Gen. 2.15 that is to use Husbandry about it that by sowing setting pruning and watering he might preserve those Fruits wherewith God had furnished that pleasant Garden and to bestow his pains upon that whereof he was to receive the benefit and that by busying himself about the Creatures he might the better
would not be quiet 'till we got a Pardon All men by nature are Children of Wrath liable to this horrible Estate that hath been described to you but yet few run for Refuge Heb. 6.18 19. Nor flee from wrath to come Math. 3.7 Seek Peace upon earth Luk. 2.14 Labour to be found of him in Peace 2 Pet. 2.14 How can a man be at rest 'till he be secured and can bless God for an escape 2. Want of serious Consideration The Scripture calleth for it every where Psal. 50.22 Consider this ye that forget God And Isa. 1.3 My people will not consider Many that have Faith do not act it and set it a work by lively thoughts When Faith and Knowledge are asleep it differeth little from Ignorance or Oblivion 'till Consideration awaken it carnal Sensualists put off that they cannot put away Amos 6.3 Many that know themselves wretched Creatures are not troubled at it because they cast these things out of their thoughts and so they sleep but their Damnation sleepeth not it lyeth watching to take hold of them they are not at leisure to think of Eternity 3. Want of Close Application Rom. 8.31 What shall we then say to these things Job 5.27 Know this for thy good Whether Promise or Threatning we must urge and prick our hearts with it Self-love maketh us fancy an unreasonable Indulgence in God and that we shall do well enough how sleightly and carelesly soever we mind Religion we do not lay the point and edge of truths to our own hearts and say Heb. 2.3 How shall we escape if we neglect so great Salvation These are the Causes now there is no way to remedy this but to get a sound Belief of the World to come and often to Meditate on it and urge our own hearts with it 2 Doct. That Vnprofitableness is a damning sin If there were no more this were enough to ruine us By Unprofitableness I do not mean want of success to the best Gifts may be unprofitable Isa. 49.4 I have laboured in vain saith the Prophet Isaiah but want of endeavour omitting to do our Duty The scope of the Parable is to awaken us from our negligence and sloath that we may not prefer a soft and easie lazie Life before the Service of God and doing good in our Generation Now because we think Omissions are no sins or light sins I shall take this occasion to shew the hainousness of them And here I shall shew two things First That there are sins of Omission Sins are usually distinguished into sins of Omission and Commission a sin of Commission is when we do that which we ought not a sin of Omission when we leave that undone which we ought to do But when we look more narrowly into these things we shall find both in every actual sin for in that we commit any thing against the Law we Omit our Duty and the omitting our Duty can hardly or never fall out but that something is preferred before the Love of God and that is a Commission But yet there is ground for the distinction because when any thing is formally and directly committed against the negative Precept and Prohibition that is a sin of Commission but when we directly sin against an affirmative Precept that is an Omission We have an instance of both in Eli and his Sons Eli's Sons defiled themselves with the Women that assembled at the door of the Tabernacle of the Congregation 1 Sam. 2.22 Eli sinned in that he restrained them not 1 Sam. 3.13 His was an Omission their 's a Commission Secondly That sins of Omission may be great sins appeareth 1. Partly by the nature of them There is in them the general nature of all evil that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of a Law 1 Joh. 3.4 a disobedience and breach of a Precept and so by consequence a contempt of Gods Authority We cry out upon Pharaoh when we hear him speaking Exod. 5.2 Who is the Lord that I should obey his voice By Interpretation we all say so this language is couched in every Sin that we commit and every Duty we omit Our negligence is not simple negligence but down-right disobedience because 't is a breach of a Precept and the offence is the more because our nature doth more easily close with Precepts than Prohibitions Duties injoyned are perfective but Prohibitions are as so many yoaks upon us we take it more grievously for God to say Thou shalt not Covet than for God to say Thou shalt love me fear me and serve me We are contented to do much which the Law requireth but to be limited and barred of our delights this is distastfull To meet with mans Corruptions indeed the Decalogue consists more of Prohibitions than Precepts eight Negatives the fourth and fifth Commandments only positive To be restrained is as distastful to us as for men in a Feaver to be forbidden drink Nature is more prone to sin But to return there is much Disobedience in a sin of Omission when Saul had not done what God bid him to do he telleth him Rebellion is as the sin of Witchcraft and Stubborness as Iniquity and Idolatry 1 Sam. 15.11 Implying that Omission is Rebellion and Stubbornness paralel to Idolatry and Witchcraft 2. Partly by the Causes of them The general cause is corrupt nature They are all become unprofitable Rom. 3.12 compared with Psal. 14.3 They are altogether become filthy There is in all by nature a proneness to evil and a backwardness to good Onesimus before Conversion was unprofitable good for nothing Philem. v. 11. But Grace made a change made him useful in all his Relations the particular causes are 1. Idleness and Security They are loath to be held at work Isa. 64.7 None stirreth up himself to lay hold on thee They forget his Commandments Jer. 2.31 32. 2. Want of Love to God Isa. 43.22 Thou hast been weary of me O Israel and Rev. 2.4 Nevertheless I have something against thee because thou hast left thy first Love And 3. Want of Zeal for Gods glory Not sloathful in business fervent in Spirit serving the Lord Rom. 12.11 Where there is a fervour we cannot be idle and neglectful of our Duty There is an Aversion from God before there is an express Disobedience to him 3. Partly by the Effects Internal External Eternal 1. Internal Gifts and Graces languish for want of Imployment 1 Thes. 5.19 Quench not the Spirit Thomas his Omission made way for his Unbelief Joh. 20.24 2. External it bringeth on many Temporal Judgments God put by Saul from being King for an Omission 1 Sam. 15.11 It repenteth me for setting up Saul to be King for he hath not done the thing that I commanded him forbearing to destroy all of Amalek For this he put by Eli's house from the Priesthood 1 Sam. 3.13 I will Judge his house for ever because his Sons made themselves vile and he restrained them not Eli's Omission is punished as well as
if in want we would relieve him Christ is so nearly conjoyned with his Servants that in their Afflictions he is afflicted in their Comforts he is comforted he looks upon it as done to him The Godly of old time thought themselves much Honoured if they could get a Prophet or an Apostle to their Houses Heb. 13.1 Be not forgetful to entertain strangers for thereby some have entertained Angels unawares Here 's Christ himself will you refuse him who is Heir of all things 3. 'T is the great Question Interrogated by him at the great day of Accounts 'T is not Have you Heard have you Prophesyed have you Eat and Drank in my Presence But have you Fed have you Cloathed have you Visited We are one day to come to this Account and what sorry Accounts shall we make So much for Pleasure for Riot for Luxury for Bravery in Apparel and Pomp in Living and little or nothing for God and his People As if a Steward should bring in his Bill So much spent in Feasts in Rioting in merry Company when his Masters House lyeth to ruine the Children starved and the Servants neglected We are very liberal to our Lusts but sparing to God A man that expecteth to be posed is preparing himself and would fain know the Questions aforehand Christ hath told us our Question SERMON XXIII MATTH XXV v. 37 38 39 40. Then shall the Righteous answer and say Lord When saw we thee an Hungred and fed thee and Thirsty and gave thee Drink When saw we thee a Stranger and took thee in and Naked and Cloathed thee Or when saw we thee Sick and in Prison and came unto thee And the King shall answer and say unto them Verily I say unto you In so much as you have done it unto one of the least of these my Brethren ye have done it unto me WE have handled the Sentence and the Reason The Reason is amplified in some Parabolical passages which contain a Dialogue or interchangeable Discourse between Christ the King and his Elect Servants In which you may observe First Their Question verses 37 38 39. Secondly Christ's Reply and Answer verse 40. Not that such formal words shall pass too and fro at the day of Judgment between the Judge and the Judged but only to represent the matter more sensibly and in a more lively and impressive way to our minds First For their Question certainly 't is not moved 1. By way of Doubt or exception to the Reason alleadged by the Judge in his Sentence there being a perfect Agreement and harmony of mind and will between them Neither 2. Out of Ignorance as if they knew not that Christ was so much concerned in their works of Love done to his Children for his sake for this they knew aforehand that what was done to Christians is done to Christ and upon that account they do it as to Christ and such Ignorance cannot be supposed to be found in the glorified Saints 3. Some say the Question is put to express an holy wonder at what they hear and see and no question Christ will then be admired in his Saints 2 Thes. 1.10 And three Causes there may be of this wonder 1. Their humble sense of their own Nothingness that their Services should be taken notice of and rewarded that he should have such a respect for their mean offices of Love which they little esteemed of and had no confidence in them 2. The greatness of Christs Condescention that he should have such a care of his mean Servants who were so despicable in the world 3. The greatness of the Reward Christ shall so incomparably above all that they could ask or think reward his People that they shall wonder at it This sense is pious taken up by most Interpreters I should acquiesce in it but that I find the same question put by the Reprobates afterwards vers 42 43 44. they use the same words therefore I think the words are barely Parabolical brought in by Christ that he might have occasion further to declare himself how they fed him and cloathed him and what esteem he will put upon works of Charity and to impress this truth the more upon our minds that what is done to his People is accepted by him as if it were done to his Person However because the former sense is useful I shall a little insist upon it in this note Doctrine That when Christ shall come to Reward his People they shall have great cause to wonder at all that they see hear and enjoy 1. They shall wonder at the Reason alleadged They that are holy ever think humbly of their own works and therefore considering their no deservings their ill-deservings they cannot satisfie themselves in admiring and extolling the rich Grace of their Lord and Saviour Jesus Christ that he should take notice of any thing of theirs and produce it into Judgment see how they express themselves now Psal. 143.2 Enter not into Judgment with thy Servant Non dicit cum hostibus tuis So Psal. 130.3 If thou shouldest mark Iniquity O Lord who shall stand So 1 Cor. 4.4 For I know nothing by my self yet am not I thereby Justified Isa. 64.6 But we are as an unclean thing and all our Righteousnesses are as filthy rags This thought they have of all they do and their minds are not altered then for this is the Judgment of Truth as well as of Humility Luk. 17.10 When we have done all we are unprofitable Servants Their Lord hath taught them to say so and think so they did not this out of Complement And for their works of Mercy they were not to let their left hand know what their right hand did Math. 6.3 'T is a Proverb that teaches us that we should not suffer our selves to take notice of what we give in Alms nor esteem much of it as if there were any worth therein and therefore when Christ maketh such reckoning of these things their wonder will be raised they will say Lord when saw we thee an hungry or athirst Their true and sincere Humility will make them cast their Crowns before the Throne saying Thou art worthy O Lord to receive glory and honour Lord 't is thy Goodness what have we done The Saints when they are highest still shew the lowest signs of Humility to their Redeemer and confess that all the glory they have they have it from him and are contented to lay it down at his feet as holding it by his Acceptance and not their own Merit they have all and hold all by his Grace and therefore would have him receive the Glory of all 2. They shall wonder at the greatness of Christs Condescention and hearty Love to his Servants though poor and despicable for in the day of Judgment he doth not commemorate the Benefits done to him in Person in the dayes of his Flesh but to his Members in the time of his Exaltation he doth not mention the Alabaster box of precious Oyntment poured
on his head nor the Entertainments made him when he lived upon earth but the feeding and cloathing of his hungry and naked Servants The greatest part of Christians never saw Christ in the Flesh But the Poor they have alwayes with them Kindness to these is Kindness to him Again Among these he doth not mention the most Eminent the Prophets and Apostles or the great Instruments of his Glory in the World but the least of his Brethren even those that are not only little and despicable in the esteem of the World but those that are little and despicable in the Church in respect of others that are of more eminent Use and Service Again The least Kindness shewn unto them Mat. 10.42 Whosoever shall give to drink to one of these little ones a Cup of cold water in the name of a Disciple verily I say unto you he shall in no wise lose his reward He had spoken before of kindness to Prophets and righteous Men Men of Eminent Gifts and Graces then ordinary Disciples among these the least and most contemptible either as to outward Condition or State of Life or to Use and Service and it may be inward Grace Now all this sheweth what value Christ sets upon the meanest Christians and the smallest and meanest Respect that is shewed them The smallness and meanness of the Benefit shall not diminish his Esteem of your Affection any thing done to his People as his People will be owned and noted When the Saints that newly came from the Neglects and Scorns of an unbelieving World shall see and hear all this what cause will they have to wonder and say Lord who hath owned thee in these Alas in the World all is quite contrary Let a Man profess Christ and resemble Christ in a lively manner and own Christ thoroughly presently he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 set up for a Sign of Contradiction and that not only among Pagans but Professing Christians yea by those that would seem to be of great note in the Church as the Corner-stone was refused by the Builders 1 Pet. 2.7 And therefore when Christ taketh himself to be so concerned in their Benefits and Injuries they have cause to wonder Christ was in these and the World knew it not 3. At the Greatness of the Reward That he should not only take notice of these Acts of Kindness but so amply remunerate them In the Rewards of Grace God worketh beyond humane Imagination and Apprehension 1 Cor. 2.9 Eye hath not seen nor Ear heard neither have entred into the Heart of Man the things God hath prepared for them that love him We cannot by all that we see and hear in this World which are the Senses of Learning form a Conception large enough for the Blessedness of this Estate Enjoyers and Beholders will wonder at the Grace and Bounty and power of their Redeemer 'T is transcendent hyperbolical weight of Glory 2 Cor. 4.17 Where is any thing that they can do or suffer that is worthy to be mentioned or compared with so great a Recompence When these Bodies of Earth and Bodies of Dust shall shine like the Stars in Brightness these sublime Souls of ours see God face to face these wavering and inconstant Hearts of ours shall be immutably and indeclinably fastned to love him and serve him and praise him as without Defection so without Intermission and Interruption and our Ignominy turned into Honour and our Misery into everlasting Happiness Lord what Work of ours can be produced as to be rewarded with so great a Blessedness VSE That which we learn from this Question of theirs supposed to be conceived upon these Grounds is 1. An humble Sense of all that we do for God The Righteous remember not any thing that they did worthy of Christ's Notice and we should be like-minded Nehem. 13.22 Remember me O my God concerning this also and spare me according to the Greatness of thy Mercy When we have done our best we had need to be spared and forgiven rather than rewarded On the contrary Luk. 18.11 The Pharisee stood and prayed thus to himself God I thank thee that I am not as other Men are Extorioners Vnjust Adulterers or even as this Publican And those Isa. 58.3 Wherefore have we fasted say they and thou seest not wherefore have have afflicted our Souls and thou takest no Knowledge They challenge God for their Work None more apt to rest in their own Righteousness than they that have the least Cause Formal Duties do not discover Weakness and so Men are apt to be puffed up they search little and so rest in some outward things 'T is no great Charge to maintain painted Fire The Substantial Duties of Christianity such as Faith and Repentance imply Self-humbling but external things produce Self-exalting They put the Soul to no stress Loaden Boughs hang the Head most so are holy Christians most humble None labour so much as they do in working out their Salvation and none so sensible of their Weaknesses and Imperfections Old Wine puts the Bottles in no danger there is no Strength and Spirits left in it So do formal Duties little put the Soul to it On the other side they are conscious to so many Weaknesses as serious Duties will bring into the View of Conscience and have a deep Sense of their Obligations to the Love and Goodness of God and a strong Perswasion of the Blessed Reward None are so humble as they They see so much Infirmity for the present so much Obligation from what is past and such sure Hope of what is to come that they can scarce own a Duty as a Duty None do Duties with more Care and none are less mindful of what they have done They discern little else in it that they contribute any thing to a good Action but the Sin of it This is to do God's Work with an Evangelical Spirit doing our utmost and still ascribing all to our Mediator and blessed Redeemer 2. What Value and Esteem we should have for Christ's Servants and Faithful Worshippers Christ treateth his Mystical Body with greater Indulgence Love and Respect than he did his Natural Body for he doth not dispense his Judgment with respect to that but these He would not have us know him after the Flesh 2 Cor. 5.16 Please our selves with the Conceit of what we would do to him if he were alive and here upon Earth but he will judge us according to the Respect or Disrespect we shew to his Members even to the meanest among them To wrong them is to wrong Christ Zech. 2.8 He that toucheth you toucheth the Apple of his Eye The Churches Trouble goes near his Heart which in due time will be manifested upon the Instruments thereof To sleight them is to sleight Christ He that despiseth you despiseth me To grieve and offend them is to grieve and offend Christ. Matth. 18.10 Take heed that ye despise not one of these little Ones for I say unto you That in
is only reckoned to the Sanctified Though all Mankind have the same Nature come of the same Stock yet He that sanctifieth and they that are sanctified are all of one for which cause he is not ashamed to call them Brethren There the Relation holdeth of both sides Christ is born of a Woman and They are born of God Joh. 1.13 and so he is a Kinsman doubly Ratione Incarnationis suae Regenerationis nostrae as Macarius He taketh part of Flesh and Blood partaketh of Humane Nature and we are made Partakers of a Divine Nature 2 Pet. 1.4 And Matth. 12.47 48 49 50. Then one said unto him Behold thy Mother and thy Brethren stand without desiring to speak with thee but he answered 〈◊〉 said unto him that told him Who is my Mother and who are my Brethren And he stretched forth his Hand towards his Disciples and said Behold my Mother and my Brethren For whosoever shall do the Will of my Father which is in Heaven the same is my Brother and Sister and Mother Secondly Now I shall shew you in the next place what a Priviledge this is I shall shew you 1. What Condescension there is in Christs part that he should count the least of his people not only for his own but for his Brethren The Apostle saith He is not ashamed Heb. 2.11 We are said to be ashamed in two Cases 1. When we do any thing that is filthy As long as we have the Heart of a Man we cannot do any thing that hath filthiness in it without shame Or 2. When we do any thing beneath that Dignity and Rank which we sustain in the World The former Consideration is of no place here the latter then must be considered Those that bear any Rank and Port in the World are ashamed to be too familiar with their Inferiours yet such is the love of Christ towards his People that though he be infinitely greater and more worthy than us yet he is not ashamed to call us Brethren 'T is said Prov. 19.7 All the Brethren of the Poor do hate him If a Man fall behind hand in the World his Friends look askew upon him but Jesus Christ though he be the Eternal Son of God by whom he made the World the Splendour of his Fathers Glory and the Brightness of his Person the King of Kings and Lord of Lords and we be poor vile and unworthy Creatures yet he disdaineth not to call us Brethren notwithstanding our Meanness and unworthiness and his own Glory and Excellency Divines observe that Christ never gave his Disciples the Title of Brethren but after his Resurrection before Servants little Children Friends were their usual Designations but then he expresly calleth them Brethren Joh. 13.13 14. Ye call me Lord and Master for so I am And Joh. 12.26 If any Man serve me let him follow me and where I am there shall my Servant be Friends Joh. 15.15 I have called you Friends But after the Resurrection the Style of Brethren is very frequent Mat. 28.10 Go tell my Brethren I go into Galilee And Joh. 20.17 Go to my Brethren and tell them I go to my Father and your Father And at the last day he giveth this Title to all the Elect that are put at his right Hand Quest. But what is the Reason of this Answ. Though the Ground were laid in the Incarnation when Christ naturalliz'd himself to us and became one of our own Line yet he doth expresly own it after his Resurrection and will own it at his coming to Judgment to shew that his Glory and Exaltation doth nor diminish his Affections towards his People but rather the Expressions thereof are enlarged He still continueth our Brother and will do so as long as our Nature remaineth in the Unity of his Person which will be to all Eternity 2. That it is a Real Priviledge to us 't is a Title of great Dearness and Intimacy 't is not an idle Complement for there is cause and reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Mankind coming of one Father and being made of one Blood are Brethren and Christ reckoneth himself among us and assumeth the Relation proper to his Nature especially when we get a new Kindred by Grace 'T is not an empty Title but a great and Real Priviledge not a Nominal Titular Relation to put Honour upon us but to give us Benefit Rom. 8.17 and for the present assureth us of his tender Respect VSE I. It comforts us against the sense of our own Unworthiness Though our Nature be removed so many degrees of distance from God and at that time polluted with Sin when Christ glorified it and assumed it into his own Person yet all this hindred him not from taking our Nature and the Title depending thereupon Therefore the sense of our Unworthiness when 't is seriously laid to Heart should not hinder us from looking after the Benefits we need and which are in his power to bestow upon us This Term should revive us Whatever serves to to our Comfort and Glory Christ will think it no disgrace to do it for us This may be one Reason why Christ biddeth them tell his Brethren I am risen Mat. 28.10 The poor Disciples were greatly dejected and confounded in themselves they had all forsaken him and fled from him Peter had denyed him and forsworn him what could they look for from him but a sharp and harsh Exprobration of their Fear and Cowardise But he comforts them with this Message Go tell my Disciples and Peter that I am risen The fal'n Man is not forgotten Peter was weeping bitterly for his fault but Christ sends him a comfortable Message Go tell Peter I am risen Secondly The next thing that I shall observe is Doct. That what is done to his People to the least of them Christ will esteem it as done to himself 1. It holdeth true in Injuries Isa. 63.9 In all their Afflictions he was afflicted and the Angel of his Presence saved them in his Love and in his Pity he redeemed them And Act. 9.4 And he fell to the Earth and he heard a Voice saying unto him Saul Saul why persecutest thou me Christ was wronged when the Saints were wronged He is above Passion but not above Compassion The Enemies of the Church have not Men for their Enemies but Christ himself When they are mocked and scorned Christ is mocked and scorned 2. It holdeth also true of Benefits The least Courtesie or Act of Kindness shewed to them is shewed to Christ that which is done in Christ's Name and for Christ's sake is done unto Christ You do not consider the Man so much as Christ in him The Apostle saith they received him even as Christ Jesus Gal. 9.14 that is in his Name and as his Messenger 2 Cor. 5.10 and Luk. 10.16 He that heareth you heareth me and he that despiseth you despiseth me as a King is resisted in a Constable armed with his Authority As when we go to God
spareth our Enemies multiplieth our Sorrows his Act is his Rule God's Will is the supream Reason of all things Again Holiness in us is an accessary Quality a superadded Gift our Essence may remain when Holiness is gone Now Holiness in God is not a Quality but his Essence The Angelical Essence continueth when Holiness is lost as in the Devils So the Man remaineth when the Saint is fled but in God his Essence and his Holiness are the same This is of practical use to humble the Creature Sin is contrary to the very Nature of God it is not only contrary to our Interests but to God's Nature A Man hateth that exceedingly which is contrary to his Nature Now in our corrupt Natures there is a direct contrariety to the Nature of God Actual Sins are but a blow and away Original Sin is a standing Contrariety there is a setled Enmity between God and us Similitude is the ground of Likeness the aversation of a Man from a Trade and other Antipathies are but a faint resemblance of this 2. God is Infinitely Holy super-purissimus The Faithful in this Life are Holy but imperfectly but God is Light and in him is no Darkness at all 1 John 1.5 Of all Creatures Light is the most pure and defecate therefore it is put to resemble God's Holiness Our Life is a Chequer-work of Light and Darkness Adam in his Innocency tho he had no Corruption yet was mutably Holy he might commit Evil tho he were not Peccator a Sinner yet he was peccabilis one that might sin But God is at the greatest distance and elongation from sin and weakness James 1.13 God cannot be tempted with Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither tempteth he any one Once more the Blessed Spirits and Angels tho they are perfectly Holy in their kind yet finitely and derivatively they do not love God as much as he might be loved God loveth himself as much as he can be loved there is as much purity in his Love as there is perfection in his Essence The Creatures Holiness is limited we cannot love God so much as he is to be loved God loveth the lowest Saint with an higher Love than the highest Angel can love God The good Angels tho they have been God's constant menial Servants without the least spot or taint of Sin in Nature or Life and tho they be confirmed in their happy Estate either by the Merit of Christ or their many Years experience and communion with God yet there is folly in them in comparison of God because of that essential mutability that is in any Creature Job 4.18 He chargeth his Angels with Folly It is spoken of Good Angels who are opposed to dwellers in Houses of Clay It were too easy a Charge for the Apostate Spirits to charge them with Folly the Angelical Nature tho it be pure yet because it is mutable it hath some kind of Folly in it it was once liable to rash Attempts against the Dignity and Empire of God Briefly the Holiness of God cannot be lessened nor increased being always infinitely perfect The Regenerate Creature must still be increasing to further Degrees till it come to the measure of the Stature in Christ the blessed Spirits tho separated from all defilement yet infinitely come short of that glorious Holiness which agreeth to the Nature of God and God is still raising it higher and higher in the Saints on Earth Their Holiness riseth and groweth like Ezekiel's Waters but God is always equal in Holiness because in Infiniteness there are no Degrees 3. God is Originally Holy God is the Fountain the ever-flowing the over-flowing Fountain of Holiness Ours is but a Stream a Derivation a Ray of the Father of Lights as little Children we can defile our selves but we should still lie in our Filth if God did not cleanse us The Creature can no more make it self Holy than it can make it self to be God is the Original both of Natural and Moral Perfection Lev. 20.8 I am the Lord which sanctify you He is summum Bonum the chiefest Good as well as the first Cause Quod vivamus Deorum munus est quod bene vivamus nostrum a wicked Speech of Seneca It is by the Influence of God that we are Holy Grace is called a Participation of the Divine Nature 2 Pet. 1.4 It is a weak Ray of the Father of Lights who is in Christ the Fountain-Cause The Saints that have communion with God have some faint Lustre which should make us careful to maintain Holiness it is a Work of God II. Why must we thus look upon him in Prayer 1. It is the way to beget Humility and Godly Fear Holy Father there is a word to beget Confidence and a word to beget Reverence This mixt Affection is the fittest temper of Soul in our Addresses to God Confidence and Reverence he is a Father but an Holy Father Nothing driveth the Creature to such self-aborrency as the consideration of God's Holiness we have to do with him who hath an infinite displeasure against Sin and Sinners the more good any one is the more he hateth Evil since therefore God is infinitely good he doth infinitely hate Sin The Angels that have lively and fresh thoughts of God's Holiness they are abashed in his Presence Isa. 6.2 3. Each one of the Seraphims had six Wings with twain he covered his Face and with twain he covered his Feet and with twain he did fly And one cried unto another and said Holy holy holy is the Lord of Hosts And the Prophet having a sight of it in Vision he crieth out Vers. 5. Wo is me for I am undone for I am a Man of unclean Lips A thorow sight of God's Holiness would drive us to our Wits ends So when God had testified his displeasure for the violation of one Circumstance in Religion looking into the Ark fifty thousand threescore and ten Men were smote 1 Sam. 6.20 The Men of Beth-shemesh said Who is able to stand before this Holy Lord God Certainly we that are made up of Imperfections should tremble more than we do when we have to do with the Holy God So Peter when Christ had discovered his Glory in a Miracle Luke 5.8 Depart from me for I am a sinful Man O Lord. God that doth infinitely love his own Holiness doth as infinitely hate Sin Did we consider this hatred we would more loath and abhor our selves we would be more ashamed than we are in our Confessions to speak thus much of our selves to a Man would make us blush and yet Man hath but a Drop of Indignation against Sin God hath an Ocean God's Children have a daunting Power in their appearance guilty Consciences when they come into the presence of one that walketh closely with God are terrified Herod feared John Baptist knowing that he was a just Man and an Holy Mark 6.20 2. To make us prize Christ. Our best Works would stink in the Nostrils of the most Holy God
will be like them that go back to fetch their Leap more commodiously Vse 3. When you stand let it incite you to Love and Thankfulness Nothing maketh the Saints more love God than his Unchangeableness His Mercy made you come to him and his Truth will not suffer you to depart from him Mercy and Truth are like Jachin and Boaz. Micah 7.20 Thou wilt perform the Truth to Jacob and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old The Covenant was made with Abraham and made good to Jacob. You may rejoyce notwithstanding your Weakness and Satan's daily Assaults as Daniel in the Lion's Den to see the Lions ramping and roaring about him yet their Mouths muzzled 2 Sam. 2.9 By strength shall no Man prevail that is by his own That any of us have stood hitherto let us ascribe it wholly to God we might have been vile and scandalous even as others Many of better Gifts may fall away and thou keepest thy standing what is the reason We have done enough a thousand times to cause God to depart from us Deut. 23.14 If he see any unclean thing among thee he will turn away from thee And is it not strange that the Spirit of Grace should yet abide with us hitherto when there is so much uncleanness in every one of us The great Argument of the Saints why they love and praise him is the Constancy and Unchangeableness of his Love Psal. 136. For his Mercy endureth for ever and Psal. 106.1 Praise the Lord O give Thanks unto the Lord for he is good for his Mercy endureth for ever No Form more frequent in the Mouths of his Saints Vse 4. If any fall often constantly frequently and easily they have no Interest in Grace 1 John 3.9 Whosoever is born of God doth not commit Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maketh not a Trade of Sin that is the force of that Phrase God's Children slip often but not with such a frequent constant readiness into the same Sin Therefore he that liveth in a course of Prophaneness Worldliness Drunkenness his Spot is not the Spot of God's Children Deut 32.5 You are tried by your constant Course Rom. 8.1 That walk not after the Flesh but after the Spirit What is your Road and Walk I except only those Sins which are of usual incidence and sudden surreption as Anger Vanity of Thoughts and yet for them a Man should be more humble If it be not felt nor striven against nor mourned for it is a bad Sign What is your Course and Walk There is an Uniformity in a Christian's Course It is nothing to have some Fits and good Moods and Motions Vse 5. It provoketh us to get an Interest in such a sure Condition Be not contented with outward Happiness things are worthy according to their duration Nature hath such a sense of God's Eternity that the more lasting things are it accounteth them the better The immortal Soul must have an eternal Good Now all things in the World are frail and passing away therefore they are called uncertain Riches 1 Tim. 6.17 compared with Prov. 8.18 Riches and Honour are with me yea durable Riches and Righteousness The Flower of these things perisheth their Grace passeth away in the midst of their Pride and Beauty like Herod in his Royalty they vanish and are blasted The better part is not taken away Luke 10.42 Mary hath chosen the better part which cannot be taken away from her A Man may outlive his Happiness be stripped of the Flower of all Worldly Glory is sure to end with Life that is transitory And still they are uncertain Riches uncertain whether we shall get them uncertain whether we shall keep them By a care of the better part we may have these Things with a Blessing Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added to you Gifts they are for the Body rather than the Person that hath them Men may be carnal and yet come behind in no Gifts Judas could cast out Devils and yet afterwards was cast out among Devils 1 Cor. 12.31 the Apostle had discoursed largely of Gifts but saith he Yet I shew you a more excellent Way and that is Grace that abideth Many that have great Abilities to pray preach discourse yet fall away according to the Place which they sustain in the Body so they have great Gifts of Knowledg Utterance to comfort direct instruct others to answer their Doubts to reason in holy Discourse and yet may fall fouly Heb. 6.4 5. They may be once enlightned and have tasted of the heavenly Gift and were made Partakers of the Holy-Ghost and have tasted the good Word of God and the Powers of the World to come They may have a great share of Church-Gifts Nay Gifts themselves wither and vanish when the bodily Vigor is spent 1 Pet. 1.24 All Flesh is Grass and all the Glory of Man as the Flower of Grass the Grass withereth and the Flower thereof falleth away Whatever Excellency we have by Nature Wit Knowledg Strength of natural Parts nothing but what the Spirit of God worketh in us will last for ever So for seeming unsound Grace as false Faith such as beginneth in Joy will end in Trouble it easeth you for the present but you shall lie down in Sorrow General Probabilities loose Hopes uncertain Conjectures vanishing Apprehensions of Comfort all fail The planting of true Faith is troublesom at first but it leadeth to true Joy you may look upon the Gospel with some kind of delectation Thorns may blaze under the Pot tho they cannot keep in the Fire Do not rest in tasting the good Word of God Heb. 6.5 in some sleight and transitory Comfort Hymeneus and Alexander are said to make shipwrack of Faith 1 Tim. 1.19 20. that is of a false Faith So for a formal Profession Men may begin in the Spirit and end in the Flesh. Gal. 3.3 Are ye so foolish having begun in the Spirit are ye now made perfect by the Flesh A Man may seem to himself and to the Church of God to have true Grace nay he may be enlightned find some comfort in the Word escape the Pollutions of the World foul gross Sins yea these good things may be the Works and the Effects of the Spirit of God not of Nature only not professed out of a carnal Aim but there is no setled Root and therefore it is but of short continuance But certainly that Form that is taken up out of private Aims will surely fail God delighteth to take off the Mask and Disguise of Hypocrites by letting them fall into some scandalous Sins Paint is soon washed off Therefore rest not in these things till solid and substantial Grace be wrought in your Hearts Vse 6. Is Comfort to God's Children Grace is sure and the Privileges of it sure Grace is sure through your Folly it may be nigh unto Death but it cannot
Signs and Wonders were not ordained for the Stage and Scene to cause admiration and pastime for every wanton Spectator Again I observe that generally these Miracles were Actions of Relief and Succour not meerly of Pomp and Glory and tended to deliver from the Miseries of Soul and Body as Blindness Sickness and Devils I remember but two of Christ's Miracles that were destructive blasting the Fig-tree and drowning the Herd of Swine in other Miracles he was exercised in curing the Sick raising the Dead casting out Satan c. Object 1. Ay but we have none now Answ. It is not necessary because the same Doctrine and Rule is continued to us without change That which is extraordinary must be proved by extraordinary Means Miracles wrought where there is no necessity are liable to suspicion When Christ's Doctrine was new and the Calling and Function that he exercised in the Church new then were Miracles wrought to confirm them The Lord's manner hath always been when he erects any new Worship and Service to give testimony to it from Heaven as Trees newly set need watering which afterwards we discontinue Upon the delivery of any new Law or Truth to the World natural and ordinary means of Conviction are wanting None now pretendeth to be an extraordinary Messenger from God the Doctrine is ordinary and the Call ordinary and why should we expect extraordinary Confirmation the Old sufficeth And by the consent and experience of many Ages and its own Reasonableness Christianity hath gotten a just Title to humane Belief and there we must submit John 20.30 31. And many other Signs truly did Jesus in the presence of his Disciples which are not written in this Book But these were written that ye might believe that Jesus is the Christ the Son of God God hath given us the Report and Record of the old Miracles which is enough to beget Faith in them that have a mind to believe rather than wrangle We think it had been better if God had continued this sensible Confirmation but we must not give Laws to Heaven Because we have so much Light and other Inducements of Faith God will govern us by Wisdom and not by Power It is true Men are less apprehensive of his Wisdom than of the sensible effects of his Power but because we have otherwise Confirmation sufficient now doth God try us whether we will turn Atheists and Antiscripturists and upon light suspicion misbelieve Object 2. How shall we know that those Miracles were done since we saw them not we have but Fame and Report which oftentimes is no Friend to Truth Answ. We have the Report of Men that lived in that Age who were only fit Witnesses in this Case and were Persons of singular Holiness and Credit and they were those that sealed it with their Blood and therefore their Report is of as great Authority and Certainty as if we had seen them our selves And besides the Report is ancient constant not contradicted by the vigilant Adversaries of that Age with them which would be a madness if they were false and counterfeit since they might so easily enquire into the Truth of the Report Foreign Histories testify that such things were done tho they seek to deprave the Actions as if done by the Power of Satan And hitherto the Church hath maintained the Truth of them against all Opposers But of this hereafter Vse To press us to reverence the Word of God since God hath owned it by Miracles and sealed up Instruction as the Expression is Job 33.16 that is ratified it by extraordinary Dispensations The Apostle proveth that the Despisers of the Gospel will have a sorer Judgment than the Despisers of the Law Heb. 2.2 3 4. For if the Word spoken by Angels was stedfast and every Transgression and Disobedience received a just Recompence of Reward How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him God also bearing them witness both with Signs and Wonders and with divers Miracles and Gifts of the Holy Ghost according to his own Will The Transgressors of the Law tho they did not see God giving it upon the Mount were punished and so will the Disregarders of the Gospel tho they did not see the Miracles It is better to believe than to make trial there are no Atheists and Antiscripturists in Hell they feel the Truth of what they would not fear Nay when God hath owned it if you neglect it or receive it carelesly or do not study it tho you do not openly oppose or secretly question the Authority of it if you neglect it God will deal severely with you The Miracles were then wrought and the Doctrine needeth not often Confirmation Thirdly The Accomplishment of Prophecies Threatnings Promises as if God had made the Word a Rule of proceeding and the whole Government of the World were managed in a conformity to the Scriptures for his whole Providence is but a Comment upon it 1. Prophecies How have they always been accomplished as set down in the Word Isa. 41.23 Shew the things that are to come hereafter that we may know that ye are Gods A Man may foretel things that depend on Natural Causes as Snow Rain Heat Cold Eclipses but things meerly contingent depending upon the Free Grace of God or Free Will of Man are foretold in the Word as the Rejection of the Jews and the Calling of the Gentiles are clearly spoken of and clearly accomplished The Scripture is not only an Authentick Register of what is past but an infallible Prognostication of what is to come nothing good or bad befel but that which was foretold 2. So for Threatnings God governeth the World by this Rule Threatnings have been accomplished Hosea 7.12 I will chastise them as their Congregation hath heard A Man might have the History of the Jews from Time to Time out of the Threatnings of Moses and prophetical Predictions and extract the Life of Christ out of the Writings of the Prophets Object But Threatnings many Times are not accomplished Answ. The Prerogative of Free-Grace many times doth interpose and God worketh extra ordinem God hath reserved this Liberty to himself he is not bound tho we are It is for his Honour that it should be so as all humane Laws allow the chief Magistrate a liberty of Pardoning There is difference between Laws and Decrees the Threatnings are the Sanction of the Law 3. Then for Promises We never waited upon God and put forth Hope according to a Promise but it was made good to a tittle Joshua 23.14 Behold this day I am going the way of all the Earth and ye know in all your Hearts and in all your Souls that not one thing hath failed of all the good things which the Lord your God spake concerning you all are come to pass unto you and not one thing hath failed thereof He was about to die and therefore
The End of it with respect to Believers and the World their Conviction of Christ's Mission and the Father's Love to the Disciples First The Nature of this Union further declared I in them and thou in me Here First Observe That one Vnion is the ground of another Christ and the Father are One and then Christ and we are One and then we are One one with another The Assumed Nature is united to the Divine Essence in Christ's Person and so he as Mediator is one with the Father And then we by the Communion of the Spirit are not only united to the Head but to our Fellow-Members There are two Unions spoken of in this Verse 1. With God that is implied the Father is a Believer's as well as Christ John 14.23 My Father will love him and we will come to him and make our abode with him Why then doth Christ say I in them Not to exclude the Father for he presently addeth Thou in me Christ speaketh as Mediator to shew that he is the Cause Way and Means He is the Jacob's Ladder John 1.51 Verily I say unto you Hereafter ye shall see Heaven opened and the Angels of God ascending and descending upon the Son of Man 2. There is an Union with Christ immediatly that is formally expressed I in them And then between us and others of the same Body that they may be made perfect in one all drawn up into Unity with God in Christ. First God descendeth in the Person of Christ and then we all ascend by Christ and come up to God again Thus the Personal Union maketh way for the Mystical and the Mystical for our Joint-Communion with God in the same Body This is the Great Mystery that hath been driving on from all Eternity the Father is the Beginning and Ending and Christ the Means All Influence cometh from God through Christ and our tendency is to him through Christ. 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him All Mercies come to us and our Services and Respects go to God through Christ. The Reason is we are departed from God by Sin so that God is removed from us and God is against us at a distance and at an enmity and we are Fugitives and Exiles as Adam ran away from God before he was banished out of his Presence Therefore Christ is not only a Meritorious Cause of the Union that is between us and God but also the Bond and Tie of it To satisfy God offended this he might do as a Saviour without us but to be a means of Influence on God's Part and Respect and Service on Ours to convey Grace and return Service he must be in us I in them As Exiles we are taken into Grace and Favour by the Merit of Christ and as Fugitives we are brought into Unity again by his Spirit working in us Therefore it is said Ephes. 1.10 That in the Dispensation of the Fulness of Times he might gather together in one all things in Christ both which are in Heaven and which are on Earth even in him There God descendeth and we ascend All the scattered Elect are brought into a Body to receive Influences of Grace from God as a Fountain through Christ as a Conveyance So Ephes. 2.18 For through him we have an access by one Spirit unto the Father All Believers are united into a Body by the Communion of Christ's Spirit that by Christ they may perform Service to God and receive Grace from him Vse Is to prize Christ as Mediator and to make use of him in your Addresses to God Heathens had many ultimate Objects of Worship and many Mediators we have but one 1. If you perform any thing to God do it in and through Christ in whom he is well pleased Mat. 3.17 An Holy God will accept nothing but as tendred in Christ's Name We cannot endure the Majesty of his Presence Col. 3.17 And whatsoever ye do in Word or Deed do all in the Name of the Lord Jesus giving thanks to God and the Father by him by the assistance of his Grace and dependance upon his Merit that is to do all in Christ's Name We are made amiable to God in Christ out of Christ we are odious to God Psal. 14.2 3. The Lord looketh down from Heaven upon the Children of Men to see if there were any that did understand and seek God They are all gone aside they are altogether become filthy there is none that doth good no not one Once God looked on the Creatures all good but that was in Innocency after the Fall he looked on the Creatures and all are become filthy it is not meant of any particular sort of Men but all to their natural Condition The Apostle bringeth that Place to prove the Universal Corruption of Nature Rom. 3.10 that is out of Christ. But as he looketh on us in Christ so we are amiable he is well-pleased in him It is proclaimed from Heaven that we might not be afraid to go to God 2. If you expect any thing from him you must expect it in Christ. Christ is not only the Meritorious Cause but the Means All we look for is not only from him but in him As God first loveth Christ then loveth us he is the primum amabile the first Beloved of all So he is first in Christ and then in us he is primum recipiens the first Object of Blessing and Grace 1 Cor. 3.22 23. All are yours for you are Christ's and Christ is God's We have it at second Hand Christ cometh between God and us to convey the Influences and Bounty of Heaven to us Therefore it is said 2 Cor. 1.20 All the Promises of God in him are Yea and in him Amen God doth whatever we desire him in him God doth not bless us as Persons distinct from Christ but as Members of his Body There is as much need of the Union of our Persons to the Person of Christ as there was of the Union of the Humane Nature to the Divine Nature Christ must be in us as well as God in Christ we must be Christ's as well as Christ is God's The Mediator hath an Interest in God and you must have an Interest in the Mediator Look as by the Personal Union Christ merited all for us so by the Union of Persons he conveyeth all to us Christ could not suffer till he had united our Flesh to his Godhead and we cannot receive the Virtue of his Sufferings till he unites our Person to his Person II. Observe Christ is in us as God is in Christ. The two Unions are often compared in this Chapter and here it is said I in them and thou in me How is God in Christ By unity of Essence and by constant Influence and so is Christ in us 1. God is in Christ by Unity of Essence or coessential Existency Christ
very first Fruits of the Spirit and he gives it as a Pledg of more Grace to follow That the Love wherewith thou hast loved me may be in them and I in them In the whole Verse Christ sheweth what he had done what he would do and with what Aim His End was two-fold to make way for Application of God's Love and his own Presence as a Vital Principle in their Hearts God's Love and Union with Himself I shall speak now of the first Whence Observe That one great End why God's Name is manifested in the Gospel is that his Love may be in us I. I shall inquire What it is to have his Love in us I shall give you several Observations upon the Phrase 1. Observe That the Love c. He doth not say that they may have Pardon Sanctification or Grace or Comfort in them but Love in them Obs. God's Love in Christ is the ground of all other Favours and Graces whatsoever The Spring of all is Love and the Conveyance is by Union which containeth two Truths 1. That all the Goodness that is in us cometh from the Love of God in Christ. We are loved into Holiness loved into Pardon loved into Grace Isa. 38.17 Thou hast in love to my Soul delivered it from the Pit of Corruption or thou hast loved me from the Pit He loved his Church and sanctified it Ephes. 5.25 26. Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Rev. 1.5 To him that loved us and washed us from our Sins in his own Blood Our Holiness is not the Cause of Love but the Fruit and Effect of it There can be no other Reason for any thing we receive So 2 Thess. 2.16 Now our Lord Jesus Christ himself and God even our Father who hath loved us and hath given us everlasting Consolation and good Hope through Grace c. There was no other cause there could be no other cause not necessity of Nature moral Rule or any former Merit and Kindness Not necessity of Nature God hath always the same Love Not bound by any external Law and Rule Who can prescribe to him Not by any Merit or Debt because of the Eternity of his Love antecedent to all Acts of the Creature There should be no other Reason for the Honour and Majesty of God and our Comfort 2. That we have not only the Blessings and Benefits but the Love it self 1 John 3.1 Behold what manner of Love is this that the Father hath bestowed upon us that we should be called the Sons of God! not shewed us but bestowed upon us We have Blessings from his Heart as well as his Hand by his Blessings in us his Love is in us we may gather thence that we are beloved of God and no Benefit is to be valued unless God's Love be in it What good will the possession of all things do us if we have not God himself The Love is more to be valued than the Gift whatever it be God giveth this Love to none but special Friends he giveth his outward Love to Enemies He accepteth not our Duties unless our Hearts be in them and our Love be in them so we should not be satisfied till we can see Love in the Blessings that we receive from God that they come from his Heart as well as his Hand There are Chastisements in Love and Blessings given in Anger salted with a Curse 2. Observe That the Love wherewith thou hast loved me may be in them He had before said Thou hast loved them as thou hast loved me now let this Love be in them The Love of God is sometimes said to be in Christ sometimes in us Sometimes in Christ Rom. 8.39 Nor height nor depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Sometimes in us 1 John 4.9 In this was manifested the Love of Christ towards us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because that God sent his only begotten Son into the World that we might live through him We are the Objects and Christ is the Ground To make it sure it is in Christ and to make it sweet and comfortable it is in us God doth not love us in our selves out of Christ there would be no ground and reason for his Love but in Christ and there is an eternal Cause and Reason why he should love us 3. Observe There is a Love of God towards us and a Love of God in us So Zanchy citing this Text. His Love erga nos towards us is from all Eternity his Love in nobis in us is in time These differ there was a Love of God towards us so he loved us in Christ before the Foundation of the World tho we knew it not felt it not But now this Love beginneth to be in us when we receive the Effects of it and God breaketh open the Sealed Fountain 1 John 4.16 And we have known and believed the Love that God hath to us And therefore it must be distinguished God's Love from Everlasting was in Purpose and Decree not actual Rom. 9.11 That the purpose of God according to Election might stand So Ephes. 1.11 Being predestinated according to the purpose of him that worketh all things after the Counsel of his Will We are loved from Eternity but not justified from Eternity Certainly the Elect are in a different condition before and after Calling 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God Secret Things belong to God but revealed Things to us Whatever Thoughts God hath towards us yet we know it not till his Love be in us We are to judg of our Estates according to the Law It is true God is resolved not to prosecute his right against a Sinner that is Elect but he is not actually acquitted from the Sentence of the Law till he actually believeth We are not qualified to receive a legal discharge from the condemnation of the Law till we be actually in Christ Rom. 8.1 There is no condemnation to them that are in Christ Jesus And whatever God's Purposes may be towards us we cannot but look upon our selves as under a Sentence of Condemnation and Children of Wrath Eph. 2.3 that is the misery of our present Estate Before we know God as a Father in Chris◠the Love of God is towards us but not in us 4. Observe again God's Love is in us two ways in the Effects and in the Sense and Feeling These must be also distinguished for God's Love may be in us in regard of the Effects when it is not in us in regard of Sense and Feeling It is in us in the Effects of it at Conversion as soon as we begin to live in Christ. Where Christ liveth and dwelleth in us by Faith the
Isa. 58.5 They afflict the soul for a day or bow down the head like a bulrush and so in the external actions of other Duties That this deceit may be more strong they exceed in outward Observances and that produceth Superstition or some by-Laws of our own by which we hope to expiate our sins as to whip and gash our selves Micah 6.6 7. Wherewithal shall I come before the Lord and â—ow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul On the other side if mens Tempers Education and strain of Religion carry them to another way and they are all for the Grace of the Gospel without the Rudiments of men the Devil knows how to charm and lull Souls asleep in sin by that way of Profession also and so many take liberty to sin under the pretence that God may have more occasion to exercise his mercy and our proneness to please the flesh is countenanced by presumptions of Grace and the supposition of unreasonable Indulgences of God to the faulty Creature Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self God will not be so severe as is commonly imagined and so lessening Gods Holiness they abate their Reverence of him Psal. 68.19 20 21. Blessed be the Lord who daily loadeth us with benefits even the God of our salvation Selah He that is our God is the God of salvation and unto God the Lord belong the issues from death But God shall wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses He seeketh to obviate their conceit how great soever the riches of his Bounty and Grace offered in Christ be yet he is irreconcileable to those that cease not to follow a course of sin 3. This conceit is strengthened in us because many that profess Christianity live licentiously All sins propagate their kind and among others abuse of Grace we see others have great hopes and confidence in Christ notwithstanding their carnal and worldly course of living and self-love prompteth us that we may hope to fare as well as they and so we leaven one another with a dead loose carnal sort of Christianity instead of provoking each other to love and good works Heb. 10.24 Self-love is very partial and loth to think evil of our condition now this cannot be justified by the Laws of Christianity yet it is often justified by the lives of Christians after this Rule they live in the World and we think we may do as others do 4. There is another cause that is Satan who abuseth the weakness of some Teachers and the ignorance of some Hearers to misapply the Grace of the Gospel and the comforts of Justification to countenance their sins The Devil knoweth we will not receive his Doctrine in his own Name and therefore doth what he can to usurp the Name of Christ and to obtrude his Commands upon us in the Name of Christ and so conveyeth poison to you by the Perfume of the Gospel and if he can set Christ against Christ his Merits and Mercy against his Government and Spirit his Promises against his Laws Justification against Sanctification he knoweth that he obtaineth his end and purpose that the Gospel which was set up to destroy the works of the Devil will be a means to cherish his Kingdom in the World And on the Hearers part he abuseth them also carnal hearts turn all into fuel for their lusts and with the more pretence if they can alledge a Dispensation from God himself to serve and please the flesh and no harm shall come of it A little trusting in Christ shall serve the turn though they live never so impure lives I ascribe all this to Satan because all Errour is from him who is the Father of Lyes who often obtrudeth upon the simple credulity of Christians his own Gospel instead of Christ's and by a partial representation of Christs Gospel destroyeth the whole II. I come now to make good the Charge First That this inference is very unjust and ill grounded The Pretence here are those words of the Apostle in the two last verses of the former Chapter Moreover the Law entred that the offence might abound but where sin abounded grace did much more abound That as sin hath reigned unto death even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord. These words yield no such consequence To evince which 1. I shall state the meaning of those words 2. Show the unjustness of this illation from them 1. For the meaning the Apostle sheweth the Law was given to the Israelites by Moses not that they might be justified thereby but that sin and punishment to which we are liable by reason of sin might the better be known and so the Grace of God in Christ which justifieth us notwithstanding the grievousness of sin might be the more esteemed and we might the more earnestly fly to it for Sanctuary and Refuge and the Curse might drive us to the Promise For there are two things which the Law discovereth 1. The multitude and hainous nature of our offences it entred that sin might abound not in our practice but in our sense and feeling as being more apparent and awakening more lively stings in our Consciences If a rugged and obstinate People sin the more that is not the fault of the Law but of our corrupt Nature which always tendeth to that which is forbidden it only took occasion from the commandment Rom. 7.8 The proper effect of the Law was to give us more convincing and clear knowledge of Duty and Sin or to be a means to aggravate sin to render it more exceedingly hainous as being against an express Law of Gods own giving with great Majesty and Terrour 2. The other use of the Law is to give us an awakening sense of the punishment due to sin as it exposes us to temporal and eternal death vers 21. and so our deliverance and life by Christ might be more thankfully accepted who by his Mercy hath taken away the condemning and reigning power of sin by granting pardon of it and power over it so that as a great and mortal disease maketh a Physician famous if he cureth it so sin maketh the Grace of Christ more conspicuous and glorious 2. The injustice of the Illation 1. There is a difference between causa per se and causa per accidens a Cause and an Occasion though the abounding of sin helpeth to advance Grace it is not of it self but by accident by Gods over-ruling Grace therefore it is a desperate Adventure to try Conlusions to drink rank Poison to experiment the goodness of an
natural to us 1. Gods principal Will is that we should obey his Laws rather than need his Pardon the Precept is before the Sanction before sin came into the world he pardoneth that we may return to our duty Heb. 9.14 Luk. 1.74 Rev. 5.9 10. therefore to make wounds for Christ to cure is not the part of a good Christian. 2. Remember what was Christs main design 1 Joh. 3.5 To take away sin not to take away obedience Many think though they sin never so much their pardon will be ready and easie Oh no! not so lightly when you wilfully and presumptuously run into sin 3. Loose carnal and careless Christians that wallow in all filthiness and hope to be saved are rather of the Faction of Christians than of the Religion of Christians 2 Tim. 2.19 Let every one that nameth the Name of Christ depart from iniquity 1 Pet. 1.17 18. Pass the time of your sojourning here in fear forasmuch as you are not redeemed with corruptible things â—s silver and gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without blemish and without spot SERMON II. ROM VI. 3 Know ye not that so many of us as were baptized into Iesus Christ were baptized into his death IN the former verse the Apostle confuteth the preposterous inference which some drew or might draw from free Justicifation or Gods Mercy to Sinners in Christ by this Argument It cannot be so that men should continue in sin because Grace aboundeth for all Christians are dead to sin at their first entrance upon the Profession of Christianity they take upon themselves a Vow or solemn Obligation to dye unto sin Now what he had asserted there he proveth it in this verse that such is the Tenor of the Baptismal engagement Know ye not that as many of us as were baptized into Christ Jesus were baptized into his death In the words there is 1. A Truth supposed That those who are baptized are baptized into Christ. 2. A Truth inferred That they that are baptized into Christ are baptized into his death 3. The Notoriety of both these Truths Know ye not 1. For the first the Phrase of being baptized into Christ is again repeated Gal. 3.27 As many of you as are baptized into Christ have put on Christ it noteth our Union with him or ingrafting into his mystical Body We are not only baptized in his Name but baptized into him made Members of that mystical Body whereof he is the Head 2. For the second are baptized into his death the meaning is Baptism principally referreth to his Death that we may have communion with it expect the benefit of it express the likeness of it 3. For the third Know ye not It is that which every Christian knoweth if he be but a little instructed in the Principles of his Religion those bred in the Church neither are nor can be ignorant of this Truth therefore the Doctrine of Grace opens no way to Licentiousness Doctrine Sacraments are a solemn means of our Communion with the Death of Christ. Where is to be shewn 1. What is Communion with Christs Death 2. That Sacraments are a solemn means thereof 1. What is Communion with Christs Death It signifieth two things First Something by way of Priviledge a participation of the Benefits and Efficacy of Christs Death Secondly Something by way of Duty and Obligation namely a spiritual Conformity and Likeness thereunto by a Mortification of our Lusts and Passions First We are partakers of the Benefits of his Death when we receive Pardon and Life begun by the Spirit and perfected in Heaven Pardon Eph. 1.7 In whom we have redemption by his blood even the remission of sins The same Death of Christ which is the meritorious cause of our Justification is the cause of our Sanctification also Tit. 3.5 6. Eph. 5.26 as it took away the impediment which hindred God from communicating his Grace to us and opened a way for the Spirit of Grace to come at us and sea our Adoption Gal. 3.13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a three That the blessing of Abraham might come on the Gentiles through Jesus Christ that we might receive the promise of the Spirit through faith Gal. 4.5 6. To redeem them that were under the Law that we might receive the adoption of sons And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Secondly Christs Death bindeth us to renounce sin and by submitting to Baptism we profess to take the Obligation upon us to dye unto sin and unto the world more and more to shew our selves to be true Disciples of the crucified Saviour as we are when we express the likeness of his Death vers 5. And elsewhere the Apostle telleth us Gal. 2.20 I am crucified with Christ. He is a Christian indeed that not only believeth that Christ is crucified but is crucified with him that is doth feel the virtue and bear the likeness of his Death for Christs death is the pattern of our Duty This likeness is seen in two things First In weakening and subduing sin so it is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have in their Baptism renounced these things and they fulfil their Vow sincerely and faithfully there we bind our selves to dye unto sin and Christ bindeth himself to communicate the virtue of his Death unto us that we may fulfil our Vow and by his Spirit mortifie the deeds of the body Rom. 8.13 Secondly In suffering for Righteousness sake and obeying God at the dearest rate as Christs undergoing the Death of the Cross was the highest act of his Obedience to God This is also called Conformity to his death and the fellowship of his suffering Phil. 3.10 This is Participation of or Communion with his Death Christ intended to wean his people from the interests of the animal life therefore assoon as they enter into his Family or are listed in his Warfare they must resolve to renounce all that is dear to them in the World rather than be unfaithful to him Christ puts this Question to the two Brothers that would fain have an honourable place in his Kingdom Mat. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with They thought of Dignities of being nearer to Christ than others in Honour and Christ puts them in mind of sufferings that should befal them wherein they might rejoyce that they were partakers with him but mark here is a plain allusion to the two Sacraments which are Signs and Tokens of Grace on Gods â—ide and we on ours bind our selves to imitate Christ in his patient and self-denying Obedience This is Communion
may be confirmed by the Types of the old Law the Sin-offering was not to be eaten by the people at all and the Sacrifice of Thanksgiving was not to be eaten the third day after it was offered Lev. 7.16 17 18. the eating of the Peace-offerings wherein they rejoyced before the Lord and gave him thanks was a solemn Feast like the Lords Supper now they might eat it the same day in which it was offered with acceptation but not on the third day then it was unlawful the eating it the same day taught them to hasten and not delay but with speed while it is called to day to be made partakers of Christ to eat his flesh in Faith and to be thankful for his Grace the longest time was the second day the third it could not be eaten not only upon a natural reason that the flesh might be eaten while it was pure and sweet for by the third day it might easily putrefie in those hot Countries but upon a mystical reason to foreshadow the time of Christs Resurrection whose rising from the dead was on the third day and the third day I shall be perfected Luk. 13.32 So our Feast on the flesh and blood of Christ representeth his Death rather than his Resurrection Well then Christ hath appointed two Sacraments which represent him dead but none that represent him glorified for Sacraments were instituted in favour of Man and for the benefit of man more directly and immediately than for the Honour of Christ exalted Therefore in these Ordinances he representeth himself rather as he procured the glory of others than as possessed of his own Glory and would have us consider rather his Death past than his present Glory His Death is wholly for us but his Glory for himself and us too For understanding this we must distinguish between what is primarily represented in the Sacraments and what is secondarily and consequentially It is true the consideration of his Humiliation excludeth not that of his Exaltation but leadeth us to it primarily and properly Christs Death is represented in the Sacraments and consequentially his Resurrection and Exaltation as those other Acts receive their value from his Death as to our comfort and benefit as his Resurrection and Intercession we remember his Death as the meritorious cause of our Justification and Sanctification but his Resurrection as the publick Evidence of the value of his Merit according to that of the Apostle Rom. 4.25 He dyed for our offences and rose again for our justification Therefore primarily and directly we are baptized into his death and in the Lords Supper we shew forth his death by which he satisfied Divine Justice for us but secondarily and consequentially we remember his Resurrection which sheweth that his Satisfaction is perfect and God who is the Judge and Avenger of sin could require no more of Christ for the Atonement of the World While the punishment remaineth in the guilty person or his Surety the debt is not fully paid but the taking our Surety from Prison and Judgment sheweth that provoked Justice is contented So in Baptism the immersion or plunging in Water signified his Death and the coming out of the Water his Resurrection and in the Lords Supper we annunciate his Death but because we keep up this Ordinance till he come we imply his Resurrection and Life of Glory therefore we do but consequentially remember it So it is for Christs Intercession it is but a Representation of the Merit of his Sacrifice and receiveth its value from his Death Heb. 9.12 By his own blood he entred into the holy place having obtained eternal redemption for us Our High Priest now appearing before God and representing the value of his Sacrifice for all penitent Believers the foundation was in his Death As this is true of the cause so it is true of the benefits procured by that Cause the great benefit which we have by Christ is Salvation which consists in the destruction of sin and a fruition of those things which by Gods appointment are consequent upon the destruction of sin namely Eternal Life and Happiness Now as these things are consequent upon the destruction of sin so Baptism and the Lords Supper signifieth and sealeth them but consequentially its primary use is to signifie the destruction and abolition of sin by the Death of Christ as for instance We are baptized for the remission of sins Act. 2.38 and Acts 22.16 Arise and be baptized and wash away thy sins and in the Lords Supper Mat. 26.28 This is my blood of the New Testament which is shed for many for the remission of sins So that you see these benefits are more expresly signified in Baptism and the Lords Supper the Resurrection of the Body and Eternal Life more remotely and consequentially The Death of Christ first purchased for us Justification and Sanctification therefore they are first represented directly and primarily Baptism and the Lords Supper represent these especially so now you see why the Apostle saith Ye are baptized into his death 2. By the Rites used in both these Ordinances Baptism signifieth the Death and Burial of Christ for immersion under the water is a kind of Figure of Death and Burial as our Apostle explaineth it v. 4. Therefore we are buried with him by Baptism into death and the trine Immersion the threefold Dipping used by the Ancients is expounded by them not only with reference to the Trinity Father Son and Holy Ghost in whose Names they were baptized Mat. 28.19 but the three several days wherein Christ lay buried in the grave as Athanasius expoundeth it and many others interpret it as a similitude of Christs death for three days So for the Lords Supper Luke 22.19 20. He took bread and brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also the cup after supper saying This cup is the New â—estament in my blood which is shed for you His Body is represented as dead and broken and so proper food for our Souls his Blood as poured out and shed for us Well then here we remember Christ as dying on the Cross rather than as glorified in Heven 3. By reason it must needs be so 1. With respect to the state of Man with whom the new Covenant is made it is made with Man fallen and a Sinner therefore Baptism and the Lords Supper imply our Communion with Christ as a Redeemer and Saviour who cometh to save us from our sins Mat. 1.21 and nothing can save us from our sins but a crucified Saviour Therefore these Ordinances imply a Communion with his Death Heb. 9.15 For this cause he is the Mediator of the New Testament that by the means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance So here the intervention of his Death was the way and means to expiate
present or absent we may be accepted of him A new life inferreth new ends and pursuits the new Being obligeth us to be to the praise of his glorious grace Eph. 1.12 Fifthly The Properties of it 1. It is a godly Life as beginning and ending in God and carried on by those who are absolutely devoted and addicted to him 2 Pet. 3.11 What manner of persons ought ye to be in all holy conversation and godliness It is called the life of God Eph. 4.18 it is from God and for God you live by him and to him in others Self is the Principle Measure and End 2. It is an holy Life measured by the pure Word of God Psal. 119.140 Thy word is very pure therefore thy servant loveth it Rom. 7.12 The law is holy and the commandment is holy and just and good not by our own natural inclinations or the fashions of the world but Gods direction 1 Pet. 1.15 As he which hath called you is holy so be ye holy in all manner of conversation Luk. 1.75 That we should serve him in holiness and righteousness before him all the days of our lives The inclinations are planted in us by Gods first work Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness they are directed by his Word all Moral Duties being comprised in those words Holiness or Dedication to God Righteousness performing our duties to men Acts 24.26 Herein do I exercise my self to have always a conscience void of offence toward God and toward men 3. It is an heavenly life Phil. 3.20 Our conversation is in Heaven Our great work is to prepare for everlasting Life seeking rejoycing in that endless Happiness we shall have with God a living for or upon the unseen everlasting Happiness as purchased for us by Christ and freely given us of God We live for it as we seek after it with our utmost diligence Acts 26.7 Unto which promises the twelve Tribes instantly serving God day and night hope to come We live upon it as fetching thence all our supports solaces and incouragements 2 Cor. 4.18 While we look not at the things which are seen but at the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal II. How strongly we are obliged by Baptism to this kind of life Baptism hath three Offices it representeth sealeth undertaketh it representeth as a signifying Sign sealeth as a confirming Sign undertaketh as a Bond wherewith we bind our selves when we submit to it First What it representeth primarily and principally the Death of Christ and secondarily his Resurrection the one in order to the other 1. The Death of Christ which is the meritorious Cause of all the Grace and good which is communicated to us in this or any other Sacrament or Mystery of the Gospel We are told 1 Pet. 2.14 That he himself bore our own sins in his body on the tree that we being dead to sin might be alive to righteousness I told you before that Christs Death may be considered as an instance of his Love or as the Price paid for the Blessings of the new Covenant as an instance of his Love it worketh morally as the Price of our blessings meritoriously as it worketh morally and exciteth our gratitude we should not go on in that course which brought these sufferings on Christ but live holily in gratitude to him and kindness to our selves lest we bear our own sins which are so hateful to God This consideration we exclude not but to make this all the sense of the Place no Christian heart can endure therefore we go to the second Consideration as the Price and Ranson of our own Souls and of the Blessings we stand in need of he purchased Grace to mortifie sin and quicken us to the duties of Holiness that the love of sin might be weakened in our hearts and we might be quickened to live to God in the Spirit Now if this be represented in Baptism then surely it strongly obligeth us to improve this Grace for those ends and purposes and that this is represented is evident for in the Apostles interpretation Baptism is a sort of Burial and first it is a Commemoration of the Burial of Christ who when his Soul was separated from his Flesh he was buried his Sacred Body was laid up in the Chambers of the Grave This was necessary not only in compliance with the Types Mat. 12.40 As Jonas was three days and three nights in the whales belly so shall the Son of man be three days and three nights in the heart of the earth Christ was found to be the true Messias by his Resurrection from the Dead as Jonas was authorized to be a true Prophet of the Lord by his miraculous deliverance Prophecies of this you may see Psal. 16.9 My flesh also shall rest in hope Isa. 53.9 He made his grave with the wicked and with the rich in his death But also this was necessary for the confirmation of the reality of his Death past and the verity of his Resurrection suddenly to follow Therefore in Baptism the truth of his Death is represented as the ground of all our hopes 2 The next thing which is represented is the Truth of his Resurrection Christ that purchased this Grace is risen to apply it he is a Saviour merito efficaciâ his Merit immediately depended on his Death and his Power for effectual application though mediately on that too depended immediately on his Resurrection for Christ rose on purpose to turn men from their iniquities Acts 3.26 God having raised up his Son Jesus hath sent him to bless you in turning away every one of you from his iniquities Christs Resurrection hath a twofold regard 1. It is a Pattern 2. It is a Pledge 1. It is a Pattern of our rising from the death of sin to newness of life If Christ that was dead and buried rose again and cast off the burden of our sins which for our sakes he undertook or cast of the form of a servant we must not only be dead and buried but we must rise also Christs Resurrection is every where made in a Pattern of the new Birth 1 Pet. 1.3 He hath begotten us to a lively hope by the resurrection of Christ from the dead that is the influential Cause and Pattern of it So 1 Pet. 3.21 The like figure whereunto even Baptism doth now also save us not the putting away of the filth of the flesh but the answer of a good conscience towards God by the resurrection of Jesus Christ. Anima non lavatione sed responsione sancitur the Soul is dedicated to God to live a new life not by the water but by the answer to the demands of the new Covenant and this is by the Resurrection of Christ. 2. As it is Pledge of his Power by which that great change is wrought in us Eph. 1.19 20. And what
with Christ. What that is we have explained already all that I shall now add is That in Scripture it implieth two things First Conformity with Christ in his Sufferings so we have a Saying like that in the Text 2 Tim. 2.11 It is a faithful saying for if we be dead with him we shall also live with him which presently is explained vers 12. If we suffer we shall also reign with him Secondly It implieth mortification of sin so it is understood here if we have communion and fellowship with his Death for the mortification of sin 2. The Term of Proposal conditionally If we The Particle if hath sometimes the notion of a Caution see that ye be dead with Christ sometimes it is a note of Relation when one priviledge is deduced from another as here if we partake of the effect and likeness of his Death in dying to sin we shall partake of the effect and likeness of his Resurrection in being quickened to live in Holiness and Righteousness all our days Dying to sin and newness of life are inseparable if we have the first we shall have the other also they are branches of the same work of Regeneration and both proceed from the same Cause Union with Christ. 2. The Truth hence inferred We shall also live with him This is meant both of the Life of Grace and of the Life of Glory Regeneration and Resurrection the one is to newness of Life the other is to everlasting Bless and Happiness Regeneration is the Spirits begetting us to the Image and Nature of God our heavenly Father and Resurrection is for the perfecting of that Likeness which is 't is true perfect in part here in the Soul 2 Cor. 3.18 We all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Hereafter both in Body and Soul Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his own glorious body according to the wonderful working whereby he is able to subdue all things to himself As to degrees 1 Joh. 3.2 When he shall appear we shall be like him for we shall see him as he is As to kinds both in Holiness and Happiness 1 Cor. 15.49 As we have born the image of the earthy we shall also bear the image of the heavenly Now we are conformed to his Image in afflictions Rom. 8.29 He hath predestinated us to be conformed to the image of his Son we look like him in the form of a Servant then we shall be like him as the Lord from Heaven heavenly Therefore the life of Glory in Heaven must not be excluded 3. The Certainty of the Inference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a matter of Opinion and Conjecture but of Faith we are certainly perswaded of the truth of it We must distinguish of this Truth for it may be considered two ways First As a general Maxim or Proposition so it is absolutely true Those that are dead with Christ shall live with him This is an Article of Faith to be believed fide divinâ Secondly As it is applied to us or as it is a ground of our particular Confidence so it is true Hypothetically or upon Supposition and our Confidence can be no greater than the evidence of our Qualification If we be indeed dead with Christ we in particular shall also live with him It is but a rational Conclusion from two Premisses one of which is of Divine Revelation the other of inward Experience namely that I am dead with Christ therefore I believe that I shall live with him It is an act both of Faith and Reason an act of Faith by participation as it buildeth on a Principle of Faith Doctrine Those that are dead with Christ have no reason to doubt but that they shall also live with him I. I shall speak of the Condition If we be dead with Christ. II. Of the Benefit They shall live spiritually and everlastingly III. Of our certain Apprehension We believe I. Of the presupposed Condition If we be dead with Christ. 1. Who are dead with Christ. 2. How necessary this Order is The one will shew us that it is not an over-strict but a comfortable Condition the other that it is a Condition absolutely necessary to subsequent Grace 1. Who are dead with Christ. 1. Such as owne the Obligation which their Baptism and Profession puts upon them That reckon themselves dead indeed unto sin Rom. 6.11 that make account they are under a Vow and Bond wherewith they have bound their Souls The careless mind it not but the sincere Christians acknowledge that the debt lyeth upon them they being solemnly ingaged to Christ to do it The Apostle saith Rom. 8.12 We are debtors not to the flesh to live after the flesh as the Jew by Circumcision is bound to observe all the Rituals of Moses Gal. 6.3 so Christians by Baptism are bound to crucifie the flesh and obey the Spirit What say you Are you at liberty to do what you lift or under a strict Bond and Obligation to dye unto sin Let your lives answer for you 2. They make Conscience of it and seriously address themselves to perform it Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts they have begun to do it and still go on to do it more and more for this is a continued action not the work of a day but of our whole lives They have not only retrenched the desires of the flesh but seek to mortifie and subdue them and perform their Promise so solemnly made to God 3. They obtain the effect in such a degree that the reign of sin is broken though sin it self be not utterly extinct us They do no longer live in their old slavery and bondage as those do who obey every foolish and hurtful lust that bubleth up in their hearts A mans condition is determined by what is in the Throne habitually and governeth our lives and actions There are two warring Principles in us full of enmity and repugnancy to each other the Flesh and the Spirit but one reigneth which constituteth the difference between the carnal and the renewed in the carnal Flesh reigneth but in the regenerate the Spirit hath the mastery and is superiour and most powerful so that a Christian sheweth himself to be Spirit rather than Flesh otherwise it could not be said That which is born of the Spirit is Spirit Joh. 3.6 The acts of sin are disowned acts and he may say with Paul It is not I but sin that dwelleth in me Sin is against the bent and habit of our wills 4. They substract the fuel of their lusts as they wean themselves from earthly things and shew such contempt of the World that the good things which they enjoy by Gods allowance are not a snare to them For the Apostle saith of those that set their affections
place for them after the storm of this World is over whenever they dye their place is ready for them there is a Friend on shore ready to receive them So elsewhere 1 Cor. 15.20 Christ is risen as the first-fruits his Resurrection is a certain proof that other men shall have a Resurrection also as by a handful of the first-fruits the whole Harvest was blessed and consecrated to God the First-fruits did not bless the Tares the Cockle or the Darnel or the filthy Weeds that grew among the Corn these are not carried home into Gods Barn But penitent Believers may be confident of a joyful Resurrection if we be reconciled by his Death we may much more expect to be saved by his Life 4. Christ by his Resurrection is the Cause of our Life for Christ liveth in Heaven as a quickening Head who will give the Spirit of Grace to all his Members to change their hearts and to bring them into the Life of God Joh. 14.19 Because I live ye shall live also Christ is the Fountain of all Life the life of Believers is derived from the Life of Christ without which it could not subsist if he had remained under a state of Death he were not in a capacity to convey Life to others and so had neither been a Fountain of Grace or Glory to us therefore his Resurrection is the fountain-Fountain-cause of our living to God having first purchased Grace for us he is risen to apply it and bring us into possession of it Therefore he sendeth his Spirit into the hearts of his People even that same Spirit by which he was raised up to a new Life Rev. 1.18 I am be that liveth and was dead and behold I am alive for evermore he liveth for ever to make and keep us alive Now this is a mighty encouragement to us that we live by virtue of Christs endless Life When the Fountain faileth the stream may be dryed up but that cannot be and therefore we are encouraged to expect our supplies from him 5. Christs Life after his Resurrection is a Pattern of ours both as to the Immortality and Perfection of it First The Immortality Christ when he rose again rose to an eternal immortal Life he shall dye no more he is no more obnoxious to Death The Phrases that express the Immortality of Christs Life are suited to our case that he may the better be propounded as a Pattern to us both of what we ought to endeavour our selves and of what his Spirit doth work in us 1. Being raised he dyeth no more We should once so fix and settle our hearts to live to God that we should no more return to our old course and our old bondage There are some who are always dying and rising and dying again that return to their old sins and lick up their vomit and after they are washed wallow in the 〈◊〉 these never dyed in good earnest for then they would so dye unto sin once as not to revert to it any more but to be repenting of sin and committing of sin and then repenting and committing again sheweth our Mortification is not sincere A bone often broken in the same place is very hard to be set again Relapses make our case to be more dangerous if it be into open sinful courses it sheweth our Repentance is not sincere Men are sick of sin but when that trouble is over they presently are as bad as they were before Prov. 24.11 As a dog returneth to his vomit so a fool returneth to his folly their hearts were never changed their renounced sins and fleshly practices are as dear to them as ever True repentance will produce a constant perseverance in well doing but if the unclean spirit returneth after it seemed to be cast out Luke 11.24 we never parted in good earnest Was your repentance sincere and will you taste of the bitter waters again Indeed we must distinguish of Relapses 1. As to the degrees of sin there are infirmities which we cannot avoid while we are in the body and there are iniquities which we can and ought to avoid A man that is troubled with vain and distracting thoughts in Prayer may be troubled again but of gross and wilful sins we never soundly repented if we cease not from them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pollutions of the world spoken of 2 Pet. 2.20 Doth a man repent of his â—â—cleaâ—ness that often falleth into it as often as the occasion returneth So again 2. As to the seasons of sinning we must distinguish between the acts repeated before any repentance professed or after An Issue when it is new made before the orifice of the wound be well closed may bleed afresh after it is bound up So before we are throughly recovered sin will be breaking out as in Lots doubled Incest Samsons returning often to Dalilah when God had rebuked him for his sin Peters treble denials his heart was not throughly touched and moulded as yet this was as one continued sin 3. As to the manner of the return if it be frequently readily easily this will infer a Habit for an Habit serveth ut quis facitè jucundè constanter agat Now though some sins solicite us more than others yet uprightness requireth that we should keep our selves from our iniquity Psal. 18.23 I was also upright before him and I kept my self from my iniquity So that Repentance which consists only in sorrow for sin and such trouble for it as doth not mortifie it is but like thawing a little in the Sun-shine or giving weather soft at top and hard at bottom True Repentance is a thorow change of heart and life therefore to repent and go on still in our trespasses is no found Repentance 2. Death hath no dominion over him so should not sin have over us After all our care sin will be troublesom but it must be kept out of the Throne if men forsake not known wilful sins they are wicked men sin reigneth and the power of it is no way broken Therefore let it not have dominion so as to draw you to a sensual life or command your thoughts and affections or ingross your time and strength Psal. 19.13 Keep back thy servant also from presumptuous sins let them not have dominion over me so shall I be upright and free from the great transgression As to the Merit there needeth not another Sacrifice and to the conveyance and making over the blessings of the Gospel there needeth not another Covenant so as to the Application there needeth not another Regeneration or total Conversion unto God as also our Baptism which is the sign of it needeth not to be repeated or reiterated though the Acts of our Faith and Repentance need often to be repeated For all known sins it is expresly required for sins of ignorance and lesser escapes they are pardoned of course and as they are retracted iâ— a general Repentance Well then let us so rise to newness of life as never to return
your own and when any interest of your own riseth up against the interest of God you will set light by it as if it were nothing worth and then no self-respects will tempt you to disobey God though never so powerful no hire draw you to the smallest sin nor danger fright you from your Duty Dan. 3.17 18. Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us out of thine hand O King But if not be it known unto thee O King that we will not serve thy gods nor worship thy golden image that thou hast set up Acts 20.24 But none of these things move me neither count I my life dear unto my self so that I might finish my course with joy If we can but forget our selves and remember God he will remember us better than if we had remembred our selves We secure whatever we put into Gods hands and venture in his service 2. You will make Conscience how you spend your time and strength God keepeth account Luke 19.23 Wherefore gavest not thou my money into the bank that at my coming I might have required mine own with usury So you will keep a faithful reckoning how you lay out your selves for God that share he hath in all things we have and do God observeth so must we whether God have his own and we do not defraud him whose work are you a doing 3. You will have a liberal heart you will think no service too much or loss too great for God Phil. 1.21 For me to live is Christ all other things come from God Certainly you must not put him off with what the flesh will spare SERMON XII ROM VI. 14 For sin shall not have dominion over you for ye are not under the Law but under Grace THE Apostle had exhorted them to Mortification vers 12. to Vivification vers 13. in both to Caution that sin may not usurp the power and place of God who alone should command and govern both our Souls and Bodies To fight for sin is to fight against God which should be an horrid thing to Christians who should imploy all their powers and faculties to keep up Gods interest in their Souls by maintaining that new Life that is given them by God If we have any Weapons or Instruments they should be imployed for God and not for sin because sin was not their Lord now as heretofore it neither had nor shall have dominion over you If a man should speak to any City suppose in Hungary or other Frontier of Christendom newly freed from Turkish slavery Care not for the commands and threatnings of the Turks any more they do not Lord it over you as they were wont to do the very same is the Argument of the Apostle Sin hath not the same strength against you which before it had now you are regenerate and alive from the dead Nay he speaketh with more advantage of expression than any can in an outward case sin hath not sin shall not have dominion c. if you keep striving and fighting against it this Tyrant shall not recover the Kingdom in you which he hath lost but you shall become victorious by Christ. There are two things which incourage us to fight 1. the goodness of the Cause 2. the assurance and hope of Victory The Cause is good for the business in debate is to whom we should yield up our selves to sin or to God or in whose Warfare we shall imploy the faculties and powers of Body and Soul If we take to Gods side the Victory is clear that Grace which hath freed us from the Tyranny of sin is able to free us still that we shall no more come under that bondage Strive we must for unless we fight and make good our resignation sin will reign but let not the sense of our weakness discourage us in our endeavours against sin though there be some relicts of the flesh yet the Sanctification of the Spirit shall prevail and therefore it is laziness and cowardize if we do not strive duly against sin For sin shall not have dominion over you for ye are not under the Law but under Grace In the words observe 1. The Priviledge of the renewed and striving Christian Sin shall not have dominion over you 2. The Reason of the Certainty of it For ye are not under the Law but under Grace This Reason is both Negatively and Affirmatively expressed 1. Negatively For ye are not under the Law 2. Positively But under Grace Both Expressions have their proper Emphasis as you will see by and by 1. The Priviledge of the renewed and striving Christian. 1. That the renewed Christian is here considered is plain from all the foregoing Context he speaketh of those that were dead unto sin ver 2. not only in Profession and Baptismal Vow but really by virtue of their Union to Christ ver 5. But how is a Christian dead unto sin not so as that it should be wholly extinguished in us but so as that it is a dying and the Victory is sure to those that strive against it Again he speaketh of those that are alive from the dead v. 13. had a new Life begun in them and have renounced sin and effectually presented and resigned up themselves to Gods use and service 2. That the renewed Christian is here considered as striving because they are the same Persons who were exhorted ver 12. not to let sin reign what is here a Promise is there an Exhortation Again they were such as had presented their Members and Faculties to the Lord as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weapons or instruments of righteousness now what are weapons but for Warfare they had undertaken in their Covenant-resignation not only to work but fight for God Rom. 13.12 the Graces of the Spirit are called Armour of Light Christ doth array us non ad pompam sed ad pugnam not for shew but use A Christian can do no good but he must fight first Again carnal inferences are rejected with indignation ver 15. What then shall we sin because we are not under the Law but under Grace God forbid and therefore the Christian here is not considered as loose and lazy but as warring and fighting against sin Once more the Argument here implieth it ye are under Grace which impelleth and urgeth us to resist sin and the lusts thereof God giveth power to overcome it So then the Apostles purpose is to exhort the renewed Christian strongly to resist sin because through Grace he is sure to carry away the Victory whilst we work and concur with our wills and endeavours God worketh in us both to will and to do Phil. 2.12 2. The Reason of it 1. Negatively expressed Ye are not under the Law By the Law is meant the Covenant of Works which requireth exact obedience but giveth no strength to obey the Law requireth what we must do but giveth no power to do what it commandeth it forbiddeth sin and
not any iniquity have dominion over me neither this nor that One sin allowed may keep God out of the Throne and may keep afoot Satans interest in the Soul Certainly he that is in the state of Grace lieth in no known sin Every known sin sets up another God and Lord and all his actions will have an evil tincture from that sin every action will be levelled with the main thing which he affects be it what it will be therefore it is dangerous to know any thing to be sin and yet to go on still to commit it though it be not in materia gravi in an hainous case as for instance vain speeches wanton gestures c. he knoweth it is a sin to be idle it cometh into his mind his Conscience telleth him that he should not yet he will so for immoderate Gaming as to the expence of Time or Money if one convinced that he should not yet will use it these lesser failings persisted in and kept up constantly against the light and checks of Conscience may amount to a dangerous evil Surely all that fear and love God should be very tender of displeasing and dishonouring him The domination of acts of sin is dangerous though they be not setled so as to damn him ye they may cause God to afflict you hide his face from you and humble you with a sense of his displeasure Small sins continued in against checks of Conscience may do us a great deal of harm and get the upper hand of the Sinner and bring him under in time after if habituated by long custom so as he cannot easily shake off the yoke or redeem himself from the Tyranny thereof they steal into the Soul insensibly and get strength as multiplied acts but gross presumptuous sins by one single act bring a mighty advantage to the Flesh weaken the Spirit advance themselves suddenly 4. As particular sins get into the Throne by turns sometimes one sometimes another so there are evil frames of Spirit that do more directly oppose the Esteem and Soveraignty and Power of God in the heart as those three mentioned 1 Job 2.16 The lust of the flesh the lust of the eye and the pride of life either Voluptuousness or the inordinate love of Pleasures when men make it their business to gratifie their Senses and glut and throng their hearts with all manner of Delights or else are surprized with an unmeasurable desire of heaping up Riches or affectation of Credit and Honour Now these evil frames of heart should be the more watched and striven against because these sins rise up against God as he is the last End and chief Good they set up Idols instead of God Mammon instead of God All that are carnal and unsanctified are under the power of these Luke 8.14 That which fell among thorns are they which when they have heard go forth and are choaked with cares and riches and pleasures of this life and bring forth no fruit to perfection they never carry on Religion to any good effect and purpose And there are none of Gods Children but need constantly to be mortifying and subduing them as in a Garden the weeds will grow because the roots are not quite plucked up so there must be a constant Mortification because they are natural to us and the back biass of Corruption is not wholly taken off even in the most mortified of Gods Children 5. There is a Dominion of Sin which is more gross and sensible or more secret and close More open for though sin doth reign in every one by Nature yet this Dominion doth more sensibly appear in some than others who are judicially given up to be under the visible dominion of sin as the just fruit of their voluntary living under that yoke and are set forth as warnings to the rest of the World as men hung up in Chains of Darkness they are apparently and in conspectu hominum instances of this woful slavery every man that seeth them and â—s acquainted with their course of life may without breach of charity say There goeth one who declareth himself to be a servant to sin This may be either as to sin in general or to some particular sin First To sin in general Whosoever he be that instead of trembling at Gods Word scoffeth at it and maketh more account of the course of this World than of the Will of God of the Fashions of men than of Gods Word and thinketh the scorn of a base worm that would deride him for godliness a greater terrour than the wrath of the eternal God and the love of his carnal Companions is prized as a greater happiness than Communion with Christ and instead of working out his Salvation with fear and trembling runneth into all excess of Riot or carelesly neglects his precious Soul while he pampereth his vile Body and doth voluntarily and ordinarily leave the Boat to the Stream and give up himself to serve his Corruptions without resistance or seeking out for help this man is without dispute and in the eye of all the World a slave to sin Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are whether of sin unto death or of obedience unto righteousness It is an apparent case a man that giveth up himself to go on in the way of his own heart restraineth himself in nothing which it affects is one of sins slaves So our Lord Jesus Joh. 8.34 Verily verily I say unto you whosoever committeth sin is the servant of sin there needeth no further doubt nor debate about the matter He that goeth on in a trade of sin and maketh that his work and business in the World never seriously looking after the saving of his Soul this Soul is one in whom sin reigneth Secondly To some particular Sin As we have instances of carnal Wretches in the general so of some poor captive Souls that remain under the full Power and Tyranny of this or that Lust and are so remarkable for their slavery and bondage under it that the World will point at them and say There goeth a Glutton a Drunkard an Adulterer a covetous Worldling and Muck-worm a proud envious Person there sin is broken out in some filth Sore and Scab that is visible to every common eye and view either their Covetousness or Gluttony or ambitious affectation of Greatness c. Observers may truly say There 's one whose God is his Belly a slave to Appetite 2 Pet. 2.19 While they promise themselves liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought in bondage They grow proverbial for giving up themselves wholly to such a conquering and prevailing Lust. As in natural things several men have their distinct excellencies some are famous for a strong sight some for an exquisite ear some for a nimble tongue some for agility of body so these have some notable excess in this or that sort
ibid. Deceitfulness of sin wherein it consisteth 136 Devil always watchful to destroy us 98 Difference between carnal and regenerate 41 Doctrine of the Gospel imprinted on the heart in conversion 119 The fruit and benefit of it 120 Dominion of sin As no sin in general so no particular sin should have dominion over us 79 Actual and habitual what 80 81 More gross or more secret 79 Who are they that are more openly under the Dominion of sin Vide Predominancy and Reign of sin 79 Duty it is of great concernment to us to know what is our Duty 115 Dying to sin and living to God How we are said to dye to sin and to be alive to God through Iesus Christ 57 Motives to dye to sin and live to God 59 E. EAsie why the work of Religion is easie to a renewed person 146 End and means joyned together 108 The End is better than the means 151 The enjoyment of God our great End ibid. The End and issue of things to be often thought of 142 Eternity of Torments of Hell the Iustice of God in them 141 158 F. FAith what it is 5 The difference between Faith and Presumption ibid. How it preserves from sin 97 Falling into sin Gods people may sometimes fall into scandalous sins 78 Falls of Believers into sin punished by the withdrawing of the Spirit 37 Fear of God how it preserves from sin 97 Flesh takes all occasions to indulge it self 3 Nor to be indulged and gratified 99 Filthiness of sin 180 Folly and filth of sin causeth shame Vide Shame 138 Free Grace to live in sin a false inference from the Doctrine of Gods Free Grace Vide Living in Sin 2 Three Doctrines of Free Grace apt to be abused to licentiousness 104 Such Doctrines of Free Grace vindicated 106 Whence abuse of the Doctrines of Free Grace proceeds 2 How we should fortifie our selves against these abuses 7 109 Freedom from Righteousness what it signifies Vide Liberty 130 The servants of sin carry it as if they were free from Righteousness 131 Freedom from sin The nature of it 36 The kinâ—s of it 131 The degree which we attain to in this life 37 The value of the benefit 38 Who are they that are freed from sin 42 The visible Professor to 〈◊〉 after Freedom from sin 40 What we should do to be freed from sin 41 How we should show that we are freed from sin 134 How it is a consequent of our dying with Christ 40 We are assured of it by Christs undertaking 87 Converted persons should be as free from sin as they were before from righteousness 132 How far this should be ibid. Reasons of it 1 the equity 2 the necessity 3 the conveniency of it 132 133 Fruit those that have their Fruit to Holiness the advantage of it 144 c. G. GIft of God eternal-life 160 What a kind of Gift this is ibid. Gospel looks not back to what Believers were before Conversion but forward to what they should be 31 Government of God the life of it consists in rewards and punishments 153 Grace the opposition it meets with 90 We are to honour it 7 Is followed with Grace and Glory 45 Life of Grace Vide Life spiritual Free Grace Vide Free H. HAted sin to be hated 135 Holiness the Image of God in the Soul 147 Esteemed by God 148 It breeds peace of Conscience 145 And clears up and confirms our title to the heavenly Inheritance ibid. Access to God and communion with him the fruit of Holiness ibid. Honour of Gods service 126 147 c. Hope of eternal life some want it and why 154 The solly of the Hopes of wicked men 159 I. IMage of God in the Soul what it is 147 Defaced by sin 38 Infirmities incident to the best 78 Jus Postliminii in the Civil Law what it signifies 113 Justification the nature and branches of it 36 Constitutive and executive 37 K. KNowledge a help to mortification 31 L. LAw the use of it 4 How Believers are under the Law 107 Law written in the heart what it is 120 The fruits and benefits of it ibid. Liberty the kinds of it 131 The Liberty we have by Grace 107 Service of God the greatest Liberty 108 Liberty sinful what 107 Wicked men affect a Liberty to sin 3 Liberty to sin no Liberty 107 Christ never came to establish it ibid. They that labour for carnal Liberty are the servants of sin 131 The true notion of Liberty 107 Life of Christ after his Resurrection how to be improved 53 Life eternal that there is such a thing proved 153 What it is 150 Compared with Life natural ibid. Compared with the Life of Grace 151 Connexion between it and the Life of Grace 45 Those that have their fruit to Holiness are capacitated for it 153 The gift of God Vide Gift 160 Purchased by Christ ibid. Christs Resurrection the cause and pattern of it 52 The happiness of it 151 No fear of loving it 152 Why it is our final reward ibid. Life spiritual the excellency of this Life 59 The Resurrection of Christ the cause pattern and pledge of it 17 18 51 The connexion between Life spiritual and eternal Vide 45 Newness of Life Living to God Vide Dying to sin and living to God Living in sin a false inference deduced from the Doctrine of Free Grace Vide Free Grace 2 That it is an unjust inference 4 An absurd inference 5 A blasphemous inference 6 The corrupt heart of man apt to draw such an inference 2 The Devil hath a great hand in such an inference 4 Likeness where there is a Likeness to Christs Death there will be a Likeness to his Resurrection 26 Lord's Supper what our work is at it 154 How we shew forth Christs Death in it 10 The influence of it on mortification 92 Love of God those that serve God shall be assured of his Love 144 Love to God makes us tender of offending him 97 Lusts bodily why we should take heed they do not reign in us 66 M. MAster the great business that belongs to our duty is choice of Masters 111 Whom we ought to chuse for our Master Vide Choice 115 God and Sin different Masters 57 68 112 All men have God or Sin their Master 112 No man can serve both ibid. God a great and good a Master 132 Mercies spiritual We are chiefly to thank God for spiritual Mercies and why 122 Above all spiritual Mercies for the conversion of our selves and others 123 Middle state there is no middle state but all either good or bad 112 Objections answered ibid. Mortal Body why the Apostle useth this expression of sin reigning in our mortal Body Vide Body 63 Mortification of sin what it is 55 Habitual and actual what 27 Knowledge a help to mortifie sin 31 We must be dead to carnal pleasures if we would mortifie sin 32 The influence the Lords Supper hath upon Mortification 92 The necessity of the Spirit
's concurrence to Mortification 90 The incouragement we have from the Spirit 's concurrence 91 The Graces of the Spirit cannot thrive in an unmortified Soul 44 Till Sin be mortified all the good we do is but a covering of Sin ibid. N. NEw Covenant the design of God in setting it up 105 The tenor and constitution of it ibid. Sealed in Baptism 18 New Nature opposite to Sin 88 Yet still Sin to be watched against ibid. Newness of Life what it is 15 The properties of it 16 Christ the Cause and Pattern of the New Life 53 How Baptism obligeth us to walk in Newness of Life 17 Motives to walk in Newness of Life 21 O. OBedience the necessity of it 115 The fruit of it 116 Motives to make it more clear and explicite 129 It is the fruit of the word implanted in our hearts 121 Resolutions of Obedience how to continue them 115 Our being Servants of God appears not by bare consent but by Obedience 114 Obedience from the heart what it signifies 118 Why we should be obedient from our hearts 122 Obey bodily lusts may be obeyed two ways 64 Occasions of Sin to be avoided 100 Old man why Sin called the Old man 28 The Old man is to be crucified 29 Why the Old man is to be crucified Vide Crucifixion 29 Ordinances encourage us to strive against Sin 92 Own how God ownes his Servants 144 P. PArdon Gods freeness to pardon no allowance to sin 106 Belongs only to the Penitent ibid. God will pardon the sins of those that serve him 144 Perseverance the Doctrine of Perseverance no encouragement to sin 108 Means to persevere ibid. Pleasure of Gods ways 126 Of a life spent in Gods service proved 143 144 The Pleasure of sin will not countervail the pain 137 We are to be dead to carnal Pleasures if we would mortifie Sin 32 Power against sin the more obedient we are to the sanctifying Spirit the more Power against sin 37 Praying against sin the reason why it prevails not with many 94 Predominancy of one Sin over another and of Sin over Grace 80 Presumptuous sins the mischief of them 101 Prevent how to prevent acts of Sin 138 Professor the visible Professor to look after freedom from Sin 40 Profit of Gods service 126 Profit of sin will not countervail our loss by it 137 Promises of the Gospel encourage us to strive against Sin 91 Providences of God are helps and occasions for subduing Sin 93 Punishment of sin of loss and of sense in this world and in another 36 Purposes against sin the reasons why they prevail not in many 94 R. REckoning our selves dead to Sin and alive to God what it implies 58 Regeneration the parts of it 15 Reign of sin when Sin is said to reign 63 64 76 Why Sin is said to reign in the Body rather than the Soul 61 The Reign of sin may be prevented in our frail mortal state 63 Why Christians should take heed that sin reign not in them 65 81 The mischief of reigning sin 83 A Note of a carnal heart 84 Uncomely in those that profess themselves Christ's 85 Destroys our hopes of Glory 86 The actual Reign of sin makes way for the habitual 101 Relapses into sin which consistent with true Repentance 52 Religion Christian the Verity of it demonstrated from Christs Resurrection 50 Repentance what is implied in it 5 Professed in Baptism 6 Resisting sin Objections against it answered 93 What kind of Resistance is required 96 How we are to resist sin 103 How you may know that you do not resist sin Vide Striving against Sin 96 Resolved we should be resolved against Sin 134 Resurrection demonstrated by the Resurrection of Christ 51 Resurrection of Christ a pattern and pledge of the new Birth 17 18 The cause and pattern of our life spiritual and eternal 51 52 How we are conformed to the likeness of it 21 The Analogie between Christs Resurrection and his life after it and our rising to the life of Grace and of Glory 49 51 The consideration of it promotes the spiritual life 50 It demonstrates the Truth of the Christian Religion ibid. It demonstrates our Resurrection 51 Shows the fulness of Christs Satisfaction ibid. The advantages we have by it 50 Resurrection spiritual described 28 Reward why few Laws propound a Reward 152 Of Sin and Righteousness wherein they agree 155 Wherein they differ ibid. The reason of this difference 156 Why life eternal is our final Reward 152 Right of God to us 71 85 Right by Covenant to temporal blessings is sweeter than a bare providential Right 146 Righteousness various acceptations of the word 68 111 S. SAcraments our Vnion and Communion with Christ signified by the Sacraments 10 They are solemn means of our Communion with the Death of Christ 9 Both Sacraments chiefly relate to Christs Death and why 10 11 Sacrament of Baptism Vide Baptism Sacrament of the Lords Supper Vide Lords Supper Satisfaction of Christ the Resurrection of Christ shows the fulness of his Satisfaction 50 Senses much sin let in by the Senses 73 Servants by consent and by conquest explained 110 Servants of sin Vide serving sin Servants of sin carry it as if they were free from Righteousness 131 Servants of God are so by open profession 114 We appear to be so not by bare consent but obedience ibid. Motives to it 149 Directions to undertake the Service of God Vide Service of Righteousness ibid. Servants of God and Servants of Sin receive wages suitable to their work 114 Service of Righteousness why so called 142 Service of Righteousness and Service of Sin opposed 127 The difference between these two Services 125 None can be the Servant of Righteousness but he that is freed from the Service of sin 127 The excellency of the Service of Righteousness 126 A Servant of Righteousness should do as much yea more for Righteousness than formerly he did for sin and why Vide Activity 127 The pleasure profit and honour of Gods Service 126 143 144 The amiableness of a life spent in Gods Service 143 Serving sin what it is to serve sin 31 Servitude of sin natural and acquired 117 Men voluntarily enter into this Service 113 Before Regeneration we were all Servants of sin 30 113 114 117 Yea naturally we were under a fatal necessity of serving Sin 114 It is necessary and useful to Gods people to reflect on this that once they were Servants of sin 118 Our former Servitude to sin should stir up in us thankfulness to our Redeemer 118 And quicken us to more diligence for the future 119 Why Sin should not be served 69 The fruit of serving sin 115 It is impossible to serve sin and God too 113 Service of sin and service of righteousness opposed Vide Service of Righteousness 125 Shame for sin the object of it 116 Sin is really matter of shame 140 In carnal men and Gods people how they differ 139 The cause of true shame for
will content and satisfie you as to your gracious state is such an high estimation of God and Christ and Grace as weaneth you and draweth off the heart from other things A dull approbation of that which is good will make no evidence nor a few good wishes nothing but such a strong bent as deadneth your affections to the World Gal. 6.14 God forbid that I should glory save in the cross of Jesus Christ by whom the world is crucified to me and I unto the world 3. This will be your Wisdom There is a false Wisdom and a true Wisdom James 3.15 This wisdom descendeth not from above but is earthly sensual devillish Ver. 17. But the wisdom that is from above is first pure then peaceable c. This is the true Wisdom to be wise for the Spirit I do the rather insist upon this because there is a Notion of Wisdom in the Word of the Text. Carnal men judg their own way wisest and the way of the godly to be meer folly 1 Cor. 2.14 The natural man receiveth not the things of the spirit of God for they are foolishness to him neither can he receive them because they are spiritually discerned The godly imploy themselves to get things spiritual and such as God's Honour is mainly concerned in and are not attended with an Income of worldly advantage but rather of loss and detriment But yet the end shall prove that they that thought themselves the only wise men and gainers have been meer fools and the greatest losers those others whom they looked upon as mad men are the wisest adventurers and the greatest gainers The issue will shew it Gal. 6.8 He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Rom. 8.6 To be carnally minded is death but to be spiritually minded is life and peace 4. The Flesh is really our enemy yea our greatest enemy Therefore we should not indulge the Flesh but give up our selves to be ruled by the Spirit 1 Pet. 2.10 11. Take heed of fleshly lusts which war against the spirit That it is one of our enemies is clear by that Eph. 2.2 3. Wherein in time past ye walked according to the course of this world according to the prince of the power of the air the spirit that now ruleth in the children of disobedience among whom also we had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and of the mind and were by nature the chiâ—dren of wrath even as others There is the course of this World and the Prince of the power of the Air and our own Flesh. Corrupt Nature within us would make us vile enough without external incitements and suggestions tho there were never a Devil to tempt or evil Example to follow If the Devil should stand by and say nothing there is enough within us to put us upon all manner of evil tho there were no other irritation than God's Law Rom. 7.9 When the commandment came sin revived and I died Other enemies could do us no harm without our own Flesh. We are tempted to sin by Satan encouraged to sin by the example and custom of others inticed to sin by the baits and allurements of the World but inclined to sin by our own Flesh It is the Flesh that holdeth correspondence with Satan the Flesh that openeth the door to Temptations the Flesh that maketh our abode in the World so dangerous the Flesh that choaketh the good Seed that hindereth all our heavenly thoughts and maketh the Service of God so burdensome The Flesh is within us and maketh a part of our selves There is more imminent danger from a Plague in the body than from an enemy that waiteth in the streets to kill us If we would but keep our selves from our selves we should do well enough It is the Flesh that lulleth us asleep in carnal security that tainteth all our Actions and is so ready to betray us The Devil dealeth with us as Baalam by the Israelites all his Curses and Charms prevailed nothing till he found a means to destroy them by themselves to corrupt them by Whoredom and by Whoredom to draw them to Idolatry It is the Flesh that is the Domestical Enemy that dwelleth with us and in us and so maketh us a ready prey to Satan We carry it about with us wherever we go and so it is ready to do us mischief upon all occasions When we are about holy Duties it distracteth us with vain thoughts and taketh off our edg and makes us drowzy and dead-hearted and weary of God's Service When we are about our Gallings it is the Flesh that maketh us lazy and negligent and diverteth us by the proposals of sensual Objects or else to be so earnest in them that we have no time nor heart for God and Soul-Necessities When we are eating and drinking it is the Flesh that turneth our Table into a Snare and tempts us to glut our selves with carnal delights and to oppress our bodies when we should refresh them and strengthen them for God's Service In our Recreations it is the Flesh that maketh us inordinate in them and to forget our great Work and last End and so we are the more intangled in sin when we should be more fit to glorifie God It is the Flesh that being beaten out at one Door entreth by another and still assaults us afresh to our great spiritual prejudice And will you study how to please the Flesh that is so great an Enemy to your Souls That Flesh that resists all the motions of God's Spirit that cloggeth you in every Duty and draweth you off from the pursuit of everlasting Happiness 5. Consider how ill Christ will take it and what just cause you give him to withdraw when you prize the things of the Flesh before him and the comforts of the Spirit Must not the Lord Jesus take it exceeding unkindly that after all his love and the discoveries of his grace you should study to please his Competitor and your own Enemy Is his Grace and Glory worth no more than so and hath he deserved no better at your hands God spared not his own Son but gave him up to the death for us Rom. 8.32 Christ pleased not himself Rom. 15.3 There is nothing so answerable as some self-denial on our part The most genuine and natural influence from this Grace is That we should spare nothing please not our selves Titus 2.11 The grace of God that bringeth salvation hath appeared unto all men teaching us to deny ungodliness and worldly lusts Teaching us c. How By way of Precept no by way of Argument It perswadeth us to deny Ungodliness and Worldly Lusts. 6. Consider the more you indulge the Flesh the more it is an enemy and the more is your slavery and bondage increased and still you grow the more brutish forgetful of God and unapt for
of the spirit An Assent with wonder and astonishment because so much wisdom love and grace was discovered in it Eph. 3.17 18 19. 2. Consent must be often renewed to that covenant by which the spirit is dispensed often enter into a resolution to take God for your God for your Soveraign Lord your Portion and Happiness and Christ for your Redeemer and Saviour and the Holy Ghost for your Guide Sanctifier and Comforter Every solemn consent renewed doth both confirm you in the benefit of the spirit and bind you and excite you to the duties required by God in all these relations Your constant work is to love and seek after God as your happiness and Jesus Christ as your Saviour and the Spirit for your Guide and Direction 3. Dependance upon the love of God and the merits of Christ and the power of the spirit that you may use Christs appointed means with the more confidence That soul that thus sets its self to believe findeth a wonderful encrease of the spirit in this renewed exercise of faith assenting consenting and depending Rom. 15.13 The God of hope fill you with all joy and peace in believing that you may abound in hope through the power of the Holy ghost 2. Your Repentance must be renewed by a hearty grief for sin and resolutions and endeavours against it The more sin is made odious the more the spirit hath obtained his effect in you and the more heartily you study to please God in the work of love and obedience the more you are acquainted with the spirit and his quicknings the spirit and his comforts Acts 9.31 They walked in the fear of the Lord and the comforts of the Holy ghost His business is to make you holy the more you obey his motions and follow his directions the more he delighteth to dwell in your hearts 2. VSE is self-reflection Let me put that Question to you Acts 19.3 Have ye received the Holy ghost since ye believed Is the first great change wrought Are you called from darkness to light From sin to holiness Turned from Satan to God Are you made partakers of the divine nature 2 Pet. 1.4 The change must be perfected more and more by the spirit 2 Cor. 3.18 Beholding as in a glass the glory of the Lord we are changed into his image from glory to glory by the Spirit of the Lord. Do you obey his sanctifying motions Rom. 8.14 For as many as are led by the spirit of God are the Sons of God His motions all tend to quicken us to the heavenly life inclining our hearts to things above 2 Thes. 2.13 But we are bound to give thanks always to God for you brethren beloved of the Lord because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth SERMON XIII ROM VIII 10 And if Christ be in you the body is dead because of sin and the spirit is life because of righteousness THE Text is manifestly a Prolepsis or a Preoccupation of a secret Objection against our Redemption by Christ If believers die as well as others how are they freed from death questionless Christ was sent into the world to abolish the misery brought in by Adams sin now death was the primary punishment of sin Gen. 2.17 In the day thou eatest thereof thou shalt surely die And this remaineth on believers The Apostle answereth in the words read 1. By supposition If Christ be in you That he might fix the priviledg on the Persons to whom it properly belongeth 2. By concession The body is dead because of sin 3. By correction And the spirit is life because of righteousness 1. The supposition sheweth that the comfort of the priviledg is drawn from the spiritual union which believers have with Christ if Christ be in you Secondly The concession granteth what must be granted that death befalleth believers their bodies return to the dust as others do But Thirdly the correction is that they are certain to live for ever with Christ both in body and soul and this upon a twofold ground first There is a life begun which shall not be quenched but perfected the spirit is life Secondly The ground and procuring cause is Christs righteousness Sin deprived them of the life of grace and forfeited the life of glory but here the righteousness of Christ hath purchased this life for us and the spirit applieth it to us Doct. That Christ in believers notwithstanding death is a sure pledg and earnest to them of eternal life both in body and soul. This Point will be best discussed with respect to the several clauses in the Text the supposition the concession the correction or contrary assertion 1. The supposition if Christ be in you Here I will prove to you that a true Christian is one that doth not only profess Christ but hath Christ in him 2 Cor. 13.5 Know ye not that Jesus Christ is in you except ye are reprobates that is senseless stupid wretches not accepted of God so Col. 1.27 Christ in you the hope of Glory Now Christ is in us two ways Objectively and Effectively Objectively as the object is in the faculty or the things we think of and love are in our hearts and minds so Christ is in us as he is apperehended and imbraced by faith and love so he is said Eph. 3.17 To dwell in our hearts by faith and again He that dwelleth in love dwelleth in God and God in him 1 John 4.18 Which is not to be understood of the acts only but the habitual temper and dispositions of our souls for else by the ceasing of the acts the union at least on our hearts would be broken off Secondly Effectively so Christ is in us by his spirit and gracious influence Now the effects of his spirit are first life he is become the principle of a new life in us Gal. 2.20 Christ liveth in me and the life that I live in the flesh I live by the faith of the Son of God Where he is he maketh us to live and we have another principle of our lives than our selves or our own natural or renewed spirit Secondly Likeness or renovation of our natures Gal. 4.19 Vntil Christ be formed in you The image of Christ is impressed on the soul 2 Cor. 5.17 If any man be in Christ he is a new creature 'T is all to the same effect our being in Christ or Christs being in us for both imply Union and the effect of it a near conformity to Christ in holiness Thirdly Strength by the continued influence of his grace to overcome temptations 1 John 4.4 Ye are of God little children and have overcome them because greater is he that is in you than he that is in the world The spirit keepeth a foot Gods interest in the soul against all the assaults of the Devil so for the variety of conditions we pass thorough Phil. 4.12 I know both how to be abased and how to abound
hath redeemed us to God Rev. 5.8 Rom. 14.4 For to this end Christ both died and arose again and revived that he might be Lord both of dead and living Well then we are not to live as we list but to live unto God not debtors to the flesh to live after the flesh but debtors to the spirit to be led by the Spirit of God ex ordine justici justice requireth this we are the Lords 2. The benefit of this spiritual new being its self or our regeneration inferreth it For we are justified and sanctified and by both obliged and also inclined to live unto God obliged for these benefits of Christs Righteousness and Spirit given to us are such excellent benefits that for them we owe our whole selves to God if Paul could tell Philemon thou owest thy self to me Phil. 1.9 because he had been an instrument in converting him to God How much more is our obligation to Christ who is the principal Author and proper efficient cause of this grace surely we owe our whole selves and strength and time and service to him jure beneficiario as Gods beneficiaries we are in debt to him as our benefactor and not only obliged but inclined by the gift of Christs Righteousness and Spirit he hath formed us for this very thing and fitted to perform the more easily what we owe to God Every thing is fitted for its use so we are prepared and fitted for the new life and all the duties that belong thereunto Eph. 2.10 We are his workmanship in Christ Jesus created unto good works The new creature is put by its proper use if we live after the flesh for all this cost and workmanship is bestowed upon us in vain if it doth not fit us to live unto God 3. Our own Vow and Covenant sworn and entred into by Baptism Baptism doth infer this debt for there we renounced the flesh and gave up our selves to God as our proper Lord Baptism is a vowed death to sin and a solemn obligation to live unto God therefore every Christian must reckon himself dead to sin Rom. 6.11 Likewise reckon ye also your selves to be dead unto sin but alive unto God and Col. 3.3 5. Ye are dead therefore mortifie your members and Rom. 6.2 How shall ye that are dead unto sin live any longer therein He argueth not ab impossibili but ab incongruo for a baptized person or one that is entred into the Oath of God and being made servants of God we are bound to live in all new obedience 1 Pet. 3.21 The like figure whereunto even baptism doth now save us not the putting away the filth of the flesh but the answer of a good conscience towards God The answer of a good conscience saveth 4. In regard of the benefits we do hereafter expect from Christ our resurrection and glorious estate in heaven That is mentioned ver 11. as binding us to the spiritual life Certainly where we have received good and expect more good things we are the more obliged to obedience From the flesh we can look for nothing but shame and death but from the Spirit life and peace Therefore in prudence we are bound to make the best choice for our selves and to live not carnally but spiritually Sin never did us any good office nor can you expect any thing from it for the future it hath never done you good and will do you eternal hurt and are you so much in love with sin as to displease your God and lose your souls for it which might otherwise be saved in a way of obedience to the Spirits sanctifying motions This Argument is again repeated in the 13 th ver if ye live after the flesh ye shall dye That we might seriously consider it Can the flesh give you a sufficient reward to recompence the pains you incur by satisfying it 1. VSE is Information It informeth us of divers Truths 1. If your obedience be a debt then there can be no merit in it for what is debitum is not meritorium Luke 17.10 When ye have done all that is commanded you say We are unprofitable servants We have done that which was our duty to do We owe our selves and all that we have are and possibly can do to God by whom we live and are and therefore deserve no further benefit at his hands Put case we should do all yet in how many things are we come short Therefore surely God is not bound to reward us by any right or justice arising from the merit of the action its self but only he is inclined so to do by his own goodness and bound so to do by his free promise The creature oweth its self wholly to God who made it and God standeth in such a degree of eminency so far above us that we can lay no obligation upon him Aristotle said well That children could never merit of their parents and all their kindness and duty they perform towards them is but a just recompence to them from whom they received their being If no merit between Children and Parents surely not between God and men 2. When a believer gratifieth the flesh 't is not of right but tyrannous usurpation For he is not a debtor to the flesh he oweth it no obedience Let not sin reign in your mortal bodies Rom. 6.11 14. Sin shall not reign it may play the Tyrant Chrysostome saith That a Child of God may be overtaken through inadvertency or overborn by the impetuous desires of the flesh and do something which his heart alloweth not his sins are sins of passion rather than design and tho the reign of sin be disturbed yet 't is not cast off Our lives should declare whose servants and debtors we are for whom do you do most Your lives must give sentence for you whether you are debtors to the flesh or to the spirit If you spend your time in making provision for the flesh to fulfil the lusts thereof Rom. 13.14 you are debtors to the flesh If you check the flesh and tame it cut off its provisions tho now and then it will break out you are not debtors to the flesh but the spirit The flesh may rebel for a time but the grace of the spirit reigneth Some are wholly governed by their fancies and humours or the passions appetites and desires of the flesh are carried on headlong by their own carnal and corrupt inclinations to every sense pleasing object are not masters of themselves in any thing but serve divers lusts and pleasures against the dictates of their own reason and conscience Now 't is easie to pronounce sentence concerning them Others who are led by the Spirit of God to the earnest pursuit of heavenly things Now these tho so often fomented to self-pleasing and compliance with their lusts and corrupt inclinations yet the heavenly mind hath the mastery they complain of this tyranny are grieved for it troubled and do by degrees overcome it 3. It informeth us what answer
spiritual favours especially as apprehended under the quality of a felicity or natural good and as separated from the means Numb 23.10 O that I might die the death of the righteous and my last end might be like theirs They may long for the death of the Righteous tho loath to live their life but these desires are neither truly spiritual nor serious nor constant nor laborious so that if we consider what man is in his natural estate blind in his mind perverse in his will rebellious in his affections this work can only be wrought but by the Spirit of God Will a nature that is wholly carnal ever resist and overcome the flesh But so we are by nature John 3.6 Can flesh destroy its self Can a man of himself be brought to abhor what he dearly loveth And he that drinketh in iniquity like water be brought to loathe sin and expel and drive it from him On the other side will he be brought to love what he abhorreth There is enmity to the Law of God in a carnal heart till grace remove it Rom. 8.7 Can we that are worldly and wholly governed by sense look for all our happiness in an unseen world till we receive another Spirit The Scripture will tell you no 1 Cor. 2.12 14. Now we have received not the spirit of the world but the Spirit which is of God that we may know the things that are freely given us of God but the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned and 2 Pet. 1.9 He that lacketh these things is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Can a stony heart of its self become tender or a dead heart quicken its self or a filthy heart cleanse its self bring a clean thing out of an unclean it cannot be 2. The honour of our Redeemer requireth that our whole and intire recovery to God should be ascribed to him Not part only as our freedom from guilt while the power of sin is subdued and broken by our selves Renewing Grace is his gift as well as reconciling Grace and we can no more convert our selves to God than we can reconcile our selves to him both go together and both are obtained by the same merit and both are received from the same hand Act. 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins and 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the name of our Lord Jesus and by the spirit of our God As by the vertue of his blood and sufferings he reconciled us to God so by the Almighty Power of his Grace he doth cure and heal our natures and imprint Gods Image upon our souls The work of Redemption would have ceased for ever if Christ had not paid our ransom for us Psal. 49.8 So the work of Renovation Job 14.4 Who can bring a clean thing out of an unclean Not one Surely Christ hath purchased this grace and purchased it into his own hands not into anothers and sendeth forth his conquering and prevailing spirit to bring back the souls of men to God this work must not be disparaged nor looked upon as a low natural common thing for this is to lessen the benefit of the new Creation which is so much magnified in Scripture 2. The necessity of our Co-operation if we by the spirit 1. We may 2. We must 1. We may God hath given us gifts which are not in vain the new nature or principle of Grace infused into us all which tend to weaken and mortifie sin Acts 15.9 Purifying their hearts by faith Hope 1 John 3.3 He that hath this hope in him purifieth himself as Christ is pure Love which looketh backward or forward teacheth us to deny all ungodliness and worldly lusts Tit. 2.11 12 13 14. So that we may or caâ— if we be not wanting to our selves do something to the crucifying of the flesh certainly after Regeneration we are or may be active otherwise there would be no difference between the renewed and the carnal and some of Gods best gifts would be in vain you are to improve the death of Christ to imbitter sin to you by his sufferings to improve the Grace received pray for the supply of the spirit to retrench the provisions of the flesh to walk as in the sight of God and prepare for a better world to maintain a constant conflict with sin and watch over all your ways There are means of Grace appointed to weaken sin as the Word and Sacraments and many Providences which might be of great use to you if you did improve them 2. We must For two Reasons 1. That God may apply himself to us in our way 2. That we may apply our selves to God and meet him in his way 1. That God may apply himself to us in our way God being our Creator doth preserve the liberty of his workmanship he applieth himself to every creature according to the nature of it so as to improve it not destroy it he offereth no violence to our natural faculties but super-addeth grace draweth that we may run Cant. 1.4 Not hoised up as dead things by Pulleys and Engines the will is not compelled but overcome by the sweet efficacy of Grace being acted by God we act under God that is by our own voluntary motion and in a way of operation proper to us I say God influenceth all things according to their natural inclination he inlightneth by and with the Sun burneth by and with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes draweth us with the cords of a man Hos. 11.4 Now we pervert this order if we lie upon the bed of ease and cry Christ must do all Christ that doth all for you doth all in you and by you he propoundeth reasons which we must consider and so betake our selves to a godly course he sheweth us our lost estate the possibility of Salvation by Christ sweetly inviting us to accept of Grace that he may pardon our sins sanctifie our natures and lead us in the way of holiness to eternal life 2. That we may meet with God in his way He hath appointed certain duties to convey and apply this Grace we are to lie at the Pool till the waters be stirred to continue our attendance upon God with all diligence and seriousness till he giveth grace Mar. 4.24 And he said unto them Take heed what you hear with what measure ye meet it shall be measured to you and unto you that hear shall more be given God will have Believers bestir and put forth themselves and he will help them in and by their own endeavours We must not idlely
think that Grace will drop to us out of the Clouds he was an evil and a sloathful servant that did not improve his Talent To neglect duty is to resist Grace and to run away from our strength God hath promised to be with us while we are doing therefore we are to wait for this power in the use of all holy means that our corruption may be subdued and mortified USE is to exhort with all diligence to set about the mortifying the deeds of the body by the Spirit Two Things I shall press you to 1. Improve the death of Christ. 2. A right carriage towaâ—ds the spirit 1. Improve the death of Christ For the term Mortifie or Crucifie often used in this matter respects Christs death and every where the Scripture sheweth that the death of Christ is of excellent use for the mortifying of sin I shall single out a few places Gal. 2.20 I a am crucified with Christ. Three Propositions included 1. Christ crucified 2. Paul crucified 3. With Christ. It doth not imply any fellowship with him in the acts of his Mediation there Christ was alone only that the effects of his death were accomplished in him a participation of the benefits of his Mediation so Rom 6.6 knowing this that our old man is crucified with Christ that the body of sin may be destroyed that henceforth we should not serve sin Then was there a foundation laid for the destruction of sin when Christ died then was the merit interposed or price paid and the obligation laid upon us to mortifie it Something there was to be done on Gods part the body of sin was to be destroyed which intimateth the communicating of his spirit of grace to weaken the power and life of sin and something done on our part that henceforth we should not serve sin There was a time when we served sin but being converted we must change masters and betake our selves to another service which will be more comfortable and profitable to us One place more 1 Pet. 4.1 For as much as Christ hath suffered for us in the flesh arm your selves likewise with the same mind for he that hath suffered in the flesh hath ceased from sin That is since Christ hath suffered for you you must follow and imitate him in suffering also or dying with him namely in dying to sin as he dyed for sin or mortifying our lusts and passions For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that hath suffered in the flesh or is crucified in his carnal nature it hath not respect to suffering afflictions but mortifying sins for 't is presently added He hath ceased from sin given over that course of life so that he should no longer live the rest of his life in the flesh to the lusts of men but the will of God He inferreth the obligation of this correspondence and conformity from Christs dying From all these places we collect 1. 'T is an obligation This was Christs end and we must not put our Redeemer to shame 1 John 3.8 For this purpose the son of God was manifested that he might destroy the works of the Devil That the interest of the Devil might be destroyed in us and the interest of God set up with glory and triumph shall I go about to frustrate his intention or make void the end of his death cherish that which Christ came to destroy tye those cords the faster which he came to unloose By professing his name we bind our selves to die to sin Rom. 6.2 How shall we that are dead to sin live any longer therein not ab impossibili but ab incongruo 2. That the death of Christ was a lively and effectual pattern of our dying to sin For the Glory of God and our Salvation Christ dyed a painful shameful accursed death now we must crucifie sin Gal. 5.24 Be crucified to the world Gal. 6.14 That is to say Christ denied himself for us and we must deny our selves for him he suffered pain for us that we should willingly digest the trouble of Mortification and suffer in the flesh in our carnal nature as he did in the human nature 1. The death of Christ was an act of self-denyal he pleased not himself Rom. 15.3 Minded not the interest of that nature he had assumed parted with his Life in the Flower of his Age when most cause to love it And will you part with nothing make it your business to please the flesh and gratify the flesh he loved you and gave himself for you and will not you give up your lusts 2. The death of Christ was an act of pain and sorrow of all deaths crucifixion is the most painful and shameful Sinful nature is not extinguished in us without trouble as sin is rooted in self-love self-denyal is a check to it as this self-love is mainly a love of pleasure or the delight we take in sin so the pains of Christs death check it shall we wallow in fleshly delights when Christ was a man of sorrows Christs sufferings are the best glass wherein to view sin will you take pleasure in that which cost him so dear he was mocked spit upon buffetted he bare the shame due to our vain conversations A Malefactor was preferred before him Therefore when you remember Christs death you learn how to deal with sin the Jews would not hear of Christs being King Away with him we have no King but Cesar such an Holy indignation should there be a in a renewed soul Rom. 6.12 Let not sin reign therefore in your mortal bodies that ye should obey it in the lusts thereof Let it not King it we have no King but Christ. 3. 'T was a price paid that we might have grace Every true Christian is a partaker of the fruits of Christs death and one fruit is that we might die unto sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead unto sin should live unto righteousness This is communicated to us by the spirit he bought sanctification as well as other priviledges Eph. 5.25 26. As Christ also loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of water by the word And Titus 2.14 Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works 1 Pet. 1.18 Redeemed us from our vain conversations We are ready to say I shall never get rid of this naughty heart renounce these sensual and worldly affections our hearts are so wedded to the interests of the flesh but Matth. 19.26 With God all things are possible 2. Carry it well to the spirit 1. Believe that the Holy Ghost is your sanctifyer and resign up your selves to him as such that he may recover your souls to God This is but fulfilling our baptismal vow Mat. 28.19 Go baptize all nations in the name of the Father Son and Holy Ghost To God the Father as
7.25 I thank God through Jesus Christ our Lord. 9. Diligence in Gods work standing-pools are apt to putrifie when men are not taken up for God they are at leasure for evil 2 Sam. 11.2 And it came to pass in the evening tide that David arose from his bed and walked upon the roof of the Kings house and from the roof he saw a woman washing her self and the woman was very beautiful to look upon and the king sent for her c. 10. The remembrance of the other world whither you are hastening 1 Pet. 2.11 I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You need not long for the flesh pots of Egypt when you are going to a land that floweth with Milk and Honey SERMON XXI ROM VIII 14 For as many as are led by the Spirit of God are the Sons of God THESE Words are given as a Reason of what went before that which immediately went before is a Promise of Eternal Life to those who by the Spirit do mortifie the deeds of the body The Reason may be supposed to relate to the Promise or the Qualification First to the reward promised Thus they shall live in eternal happiness and glory for they are the Sons of God if we be children God will deal with us as Children bestow the inheritance upon us and therefore live Secondly the Qualification They do by the Spirit mortifie the deeds of the body the Spirit of God sustaineth a double Relation as our Sanctifier and our Comforter the former is proper to this place he is our Sanctifier either with respect to the first infusion of Grace or the continual direction and ordering of Grace so infused Now this must be interpreted with respect to the twofold work of a Christian the mortifying of sin or the perfecting of holiness his restraining or inviting Motions The first belongeth to the one the second to the other if we obey the Spirits motions in the curbing and restraining evil and subduing our proneness thereunto then we shall live For as many as are led c. He proveth it a signo notificativo this being led and guided by the Holy Ghost is an infallible proof of our Adoption or being taken into Gods Family For as many as are led by the Spirit of God c. Observe here 1. A sure Note and Qualification as many as are led by the Spirit 2. A blessed Priviledg are the Sons of God In the former 1. The Note its self or the Duty which evidenceth our claim being led 2. The Vniversallity of it as many 'T is to be understood inclusive and exclusive they and none but they There is in the Proposition that which they call simplex conversio all that are led are the Sons of God and backward all that are the Sons of God are led by the Spirit of God Doct. That all that are led by the Spirit of God may know and conclude themselves to be Children of God I shall first explain 1. The Qualification 2. The Priviledg 1. The Qualification We are said to be led by the Spirit It must be understood actively with respect to his direction and passively on our parts as we submit to that Direction The Spirit is our Guide and we must obey his Motions 1. The Spirit performeth the Office oâ— a Guide and Leader to the Godly The Spirit giveth us Life Motion and Direction these three things are inseparable in Nature and Grace Life Motion and Conduct The same causes wich make us live make us act The Creature dependeth upon God in his Motion as well as his being Act. 17.28 And the Regulation of our Motions belongeth to the same Power 't is so in Nature and 't is much more so in Grace and they succeed in this order 't is a work that followeth Regeneration first we are born of the Spirit before we are moved and guided by the Spirit The Spirit first infuseth the gracious habits Ezek. 36.26 A new heart will I give you and a new spirit will I put into you Secondly He exciteth the soul to act and assisteth the new creature in acting according to these habits and principles Phil. 2.13 He worketh in us both to will and to do according to his own pleasure Gal. 5.25 If we live in the spirit let us walk in the spirit Thirdly He directeth our actions by inlightning our understandings and governing and guiding our inclinations to do that which is pleasing to God this is that which I am to speak of and here I shall shew you that this Direction is promised Isa. 30.21 And thine ears shall hear a word behind thee saying This is the way walk in it when ye turn to the right hand and when ye turn to the left God guideth his people in all their ways to Heaven and happiness not only by general Directions but particular Motions and Excitations Psal. 25.9 The meek will he guide in judgment and the meek will he teach his way This is the priviledg of poor meek and humble souls that they shall not want a guide to direct them in the way to Heaven so v. 12. What man is he that feareth God him will he teach in the way that he shall choose An humble believer that would not displease God for all the world and counts the least sin a greater evil than the greatest temporal loss may be encouraged to expect light and direction from God to order all his actions so as he may best please God Isa. 48.17 Thus saith the Lord thy Redeemer the Holy One of Israel I am the Lord thy God which teacheth thee to profit that leadeth thee by the way thou shouldest go So 't is begged by the Saints as a great and necessary blessing Psal. 25.4 5. Shew me thy ways O God teach me thy paths lead me in thy truth and teach me for thou art the God of my salvation on thee do I wait all the day long Mark how earnest he is shew me teach me lead me as if he could never enough express his desire and value of this benefit Mark his Argument Thou art the God of my salvation in Covenant with us and the God of our Salvation so he hath undertaken in the Covenant to save us as God is our God so he hath undertaken to be our Guide to teach and lead us and doth not lay aside this relation till our Salvation be accomplished and mark his continual necessity on thee do I wait all the day long As if he would not be left for a moment in the hand of his own counsel so Psal. 119.33 Teach me O God the way of thy statutes and I shall keep it unto the end The way to Heaven is a narrow way hard to be found hardly to be kept and easily mistaken except God teach us daily by his Spirit There are innumerable by-paths from terrors and allurements without and we of our selves are weak and subject to errors within
in the world than he who hath God for his God Christ for his Saviour and the Spirit for his Comforter and Heaven for his portion Partly because there is so much help from God either he hath already obtained strength from God which he doth not improve or may obtain strength from God which he doth not seek after God prayed unto giveth deliverance or support Psal. 138.3 In the day when I cryed thou answerest me and strengthnedst me with strength in my soul And partly because of the mischiefs which follow this fainting There is a two-fold fainting first there is a fainting which causeth great trouble perplexity and dejection of spirit Heb. 12.3 Lest ye wax wears and faint in your minds Weariness is a lesser fainting an â—â—gher degree of deficiency in weariness the body requireth some rest or refreshment when the active power is weakned and the vital spirits and principles of motion dulled But in fainting the vital power is contracted and retireth and leaveth the outward parts lifeless and sensless When a man is wearied his strength is abated but when he fainteth he is quite spent These things by a metaphor are applyed to the soul or mind A man is wearied when the fortitude of his mind or his spiritual strength is broken or beginneth to abate or his soul sets uneasie under sufferings but when he sinketh under the burden of grievous tedious and long afflictions then he is said to faint The reasons or grounds of his comfort are quite spent Now this is a great evil in a child of God for the spirit of a man or that natural courage that is in a reasonable Creature will go far as to the sustaining of foreign evils Prov. 18.14 The spirit of a man will sustain his infirmity And 't is supposed of a Christian that his spirit is â—ound and whole being possessed of the love of God and therefore though his natural courage be spent which goeth on probabilities yet his faith and hope should not be spent which goeth on certainties nor be overmuch perplexed about worldly troubles as if his mercy were clean gone or his promise would fail therefore a Christian should strive against this Psal. 77.7 8 9 10. Will the Lord cast off for ever Will he be favourable no more Is his mercy clean gone for ever Doth his promise fail for evermore Hath God forgotten to be gracious Hath he in anger shut up his tender mercies And I said this is my infirmity but I will remember the years of the right hand of the Most High 2. There is a fainting which causeth dejâ—ction and falling off from God Surely this worse becometh the children of God Revel 2.3 Thou hast born and hast patience and hast laboured and hast not fainted This maketh us cast off our profession and practice of godliness and so cuts us off from all hope of reward Gal. 6.9 Ye shall reap in due time if ye faint not 'T is not taken there for some weariness or remisness or perplexity which may befall Gods children but a total defection When troubles discourage us in our duty 't is a step towards it and tendeth to Apostacy which Christians should prevent in time Heb. 12.12 13. Wherefore lift up the hands which hang down and the feeble knees and make straight paths for your feet less that which is lame â—e turned out of the way We often begin to faint and lag in Heavens way being wearied and vexed with the oppositions of the carnal world reproaching threatning and persecuting us but when we begin to waver we should look to it betimes and rouze up our selves that we may resolve to go and finish our race and not lose the benefit of our former labours and sufferings 2. Consideration That in his weakness if be we left to our selves we cannot support our selves This appeareth partly because they that have but a light Tincture of the spirit give up at the first assault Matt. 13.21 When tribulation ariseth because of the word by and by he is offended Offers of pardon of sins and eternal life affect them for a while and ingage them in the profession of godliness but when once it cometh to prove a costly business they give it over presently and partly because the most resolved if not duly possessed with a sense of their own weakness soon miscarry if not in whole yet in part witness Peter Matth. 26.33 34 35. Christ had warned them that such afflictions should come as the stoutest should stumble at them and fall for a time but Peter being conscious to himself of his own sincerity could not believe such weakness to be in him but God will soon confute confidence in our own strength as the event of his fearful fall did evidently declare partly because they that seem to be most fortified not only by Resolution but strong Reasons may yet overlook them in a time of Temptation As Eliphaz told Job Chap. 4.3 4 5. Behold thou hast instructed many and hast strengthened the weak hands thy words have upholden him that was falling and thou hast strengthened the seeble knees But now it is come upon thee and thou faintest it toucheth thee and thou art troubled 'T is one thing to give counsel and another to practice it and there is a great deal of difference between tryal apprehended by our Judgement and felt by our sense John 12.27 Now is my soul troubled and what shall I say Father save me from this hour but for this cause came I to this hour When well we easily give counsel to the sick They that stand on shore may direct others when strugling with a Tempest And besides we know many things habitually which we cannot actually bring to remembrance being overcome with the sense of present evils and grace that seemeth strong out of tryal is found weak in tryal and faileth when we should most act it and partly because those that do not wholly despond but are yet wrestling are plainly convinced that they cannot conquer by their own strength Jer. 8.18 When I would comfort my self against my sorrow my heart fainteth within me The tediousness of present pressures doth so invade their spirits that they find themselves much too weak to grapple with their troubles They assay to do it but find it too hard for them Now after all these experiences of the Saints Where is the man that will venture in his own strength to compose his spirit and overcome his own infirmities 3. That when we cannot support our selves through our weakness the spirit helpeth us We speak not of the necessity of the holy spirit to our regeneration but confirmation After grace received worldly things set near and close to us and the love of them is not so quite extinct in us but that they have too great a command over our inclinations and affections that we cannot overcome our infirmities without the assistance of grace which Christ dispenseth by his spirit And 't is not enough for us
not so wholsom on the other side medicinal Potions are bitter but they tend to health Therefore tho the afflictions continue God may hear our prayers for we find this best for us in the issue And we know c. In the Words 1. A priviledg 2. The persons qualified In the priviledg observe 1. The certainty of it And we know 2. The nature of it And there 1. The extent of it All things prosperity adversity all the varieties of conditions we pass thorough 2. The manner of working work together with the spirit say some cooperanter non per se operantur This is a truth but not of this place the poysonous ingredients which are used in a medicine do good not of themselves but as ordered and tempered by the skill of the Physitian rather work together omnia simel adjumenta sunt as Beza paraphrastically rendreth it â—ingly they are against us if we look upon Providences by pieces as there is no beauty in the scattered pieces that are framed for a building till they are all set togetheâ— so men look upon Gods work by halves 3. The end and issue for goâ—d Sometimes for good temporal for our greater preservation but rather for good spiritual the increase of grace chiefly for eternal good to fit us and prepare us for the blessedness of the everlasting estate this is the priviledg 2. A description of the persons who enjoy it 1. By their act towâ—rds God To them that love God believing his Mercy and Goodness in Christ they love him above all things and are willing to hazzard and venture all things for him 2. Gods act or work upon them They are effectually called to them who are the called according to purposâ— There is a distinctive term by which Gods purpose is intended they are called noâ— obiter by the by as they live within the hearing and sound of the Gospel but according to Gods eternal purpose and the good pleasure of his grace I begin with the Priviledg Doct. That all things that befall Gods children in this life are directed by his Providence to their eternal happiness 1. I shall explain this point with respect to the circumstances of the Text. 2. Give a more general state of the case The first will be done 1. By opening the nature of the priviledg 2. The certainty of it 1. The nature of it and there we begin with the extent all things it mâ—st be limited by the Context which speaketh of the afflictions of the Saints 1. All manner of sufferings and tryals for righteousness sake Such as Reproaches Stripes spoiling of Goods Imprisonment Banishment Death all such kind of things Reproaches are as dung cast upon the grass which seemeth to stain it for a while but afterwards it springeth up with a fresher verdure Stripes are painful to the flesh but occasion greater joy to the soul as Paul and Silas after they were scourged sung at midnight in the stocks Acts 16. Spoiling of goods stirreth up serious reflections on a more enduring substance the hopes whereof we have in our selves Heb. 10.34 Imprisonment doth but shut us up from â—emptations that we may be at liberâ—y for a more free converse with God as Tertullian telleth his Martyrs You went out of Prison when you went into Prison and were but sequestred from the world for more intimacy with the Holy Ghost So banishment every place is a like near to Heaven and the whole earth is the Lords and the fulness thereof they know no banishment that know no home here in the world but because we have an affection to our natural comforts especially to the place of our service God is wont to recompence his exiles with an increase of spiritual blessings as John had his Revelations when banished to Patmos Rev. 1.9 Death doth but hasten our glory if the guest be turned out of the old house you have a building of God eternal in the heavens 2 Cor 5.1 And so do but leave a shed to live in a Palace tho yoâ—r life be forced out by the violence of men the sword is but the key to open Heaven doors for you and you are freed from hard task-masters to go home to your gracious Lord. 2. Ordinary afflictions incident to men Are you pained with sickness and role to and fro on your bed like a door on the hinges through the restless weariness of the flesh Many times we are best when we are weakest and the pains of the body help to the invigorating and renewing the inward man 2 Cor. 4.16 In Heaven you shall have everlasting ease for that is a state of rest Have you lost children if God give you a better name than sons and daughters you have no cause to complain Isa. 56.5 'T is honour enough to you that you are children of God if poor and destitute yet if rich in the gifts and graces of the spirit 't is made up to you Rev. 2.9 I know thy poverty but thou art rich But 't is not expedient to name all cases whatever the calamity and affliction be God knoweth how to turn it to good so that tho we restrain all things to the Context it is large enough for our consolation But is there not more in it For men are always given to over-gospelling and inlarging their priviledges doth it not comprehend sin Ans. No not in the inâ—ention of the Apostle God hath not made a promise that all the sins of Believers shall work for their good 'T is true God made advantage of the sins of the world for the honouring of the Grace in Christ Rom. 5.16 17. It should be our care that Satan may be a loser and Christ have more honour by every sin we commit True repentance can draw good out of sin its self to be a means of our hatred and mortification of it So love and gratitude to our Redeemer Luke 7.47 Her sins which are many are forgiven for she loved much but to whom little is forgiven the same loveth little Sin doth not do good as sin but as repented of 't is not the sin but the repentance But for the proof of this 1. Then it would destroy the qualification mentioned in the text Those that love God Our love is a love of duty none love God but those that obey him and keep his commandments 2. To assure us aforehand that our sins would turn to our good would open a gap to looseness and is contrary to the usual methods of God in his word who commands obedience with a promise of increase of grace and threatneth disobedience and punisheâ—h it also by hardness of heart and a tradition or giving us up to vile affections Now there would be no reconciling these passages if God assured us by promise that our sins should turn to good and yet sins be punished with blindness of mind and hardness of heart 3. If any should object they mean infirmities not grievous and hainous sins yet even then they see a reason
then have we conâ—idence towards God 3. This external and internal calling may be ineffectual or effectual 1. The ineffectual call consists in the bare tender and offer of grace but is not entertained God may knock at the door of the heart that doth not open to him knock by the word knock by the motions of the Spirit and checks of conscience so many are called but few are chosen Matth. 22.14 There is not the fruit of election nor are these the called according to purpose 2. The effectual call is when God changeth the heart and bringeth it home to himself by Jesus Christ we are not only invited to Christ but come to him by the strength and power of his own grace John 6.44 No man can come to me except the Father which hath sent me draw him When we yeild to the call as Paul who was extraordinarily called saith Acts 26.19 I was not disobedient to the heavenly vision we have his consent and resignation recorded Acts 9.6 Lord what wilt thou have me to do He yeildeth up the keys of his heart that Christ may come and take possession In an ordinary call 2 Cor. 8.5 They first gave themselves to the Lord 'T is in other places expressed by our receiving or imbracing Christ John 1.12 both are implyed our thankful accepting of Christ and our giving up our selves to him they both go together and where the one is the other is also In every Covenant there is ratio dati accepti something given and something required Christ and his benefits and what we have are and do both are an answer to Gods call 2. The properties of effectual calling 1. 'T is an holy calling 2 Tim. 1.9 Who hath called us with an holy calling And 't is also an Heavenly calling Heb. 3.1 Partakers of the heavenly calling because we are called to duties and priviledges these must not be severed some are forward to the priviledges of the calling but backward to the duties thereof A good Christian must mind both the priviledges to take him off from the false happiness and the duties that he may return to his obedience to God the one is the way and means to come to the other for 't is said he hath called us to glory and virtue 2 Pet. 1.3 Meaning by glory eternal life and by virtue grace and holiness in the way that God offereth it we embrace it we heartily consent to seek after eternal glory in the way of faith and holiness and so by it the heart is turned by Christ from the creature to God from sin to holiness 3. The ends of effectual calling both on Gods part and the creatures 1. On Gods part That God may shew his wisdom power and goodness 1. His wisdom is seen partly in the way and means that God taketh to convert sinners to himself There is a sweet contemperation and mixture of wisdom and power there is no violence offered to the will of the creatures nor the liberty of second causes taken away and yet the effect is obtained The proposal of good to the understanding and will by the secret power of the Lords grace is made effectual and at the same time we are taught and drawn John 6.44 45. No man can come to me except the Father which hath sent me draw him as it is written in the Prophets They shall all be taught of God every man therefore that hath heard and learned of the Father cometh to me There is opening blind eyes and turning an hard heart Acts 26.18 He worketh strongly like himself sweetly with respect to us that he may not oppress the liberty of our faculties and the Convert at the same time is made willing by his own choice and effectually cured by Gods grace so that Christ cometh conqueringly into the heart and yet not by force but by consent We are transformed but so as we prove what the good and acceptable will of the Lord is Rom. 12.2 The power of God and the liberty of man do sweetly consist together and we have at the same time a new heart and a free spirit and the powerful efficacy of his grace doth not destroy the consent and good liking of the sinner The will is moved and also changed and renewed In the perswasive and moral way of working God taketh the most likely course to gain the heart of man discovering himself to us as a God of kindness and mercy ready to pardon and forgive Psal. 130.4 But there is forgiveness with thee that thou mayest be feared For guilty creatures would stand aloof off from a condemning God no God hath laid the foundation of the offer of his grace in the highest demonstration of his love and goodness that ever could come into the ears of man to hear or could enter into the heart of man to conceive viz. in giving his Son to dye for a sinful world 2 Cor. 5.19 20. To wit that God was in Christ reconciling the world to himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation now then we are Ambassadors for Christ as though God did beseech you by us we pray you in Christs stead be ye reconciled to God And not only in the offers of pardon but eternal life and blessedness so infinitely beyond the false happiness that our carnal self-love inclineth us unto that 't is a shame and disgrace to our reason to think that these things are worthy to be compared in any serious debate or that all the pleasures and honours and profits we dote upon should come in competition with that blessed immortality and life which is brought to light in the Gospel 2 Tim. 1.10 And powerful grace goeth along with all this to make it effectual partly in the time of conversion taking us in our month and that season which is fittest for the glory of his grace some are called in the morning some at noon some in the evening of their age as Matth. 20.3 4 5 6. c. some were hired to go into the vineyard at the third some the ninth some the eleventh hour That any believe in Christ at all is mercy that some believe in him sooner some later is the Lords wise ordering He that is called betimes may consider Gods goodness which broke out so early before he longer provoked him and contracted an habit of evil customs and that God instructed him betimes to take heed of sin and spending his fresh and flowry youth in the service of the Devil whereas otherwise lost days and months and years would have been a perpetual grief to him He that is called at the latter end of his days having so many sins upon him may be quickned to glorifie God that he would not refuse him at last nor despise him for all his rebellions nor remember against him the sins of his youth That a long and an old enemy should be taken into favour God knoweth how best to gain upon every heart
Corinth God doth not say because there are much people though it is good casting out the net where there is store of fish but I have much people he understandeth not the Corinthians which were converted already so there were few or none at that time in Corinth but to be converted they were Gods people elected and redeemed by him though as yet wallowing in their sins Therefore the first moving-cause of all this business was the election of God or his purpose to call them the persons never thought of seeking means for themselves and have not an heart to entertain them for a long time but God is at work for their good when they intended no good to themselves We read of saints in Nero's houshold Phil. 4.22 Who would look for saints in the family of so bloody a persecutor yet the Gospel could find its way thither and seize on some of his menial servants for God had strange ways and methods to convert those that belong to his grace I cannot say to them but to some others Christ was made known to them by Pauls defence 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear 4. In blessing the means quite besides the purpose and intention of the parties that receive benefit by them as appeareth by the circumstances of their conversion and first acceptance of Christ many times they come where they may hear of God and Christ with careless and flight spirits or drop in by chance as Pauls Infidel 1 Cor. 15.24 25. There cometh in one that believeth not How many do thus stumble upon grace unawares to themselves not minding or desiring any such matter but God directeth a serious word that pierceth into their very hearts sometimes God calleth them when opposing and persecuting as Paul Acts 9. Vergerius Many when they came to scoff have felt the mighty power and Majesty of God in his ordinances and what begun with scoffing ended in a more serious work Isa. 57.18 He went on frowardly in the way of his own heart I have seen his ways and I will heal him The officers that came to attack Christ John 7.46 said Never man spake like this man Sometimes men have been loath to come drawn with much importunity against their inclination and prejudices John 1.46 Can any good come out of Nazareth saith Nathaniel to Philip come and see and there he met with Christ. The Galileans were a ruder part of the Jews a gross and blockish sort of people it was generally conceived no Prophet was of that Country where Jonah was thus Nathaniel held off out of a prejudicate opinion Many of these things which come as it were by chance to us and without our foresight are well foreseen and wisely ordered by God As Augustine was carried besides his purpose that Gods purpose might come to pass in the conversion of Firnias a Manichee 5. In suiting all his dealings with them so after conversion that they may be kept blameless to his heavenly Kingdom John 10.3 Christ calleth his sheep by name knoweth all his flock particularly taketh notice of all their persons and conditions hath a special affection to them and care of them so Psal. 1.6 The Lord knoweth the way of the righteous knoweth their necessities straits hopes burdens and temptations His business in Heaven is to order his providence for their good 2 Chron. 16.9 sometimes giveth seasonable correction Psal. 119.75 I know O Lord that thy judgments are right and that thou in faithfulness hast afflicted me 1 Pet. 1.6 Now for a season if need be ye are in heaviness sometimes to lessen the affliction or remove it Psal. 125.3 For the rod of the wicked shall not rest upon the lot of the righteous lest the righteous put forth their hands to iniquity And 1 Cor. 10.13 But God is faithful who will not suffer you to be tempted above that you are able but will also with the temptation make a way to escape that ye may be able to bear it God considereth who needeth chastning and who needeth protection and deliverance Thus I have stated it 2. I shall give you an argument or two to confirm it 1. That there is a difference between man and man is plain and obvious to sense some are good and holy others are naught and wicked some understand the Gospel others are ignorant of it some scoff others believe some have a dead faith others a lively and deep sense of the world to come and make preparation accordingly ask the reason of this difference whence is it you will say their choice and inclination some chuse the better part others abandon themselves to their Iusts and bruitish satisfactions true But whence cometh this different choice and inclination Experience sheweth us that man from his infancy and childhood is very corrupt and more inclinable to evil than to good to things earthly than Heavenly carnal than spiritual and you may as well expect to gather grapes from thorns and figs from thistles as that man of his own accord should become good and holy and that we should be able to bring our own hearts to love God and delight in God Job 14.4 Who can bring a clean thing out of an unclean not one Well then since all are not good but some are whence cometh the difference Is it from a better temper and constitution of body That is a benefit and gift of God but this is not the whole cause many besot brave wits and spoil an excellent temper and constitution of body by their intemperance and incontinency and on the other side many of crabbed and depraved tempers master their natural inclination by grace and God doth often chuse beams and rafters for the Sanctuary of the most crooked timber Is it education and setting their inclinations right from their infancy 'T is I confess a great advantage to be brought up in the nurture and information of the Lord in a course of vertue and religion Prov. 22.6 Train up a child in the way that he should go and when he is old he will not depart from it The first infusions stick by us and conduce if not to conversion yet to conviction but many wrest themselves out of the arms of the best education and turn the back upon all those godly counsels and instructions which are instilled into them Is it the ordinances and means of grace these certainly have great force and efficacy this way God knoweth what keys will fit the wards of the lock if any thing the Doctrine of the Gospel will do it But they have not all believed Rom. 10.16 For Isaiah saith Who hath believed our report We see the same seed that thriveth in the good and honest heart is lost in high-way stony thorny ground the difference is not in seed but soil whatever means and helps you can imagine all is nothing till God puts a new heart into
us Is it a good temper and disposition of mind so that grace is represented to us congruously so that it findeth us fitly prepared Certainly seasons should not be over-slipped but yet this is not the adequate cause of conversion that some believe others not because we are so happy to find them in a disposition of mind to obey the word we see that many that come with an ill disposition and temper of soul to hear the word of God yet God taketh them by the heart people should bring a prepared mind free from distractions and prejudices but that is not all that is necessary we are to use the means but the success is from God who will take his own time Christians when they think themselves best prepared find not that efficacy in the word they could desire 2. All good is of God 1 Cor. 4.7 Who maketh thee to differ And what hast thou that thou hast not received And Jer. 24.7 I will give them a heart to know me 'T is his grace maketh the difference Matth. 13.11 'T is given you to know the mystery of the kingdom of Heaven but to them it is not given The cause of putting a difference between the one and the other is in the will of God the giver The advantages in the means of better temper better ministry somewhat there is in that Acts 14.1 They so spake that a great multitude of Jews and Greeks believed all this is to be imputed to Gods external providence one way of preaching may be more apt to convert souls than another a dart headed and feathered and sent out of a strong bow will pierce deeper than falling of its own weight pure solid Doctrine rationally enforced is more likely to do the deed But yet the thorough cause of the difference is internal grace changing the heart and powerfully inclining it to God Acts 11.21 The hand of the Lord was with them and a great number believed and turned to the Lord. 'T is Gods mighty power maketh the difference 3. Whatever God doth in time he purposed to do before all time for God doth nothing rashly and by chance but all by counsel and predestination 't is according to his purpose especially in mans salvation nothing is done but what he decreed to be done even the least circumstance time means and occasion 't is all according to purpose not of yesterday but from all eternity Acts 9.11 Gods sending Ananias to Paul and was not that foreknown and determined VSE Is to press us to admire grace Nothing moved God to let out his love upon us but his free eternal distinguishing love nothing keepeth the heart so right with God as a due sense of his free grace and love for the glory of his grace was the great thing God aimed at in all his dealings with us Eph. 1.6 12. To the praise of the glory of his grace wherein he hath made us accepted in the beloved That we should be to the praise of his glory who first trusted in Christ. Rom. 9.23 And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory This is the study of the saints Eph. 3.18 19. May be able with all saints to comprehend what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge 'T is the great excitement to duty 2 Cor. 5.14 The love of Christ constraineth us Rom. 12.1 I beseech you by the mercies of God 1 John 4.19 Titus 2.11 12. It breedeth a good spirit if love is at the bottom of all our duties 2. We have the truest view of our obligations to God in his elective love aulcius est ipso fonte Nothing will so much excite our love and gratitude as to consider 1. That God All sufficient who needeth nothing should chuse us He might have possessed himself if he had never created any thing without himself if you remove all Creatures from him you detract nothing from God if you add all to him you increase nothing in God 'T is the Creatures indigent condition that maketh him go without his own compass for the happiness of his being man cannot be happy in loving himself nor be satisfied in his own intrinsick perfections therefore seeketh supplies from abroad but Gods happiness is to love himself and delight in himself 2. That when God would look abroad among the Creatures he would chuse us whom he found in the polluted mass of mankind and make us objects of his grace and when he came to call us found us intangled in other sins as Abraham the father of the faithful an Idolater Joshua 24.2 every one that looketh into himself will find they were in temper to chuse any thing rather than Christ unless the Lord had prevented us by his goodness and turned our crooked wills and if we consider why we taken and others left Jer. 3.14 I will take you one of a city and two of a family And lastly if we consider this powerful prosecution of his eternal purpose This certainly will excite our love and gratitude SERMON XXXIX ROM VIII 29 For whom he did foreknow he also did predestinate to be conformed to the image of his Son that he might be the first born among many brethren HEre is a reason why all afflictions work together for good to the called according to purpose because they were predestinated to be like Christ in all manner of likeness in sufferings holiness felicity In sufferings they must be afflicted as Christ was he had his share and they have their share Col. 1.24 I rejoice in my sufferings that I may fill up what is behind of the sufferings of Christ in my flesh Christ mystical is to suffer so much he was appointed and they are appointed 1 Thes. 3.3 That no man should be moved by these afflictions for your selves know that we are appointed thereunto Holiness we are to be holy as he is holy as well as afflicted as he was afflicted 1 Pet. 1.15 and again for felicity his sufferings had a good end so shall ours he bore afflictions and passed through them to eternal glory The captain of our salvation was made perfect by sufferings Heb. 2.20 So in us the cross maketh way to the Crown we can go no other way to Heaven than Christ did Therefore the conclusion out of all is That afflictions work for good they do not infringe our holiness but promote it rather if we be humble meek and patient as Christ was they do not infringe our happiness for still it fareth with us as it did with Christ as he was a pattern in bearing afflictions holily and couragiously so in the Crown of glory to be obtained after the victory He was the leader of a patient and obedient people to everlasting happiness so that here is a double argument Why all afflictions must turn to good because our afflictions fall not out besides the purpose
there is between the copy and the transcript 6. Shame your selves for coming short Heb. 3.12 13 14. 'T is not an arbitrary thing so much as you are unlike Christ so much you lose of your evidence of election before time and glory in time you should look upon your selves as under a spiritual ingagement to be more like Christ every day A man is much under the command of his design and the scope of his life 7. A Religious use of the means of Communion with him especially the Lords Supper natural means communicate their qualities to us we are changed into them when they are assimulated unto us Nero sucked the milk of a cruel Nurse Achilles was valiant his Master nourished him with the marrow of a Lyon Those creatures bred amongst Rocks are more rough and savage those that live in the fertile plains are more tractable This holy food changeth our inclinations and promotes holiness in us by eating Christs flesh and drinking his blood at this Ordinace we are inclined to live the life of Christ and that is nourished and strengthened in us by it SERMON XL. ROM VIII 30 Moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified HERE is a farther declaration of the last argument represented by a gradation or chain of causes beginning at election and ending in glory those whom God hath appointed unto salvation he doth not presently put in possession of it but by degrees with respect to his eternal purpose he offereth grace to them in Christ which they accepting are justified Then God dealeth with them as justified beginning a life in them which shall be perfected in heaven All which proveth that God by an infallible decree doth guide all things to the good of the elect Moreover whom he did predestinate c. In the words observe this general point That those whom God electeth before time He effectually calleth justifieth and sanctifieth in time and will finally glorifie when time shall be no more In handling this point I shall not speak of the nature of these acts of grace but only of their connection and relation to one another which I shall represent to you in these propositions 1. That Gods eternal purpose will or decree is the first rise of all things for the Apostle beginneth with predestination or his fore-appointing and fore-ordaining certain persons to come to salvation something there is besides God or without God as sense teacheth us now how came it to be translated from the state of pure possibility into the state of futurition and being but only by the will of God else something would exist whether God would or not surely all things are of God and being of God they are first conceived in the womb of his everlasting purpose and decree before they have any natural existence in the world I say his everlasting purpose For there can be no new thought intent and purpose in God and if all things surely the most necessary things the disposal of man to his eternal estate he doth nothing therein but what he purposed and decreed to do from all eternity therefore all things must be reduced hither as to their proper spring and fountain That all things are of God no Christian will deny that they are not besides or against his will is as evident as the former That this will of God is eternal and dependeth not upon emergencies of occasion from the Creature is as evident as that I shall prove out of the Scriptures that nothing is made or done without the will of God not the world Rev. 4.11 Thou hast created all things for at thy pleasure they are and were created if the world were not created at his will why wâ—s it not created sooner or why this world and no more so men that these and no others There is not one man more that liveth upon the earth than God pleaseth from 〈◊〉 to the end of the world he hath determined their number fixing the times and places in great order Acts 17.26 He hath made of one blood all Nations of men to dwell on the face of the earth and hath determined the times before appointed and the â—ounds of their habitation If there were any Creature in the world whom God willed not he would be independent of God and exempted from his providence the dispersion of all mankind into all quarters of the earth is from his will and purpose he did decree and fore-appoint from all eternity that such men should live here and there so many and so long in such places Again that some should have more means of knowing their Creator others less 't is all from the mercy and will of God Psal. 147.19 20. He shewed his word unto Jacob his statutes and judgments to Israel he hath not dealt so with any Nation His Church hath a priviledge and an advantage above other Nations in the world the Jews had above the Heathens and Christians above the Jews and no other reason can be assigned but his eternal love as many people that have the means all the difference between them and others cometh from Gods will as the rise of it 2 Tim. 2.18 The Lord knoweth who are his Now the will of God reacheth to the smallest and least matters even to the contingent motions of second causes in the least things the Scripture plainly witnesseth Matth. 10.29 30. Are not two sparrows sold for a farthing and one of them shall not fall to the ground without your Heavenly Father but the very hairs of your head are all numbred The least things are not left to blind chance or the will of man but God determineth the smallest matters surely God hath the knowledge and care and over-ruling of them and of the bruit creatures that are made to be taken and destroyed much more of man for it is said Acts 17.28 In him we live and move and have our being our life dependeth upon God as the sounding of the pipe dependeth on the breath of the Musitian and we move as the divers tunes of the pipe dependeth on the modulation of his breath or the motion of his fingers Have our being there the similitude faileth a pipe though it cannot sound without the breath of a musician or sound to a tune unless he play upon it yet it may be whether he breathe in it or play upon it yea or no but we have life and breath and all things from God for if he should suspend his providential influence we do not only cease to live and move but also to be now God doth not only rule and govern these things but doth rule and govern them with respect to his decree or his eternal purpose I will prove it because First he foreknew all things before they came to pass Secondly That God determineth all these things that they may come to pass God foreknew them Acts 15.18 Known unto God
of it otherwise it would be a post-destination not a predestination effectual calling and justification and glory are effects of Gods eternal purpose and flow from it as streams out of a fountain and herein differeth the purpose of God to do good from the purpose of man Something is presented to us as good and convenient that moveth our will to purpose and chuse and inclineth us for its own goodness to seek after it and set about the means whereby we may obtain it but nothing in the creature can move God what is the effect of the decree cannot be the motive of it Indeed God willeth one thing in order to another as effectual calling in order to justification and both in order to glory but then these are co-ordinate causes his will and good pleasure is the original of this order and the free grace of God is the only supream and fountain-cause of our salvation 2 Thes. 2.13 14. Because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the truth whereunto he called you by our Gospel to the obtaining of the glory of the Lord Jesus Christ. The cause is our election the means of execution are the Sanctification of the Spirit and our belief of the truth the end is our eternal salvation or our obtaining the glory of our Lord Jesus Christ and mark he saith they were chosen from the beginning as elsewhere 't is said this grace was given us in Christ before the world was 2 Tim. 1.3 And he hath chosen us before the foundation of the world Eph. 1.4 So that from this preordination all cometh Well then God hath of his meer grace put his eternal purpose in that model and mold wherein we now find them he that is the efficient cause of all things is also the dirigent cause appointing in what order Grace and Mercy should be dispensed 5. This order of causes is so settled and joined together that none can separate them The chain is indissoluble and one link draweth on another none are glorified but those that are sanctified and justified and none are justified but those that are effectually caled and none are effectually called but those that are predestinated according to the purpose of his grace and on the other side whoever is effectually called justified and sanctified may be assured of his predestination to eternal life and his future glorification with God this connexion must not be cannot be disturbed which is to be noted because some upon the vain presumption of the infallibility of Gods purposes think it needless to be serious diligent and holy if I be elected I shall be saved no God hath linked means and ends together his decree establisheth the duties of the Gospel and checketh all thoughts of dispensation from them never think that this order shall be broken or disturbed for your sakes Drunkards and Gamesters may as well imagine that God will break the ordinance of day and night by turning day into night and night into day for their sakes as the unholy soul to think to be justified and glorified till they be effectually called and sanctified no you must be holy or conclude that you shall have no saving benefit by Chrst for they who are fore-ordained are a chosen generation a distinct society and community of men who are called out of darkness into his marvellous light to shew forth the vertues of God 1 Pet. 2.9 Made objects of his special grace and love that they may shew forth the distinction God hath made between them and others by the choiceness of their spirits and conversations their carriages must be suitable to their priviledges 6. The method is to be observed as well as the connection 1. The first effect of predestination is effectual calling Certainly all that are chosen before time are called in time Rom. 1.7 Beloved of God called to be Saints First beloved then called so 2 Pet. 1.10 Make your calling and election sure By making our calling sure we make our election sure for that is the first eruption of Gods eternal love you may know God hath distinguished you from others when you are recovered from the Devil the world and the flesh to God John 5.19 We know we are of God and the whole world lyeth in wickedness When there is a conspicuous difference between us and others we may trace the stream to the fountain and know God hath made a difference before the world began and distinguished you from them that perish once you were as vain sensual worldly-minded as others till God called you out of the lost world to be a peculiar people to himself but this act of grace cometh from on high vocation is the fruit of election the first grace found you in the polluted mass of mankind as having found you intangled in many foolish and hurtful lusts now this is a mighty engagement upon us If God hath made such a difference oh do not unmake it again and confound all again by walking after the course of this world for you do in effect set your selves to disannul his decree conformity to the world is a confusion of what God hath separated God made the difference when none was and by the power of his grace you must keep it up 2. The next step is whom he hath called them he hath justified Calling is chiefly by the Gospel and the next end of that is faith in Christ or conversion to God and certainly none are justified but those that are called and all that are called are justified Acts 26.18 To turn them from darkness to light and from the power of Satan to God When we are turned from Satan to God we receive the forgiveness of sins Mark 4.12 Lest at any time they should be converted and their sins should be forgiven them Where forgiveness of sins is mentioned as a consequent of their conversion and turning to the Lord so when we are brought into the Kingdom of Christ then we have Redemption by his Blood the Remission of sins Col. 1.13 14. Till we become Christs subjects we cannot have the priviledges of Christs Kingdom this is the order set down here of conveying to us the benefits of Christs death first called then justified they that are yet under the power of sin are under the guilt of it as in the fall there was sin before there was guilt so in our recovery there must be conversion before remission a new nature or life from Christ then a new relative estate when we are regenerated we are justified and adopted into Gods Family Heb. 8.10 11 12. For this ii the covenant that I will make with the house of Israel after those days saith the Lord I will put my laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a people and they shall not teach every man his neghbour and every man his brother saying know the
Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and their iniquities I will remember no more 'T is fit Gods turn should be served before ours that we should be willing to return to our obedience before we have our discharge 3. The next step is and whom he justified them he also glorified But you will say Doth the Apostle in the several links of the Golden Chain omit Sanctification I Answer No 'T is included as to the beginning in vocation as to the continuance and further degree 't is included in glorification this therefore is the order God doth first regenerate that he may pardon and he pardoneth that he may further sanctifie and so make us everlastingly happy now Regeneration is included in vocation for his calling us is all one with his begetting us by the word of truth James 1.18 But his further sanctifying which is consequent to justification is implied in the word glorified as grace is glory begun so glorification is sanctification consummate and compleated 2 Cor. 1.22 Who hath sealed us and given us the earnest of the spirit in our hearts which is centessima pars Here our happiness standeth in loving God and being beloved of him there in the most perfect act of love and reception of his benefits this love is here inkinddled by faith there by vision here so far like God that sin is mortified there nullified 4. Those that are sanctified are glorified in part There are fully glorified the Apostle speaketh of it as past he will certainly and infallibly glorifie them as if they were in Heaven already Hath eternal life John 5.24 Hath it in the promise hath it in the pledg the gift of the sanctifying spirit we have small beginnings and earnests and fore-tasts of everlasting blessedness in this life by faith we may foresee what God will be for ever to his Saints now by being sanctified we are put into a capacity of eternal life Without holiness we cannot see God Heb. 12.14 But holiness maketh us more fit and as it is increased in us so we are nearer to Glory and are more suited to it 1. VSE is information It informeth us of divers truths necessary to be observed by us 1. In all this order and chain of causes there is no mention of merits But all is ascribed to grace and Gods free favour chusing calling justifying sanctifying glorifying us from the first step to the last 't is all grace our best works are excluded from having any meritorious influence upon it Rom. 9.11 Before the children had done either good or evil it was said Jacob have I loved and Esau have I hated that the purpose of God according to election might stand Mark there was a voluntas and voluntas miserendi 2 Tim. 1.9 Not according to works but according to his purpose and grace which was given us in Christ before the world began Works are still excluded as they stand in opposition to Gods free mercy and goodness 't is a free act of his disposing to which only God was induced by his own love 2. That predestination is most free not depending upon foreseen works and faith We are chosen to faith and holiness but not for it the Scripture saith to Faith 2 Thes. 2.13 Because God hath from the beginning of the world chosen you to salvation through sanctification of the spirit and belief of the truth And to Holiness Eph. 1.4 According as he hath chosen us in him before the world that we should be holy But we are not chosen because we believed and were holy or because God did foresee it but that we might believe and be holy Faith and Holiness are only fruits and effects of Gods Grace in us there was no foreseen cause in us to move God to bestow it upon us 3. That predestination to glory doth not exclude the means by which 't is brought about Such as Christs Gospel Ministry Faith Holiness the Cross No A conditional dispensation is subordinate to an absolute decree God hath predestinated will yet call before he will justifie God giveth the condition taketh away the heart of Stone worketh Faith and Holiness in us Gods purpose is that such and such shall be called and saved by faith in Christ now this maketh an absolute connection between faith and salvation now the elect till they are called and do believe know nothing of this but 't is their duty to fulfil the condition 4. The greatness of our obligation to God Here are the several steps and degrees whereby his eternal love descendeth to his chosen or the several acts and effects by which he bringeth them to their purposed blessedness and do all infer a new obligation that he was pleased to chuse us who were equally involved in misery with others and call us with an holy calling passing by thousands and ten thousands in outward respects much before us and justifie us freely by his grace forgiving us so many offences and bestowed upon us the gift of the sanctifying spirit by which we are regenerated and fitted for everlasting glory see here the great love of God Gods love in time cannot be valued enough but Gods love before all time should never be forgotten by you there you have the rise and fountain of all the benefits done unto us this was ancient love before we or the world had a being 't was the design God travelled with from all eternity and who are we that the thoughts of God should so long be taken up about us 'T is love managed with wisdom and counsel his heart is set upon it to do us good those benefits came not by chance but were fore-layed and fore-ordained by God if one do us a kindness that lyeth in his way and when opportunity doth fairly invite him he is friendly to us but when he studieth to do us good we know his heart is towards us God sets all his Wisdom and Grace awork this was a feast long in preparing that it might be the more full and ample and all things be ready if we be ready and our remedy at hand before our misery took effect this is a distinguishing love differencing us from others all along by chusing calling justifying glorifying that one should be taken and the other left 5. The blessedness of a Christian they are predestinated called justified and glorified all which are special grounds of comfort and patience under the cross what ever may befal a Christian in this world God hath predestinated and singled us to be objects of his grace and instruments of his glory in this world and to be conformed to the image of his Son v. 29. And we can fare no worse than Christ did and that the Lord should call us in due time out of the corrupt and miserable state of mankind to the Faith of Christ and shall not we suffer for it And then justifie us and free us from the
when he called himself the Son of God John 5.18 The Jews sought the more to kill him not only because he had broken the sabbath but said also that God was his father making himself equal with God And they were not mistaken in it For Christ was indeed so the Son of God as to be equal in essence power and glory with the Father Their fault was that they denied this Title to be due to Christ. The Apostle explaineth it Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God 'T was no Blasphemy no Usurpation of Divine Honour Christ was not thrust down from Heaven for Robbery and Usurpation as the sinning Angels were but was sent down This Divine Honour did justly and rightly belong to him Now that God spared him not on this occasion is the great demonstration and condescention of his Love 2. The singular and infinite love between God and Christ He is called his dear Son Col. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father loved him dearly and we are chary of what we tenderly love Therefore the only begotten Son is said to be in the bosom of the Father John 1.18 which intimateth not only his co-existence with him from all eternity but the mutual familiarity delight and complacency which the Divine persons have in one another which is also set forth Prov. 8.30 Then was I by him as one brought up with him I was daily his delight rejoicing always before him As two Mates or Companions of suitable dispositions always bred up together and rejoycing in one another Thus is Heaven fain to lisp to us in our own Dialect to set forth the intimacy oneness and delight that is between the Father and the Son yet God spared him not 3. Though he had no equal or advantageous exchange Christ is more worth than a thousand Worlds as the people could say of David thou art worth ten thousand of us 2 Sam. 18.3 How much more may it be said of Christ What could God gain that might be an equal recompence for the Death of Christ All the World set against God is nothing less than nothing Isa. 40.17 Now no man doth give much for what is but little esteemed but God gave his own Son to recover the perishing World of Mankind 2. Positively But delivered him up for us all Mark 1. The person who did it 2. The act what he did delivered 3. The persons for whom For us all 1. The person who God spared not his own Son but delivered him up for us all This word is used of several agents Judas delivered him John 19.11 He that delivered me unto thee hath the greater sin Pilate delivered him to be crucified John 19.16 the high Priests delivered him to Pontius Pilate Matth. 27.2 The people delivered him up to be scourged and crucified by the Gentiles Matth. 20.19 yea Jesus Christ delivered up himself Rom. 4.25 Who was delivered for our offences And here God delivered him up for us all one word is used but the act proceeded from several causes the people delivered him out of ignorance and inconsiderate zeal Judas out of covetousness and treachery the high Priests out of malice and envy Pilate out of a faulty compliance with the humours of the people and to preserve the reputation of his government Christ out of obedience to God God himself to shew his infinite love to us 'T is for our comfort to observe Gods act in this tradition if it had been done without Gods knowledge and consent nothing had been done for our salvation God doth nothing rashly or unjustly Therefore since Christ was delivered by the determinate counsel of God Acts 2.23 the reason must be enquired into 't was out of his love to recover a lost world that he might make satisfaction to provoked justice for our wrongs and offences so that Christ died not by the meer wickedness of man but the righteous and wise ordination of a gracious God and so 't is a great argument of Gods love and a ground both of gratitude and confidence to us We must look to the fathers act to whom we make our prayers with whom we would fain be reconciled whose judgment we fear whose favour we seek after Now he appointed his own Son to do the office of a Mediator for us the law which condemneth us is the law of God the wrath and punishment which we fear is the wrath of God the presence into which we come is the presence of God and the fountain of all blessings we expect is the favour of God and God spared not his own Son but delivered him up for us all to assure our comfort peace and hope his hand is chief in it 2. The act what he did he delivered him up not only to be made flesh for us 1 John 14. which was a state of being at the greatest distance from his nature who was a pure Spirit But God who is a Spirit was made flesh that he might be nearer to us and within the reach of our commerce and took a mother upon earth that we might have a father in Heaven which maketh all the promises of God more credible to us for the exaltation of man is a thing of more easie belief than the abasement of the Son of God if he will assume flesh we may reasonably expect to be apparelled and cloathed upon with his glory but also made sin for us 2 Cor. 5.21 Sin is taken in Scripture sometimes for a sacrifice for sin or a sin-offering by a metonymy of the adjunct for the subject as piaculum in Latin is both a sin and a sacrifice for sin so the Priests in the Prophets reproof are said to eat the sins of the people Hosea 4.8 that is the sacrifices when they minded nothing but to glut themselves with the far of the offerings part of which was the Priests portion and so Christ was made sin for us that is an expiatory sacrifice for our sin So in the beginning of this chapter Rom. 8.3 God by sending his Son in the similitude of sinful flesh hath by sin condemned sin in the flesh that is by the sufferings of Christ or his becoming a sin-offering hath put an everlasting brand upon sin to make it odious and hateful to the Saints Once more Made a curse for us Gal. 3.13 to note the pain and shame of his death and to shew that Christ was appointed to bear that curse of the law and punishment which belongeth to us which was so grievous and terrible as that his humane nature staggered and recoiled a little by a just abhorrence of the great evil which he was to undergo and when he was under it his soul was exceeding sorrowful and heavy unto death so that it extorted from him tears and strong cries yet God spared not his Son but delivered him up to these penal and dreadful evils God might be said not to spare his Son if he had only used him as
our salvation there is such a temperament of both that they shine with an equal glory 3. We are justified by faith Acts 13.39 And by him all that believe are justified from all things from which ye could not be justified by the law of Moses certainly none are justified in a state of impenitency and unbelief 't is not enough to look to the first moving cause the grace of God or the impetration of it by the blood of Christ but how it is applied to our selves and what right we have For the righteousness of Christ is none of ours till we do repent and believe let us see how our title doth arise when we thankfully seriously and broken-heartedly accept Christ as our Lord and Saviour then we are found in him not having our own righteousness 4. We are justified by works and not by faith only by which are meant the fruits of sanctification for true faith and true holiness will shew its self by good works faith giveth us the first right but works continue it for otherwise a course of sin would put us into a state of damnation again therefore at the last judgment these are considered Revel 20.12 And the dead were judged out of those things which were written in the books according to their works Matth. 25.35 36. For I was an hungry and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye cloathed me I was sick and ye visited me I was in prison and ye came unto me Faith is our consent but obedience verifieth it or is our performance of what we consented unto the one as covenant making the other as covenant-keeping we are admitted by covenant-making but continued in our priviledges by covenant-keeping Psal. 25.10 All the paths of the Lord are mercy and truth unto such as keep his Covenant But yet a little more must be said to reconcile the two Apostles Paul saith A man is justified by faith without the deeds of the law Rom. 3.28 and James saith Chapt. 2.24 Ye see then how by works a man is justified and not by faith only There is a two-fold charge commenced against us as sinners and breakers of the law as hypocrites and unsound believers To the first we have nothing but the merits of Christ to plead to the second a fruitful obedience or else Paul in the opposition between works and faith meaneth by works legal observances by faith true Christianity The Jews boasted of their legal observances to the rejection of the faith of Christ and James by faith a dead faith and by works Christian duties or acts of obedience to God not external observances of the law of man 4. Why no charge or accusation can lie against them whom God justifieth 1. Because God is the supream law-giver to appoint the terms and conditions upon which we shall be justified and when he hath stated them and declared his will who shall reverse it or revoke it Heb. 6.17 18. Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath that by two immutable things in which it was impossible for God to lie we might have strong consolation No cause of revocation can be imagined in God or out of God within God not want of wisdom for nothing can fall out but what he foresaw at first Psal. 110.4 The Lord hath sworn and will not repent Not inconstancy of will for he is not as man that he should repent 1 Sam. 15.29 Nor can his will be frustrated through any defect of power for he is Almighty Nothing without God neither Devils nor Angels nor Men have power to null and frustrate the force of his constitutions The New Covenant is his resolved will and purpose not to be altered surely in making it God determineth of his own and not another's right 't is in his power to absolve or condemn upon what terms he pleaseth therefore if out of his Soveraign will he hath put our justification in such a course who can reverse it 2. Because the promise of justification is built upon Christs everlasting merit and satisfaction and therefore it will hold good for ever Heb. 10.14 By one offering he hath perfected for ever them that are sanctified Christ procured these promises for us and that by his death therefore everlastingly they hold good 2 Cor 1.20 For all the promises of God in him are yea and in him Amen and called the everlasting Covenant 'T is even become the interest of God to justifie us that he may not lose the glory of his grace and the merit and oblation of Christ Isa. 53.11 By his knowledge shall my righteous servant justifie many for he shall bear their iniquities He that hath born our sins all this cost would be in vain if he should not pardon and justifie There is such a value in the death and obedience of Christ that the Scripture puts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it compare it with the influence of Adam as a common root Rom. 5.17 18. For if by one mans offence death reigned by one much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one Jesus Christ therefore as by the offence of one judgment came upon all to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life And with the legal sacrifices Heb. 9.13 For if the blood of Bulls and Goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh how much more shall the blood of Christ c. There is the same reason in both besides institution and appointment there is an intrinsick value 3. Because 't is conveyed by the solemnity of a Covenant now God by his Covenant hath made it our right his justice is ingaged 1 John 1.9 If we confess our sins he is faithful and just to forgive us our sins 2 Tim. 4.8 Henceforth there is laid up for me a crown of righteousness which the righteous Judge shall give me at that day By solemn promise you convey a right to another in the thing promised so doth God 4. When we believe God as the supream Judge actually determineth our right so that a believer is rectus incuria hath his quietus est Rom. 4.1 Being justified by faith we have peace with God through our Lord Jesus Christ. And then who can lay any thing to our charge to reverse Gods grant 5. The Lord as the soveraign disposer of mans felicity doth many times uncontroulably give us the comfort of it in our own consciences Job 34.29 When he giveth quietness who can trouble and when he hideth his face who then can behold him whether it be done against a nation or against a man only None can obstruct the peace which he giveth Gods dispensations whether for good or evil are effectual
and irresistible you may depend on the good he undertaketh to do though this peace be assaulted yet it will stand Gods manifesting or hiding his face is enough to make a creature happy or miserable 1. USE is Information to shew us 1. The misery of wicked men they are not justified by God and therefore the charge of Gods broken law lyeth heavy upon them and the weight of it will sink them to the nethermost Hell It may be the world may flatter and applaud them and they may absolve and acquit themselves at an easie rate but there is no peace saith my God to the wicked Isa. 57.20 'T is not our security delighting our selves to sing lullabies to our own souls for we are never upon sure terms till God justifieth us many absolve themselves upon easie terms either because they sit still and cry God mercy or upon the account of their superficial righteousness as the Pharisees justified themselves no we must judge our selves but 't is God must justifie us till we have our discharge from him we are never safe therefore it concerneth us to consider upon what terms we stand Are we troubled in mind or at peace if troubled in mind take Gods remedy if we be at peace whence cometh it Is it warranted by the Covenant of God that granteth no pardon no justification but to those that repent and believe 2. The happiness of the godly 'T is in vain to accuse those whom God acquitteth you need not fear an accuser not because innocent but becuse justified Though the world revileth you the Devil would stir up legal fears revive your old bondage when your hearts condemn you for many defects you must stick to this God justifieth for the reproaches of the world you need not be troubled at them when they accuse you falsly of pride hyprocrisie covetousness you may say as Job Job 16.19 My witness is in Heaven and my record is on high He that is the Judge of all men is a witness and observer of their ways and will acquit those whose hearts are upright with him from the censures of the world God will not ask their vote and sufferage when Satan would revive your bondage by the thoughts of death and the consequence of it consider wherefore did Christ come into the world and die for sinners but to free us from those tormenting fears Heb. 2.14 15. Forasmuch as the children are partakers of flesh and blood he also himself took part of the same that through death he might destroy him that had the power of death that is the Devil and deliver them who through fear of death were all their life time subject to bondage But when our hearts condemn us especially for some wounding sin the case is otherwise God by conscience writeth bitter things against you Job 13.26 we must not smother our sin nor deny our guiltiness but appeal from Court to Court Psal. 130.3 4. If thou Lord shouldest mark our iniquities O Lord who shall stand But there is forgiveness with thee that thou mayest be feared and Psal. 43.2 Enter not into judgment with thy servant for in thy sight shall no man living be justified If it be from the general view of sin or the remembrance of some special sin sue out your pardon in Christ your justification is not nullified you are still under a pardoning Covenant and the actual pardon on repentance is granted to you 2. USE Is to press us to get into this blessed condition that you may say 't is God that justifieth Consider the weight of the case it concerneth damnation or salvation whether you are under the curse or heirs of promise And all this is depending before God To justifie is Gods act but man must fulfil the condition Well then let us suppose a Judiciary Process there will be such at the last day certainly For we must all stand before the Tribunal seat of Christ Rom. 14.10 Our cause lieth before God now and our qualification must be tryed and judged now in order to our reconciliation with God as hereafter in order to our everlasting fruition of him in glory Well then The Judge is God Gen. 18.23 and Psal. 94.2 Lift up thy self O thou Judge of the earth The Judge accepteth the godly while they are in the body 2 Cor. 5.9 That whether we are present or absent we may be accepted with him but he is angry with the wicked every day Psal. 7.11 The Witnesses are Satan and Conscience the Plea in Traverse is about our guiltiness according to a double rule the Law of Works or Grace if according to the law of Works alas none of us can stand in the judgement there we plead not Innocent but Guilty Christ could say John 8.46 Which of you convinceth me of sin but here 't is otherwise Rom. 3.19 All the world is become guilty before God Here is no denial no extenuation all are become corrupt none doth good no not one Now Christ was made sin and underwent the curse for us To the second the Law of Grace there must be first an hearty acceptance of an offered Saviour and a consent both of subjection and dependance Secondly Sincere obedience Rom. 8.1 They walk not after the flesh but after the Spirit he liveth as one turned from the world and the flesh to God the more sensible we are of our own vileness the more we see the necessity of a Redeemer SERMON XLIV ROM VIII 34 Who is he that condemneth It is Christ that died yea rather that is risen again from the dead who is even at the right hand of God who also maketh intercession for us IN the former verse Justification is considered as opposite to accusation now as opposite to condemnation There Who shall lay any thing to our charge Here Who is he that condemneth With respect to both we must look upon Christ as our Advocate and God as our Judge Somewhat in this verse concerneth our exemption from the danger of accusation namely all the acts of Christs Mediation here mentioned somewhat in that verse concerneth the question propounded here about condemnation namely the sentence of God as our Judge For the answer given there must be repeated Who is he that condemneth 'T is God that justifieth We need not fear an Accuser because we have an Advocate we need not fear to be cast in the judgment because we have a favourable Judge who will not justifie and condemn too Thence ariseth this part of the triumphant song which the Apostle puts into the mouth of a believer Who is he that condemneth 't is Christ that dyed c. In the words we have 1. A Triumphant challenge Who is he that condemneth 2. The ground of it 'T is Christs Mediation 'T is Christ that dyed c. 1. The challenge Who is he that condemneth 'T is meant with respect to Gods judgment in the world the Saints have been and often are condemned nor only to death James 5.6 Ye have
to him dependeth upon his love to us and 't is the reason Christ loveth us first best and most 1 John 4.19 We love him because he loved us first That is because of the great things he hath done for us in a way of satisfaction to reconcile God to us and in a way of conversion to reconcile us to God and in a way of preparation for our eternal blessedness in the fruition of God In a way of satisfaction 't was his love ingaged him to die for us Gal. 2.20 Who loved me and gave himself for me Rev. 1.5 Who hath loved us and washed us in his blood This was the internal bosome-cause of all that he did for us His love in conversion in that he brought us home to God Eph. 2.4 5. For his great love wherewith he loved us when we were dead in sins he quickned us So his rich preparations for our blessedness 1 Cor. 2.9 Eye hath not seen nor ear heard neither have entred into the heart of man the things which God hath prepared for them that love him And 1 John 3.1 2. Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God therefore the world knoweth us not behold now are we the Sons of God and it doth not appear what we shall be but we know that when he shall appear we shall be like him for we shall see him as he is Now what is of such moment as to cause us to cease loving him who hath loved us at such an high rate Secondly 'T is the effective cause not an exciting argument only for his love inclines to improve his power to preserve us in a state of Grace Three things concur to that His intercession with God His giving the Spirit to his people and his Government over the world 1. Christ intercedeth for us in all our conflicts and temptations because he loveth us and is mindful of us Heb. 2.18 For that he himself hath suffered being tempted he is able to succour them that are tempted And Heb. 4.15 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are Therefore let us come boldly to the Throne of Grace that we may obtain mercy and find grace to help in a time of need He knoweth what it is to suffer hunger and nakedness and poverty and exile and contempt in the world he knoweth the heart of a tempted man therefore he will have compassion upon us and procure seasonable help for us He knoweth how hard a thing it is to be tempted and not to sin he himself was hard put to it though he had such power to overcome temptations he sitteth at the right hand of God for this end and purpose 2. His giving the Spirit to help us and relieve us and preserve his people in temptation Phil. 4.13 I can do all things through Christ which strengtheneth me Phil. 1.19 For I know that this shall turn to my salvation through your prayer and the supply of the Spirit of Jesus Christ. 1 John 4.4 Greater is he that is in you than he that is in the world 2 Tim. 4.17 Notwithstanding the Lord stood with me and strengthened me If Christ will stand by us and keep us in his own hand what shall separate 3. Christ hath the Government of the world or a power and dominion over all things which may help or hinder his peoples happiness therefore his love inclineth him to order all things so as may be for their good John 5.22 He hath committed all judgment to the Son and John 3.35 He hath given all things into his hand So Eph. 1.22 Head over all things to the Church Things are not left to the arbitrement or uncertain contingency of second causes but are under the Government of a supream providence the Administration of which is in the hands of him that loved us and therefore he will exercise his Dominion as shall be for Gods glory and our good and so curb all opposition and moderate all temptations as may be consistent with his love and care over us 1 Cor. 10.13 He will not suffer you to be tempted 〈…〉 you are able In short being so near to God and having the dispensation of 〈◊〉 â—pirit and the Administration of Providence his great love maketh him pity his people in their necessities they are his dear purchase therefore he will not lose them John 13.1 Jesus having loved his own which were were in the world he loved them to the end They were in the world when he was to go out of the world left on the midst of waves when he was got ashore He knew the dangers to which they were exposed if they miscarry his own people miscarry therefore his heart is moved with all their dangers and difficulties and when we are most in danger then is love most at work to provide help for us in all our temptations as the mother keepeth with the sick child 5. That love which cometh from the impression of this love is of an unconquerable force anâ— efficacy Cant. 8.6 Love is strong as death jealousie as cruel as the grave the coals thereof are as the coals of fire which hath a most vehement flame many waters cannot quench love neither can the floods drown it If a man would give all the substance of his house for love it would utterly be contemned There the vehemency and unconquerable constancy of love is set forth it will not be quenched it will not be bribed At this rate Christ loved us his love was as strong and stronger than death He debased himself from the heighth of all his glory to the depth of all misery for our sakes suffered death and overcame all difficulties His love carryed him to us his love could not be quenched by the waters of affliction for he endured the Cross and despised the shame Heb. 12.2 And his love would not be bribed by the offers of Preferment Matth. 4.9 All these things will I give if thou wilt fall down and worship me Ease Matth. 16.22 Then Peter took him and began to rebuke him saying be it far from thee Lord this shall not be unto thee Honour Matth. 27.40 42. If thou be the Son of God come down from the Cross let him come down from the Cross and we will believe him None of this could draw him from his work and in their measure 't is fulfilled in Christians waters cannot quench it Acts 21.13 What mean ye to weep and break my heart for I am ready not only to be bound but to die at Jerusalem Rev. 12.11 And they loved not their lives unto the death They have not learned to love at a cheaper rate It will not be â—ribed Matth. 19.27 And Peter said We have forsaken all and followed thee Luke 14.26 If any man come to me and hate not his Father and Mother and Wife
The glory of Kings and Emperors compared to his glory is less than the light of a candle compared with the Sun in his brightness 3. Couple Nor things present nor things to come Thereby he meaneth all things that had happened or might hereafter happen to them before their departure out of the world As we bear up under present pressures so we need fear those which are to come we often forecast what shall become of us if the Lord permit great troubles trials and calamities to befal us a Christian is as sure of things to come as things present the present hopes fears and enjoyments are transitory and contemptible and future evils will sooner be past over for our salvation will be much nearer than when we first believed Rom. 13.11 4. Neither height nor depth The creatures above us or below us neither sublimitary of honours nor depth of ignominy dignities do not intice nor disgraces discourage us no power from the highest to the lowest of the creatures no estate or condition of life from the highest honour to the lowest beggery can prevail with us to quit Christ. Secondly The general expression nor any other creature comprising thereby all things on this side God how amiable or terrible soever they seem What can creatures do when they are in the hands and under the care of the Creator Well then The sense is That no force or fraud shall untwist the bands and cords of this love no temptation shall blast or persecution cause that faith to wither which hath taken root in a good and honest heart 2. Their attempt or design To separate us from the love of God in Christ Jesus our Lord That is from the love wherewith we through Christ love God and the love wherewith God loved us through Christ this as the cause that as the effect for the embraces are mutual we apprehend that for which we are apprehended of Christ Phil. 3.10 Only he first layeth hold upon us by his effectual Grace and we lay hold upon him and our standing dependeth upon our love as a means and his love as the principal conserving cause 3. The fruitlesness of the attempt nothing shall be able to separate us from the lovs of God Mark The Apostle doth not only say that nothing shall but nothing can separate us which is more emphatical 4. His confidence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded The Apostle doth not go by thinking and guessing but undoubted knowledg Elsewhere we have two words 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep what I have committed to him There are two acts of the understanding apprehension and judication The first is implied in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must know the grounds and assent to them Heb. 11.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being perswaded of these things they embraced them The mind acquiesceth in the evidence of truth the will in the worth of truth evidenced Once more Paul doth not speak of his resolution what he would do but his perswasion what God would do the first included but the latter more clearly asserted Quest. The only Question which remaineth for Explication is Whether Paul spake this of himself and in his own person only or in the name of all believers Ans. My Answer is the same with that which Paul giveth in somewhat a like case of Abraham Rom. 4.23 24. Now it was not writ for his sake alone but for us also who believe in Jesus For he doth not speak this out of any special and personal Revelation made to himself and concerning himself but that common spirit of faith which falleth upon all believers and so we may say as Paul of David 2 Cor. 4.13 We having the same spirit of faith according as it is written I believed and therefore have I spoken we also believe and therefore speak My reasons are first Because he afterwards changeth the number I am perswaded but 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate us Secondly The grounds are the same to all the promise the same and 't is the common interest of all the faithful to be preserved in Jesus Christ If any be weak and grow not up to this full perswasion and triumph over all doubts and fears 't is their own fault for this is not so peculiar to Paul but they also if they be not wanting to themselves may be carried to heaven in Christs triumphant Chariot with confidence and rejoicing notwithstanding all impediments and difficulties in the way All may and if they do not 't is because they do not improve the common grounds 1. Doct. This is matter of triumph to believers to be perswaded that nothing be it never so great and powerful can separate them from the love of God in Christ. 1. I shall enquire What is this love of God in Christ. 2. That as long as God loveth us the people of God apprehend themselves in good condition 3. That from this love nothing can separate us 4. We ought firmly to be perswaded of this 1. What is this love of God in Christ Here I take it actively for the love wherewith he loveth us Love may be considered First As an attribute or a perfection in God so 't is said 1 John 4.8 God is love Which noteth his readiness self-propension or inclination to do good Secondly as it relateth and passeth out to the creatures so there is a common love and a special love his common love is set forth Psal. 145.4 The Lord is good to all and his tender mercies are over all his works This love floweth in the channel of common Providence But then there is a special love which is called his love in Christ Eph. 1.3 Who hath blessed us with spiritual blessings in heavenly places in Christ. This love may be considered as purposed or expressed as purposed 2 Tim. 1 9. According to his purpose and grace which was given us in Christ Jesus before the world begun His gracious purposes were from everlasting he determined within himself that we should receive these fruits of his love through Jesus Christ. 2. As expressed and that two ways as revealed in the Gospel and as applyed to our hearts First the love and free grace of God is revealed in the Gospel there is the discovery of Gods good will to sinners and the rich preparation of Grace he hath made for those who are truly willing to receive him therefore called the unsearchable riches of grace Eph. 3.8 Or those many blessed advantages that belong to Christians Secondly as applied to our hearts The application may be consideâ—ed as to the effects or sense First as to the effects When the Gospel is made successful to our conversion and his eternal love beginneth to take effect Jer. 31.3 I have loved thee with an everlasting love therefore in loving-kindness have I drawn thee And again Eph. 1.6 He hath made us accepted in
absent from the Body and present with the Lord. IN this verse the Apostle repeateth what he had said verse the 6th with some amplification Here take notice of two things 1. His confidence of sight or of a Blessed Condition to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are confident I say 2. His preference or esteem of sight or of that Blessed Condition before the present estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and willing rather to be absent from the Body and present with the Lord. Where two things 1. What he was willing to quit the Body We are willing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Travel out of the Body 2. What he did choose and perfer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be at home with the Lord to dwell in the same House with the Lord Christ. This he preferred before remaining in the Body Let us a little explain these Circumstances 1. His Confidence of sight to be had at length We are confident I say There is a twofold Confidence 1. The Confidence of Faith 2. The Confidence of assurance or of our own Interest Both are of regard here 1. Faith in part produceth this willingness to go out of the Body and injoy the Heavenly life and comfortably to leave the time and means thereof to God Faith where it is in any vigour begets in those that live by it an holy boldness whereby we dare undertake any thing for God not fearing the power and greatness of any Creature No not death it self Secondly assurance of our own Interest doth much more heighten this confidence and holy boldness when we know assuredly that our end shall be Glorious and that when we depart out of the Body we shall be present with the Lord. The hope of our Salvation is not uncertain 2. His preferring and choosing the future estate before the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we approve it we like it better Rom. 15.26 It hath pleased them of Macedonia and 27. Verse it hath pleased them verily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word also Matth. 17.3 So here we make choice rather and are infinitely better pleased to leave this Body behind us here and to go out and die that by this means we may come to our home and Bliss in Heaven So that Faith doth not only shake off the fear of Death but inkindle in us an holy desire of it for what we render and willing is are more pleased or better pleased The points are Four 1. That our Happiness in the World to come lyeth in being present with the Lord. 2. That we are present with the Lord assoon as the Soul flitteth out of the Body 3. That this state is chosen by the Saints as more pleasing to them than to dwell in the Body 4. This will desire and choice cometh from a confidence of the reality of a better estate and our own Interest in it 1. That our Happiness in the World to come lyeth in being present with the Lord. This hath been in part touched on in the 6th verse I shall only add a few Considerations Surely it must needs be so Because this is the felicity denyed to wicked men but promised and granted to the Godly Denyed to wicked men John 7.34 Where I am thither ye cannot come That is so living and so dying they have no leave no grant to be there where Christ is Paradise is closed up against them But 't is opened to Gods faithful Servants by the promises of the Gospel Job 12.26 There where I am there shall my Servant be Christ will not be ever in Heaven without us As Joseph brought his Brethren to Pharaoh so Christ will bring us to God Wicked men desire not Christs company in this Life and therefore they are justly secluded from coming where he is but the Godly are trained up to look and long and wait for this when they shall come before God Reasons 1. Because then we shall have sight and Immediate communion with him And our Happiness floweth from him without the intervention of any means Acts. 3.19 Days of refreshing shall come from the presence of the Lord. Compare it with 2 Thes. 1.9 The wicked shall be punished with everlasting Destruction from the presence of the Lord and from the Glory of his power Eternal Happiness is granted to the Elect by the full revelation of Christs face Rev. 22.4 They shall see his face And the very look and face of Christ is the cause of vengeance on the wicked Rev. 6.16 They shall say unto the mountains and rocks fall on us and hide us from the face of him that sitteth upon the throne and the wrath of the Lamb. Christs face produceth powerful Effects either in a way of grace or punishment In the days of his flesh we had a proof of it both ways The Lord looked upon Peter and that melted his heart Luke 22.61 And when the High Priests Servants came to attaque him John 18.6 He looked upon him and said I am he And they went backward and fell to the ground But surely in Heaven we shall need no more to make us happy than once to see the face of Christ. In thy presence or in thy face is fulness of joy and pleasure for evermore Psa. 16.11 The fruition of Gods Immediate presence is not like the joys of the World which can neither feed nor fill a man But in seeing him we shall have full content and compleat felicity The Children of God long to see God in his Ordinances Psa. 27.4 One thing have I desired of the Lord that will I seek after that I may a well in the house of the Lord all the days of my life to behold the beauty of the Lord and enquire in his Temple There is but one thing David was Sollicitous about and Importunate for in his Prayers what was this one thing Not that he might be setled in his regal throne which he seemeth not yet to be when that Psalm was penned for the Sept. in title add to what appeareth in our Bibles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before he was anointed But that he might injoy the sweet pleasures of daily and frequent converse with God that he might behold the beauty of the Lord. So Psa. 42 2. My Soul thirsteth for God for the living God when shall I come and appear before God David was Impatient of being debarred from the presence of God Now if there be so great and so longing a desire to see God in these Glasses wherein so little of his glory is seen with any comfort and Satisfaction how much more to see him immediately and face to face If that Glimpse which God now vouchsafeth be so glorious what will it be when he shall fully shew himself to his People face to face 2. Because then we shall converse with him without Impediment and distraction Here bodily necessities take up the far greatest part of our time Luke 10.41 Thou art cumbred about many things but one thing is necessary The
in graces as they incline me to God In Jesus Christ as he bringeth me to him and fits me for him Now these things being so I must rowse up both these more to regard the Glory of God that it may influence and govern their actions Consider these motives 1. God will have his Glory upon you if not from you for he is resolved not to be a loser by the Creation of man For he made man for himself and the wicked for the day of evil Pro. 16.4 And Levit. 10.3 And before all the people I will be glorifyed God will have his Glory that 's certain he will have the Glory of his Justice in the day of wrath and evil If not the Glory of his Grace and Holiness in the day of his patience and mercy Therefore he will be gloryfied by you or upon you Some give him Glory in an active some in a passive way if he have not the Glory due to his Command he will right himself in the course of his providence How sad that will be Judge you For then we shall serve for no other use but to set forth the Glory of his vindictive Justice 2. He taketh notice of it and is well pleased with it when we glorify him here in the World 'T is one of Christs pleas for his Disciples John 17.10 Father I am glorifyed in them He is an Advocate in Heaven for those who are Factors for his Kingdom here upon Earth which is a comfort to all those who sincerely set themselves to promote the Glory of God and the good of the Church The more our endeavours are to Glorify God and Christ the more confident we may be of Christs mediation that he is negotiating our cause in Heaven 3. We shall be called to an account what we have done with our time and talents and interests and opportunities Luk. 19.23 He will require his own with usury what honour he hath by our gifts and graces estate or esteem relations and services how glorifyed as Magistrates Ministers Parents Masters Husbands Wives Children Servants Beasts are liable to no account because they have no reason and Conscience they are ruled by a rod of iron to Glorify God in their kind passively We are left to our own choice therefore we should mind it seriously If you do not ask your selves why you came into the World what will you answer at your appearance before Gods Tribunal Job 31.10 When he shalt rise up what shall I answer him I beseech you consider what you will say when the master returneth and taketh an account of your dispensation you were sent into the World for this business to serve the Lord What will you say when you cannot shift and lye Will this be an answer I spent my time in serving my own lusts I was drowned in Worldly cares never thought of pleasing God or glorifying God As if an Embassadour that is sent abroad to serve his King and Country should only return this account of his negotiation I was busied in Courtships and Cards and Dice and could not mind the Imployment you sent me about Or as if a Factor that is sent to a mart or fair should stay gusling in an Inn or Ale-house and there spend all his money which was to be imployed in traffique Oh what a dreadful account will poor Souls make that have spent their time either in doing nothing or nothing to purpose or that which is worse than nothing that will undo them for ever 4. How comfortable it will be at death when you have minded your business and seriously made it your work to live to God And can say as our Lord John 17.4 Father I have glorifyed thee upon earth I have finished the work thou hast given me to do Oh the comfort of a well spent life to a dying Christian 2 Tim. 4.7 8. I have fought a good fight I have finished my course I have kept the Faith henceforth there is laid up for me a Crown of Righteousness which the Lord the Righteous Judge shall give me at that day and not to me only but unto them also that love his appearing Or as Hezekiah Isa. 38.3 Râ—member Lord I beseech thee how I have walked before thee in truth with a perfect heart I have been careful for matter manner and end to Glorify God by a constant obedience to his Holy will Now on the other side what thoughts will you have of a careless and mispent life when you come to die Many beguile themselves and do not think of the end of their lives till their life comes to be ended And then they howl and make their moan usually when they lye a dying they cry out of this World how it hath deceived them and how little they have fulfilled the ends of their Creation Partly because their Conscience puts off all disguises and Partly because present things are apt to work upon us and when the everlasting estate is at hand the Soul is troubled that it did no more think of it before Oh 't is better to be prepared than to be surprized think of your last end betimes 'T is lamentable to begin to learn to live when we must dye These end their life before they begin to live You are in your health and strength now but we are all hastening a pace into the other World But when God summoneth by sickness and you are immediately to appear before God what have you to say for your selves The Devil will then be busy to tempt and trouble us and all other comforts fail and have spent their allowance and are as unsavory as the white of an egg Will this comfort you that you have sported and gamed away your precious time That you have fared of the best and lived in pomp and honour Ah no but this will be a cordial to your hearts that you have made Conscience of honouring and glorifying God and have been faithful in your place in promoting the Churches good Therefore if hitherto you have been pleasing the flesh idleing and wantonning away your precious time say the time past is more than enough 1 Pet. 4.3 I have long too long walked contrary to my great end been dishonouring God and destroying mine own Soul 't is high time to remember and seek after God 5. Consider what a full reward abideth for those that live unto God and in all things regard his Glory 1 Sam. 2.30 Those that honour me I will honour And John 12.26 If any man serve me him will my Father honour In the issue you will find that self-denyal is the truest self-seeking That those who are contented to be any thing for the Lords Glory need not seek another pay-master God will Glorify you if you Glorify him Gods glorifying is effective and creative ours is but declarative He calleth the things that are not as though they were We do no more than call things to be what they are and far below what they are we declare
not appear what we shall be but we know that when he shall appear we shall be like him For we shall see him as he is This is the end of all for this Christ dyed and for this we believe and hope and labour even for that happy estate when we shall be brought nigh God and be companions of the Holy Angels and for ever behold our glorified Redeemer and see our own Nature united to the God-head and have the greatest and nearest intuition and fruition of God that we are capable of and live in the fullest love to him and delight in him And the Soul shall for ever dwell in a glorified Body that shall be no clog but an help to it and be no more troubled with infirmities necessities and diseases but for ever be at rest with the Lord lauding his name to all Eternity Now shall all this be done for us and shall we not love Christ Certainly if there be faith to believe this there will be love And if there be love there will be obedience be it never so tedious and irksome to our natural hearts 2. The strength of love ariseth from the manner how it is considered by us and applyed to us 1. Partly by Faith And 2. Partly by Meditation And 3. Partly by the Spirit 1. Faith nothing else will inkindle and blow up this holy fire of love in our hearts For affection followeth perswasion Till we believe these things we cannot be affected with them To a carnal natural heart the Gospel is but as a fine speculation or a well contrived fable or a dream of a shower of rubies falling out of the clouds in a night But Faith or a firm perswasion that affecteth the heart and therefore the Apostle speaketh of Faith working by love Gal. 5.6 Faith reporteth to the Soul and filleth the Soul with the apprehensions of Gods love in Christ and then maketh use of the strength and sweetness of it to carry forth all acts of obedience to God 2. By meditation The most excellent things do not work if they be not seriously thought of Affections are stirred up in us by the inculcation of the thoughts As by the beating of the steel upon the flint the sparks fly out As the Apostle perswadeth to this Eph. 3.17 18. That ye being rooted and grounded in love may be able with all Saints to comprehend what is the height and depth and length of the love of God in Christ and may know the love of Christ which passeth knowledge This is the blessed Imployment of the Saints that they may live in the consideration and admiration of this wonderful love that so they may ever keep themselves in the love of Christ. Nothing exciteth us to our duty so much as this therefore we should not content our selves with a superficial view of it but dwell upon it in our thoughts 'T is our narrow thoughts our shallow apprehensions of Gods love in Christ our cold and unfrequent meditation of it which maketh us so barren and unfruitful as we are 3. The Spirit maketh all effectual The Gospel containeth the matter meditation is the means to improve it but if it be an act of the humane Spirit only it affecteth us not the thoughts raised in us by bare and dry reason are not so lively as those raised in us by Faith that puts a life into all our notions Now the acts of faith are not so forcible as when the Spirit of God sheddeth abroad this love in our Souls Rom. 5.5 We must use the Gospel must use reason must use faith in meditation on the Love of Christ but we must beg the effectual operation of the Holy Ghost who giveth us a tast and feeling of this love and most thankfully to entertain it USE It sheweth us how we should excite and rowse up our selves in every duty especially in those that are difficult displeasing to the flesh The Apostle Paul indured prisons stripes reproaches disgraces yea death it self out of the unconquerable force of love Therefore if you have any great thing to do for God and would work to the purpose let faith by the Spirit set love a work Faith is needful the work of redemption being long since over and our Lord is absent and our rewards future and love is necessary because difficulties are great and oppositions many the Flesh would fain be pleased but when Faith telleth love what great things God hath done for us in Christ the Soul is ashamed when it cannot deny a little ease pleasure or profit SERMON XXIV 2 Cor. 5.14 For the Love of Christ constraineth us because we thus Iudge that if one dyed for all then were all dead I Have chosen this Scripture to speak of the love of gratitude or that thankful return of love which we make to God because of his great love to us in Christ. Before I go on further in this discourse I shall handle some cases of Conscience 1. About the reason and cause of our love Whether God be only to be loved for his beneficial goodness and not also for his essential and moral perfections The cause of doubting is this Whether true love doth not rather respect God as amiable in himself than beneficial to us The ancient writers in the Church seemed to be of this mind Lombard out of Austine defineth love to be that grace by which we love God for himself and our neighbour for Gods sake Ans. 1. There are several degrees of love 1. Some love Christ for what is to be had from him and that he may be good to us There we begin The first invitation to the creature is the offer of pardon and life Matth. 11.28 29. Come unto me all you that labour and are heavy laden and I will give you rest Take my yoke upon you and learn of me for I am meek and lowly in heart and ye shall find rest unto your Souls And Heb 11.6 He that cometh to God must believe that he is and that he is a Rewardeâ— of them that diligently seek him Self-love and the natural sense of our own misery and the sense of our burden and the desires of our happiness have a marvellous influence upon us yea wholly govern us in our first address to God by Christ Now this is not altogether to be blamed and condemned Partly Because there is no other dealing with mankind tell a malefactour of the perfections of his Judge this will never induce him to love him And Partly Because we may and must love Christ as he hath revealed himself to our love Now he hath revealed himself as a Saviour as a pardoner as a rewarder for surely we may make use of Gods motives he suffereth us to begin in the flesh that we may end in the Spirit there is some grace in this very seeking love You are affected with the true cause of misery not outward necessity but sin you seek after the right remedy which is in Christ there
to us is very comfortable Things that do most concern us do most affect us as a man is more pleased with legacies bequeathed to him by name then left indefinitely to those who can make friends if I can discern my name in Gods Testament it is unquestionably more satisfactory and more ingaging than when with much ado I must make out my Title and enter my self an heir Eph. 1.13 After that we heard the word of truth the Gospel of your Salvation It is not sufficient to know that the Gospel is a Doctrine of salvation in general or to others only but every one should labour by a due application of the promises of the Gospel unto themselves to find it a Doctrine of salvatâ—on unto themselves Salvation by Christ is a benefit which we need as much as others and therefore should give all diligence to understand our part and interest in it Gods love to us is the great reason of our love to God ours a reflection the more direct the beam the stronger the reflection T is the quickening Motive to the Spiritual life Gal. 2.20 Certainly they are much to blame who can so contentedly sit down with the want thereof so they may be well in the world If God will love them with a common love so as they may live in Peace and Credit and Mirth and Wealth among men Our joy comfort and peace much dependeth on the sense of our particular interest Luke 1. 46. My Soul doth rejoice in God my Saviour And Rom. 5.11 We rejoyce in God as those that have received the atonement 'T is uncomfortable to live in doubts and fears or else to live by Guess and uncertain conjectures Well then if we would maintain the joy of faith the vigour of holiness we should get our interest more clear 2. T is not absolutely necessary Because love is the fruit of faith not of assurance only Gal. 5.6 Faith working by love Love is not so grown indeed where there are fears and doubts of our condition 1 John 4. â—8 He that feareth is not made perfect in love Yet a love he hath to God If love did wholly depend upon an actual perswasion of Gods special love to us it could never be rooted and grounded for this actual persuasion is an uncertain thing often interrupted by the failings of Gods Children and Spiritual desertions and frequent Temptations we do not sail to Heaven with a like tide of comforts Our evidences are many times dark doubtful and litigious but the grounds of faith are always clear fixed and stable And therefore the serious Christian may make a shift to love Christ though he doth not know that he loveth him with a special love so as to be absolutely assured of it he is not so necessarily a Comforter as a Sanctifier And though he doth not fill us with joy yet he may work a strong earnest love in our hearts which is as much seen in unutterable groans as in unspeakable joys Love is one of our greatest evidences and therefore goeth before assurance rather than followeth after it And assurance is rather the fruit of love than love of assurance See John 14.21 23. He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my self unto him If a man love me he will keep my words and my Father will love him and we will come unto him and make our â—bode with him 'T is because we love God so little that we want the fruits of his manifested love So that you must not cease to love God before you are assured of his love to you But you must love him sincerely and strongly and then you will know God loveth you In the love of benevolence God beginneth but as to complacency the object must be qualifyed We must have a good measure of grace before we can so clearly discern it as to be certain of it 3. There are many considerations which are proper to our state every one of us have cause enough to love God if we have but hearts to love him Not only as he created us out of nothing but as he redeemed us by Christ Cannot I bless God for Christ without reflection on my own particular benefit His general love in sending a Saviour for mankind John 3.16 God so loved the World that he sent his only begotten Son into the World that whosoever believed in him should not perish but have everlasting life As they reasoned Luke 7.5 He loved our Nation and hath built us a Synagogue Few did injoy the benefit of it but 't was love to the Nation of the Jews So his Philanthropy his man-kindness should put that home upon us that there is a sufficient foundation for the truth of this Proposition that whosoever believeth shall be saved That Christ is an all-sufficient Saviour to deliver me from wrath and to bring me to everlasting life that such a doctrine is published in our borders wherein God declareth his pleasure that he is willing all men should be saved and come to the knowledge of the truth 1 Tim. 2.3 That the door is wide enough if you will get in and if you have no interest you may have an interest We must not think that general grace is no grace The life of Christianity lyeth in the consideration of these things In the free offers of grace all have alike favour and none have cause to murmur but all to give thanks All that God looketh for is a thankful acceptance of the grace made for us in Christ surely when we think of Gods goodness and kind-heartedness to miserable and unworthy sinners and do often and seriously think what he is in himself and what he is to you what he hath done for you and what he will more do for you if you will but consent and accept of his grace Such serious thoughts cannot but warm your hearts and through the Lords blessing awaken in you a great love to God In short the love of God shed abroad in the Gospel is the great and powerful object that must be meditated upon And the love of God shed abroad in your hearts the most effectual means to keep these objects close to the heart And then doubts will vanish 4. The mercies of daily providence declare much of the goodness of God to you and to make him more amiable Christians are much wanting to themselves and to their duty to God when they do not increase their sense of Gods goodness by their ordinary comforts Deut. 30 20. Thou shalt love him for he is thy life and the length of thy days 1 Tim. 6.17 18. 'T is the living God who giveth us richly to injoy all things in this present World And Psa. 68.19 The God of our Salvation who daily loadeth us with his benefits Every days and hours experience should indear God to us 'T is his Sun that shineth
may be the badness of the times The Best Christians may decay in bad times The reason is given Matth. 24.12 Because iniquity doth abound the love of many shall wax cold Iniquity beareth a double sense either a general or a more limitted sense When there is a deluge of wickedness sin by being common groweth less odious The limited sense is taking iniquity for persecution because of the sharpness of persecution many shall fall off from Christianity This should not be so Christians should shine like stars brightest in the darkest night Phil. 2.15 16. Or like fire or a fountain hottest in coldest weather as David in Psa. 119.126 127. It 's time for thee Lord to work for they have made void thy Law Therefore I love thy Commandments above Gold above fine Gold But 't is hard to maintain the fire when the World keepeth pouring on Water There is a certain liberty which we are apt to take in evil times or a damp and deadness of Spirit which groweth upon us 2. It cometh from a cursed satiety and fulness Our affections are deadned to things to which we are accustomed and we are soon cloyed with the best things The Israelites cryed out Nothing but this Manna A full stomach loatheth an hony comb When first acquainted with the things of the Spirit Communion with God and Intercourses with Heaven we are affected with them but afterwards glutted But this should not be because in Spiritual things there is a new inviting sweeetness to keep our affections fresh and lively as in Heaven God is always to the blessed Spirits new and fresh every moment And proportionable in the Church where there is more to be had still greater things than these In carnal things this satiety is justifiable because the imperfections of the Creature which formerly lay hid are discovered upon fruition And all earthly things are less in injoyment than they were in expectation But it is not so in Spiritual things every tast provoketh new appetite 1 Pet. 2.2 3. 3. From a negligence or sluggish carelesness We do not take pains to keep our graces alive we do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.6 Rowse up the gift that is in us As the Priests in the Temple were to keep in the holy fire So we by prayer and diligent meditation constantly keeping love a work watchfulness against the incroachments of worldly and fleshly lusts and when we neglect these things love decreaseth 4. Sometimes it cometh from freeness in sinning Neglect is like not blowing the Fire hid in the Ashes sinning is like pouring on water 1 Thes. 5.10 Quench not the Spirit Secure dalliance with the pleasures of sin brings a brawn and â—eannes upon the heart and God is neglected and our love to him very cold 6. There remaineth nothing more but the cure and remedy against this evil and that concerneth prevention or recovery 1. The remedy by way of prevention is 1. That we should labour to get love more fixed and rooted Eph. 3.17 That ye may be rooted and grounded in love At first our affection may hastily put forth its self like the hasty blossoms of the Spring which are soon nipped But a Christians business is to get a solid affection and bent of heart towards God That love may be as it were the very constitution of our Souls And the frame of our hearts may be changed into an addictedness and devotedness to God Many content themselves with flashes and good moods and meltings at a Sermon which soon vanish and come to nothing because they have no root The word of grace which revealeth the love of God is not ingrafted in their Souls so as that it may be the very frame and temper of their hearts Many receive this word with joy Matth. 13.21 But he hath no root in himself They were once affected with the offers of remission of sins and Eternal Life But this affection is not so great so deep as to controul contrary affections Christ doth not dwell in the heart by faith A visit there is but not an abode A transieâ—t motion of the Spirit but not a constant habitation a draught of the running stream but they have not the fountain within them John 4.14 2. You must increase and grow in love if you mean to keep it Phil. 1.9 I pray that your love may abound more and more 1 Thes. 4.1 As ye learned how to walk and to please God so abound in it more and more At first love is but weak but progress of it is to be endeavoured otherwise a small measure of it meeteth with so many things to extinguish it that it cannot maintain it self Nothing conduceth to a decay more than a contentment with what we have received and there is no such way to keep what we have as to go on to perfection They that row against the stream if they do not ply the oar will be driven back by the force of the Tide Therefore every day you should hate sin more and love self less the world less yet Christ more and more Love being as it were the heart of the New Creature he that hath most love hath most grace and is the best and strongest Christian. 3. Love must still be excited and kept in act or exercise Not lye as a sleepy useless habit in the Soul It must be the principle and end in every duty that is we must work from love and for love From love for 't is not an act of thankful obedience if love be not acted in it Oh beg that this Grace may be more increased in us all graces Ordinances Word Sacraments tend to keep in this love-fire and keep it a burning All these institutions serve but till love is perfect and then they cease but love remaineth Besides all this if love be not excited and kept a work carnal love will prevail a corrupt and base treacherous heart had need be watched and kept from starting back The back-bias of corruption will again recover strength For love cannot lye idle in the Soul either it must be directed and carryed forth to God or it will look out to worldly things If our love ceaseth concupiscence ceaseth not And within a while the World will become superiour in the heart and Mammon be placed in Gods room and stead be respected as our end and happiness For man cannot live but he must have some last end of his actions Nor can he long cease from owning and respecting that end But the Soul will set up another in its stead Therefore the more we desist from loving God the more we intangle our selves with other things which get strength and secure their interest in our Souls as they are confirmed by multiplied acts Therefore the love of God must still be kept a-foot that no other thing be practically preferred before him John 4.14 It must always be springing up and flowing forth 4. Observe the first declinings For these are the cause of all the
is different Others walk according to the course of this World or their own lusts Rom. 12.2 And be not conformed to this World but be ye transformed by the renewing of your minds Thirdly A new design and end Are taken off from carnal and earthly things to Spiritual and Heavenly things to seek after God and their own Salvation the renewed being called to the Hope of Eternal Life look after God and Heaven to serve please and Glorify God SERMON XXXIII 2 Cor. 5.18 And all things are of God who hath reconciled us to himself by Iesus Christ and hath given to us the ministry of reconciliation IN this verse the Doctrine of the new creature is further prosecuted with respect to the Apostles scope which is to assert his fidelity in the Ministry For here are three things laid down 1. The efficient cause of all is God 2. The meritorious cause is Jesus Christ. 3. The instrumental cause is the Word 1. The original Author of all Gospel grace And all things are of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these things He doth not speak of universal creation but of the peculiar grace of Regeneration 'T is God that maketh all things new in the Church and formeth his people after his own Image 2. The meritorious cause how cometh God to be so kind to us We were his enemies The Apostle telleth us here as elsewhere he hath reconciled us to himself by Jesus Christ Rom. 5.10 When we were enemies we were reconciled by the death of his Son So that we have the new creature by vertue of our reconciliation with God as pacified in Christ towards the Elect when our case was desperate there was no other way to recover us 3. The Instrumental cause or means of application is the ministry of reconciliation which was given to the Apostles and other preachers of the Gospel God is the Author of Grace and Christ is the means to bring us and God together and the Ministers have an office power and commission to bring us and Christ together And so Paul had a double obligation to constancy and fidelity in his office his personal reconciliation which was common to him with other Christians and a ministerial delegation and trust to reconcile others to Christ. Two points will be discoursed in this verse 1. That God is the original Author of the new Creature and all things which belong thereunto 2. That he is the Author of the new Creature as reconciled to us by Christ. Let me insist upon the first point and prove to you that Renovation is the proper work of God and the sole effect of his Spirit That will appear 1. From the state of the person who is to be reconciled and renewed the object of this renovation is a sinner lying in a state of defection from God and under a loss of original Righteousness averse from God yea an enemy to him prone to all evil weak yea dead to all Spiritual good and how can such an one renew and convert himself to God 'T is true man hath some reason left and may have some confused notions and general apprehensions of things good evil pleasing and displeasing to God But the very apprehensions are maimed and imperfect and they often call good evil and evil good and put light for darkness and darkness for light Isa. 5.10 However to choose the one and leave the other that is not in their power They may have loose desires of Spiritual favours especially as apprehended under the quality of a natural good or as separate from the means Numbers 23.10 Oh that I may die the death of the Righteous They may long for the death of the Righteous though loth to live their life That excellency which they discover in Spiritual things is apprehended in a natural way John 6.36 And they said unto him Lord evermore give us this bread But these desires are neither truly Spiritual nor serious nor constant nor laborious So that to apprehend or seek after Spiritual things in a Spiritual manner is above their reach and power Neither if we consider what man is in his natural estate this work must needs come of God Man is blind in his mind perverse in his will rebellious in his affections what sound part is there in us left to mend the rest Will a nature that is carnal resist and overcome flesh No our Lord telleth you John 3.6 That which is born of flesh is flesh and his Apostle Rom. 8.5 They that are after the flesh do mind the things of the flesh Can a man by his own meer strength be brought to abhor what he dearly loveth And he that drinketh in iniquity like water Job 15.16 of his own accord be brought to loath sin and expel and drive it from him On the otherside will he be ever brought to love what he abhorreth Rom. 8 7. Because the carnal mind is emnity to God and is not subject to the Law neither indeed can be There is enmity in an unrenewed heart till grace remove it Can we that are worldly wholly led by sense look for all our happiness in an unseen World till we receive another Spirit The Scripture will tell you no 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit And 2 Pet. 1.9 He that lacketh these things viz. saith and other graces is blind and cannot see afar off What man of his own accord will deny present things and lay up his hopes in Heaven Let that rare Phenix be once produced and then we may think of changing our opinion and lay aside the Doctrine of Supernatural grace Can a stony heart of its self become tender Ezek. 36.26 Or a dead heart quicken its self Eph. 2.5 Then there were no need of putting our selves to the pains and trouble of seeking all from above and waiting upon God with such seriousness and care 2. From the nature of this work 'T is called a new Creation in the 17th verse and Eph. 2.10 And elsewhere Now Creation is a work of omnipotency and proper to God There is a twofold Creation In the begining God made some things out of nothing and some things ex inhabili materia out of foregoing matter but such as was wholly unfit and indisposed for those things which were made of it As when God made Adam out of the dust of the ground and Eve out of the rib of man Now take the notion in the former and latter sense and you will see that God only can create If in the former sense something and nothing have an infinite distance and he only that caleth the things that are not as though they were can only raise the one out of the other he indeed can speak light out of darkness 2 Cor. 4 6. Life out of death something out of nothing 2 Pet. 1.3 By the divine power all things are given to us which are necessary to life and Godliness He challengeth this work as his own as
of the tumults and confusions of the present World 't is wrought in us by the Spirit these graces as they are created after God so created by God After God after his image Wisdom Power and Goodness are the three great attributes to which answer Light Life and Power or which is all one Faith Hope and Love Faith as the eye and Love as the heart this life is received by Faith and acted in Love Hope as the strength and reason sheweth it as well as Scripture Faith we cannot have of our selves for by sense we only see things that are before us By reason things future as they are contained in their causes may be seen if nothing hinder but things Spiritual invisible and wholly future cannot be seen with any certainty but in Gods light as he revealeth the object and openeth the faculty Love we cannot have of our selves for man being a fleshly creature his love accommodateth its self to the interests of his flesh suppose it to be placed like a needle between two loadstones between God and the World surely it will be drawn away by what is strongest and nearest self-love being guided by concupiscence tendeth towards the Creature till it be mastered by grace Those pleasures which enter into the Soul by the gate of the senses will corrupt our love till an higher pleasure let in by the understanding divinely enlightned and into the will draw it another way for before the understanding is daz'ed with false light or obscured by real darkness that it can hardly discern good from evil Such is the treachery of the senses and revolt of the passions and the will perverted by concupiscence hath no inclination but to what is evil Hope which floweth from love that cannot be for till God be our chiefest good how shall we seek and long for the time when we shall fully injoy him with any life seriousness and comfort 5. All things belonging to the new creature the Scripture ascribeth to God Take that noted place Phil. 2.13 For God worketh in us both to will and to do of his good pleasure All that we will and all that we do in the Spiritual life is of God Mark here First he did not only give us the natural faculties at first God as the Author of nature must be distinguished from God as the Author of grace that is another sphere and order of beings 't is one thing to make us men another thing to make us Saints or Christians We have understanding will and affections and senses as men but we are Sanctified as Christians 1 John 5.20 He hath given us an understanding that we may know him that is true Secondly God doth not only concur to the exercise of these faculties as a general cause as he doth to all the creatures Acts 17.28 We cannot stir nor move without him general providential assistance is necessary to all things or else they could not subsist as the fire could not burn the three Children though he did not destroy the being of property of it only suspend his influence So God is said to give the seeing eye and the hearing ear not only the rational faculty but the exercise but this is not enough as the act is from God so the graciousness of the act Thirdly To come more closely to the thing in hand God doth not only work meerly by helping the will but giving us the will not by curing the weakness of it but by sanctifying it and taking away the â—infulness of it and sweetly drawing it to himself If the will were only in a swoon and languishment a little excitation outward or inward would serve the turn but 't is stark dead they do but flatter nature that say of it as Christ of the Damosel she is not dead but sleepeth Gods grace is not only necessary for facilitation that we may more easily choose and pursue that which is good as an horse is requisite that a man may pass over his Journey more easily which otherwise he might do on foot with difficulty No 't is impossible as well as difficult till God giveth us the will and deed Fourthly God doth not only give a power to will if we please or a power to do if we please but he giveth to will and to do the act of willing and doing Adam had posse quod vellet but we have velle quod possimus he had a power to avoid sin if he would but we have the will its self but he worketh powerfully and efficaciously that is to say the effect succeedeth Ezek. 36.27 A new heart will I give to you and a new Spirit will I put into you and cause you to walk in my ways If this were all the grace given to us for Christs sake that we might be converted if we would divers absurdities would follow 1. 〈◊〉 Christ dyed at uncertainties and 't is in the power and pleasure of mans will to ratify and â—â—â—strate the end of his death for 't is a contingent thing whether a man will turn to God yâ—â— or no. No 't is not so left it doth not depend upon mans 〈◊〉 with Iâ—hâ— 6.37 All that the Father giveth me shall come to me â—â— Man would be the principal cause of his own conversion and so would rob God of the glory of his free grace and put the honour of it on the liberty of mans will for grace giveth an indifferency he may or he may not but free will hath the casting voice a power to repent or believe he hath from God but the determining act is from himself which is more noble for he doth more that doth will and work than he that giveth a power to will and work As 't is a more perfect thing to understand than to be able to understand the act is more perfect than the power actus secundus est nâ—bilior quà m primus We should then expect from God no other grace but a power to repent and believe but it 's left to our wills to make it effectual or frustrate is this all No God doth not only give a power to believe but faith a power to repent but repentance its self not such grace as is effectual only as mans will is pleased to use it or not to use it but victorious grace such as conquereth the heart of man and sweetly subdueth it to God 3. Look to the prayers of the faithful dispersed every where in the holy Scriptures and they understand this of effectual grace Create in me a clean heart saith David Psa. 51.10 And Paul prayed Heb. 13.21 The Lord make you perfect in every good work to do his will working in you that which is pleasing in his sight Grace effectual by its self is prayed for not a grace that giveth the possibility only but the effect not only such as doth invite and solicite us to good but such as doth incline and determine us to good 4. This grace we give thanks for not for a power
to repent and believe but for repentance and faith its self to be wrought in us Put it into the instance of Peter and Judas For otherwise God would do no more for Peter than for Judas if God did only give a power to will if we please to do it so man would difference himself 1 Cor. 4.7 Then Peter no more than Judas and Judas as much as Peter Lord I thank thee that thou hast given me some supernatural help namely a power to return to thee if I will And the like help thou hast given to my fellow disciple Judas but this I have added of mine own accord a will to return and be converted And though I have received no more than he yet I have done more than he since I have accepted grace and he remaineth in sin I owe no more to thy grace than Judas did but I have done more for thy Glory than Judas did 5. Our first choice and willing the things of God is not only given us but our willing and working when we are converted Grace is no less necessary to finish than to begin and the new state dependeth absolutely on its influence from first to last He worketh all our works for us There is not one individual act of grace but God is interessed in it as the Soul is in every member there is not only a constant union by vertue of their subsistence in the Body but there is a constant animation and influence and the members of the Body have no power to move but as they are moved and acted by the Soul So grace is twofold habitual which giveth the Christian his supernatural being 2 Pet. 1.4 Who hath made us partakers of the divine nature And actual which raiseth and quickeneth them in their operations To this sense must these places be interpreted John 15.5 He that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing And 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing but our sufficiency is of God You will say then what difference is there between the regenerate and unregenerate a natural man and a new creature I Answer there is somewhat in them which may be called a new life and a new nature somewhat distinct from Christ or the Spirit of Christ that worketh in them there is the habits of grace or the seed of God 1 John 3.9 which cannot be Christ or the Spirit for 't is a created gift Psa. 51.10 Create in me a clean heart This is called sometimes the Divine nature sometimes the new creature sometimes the inward man sometimes The good treasure Matth. 12.35 A stock of grace which may be increased 2 Pet. 3.18 But grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. All which are not competible to the Spirit so that when the Spirit worketh on us 't is in another manner than on the regenerate At first conversion we are meer objects of grace but afterwards instruments of grace first upon us and then by us He worketh in the regenerate and unregenerate in a different manner he works on the unregenerate while they do nothing that is good yea the contrary the regenerate he helpeth not unless working striving labouring there is an inclination towards God and holy things which he quickeneth and raiseth up 6. In the same action unless God continueth his assistance we fail and wax faint for God doth not only give us the will that is the desire and purpose but the grace by which we do that good which we will and purpose to do these two are distinct to will and to do And we may have assistance in one kind and not in another willing and doing are different For Paul saith Rom. 7.18 To will is present with me but how to perform that which is good I find not There needeth grace for that also to will is more than to think and to exert our will into action is more than both in all we need Gods help we cannot think a good thought nor conceive an holy purpose much less perform a good action So that we need renewed strength every moment The heart of man is very mutable in the same duty and we can keep up our affections no longer than God is pleased to hold them up While the influence of grace is strong upon us the heart is kept in a warm holy frame but as that abateth the heart swerveth and returneth to sin and vanity instance in Peter se posse putabat quod se velle sentiebat Use 1. Let us apply this 1. Take heed of an abuse of this Doctrine 1. Let it not lull us asleep in idleness because God must do all we must do nothing this is an abuse the Spirit of God reasoneth otherwise Phil. 2.12 13. Work out your salvation with fear and trembling for it is God which worketh in you both to will and to do Work for God worketh it cannot be a a ground of loosness or laziness to the regenerate or unregenerate 1. Not to the unregenerate their Impotency doth not dissolve their obligation A drunken Servant is a Servant and bound to do his work though he hath disabled himself 't is no reason the Master should lose his right by the Servants default Again Gods doing all is an ingagement to us to wait upon him in the use of means that we may meet with God in his way and he may meet with us in our way 1. That we may meet with God in his way God hath appointed certain duties to convey and apply his grace We are to lye at the Pool till the Waters be stirred to continue our attendance till God giveth grace Mark 4.24 Take heed what ye hear With what measure ye mete it shall be measured to you As you measure to God in duties so will God measure to you in blessings 2. That God may meet with us in our way God influenceth all things according to their natural inclination God inlightneth with the Sun burneth with the fire reasoneth with man acts necessarily with necessary causes and freely with free causes he doth not oppress the liberty of the creature but preserveth the nature and interest of his workmanship draweth men with the cords of a man Hos. 11.4 He propoundeth reason which we consider and so betake our selves to a Godly course The object of regeneration is a reasonable creature upon whom he worketh not as upon a stock or a stone and maketh use of the Faculties which they have shewing us our lost estate and the possibility of Salvation by Christ sweetly inviting us to accept of Christs grace that he may pardon our sins sanctify our natures and lead us in the way of holiness unto eternal life Now these means we are to attend upon 2. Not to the regenerate Partly because they have some principles of operation there is life in them and where there is life there is a
sin was God reconciling In themselves Gods Elect differ nothing from the rest of the World till grace prevent them they were as bad as any in the World of the same race of cursed mankind not only living in the World but after the fashions of the World dead in trespasses and sins and obnoxious to the curse and Wrath of God Fourthly To shew the Amplitude of Gods Grace the greater and worser part of the World the Gentiles as well as the Jews Rom. 11.15 If the casting away of them be the reconciling the World So 1 John 2.2 And he is the propitiation for our sins and not for ours only but also for the sins of the whole World Fifthly To awaken all that are concerned to look after this priviledge which is common to all nations the offer is made indifferently to all sorts of persons where the Gospel cometh and this grace is effectually applyed to all the Elect of all Nations and all sorts and conditions and ranks of persons in the World if thou art a member of the World thou shouldest not receive this grace in vain 2. The other party concerned is the Great God to himself To be reconciled to one another when we have smarted sufficiently under the fruits of our differences will be found an especial blessing much more to be reconciled to God this is the comfort here propounded To himself of whom we stand so much in dread 1 Sam. 2.15 If one man sin against another the Judge shall judge him but if a man sin against God who shall plead for him A fit Umpire and Mediator may be found out in matters of difference and plea between man and man but who shall arbitrate and take up the difference between us and God Here first the greatness of the priviledge That God will reconcile us to himself Doct. There is a reconciliation made in and by Iesus Christ between God and man First I shall premise three things in general 1. That to reconcile is to bring into favour and friendship after some breach made and offence taken as Luke 23.12 The same day Herod and Pilate were made friends for before they were at enmity between themselves So Joseph and his Brethren were made friends and the woman faulty is said to be reconciled to her husband 1 Cor. 7.11 So Matth. 5.23 24. If thou bringest thy gift to the Altar and there remembrest that thy brother hath ought against thee go thy may and be reconciled to thy Brother All which places prove the natural notion of the word and so 't is fitly used for our recovery and returning into grace and favour with God after a breach 2. That the reconciliation is mutual God is reconciled to us and we to God Many will not hear that God is reconciled to us but only that we are reconciled to God But certainly there must be both God was angry with us and we hated God the Alienation was mutual and therefore the reconciliation must be so the Scripture speaketh not only of an enmity and hatred on mans part Rom. 5.10 For when we were enemies we were reconciled to God by the death of his Son but also of wrath on Gods part not only against sin but the sinner Eph. 2.3 Being Children of wrath by nature Certainly God doth not only hate sin but is angry with the wicked because of it Psal. 7.11 God is angry with the wicked every day And we must distinguish between the work of Christ in order to God and the work of the Minister and Christ by the ministry in order to men The work of Christ in order to God which is to appease the Wrath of God Therefore 't is said Heb. 2.17 That he is a merciful and faithful High-priest to make reconciliation for the sins of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely there Gods being reconciled to us is intended by Christs Sacrifice and Intercession For Christ as an High-priest hath to deal with us as Gods Apostle with men Heb. 3.1 We in Christs stead pray you to be reconciled verse 20th Besides our reconciliation is made the fruit of Christs death in contradistinction to his life Rom. 5.10 The death of Christ mainly respected the appeasing of the Wrath of God whereas if it only implyed the changing of our natures it might as well be ascribed to his life in Heaven as his death upon earth Again the Scripture maketh this reconciliation to be a great instance of Gods love to us Now if it did only consist in laying aside our enmity to God it would rather be an instance of our love to God than his love to us Once more the Text is plain that Gods reconciling the World to himself did consist in not imputing our trespasses to us his laying aside his suit and just plea he had against us so that it relateth to him Therefore upon the whole we may pronounce that God is reconciled to us as well as we to God Indeed the Scriptures do more generally insist upon our being reconciled to God than Gods being reconciled to us for two reasons 1. Because we are in a fault 'T is the usual way of speaking amongst men He that offendeth is said to be reconciled because he was the cause of the breach and he needeth to reconcile himself and to appease him whom he hath offended which the innocent party needeth not he needeth only to forgive and to lay aside his just anger We offended God not he us therefore the Scripture usually saith we are reconciled to God 2dly We have the benefit 't is no profit to God that the Creature enters into his peace He is happy within himself without our love or service only we are undone if we are not upon good terms with him If any believe not the Wrath of God abideth upon him John 3.36 And that is enough to make us eternally miserable 3. That reconciliation in Scripture is sometimes ascribed to God the Father sometimes to Christ as Mediator sometimes to Believers themselves 1. To God the Father as in the Text God was in Christ reconciling the World to himself and in the verse before the Text who hath reconciled us to himself And Col. 1.20 Having made peace by the Blood of his Cross by him to reconcile all things to himself To God the Father as the primary cause of our reconciliation he found out and appointed the means as he decreed from everlasting to restore the Elect faln into sin unto grace and favour and prepared whatever was necessary to compose and take up the difference between him and sinners 2. Christ is said to reconcile Eph. 2.16 That he might reconcile both unto God in one body by the Cross. And Col. 1.21 Yet now hath he reconciled Not as the primary but meritorious cause of reconciliation which respects both God and us chiefly God as he was appeased by the merit of his Sacrifice as he procured the Spirit that same Spirit whereby our enmity might be overcome and
of or never did but we are all guilty 2. Partly that he would not prosecute his right against us as a revenging and just Judge calling us to a strict account and punishing us according to our demerits which would have been our utter undoing Psa. 130.3 If thou shouldest mark iniquity O Lord who could stand Psa. 143.2 Enter not into Judgment with thy Servant for in thy sight shall no flesh be justified There is not a man found which hath not faults and failings enough and if God should proceed with him in his just severity he would be utterly uncapable of any favour 3. Partly because he found out the way how to recompense the wrong done by sin unto his Majesty and sent his Son to make this recompense for us who was made sin for us that we might be made the Righteousness of God in him Our iniquities were laid on him Isa. 53.4 And his Righteousness imputed to us Rom. 4.11 4. And partly that he did this out of his meer Love which set a work all the causes which concurred in the business of our Redemption John 3.16 God so loved the World that he gave his onely begotten Son that whosoever believeth in him should not perish but have Everlasting Life The external moving cause was only our misery the internal moving cause was his own grace and mercy And this love was not excited by any love on our parts Rom. 3.24 Justified freely by his grace that is by his grace working of its own accord 5. And partly that this negative or non-imputation is heightned by the positive imputation There is a non-imputing of sin and an acceptance of us as righteous in Christ his merits are reckoned and adjudged to us that is we have the effect of his sufferings as if we had suffered in person Christ is become to us the end of the Law for Righteousness Rom. 10.4 2. 'T is matter of great priviledge and Blessedness to the Creature if so be the Lord will not impute our sins to us and account them to our score This will appear 1. If we consider the evil we are freed from guilt is an obligation to punishment and pardon is the dissolving and loosening this obligation Now the punishment of sin is exceeding great what maketh Hell and Damnation but Not-forgiveness Hell is not a meer Scar-crow nor Heaven a May-game 't is eternity maketh every thing truly great an everlasting exile and separation from the comfortable presence of the Lord which is the poena damni Matth. 25.41 Go ye cursed and Luke 13.27 Depart from me ye workers of iniquity They are shut out and thrust out from the presence of the Lord. When God turned Adam out of Paradise his case was very sad but nothing comparable to this God took care of him in his exile and made coats of skins for him God gave him a day of patience afterwards promised the seed of the woman intimated hopes of a better paradise But instead of all comforts how sad is it to be sent into an endless state of misery which is the poena sensus Mark 9 44. The worm that never dyeth and the fire that shall never be quenched The worm of Conscience when we think of our folly imprudence disobedience to God A man may run away from his Conscience now by sleeping running riding walking working drinking distract his mind by a clutter of business but then not a thought free the Soul will be always thinking of slighted means abused comforts wasted time and of the course wherein we have involved our selves then our repentance will be fruitless our sorrows now are curing then tormenting when under the Wrath of God You coldly now entertain the offer of a pardon then Oh for a little mitigation a drop to cool your tongue 2. Because of the good depending upon it in this life and the next First In this life Partly because we are not fitted to serve God till sin be pardoned Heb 9 14. How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your Consciences from dead works to serve the living God God pardoneth that he may further sanctify us and fit us for his own use The end of forgiveness is that God may have his own again which was lost and we might be ingaged to love him and live to him Forgiveness tends to holiness as the means to the end and so there is way made for our thankfulness and love to our Redeemer which is the predominant ruling affection in the Kingdom of grace and the main motive of obedience Partly because we cannot please God till sin be pardoned for God will not accept our actual services till our guilt be removed till pardoning grace cover our defects Whence should we hope for acceptance From the worth of our persons That is none at all From the integrity of the work Alas after grace received we are maimed in our principles and operations much more before Heb. 11.6 Without faith no man can please God Rom. 8.8 They that are in the flesh cannot please God Till we are adopted reconciled absolved neither our persons nor our actions can find acceptance with him And partly because we have no found comfort and rejoycing in our selves till we obtain the pardon of our sins and be in such an estate that God will not impute our trespasses to us For while sin remaineth unpardoned and the sentence of the Law not reversed the Soul is still in doubt or fear if not it proceedeth from our security and forgetfulness which will do us no good for we do but put off the evil rather than put it away and deal as a Malefactor that keepeth himself drunk till he cometh to execution In Scripture a pardon is made the solid ground of comfort Isa. 4.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished that her iniquity is pardoned When Gods Wrath is pacified and appeased then there is ground of comfort indeed when God for Christ's sake hath forgiven and forgotten all our transgressions and accepted a ransom for us So Matth. 9.2 Son be of good cheer thy sins be forgiven thee Ay then misery is stopped at the fountain head our great trouble is over but till then all our comforts are soured by our fears When the Sun by its bright beams appeareth it dispelleth mists and clouds 2. In the next life we are not capable of injoying God and being made happy for evermore in his love till we be in such an estate that God will not impute our trespasses to us For till we escape wrath we cannot injoy happiness nor till his anger be pacified can we have any interest in his love Rom. 5.18 The free gift came upon all men unto justification of life Now our right beginneth when sin is taken out of the way and hereafter our impunity in Heaven is a
Ministry because they are men of like passions with our selves No 't is Gods condescension to our weakness which cannot admit of other Messengers to imploy such Therefore receive them as Messengers of Christ. They work together with God 1 Cor. 3.9 They are labourers together with God 2 Cor. 6.1 As workers together with God we beseech you receive not this grace in vain And Christ saith he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 What is done to a mans Apostle is done to himself And Matth. 10.40 He that receiveth you receiveth me Christ meant not to stay upon earth visibly and personally to teach men himself therefore he committed this dispensation to others left it with faithful men who are to manage it in his name 4. Those who are enemies of the Ministry of the Word are enemies to the Glory of God and the comfort and Salvation of Gods people The Glory of God 2 Cor. 1.20 For all the promises of God in him are yea and Amen unto the Glory of God by us And the comfort of Gods people verse 24. Not for that we have dominion over your Faith but are helpers of your joy And their too much preaching is their too much converting Souls to God and reconciling Souls to God 5. You hear not the Word aright unless it be a word of reconciliation to you a means of bringing God and you nearer together To humble you for sin which is the cause of breach and distance Or to revive thy wounded Spirit or to make you prize and esteem the grace of the Redeemer or more earnestly to seek after God by an uniform and constant obedience SERMON XXXVIII 2 Cor. 5.20 Now then we are Embassadours for Christ as though God did beseech you by us we pray you in Christs stead be reconciled to God IN these words you have the practical use and inference of the foregoing clause Observe here 1. An office put on those to whom the word of reconciliation is intrusted 2. The value and authority of this Office As if God did beseech you by us 3. The manner how this office is to be executed Pray you in Christs stead 4. The matter or message about which they are sent Be ye reconciled to God Doct. God hath authorized the Ministers of the Gospel in his own name and stead affectionately to invite sinners to a reconciliation with himself 1. The Office We are Embassadours for Christ ' That 's the nature of our imployment And sent by God on purpose for this end Eph. 6.20 For which I am an Embassadour in bonds 1. Embassadours are Messengers So are the Ministry sent John 17.18 As thou hast sent me into the World so also have I sent them into the World How can they preach except they be sent Rom. 10.15 2. There is not only a Mission but a Commission They are not only Posts and Letter-carryers but authorized Messengers Embassadours do in a singular manner represent the person of the Prince who sendeth them are cloathed with Authority from him And so we have an authority for edification and not for destruction 2 Cor. 10.8 They are sent with great power to bind or loose out of the Word to pass sentence upon mens Eternal Condition Of Damnation on the impenitent of Life and Salvation on them that repent and believe the Gospel 3. They are sent from Princes to other Princes On the one side it holdeth good they come from the greatest prince that ever was even from the â—rince of all the Kings of the earth Revel 1.3 But to us poor worms they are sent unworthy that God should look upon us or think a thought of us we were revolted from our obedience to him but he treateth not and dealeth not with us as Traytors and Rebels but as persons of Dignity and Respect that thereby we may be more enduced to accept his offers Embassadours to obscure and private persons were never heard of but such honour would he put upon us 4. Embassadors are not sent about trifles but about matters of the highest concernment So they are sent to treat about the greatest matters upon Earth The making up peace and friendship between God and sinners Isa. 52.7 How beautiful are the feet of those that bring glad tidings of peace We are to publish the glad tidings of reconciliation with God God might have sent Heralds to proclaim war but he hath sent Embassadours of peace He might have sent them as he sent Noah to the old World to warn them of their destruction or Jonah to Nineveh but they come with an Olive branch in their mouths to tell the World of God reconciled Well then we must regard the weight of the message Gods love and hatred are not such inconsiderable things as that we should not trouble our selves about them 'T is his wrath maketh us miserable and his love happy Oh how welcome to us should a Message of love and peace with God be 5. As to their duty An Embassadour and Messenger must be faithful keeping close to their Commission as to the matter of their Message and be sincere and true as to the end of it 2 Cor. 2.17 For we are not as many which corrupt the Word of God but as of sincerity as of God in the sight of God speak we in Christ. We are for another not for our selves our imployment is to be Proxies and Negotiatours for Christ and this with all diligence courage and boldness Eph. 6.20 For which I am an Embassadour in bonds that I may speak boldly as I ought to speak As becometh a zeal for Christs honour and the good of Souls the excellency of the Message and the gravity of our office owning the truth in the face of dangers 6. As to their reception and entertainment Negatively 1. They must not be wronged Embassadours are inviolable by the Law of Nations but such is the ingratitude of the World who are enemies to their own mercies that they slight his Message use his Embassadours disgracefully as Abner did Davids contrary to the Law and the practice of all nations As Paul was an Embassadour in bonds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Chain by which he was tied to his keeper but God will not endure this Psa. 105.15 He hath given charge Do my Prophets no harm His Judgments in his providence come for wrong done to his Ministers 2 Chron. 36.16 They misused his Prophets and the Wrath of the Lord arose against the people till there was no remedy But the negative is not enough Not to wrong them You ought to respect them and receive them in the name of the Lord 1 Cor. 4.1 Let a man so account of us as the Ministers of Christ and Stewards of the Mysteries of God And Gal. 4.14 They received him as an Angel of God even as Christ Jesus Surely 't is meant with respect to the truth he preached they received it with as much reverence