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
that is Universal Psal. 2.8 I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession There is a Reign over Mankind and those that do not subject themselves to Christ as a Redeemer shall find him as a Judg. Therefore in Psal. 2. the Judiciary Acts of his Power are only mentioned breaking them with a Rod of Iron and vexing them in his hot displeasure He is Lord over them in Power and Justice as God's Lieutenant they shall pay him Homage and Subjection as King of the World or else they shall perish He over-ruleth them as Rebels but he reigneth in the Church as over voluntary Subjects 2. It is not confined to the Church and things meerly Spiritual This Kingdom is as large as Providence and in the exercise of Justice and Equity Magistrates are but his Deputies Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only Lord God and our Lord Jesus Christ. He is King of Nations Jer. 10.7 King of Saints Rev. 15.3 Head over all things to the Church Ephes. 1.22 Supream and Absolute in the World but Head to the Church He hath a Rod of Iron to rule the Nations and a Golden Scepter to guide the Church In the World he ruleth by Providence in the Church by his Testimonies Psal. 93. The Lord Reigneth Psal. 24.1 The Earth is the Lord's And then Vers. 4. Who shall dwell in his Holy Hill I confess there is a Question Whether Magistrates be under Christ as Mediator Whether they hold their Power from him But I see no reason why we should doubt of it since all things are put into Christ's Hands and that not only by an Eternal Right but given to him which noteth his Right as Mediator Christ hath a Right of Merit as Lord of all Creatures He is Lord both of th◠Dead and Living Rom. 14.9 The whole Creature is delivered up to Christ upon his undertaking the Work of Redemption he hath a Right of executing the Dominion of God over every Creature Christ the Wisdom of the Father saith By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth Prov. 8.15 16. And expresly he is said to be Ruler of the Kings of the Earth Rev. 1.5 Vse 1. Comfort to God's Children All is put into the Hands of Christ. A Devil cannot stir further than he giveth leave as the Devils could not enter into the Herd of Swine without Christ's leave Mark 8. When thou art in Satan's Hands the Devil is in Christ's Neither Angels nor Principalities nor Powers can hurt The Reigns of the World are in a wise Hand The Lord reigneth though the Waves roar Psal. 99.1 It was much comfort to Jacob and his Children to hear that Joseph did all in Egypt It should be so to us that Jesus doth all in Heaven He holdeth the Chain of Causes in his own Hand It will be much more for thy Comfort at the last Day A Client conceiveth great Hope when one formerly his Advocate is advanced to be Judg of the Court Thy Advocate is thy Judg He that died for thee will not destroy thee Thy Christ hath power over all Flesh to damn whom he will and save whom he will Vse 2. An Invitation to bring in Men to Christ. Oh who would not chuse him to be Lord that whether we will or no he is our Master He can hold thee by the Chains of an invincible Providence that art not held with the Bonds of Duty Oh it is better to touch the Golden Scepter than to be broken with the Iron Rod and to feel the Efficacy of his Grace than the Power of his Anger Christ is resolved Creatures shall stoop The Apostle proveth the Day of Judgment Rom. 14.10 11. We shall all stand before the Judgment Seat of Christ. For it is written As I live saith the Lord every Knee shall bow to me c. Christ will bring the Creatures on their Knees at the last Day all Faces shall gather Blackness and the stoutest Hearts be appalled Christ will have the better it is better be his Subjects than his Captives Vse 3. To Magistrates to own the Mediator You hold your Power from Christ and therefore must exercise it for him Psal. 2.10 11 12. Be wise now therefore O ye Kings be instructed ye Judges of the Earth it is their Duty chiefly to observe Jesus Christ Serve the Lord with fear and rejoice with trembling Kiss the Son lest he be angry and you perish from the way when his Wrath is kindled but a little Acknowledg Christ your Lord or else he will blast your Counsels you shall perish in the mid-way when you have carried on your Designs a little while you shall perish e're you are aware Christ will call you to an Account Two things Christ is tender of His Servants and his Truth His Servants are weak to appearance but they have a great Champion what is done to them Christ counteth as done to himself Saul Saul why persecutest thou me Acts 9.4 when he raged against the Saints Isa. 49.23 Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers Christ hath little Ones that should be nursed and not oppressed But chiefly his Truth It is Truth maketh Saints Joh. 17.17 Sanctify them through thy Truth thy Word is Truth You should own your Lord and Master and not be indifferent to Christ or Satan to tolerate Errors especially directly against Christ's Person Nature and Mediatory Offices is but sorry Thankfulness to your great Master He did not give you a Commission to countenance Rebels against himself Whilst you maintain the Power and Purity of his Ordinances Christ will own you and bear you out but when for secular Ends Men hug his Enemies they are in danger to perish in the mid-way in the course of their Attempts That he should give Eternal Life That signifieth the End why Christ received so much Power for the Elects sake that he might be in a capacity to conduct them to Glory which otherwise could not be if Christ's Power were more limited and restrained I might 1. Observe That Christ's Power in the World is exercised for the Church's good Ephes. 1.22 He is the Head over all things to the Church All Dispensations are in the Hand of a Mediator for the Elects sake to gain them from among others to protect them against the Assaults of others 1. To gain them 2 Pet. 3.9 He is not willing that any should perish but that all should come to repentance If the Elect were gathered Providence would be soon at an end God's Dispensations are guided by his Decrees 2. To protect them when they are gained You must pluck Christ from the Throne e're you can pluck a Member from his Body John 10.28 I give unto them eternal Life and they shall never perish neither shall any Man pluck them out of my Hand By his Conduct and Government we are secured against all 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
of the same Nature with them that sinned 4. It implieth the Quality of Christ's Office he is the Messenger of Heaven and therefore called the Angel of the Covenant Mal. 3.1 He is sent by God after lost Sinners He is called the Apostle and High Priest of our Profession Heb. 3.1 God sendeth out a Messenger to bring Sinners to himself as Wisdom sent out her Maids but Christ is the chief Messenger and Apostle And mark he is called there not only the Apostle but High Priest partly to shew that in all Ages of the Church Christ is the chief Officer therefore the highest Calling both in the Jewish and Christian Church is ascribed to him but chiefly to shew that Christ as he is the Ambassador to treat with us from God so the High Priest to treat with God and appease his Wrath for us Christ is the Messenger that goeth from Party to Party if he had not been sent to us we should neither know God nor enjoy him he came from God to Men that he might bring Men to God There was no knowing of the Father without him Mat. 11.27 No Man knoweth the Son but the Father neither knoweth any Man the Father save the Son and â—e to whomsoever the Son shall reveal him There is no coming to the Father without him John 14.6 I am the Way the Truth and the Life no Man cometh to the Father but by me He came from Heaven on purpose to shew us the Way and to remove all Obstacles This is Christ's Office 5. It implieth the Authority of his Office Jesus Christ had a lawful Call He was designed in the Council of the Trinity his Holiness Miracles and Divine Power are his Commission Him hath God the Father sealed John 6.27 As every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent Christ is the Plenipotentiary of Heaven he hath his Commission under the Seal of Heaven all is valid that he doth in the Father's Name he hath authorized the Redeemer Which is not only for the Comfort of our Faith Christ entred upon his Calling by Authority which I shall improve by and by but for moral Instruction to look to our Mission Christ came not till he was sent It is not good to cast our selves upon Offices and Places without a lawful Call and Designation of God In Ordinary Functions Education and Abilities are Call enough and there we must keep It is a tempting of Providence to think God will bless us out of our way A desire of change usually proceedeth from Disdain or Distrust or a thirst of Gain all which are sinful But now in higher Callings there must be a solemn Mission Rom. 10.15 How shall they preach except they be sent they must be authorized by God the Rules he hath left in the Church Our Lord Jesus Christ did not glorify himself by Intrusion He had a Patent from the Council of the Trinity indited by the Father accepted by himself and sealed by the Holy Ghost Vse It sheweth three Things 1. The Love of God Here are many Circumstances to heighten it in your Thoughts that he would not trust an Angel with your Salvation but send his Son he is to come in Person 1 John 4.10 Herein is Love not that we loved God but that he loved us and sent his Son to be the Propitiation for our Sins He thought nothing too near and too dear for us Usually Man's Love descendeth and all his Happiness is laid up in his Children Again God had no Reasons he was moved by his own Goodness he had Reasons to the contrary we were Enemies but he sent his Son for Enemies Rom. 5.10 If when we were Enemies we were reconciled to God by the death of his Son c. What was his Son sent for not to treat with us in Majesty but to take our Nature to be substituted into our Room and Place Oh praise the Father Ephes. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual Blessings in heavenly Places in Christ. 2 Cor. 1.3 Blessed be God even the Father of our Lord Jesus Christ the Father of Mercies and the God of all Comfort 2. Christ's Condescension He submitteth to be sent Psal. 40.7 8. Lo I come in the Volume of the Book it is written of me I delight to do thy Will O my God yea thy Law is within my Heart We could never have asked so much as God hath given He would not only borrow our Tongue to speak to us but our Bowels to mourn for us and our Bodies to die for us He layeth aside his Majesty and taketh on himself the condition of a Servant It is irksome to us to go back ten degrees in Pomp or Pleasure upon just and convenient Reasons Oh the wonderful self-denial of Christ he laid aside the Majesty of God and submitted to the greatest Abasement and Suffering 3. The value of Souls and Spiritual Privileges If we despise them we put an Affront upon the Wisdom of Heaven and undervalue Christ's Purchase Freedom from Sin Justification Holiness they are the only things Christ was sent from Heaven to purchase them Gold and Silver would not buy them Mony is not currant in Heaven though it doth all things in the World 1 Pet. 1.18 We are not redeemed with corruptible things as Silver and Gold from our vain Conversations but with the precious Blood of the Son of God as of a Lamb without spot and blemish Christ must come from Heaven and take a Body and shed his Blood Scourge your Hearts with that Question Heb. 2.3 How shall we escape if we neglect so great Salvation Sure we should be more serious and think that worthy of our best Endeavours and greatest Earnestness which Christ thought worthy a Journey from Heaven and all the pains and shame he suffered Secondly The next thing in the Text is That he is Jesus Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins It is there interpreted to signify a Saviour an Angel himself is the Expositor so here Christ is sent to be a Saviour that is a principal Object of Faith to look upon Christ as the Saviour of the World A Saviour properly is one that delivereth from Evil Now Christ doth not only deliver us from Evil from Sin the Wrath of God the Accusations of the Law and Eternal Death but positively he giveth us Grace and Righteousness and Eternal Life He is a Saviour to defend us and a Saviour to bless us Psal. 84.11 The Lord God is a Sun and a Shield he will give Grace and Glory and no good thing will he withhold from them that walk uprightly The Mercies of the Covenant are Privative and Positive Many enter into a League that they will not hurt one another but God is in Covenant with us to bless us If Christ had only procured some place for us
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
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
communicate it to his Members he is not weak when we are weak but able to do above what we can ask or think 3. As concerning the Life of Glory we have it by Christ also 1 Joh. 5.11 This is the record that God hath given to us eternal life and this life is in his Son The door which is shut against us by our sins is opened by Christ. Let us follow his Precepts and Example and depend upon his Grace and you cannot miscarry Christ hath brought Life and Immortality to light assured us of an endless Happiness after Death Heathens had but a doubtful conjecture of another Life we have an undoubted assurance and that is some great stay to us 4. Concerning the troubles and afflictions that we meet withal As to the troubles of the Church of God he is alive and upon the Throne he can never cease to live and reign Psal. 110.1 The Lord said unto my Lord Sit thou on my right hand until I make thy foes thy footstool The enemies of his Kingdom must bend or break first or last 5. Against Death Christ hath broken the power of it as it hath no dominion over him so it cannot totally seize upon his Members in their better part they still live to God assoon as they dye and as to their Bodies The body is dead because of sin but the Spirit is life because of righteousness Rom. 8.10.15 1 Cor. 15.55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sin and the strength of sin is the Law But thanks be to God who hath given us the victory through our Lord Jesus Christ. Job 19.25 I know that my Redeemer liveth and that he shall stand the last day upon the earth c. But what is this to us As it hath no dominion over him so not over us the power is broken the sting is gone If our flesh must rot in the grave our Nature is in Heaven Christ once dyed and then rose again from the dead Now this doth mightily secure and support us against the power and fears of death that we have a Saviour in possession of Glory to whom we may commend our departing Souls at the time of death and who will receive them to himself one that hath himself been upon Earth in flesh then dyed and rose again and is now in possession of endless Blessedness He is Lord of that World we are going into All Creatures there do him Homage and we e're long are to be adjoyned to that dutiful happy Assembly and partake in the same work and felicity SERMON IX ROM VI. 11 Likewise reckon ye also your selves to be dead indeed unto sin but alive unto God through Iesus Christ our Lord. THE Protasis or Foundation of the Similitude was laid down vers 9 10. the Apodosis or Application of it to the case in hand in this Verse The Foundation is Christs Example and Pattern dying and rising now after this double Example of Christs Death and Resurrection we must account our selves obliged both to dye unto sin and rise again to newness of life Likewise reckon ye also your selves c. In which words 1. Our Duty which is Conformity or Likeness to Christ dying and living 2. Grace to perform this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through or in Jesus Christ by virtue of our Union with him we are both to resemble his Death and Resurrection 3. The means of inforcing this Duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reckon Vulgar existimate Erasmus out of Tertullian reputate consider with your selves Others colligite statuite Doctrine That all who are baptized and profess Faith in Christ dying and rising from the dead are under a strong obligation of dying to sin and living to God through the Grace of the Redeemer Here I. I shall consider the Nature of the Duties of being dead to Sin and alive to God II. The Correspondency how they do answer the two States of Christ as Christ dyeth to sin for the Expiation of it and after Death reviveth and liveth to God so we III. The Order first Death then the Resurrection from the dead so first dying to sin then being alive to God IV. The certain Connexion of these things if we dye we shall live and we cannot live to God unless we be dead to sin neither can we dye to sin unless we live to God V. In the two Branches the Apostle opposeth God to Sin I. The Nature of the Work It consists of two Branches dying to Sin and living to God Mortification and Vivification 1. Mortification is the purifying â—â—d cleansing of the Soul or the freeing it from the slavery of the flesh which detaineth it from God and disableth it for all the duties of the holy and heavenly life The reign of sin was the punishment of the first Transgression and is taken away by the gift of the Spirit upon account of the Merit of Christ however it is our work to see that sin dye it dyeth as our love to it dyeth and our love to sin is not for its own sake but because of some pleasure contentment and satisfaction that we hope to find in it for no man would commit sin or transgress meerly for his minds sake meer evil apprehended as evil cannot be the object of our choice Now then our love to sin dyeth when our esteem of the advantages of the carnal life is abated when we have no other value of the pleasures honours and profits of the world than is fully consistent with our duty to God and may further us in it Therefore we are dead to fin when we endeavour more to please God than to please the flesh and mind more our eternal than our temporal interests Rom. 8.5 They that are after the flesh do mind the things of the flesh but they that are after the Spirit the things of the Spirit What we mind and value most sheweth the Reign of either Principle the Flesh or the Spirit 2. Vivification or living to God is the changing of the Heart by Grace and the acting of those Graces we have received by the Spirit of Regeneration All that have received the gift of the spiritual Life are bound to exercise it and put it in act by loving serving and obeying God 2 Pet. 1.3 4 5. According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust And besides this giving all diligence add to your faith vertue and to vertue knowledge c. They that have received Grace are not to fit down idle and satisfied but to be more active and diligent in the exercise of Grace and whatever remaineth of their lives must be devoted to
teacheth us That none can be a Servant to another but by the election and consent of his own proper Will and whatsoever service men enter they enter it of their own accord the Devil cannot force us to evil and Christ will not force us to good The second Notion teacheth us That we must not judge of our service to any either to Sin or God by our professed Consent barely but by our Practice and Obedience if we obey sin we are servants to sin whatever we prosess or say to the contrary and if we do not live in obedience to God whatever Professions Vows and Covenants we make to him or with him we are not Servants of God 2. In the Application of it to the matter in hand take notice 1. Of two contrary Masters Sin and Obedience 2. Of two contrary Rewards and Wages Death and Righteousness 3. The suiting the one to the other Sin and Death Obedience and Righteousness 1. By Sin he meaneth sinning wittingly and willingly constantly easily By Death as the Wages is understood the second or eternal Death 2. The other Master By Obedience is meant obedience to God if you obey Gods commands and as our Duty is expressed by Obedience so our Reward by Righteousness He doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Law of Contraries would seem to require but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Righteousness you may expound it either of our Title to Happiness or our Reward it self 1. Our Title you shall be pronounced and accepted as righteous and so Heirs of eternal Life There are many acceptations of the word Righteousness in Scripture In short take them thus 1. It may be taken in a Moral sense for a good disposition of mind and heart Eph. 4.24 That ye put on the new man which after God is created in righteousness and true holiness 2. In a Legal or Judicial sense for a state of Acceptation or the ground of a Plea before the Tribunal of God So Rom. 5.19 By the obedience of one many shall be made righteous In this Judicial sense either with respect to the Precept or the Sanction 1. With respect to the Precept or the Law as it is sincerely and Evangelically obeyed 1 Joh. 3.7 He that doth righteousness is righteous And Luke 1.6 They were both righteous before God walking in all the commandments and ordinances of the Lord blameless this is opposite to reatus culpae 2. With respect to the Sanction which is double the Threatning or the Promise With respect to the Threatning so Righteousness implieth freedom from the Obligation to Punishment So Rom. 1.17 18. For therein is the righteousness of God revealed from faith to faith as it is written The just shall live by faith For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold the truth in unrighteousness this is opposite to reatus poenae With respect to the Promise so Righteousness imports our Right and Title to eternal Life not from any merit in our obedience it self but Gods gracious condescension in the Covenant There is laid up for me a crown of righteousness 1 Tim. 4.8 Our Title is first by Faith then continued by new Obedience 2. It may imply the Reward it self for it is said elsewhere Isa. 48.18 O that thou hadst hearkened to my commandments then had thy peace been as the river and thy righteousness as the waves of the sea Where by righteousness is not meant any moral Vertue or gracious Disposition but Prosperity and Happiness So Prov. 8.18 Riches and honour are with me yea durable riches and righteousness thereby is meant Felicity As Iniquity is put for Punishment He shall bear his iniquity so Righteousness is put for Reward So here Righteousness is opposed to Death and signifieth eternal Life Doctrine That it greatly concerneth Christians to consider upon what they bestow or imploy their Time Service and Obedience This will be evident by these Considerations 1. That the great business which belongeth to our Duty is the choice of a Master or to consider to what we must addict our selves and upon what we bestow our minds and hearts our life and love our time and strength 1 Kings 18.21 How long halt ye between two opinions If the Lord be God follow him but if Baal then follow him He brings the business to a tryal not to give them liberty to be of what Religion they pleased but on deliberation to chuse the best So Josh. 24.15 If it seem evil to you to serve the Lord chuse you this day whom you will serve He doth not leave it to their liberty to chuse God or Idols but would have them to compare the best with the worst the service of God or the service of Devils which will be Life and which will be Death which will be good and which will be bad for them not as if it were doubtful which to chuse for that is evident to any man in his right wits nor to blunt their zeal by any demurrer in the case but rather quicken and hasten their choice but chiefly that they might chuse freely and be more firm and constant in their Covenant and to shame them that they might be more inexcusable if pretending to God they divert their obedience from him to other things Well then whom will you serve and love To whom will ye give up your minds and hearts and whole man To do what God requireth or to serve and please your Lusts Make a right choice and then be firm and true to it Will you pretend to be Servants to God and do nothing for him 2. The Considerations which must guide us in this choice are two 1. Right and Interest 2. The Good or Hurt that we all get by it for there are wages proportionable and suitable to every work 1. Where lyeth the Right to command and who hath the best Title to us Justice is to give every one his own Give unto Caesar the things that are Caesars and to God the things that are Gods Surely sin is an Usurper but God is our rightful Lord for he made us and to him we must give an account of our time strength and imployments Acts 27.23 There stood by me this night an Angel of God whose I am and whom I serve And 2. His service turneth to the best account Our Apostle telleth us Rom. 6.23 The wages of sin is death but the gift of God is eternal life through Jesus Christ our Lord. 3. That in a moral Consideration there are two Masters sinful Self and the Holy God This distribution comprehendeth all men either they are servants of Sin or servants to God whosoever yieldeth his consent or obedience to sin doth thereby make himself the true and proper servant of sin and whosoever yieldeth his obedience to God is the servant of God If you deliver up your selves to serve God to obey his commands you will be reputed as his Servants and so accepted
pardon of God with promises of greater diligence for the future 3. to implore the special aid and assistance of Gods Spirit for the better performance of what we promise 4. we are to obtain it by the means of Christs Sacrifice and Intercession Who by one offering hath perfected for ever them that are sanctified Heb. 9.14 there needeth no other Sacrifice If we thus humbly apply our selves to God and desire again to bind our Bond the Duty will be comfortable to us Secondly Our second general work is to revive afresh the hopes of eternal Life and to get our taste and relishes of that blessed Estate renewed and confirmed upon our hearts that we may be fortified against the troubles of the World and inconveniencies of our Pilgrimage that we may not only be encouraged to do well but to suffer evil with patience That this Duty is a Pledge of Heaven appeareth by Christs words Mat. 26.29 I will not drink henceforth of this fruit of the vine until that day when I drink it new with you in my Fathers kingdom It is an Antepast of that blessed and eternal Feast When we shall sit down with Abraham Isaac and Jacob in the kingdom of heaven Mat. 8.11 And the end of both Sacraments is to prepare us for sufferings Mat. 20.22 23. 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 say unto him We are able And he saith unto them Ye shall drink indeed of my cup and be baptized with the baptism that I am baptized with These terms shew that the Sacraments imply a preparation for sufferings for there seemeth to be a plain allusion to both Sacraments drinking of his Cup and being baptized with his Baptism Now counterballasting our Troubles with our Hopes begets the true Spirit of Christian Courage and Fortitude Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared to the glory that shall be revealed in us 2 Cor. 4.17 For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Therefore here is your work mind it and God will bless you SERMON XXIV ROM VI. 23 For the wages of sin is death but the gift of God is eternal life through Iesus Christ our Lord. THESE words are the Conclusion confirming all that the Apostle had said before in this Argument and more especially explaining those two Clauses That the end of sin is death and the end of holiness is eternal life it is so but with this difference the one as Wages deserved the other as a meer free Gift Death follows sin by Justice but eternal Life follows Holiness by free favour Both branches deserve to be considered by us conjunctly and apart 1. Conjunctly and there we shall see wherein they agree and wherein they disagree 1. Wherein they agree 1. They agree in respect of their Duration and Continuance the Death and the Life are both endless Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal 2. As they are the final issue of â—ens several ways the one as well as the other is the fruit of mens foregoing course here upon Earth Sin is punished by Death and Holiness rewarded by eternal Life Gal. 6.8 For 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 3. They agree in this that both are equally certain for they depend upon Gods unalterable Truth he will punish the disobedient as surely as he doth reward the godly We must not fancy a God all mercy and sweetness he is a God of Salvation but he will wound the head of his enemies and the hairy scalp of such an one as goeth on still in his trespasses Psal. 68.21 The same Truth and Veracity of God that confirmeth his Promises doth also infer the certainty of his Threatnings Psal. 11.6 7. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest this shall be the portion of their cup. For the righteous God loveth righteousness his countenance doth behold the upright God is a perfect Judge and will take order in due time with the wicked who break his Laws and will not make use of his Mercy their destruction shall be terrible irresistible and remediless but his upright Servants shall certainly reap the fruits of his Love and their own Obedience 2. Wherein they disagree The Text telleth you the one is Wages and the other a Gift God doth not punish men beyond their deserts that is Justice but he doth reward men above their deserts that is Grace therefore he varieth the word concerning sin it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wages which alludeth either to the hire due to the Labourer or the Pay due to the Souldier both are a just debt the Labourer is worthy of his hire when his work is ended he receives his wages and Souldiers at the end of their service get their Pay But of the other he faith it is the gift of God Sin deserveth Hell and therefore Death is called Wages but if eternal Life might in any fort be deserved or merited the Apostle would not have changed his word as he expresly doth he doth not say Eternal Life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wages nay he doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reward which sometimes expresseth the Recompence of the Faithful as Heb. 11.26 Having respect to the recompence of reward but because reward doth not always signifie a reward of free bounty he doth not use that word neither yea neither doth he use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a Gift because one kindness doth deserve another but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift the Vulgar renders it Gratia Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace signifieth the free favour of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the impression or effect of it upon us this is a word inconsistent with all conceit of merit But what is the reason of this difference that the one should be Wages the other a gracious Gift First Our evil works are our own wholly evil therefore merit death as work doth wages but the good we do is neither ours nor is it perfect and is done by them that have a demerit upon them that have deserved the contrary by reason of sin and might look for punishment rather than reward Secondly There is this difference between sin and obedience that the hainousness of sin is always aggravated and heightened by the proportion of its object as to strike an Officer is more than to strike a private person a Judge more than an ordinary Officer a King most of all Thence it comes to pass that a sin committed against God deserveth an infinite punishment because the Majesty of God is despised but on
the presence of God and so an exclusion from all Bliss and Glory 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power So Mat. 25.41 Depart from me ye cursed into everlasting fire Secondly The Pain is set forth by two Notions Mark 9.44 The worm that never dyeth and the fire that shall never be quenched by which is meant the sting of Conscience and the wrath of God both which constitute the second Death and make the Sinner for ever miserable 1. The sting of Conscience or the fretting remembrance of their past folly and madness in following the pleasures of sin and neglecting the promises of Grace What a vexing reflection will this be to the Damned to all Eternity And besides this 2. There are pains inflicted upon them by the wrath of God and the Body and Soul are delivered over to eternal Torments Mat. 25.41 Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels There is no Member of the Body or Faculty of the Soul but feeleth the misery of the second Death for as no part is free from sin so none from punishment in the second Death the pain lyeth not in one place head or heart but all over and though in the first Death the more it prevaileth the more we are past feeling yet in this death there is a greater vivacity than ever the capacity of every sense is enlarged and made more receptive of pain While we are in the Body vehemens sensibile corrumpit sensum the sense is deadned the more vehemently and violently the object striketh upon it as the Inhabitants about the fall of Nilus are deaf with the continual noise too much light puts out the eyes and the taste is dulled by custom but here the capacity is not destroyed by feeling but improved As the Saints are fortified by their Blessedness and happily injoy those things the least glimpse of which would overwhelm them in the World so the wicked are inabled by that power that torments them to endure more and all this is eternal without hope of release or recovery II. This Death is Wages a Debt that will surely be paid for it is appointed by the Sentence of Gods righteous Law Now here we must consider 1. The Righteousness of it 2. The Certainty 1. The Justice and Righteousness of it for many make a question about it upon this ground because between the work and the wages there must be some proportion now how can an Act done in a short time be punished with eternal Death or everlasting Torments I answer 1. We must consider the Object against whom sin is committed it is an offence done against an infinite Majesty Now sinning wilfully against the infinite Majesty of Heaven deserveth more than any thing done against a man can do 1 Sam. 2.25 If one man sin against another the Judge shall judge him but if a man sin against the Lord who shall intreat for him Sins against men are not so great as sins against God and the reconciliation and satisfaction is more easie 2. Consider the Nature of Impenitency in Sin 1. Their great unthankfulness for Redemption by Christ they forsook their own mercies and Gods healing grace to the last Joh. 3.19 This is the condemnation that light is come into the world and men loved darkness rather than light because their deeds were evil Heb. 2.3 How shall we escape if we neglect so great salvation And then when they are in Termino there is no further Tryal their time and day of Grace is past 2. God offered them eternal Life and then their foolish choice is justly punished with eternal Death Every sin includeth a despising of eternal Life for rather than men will leave their brutish and sordid pleasures that they may live an holy life they will run this hazard the loss of that eternal Life which God offereth and the incurring these eternal pains which he threatneth This immortal happiness far exceedeth all those base pleasures for which they lose their Souls Well then man wilfully exchanging his everlasting Inheritance for momentany and transient pleasures becometh the Author of his own wo whilst he preferreth such low things before Gods eternal joyful presence 2. The Certainty This Debt will be paid if we consider 1. The Holiness of Gods Nature which inclineth him to hate sin and sinners Psal. 5.4 5. Thou art not a God that hast pleasure in wickedness neither shall evil dwell with thee The foolish shall not stand in thy sight thou hatest all the workers of iniquity They that take pleasure in sin God cannot take pleasure in them and if they will not part with sin God and they must part and therefore if they will do sins work all that sin bringeth to them by way of stipend is everlasting separation from the presence of God that is implacably adverse to all that is evil and though he hath prepared a place where the holy may dwell with him yet he cannot endure the wicked should be so near him 2. His Justice moveth him to punish it As Holiness belongeth to his Nature so his Justice to his Office his Holiness is the fundamental Reason of punishing the wicked his Justice is the next Cause His Holiness is indeed the fundamental Cause as appeareth by the fears of Sinners 1 Sam. 6.20 And the men of Bethshemesh said Who is able to stand before this holy God And by the security of Sinners Psal. 50.21 These things hast thou done and I kept silence thou thoughtest that I was altogether such an one as thy self but the nearest Cause is his Justice as Rector of the World declared both in his Laws and Providence Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death c. Gen. 18.25 Shall not the Judge of all the earth do right 3. His unalterable Truth which is firmer than Heaven and Earth if he threaten will not he accomplish The truth of his Threatnings is as unchangeable as the truth of his Promises for in both God is one 1 Sam. 15.29 The strength of Israel will not lye nor repent for he is not as man that he should repent it is spoken in the case of deposing Saul for his disobedience to God The doubt is this Gods Threatnings do not always foretel the Event they shew the merit but not the event I answer The object is changed but God remaineth for ever the same if from impenitent we become penitent we are not liable to his Threatnings but objects of his Grace and capable of the benefit of his Promises a man walking in a room upward and downward hath sometimes the wall on his right hand sometimes on his left the wall is in the same place but he changeth posture 4. His irresistible Power God is able to inflict these punishments upon them Deut. 32.39 There is none that can deliver out
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
promising life to the good and threatning death to the evil Out of all this discourse about the Wisdom Justice and Holiness of God we conclude the suitableness of Death to Sin That the difference between good and evil is not more naturally known than it is also evidently known that the one is rewarded and the other punished Other cannot be looked for if we consider the Wisdom of God which suiteth all things according to their natural order therefore sin which is a moral evil is punished with suffering somewhat that is a natural evil that is the feeling something that is painful and afflictive to nature or if we consider the Justice of God which dealeth differently with men that differ in themselves And the Holiness of God who will express his love to the good in making them happy and his Detestation of the wicked in the misery of their punishment 2. The certainty of this connection of sin and death was the Second Thing proposed 1. Reason sheweth in part That there is a state of torment and bliss after this life or Eternal Life and Death All men are perswaded there is a God and very few have doubted whether he be a punisher of the wicked and a rewarder of them that diligently seek after him now neither the one or the orher is fully accomplished in this world even in the judgment of those who have no great knowledg of the nature and malignity of sin or what punishment is competent thereunto Therefore there must be some time after that of sojourning in the body when men shall receive their full punishment and reward since here we see so little of what might be expected at the hand of God Surely if man be Gods Subject when his work is ended he must look to receive his Wages accordingly as he performed his duty or fail in it now our work is not over till this life be ended then God dealeth with us by way of Recompence giving us eternal life or the wages of sin which is death 2. Conscience hath a sense of it Conscience is nothing else but serious and applicative reason now the Consciences of sinners stand in dread of eternal death Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death This Thought haunts men living and dying living Heb. 2.15 And deliver them who through fear of death were all their life time subject to bondage But chiefly dying 1 Cor. 15.56 The sting of death is sin For then men are most serious and apprehend themselves nearest to danger Stings of conscience are most quick and sensible then and a terrible Tempest ariseth in sinners souls when they are to die 3. Scripture if we take Gods Word for it is express the first Threatning Gen. 2.27 In the day thou eatest thereof thou shalt surely die and Rom. 6.23 The wages of sin is death and 21. What fruit have you in those things whereof ye are now ashamed for the end of those things is death Will you believe this or venture and put it upon the Trial Oh! Take heed of sin The dead are there and her guests are in the depths of hell Prov. 9.18 Men are destroyed by their heedlessness and incredulity in what a woful case are you if it prove true and prove true it will as sure as God is true 3. Consider the terribleness of this death The Life to come and the Wrath to come are both eternal Punishment in one scale holdeth conformity with the reward in the other as those that escape have an eternal and far more exceeding weight of glory so they that still remain under the sentence of death for sin are condemned to an eternal abode both in body and soul under torments Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal Oh how woful is their condition whose bodies and souls meet again at the Resurrection after a long separation but a sad meeting it will be when both must presently be cast into everlasting fire if we did only deal with you upon slight and cheap motives you might refuse to hearken they are but slight matters that can be hoped or feared from man whose power of doing good or evil is limited to this life but it is a dreadful thing to fall into the hands of the living God Heb. 10.31 The afflictions and sorrows of this life are a part of this death our miseries here are the fruit of sin and after them followeth that death which consists in the separation of the soul from the body called in the book of Job the King of Terrors but after that there is a second death which is far more terrible which consists in an eternal separation from the Blessed and Glorious Presence of the Lord. In all Creatures that have sense death is accompanied with some pain but this is a perpetual living to deadly pain and torment from which there is no release there is no change of estate in the other world after our trial is over and things of faith become meer matter of sense the gulf is then fixed there is no passage from torments to joys Luk. 16.26 Things to come would not considerably counterballance things present if there were not eternity in the case therefore this death is the more terrible that men might abhor the pleasures of sin Well then this is the condition of all men once to be under sin and under the sentence of this death which is a woful bondage 2. Our liberty must answer the bondage To be redeemed from wrath is a great Mercy so it is also to be redeemed from sin these are the branches Christ delivered us from wrath to come 2 Thes. 1.10 He hath redeemed us also from all iniquity Tit. 2.14 The first part of freedom from the power of sin is spoken of Rom. 6.18 Being then made free from sin ye became the servants of righteousness Man in his natural estate is free from righteousness v. 10. That is Righteousness or Grace had no hand and power over him but in his renewed estate he is free from sin To be under the dominion of sin is the greatest slavery and to be under the dominion of Grace is the greatest liberty and inlargement they that are free from righteousness have no inclinations or impressions of heart to that which is good no fear to offend no care to please God are not brought under the awe and power of Religion on the other side then are we free from sin when we resist our lusts so as to overcome them and have a strong inclination and bent of heart to please God in all things and accordingly make it our business trade and course of Life Luk. 1.75 That being delivered from the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our life The other part of the Liberty is when we are freed from the sentence of death
forgetful of God unapt for spiritual things the flesh governeth but if the spiritual life doth more and more discover it self with life and power in our thoughts words and actions the Flesh is on the wane and we shall not be reckoned to have lived after the flesh but after the spirit we have every day an higher estimation of God and Christ and Grace weaneth and draweth off the heart from other things that we may grow more dead to them and live to God in the Spirit and more intirely pursue our everlasting hopes 4. Some things more immediately tend to the pleasing of the flesh as bodily pleasures and therefore the inclinations to them are called the lusts of the flesh 1 John 2.16 Other things more remotely as they lay in provisions for that end as the honours and profits of the world now tho a man be not voluptuous he may be guilty of the carnal minding because he is wholly sunk and lost in the world and is thereby taken off from a care of and delight in better things Envyings Emulations Strife and Divisions make us carnal 1 Cor. 3.3 For ye are yet carnal whereas there is among you envyings strife and divisions are ye not carnal and walk as men They have little of the spirit in them that bustle for greatness and esteem in the world tho they be not wholly given to brutish pleasures and those that will be rich are said to fall into foolish and hurtful lusts which drown the soul in perdition and destruction 1 Tim. 6.9 These are taken off from God and Christ and the world to come and therefore the fleshly minding must be applied to any thing that will make us less spiritual and heavenly Luk. 12.21 So is he that layeth up treasure for himself and is not rich towards God They seek outward things in good earnest but spiritual things in an overly careless or perfunctory manner 5. Some please the flesh in a more cleanly manner others in a more gross Gal. 5.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of the flesh are manifest adultery fornication uncleanness lasciviousness idolatry witchcraft These are the grosser out-breakings of the flesh now tho we fall not into these yet there is a more secret carnal minding when we have too free a relish in any outward thing and set loose the heart to such alluring vanities as draw us off from God and Christ and Heaven and these obstruct the heavenly life as well as the other therefore still all must be subordinated to our great Interest some are disingaged from baser lusts but are full of self-love and self-seeking I proceed to the Second Thing 2. What is that death which is the consequent of it Death signifieth Three Things in Scripture Death Temporal Spiritual and Eternal The first consisteth in the Separation of the Soul from the body The Second in the Separation of the Soul from God The Third in an Eternal Separation of both body and Soul from God in a State of endless Misery 1. Death is a separation of the Soul from the body with all its antecedent preparations As Diseases Pains Miseries Dangers these are death begun in deaths often 2 Cor. 11.13 that is in dangers that he may take from me this death Exod. 10.7 Meaning the Plague of the Locusts and death is consummated at our dissolution 1 Cor. 15.55 Now all this is the fruit of sin and they forfeit their lives that only use them for the flesh they are unserviceable to God and therefore why should they live in the world 2. Spiritual Death or an estrangement from God as the Author of the Life of Grace so we are said to be dead in trespasses and sins Eph. 2.1 and so it may hold good here 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth That is hath no feeling of the life of Grace But 3. Eternal Death which consisteth in an everlasting separation from the Presence of the Lord called the second death Rev. 20.6 On such the second death hath no power and v. 14. Death and hell were cast into the lake of fire this is the second death This is most horrible and dreadful and is the portion of all those that are slaves to the flesh Now this is called death 1. Because In all creatures that have sence their dissolution is accompaneed with pain Trees and Vegetables die without pain and so doth not Man and Beast and death to men is more bitter because they are more sensible of the sweetness of life than beasts are and have some forethought of what may follow after and because 't is a misery from which there is no release as from the first death there is no recovery into the present life This second death is set forth by two solemn notions The worm that never dieth and the fire that shall never be quenched Matth. 9.44 By which is meant the sting of Conscience and the Wrath of God both these make the sinner for ever miserable the sting of conscience or the fretting remembrance of their past folly when they reflect upon their madness in following the pleasures of sin and neglecting the offers of Grace and besides this there are pains inflicted upon them by the Wrath of God there is no member or faculty of the soul free but feeleth the misery of the second death as no part is free from sin so none shall be from punishment in the first death the pain may lie in one place head or heart but here all over the agonies of the first death are soon over but the agonies and pains of the second death indure for ever The first death the more it prevaileth the more we are past feeling but by this second death there is a greater vivacity than ever the capacity of every sence is inlarged and made more receptive of pain while we are in the body vehemens sensible corrumpit sensum the more vehemently any thing doth strike on the Sences the more doth it deaden the sense as the inhabitants about the fall of Nilus are deaf with the continual noise and too much light puts out the eyes tast is dulled by custom here the capacity is improved by feeling the power of God sustaining the sinner whilst his wrath torments him as the Saints are fortified by their Blessedness and can indure that Light and Glory the least glimpse of which would overwhelm them here so the wicked are capacitated to endure the torments in the first death our praying is for life we would not die there our wish shall be for destruction we would not live Every man would lose a Tooth rather than be perpetually tormented with the Tooth-ach these pains never cease this Death is the fruit of the carnal Life Secondly To be spiritually minded is Life and Peace Here all will be easily and soon dispatched 1. What it is to be spiritually minded I Answer When we know the Things of the Spirit so as to believe them and believe
the same in all hearts Have not we as much need to keep humble and watchful and make use of Christs mercy and power as he had Is sin grown more tame and quiet Or are we more fool-hardy and secure Surely we need to mortifie corruption as much as others and whatever degree of grace we have attained unto this must be our daylie task and exercise if sin be stirring we must be stirring against it and when the enemy is active and warring against the Soul it is a folly for us to hold our hands especially since corruption is ever ready to renew the assault there to return after it hath been foiled and by several ways and kinds vendeth its self when one branch of it is cut off and one way of it stopped up it breaketh out in another one sin hath several ways of manifesting its self Worldliness take it off from greedy getting it sheweth its self in sparing or withholding more than is meet the folly of that sin is seen in its delight and carnal complacency Soul take thine ease thou hast goods laid up for many years He had enough now takes his fill of pleasure so pride if kept from vain conceit of our selves bewrays its self by detracting from others so envy or vain ostentation as some venomous humour in the body heal up one soar and it breaketh out in another place there is all malice all guile c. All sorts of it 3. The pestilent and mischievous influence of sin if it be let alone Sins prove mortal if they be not mortifyed Either sin must die or the sinner There is an evil in sin and the evil after sin the evil in sin is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the violation of Gods righteous law the evil after sin is the just punishment of it eternal death and damnation Now those that are not sensible of the evil in sin shall feel the evil that cometh after sin all Gods dispensations towards his people are to save the person and destroy the sin 1 Cor. 11.32 But when we are judged we are chastned of the Lord that we should not be condemned with the world God took vengeance on the sin to spare the sinner but the unmortified spareth the sin and his life goeth for it the sin liveth and he dyeth as the Apostle Paul speaketh of himself when the power of the word came first upon him Rom. 7.9 Sin revived and I dyed Sin exasperated and he felt nothing but sin and Condemnation Oh! Consider with your selves 't is better sin should be condemned than that you should be condemned sin should die than that you should die his life shall go for its life in the Prophets Parable 1 Kings 20.39 Ay But what is this to the justifyed person there is no condemnation to them that are in Christ I Answer You must take in all because they are supposed to live not after the flesh but after the spirit but if it can be suppos'd that ye can live after the flesh then ye die as in the Text that is ye justified persons Poena potest dupliciter timeri ut est in constitutione Dei vel ut malum nostrum as Bernard Eternal death may be considered as an evil which God hath appointed to be the fruit of sin or as an evil that will certainly befal us a justified person one that is not so putatively only but really so not in his own conceit only but in deed and in truth may fear it in the first sense there is such a Connection between continuance in sin and eternal destruction that he ought to reflect upon it so as to represent to his Soul the danger of yeilding tamely to his sins and to fear it so as to eschew it For this is nothing but to make an Holy use of threatnings and to see the merit of our doings but as to the event so not to allow perplexing doubts but to quicken us to break off our sins and to look up to God in Christ for pardon Now to direct you 1. Strike at the root of all sin they that are Christs have crucifyed the flesh with the affections and lusts thereof Gal. 5.24 The Prophet to cure the brackishness of the waters did cast salt into the Spring 2 Kings 2.21 We must begin with the heart and then go on unto the life if the root of bitterness be not deadned it will easily sprout forth and trouble us as inbred corruption is weakned so actual sins flowing thence are weakned also The root of corruption is carnal self-love for it is at the bottom of other sins because men love themselves and their flesh as themselves more than God Now this is weakned by the prevalency of the opposite principle the love of God and the more we strengthen the love of God the more is original sin weakned and we get again into a good constitution and state of soul. Carnal men are self-lovers and self-pleasers but spiritual men love God and please God and seek to honour God love is the great principle that draweth us off from self to God such as mans love nature and inclination is such will the drift of his life be now men will not be frightned from self-love it must be another more powerful love which draweth them from it as one nail driveth out another Now what can be more powerful than the love of God which is as strong as death and will never be quenched nor bribed Cant. 8.7 This overcometh our self-love and then time strength care and all is devoted to God yea life its self Rev. 12.11 They loved not their lives to the death Self-love is deeply rooted in us especially love of life so that it must be something very strong and powerful which must overcome it for what is nearer and dearer to us than our selves now the great means to overcome it is Christs love when the soul is possessed with this that nothing deserveth its love so much as Christ the natural inclination is altered This is done by sound belief and deep Consideration as the means 1 John 4.19 We love him because he loved us first 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judg that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again By the Spirit as the Author of Grace Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given unto us Then the soul knoweth no happiness but to enjoy his love and favour and so it prevaileth over their natural inclination they live not to themselves but to God not according to the wills of the flesh but the Will of God 2. Consider the several ways how this root sprouteth forth Two are mentioned by the Apostle in the fore-cited place Gal. 5.24 With the affections and lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the Apostle is of immutable equity Rom. 6.11 His servants you are to whom ye yield your selves to obey Now man giving up reason to appetite becometh a very slave as a Country is inthralled when the base prevail above the honourable and Beggars get on horseback but the Princes are on foot such a deordination there is when reason is put out of Dominon and lusts prevail our Bondage is described by the Apostle Tit. 3.3 Serving divers lusts and pleasures Our lusts urge us to an eager pursuit of inferior things reason or the leading-part of the Soul reclaimeth but it hath no force besides our dependance upon God which cannot be shaken off if since our Apostacy from him we have a perfect understanding to guide us the danger would not be so great but in this corrupt estate the mind is blinded by our Passions and Appetites and therefore to be left to the dispose of our bruitish affections is the greatest judgment that can be Psal. 81.12 So I gave them up to their own hearts lusts and they walked in their own counsels This is the greatest thraldom that can befal such a creature as man is it leaveth us no power to dispose of our selves men often see what they should do but cannot do it being drawn away by their own lusts and tho we have some kind of remorse from the remainders of reason especially being assisted by the Holy Spirit as to some common help yet we foully miscarry still till it hath brought us to misery as it did Sampson the strongest Solomon the wisest of men Then therefore is a man at liberty when reason and conscience are again put into dominion and a man is fitted to please God and seek after his true happiness with the contempt of all worldly things 4. It must be such a liberty as bringeth us nearest to the state of innocency which is mans first estate and the state of glory which is his last and most perfect state Now this doth consist in a freedom from the Power of sin the liberty of Innocency was posse non peccare Adam might not have sinned the liberty of Glory will be non posse peccare they cannot sin as not with a moral cannot 't is absurd that may be obtained here 1 John 3.9 He cannot sin because he is born of God but with a natural cannot 't is impossible the Soul doth indeclinably adhere to God as the chiefest good therefore now the nearer we come to this the will of man is best disposed and the more to be accounted as free Divines usually consider man in a fourfold estate In statu instituto in a state of integrity and so man might not have sinned In statu destituto in a state of corruption so he can do nothing else but sin That every imagination of the thoughts of his heart was only evil continually Gen. 6.5 In statu restituto and so he hath an inclination partly to good by the spirit of grace dwelling in him partly to evil by reason of the relickes of sin and is only so far freed from the bondage of corruption as that it shall not reign in him Rom. 6.14 In statu preestituto in the state to which he is appointed in the state of glory in which he can will nothing but what is good a blessed necessity it is and our highest liberty for liberty is not opposite to necessity but obligation or impulsion we are never more free than when we are passed all possibility of sinning 2. As it relateth to our felicity and so it implyeth two things 1. Our immunities and priviledges 2. Our rights and prerogatives 1. The immunities and priviledges of Gods Children we are delivered from much misery by Christ. First From the slavery of sin Rom. 6.18 Being made free from sin ye became the servants of righteousness Tho sin still dwelleth in us yet the guilt is remitted the damning power gone Rom. 8.1 There is no condemnation to them that are in Christ. The reigning power broken Rom. 6.14 For sin shall not have dominion over you and so 't is more and more mortified in us by the grace of Regeneration till at length it be abolished by death and so the being is gone and our inthralled spirits are in some measure set free to know serve and love God and delight in him as our Lord and life and end and all Secondly From death as the curse of the law And so from those everlasting torments which the wicked must endure The second death hath no power over such and tho we are obnoxious to the first death yet the venom and sting of it is gone 1 Cor. 15.56 57. O death where is thy sting O grave where is thy victory And of an enemy 't is made a friend 1 Cor. 3.22 Death is yours 'T is made the gate and entrance into eternal rest Thirdly From the Bondage that did arise in us from the fear of eternal death Where sin is entertained it bringeth another inmate along with it and that is the fear and terror of death and damnation which ariseth from the consciousness of sin now to be free from the accusations of a guilty conscience and those self-tormentings which in the wicked are the foretasts of Hell is surely a great mercy and this is the priviledge of Gods People Heb. 2.14 15. To deliver them who through fear of death are all their life-time subject to bondage And sinners are such Bond-men that they dare not call themselves to an account for the expence of their time and course of their imployments which all wise men should do and think seriously of God and the day of judgment and the World to come therefore it is a great mercy to have a quiet well settled conscience Fourthly From the tyranny and power of Satan as a deceiver and enemy and executioner of the wrath of God who thereby taketh wicked men captive at his will and pleasure He cannot totally prevail against the elect Matth. 16.18 Vpon this rock I build my church and the gates of Hell shall not prevail against it tho he vex and tempt them continually He hath a kind of right to apostate Souls Eph. 6.12 Rulers of the darkness of this world but his power is much broken as to the elect they are dayly exercised by him but they overcome and stand stedfast in the faith Fiftly They are freed from the law and covenant of works which requireth that which to us is become impossible and also from the burdensome task of useless ceremonies imposed on the Church in the times of imfancy and darkness And the Apostle biddeth us stand fast in the liberty wherewith Christ hath made us free Gal. 5.1 The ceremonial law was a Bondage by reason of the great trouble expence and pain to the flesh which did attend the observation of it especially in its use a bond confessing the debt and Christ hath purchased this freedom and liberty to the Church and we should stand to the
that was required of Christ Now Christ was obedient to death Phil. 2.7 Many may sustain some reproaches for Christs sake make some small losses sacrifice their weaker lusts hoping to satisfie God thereby as Saul destroyed the weaker cattel of Amalek at Gods command but reserved the fattest No life and all must be laid at Christs feet 4. Thus to be prepared for death should be the great care of a Christian and many Considerations are necessary to press this 1. That God is Lord of life and will dispose of it at his pleasure He that gave life is the Lord of it for he hath the free disposal of his own gift to continue it or take it back as he shall think fit 't is a mercy that God only and properly hath potestatem vitae necis the power of life and death 't is not in the power of enemies to take it away at their pleasure for the soveraign disposal of his creature is in Gods hand Matth. 10.29 A sparrow cannot fall upon the ground without our heavenly Father 'T is not in the power of your own hands for you cannot make one hair black or white you are not Lords of your lives but guardians Well then 't is in the power of God alone and shall not he dispose of his own and do with it what he pleaseth 2. Many of the lives of birds and beasts go for us daily and we would be troubled if we should be retrenched of this liberty when our necessities require it and hath not God a greater right and power over us than we have over the birds and beasts His right is original ours by grant and free-gift his power is absolute ours limited for the good man is not cruel to his beast and we sin when we destroy them in wantonness and sacrifice them to our lusts we are to give an account of our selves and all the creatures which we possess but God giveth no account of his matters now if we count it no cruelty to take the life of the creatures why should we think of God as cruel and despising the life of his creatures because he requireth them to lay down their lives upon just and convenient reasons There is a greater distance between us and God than between us and the meanest worm 3. If you deny him your life he can snatch it from you in fury and take it whether you will or no if you sin to escape suffering◠you leap into hell to escape a little pain upon earth Luke 12.4 5. And I say unto you my friends be not afraid of them that can kill the body and after that have no more that they can do But I will forewarn you whom ye shall fear fear him which after he hath killed hath power to cast into hell yea I say unto you fear him Men may by Gods permission kill the body but God can cast body and soul into hell fire you think 't is a fearful thing to fall in to the hands of men it is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.31 a fearful thing to fall into the hands of the living God The carriage of your very enemies should awaken your faith why should you fear them more than they are afraid of God In persecuting they run the hazzard of the Wrath of God in suffering persecution you run the hazzard of the wrath of men your fear justifieth their boldness if you be afraid of men they may as well contemn God they run upon the greater difficulties and you by complying with them incur greater misery than you avoid 4. If the less be countervailed by a greater gain you have no reason to stick at it In the general 'T is gain to a believer to die Phil. 1.21 For to me to live is Christ and to die is gain and 2 Cor. 5.1 For we know that if our earthly house of this tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens Much more to a Martyr God is able to make it up Mark 10.29 30. Verily I say unto you there is no man that hath left house or brethren or sisters or father or mother or wife and children or lands for my sake and the gospel but he shall receive an hundred-fold now in this time and in the world to come life eternal When he calls for you to come home to him by a persecutors hand you have death abundantly recompensed Therefore you may die with the greater confidence and joy 't is not an ordinary place is reserved for you in heaven the promise is certain and your dying upon this occasion maketh your claim sure 2. The absoluteness of their conquest and victory We are more than conquerors But there seemeth to be a contradiction between the two branches the greatness of the tryal and the absoluteness of their conquest they are killed all the day long how then are they conquerors and more than conquerors Answer 1. Some refer it to the kind of the conquest they have a nobler victory than if they conquered them by the sword The conquest of faith is more then a conquest gotten by a Temporal force and the power of the long sword 1 John 5.4 5. For whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Who is he that overcometh the world but he that believeth that Jesus is the Son of God 2. Others to the degree of victory 1. 'T is a conquest when we keep what we have as Job 1.22 In all this Job sinned not nor charged God foolishly They are conquerors under trouble who are kept free from sin and provocation in the hour of tryal they stand their ground how ever assaulted their bow abideth in its strength Gen. 48.24 2. 'T is more than a conquest when we gain by it That is first when graces are strengthened that is a greater spirit of faith cometh upon them 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 Their love is more fervent as fountain-water is hottest in coldest weather usually Matth. 24.12 The love of many shall wax cold but when their love groweth hotter and their zeal for God is so great that the minds of persecutors are daunted then they are more than conquerors Secondly When experiences are inlarged and they have a fresher and more lively sense of Gods love to them Rom. 5.5 Because the love of God is shed abroad in our hearts by the Holy Ghost given unto us 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the Spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified So one in prison said Se divinas Martyrum consolationes sensisse When they are more secured in the love of God Thirdly Their reward
2.10 and in whose cause we are ingaged and who giveth us the holy Spirit to move us to good and to restrain us from evil 2. What confidence we have or may have in Christ. The Saints overcome by his love and if you will adhere to him in the greatest hazards will he fail you Surely he is kind to his people and hath given not only such assurance of it in his promises but such experience of it in the course of his dispensations that we are still incouraged to wait upon him He is willing to help his people for he loveth them he is able and sufficient for infinite power is at the beck of his love And you have tryed him and he never forsook you will he fail at last Was all this to trepan men into a deceitful hope 3. How little we should suspect his love when to appearance all things go against us There are two dispensations Christ useth either disappointing the temptation or strengthning his people under it For the first we have cause to bless him and many times more cause than we are well aware of Plures sunt gratia privativae quam positiva say Divines in general in our case that of the prophet is verified I led Ephraim but he knew it not In preventing our temptations we know not what the love of Christ hath done for us but for the second in what he will try us Take heed of misconstruing any act of Christs love towards us You think there is some want of love when he permitteth you to furious and boistrous temptations no then he meaneth to give you some supereminent Grace of the Spirit 1 Pet. 4.14 If ye be reproached for the name of Christ happy are ye for the spirit of glory and of God resteth upon you on their part he is evil spoken of but on your part he is glorified He loveth you still but will not manifest his love this way or that way which the flesh pleaseth 4. It sheweth us how much we should love Christ and adhere to him in the greatest difficulties Love doth attract and draw love Ordinary love should be mutual and reciprocal 2 Kings 10.15 Is thine heart right as mine is with thee That is dost thou affect me as I do thee Paul pleadeth it 2 Cor. 6.11 12 13. O ye Corinthians our mouth is open to you our heart is inlarged Ye are not straitned in us but ye are straitned in your own bowels now for a recompence in the same be ye also inlarged This sheweth the justice of it that we should retaliate be as kind and affectionate as Christ is to us But alas usually Christ may complain 2 Cor. 12.15 The more abundantly I love you the less I am beloved Shall we lessen our respects to him 2. USE Is to perswade us to give all diligence to this that we be assured that Christ loveth us This is known partly by an external partly by an internal demonstration 1. The external demonstration is in Redemption surely there is no doubt of that that Christ came to shew the loveliness and goodness of God to the forlorn world This only needeth consideration and improvement He that loved us at so costly a rate will he desert us if we chuse his ways and resolve to adhere to him 2. The internal demonstration is in conversion or our receiving the atonement entring into peace with God and adopted as children of the family Sure if you get this one evidence you shall be brought to glory When he hath pardoned thy follies and the frailties of thy youth and called thee when he passed by others and left them in their sins what will he not do for thee SERMON XLVII ROM VIII 38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come Nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord. THESE Words render a reason why believers are more than conquerors in their forest tryals and do further carry on the Apostles Triumph to a fit conclusion of such an excellent Discourse In the Text observe 1. The assailants Death Life Angels 2. The attempt and design to separate us from the love of God 3. The fruitlesness of it no creature shall be able to do this 4. His confidence for I am perswaded First The aggressors and assailants are set forth either by a particular distribution or wrapt up in a general expression 1. The particular distribution is made by four pairs or couples 1. Neither death nor life that is neither the fears of death nor the hopes of life this pair is mentioned because death is the king of terrors Job 18.14 And among all desirable good things life is the chiefest and that which maketh a man capable of enjoying all other good things exprest Job 2.4 Skin for skin yea all that a man hath will be give for his life Now all assaults from this first pair are in vain as they tend to separate us from the love of God in Christ. Will you hope to do it by threats of death A believer will tell you that Christ threatneth eternal death and this temporal one be it natural or violent is but a passage into life eternal will you entice him by the baits of life They have learned to prefer everlasting life before it Heb. 11.35 Not accepting deliverance that they might obtain a better resurrection 2. Pair nor Angels nor Principalites and Powers that is the powers of the visible and invisible world so these two powers are elsewhere coupled Eph. 1.21 Far above all principalities and powers and might and dominion and every name that is named not only in this world but also that which is to come So that by principalities and powers worldly powers are intended Angels is a common word that implieth good and evil spirits if you apply it to the good Angels then 't is spoken only by way of supposition if it were possible they could concur in such a design such a supposition there is Gal. 1.8 Tho an angel from heaven preach any other doctrine to you let him be accursed 'T is a supposition of an impossible case but such as conduceth much to heighten the sense of the truth represented As for evil angels they make it their work and business to steal away souls from Christ and if they could would wrest them out of Christs own arms Well then The good Angels seek not to separate us from Christ the good will not and the bad cannot Were it possible for a good Angel to disswade me from my Lord Jesus Christ I would hold him accursed Evil Angels assault us but we are preserved by a stronger than they By the other branch principalities and powers he understandeth the Potentates of the world by what title soever distinguished No powers can overtop the Divine and Soveraign Lord of the Redeemed
to presume upon the indulgence of that day are such who make a fair profession injoy many outward priviledges As suppose the Jew above the Gentile the Christian above the Jew the Officer or one Imployed in the Church above the common Christian. The priviledge of the Jew was his circumcision the knowledge of the Law and outward obedience thereunto or submission to the rituals of Moses because they were exact in these things they hoped to be accepted with God and to be more favourably dealt with than others The priviledge of the Christian is baptism the knowledge of Christ being of his party and visibly owning his interest in the World they have eaten and drunk in his presence he hath taught in their streets and they have frequented the assembly where he is ordinarily present and more powerfully present Luke 13.26 'T is possible they have put themselves in a stricter garb of religion forborn disgraceful sins been much in external ways of duty given God all the cheap and plausible obedience which the flesh can spare But if all this be without solid godliness or that sound constitution of heart or course of life which the principles of our profession would breed and call for these priviledges will be no advantage to him Well then let the Officer come the Apostle Prophet Pastour or Teacher by what names or titles soever they be distinguished who have born rule in the Church been much in exercising their gifts for his glory have taught others the way of salvation this is their priviledge Mat. 7.22 Lord have we not prophesyed in thy name and in thy name cast out Devils and in thy name done many wondrous works Then will I profess unto them I never knew you depart from me ye workers of iniquity Well now if no mans person shall be accepted if not for his profession if not for his Office if not for his external ministrations surely we ought to be strict and diligent and seriously godly as well as others And if we shall all appear before this Holy Just and Impartial Judge we should all pass the time of our sojourning here in fear 2. T is a strict and a just Judgment Acts. 17.30 31. He commandeth now all men every where to repent Because he hath appointed a day wherein he will judge the world in righteousness Now God winketh at every mans faults and doth not take vengeance on them judgeth the World in patience but then all men must give an account those who have refused the remedy offered to lapsed mankind shall have Judgment without mercy And how terrible will that Judgment be when the least sin rendreth us obnoxious to the severity of his revenging justice But those who have heard the Gospel and accepted the redeemers mercy shall also be judged according to their works in the manner formerly explained there is a remunerative Justice observed to them we must give an account of all our actions thoughts speeches affections and intentions that it may be seen whether they will amount to sincerity or a sound belief of the truths of the Gospel and therefore we should be the more careful to walk uprightly before him Matth. 12.36 37. But I say unto you that for every idle word that men shall speak they shall give an account thereof in the Judgment for by thy words thou shalt be justified and by thy words shalt thou be condemned Words must be accounted for especially false blasphemous words and such as flow out of the evil treasure of the heart and sadly accounted for For in conferring rewards and punishments God taketh notice of words as well as actions they make up a part of the evidence certainly in this just judgment we shall find that 't is a serious business to be a Christian. But those who have owned the redeemer must esteem him in their hearts above all wordly things and value his grace above the allurements of sense and count all things but dung and dross for the excellency of the knowledge of their Lord Phil. 3.7 8 9. And glorify him in their lives 1 Thes. 1.11 12. And pass through the Pikes To him that overcometh Rev. 2.26 And resist the Devil and subdue the flesh and vanquish the World There must be doing and there must be suffering there must be giving and forgiving giving out of our estates and forgiving wrongs and injuries visiting the sick and clothing the naked feeding the hungry there must be believing loving mortifying sin perfecting holiness And this is the tryal of those who come under the Gospel covenant which might be easily proved if the thing were not evident of its self Now judge you whether all this should not beget the fear of reverence or caution at least which fear of God should always reign in the hearts of the faithful 3. Gods final sentence is to be passed upon us upon which our eternal estate dependeth Therefore the great weight and consequence of that day maketh it matter of terrour to us We are to be happy for ever or undone for ever our estate will be then irrevocable Where a man cannot err twice there he cannot use too much solicitude According to our last account so shall the condition of every man be for ever What is a matter of greater moment than to be Judged to everlasting joy or everlasting torment Matters of profit or disprofit credit or discredit temporal life and death are nothing to it If a man lose in one bargain he may recover himself in another credit may bewounded by one action and healed in another though the scar remain the wound may be cured If a man die there is hope of life in another World but if sentenced to eternal death there is no reversing of it Therefore now we knowing the terrour of the Lord sue out our own pardon and perswade others to sue out their pardon in the name of Christ to make all sure for the present 4. The execution in case of failing in our duty is terrible beyond expression Because this is the main circumstance and is at the bottom of all I shall a little dilate upon it not to affright you with needless perplexities but in compassion to your souls God knoweth I shall take the rise thus The object of all fear is some evil approaching now the greater the evil is the nearer it approacheth the more certain and inevitable it is and the more it concerneth our selves the more cause of fear there is all these concur in the business in hand 1. The execution bringeth on the greatest evil The Evil of punishment and the greatest punishment the wrath of God the wrath of the eternal Judge who can and will cast body Soul into eternal fire This was due to all by the first covenant will be the portion of Impenitentsinners by the second Heb. 10.31 It s a fearful thing to fâ—ll into the hands of the living God Mark first obstinate and impenitent-sinners do Immediately fall
prepare us to entertain it with the more thankfulness 1. Of the impossibility of keeping the Law and so the necessity of the use of the Redeemer For to faln man the duty of the Law is impossible and the penalty of it intolerable Therefore all men by this Covenant according to this Covenant are inclosed within a curse shut up and necessitated to seek the grace of the Gospel Gal. 3.23 But before Faith came we were kept under the Law shut up unto the Faith which should afterwards be revealed The Law cannot be satisfied unless the whole man obey wholly in all things which to corrupt nature is impossible and so it inevitably driveth us to Christ who accepteth us upon more equitable terms 2. To make us thankful for our deliverance by Christ. When you read these words all the heart all the Soul all the might all the strength bless the Lord Jesus in thy heart that God doth not deal with us upon these terms that we are rid of this hard bondage exact obedience or eternal ruine That the Law of the Spirit of life in Christ Jesus hath made us free from the Law of sin and death Rom. 8.2 i. e. Of that rigorous covenant which to man faln ferveth only to convince of sin and to bind over to death if God should sue us upon the old bond a stragling thought a wandring glance might make us liable to the curse 2. As a rule of the Gospel Thou shalt love the Lord thy God c. With all this is not wholly antiquated and out of date in the Gospel we must distinguish what is required by way of Precept and what is accepted by way of Covenant for the rule is as strict as ever but the covenant is not so strict to wit that we must necessarily perish if we break it in the least joâ— or tittle The rule is as strict as ever and admitteth of no Imperfection either of parts or degrees but the Covenant is not so strict but accepteth of a perfection of parts and of such a degree as is dominating and prevailing or doth infer truth of Gods Image or a single hearted disposition to love and serve God to the uttermost of our power Let me prove both these 1. That the rule is as strict as ever That 's necessary Partly With respect to the Law-giver for no imperfect thing must come from God And Partly with respect to the time when it was given us in innocency And Partly With respect to us who are under the rule of Law for if the rule did not require a perfect love our defects were no sins for where there is no Law there is no transgression Rom. 4.15 And that this particular Law is still in force appeareth by that of Christ Matth. 22.37 40. Thou shalt love the Lord thy God with all thy heart and thy neighbour as thy self on these two hang the Law and the Prophets Surely that Law and Prophets include all known Scripture that is binding to us 2. But the covenant is not so strict For where weaknesses are bewailed striven against and in some measure overcome they shall not be prejudicial and hurtful to our salvation for in the new covenant God requireth perfection but accepteth sincerity and though we cannot bring our graces to the ballance t is enough that we can bring them to the touchstone Gen. 17.1 Walk before me and be thou upright Though not perfect yet if upright though there be a double principle flesh and Spirit yet if not a double heart A sincere love in the language of the Holy-Ghost is loving God with all the heart and all the Soul So 't is said of David 1 Kings 14.8 He kept my commandments and followed me with all his heart to do only that which was right in mine eyes David had shrewd failings yet because of his habitual purpose so the Lord speaketh of him So of Josiah 2 Kings 23.25 Like unto him there was no King that turned to the Lord with all his heart and all his Soul and all his might according to all the Law of Moses Josiah also had his blots and Imperfections yet his heart was prevalently set towards God So that all the heart and all the Soul may be reconciled with the Saints infirmitys though not with a vitious life 2. I shall shew you how far we are obliged to love God with all the heart and all the Soul and all the mind and all the strength if we would not forfeit our covenant claim of sincerity 1. We are bound to strive after perfection and as much as may be to come up to the exactness of the rule The endeavour is required though as to success God dealeth graciously with us Phil. 3.12 Not as though I were already perfect or had already attained but I follow after that I may apprehend that for which I am apprehended of Christ. The perfection of our love to God is part of our reward in Heaven but we are striving after it we cannot arrive to the perfectness of the glorified estate but we are pressing towards it allowed failings cannot stand with sincerity for he that is contented with a little grace hath no grace that is to say he that careth not how little God be loved provided he may be saved doth not sincerely love God A true Christian will endeavour a constant progress aim at no less than perfection Christians this is still your rule all the heart and all the Soul and all the might the Lord hath such a full right to your love that coldness is a kind of an hatred And the grace which we received in conversion will urge us to it For tendentia mentis in Deum is the fruit of conversion and God is not respected as a means but as an end we do more unlimitedly desire the end then the means the whole latitude of understanding will and affections is due to him without division or derivation to other things 2. We are so far obliged as to bewail defects and failings As Paul groaneth under the relicks of corruption Rom. 7.24 Oh wretched man that I am who shall deliver me from this body of death A true Christian would love God more perfectly delight in him more abundantly bring every thought and practice into subjection to his will if not they are kept humble it is a burden and trouble they cannot allow themselves in this Imperfect estate the same new nature which checketh sin before it is committed mourneth for it after it hath got the start of us Resistance is the former dislike of the new nature and remorse the latter dislike after we are overcome none have such cause to bewail failing as the Children of God they sin against more light and love and if Conscience be in a right frame they will bemoan themselves and loath themselves for their sins and their love which is seen in a care to please is also seen in sorrow for offences when they break out and a
Christ hath suffered those punishments which are due to us That which is equivalent to what we should have suffered He hath suffered all kinds of punishment In his body 1. Pet. 2.24 Who his own self bare our sins in his own Body on the Tree that we being dead to sins should live unto Righteouâ—â—â—â—â— whose stripes ye were healed In his Soul in his agonies His Soul was heavy to 〈◊〉 Matth. 26.38 As a little before the shower falls there is a gloominess and blackness so in Christs spirit he suffered privative evils or poena damni in his desertion positive evils or poena sensus when he sent forth tears and strong cryes unto him that was able to save him from death and was heard in that he feared Though he were a Son yet learned he obedience by the things which he suffered Heb. 5.7 8. He hath suffered from all by whom evil could be inflicted Men Jews and Gentiles strangers and his own disciples The powers of darkness who were the Authors of all those evils which Christ suffered from their Instruments Luke 22.53 He suffered from God himself the full cup of whose wrath he drunk off Such a broad foundation hath God laid for our peace He suffered in every part sorrows being poured in upon him by the conduit of every sense hunger thirst nakedness spittings stripes they pierced his hands and feet 2. Propound it to your Love 1. How much we are bound to acknowledge the unspeakable mercy of God who knowing our sad condition pitied us and resolved to save us and to reconcile us to himself by such a Priest and Sacrifice as was convenient for us But we unworthy wretches being ignorant and sensless of our sin guilt and misery do not understand what need we have of Christ nor praise God for his great love in providing him for us Our condition was sinful and so miserable We are guilty polluted with sin and liable to death can have no access to God nor Eternal Life And which is worst of all are sensless of this sad condition and if we once know it we are hopeless helpless and so should have perished utterly if the Lord had not found out a Remedy and a Ransom for us Rom. 8.32 2. How miserable would it have been if every man should bear his own burden how light soever any sins seem when they are committed yet they will not be found light when they come to reckon with God for them Sin to a waking Conscience is one of the heaviest burdens that ever was felt If God had laid sins upon us as he laid them all upon Christ they would have sunk us all to hell The little finger of sin is heavier than the loins of any other sorrow if God give but a touch of it Psal. 39.11 When thou with Rebukes dost correct man for iniquity thou makest his beauty to consume away like a moth The Rod if it be dipt in guilt smarts sorely If a spark of his wrath light into your Consciences what a combustion doth it make there Psal. 38.4 My iniquities are gone over my head they are a burden too heavy for me Assoon as we do but taft of this Cup we cry out presently my heart faileth You may know what it is Partly by what Christ felt He lost his wonted comforts he was put into strange agonies and a bloody sweat Now if this be done in the Green Tree what shall be done in the dry If his Soul were exceeding sad how soon shall we be dismayed Partly In the Saints when they feel the weight of Gods little Finger all life and power is gone if God set home but one sin upon the conscience Psa. 40.12 Mine iniquities have taken hold upon me therefore my heart faileth Job saith The arrows of the Lord like porson did drink up his Spirits Job 6.4 Partly by your own experience When the conscience of sin is a little revived in you what horrours and disquiets do you feel in your selves Prov. 18.14 The Spirit of a man will sustain his infirmity but a wounded Spirit who can â—ear Then thousands of Rams and Rivers of Oil any thing for the sin of the Soul Partly By the state of the Reprobate in the World to come and what the threatnings of the word say concerning those who dye in their sins Heb. 10.31 It is a fearful thing to fall into the hands of the living God And Mark 9.44 Where their worm dieth not and their fire is not quenched This is the portion of them that bear their own burden and their own transgression 3. The happiness which redoundeth to us by Christs bearing it for us It is not a thing inconsiderable or a matter of lesser moment to be made the Righteousness of God in him Our whole welfare and happiness dependeth upon it our freedom from the curse our Title to Glory 1. Freedom from the curse For this is such a Righteousness as giveth us exemption from the penalty threatned in the Law We have the comfort of it for the present a freedom from the sentence of condemnation Rom. 8.1 There is no condemnation to them that are in Christ Jesus c. So that we may go chearfully about our Service But much more shall we have the comfort of it when the great God of recompenses cometh to execute the Threatning In the general Judgment there is no appearing before God in that great day with safety and comfort without some Righteousness of one sort or another our own or our Sureties Now no Righteousness of ours can secure us from the dint of Gods anger and the just stroaks ' of the Law-covenant Blessed they that are found in Christ not having their own Righteouness 2dly Our title to glory As it qualifieth us for the reward There is no getting the Blessing but in the garments of our elder Brother We have holiness given us upon the account of this Righteousness 1 Pet. 2.24 We are sanctified made personally holy and Righteous We have faith given us by virtue of this Righteousness 2 Pet. 1.1 All progress in grace is given us by virtue of the everlasting covenant Heb. 13.20 21. And at length glory Eph. 5.27 That he might present it to himself a glorious church not having Spot or Wrinkle or any such thing but that it should be holy and without blemish 3dly Let us prize it and desire it Phil. 3.8 9. Every man is prone to set up a Righteousness of his own Luke 18.9 Partly Because naturally the Law is written upon our hearts And therefore Moral strains are more welcom then Evangelical Doctrine Every manis born under a covenant of works Partly out of Pride Every man would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all for personal Merit A Russet Coat of our own is valued more then a silken one that is borrowed Rom. 10.3 For they being ignorant of Gods Righteousness and going about to establish their own Righteousness have not submitted themselves to the Righteousness of God But
be renounced or we are for ever miserable and why not now Sin will be as sweet hereafter as now it is and Salvation dispensed upon the same terms You cannot be saved hereafter with less adoe or bring down Christ or Heaven to a lower rate If this be a reason it will ever be as a reason against Christ and Religion because you are loath to part with this or that pleasing lust and so it will never be 3. The Suspicion that is upon a late Repentance 'T is seldome sound and therefore alwayes questionable That is no true Repentance which ariseth meerly from horrour and the sense of Hell This sensible work that men have upon them may be but the beginning of everlasting despair All men seek the Lord at length but the wise seek him in time This was the great difference between the wise and foolish Virgins one sought him in time the other out of time They would covet his favour at last Upon a Death-bed the most prophane would have God for their portion When they can sin no more and enjoy the World no longer then they cry and howl for mercy and comfort and a little well grounded hope of Heaven or eternal life But who can tell whether this sensible work that is upon them be not meerly an act of self-love and the fruit of those natural desires which all the Creatures have after their own happiness or a meer retreat others have when they can hold the World no longer We cannot say this Repentance is true nor affirm the contrary that 't is false but 't is doubtful There is but that one instance of the Thief on the Cross that truly repented when he came to die The Scriptures contain an History of four thousand years or thereabouts and yet all that while we have but this one instance of a true Repentance just at death and in that Instance there is an extraordinary Conjunction of Circumstances which cannot reasonably be expected again Christ was now at his right hand in the height of his love drawing sinners to God Never such a season as then and 't is more than probable he had never a call before then Well then let us put this necessary work of Preparation for God out of doubt betimes yea let the Children of God if they have not yet prevailed against such a Lust or lived in the neglect of such a Duty could not bring their hearts to it hitherto make speed left they be surprized and this defect in their preparation make their death uncomfortable A good Christian is alwayes converting yet not fully converted The first work is often gone over and he is still getting nearer to God by a more affectionate compliance with his whole will Doct. 2. That those that are finally refused by the Lord may yet have a desire of the Ioyes of Heaven 1. Consider them in this VVorld and in the VVorld to come These two respects are different For though Self-love be the common cause of their desiring Heaven both now and then yet there is a difference 'T is more commendable to desire it now than to desire it then though neither be an argument of any gracious Constitution of Soul 'T is more commendable to desire it now when 't is a matter of Faith to believe the World to come than when 't is a matter of Sense as when all Shadows are chased away then 't is no hard matter to convince men of things that lye within the Veil that is of the truth and worth of Heavenly things And yet if they should be convinced of this we cannot say they are gracious however they are better than meer Infidels for carnal men may desire a share in the state of the Blessed as Numb 23.10 Oh that I might die the death of the Righteous Balaam had his wishes And those that did not like Christs Doctrine but departed from him said Joh. 6.34 Lord evermore give us of this bread of life They would fain be happy When this happiness was represented unto them it may and doth stir up strange motions in the Hearts of those that are unrenewed and unchanged 2. There is a difference in the End and Vse of this desire of Happiness Now and then God leaveth these Velleities and Inclinations as a Stock upon which to graft Grace as a Spinster leaveth a lock of Wooll to fasten the next thread as Nebuchadnezzar's shape remained when he was turned a grazing among the Beasts and as Job's Messengers I alone am escaped to tell thee There are these Inclinations to happiness that are escaped out of the ruines of the Fall God by our self-love would draw us to love himself Man will not be dealt with else It leaveth men capable of Heaven the Doctrine of Life represented to them they are without excuse if they refuse it This is the use of it now but then when we are in termino it hath another use This love of their own happiness and desire to be saved serveth for this very use to make them sensible of their loss the grief of their Condemnation and lost estate is encreased thereby Now this is little thought of by carnal men because they have Oblectamenta sensus the entertainments of sense to divert their minds but when separate and set apart from all these then if they have no other punishment this is enough Surely their understanding remaineth having nothing to comfort them and allay the bitter sense of their loss But now let us see 1. How far carnal and unregenerate men desire Happiness 2. Why this is so little improved and they make so little use of it First How far a carnal and unregenerate man may desire Happiness 1. They may desire good confuse non indefinitè Happiness in the General but this desire cometh under no deliberation and choice The happiness that is offered by Christ or that Life and Immortality that he bringeth to light cometh under another consideration Good Good is the cry of the World Certainly no man would be miserable but all would be happy and live at ease Christians Pagans all good men bad men they that seldome agree in any thing do all agree in this they would have good To ask men whether they would be happy or no is to ask men whether they love themselves yea or no. 2. They would not only have good in the General but some eternal good And because this is not so evident by nature they grope and feel about for it Act. 17.26 There is an unsatisfiedness in present things and therefore they are scrambling and feeling about for some better thing As Solomon tryed all experiments so do men go about seeking for good Eccl. 7.29 Since we lost the streight line of Gods direction we seek it sometimes in one thing sometimes in another and Christ saith Mat. 13.45 46. That the Kingdom of Heaven is like unto a Merchant man seeking goodly pearls And when he had found one pearl of good price he went
brake in pieces the Image and cut down the Groves and defiled their Places with the bones of Men. Infants were burnt there with horrible Cries And Screeches and sound of Drums and Tabrets and other Instruments to drown the Noise And those that were condemned were burnt in that Valley as also the Bones of Malefactors Now to the Piles of Wood and the Piles continually burning there doth the Prophet allude This was represented in Sodom's Burning as a Type as the Drowning of the World was a Figure of Christ's coming to Judgment The Burning of the Sacrifice which in the Interpretation of the Law was the Sinner himself was the Figure of it 2. Now come we to the New-Testament There are Places without number 'T is sometimes represented by Fire where we read of a Furnace of Fire Matth. 13.42 And shall cast them into a Furnace of Fire there shall be weeping and gnashing of Teeth God's Wrath is compared in the Old-Testament to a fiery Oven where the contracted Flame appeareth most dreadful Sometimes to a Lake of Fire Revel 19.20 And the Beast was taken and with him the false Prophet that wrought Miracles before him with which he deceived them that had received the Mark of the Beast and them that worshipped his Image both these were cast into a Lake of Fire burning with Brimstone At other times 't is compared to a Prison 1 Pet. 3.19 By which also be â—â—nt and preached to the Spirits that are in Prison Or to a Bottomless Pit Revel 9.11 And they had a King over them which is the Angel of the Bottomless-Pit There is Darkness and Chains and Gaoler and Judge The Chains of Invincible Providence and their own horrible Despair There is no making an Escape But of this more hereafter So that unless we will count God a Liar there is such a Place of Torment provided 2. Ask Men. The blind Nations had a Sense of Eternity and Fancies of an Heaven and Hell Elizian Fields and obscure Mansions and Places of Torment There are some Relicks of his Truth in the corrupt Doctrine of the Gentiles But we need not go so far back as Tradition look to Conscience Wicked Men find in themselves an apprehension of Immortality and Punishment after Death Râ—â— 1.32 Who knowing the Judgment of God that they which commit such things are worthy of Death Reason sheweth that he that perfectly hateth sin will perfectly punish it not in this life for abominable sinners are many times prosperous here Justice is not discovered to the utmost therefore guilty Conscience presageth there is more evil to come There is much in these presages of Conscience especially when we are more serious however they dissemble the matter when well Heb. 2.15 And deliver them from the fear of death who all their life-time were subject to bondage Yet when they come to die when they are entring upon the confines of Eternity then they cannot hide their fears any longer Oh! the horrours and terrours of wicked men when they lie a dying if ever men may be believed 't is then 3. The Devils are Orthodox in this point for Jyudges There are no Atheists in Hell Matth. 8.29 And behold they cryed out saying What have we to do with thee Jesus thou Son of God art thou come to torment us before the time They know there is a time when they shall be in greater torment than now they are therefore if we will take Gods Word or Authentick Record for it or Mans word when he is not in a case to Dissemble or the Devils word there is a Hell or everlasting Torments prepared for the wicked Obj. 1. But is it not an everlasting abode under Death and to make it the more terrible to vulgar capacities expressed by Eternal Fire I Answer This were to make Christ a Deceiver indeed and to publish his Doctrine with a lye or an handsome fraud But clearly 1. There is a state of Torment as well as a state of Death 'T is true 't is called the Second Death because deprived of Eternal Life which is the only true Life and because 't is worse than the temporal Death better never been born Matth. 26.24 It had been good for that man he had never been born He doth not say It had been good but it had been good for that man If only Death and Annihilation were in it what sense would there be in this Speech Therefore there is a lively and effectual sense of the Wrath of God Besides the Consciences of wicked men feareth and presageth other kind of Punishment from Gods Wrath or else why are they most troubled when they come to dye why is it so dreadful a thing to fall into the hands of the Living God Heb. 10.31 We are mortal Creatures but God is a living God why should the Eternity of God make his Wrath terrible but that there is a fear of an eternal subsistence on our part also we read of many and fewer stripes Luk. 12.47 48. Math. 11.22 It shall be more tolerable for Tyre and Sidon at the day of Judgment than for you If it be more tolerable for Tyre and Sidon than for you torments are measured out by proportion according to our sins and means of Grace that we have enjoyed but not improved 2. There is a place of Torment a local Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 16.28 This place of torment And Judas went to his own place Acts 1.25 As in all Common-wealths the Prince hath not only his Palace but his Prison it must be somewhere for the wicked are somewhere God keepeth it secret with wise Councel because he will exercise our Faith and not our Sense Job 38.17 Have the gates of Death been opened to thâ—e or hast thou seen the doors of the shadow of Death This is one of the secrets of Providence Obj. 2. But how can it stand with Gods Love and Mercy to punish his Creature for ever Our Bowels are troubled if we should hear the howling of a Dog in a fiery Furnace for a small space of time Now God is Love its self 1 Joh. 4.8 therefore surely he will not damn his Creature to everlasting torments I Answer Man is not fit to fix the bounds of Gods Mercy but the Lord himself therefore take these considerations 1. Gods Punishments may stand with his Mercy 'T is very notable in one place 't is said Heb. 10.31 'T is a fearful thing to fall into the hands of the living God But in another place 't is said 2 Sam. 24.14 I am in a great strait let us fall now into the hands of the Lord for his Mercies are great The one noteth God Angry the other God Appeased When God hath been long upon a treaty of Love Patience abused is turned into Fury The one sheweth what God is in himself Love Sweetness Mercy the other what he is when provoked The Sea in its self is smooth and calm but when the Winds and Tempests arise how dreadfully
Name they are all written there as the High Priest carried their Names in his Breast so doth Christ thy Name is ingraven on his Heart John 10.3 He calleth his own Sheep by Name and leadeth them out Clement also with other my Fellow-Labourers whose Names are in the Book of Life Phil. 4.3 John Anna Thomas Clement they are recorded and Christ takes such special notice of them as if there were none other in the World 2. Their Condition and Necessities How obscure and poor soever they be in the account and reckoning of the World Psal. 34.6 This poor Man cried and the Lord heard him Poor Soul he is liable to such Temptations overwhelmed with such Troubles he crieth to me to help him It was the Theology of the Gentiles Dii magna curant parva negligunt That the Divine Powers did only take care of the great and weighty Concernments of the World but neglected the lesser Isa. 40.27 Why sayest thou O Jacob and speakest O Israel my Way is hid from the Lord and my Judgment is passed over from my God Vse 2. It perswadeth us wholly and absolutely to resign up our selves into Christ's Hands The Father is wiser than we he knoweth well enough what he did when he commendeth us to his Son Let us give up Bodies and Souls to Christ all that we have Faith is often expressed by committing our selves to Christ it answereth the Trust the Father reposed in him 1 Pet. 4.19 Wherefore let them that suffer according to the Will of God commit the keeping of their Souls to him in well-doing as unto a faithful Creator The Apostle knew what he did when he trusted Christ with his Soul 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Is thy Soul laid a Pledg in Christ's Hands It is no easy Work That we may know what it is let me open it a little 1. You must chiefly commit your Souls to him Most Men lose their Souls to keep the Body That which a Man chiefly looketh after is his Jewels and precious Things in a dangerous Time to commit them to the Custody of a Friend So a Christian whatever becometh of him in the World he is careful to lay up his Soul in Christ's Hands that it may be kept from Sin and the Consequents of Sin Alas while we have it in our own keeping it will soon miscarry Now concerning this committing the Soul to Christ let me observe 1. That this Act is most sensible in time of deep Troubles and Death when we carry our Lives in our Hands trust Christ with your Souls Psal. 31.5 Into thy Hands I commit my Spirit thou hast redeemed me O Lord God of Truth So Christ Luke 23.46 Father into thy Hands I commend my Spirit Can we trust Christ upon the warrant of the Gospel when Troubles are nigh and Fears of Death Lord take my Spirit as Stephen Acts 7.59 Lord Jesus receive my Spirit We must do it in our Life especially as often as we renew Covenant but then most sensibly when we come to die Jesus Christ is always the Depository of Souls but when we come to die or are in special Troubles then we are chiefly sollicitous about our Souls as when a House is a burning we are not careful about our Lumber but run to fetch our Jewels to put them in a safe Hand 2. Whenever we do it it must be an advised Act. A Man must be sensible of the Danger he is in of the many Temptations to which he is exposed what a sorry keeper he is of his own Heart Satan could fetch a prey out of Paradise Judas out of Christ's Company What Abilities Christ hath 2 Tim. 1.12 I know whom I have believed and I am persuaded that he is able to keep that which I have committed to him against that day Presumption is a Child of Darkness it cometh from Ignorance and Incogitancy Faith is deliberate and advised a Christian can verture his Soul upon Christ's Grace notwithstanding Infirmities upon Christ's Power notwithstanding Temptations this precious thing is daily in danger yet I can trust it in Christ's Hands he that made it can best keep it and guide us by his Grace and direct us in this dangerous Passage 3. It must still be accompanied with some Confidence We must be quieted I am persuaded he is able to keep that which I have committed to him We should not distrust when we have resigned our selves to the care and tuition of his Spirit Christ's charge will be safe from danger It is our weakness to be full of Doubts and Fears We may be assaulted but we are safe in the Father's Purpose and the Son's Protection Too much confidence in Sanctification and too little in Justification will unsettle us 4. There must be a care of Obedience Lord Jesus receive my Spirit Commit your Souls to him in well-doing 1 Pet. 4.19 Sins will weaken Trust an impure Soul cannot be committed to Christ's Custody Would we commit Dung to a Friend to keep There must be a giving up our selves to him in Love as well as committing our selves to him in Faith John 12.26 If any Man serve me let him follow me and where I am there shall also my Servant be 5. It must arise from a chief care of your Souls Most Men are negligent herein they watch over their Goods but neglect their Souls and lose their Souls to keep these Trifles What account can they make to God at the last day These live as if they had no Souls and can they be said to commit their Souls to God 2. We must give up our Bodies to him and the conveniencies of the Body to let him dispose of us according to his Pleasure We shall have a Body at the last day and that Body will have Glory enough that falleth under Christ's charge John 6.39 This is the Father's Will that hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day He that cannot do the lesser it is impossible he should do the greater He that will not trust God with his earthly Substance Credit Estate how will he trust God with his Soul for eternal Salvation Which is easier to say thy Sins are forgiven thee or to say Arise and walk Mark 2.9 It is more difficult to believe for Salvation but bodily inconveniencies are more pressing and sensible The Welfare of the Body must not be committed to Wealth or Wit but to Christ A Christian is not troubled what shall become of him he leaveth himself to Christ's Disposal which is the way to allay his Cares and Fears III. The Third Argument is what they had done In the next Clause They have kept thy Word Here is another Reason their Obedience He had mentioned what the Father had done now what they had done His Ministry with them was
the strength of Desire Many of God's Children are tempted to make away themselves but I never heard of any that were tempted to make away themselves in the heighth of Assurance or out of the vehemency of Spiritual Desire tho the present Life be accompanied with many Vexations and Afflictions Despair maketh Men to lay violent Hands on themselves but not Assurance as Saul fell upon his Sword and Achitophel went home and hanged himself and Judas was his own Executioner But Assurance tho it desireth God's presence yet it tarrieth God's leisure Waiting is a Fruit of Faith as well as Confidence Spiritual Desires are always conceived with Submission and Obedience if God hath more work they can brook the delay of the Reward and tarry for their Wages I remember a Passage of a Heathen of Tully in his Somnium Scipionis when Scipio had said If true Life be only in Heaven why stay I then upon Earth why haste I not to come to you No saith his Father unless God free thee from the Fetters of thy Body thou canst not come hither Men are born and bred upon this Condition that they should promote the good of the World You must not fly from the Duty assigned by God the Soul is to be kept in the custody of the Body till it be commanded thence by God that gave it at first This was his saying and indeed it is wonderful Christians learn to wait Gâ—d's leisure it is better to be with Christ but you must not look for your Wages till you have done your Work When a Sentinel is set upon the Watch he must not come off without the Commander's leave and till he is discharged by Authority God hath set us in a Watch and we must not leave our Ground till we have done all that is injoined us till we receive a fair Discharge This Point will serve to open two Cases 1. Case Whether Men confessing Christ may make away themselves to avoid the cruel Torments of their Persecutors and they know not certainly what their strength may be able to sustain This was a great Case in the Primitive Times and it may be still of use Eusebius telleth us lib. 8. cap. 24. that in the Time of Dioclesian's Persecution which was very bloody and cruel there were divers that procured Death to themselves by leaping down from Losts and high Places or else thrust themselves through with Knives or Swords I Answer This is sinful Christ prayeth not that his Disciples might be taken out of the World but kept from the Evil. The sinfulness appeareth 1. Because this is an Act of Disobedience contrary to the Law of God Thou shalt not kill now the more unnatural any Act is the greater is the Crime A Man is not Lord of Life and Death 2. It is an Act of Distrust 1 Cor. 10.13 There hath no Temptation taken you but such as is common to Men but God is faithful who will not suffer you to be tempted above that ye are able but will with the Temptation also make a way to escape that ye may be able to bear it God will either temper the Affliction to our strength or raise our strength to the degree of the Affliction Christ hath laid in this Prayer for our encouragement in this Case Keep them from the Evil it is a making haste as if God would not be faithful but require Brick where he giveth no Straw 3. It is a disparagement and dishonour to the Cause which we maintain It robbeth God of a great deal of Glory when he calleth us out to shew our Love to him to take our Lives out of God's Hands when he claimeth them Rom. 14. 7 8. For none of us liveth to himself and no Man dieth to himself For whether we live we live unto the Lord and whether we die we die unto the Lord whether we live therefore or die we are the Lord 's Providence hath singled you out to be Witnesses God by his Providence challengeth his due It is a retracting of your Vows And therefore tho God may be merciful to the Soul yet the Act is unnatural and sinful and base when God hath drawn you out to be him Champions and Witnesses to the World 2. Case is about wishing for Death You know the Law doth not only forbid Acts but Thoughts and Desires Therefore is it lawful to long for Death and Dissolution We find Instances on both Hands in the Scriptures The murmuring Israelites are taxed Exod. 16.3 Would to God we had died by the Hand of the Lord in the Land of Egypt And it is usual for Men in a pet to wish themselves dead to curse the day of their Birth and long for the day of their Death On the other side Paul out of a spiritual Affection desireth to be dissolved and to be with Christ. Phil. 1.23 I have a desire to depart and to be with Christ. What shall we say in this case I Answer in several Propositions 1. There is a great deal of difference between serious Desires and passionate Expressions The Desires of the Children of God are deliberate and resolved conceived upon good grounds and after much strugling with Flesh and Blood to bring their Hearts to it Carnal Men are loth that God should take them at their word as he in the Fable that called for Death and when he came desired him to help him up with his Burden Alas they do not consider what it is to be in the state of the Dead and to come unprovided and unfurnished into God's Presence We often wish our selves in our Graves but if God should take us at our word we would make many Pauses and Exceptions Men that in their Miseries call for Death when Sickness cometh will run to the Physician many Gifts are promised if Life could be restored None more unwilling to die than those that in a Passion wish for Death 2. We must carefully look to the grounds of these Wishes and Desires Carnal Wishes for Death arise either 1. Out of violent Anger and a pet against Providence as Jonah 4.3 Therefore now O Lord take I besâ—ech thee my Life from me for it is better for me to die than to live And Vers. 8. He fainted and wished â—n himself to die and said It is better for me to die than to live The murmuring Israelites when they felt the Famine of the Wilderness wished they had died in the Land of Egypt When Men are vexed with the World they look upon Death as a Release to take vengeance upon God to deprive him of a Servant 2. In deep Sorrow as Job 3.11 Why died I not from the Womb Why did I not give up the Ghost when I came out of the Belly And Job 6.8 9. O that I might have my Request and that God would grant me the thing that I long for Ever that it would please God to destroy me that he would let loose his Hand and câ—â—â—e off Elisha 1 Kings 19.4 He
place of Snares which make the Saints go up and down groaning Rom. 7.24 O wretched Man that I am who shall deliver me from this Body of Death All conditions of Life may become a Snare Prosperity Adversity Prov. 30.8 9. Give me neither Poverty nor Riches feed me with Food convenient for me Lest I be full and deny thee and say Who is the Lord or lest I be poor and steal and take the Name of God in vain Mark either condition hath its Snares but Prosperity hath most As a Garment too short will not cover our nakedness and too long proveth lacinia praependens ready to trip up our Heels Many that carry themselves well in one Condition quite miscarry in another as it is observed of Joab 1 Kings 2.28 That he turned after Adonijah tho he turned not after Absalom Ephraim is a Cake not turned Hosea 7.8 The young Prophet that withstood the King is overcome with the Insinuations of the old Prophet 1 Kings 13.16 17. Some miscarry in Adversity others in Prosperity but more there as Diseases that grow of Fulness are more dangerous than Diseases that grow of Want the taking God's Name in vain is not so bad as denying God Lest I be full and deny thee lest I be poor and take thy Name in vain They that are full live as if there were no God at all there is the Snare And in Adversity we are impatient as in Prosperity we are forgetful 〈◊〉 God Paul learned of Christ how to be abased and how to abound Phil. 3.12 We â—â—st do both but there is a greater Snare in Prosperity the more of the World the worse as fat and fertile Grounds are most rank of Weeds and produce most Thorns and Thistles Rom. 8.39 Nor heighth nor depth shall separate us from the Love of God that is in Christ Jesus our Lord the depth of Misery is a snare and the heighth of Happiness too there the Snare is greater Misery is often made an occasion to bring us to Christ but never Fulness Ease and Plenty The Moon is never eclipsed but when at Full God's Children have most miscarried then David was not foiled with Lust whilst he wandred in the Wilderness but whilst he walked on the Tarras of his Palace then Men discover themselves as a leaky Vessel is known when it is filled with Water Adversity makes Men more reserved and serious when the Vessel is empty its hollowness and unsoundness is least discovered Thus every Condition may prove a Snare So every Calling and Course of Life In ordinary Callings a long familiarity breedeth a liking and the Soul receiveth Taints from Objects to which we are accustomed Men that have much to do in the World had need take heed of a worldly Spirit continual presence of the Object secretly linketh the Affections Long suits prevail at length and green Wood kindleth by long lying on the Fire When the Course of your Callings and Emploiments put you much upon worldly Business the Heart is drawn away from God insensibly and you will find less savour in Holy Things Yea in that Calling which immediately respects the Service of God there wants not Snares 1 Tim. 3.6 Not a Novice lest being puffed up with Pride he falleth into the condemnation of the Devil Holy Things are often abused by a perverse Aim Those that are set on the Pinacles of the Temple are in dangeâ—â— The Devil carried Christ thither with an intent to tempt him Christ prayeth here principally for the College of the Apostles Ministers are in danger as well as others we have our Temptations as well as you Nay in all Actions and Imploiments Worship Feeding Trading Sporting all these may become a Snare and Temptations are like the Wind that bloweth from every Corner East West North and South So there are Temptations in Worship to Pride Self-confidence Carnal distractions Satan stealeth away our Hearts from under Christ's own Arm. When the Sons of God met together Satan was amongst them Job 1.6 Not only our Table may be turned into a Snare but Duties into Dung. In Recreations Eating Drinking Bodily-refreshments there is a Snare Job 1.5 Job sacrificed while his Children were a banquering At a Feast there are more Guests than are invited Evil Spirits haunt such Meetings and usually Men let loose themselves to a carnal Liberty at such a time Satan to be sure to be welcome bringeth his Dish with him a Bait for every Humour 1 Tim. 4.5 The Creatures must be sanctified by the Word of God and by Prayer We must not only ask God's Leave but his Blessing So Pleasures if not sanctified bring a brawn and deadness upon the Heart 1 Tim. 5.6 She that liveth in pleasure is dead while she liveth So also in all Places in Company and when we are alone we are still in danger In Company we are in danger to be provoked to Wrath or tempted to Sin â— tho open Excesses manifest their own odiousness yet secretly we learn of one another to be cold careless less mortified In good Company Nature is very susceptible of Evil and we imitate their Weaknesses sooner than their Graces Gal. 2.13 Barnabas was carried away with their dissimulations So in Privacy when we are alone the Devil often abuseth our Sollitude Christ was tempted in the Wilderness Mat. 4.1 In the vast World there is no Corner where a Man can be privileged from Temptations how hard a Matter is it to be alone when we are alone or to have none with us but God and our own Souls It is good to be alone with God but not with Satan John 16.32 Ye shall leave me alone and yet I am not alone for the Father is with me Now few can say so alas we have cause to say here I am alone but I am not alone for Satan is with me So also there is danger from the Men of the World and the Things of the World The Men of the World are apt to insnare us by their Counsels or Threatnings Sin is as earnest to propagate it self as Grace wicked Men would have the whole World to be all of piece they are Panders and Bawds to Wickedness to draw others into the same Snare with which they are held themselves they are the Devil's Factors and when they cannot prevail then they rage and slander and persecute They think strange that you do not run with them into the same excess of riot speaking evil of you 1 Pet. 4.4 The Wills of Men are ranked with the Lusts of the Flesh. Vers. 2 3. That he no longer should live the rest of his time in the Flesh to the Lusts of Men but to the Will of God For the time past of our Life may suffice us to have wrought the Will of the Gentiles when we lived in Lasciviousness Lusts excess of Wine c. Then the Things of the World There are several Baits for every Temper Pleasures Honours Profits Satan is well-skilled in Tempers he dresseth the
meet Satisfaction But now God himself is pleased to find out the Remedy Christ saith to the Father Thou hast sent me his Act is Authoritative and above Contradiction If God had not given us a Mediator out of his own Bosom there could have been no Satisfaction and we had for ever lain under the Guilt and Burden of our Sins Gal. 4.4 God sent forth his Son made of a Woman c. he consecrated him for this great Purpose Therefore he is said to seal him John 6.37 Him hath God the Father sealed a Metaphor taken from them that give Commissions under Hand and Seal Christ is a Mediator confirmed and allowed under the Broad-Seal of Heaven by God the Father as the Supream Judg. God hath awarded Satisfaction to himself and sent his own Son to make it II. What is this Sending It implies three things 1. The Designation of the Person 2. His Qualification for the Work 3. His Authority and Commision 1. The Designation of the Person This was an Act of Divine and Voluntary Dispensation according to which the Second Person in the Trinity the Son of God not the Father nor the Holy Ghost was sent to take our Nature and the Office of a Redeemer upon himself In this chusing of Christ was the Original and first Rise of Elective Love Augustine hath observed in chusing Christ what was the Reason Christ was the Person designed Col. 1.19 It pleased the Father that in him should all Fulness dwell What is the Reason we are Elected and Chosen above others that God reveals himself to Babes and the Things of his Grace are hidden from the Wise and Prudent Even so Father for so it seemed good in thy sight Mat. 11.29 The same Reason is given for the Election and Choice of Jesus Christ to be the Redeemer that is given for our Election It pleased the Father that is all That Christ might be the first Patern of Free-Grace the Father chose the Son that he might be the Redeemer It was congruous and very fit that the Son and Heir of all Things should give us the adoption of Sons Gal. 4.4 5. God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons He sent his Son that we might have the same Relation to God by Grace which Christ had by Nature By Nature he is the only begotten Son of the Father and this is that which is purchased for us that we should become the Sons of God and the middle Person of the Trinity is the fittest to be the Mediator between Us and God 2. This Sending implies his Fitness and Qualification to do the Work for which he was sent 1. He had fit Natures 2. He had fit Endowments 1. Fit Natures He was God-Man God else how could he send Man else how could he be sent into the World This Sending implies he was a Person truly existing before he came into the World as a Man must be before he is sent and therefore he is said to be sent forth from God Gal. 4.4 God sent forth his Son made of a Woman Sent forth that shews his Being before he took Flesh Christ was somewhere from whence he was sent forth And then made of a Woman that implies his Incarnation This Sending doth suppose his Divine Nature and imply his Incarnation or God's bestowing upon him a Humane Nature God he was in the Bosom of the Father from whence he was sent forth into the World Such an Errand as Christ came about required a God no inferior Mediator would serve the turn Nothing but an Infinite Good can remedy an Infinite Evil Sin had bound us over to an Eternal Judgment and nothing can counterpoise Eternity but the Infiniteness and the Excellency of Christ's Person His Divine Nature was requisite in many Regards Partly to give Efficacy and Virtue and Value to his Sufferings and therefore it is said that we are purchased by the Blood of God Acts 20.28 the meaning is the Blood of that Person to whom the Divine Properties belonged God is a Spirit and hath not Flesh Blood and Bones as we have How then are we said to be redeemed with the Blood of God that is the Blood of him who was God which makes it to be of infinite Value and enough to counterpoise that Eternity of Torment which we should have endured Again the Dignity of his Person conduced to the acceptance of One for All. 2 Cor. 5.15 And that he died for all c. in the room and stead of all the Elect and therefore that there might be such a value in his Sufferings his Person must be thus worthy As they said to David Thou art worth ten thousand of us 2 Sam. 18.3 A General or Commander given in Ransom will redeem thousands of private Souldiers So the worth of Christ's Person made him equivalent in dignity to the Persons of all those whom he sustained yea much more God was more satisfied from Christ than if all the World had suffered and all Angels and Men had been made a Sacrifice Again God he must be because of the exuberancy of his Merit Christ's Suffering was not only a Ransom from Death but the Merit of Eternal Life By his Death he satisfied the Old Covenant and ratified the New The Scriptures do not only set forth the Death of Christ as a Ransom for Souls but as a Price given to purchase Everlasting Glory A Surety to an ordinary Creditor if he pay the Debt he only frees the Creditor from Bonds but doth not bring him into Grace and Favour But now Christ hath merited Happiness for us and not only freed us from Wrath to come and delivered us from Bondage there was a price paid to Divine Justice Again the Dignity of his Person was necessary by way of Compensation for those Circumstances of Punishment which did not beseem Christ. The Civility of Nations remits to Princes and Nobles some disgraceful Circumstances tho the Punishment is inflicted yet the kind of Death is changed because of the Dignity of their Birth and place in the Common-Wealth So here the Sentence which passed upon Men was Eternal Death the Sentence it self is not reversed that would lessen the Authority of the Law and the Glory of God's Justice The truth is there are some Circumstances abated which stood not with the worthiness of Christ's Person as for Instance The Eternity of the Punishment is abated Christ suffered but a few Hours because of the greatness of his Sufferings and the Dignity of his Person A paiment in Gold is as full and valid as a paiment in Silver tho it may take up less room because of the excellency of the Metal So here the Suffering and Death of Christ was of full value tho it was dispatched in a lesser Time the Eternity that is abated because of the Dignity and Worth of his Person Once more the Godhead of Christ was
few things I will make thee Ruler over many things enter thou into the Joy of thy Lord. Christ is not only Purchaser but first Possessor and is gone into Heaven to prepare a place for us to which he will at last bring us John 14.2 3. In my Father's House are many Mansions if it were not so I would have told you I go to prepare a Place for you And if I go to prepare a Place I will come again and receive you unto my self that where I am there ye may be also Vse 1. Information to shew what ground we have of Patience Comfort and Confidence 1. Of Patience in Afflictions from God Would we be loved otherwise than Christ was loved We see in the Person of Christ that Love may stand with Fatherly Correction Christ was beloved by God yet under Poverty Disgrace Persecution Hunger Thrist c. When Christ was hungry the Devil came unto him Mat. 4.3 If thou be the Son of God command that these Stones be made Bread So he taketh advantage of our Troubles and Afflictions to make us question our Adoption but we may retort the Argument Heb. 12.7 8. If ye endure Chastisement God dealeth with you as with Sons â— for what Son is he whom the Father chasteneth not But if ye be without Chastisement whereof all are Partakers then are ye Bastards and not Sons Brambles are not pruned but Vines God loved Christ in the lowest degree of his Abasement as much as at other times Shall I desire to be otherwise beloved of God than Christ was Nay God's Love may stand with sad suspensions of Soul-Comforts Mat. 27.46 My God my God why hast thou forsaken me The Natural Son was in the Love of God when at the worst God loved him still tho he appeared to him with another Face as the Sun is the same when it shineth through red Glass only it casts a more bloody Reflection God had one Son without Sin but none without suffering 2. Comfort when we meet with ill usage in the World Our Lord Jesus prayeth That the World may be convinced that God loved them as he loved Christ. When the World intreated Christ ill how was the World convinced that God loved him There was an Eclipse at his Death which was a Monument of God's Displeasure Mat. 27.54 When the Centurion and they that were with him watching Jesus saw the Earthquake and those things which were done they feared greatly saying Truly this was the Son of God So when Christ's Members are evil intreated there are publick Monuments of God's Displeasure the Courses of Nature are altered Drowths Innundations Pestilences Famines unseasonable Weather Confusions c. If this be not when God smileth tho the World frowneth you will convince them by bearing up with Courage and Confidence The more the World is set against us the more do the Fruits of his Love appear before Men. 3. Confidence in the midst of Dangers and Temptations When once we are assured of God's Love what shall separate us from it Rom. 8.38 39. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor things present nor things to come nor Heighth nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. Can any thing alienate God's Love in Christ If it were God's Love in us that were an uncertain ground of Hope but it is God's Love in Christ. Get but an Assurance of his Love and you will never be ashamed What can alienate the Heart of God from you while you are faithful to him and have the sure Pledg of his Love his Spirit in your Heart Love or Hatred is not known by any thing that is before us But if you have an Heart to seek him fear him obey his Laws this is the favour of his People and this was his Love to Christ. Vse 2. Direction 1. Whereby chiefly to measure God's Love by his Spiritual Bounty John 3.34 35. God giveth not the Spirit by measure to him The Father loveth the Son and hath given all things into his hands So the Gifts and Graces of the Spirit are the special Effects of his Love for he loved us as he loved Christ and thus he manifested his Love to Christ. Psal. 106.4 Remember me Lord with the Love that thou bearest to thy People When one gave Luther Gold he said Valde protestatus sum me nolle sic à Deo satiari Be not satisfied till God love you with such a Love as he loved Christ. Inward Excellencies tho with outward Crosses these are the best Fruits of his Love an Heart to seek him to fear his Name to obey his Laws an understanding to know his Will God's Love is best known by the stamp of his Spirit that is his Mark set upon us Let us leave outward things to God's Wisdom Love or Hatred is not known by all that is before us Let us labour for a share in his peculiar Love Psal. 119.132 Look thou upon me and be merciful unto me as thou usest to do unto those that love thy Name Lord I do not ask Riches nor Glory nor Preferment in the World I ask thy Love thy Grace thy Spirit Doth our Saviour care for outward Things Other things are given promiscuously these to his Favourites God's Love is conveyed through Christ. Rev. 1.5 To him that loâ—ed us and washed us from our Sins in his own Blood he loved us and sanctified us Ephes. 5.25 26. Husbands love your Wives as Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word Nothing more worthy nothing more suitable to Christ's Love 2. It directeth us what to do when we are dejected through our own unworthiness Look upon God's Love in Christ. If God did take Arguments and Grounds of Love from the Creature Where would he have found Objects of Love God hath proclaimed it from Heaven Mat. 3.17 This is my beloved Son in whom I am well pleased and we are accepted in the Beloved Ephes. 1.6 Jesus Christ is worthy desire to be found in him not having thine own Righteousness Lord for the Meritâ— of thy blessed Son accept of me Christ being beloved of the Father is the Storehouse and Conduit to convey that Love to his People Vse 3. Exhortation to endeavour after the sense and apprehension of this Love in our own Hearts Surely this is our Duty for Christ afterward saith Vers. 26. That the Love wherewith thou hast loved me may be in them There is a Love of God towards us and a Love of God in us so Zanchy citing the Text his Love erga nos towards us is carried on from all Eternity but nondum in nobis it is not in Us but in Time He loved us before the Foundation of the World tho we know it not feel it not but now this Love beginneth to be in
former sins and that penitent Believers might have eternal Blessedness instated upon them by way of inheritance therefore the most obvious thing represented in these Seals of the new Covenant must be the Death of Christ. 2. With respect to the great Benefit we stand in need of which is the destruction of sin which hath a double malignity in it for sin is considerable under a double respect as it damneth or as it defileth as it rendreth us obnoxious to Gods Justice or as it tainteth and staineth and defileth our faculties Christ considereth sin under this double respect and maketh none partakers of the benefit which cometh by him whom he freeth not from sin both as to the guilt and power by his Death our sins are expiated before God and so pardoned and also the Spirit or a new and holy Nature is put into us whereby the reigning power of sin is broken and taken away not only the guilt of sin which is opposed to Blessedness but the reign of sin which is opposed to Holiness We can never be compleatly happy till we get freed from the punishment which sin hath made our due and also get that sin destroyed which would involve us in new guilt God who is a just and wise Disposer of his Grace will not give impunity where sin remaineth in its full strength Now this being the nature of our recovery we ought to seek Communion with Christs Death that we may obtain both pardon and the gift of the Spirit and be justified and sanctified in the Name of the Lord Jesus and by the Spirit of our God or which tendeth to the same effect that we might feel the virtue of Christs Death and express the likeness of it 3. With respect to the value of Christs Death which is often recommended to us under these two Considerations 1. As a wonderful Act of Love 2. As a Price and Ransom paid for our Souls and the Blessings we stand in need of 1. As a wonderful Act of condescending Love Gal. 2.20 He loved me and gave himself for me Eph. 5.2 Who hath loved us and given himself for us an offering and sacrifice to God for a sweet-smelling savour Rev. 1.5 Who loved us and washed us from our sins in his own blood Christs Death is the greatest instance of his Love and Sacraments are a Memorial of his Love to us and therefore must needs principally relate to his Death for so they are most apt to work upon our Souls 2. They are the Price paid for the Blessings we stand in need of and so breed confidence in us The great benefit is the destruction of sin as I said before for the great occasion of this Mystery of Grace was our fallen estate which brought sin and misery upon us But the Son of God came to take away sin 1 Joh. 3.5 by dying an accursed Death to propitiate God to us and make way for the more liberal effusion of his Mercy Well then if poor Creatures have any awakening sense of their deep misery what should they look after or bless God for when they solemnly come to accept the Covenant but the Death of Christ 4. The mutual respect that is between both Sacraments For Christs Death and the immediate Benefits which result thence are represented both in Baptism and the Lords Supper in a way proper to each Baptism signifieth our first entrance into the Evangelical state and the Lords Supper our growth and progress therein Both are necessary 1. Baptism that our consent do depend upon God for the benefits of the new Covenant and perform the duties thereof may be more solemn and explicite for all the sincerity of our after-obedience doth very much depend upon the seriousness of our first consent therefore it is meet that we should be strengthened with such a bond that we should be baptized into the Death of Christ that act is an act of Love it may bind us to love him to the death who hath loved us first and in all Temptations cleave to him performing our Covenant-resolution and consent with all fidelity all the days of our lives And as it is the ground of our confidence and the price of our Blessings we may comfortably depend upon God for the gift of the sanctifying Spirit and that he will afford all necessary help to us in the use of those means which he hath appointed that we may receive the Grace and Spirit of God by virtue of this help 2. The Lords Supper is necessary to confirm and strengthen both our resolutions and dependence for nothing is more fickle and uncertain than the heart of man Men are of several sorts and sizes three I shall mention Good Christians who have a clear and undoubted Right to the Priviledges of the new Covenant yet they stand in need of the Lords Supper that they may give Christ a new and hearty welcome in their Souls by the solemn remembrance of his Love and also have their Right solemnly confirmed and ratified that their confidence and joy in the Lord may be quickned and increased Acts 8.39 Or else lapsed Believers these come by the solemn Remembrance of Christs Death to be set in joynt again and restored to Gods favour whilst both they and God renew the promise of the destruction of sin 1 Joh. 2.1 Another sort are weak wavering doubtful Christians Jam. 1.8 who come because of their imperfect estate that they may be confirmed and strengthened that the comfort of their Christianity may be more explicite and their resolutions against sin fortified that they may more glory in the Death and Cross of Christ feeling the effects of it in their own Souls Gal. 6.14 and look upon Christ not simply propounded as dead but as dead for them and themselves dead with him Vse Here is direction to us about the improvement of our Communion with Christ to look more to the effect and fruit of Sacraments have we the Communion of his Death 1. Of your Baptism Do you live as one that is washed from his sins that is baptized into the Death of Christ What vertue have you to quell sin What likeness do you express Baptism is the best preparation for the Lords Supper if you have the fruit of that you may more comfortably come to the other Joh. 13.8 If I wash thee not thou hast no part with me We are utterly unqualified and unprepared for the Lords Supper if we be not washed Now though no man can say his heart is clean yet every good Christian maketh Conscience of his Baptismal Vow he purifieth himself as Christ is pure the work is a doing If this Conscience be not in us the whole Action is lost to us yea will bring a Judgment upon us What do we come about but the destruction of sin Is it really your burden Have you not only a wish but a will to get rid of it If so you have been labouring in it you desire solemnly to remember Christs Death to
never thoroughly dissolved 2. Your consolations will be but small Mortification breeds joy and peace especially the mortification of a Master-sin Psal. 18.3 I was also upright before him and I kept my self from mine iniquity A man sheweth his uprightness in mastering this sin The dearer any victory over sin costs you the sweeter will the issue be Voluntarily and allowedly to commit a known sin or omit a known duty maketh our sincerity questionable Jam. 4.17 Therefore to him that knoweth to do good and doth it not to him it is sin 3. Crosses will be many Hos. 5.15 I will go and return to my place till they acknowledge their offence and seek my face in their affliction they will seek me early Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 4. Doubts will be troublesom To obey Christ a little and the Flesh more is no true obedience and such will have no rejoycing of heart Job 20.12 13 14. Though wickedness be sweet in his mouth though he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels is turned into poison and becomes the gall of aspes within him Sin proveth bitter and vexing till we leave it and sinners still have a secret sting within 5. The Heart is benummed and stupefied Heb. 3.13 Hardened through the deceitfulness of sin that is the sorest Judgment to become stupid 2. To walk in newness of life First It is the most noble life the Nature of Man is capable of it is called the life of God Eph. 4.18 it floweth from the gracious presence of God dwelling in us by the Spirit which ingageth us in the highest designs Secondly It is the most delectable life Prov. 3.17 Her ways are ways of pleasantness and all her paths are peace We live upon God as represented to us in a Mediator and avoid the filthiness delusions vexations of the World and the Flesh. Thirdly It is the most profitable life it is a preparation for and introduction into eternal life Rom. 6.22 But now being made free from sin and become servants to God ye have your fruit unto holiness and the end everlasting life SERMON IV. ROM VI. 5 For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection HERE the Apostle proveth that continuance in sin cannot be supposed in them that are really and sincerely dedicated to Christ in Baptism from the strict Union between Christ and them and their Communion already thereupon with him in his Death They are planted into Christ and particularly into the likeness of his death therefore the Virtue and Likeness of his Resurrection is communicated to them For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection In the words 1. A Supposition and 2. An Inference 1. The Supposition proceedeth on two grounds One is taken from the general Nature of Sacraments that they signifie and seal our Union and Communion with Christ. The other from their direct and immediate Use our Communion with his Death 2. The Inference and Consequence drawn thence That we shall be also planted into the likeness of his resurrection The reason of the Consequence is because if we have indeed Communion with Christ in one Act we shall have Communion with him in another for the one doth but make way for the other the death of sin for the life of Holiness But what is this Likeness of his Death and this Likeness of his Resurrection 1. The Likeness of his Death hath been already explained to be a dying to sin and to the world as the fuel and bait of sin our old man is crucified vers 6. and the world is crucified to us and we to it Gal. 6.14 Not that we are utterly dead to all the motions of sin but the reign of it is broken its power much weakened 2. What is this Likeness of his Resurrection There is a twofold Resurrection a Resurrection to the Life of Grace and to the Life of Glory The one may be called the Resurrection of the Soul the other the Resurrection of the Body Both are often spoke of in Scripture The first is spoken of here our being quickened when we were dead in trespasses and sins and raised from the death of sin to newness of life vers 4. But though Regeneration or Resurrection to the Liâ—e of Grace be principally intended yet Resurrection to the Life of Glory is not altogether excluded for the one is the beginning of the other and the other surely followeth upon it by Gods Promise the joys and bliss of the last Resurrection are the reward of those who have part in the first Resurrection and are raised to Holiness of life When the Apostle had first said Phil. 3.10 That I may know him and the power of his resurrection he presently addeth in vers 11. If by any means I may attain to the resurrection of the dead When once we are raised from the death of sin to the life of Grace then the benefit reacheth further than to any thing within time it accompanieth a man till death and after death and preserveth his dust in the grave that it may be raised into a body again and so in Body and Soul we are made partakers of the glorious Resurrection of the Just. So Eph. 2.5 6. He hath quickened us together with Christ and raised us up together with Christ the one expression signifieth our Regeneration the other our rising to Glory first he quickeneth us by his converting Grace and then glorifieth us by his rewarding Grace All that I shall say concerning this double Resurrection may be referred to these three Considerations 1. That both are the fruit of our Union with Christ his raising us to a new life and his raising us to the life of Glory Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you The same Spirit that we received by Union with Christ doth first sanctifie our Souls and then raise our Bodies 2. That the one giveth right to the other Rom. 6.8 If we be dead with Christ we believe that we shall also rise with him that is live with him in glory Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live 3. That when we are fully freed from sin then we attain to the full Resurrection somewhat of the fruit of sin remaineth in our bodies till the last Day but then is our final deliverance therefore it is called the day of redemption Eph. 4.30 Well then the meaning is If the fruits of his Death be accomplished in us we shall be sure to partake of
Though we cannot do all that we would and ought yet something must be done to distinguish you from the carnal World wherein do you differ Certainly if there be no difference the godly would be ungodly and as bad as others But the difference is manifest and what is that difference 1 Joh. 3.10 In this the children of God are manifest and the children of the devil whosoever doth not righteousness is not of God He that doth sin is of the Devil and he that is born of God sinneth not that is not customarily frequently easily as the carnal and ungodly do who are carried away with every return of the Temptation In short they conquer gross sin and are always striving against infirmities and that with some effect and success An holy life is the proper and genuine product of this discriminating Grace 2. It is his Priviledge being crucified with Christ he hath a right and not a right only but his Justification is executed and applied to him by the gift of the sanctifying Spirit which is the surest token of Gods love and the true effect of his approbation adopting us into his Family Gal. 4.6 Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father The Mission or sending down of the Holy Ghost was the visible pledge of Christs making the Atonement and the sending him into our hearts of our receiving the Atonement The work being begun by converting Grace there is the less for confirming Grace to do and God that hath begun a good work will perform it to the day of Christ Phil. 1.6 He will not fail the serious and sincere Christian that doth still continue to make use of his Grace In short they are dead as they entred into a solemn Covenant with God to dye unto sin which they make Conscience of they are dead as they have a contrary Principle of Life within them which they neglect not but improve they are dead as they often and solemnly meditate on Christs Death as the price of their Blessings and pattern of their Obedience they are dead as they seriously attend upon the Ordinances of God and all holy means which he hath appointed to communicate to them the fruits of Christs Death and therefore the Lord vouchsafeth further Grace whereby they may be more and more freed from sin Let a man be but serious in his Christianity especially in this matter that is daily renew his repentance for his old sins thankfulness for the pardon of them watchfulness against the like for the future and it will be no nice case to determine his condition he will soon appear to be one freed from the reign of sin Vse 1. To inform us of the intimate connexion between all the parts and branches of the grace of the Gospel We are absolved and discharged from the power of sin as well as from the guilt of it All will grant that Justification respects the guilt of sin but the Apostle telleth us here that Justification respects the power of sin also The penalty was the loss of Gods Image as well as of his Favour so that pardon is executed and applied when our Natures are sanctified and healed The privation of the Spirit being the great punishment the gift of the Spirit is a great branch of our Absolution and so Christs reconciling and renewing Grace fairly accord and agree Vse 2. Direction What we should do to be freed from sin Meditate upon and improve the Death of Christ that we may be planted into the likeness of it for he that is dead is freed from sin When we commemorate his Death we do it not only to increase our confidence of deliverance from the flames of Hell but to encourage and engage our selves to the mortifying of sin and to make it more hateful to us What can stand before the all-conquering Spirit of Christ Certainly Christ came to renew the World as well as to redeem it from the Curse Tit. 3.5 6. He saved us by the washing of regeneration and renewing of the Holy Spirit which he shed on us abundantly through Jesus Christ our Saviour Vse 3. Exhortation 1. To be dead with Christ. All that are baptized into Christ have undertaken to accompany him in his Death so far as to dye unto sin and the world To dye unto sin is under our consideration Once let it receive its deaths wound The priviledge is great freedom from the guilt and dominion of sin from the Curse of the Law the wrath of God and eternal Death Let the remembrance of Christs Death breed confidence in us thence I expect all my strength O let us be dead to sin let us never more have a favourable thought of sin or slight thoughts of Gods Justice or be fond and tender of the flesh as if it were so great a matter to gratifie it or despair of mortifying sin more 2. Let us demonstrate our selves really to be freed from the power of sin and never more permit our selves to live in it or be acted by it Who are they that demonstrate themselves to be freed from sin 1. Those whose setled purpose is not to sin 1 Joh. 2.1 These things I write unto you that ye sin not A carnal man non proponit peccare a renewed man proponit non peccare a carnal man doth not purpose to sin but he doth not purpose against sin but the godly purpose not to sin in good earnest Do you loath your selves for past sins Are you truly desirous to get rid of sin Is it a benefit or burden Christ offereth to you 2. They are watchful that they may not sin Psal. 39.1 I said I will take heed to my ways that I offend not with my tongue Prov. 4.23 Keep thy heart with all diligence for out of it are the issues of life especially to watch over those corruptions and inclinations which are the strongest in them 3. They are striving and endeavouring to get more victory every day You must not only strive against sin but conquer the predominant love of every sin Every man that hath a Conscience may strive against evil before he yield to it while he liveth in it But if it be your daily endeavour to mortifie the flesh and master its opposition to the Spirit and you so far prevail as to live walk and be led by the Spirit so that the course and drift of your life is spiritual then do you demonstrate your selves to be freed from sin SERMON VII ROM VI. 8 Now if we be dead with Christ we believe that we shall also live with him THE Apostle now proveth the second part That we are planted into the likeness of his resurrection He proveth it as a necessary Consequent of the antecedent Priviledge Now if we be dead with Christ c. In the words 1. A Supposition 2. The Truth thence inferred 3. The Certainty of the Inference 1. The Supposition there 1. The thing supposed Being dead
for us Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you a kingdom And 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 Mat. 25.34 Come ye blessed of my Father inherit a kingdom prepared for you from the foundation of the world God prepared this Glory for us and by degrees traineth us up for it 2. The everlasting Merit of Christ Heb. 9.15 For this cause he is the Mediator of the new Testament that by means of death for the redemption of transgressions that were under the first Testament they which are called might receive the promise of the eternal inheritance It is by his means that we are redeemed from the guilt and power of sin and have an eternal Inheritance stated upon us It behoved Christ for the honour of the Divine Government by the intervention of his Merit and Intercession to satisfie Gods Justice and acquire unto us those things which Love and Mercy had prepared for us and among other things that blessed and glorious estate which is to be enjoyed upon the Resurrection This is made sure to the Heirs of Promise by the Death of Christ which is of everlasting Merit called therefore v. 12. Everlasting redemption 3. The Almighty Power of the sanctifying Spirit both to change the Soul and raise the Body To change the Soul which is made an Act of Omnipotency 2 Pet. 1.3 According as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of him that hath called us to glory and vertue Therefore it is often compared to Creation which is a making things out of nothing To raise the Body as he did Christs Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurrection from the dead and will raise the bodies of the Faithful in whom he once dwelled Rom. 8.11 He that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you Phil. 3.21 Who shall also change our vile body that it may be fashioned like unto his glorious body according to the wonderful working whereby he is able even to subdue all things to himself 4. The immutable Covenant or Promises of the Gospel which always stand firm and stable 2 Cor. 1.20 For all the promises of God in him are yea and in him Amen Heb. 6.18 That by two immutable things in which it was impossible for God to lye we might have strong consolation who have fled for refuge to lay hold on the hope that is set before us Hope is put for the thing hoped for that is the glorious estate which is reserved in Heaven to be injoyed there this hope is set before us in the Promises as the Prize which we must seek after and the Blessedness we must aim at We lay hold upon it when we consent to Gods offer and we fly for refuge to take hold of this Hope for it is our Sanctuary and safety as the City of Refuge was to him that was pursued by the Avenger of blood this is ground of strong consolation in all fears troubles and sorrows in the midst of the infelicities of this life this consolation is secured by two immutable things Gods Promise and Oath which are as unchangeable as his Nature these cannot fail or frustrate our hopes these give us security of injoying what we hope or receiving the reward promised to us 5. The unquestionable right of the mortified or those that are dead with Christ There is nothing wanting but the clearing up of our right and title Now the Christian Faith proposeth and sheweth much good to them as real Members of Christs mystical Body Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live and till this be done the whole design of Grace is at a stand we cannot upon other terms expect everlasting Blessedness from Christ. 3. The profit of Believing 1. It strengthens our Reason and helps it to maintain its authority and government against Sense and Appetite Reason is a middle Faculty that standeth between things above and things below and it may be either debased by Sense or elevated by Faith The one is easie because corrupt Nature carrieth us to things pleasing to Sense which are near at hand and carry a great suitableness to our Fancies and Appetites The other is difficult because it dependeth on supernatural Grace for the Spirits illumination is necessary to Faith 1 Cor. 2.12 Now we have received not the Spirit which is of the world but the Spirit which is of God that we may know the things that are freely given to us of God Therefore here lyeth the benefit we have by Faith to take us off from the life of sense and to mortifie the desires of the flesh which the nearness of things sensible is apt to irritate and stir up in us 2. The more we believe the stronger and greater is our Consolation As for instance our comfort under crosses is more abounding 2 Cor. 4.14 Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal Our courage against death is more strong 1 Thess. 4.18 We shall ever be with the Lord. Our diligence in duties is more unwearied 1 Cor. 15.58 Wherefore my beloved brethren be ye stedfast unmoveable always abounding in the work of the Lord forasmuch as you know that your labour shall not be in vain in the Lord. Vse Let us now improve these things that we have been delivering to you 1. Let us make great Conscience of the first part of our Duty If we be dead unto sin See that the work of Regeneration be once begun The first virtue we receive from Christ is the likeness of his Death that will make way for other things Christ is dead let us be dead with him that to us he may not dye in vain And when it is once begun let it be carried on to a further increase adhere still to Christs dying and persevere both in your diligence and your dependence Diligence do not give over your endeavours of mortifying sin till it be quite gone Dependence that you wait for the power of his Spirit which his Death merited for us 2. As to Life let us incourage our selves with the hope of it the same Grace that hath begun will also finish the work when we are prepared by living the life spiritual in the midst of conflicts and temptations Therefore while you are studying to please God wait for it 1. With Patience Christ after his Resurrection was not presently glorified there must be a time to
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-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
at â—alseness of the heart and are bred in us by some corrupt affections such as Pride Vain-glory Self-seeking c. Gal. 2.18 Puffed up with his fleshly mind and for sins of Omission they arise in us from some inordinate sensual affection to the Creature which causeth us to omit our Duty to God But generally most sins are acted by the body Therefore as in Grace or in the Dedication of our selves to God the Soul is included when the Body only is mentioned Rom. 12.1 Present your body as a living sacrifice holy and acceptable to God which is your reasonable service all the service we perform to God is acted by the body so in the destruction of sin let it not reign in your body 3. Because the disorder of the sensual Appetite which inclineth us to the interests and conveniencies of the bodily life is the great cause of all sin and therefore man corrupted and fallen is represented as wholly governed by his sensual inclinations Gen. 6.3 For that man also is flesh and Joh. 3.6 That which is born of the flesh is flesh as if he had nothing in him but what is earthly and carnal Our Souls do so cleave to the earth and are addicted to the body that they have lost their primitive excellency our Understandings Will and Affections are distempered by our Senses and enslaved to serve the Flesh which is a matter well to be regarded that we may understand why the Scripture so often calleth sin by the name of Flesh and sometimes a Body or it is said to dwell in the body not as if the Understanding and Will were not corrupted and tainted but to shew how they are tainted and corrupted that this corruption which hath invaded humane Nature cometh chiefly though not only from the inordinacy of our sensual Appetite I will prove it by two Considerations First One is a Supposition Suppose that Original sin so far as it concerneth the Understanding and Will consisted in a bare privation of that rectitude that should be in these Faculties I do not say it is so but suppose it were so yet as long as our Senses and Appetites are disordered which wholly incline us to terrene and earthly things this were enough to cause us to sin as a Chariot must needs miscarry where the Driver is weak sleepy negligent and the Horses unruly and disorderly So here we have not so much light and love to higher things as will restrain the sensual Appetite the Understanding hath no light 2 Pet. 1.9 But he that lacketh these things is blind and cannot see afar off Eph. 1.18 The eyes of your understandings being inlightned that ye may know what is the hope of his calling c. The Will hath no love 1 Cor. 2.14 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 therefore man that obeyeth his bodily lusts and desires must needs be corrupt and sinful Secondly The other is an Assertion that there are habitual positive inordinate inclinations to sensual things both in the Understanding and Will For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the carnal mind is enmity against God Rom. 8.7 The mind doth not only befriend the lusts of the flesh and seek to palliate and excuse them but opposeth whatever would reduce us from the love of them And the Will is biassed by such sensual inclinations 1 Tim. 6.10 For the love of money is the root of all evil Our Reason doth often contrive and approve sin and the Will embraceth it So that you see the reason why sin is said to reign in our bodies because of the strong inclination of our Souls to present things or things conducing to the contenting of the flesh or gratifying the bodily life Secondly Why doth the Apostle say In your mortal bodies I answer For sundry reasons 1. To put us in mind of the first rise of sin for sin brought in death Rom. 5.12 As by one man sin entred into the world and death by sin and so death passed upon all men for that all have sinned And so while we live this mortal bodily life we are subject to these desires swarms of sinful motions and inclinations to evil remain within us we are prone to them and give way to them and are too slack in the resistance of them and through the ignorance and unattentiveness of our minds cannot discern or distinguish between what regular Nature desireth and Lust craveth There are lawful desires of the body and prohibited desires of the body through the crafty conveyance between the Understanding and the false Heart we easily give way to what is inordinate under the pretence of what is lawful and convenient and so insensibly slide into compliance with the plain prohibited desires of the body Lust is head-strong and the Empire and Government of the Will feeble and so we are led on to obey them that is we become servants and slaves to sin And though the Regenerate be delivered from the power of sin yet much of this corruption remaineth in them for their exercise and humiliation and if they be not watchful and obey not the motions of the Spirit it will soon recover its power and men will be brought into their old slavery and captivity Gal. 5.16 17. Walk in the Spirit and ye shall not fulfil the lusts of the flesh For the flesh lusteth against the Spirit and the Spirit lusteth against the flesh So that this mortal body giveth sin many advantages 2. This term mortal Body puts us in mind of its punishment it tendeth to death and destruction We considered it before as it pointed at the rise now at the fruit it self The Apostle telleth us Rom. 8.10 The body is dead because of sin but the Spirit is life because of righteousness He speaketh there of Believers or those who have the Spirit of Christ dwelling in them who being once sinners the punishment of sin death befalleth them and so their bodies must die and return to dust yet they shall live a happy and blessed Life both in Body and Soul If they labour to mortifie and suppress sin and return sincerely to newness of life though they are still mortal and subject to corporal death because of sin yet it shall not be eternal death The renewed Soul is a partaker of eternal Life and shall always live with God in Glory and though the body be put off for a time yet in time it shall be partaker of this life also 3. To shew us the transitoriness of these delights You gratifie a mortal body with the neglect of a precious and immortal Soul now the mortal body should not be pampered with so great a loss and inconvenience to our Souls All the good things which the flesh aimeth at they perish with the mortal body but the guilt and punishment of this disorderly life remaineth for ever All fleshly pleasure ceaseth at the
the members of an harlot God forbid He hath bought us to this very end that you may be no longer under the slavery of sin but under his blessed Government and the Scepter of his Spirit Tit. 2.14 He hath redeemed us from all iniquity that was his end to set us at liberty and free us from our sins and therefore for us to despise the benefit and to count our bondage to be a delight and priviledge this is to build up again that which he came to destroy to put our Redeemer to shame to tye those cords the faster which he came to unloose and so it is as great an affront and disparagement of his undertaking as possibly can be Therefore let not sin live and reign Secondly We are his not only by Purchace but by Covenant Ezek. 16.8 I entred into Covenant with thee and thou becamest mine We wholly gave over our selves to his use and service this Covenant was ratified in Baptism wherein we were planted into the likeness of his death Rom. 6.3 4 5. How into the likeness of his Death To dye unto sin as he dyed for sin that is explained by the Apostle ver 9. Christ being raised from the dead dyeth no more death hath no more dominion over him his Resurrection instated him in an eternal Life never to come under the power of death again so are we to rise to a new life never to return to our sins again Now shall we rescind our Baptismal Vows and after we have resigned our selves to Christ give the Soveraignty to another the hands of Consecration have been upon us and therefore to allow our selves in any course and way of sinning is to alienate our selves and to employ our selves not only to a common but a vile and base use When Ananias had dedicated that that was in his power and kept back part for private use God struck him dead in the place Acts 5. And if we alienate our selves who were not in our own power and were Christs before the Consecration of how much severer vengeance shall we be worthy God complaineth of the wrong of Parents Ezek. â—6 20 that they took sons and daughters born to him and sacrificed them to be devoured by Moloch Children born during the Marriage-Covenant were his they were circumcised and so dedicated to him yet they gave them to Moloch as many Parents dedicate their Children to God by Baptism and bring them up for the World and the Flesh. This is veriâ—y a great sin in Parents but we are more answerable for our own Souls when we have owned the Dedication and ratified it by our own professed consent and if we shall willingly yield to the World and the Flesh and suffer them to have a full Power and Dominion over us how do we defie Christ whom yet in words we profess to be our Lord It is said Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof How shall we interpret this Scripture and reconcile it with the Carriage of most Christians de jure all will grant that they should crucifie the flesh with the affections and lusts thereof But the Apostle seemeth to speak de facto they have and that maketh the difficulty All true Christians indeed have done so Christians in the letter are bound to do so and let them look to it how they will answer it to Christ another day All in their Baptism have renounced the desires of the flesh and the passions of it also they are ingaged to do it and all that are serious and real have begun to do this act of mortifying sin and must go on yet more and more to smother the endeavours and effects of it Because this is a momentous business and it is charged on us as we are Christs as we profess our selves to be so and take our selves to be so let us see what it importeth They must all are bound they really have crucified the flesh mortified and deadned the root of corruption that it shall not easily sprout and put forth its lustings carnal Nature in them is weakened it is not so vigorous and stirring as it was wont to be there is some preventing of the first risings though sin dwell in them and work in them so far all that are Christs have put to death their fleshly corruption But now as to the several ways of venting of it expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either by sinful Passions as malice envy hatred variance emulation wrath strife they do in a great measure and considerable degree get above these or by Lust is meant all fleshly and worldly desires which carry us out of the Pleasures and Profits and Honours of the World the pleasing baits and inticements of Sense they are dead to these also all motions to Uncleanness Intemperance Ambition Love of Riches and vain Pleasures all the Children of God have actually begun this work and are still suppressing these things for they have resigned their hearts for Christ to dwell in and they are advancing his Scepter and Rule continually for they have given up themselves to be guided by him whether they be pleasant sins or vexatious evils the heart of a Christian is set against them and therefore you see how unsuitable it is for those that are Christs his redeemed ones and his covenanted ones to give way to the reign of sin 4. My last Argument to evince this necessity that is incumbent on the People of God that this Dominion of Sin be not set up in their hearts is because otherwise they cannot maintain and keep up any lively hope of Glory That I shall evidence by some Scriptures Rom. 6.8 If we be dead with Christ we believe that we shall also live with him If we dye to sin so as never to allow it or to return to the love and practice of it any more than the Christian Faith promiseth some good to us we have hopes of living with Christ or a joyful Resurrection to eternal Life for the Christian Life is an entrance and introduction into the Life of Glory So Rom. 8.13 If ye through the Spirit mortifie the deeds of the body ye shall live The Scripture is plain in setting down the Characters of those that shall go to Heaven or to Hell and very decisive and peremptory If we live after the flesh we shall dye it doth not say if we have lived after the flesh for that would cut off the hope of all the living one man was first good and after bad as Adam another never bad always good as Christ of all the rest none ever proved good who was not sometimes bad we all lived after the Flesh before we come to live after the Spirit But if we do still accommodate our selves to obey and fulfil the motions of the flesh Christ speaketh no good to such But now see the Promise of God to those that keep mortifying of sin striving against sin
after it had for a long time been possessed by another this Favour was granted to Captives when carried into a foreign Country but denied to Fugitives that ran away out of Treachery or for some Crime afterwards it was inlarged to those that were driven away by Famine or removed themselves whilst an inundation of Enemies whom they could not resist possessed their Country they had a Right of entring again upon their Houses and Lands though by reason of their long absence they were possessed by another This was the case of the Shunamite who having left her Country for seven years to avoid the Famine her House and Land was seized on 2 Kings 8 9.5 which upon intercession was restored This is not directly the case in hand only so far that other Lords have had Dominion over us which is not only by our departure from the Lord but by our Rebellion only in reason his Right should be owned by Repentance and Resignation of our selves to his use and service 1 Thess. 1.9 Ye turned to God from Idols to serve the living and true God So much for the third Consideration that morally speaking there are but two Masters Sin and Obedience 4. That by yielding our selves to obey either of these we become servants to the one or the other If we yield our selves to obey sin we are servants of sin and by yielding our selves to obey God we become servants of God 1. I shall speak of Sins Servants and two things I shall say of them First That they enter upon this Service voluntarily indeed and draw this woful slavery upon themselves but not by solemn Contract and Covenant the Servants are ashamed of their Master and will not owne themselves to be what they are for they are cheated into their slavery they are inticed and drawn away Jam. 1.14 Every man is tempted when he is drawn away of his own lust and inticed They yield themselves to obey sin by voluntary inclination but not by express Covenant they are not forced but inticed and willingly put themselves into this bondage but they do not openly profess it but their course of life sheweth it their hearts are upon evil and so they are Rebels and Enemies to God and refuse his blessed Government Col. 1.21 You that were sometimes alienated and enemies in your mind by wicked works yet now hath he reconciled Secondly The second thing which I observe is That they are not only Servants in legal Reputation or so accounted before God as Joh. 8.34 Whosoever committeth sin is the servant of sin but they are so by woful Captivity or a sad Necessity they have brought upon themselves for they are deprived of all liberty to help themselves 2 Pet. 2.19 While they promise them liberty they themselves are the servants of corruption for of whom a man is overcome of the same is he brought into bondage Our service to God is a debt of Duty their serving sin is a debt of Fatal Necessity He is a Free-man that hath right and power to dispose of himself or his own actions or imployments but he is a servant that is at another mans beck and disposal and cannot do what he would be it de Jure or de Facto Now then the servants of sin though it is true de Jure of Right they should do it yet de Facto they are very slaves to their brutish affections and have no power to resist Temptations or come out of their wretched condition when they have some mind to it and are convinced of better 2. Of Gods Servants I observe two things First That they become so not only by voluntary Inclination but open Profession and express Covenant God will have no servants but who deliberately adhere to him and by choice bind themselves to walk in his ways 2 Cor. 8.5 They first gave up themselves to the Lord anâ— unto us by the will of God a voluntary surrender is necessary So Isa. 66.4 They chuse the things that please me and take hold of my Covenant and v. 6. They joyn themselves to the Lord to serve him This deliberate voluntary choice is expressed in a solemn Covenant-resignation God is not a Master to be ashamed of but may and must be publickly owned Secondly Our consent or yielding our selves to obey is not enough but it must be verified and made good by a continual course of actual obedience on our part for besides the yielding up of our selves to obey his servants ye are whom ye obey Many make Covenant with God but do not keep Covenant with God they will and purpose but do not perform It is known whose servants we are not only by our consent but our continual practice if we live in a constant careful obedience to God we are his servants though conscious of many failings The Tryal of our Case mainly runneth upon two things the Bent of our Hearts and the Drift of our Lives our Choice and our Course We read of some that said All that the Lord hath commandeth us we will do and God answered Deut. 5.29 O that there were such a heart within them that they would fear me and keep all my commandments always They are now in a good mood promise fair Therefore it is not enough to yield up our selves to God unless we imploy our selves for God for besides the purpose and inclination there must be a constant practice and study to please him 5. Both sorts of Servants receive wages suitable and proportionable to the work they have done 1. Of Sin unto Death The Servants of Sin bring upon themselves eternal Death Sin and Death go hand in hand in all the Methods of his Justice God hath put them together Jam. 1.15 Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death Now this should be thought of by us when Satan and your own corrupt Hearts shew you the Bait Faith should see the Hook this will be Death or I am going about that which in its Nature doth expose me to eternal Death The fear of temporal Death inflicted by the Magistrate restraineth much of the evil of the World and keepeth men from things forbidden by him and is not God more to be dreaded There is but one Law giver that is able to save or to destroy that hath potestatem vitae necis aeternae Jam. 4.12 and shall not we fear and reverence him Sinners that go on wilfully in their sins seem to make nothing of dying eternally 2. Of Obedience into Righteousness that is if we be the faithful Servants of God we shall have the reward of eternal Life not only non-condemnation or freedom from eternal Death but the everlasting possession of Glory and Blessedness There is none of us can say that God bids us serve him for nought or to his loss he propoundeth endless Rewards and Punishments to procure obedience to his Laws as he will punish the wicked with endless Miseries so he will
servants of righteousness There is an order in our deliverance and one part conduceth to another for Righteousness and the Conference of our Duty can have no hold on us till the power of our Lusts be broken Assoon as we are freed from the slavery of sin we are in part righteous but when we are freed from the Being of sin we are altogether holy and righteous but where sin reigneth there is an obstruction of the Life of Grace there the Creature is valued above God Earth before Heaven the Body before the Soul neither Faith Love nor Hope can produce any thorow work in our Souls not Faith Joh. 5.44 How can ye believe which receive honour one of another and seek the honour that cometh from God only Nor Love 1 Joh. 2.15 Love not the world neither the things that are in the world if any man love the world the love of the Father is not in him Nor Hope 2 Cor. 4.18 While we look not at the things that are seen that are but temporal but at the things that are not seen that are eternal The person that hath not his heart and hopes in Heaven and looketh not at that as his only Happiness and doth not make it the business of his Life to attain it but setteth his heart more upon the things of this Life is certainly unconverted 1 Cor. 15.19 If in this life only we have hope in Christ we are of all men most miserable This should be regarded by us that we may look more after this whether we have escaped the bondage of Corruption and that we do not return to Bondage again but that we maintain our liberty Gal. 5.1 Stand fast therefore in the liberty wherewith Christ hath made you free and be not intangled again in the yoke of bondage 6. He that is a Servant of Righteousness shews it by doing as much for Righteousness as formerly he did for Sin This is the end of the Apostles reasoning with them in this place therefore I shall a little insist upon it 1. That in Reason and strict Justice more might be required of us for the Reasons moving us to good are more than the Reasons moving us to evil if we consider either Master Work or Wages First The Master shall we not do as much for God as we did for Satan Whose are you Christians From whom did you receive your Beings And from whom do you expect your Happiness From God or the Devil Whom will you call Father or Master Pretences will do nothing in the case it will be tryed by your work Ye are of your Father the Devil and the lusts of your Father ye will do Joh. 8.34 He that committeth sin is of the Devil 1 Joh. 3.8 God be merciful to us we have done too much of the Devils work already it is time to give over the business is for the future whose work do you mean to do and how will you do it halfingly superficially perfunctorily or in the greatest earnest Secondly The Work Sin is a deordination a prostituting of the noble Faculties of our Souls to our base lusts and vain pleasures Tit. 3.3 Serving divers lusts and pleasures whereas by Holiness we obey the rational Appetite the Will guided by the highest Reason which is the Law and Will of God 1 Pet. 4.2 That he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God The business is whether for the future we will be Beasts or Men and imploy our remaining time in the service of the Flesh or in obedience to the Will of God Whether the Beast should ride the Man or Reason and Conscience be put in Dominion again over Sense and Appetite Thirdly The Wages Surely Reason will teach you that there should be greater care to secure your Life and Salvation than to ruine and damn your selves now you went on earnestly in a way of sin as if you could not soon enough or sure enough be damned the sure wages of sin is eternal death ver 23. determined by the righteous appointment of Gods Law and though tâ—rough the Patience of God it be not presently executed yet Conscience sheweth the justness of it and the Word sheweth you how that sin had made it your due and therefore should you not do as much for Salvation as you have done in order to Damnation especially when your eyes are opened and you begin to have eternal Blessedness in view and pursuit Well then Reason will inform that you should do more for God and more for Heaven and more for Holiness than ever you did for Sin so that it is an equitable Proposal or the Rule of our Duty expressed after a modest manner there is less than in strict Reason may be required of you Men are weak and cannot bear too much severity what shall we say then do as much for Righteousness as you did for Sin 2. That in exact proportion even this equitable Rule will not always hold good why because in corrupt Nature our Principles were intire but in our renewed Estate they are mixt Gal. 5.17 The flesh lusteth against the Spirit there is a counterpoise to the life of Grace therefore our evil works were meerly evil but the good we do is not meerly good Our Lord telleth us That the children of this world and such we were all by Nature are wiser 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their generation than the children of light Luke 16.8 We have the advantage of the World in matter of Motive and Reason but they have the advantage of us in matter of Principle Grace is a powerful thing but it is like a keen Sword in the hands of a Child The opposition of the flesh causeth weakness Our Motives are more noble but their Principles are more intire 3. Though the exact proportion will not strictly hold yet there is enough to distinguish the Servants of Righteousness from those that are not made free from sin as First The main bent of the Heart and Life is for Righteousness and not for Sin Where the main bent of the Heart and Life is still for the Flesh and the World they are far from Grace for there the Flesh and the World and by them Satan is superior still the influence of Corruption is more seen in their lives and actions than the influence of Grace but he whose main bent both of Heart and Life is for God he now serveth God as before he served Sin and therefore being made free from sin is become the servant of righteousness Secondly Because there is some proportion and resemblance between his activity in the new and spiritual Life and the former activity in a way of sin To clear this 1. I will shew wherein the Resemblance holdeth good 2. The Reasons why it must be so 1. The Resemblance holds good in these things First We may take notice of a care and solicitude to do evil Rom. 13.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉
in us Briefly I shall shew three things 1. It is Life 2. It is a good and happy Life 3. It is an endless and eternal Life 1. It is Life both in Soul and Body in Soul Psal. 22.26 Your heart shall live for ever and again Psal. 69.32 Your heart shall live that seek God In Body 2 Cor. 4.10 Always bearing in our bodies the dying of our Lord Jesus Christ that the life of Jesus also might be manifested in our body that is we are continually ready to be put to death for Christs sake that at length we may receive the effects of his quickening Power in rising from the Dead to the Life of Glory so Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things to himself Well this we know then that the party must subsist and live after death otherwise he is incapable to injoy God and the Blessedness of that Estate and he must subsist in Body and Soul otherwise he is not the same person if he were all Spirit and had no Body at all for if his Body were utterly perished and his Soul were changed into the Nature of Angels which were never destinated to be conjoyned to Bodies this were not altogether the same Being for it is not he that is glorified or debased but some other thing Well then he that now serveth God shall then live but in another manner than he now liveth 1. Compare it with Life natural This Life is a fluid thing that runneth from us as fast as it cometh to us but that is eternal Besides here we are exposed to many troubles in an uncertain world Gen. 47.9 Few and evil have the days of the years of my life been there is full rest and peace Rev. 14.13 Blessed are the dead which dye in the Lord from henceforth yea saith the Spirit that they may rest from their labours and their works do follow them The supports of this Life are base and low it is called The life of our hands Isa. 57.10 most men labour hard to maintain it but there we are above these necessities Once more the Capacities of this Life are narrow every strong Passion overwhelmeth us the Disciples were not able to bear the glory of Christs Transfiguration Mat. 17.6 When the disciples heard it they fell on their faces and were sore afraid Alas strong winds soon overset weak Vessels if God should give us but a taste or glimpse of that Blessedness which is reserved for us we are ready to cry out Enough Lord we can hold no more but there we are fortified by the Glory we enjoy and the Object strengthens the Faculty 2. Compare it with the Life of Grace which puts us into some degree of Communion with God but this doth not exempt us from miseries rather sometimes exposeth us to them 2 Tim. 3.12 Yea and all that will live godly in Christ Jesus shall suffer persecution Yea we often provoke God to hide his face from us all tears are not yet wiped from our eyes our sins breed not only doubts of Gods Love but put us under a sense of his Displeasure Isa. 59.2 Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear Though we have obtained the Life of Grace we are not yet got rid of the Body of Death and that is matter of continual groaning Rom. 8.23 And not only so but our selves also which have the first-fruits of the Spirit even we our selves groan within our selves waiting for the adoption viz. the redemption of our body Here we serve God at a distance in some remote service there we are present with the Lord and immediately before the Throne Rev. 7.15 Therefore are they before the Throne of God and serve him day and night in his Temple Here we enjoy God in the Ordinances at second or third hand there face to face 1 Cor. 13.12 For we see but through a glass darkly then face to face here in part we do not enjoy so much but more is lacking but then we shall be satisfied with his Image Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness That which attaineth its end is perfect and blessed there needeth no more to make us happy for the most perfect Estate excludeth all want and indigency here is still some want but there is none 2. It is a good and happy Estate I prove it 1. From the Nature of it they that live this Life see God and enjoy God There is some last End of mans Life and therefore some chief good There are intermediate Ends therefore there must be a last End we must stop somewhere as suppose I eat for strength my strength must be imployed to some End is it for the service of others or my self or God not for my self for then I eat that I may have strength to labour that I may eat again not for others non nescitur aliis moriturus sibi then for God who is mans chief good Gen. 15.1 Fear not Abram I am thy shield and thy exceeding great reward Psal. 16.5 The Lord is the portion of my inheritance and of my cup. Psal. 36.9 For with thee is the fountain of life in thy light shall we see light There is all good in God and beyond God nothing is to be desired without him the Soul is never satisfied but having him we are perfectly satisfied and our desires acquiesce as in their proper Center of Rest. Well then our injoyment of him is our proper Happiness certainly mans Felicity must agree with the noblest part of a man his Soul that his noblest Faculty may be exercised in the noblest way of operation about its most noble Object every living Creature desireth good but their highest way of perception being sense it is sensible good but Man being endowed with Reason and Understanding must have some spiritual good before his desires can be perfectly satisfied a good it must be for our Souls Now the noblest Object the Soul is capable of is God and the noblest Faculties of our Souls are Understanding and Will the noblest Operations are therefore Knowledge and Love Love is either Desire or Delight Desire noteth a deficiency or some imperfect possession Joy or Delight is the repose of the Soul in what is already obtained So then the noblest Acts are Sight Love and Joy which assisted by the Light of Glory are now most perfect in degree as being assisted by the Light of Grace they were true in their kind Well then put all together a living reasonable Creature is admitted to the Sight and Love of God in the highest way he is capable of 2. The End must be somewhat better than the Means The Means is having our fruit to Holiness the End is everlasting Life this Life
exercised in Holiness is the Way that the Home this the Race that the Goal this the Warfare that the Crown this the Labour that the Reward this the Means that the End Here we have the Beginning and First-fruits there the whole Crop and Harvest Now an holy Man is here united to God 1 Cor. 6.17 He that is joyned to the Lord is one Spirit therefore there the Union is greater and more close for God will be all in all 1 Cor. 15.28 Here an holy Man knoweth and seeth God by Faith Joh. 17.3 This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent and 2 Cor. 5.7 For we walk by faith not by sight therefore there the Vision is more clear 1 Joh. 3.2 We shall see him as he is Here he is renewed according to the Image of God 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 therefore there shall be another manner of transformation 1 Joh. 3.2 Then we shall be like him for we shall see him as he is Here he injoyeth Communion with God 1 Joh. 1.3 Truly our fellowship is with the Father and with his Son Jesus Christ there it shall be more full and uninterrupted Here he rejoyceth and delighteth himself in God Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to inquire in his Temple there more especially when there shall be nothing to divert that delight and the participation of his benefits shall be more full Here he promoteth the glory of God and setteth forth his Praise either by way of design making that his scope 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever you do do all to the glory of God or of Resemblance 1 Pet. 2.9 Ye are a chosen generation a royal Priesthood an holy Nation a peculiar people that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light Eph. 1.12 That we should be to the praise of his glory who first trusted in Christ there his whole work is to laud and praise God and he doth more perfectly resemble him there being nothing to obscure his Image 3. It is an endless and everlasting Life Such as are once possessed of it shall never be dispossessed again If man be designed to injoy a chief good and this chief good must content all our desires it must also be so firm and absolutely immutable as to secure us against all our fears for a fear of losing would disquiet our minds and so hinder our Blessedness Now that there is no fear of that let us consider what may be said concerning the firmness of it 1. On Gods part 2. On the part of the Blessed 1. On Gods part it standeth on three strong Foundations First The infinite Love of God which is from Eternity to Eternity Psal. 103.17 The mercy of the Lord is from everlasting to everlasting to them that fear him before the world was and when the world shall be no more Secondly The everlasting Merit of Christ which never loseth its force and effect Heb. 9.12 Having obtained eternal redemption for us not that Christ is always propitiating God by a continued Sacrifice no the work was once done in a short time but the virtue of it is of everlasting continuance Thirdly The unchangeable Covenant so Heb. 13.20 Now the God of peace that brought again from the dead our Lord Jesus Christ that great Shepherd of the sheep through the blood of the everlasting Covenant Though the Covenant made with Israel was abolished yet this continueth for ever and shall never be altered because it was able to reach the end for which it was appointed which is the eternal Salvation of man that was a temporary Covenant this eternal 2. On the part of the Blessed who being once admitted to the sight of God cannot any more cease from the Love of God or be subject to Sin Heaven is a Paradise where the flowers that grow are incorruptible and undefiled and never fade away 1 Pet. 1.4 II. The Reasons of it why this is our final Reward 1. Because this is the End to which they are appointed every thing hath its end and final perfection for God made nothing in vain Now inanimate things tend to such an end as they are appointed unto by Gods over-ruling Providence such things as have a self-moving Principle as Beasts they are carried to their end by Instinct Appetite or natural Inclination those things which have Reason and Knowledge foreseeing the End order the Means thereunto they know the End chuse the Means as meer men they seek to be happy and Christians who are holy Men seek to be most like him who is holy and happy Now then since whatever acteth acteth for an End they that have their fruit to Holiness have their End everlasting Life A capacity of an endless Blessedness doth difference a Man from the Beasts that perish a disposition to it doth difference the Saints from the ungodly and the fruition of it at length doth difference the glorified from the damned 2. Gods Government requireth it The wisest Lawgivers could not devise any other means to make men good besides Poena Praemium Punishment and Reward For in the right Dispensation of these two the Life of Government doth consist Indeed many Laws do more incline to Punishments than Rewards for Robbers and Manslayers death is appointed but the innocent Subject hath only this reward that he doth his Duty and escapeth these punishments In few Cases doth the Law promise a Reward the reason is because Fear is a greater and more commodious Engine of humane Government than Love and inflicting Punishment is the proper work of Mans Law for its end and use is to restrain evil But Gods Law propoundeth Rewards equal to the Punishments because the use of Gods Law is to guide men to their proper Happiness It is Legis candor the Equity and Favour of Mans Law to speak of a Reward it commands many things forbids many things but still under a Penalty ex malis moribus nascuntur Leges to restrain evil is its natural work But Gods Covenant being ordered for another end doth not only threaten Sinners but promise life to the holy and these Threatnings and Promises carry a proportion to Gods Nature eternal Life on the one hand and eternal Death on the other Deut. 30.15 See I have set before thee this day life and death good and evil and Mat. 25.46 These shall go away into everlasting punishment but the righteous into life eternal There are no where such dreadful Punishments and such bountiful Rewards as are propounded to us Christians eternal Punishment is the reward of the disobedient and eternal Life
the other side the greater God is and the more glorious the greater obligation lyeth upon us to love him and serve him so that the good that we do for his sake being the more due God is not bound by any right of Justice from the merit of the action it self to reward it for here the greatness of the Object lesseneth the merit and value of the Action for whatever the Creature is it oweth it self wholly to God who gave us our Being and still preserveth it so that we cannot lay any obligation upon him Luke 17.10 When ye shall have done all those things which are commanded you say We are uprofitable servants we have done that which was our duty to do Punishment is naturally due to evil doers but God is not by natural Justice bound to reward us but only inclined to do so by his own goodness and bound to do so by his free Promise and Covenant Aristotle telleth us Children cannot merit of their Parents all the kindness and duty they perform to them is but a just recompence to them from whom they have received their Being and Education much less can we merit ought of God it is his meer grace and supereminent goodness that appointed such a reward to us that grace which first accepted us with all our faults doth still crown us and bestow glory and honour upon us Vse 1. See how God doth beset us on every side to fense and bound us within our duty there is a threatning of eternal Death to â—â—vite us to go on in our way the promise of eternal Life and Glory Surely both Motives should be effectual our whole life is a flight from wrath to come and a running for refuge to take hold of the blessed hope set before us in our pursuit after eternal Life Prov. 15.24 The way of life is above to the wise that he may depart from hell beneath We are still running further from Hell and approaching nearer to Heaven the more we hate and avoid sin the further we go from the pit of everlasting Destruction and the more we give our selves to Holiness the nearer Heaven every day our Right is more secured and our hearts more prepared More particularly we have by this conjoyned motive a great help against Temptations The World tempteth us either by the Delights of Sense or by the Terrors of Sense therefore God propoundeth this double Motive the Terrors of everlasting Death and the Joys of everlasting Life that we may counterbalance Terrors with Terrors and Delights with Delights as Luke 12.4 5 Be not afraid of them that kill the body and after that have no more that they can do But I will forewarn you whom you shall fear fear him which after he hath killed hath power to cast into Hell yea I say unto you Fear him On the other side Jam. 5.5 Ye have lived in pleasure upon earth and been wanton ye have nourished your selves as in a day of slaughter Luke 16.25 Son remember that in this life thou receivest thy good things and likewise Lazarus evil things but now he is comforted and thou art tormented they are excluded from the pleasures at Gods right hand for evermore Or else quite cross as the World tempts us by the hopes of some sensual contentment so we may resist the Temptation by the belief of everlasting Death Rom. 8.13 If ye live after the flesh ye shall dye Surely this should make us abstain from all sinful pleasures how much soever we are addicted to them So as the World tempteth us with the fears of some temporal vexation the believing of everlasting Life should help us to bear the evils of our pilgrimage or sufferance for well-doing 2 Cor. 4.17 Our light affliction that is but for a moment worketh for us a far more exceeding and eternal weight of glory Thus are we environed on the right hand and on the left Vse 2. From this Conjunction let us learn that God is both a righteous Judge and a gracious Father 1 Pet. 1.17 If ye call on the Father who without respect of persons judgeth according to every mans work He hath his gifts for the godly and punishments for the wicked All our claim is Grace the punishment of the wicked is due debt the Sentence of Gods Law hath made it their due but yet our reward is not the less sure though it be more free 2. Let us consider these two Branches apart First The Wages of Sin is Death I. What is meant by Death II. How it is said to be the Wages of Sin 1. What is meant by Death There is a twofold Death First and Second Temporal and Eternal 1. Temporal Death that is also the fruit of Sin Rom. 5.12 By one man sin entred into the world and death by sin and so death passed upon all men for that all men have sinned Death is an Evil for Nature abhorreth it as appeareth by our unwillingness to dye Now if it be evil it must be either the Evil of Sin or of Punishment God threatened it as a punishment in case of disobedience Gen. 2.17 In the day that thou eatest thereof thou shalt surely die It is an Enemy The last enemy that shall be destroyed is death 1 Cor. 15.26 Would God give Mankind into the hand of an Enemy if he had not sinned against him Now this Evil remaineth partly that there might by some visible punishment and bitter effect of sin in this World unknown Torments are despised and many slight Hell as a vain Scarecrow therefore God hath appointed temporal death to put us in mind of the evil of sin partly for a passage into our everlasting condition that the righteous may enter into Glory and the wicked go to their own place It would make Religion too sensible if the righteous should have all their blessedness and the wicked all their punishment here therefore there must be a passage out into the other World 2. Eternal Death in opposition to everlasting Life which is the fruit of Holiness The opposite Clause sheweth what a kind of death it is This is called the second Death Rev. 20.6 Blessed and holy is he that hath part in the first resurrection on such the second death hath no power and ver 14. Death and hell were cast into the lake of fire this is the second death It is called Death because death in all Creatures that have sense is accompanied with pain Trees and other Vegetables dye without pain but so doth not Man and Beast and death to man is more bitter because he is more sensible of the sweetness of life than the beasts are and hath some forethought of what may follow after Again it is called Death because it is a misery from which there is no release as from the first death there is no recovery nor returning into the present life This second Death may be considered as to the Loss and Pain First As to the Loss it is an eternal separation from
of my hand 2 Thess. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Rom. 9.22 What if God willing to shew his wrath and to make his power known We cannot conceive what God is able to do in punishing Sinners but the event declares it Vse 1. Information 1. That Believers need to consider the Fruit of Sin that thereby they may be moved to fears of God and more careful avoiding of sin They are not to think of it in a slavish tormenting way as if God desired the Creatures misery no they are warned of it that they may escape it though Love must be the chief Spring and Principle of our Obedience yet Fear hath its use the Threatnings declare the Holiness of God as well as his Promises and we need to know his hatred to Sin as well as his love to Righteousness to breed an awe in us 2. It sheweth the folly of them that betwitch themselves into a groundless hope of impunity in their sinful courses Deut. 29.19 And it come to pass when he heareth the words of this Curse that he bless himself in his heart saying I shall have peace though I walk in the imagination of my heart to add drunkenness to thirst They take from God the honour of his Holiness Justice and Truth Gods glory is advanced in the World by Acts of Justice as well as Acts of Mercy and besides they open a gap to all impiety 3. That all sins are in their own nature mortal for the wages of sin is death In comparison some sins are greater than others and so more deserving punishment but simply and considered by themselves all are mortal if not in the issue and event yet in their own nature God pardoneth the Penitent their sins are not deadly in the event but they deserve damnation in their own nature There are sins of infirmity and wilful sins but nothing should be light and small to us that is committed against the great God Some are lighter some are heavier but all are in their nature damnable they are a breach of the Law of the eternal God Though the Gospel reacheth out mercy to penitents offering to them pardon of sins and eternal Life yet all deserve damnation and were it not for Christ and the new Covenant we should not be a moment out of Hell Vse 2. Direction 1. To the Impenitent that yet go on in their sins O repent of it speedily and cast out sin as we do fire out of our bosoms and sleep not in the bonds of iniquity Your damnation sleepeth not 1 Pet. 2.3 You are invited earnestly Ezek. 18.30 Why will ye dye O house of Israel O then pass from death to life if you refâ—â—e this Call you do in effect love death Prov. 8.36 He that sinneth against me wrongeth his own soul all they that hate me love death By refusing Christ and nourishing sin you nourish a Serpent in your bosoms and embrace the flames of Hell-fire therefore betimes seek a Pardon 2. To the penitent Believers three things I have to press upon them First Consider what cause we have to admire and magnifie the riches of Gods Mercy in our Redemption by Christ by whom sin is taken away and the consequent of it eternal death and who also hath taken the punishment of it upon himself Isa. 53.4 5. Surely he hath born our griefs and carried our sorrows yet we did esteem him stricken smitten of God and afflicted But he was wounded for our transgressions he was bruised for our sins the chastisement of our peace was upon him and by his stripes are we healed Secondly Never return to this slavery again for you see what a dangerous thing sin is when you indulge sin you lay hold on death it self therefore fly from it as from the gates of Hell and from all means instruments occasions and opportunities that lead to it and when Satan sheweth you the bait remember the hook and counterbalance the pleasures of sin to which we are vehemently addicted with eternal pains which are the fruit of it Now shall we run so great an hazard for poor vain and momentany delights It is sweet to a carnal heart to please the flesh but it will cost dear Now shall we sell the birthright for one morsel of meat Heb. 12.15 and hazard the loss of the Love of God for trifles Thirdly Take heed of small sins they are breaches of the eternal Law of God They that do not make great account of small sins will make but small account of the greatest for he that is not faithful in a little will be unfaithful in much There are many forcible Arguments to deter us from small sins partly because it is more difficult to avoid them they do not come with such frightning awakening assaults as the greater do partly because being neglected they taint the heart insensibly and men look not after their cure partly because they do prepare and dispose to greater offences as the little sticks set the great ones on fire partly because with their multitude and power they do as much hurt the Soul as great sins with their weight minuta sunt sed multa sunt lastly because they are in their own nature mortal Therefore dash Babylons Brats against the stones In short small sins are the Mother of great sins and the Grandmother of great punishments Lots Wife was turned into a Pillar of Salt the Angels were cast out of Heaven Adam thrust out of Paradise Second Branch But the gift of God is eternal life through Jesus Christ our Lord. Doctrine That eternal Life is Gods free and gracious Gift to the Sanctified What eternal Life is we shewed before it is the full fruition of eternal Joys without any possibility of losing them Here is 1. The Donor God 2. The meritorious and procuring Cause Jesus Christ our Lord. 3. The Parties qualified Those that have their fruit to Holiness 1. On Gods part a Gift not a Debt as Wages is to the Servant or Souldier but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gracious Gift Though we should serve God a thousand years we cannot merit to be one half day in Heaven there it is a Gift to those who do most exactly persevere in Holiness the best have no other Claim but the Mercy of the Donor 1. It is the freest Gift 2. It is the richest Gift 1. It is the freest Gift God payeth more than is our due To punish men beyond their desert is injustice but to reward men beyond their deserts is not contrary to Justice for it is an Act of Mercy First It is greater than any merit of ours because it is the eternal injoyment of the ever blessed God and so far beyond any thing that we can do Finite things carry no proportion to an infinite reward Secondly Our works are many ways imperfect and so we may expect punishment rather than reward Mercy is our best Plea when we
of God that they that commit such things are worthy of death In your Consciences you will find an inward conviction that God is your Judg and will call you to an account for the breach of his Law We feel this living and dying Heb. 2.15 Who were all their life-time subject to bondage through fear of death And 1 Cor. 15.56 the sting of death is sin Only 't is more piercing and sharp when we die Secondly Let us enquire how or upon what reasons we come to have this exemption from condemnation This is 1. Vpon the account of Christs satisfaction to Gods Justice We all in our natural estate lie under the curse and wrath of God but Christ was made a curse for us to redeem us from the curse of the Law Gal. 3.13 And the Apostle telleth us 2 Cor. 5.21 That he was made sin for us that we might be made the righteousness of God in him Christ became a Sacrifice for sin to appease God towards us he was made a publick instance of Gods poenal Justice that we might be made an instance of Gods Merciful Justice or that God might deal with us in a way of grace upon the account of the Righteousness of Christ. 2. Vpon the account of the New-Covenant-grant John 5.24 Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life and shall not come into condemnation Christ would have us mark this as a a certain and important truth for escaping Eternal death and obtaining Eternal life are not trifles and Gods Faithful Word is interposed that such an one shall not come into condemnation Verily verily Well then the Gospel or New Covenant offereth pardon and exemption from condemnation to that death which the Law hath made our due to all those who will come under the bond of it 3. The certainty is considerable which resulteth or ariseth from these two grounds 'T is just with God to pardon them and to exempt them from Condemnation who take sanctuary at his Grace and devote themselves to him 1 John 1.9 If we confess and forsake our sins he is just and faithful to forgive them 2 Tim. 4.8 We read of a crown of righteousness which the righteous judge shall give at that day Justum est quod fieri potest God may do it or not do it he is not unjust if he doth it and justum est quod fieri debet This latter is understood here because of the fulness of the merits and satisfaction of Christ and his truth in his Promises he must judg men according to the Law of Grace and give them that which his Promise hath made their due 4. There must be an Appeal to the Gospel Where this Grace is humbly sued out by the penitent Believer for God is Sovereign and must be sought unto Appeals from Court to Court and from one Tribunal to another are often set down in Scripture as Psal. 130.3 4. If thou Lord shouldst mark iniquities O Lord who shall stand but there is forgiveness with thee that thou mayest be feared No man could escape condemnation and the Curse if the Lord should deal with us in strict justice but from the Tribunal of his strict justice we appeal to the Throne of Grace where favour and pardon is allowed to us upon certain equitable and gracious Terms According to the old Terms who is able to appear in the judgment before God A Sinner must either despair or die or run for refuge to this new and blessed hope so Psal. 143.2 Enter not into judgment with thy Servant O Lord for in thy sight shall no man living be justified An innocent creature must beg his mercy and devote himself to his fear I proceed to the second Proposition 2. Doct. That this priviledg is the portion of those that are in Christ. 1. I shall here shew you What it is to be in Christ. 2. How we come to be in Christ. First What it is to be in Christ. The Phrase noteth Vnion with him There is certainly a real but spiritual Union between Christ and his Members which I have often described to you But late Cavils make it necessary to speak a little more to that Arguments All that I will say now is this 1. That it is more than a relation to Christ as a political head 2. That the Vnion of every Believer with Christ is Immediate 1. That it is more than a relation to Christ as a political head I prove it because it is represented by Similitudes taken from Vnion real as well as relative Not only from Marriage where Man and Wife are relatively united but from Head and Members who make one body not a political but a natural 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 also by the similitude of root and branches John 15.1 2 3. Yea 't is compared with the mystery of the Trinity and the Vnity that is between the Divine Persons John 17.21 22 23. that they all may be one as thou father art in me and I in thee that they also may be one in us and the glory which thou gavest me I have given them that they may be one as we are one I in them and thou in me that they may be made perfect in one which tho it must not be understood in the utmost strictness yet at least there is more than a relation as also by reason 't is not only a notion of Scripture but a thing effected and wrought by the Spirit on Gods part 1 Cor. 12.13 We are by one spirit baptized into one body and by confederation one with another Cant. 2.16 I am my beloveds and my beloved is mine Christ is ours and we are his and he is also in us and we in him 'T is such a real Conjunction with Christ as giveth us a new being that Christ becometh to us the principle and fountain of a spiritual life 1 John 5.12 He that hath the Son hath life Christ is the stock we the graft he is the vine we the branches therefore we are said to be planted together in him Rom. 6.5 So that we may grow and live in him We are united to him as the body is to the soul all the members of the body are quickned by the soul the second Adam becometh to all his Members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a quickning spirit 1 Cor. 15.45 as giving them life not only by his merit and promise but the influence of his spirit which life is begun here and perfected in Heaven it is begun in the soul Phil. 3.20 and Rom. 8.10 but 't is perfected both in body and soul in Heaven for the spirit is life to the body because of righteousness and if the spirit of him that raised Christ from the dead dwell in you he that raised up Christ from the dead shall also
our fidelity to Christ a real lively Joy and peace of Conscience 2 Cor. 1.12 This is our rejoicing the testimony of our conscience Rom. 5.1 Being justified by faith we have peace with God Rom. 14.17 For the Kingdom of God is not meat and drink but righteousness and peace and joy in the Holy Ghost Secondly Gods external government is according to the Law of the Gospel God interposeth now and then punishing the contempt of the Gospel with remarkable Judgments Heb. 2.1 2 3. Therefore we ought to give the more earnest heed to the things which we have heard left at any time we should let them slip 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 first began to be spoken by the Lord himself and was confirmed by them that heard it And eminently dispensing his blessing where the Gospel is favoured and obeyed and prospereth as he blessed the house of Obed Edom for the Arks sake but more fully at the day of Judgment the wicked have their full punishment 2 Thes. 1.8 Coming in flaming fire rendring vengeance to all those that know not God and obey not the Gospel Secondly I shall shew you wherein the Gospel as a law differeth from ordinary laws among men First Men in their Laws do not debate matters but barely injoin them and interpose their Authority but God condescendeth to the infirmity of man and seemeth to come down from the Throne of his Sovereignty and reasoneth and perswadeth and beseecheth men that they will not forsake their own mercies Isa. 46.8 Remember this shew your selves men bring this to mind again O ye transgressors and Isa. 1.18 Come let us reason together God is pleased to stoop to sorry Creatures and to plead and argue with them So 2 Cor. 5.20 We as Ambassadors in Gods stead do beseech you to be reconciled Men count it a lessening to their Authority to proceed to intreaties but the Clemency of the Redeemers Government is otherwise Secondly The Law of God bindeth the conscience and the immortal Souls of men condemneth not only acts but thoughts and lusts Mat. 5.28 The law is spiritual Rom. 7.14 With man Thoughts and Desires are free till they break out into act Thirdly Mans laws do more incline to punishment than reward For Robbers and Murtherers Death is appointed but the innocent Subject hath only this reward that he doth his Duty and escapeth those punishments in very few cases doth mans Law promise Rewards the inflicting of punishment is the proper work of mans Law and the great Engine of Government because its use is to restrain evil but Gods Law propoundeth rewards equal to the Punishments Eternal Life on one hand as well as Eternal Death on the other Deut. 30.15 See I have set before you life and good death and evil because the use of Gods Law is to guide men to their happiness 'T is legis candor the equity and favour of mans Law to speak of a reward it commands many things and forbids many things but still under a penalty it 's natural work is punishment and it doth not invite men to a duty by a reward Ex malis moribus Humanae leges to restrain evil is their work Fourthly Humane Laws threaten temporal punishment but Gods Law threatneth eternal punishments and rewards Mark 9.44 Where the worm dieth not and the fire is not quenched He is a living God Heb. 10.31 into whose hands we fall when we Die 1 st Use Is to humble us that we bear so little respect to the precepts of the Gospel and do so boldly break them and so coldly perform the Duties thereof we fear Temporal power more than Eternal a Prison more than Hell and therefore can dispence with Gods Law to comply with our own Lusts a little profit or a little danger will draw men into the Snare when Eternal Death will not keep them from it Oh rouse up your selves are you not Christs Subjects is not he a more powerful Sovereign than all the Potentates in the World doth he not in his Gospel give Judgment upon the everlasting state of men and will this Judgment be in vain hath he not appointed a day when all matters shall be taken into consideration will not Sin when it comes to be reviewed have another countenance awaken then your sleepy and sluggish Souls if you can deny these Truths go on in the neglect of Christ and breach of his Laws and spare not but if Conscience be sensible of his Authority break off your Sins by repentance sue out your Pardon in his name devote your selves to God walk more cautiously for time to come God will not wink always at your disloyalty 2 d Use is Direction to us If you would not be slighty in the Duties of the Gospel look upon it as a law and let me commend these Rules to you 1. Never set Christs mercy against his government he is a Saviour but he is also our Lord and must be obeyed and Faith implieth a consent of subjection as well as dependance 2. Cry not up his merits against his spirit his merit is your ransom but his Spirit is your Sanctifier and this Law is the law of his Spirit the one implyeth the other his Spirit implyeth the merit of Christ by bringing you under the Law of Grace 3. Set not the ends of Christs Death one against the other He that died that he might reconcile you to God died also to bring you into Obedience 't is a mercy to be redeemed from wrath but 't is a great if not a greater mercy to be redeemed from Sin Titus 2.14 4. Do not so put all upon Christ as to exempt your selves from the jurisdiction of God No Christ redeemed us to God Revel 1.9 To him we were first lost to him we must be recovered that he may not lose the glory of his Creation in Christ we are not without Law 1 Cor. 9.21 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not without the law to God but under the law to Christ we are not to be irregular but to rule all our actions by the law of Christ to carry our selves as without Law if we challenge it de jure is to affect to be Gods de facto 't is to be as Devils the greatest Rebels in nature I come now to the second Doctrine observed 2 dly That the Gospel is the law of the spirit of Life in Christ Jesus Here I shall enquire 1. What is the Spirit 2. From whom we receive it 3. By what Law 1. What is the spirit here spoken off I answer Both the person of the Holy Ghost and the new nature First The person of the Holy Ghost cannot be excluded partly because he is Christs Witness and Agent in the World who is powerfully able to apply whatever he hath procured for us and to give us the effect of all
spiritual use For make it a Wanton once and it groweth stubborn and contumacious and secureth its interest and gaineth upon you If you allow your selves too free and full a gust and relish in any outward thing and let loose the heart to every alluring Object and withhold not your hearts from any joy and sense-pleasing Object which Solomon acknowledgeth as his sin Eccles. 2.10 vicious and inordinate desires increase upon you and the more you gratifie them the more they crave The way to abate their rage is to deny them and hold an hard hand over them to bring the body into subjection 1 Cor. 9.27 Liberty allowed in satisfying carnal desires doth marvellously increase and nourish them and will bring you to carelesness and hardness of heart if not some foul scandalous fall I am sure the heart is corrupted strangely Solomon saith Prov. 24.21 He that delicately bringeth up a servant shall have him become a son at length he will no more know his condition but grow bold and troublesome I am sure the Flesh was ordained to be a Servant and not a Master Take it in the mildest sense it was ordained to be God's Servant and our Servant and must be used as a Servant kept fit for Work We are the worse for License Our natural desires unless they feel Fetters and Restraints will grow unruly Therefore it is good to bridle the Flesh lest it grow masterly But when the Flesh is that which you mind which you indulge with too free a leave you deny your selves nothing but cocker every Appetite you bring a snare upon the soul and carnal Distempers are the more rooted and will prove troublesome if not destructive to you 7. Consider the consequence and weight of these things If it were a small matter we speak to you about you might refuse to give ear but it is in a case of Life and Death Eternal Life and Eternal Death We can tell you of many Temporal and present inconveniencies that come by the Flesh The Body the part gratified suffereth as well as the Soul by it Prov. 8.11 Thou shalt mourn at last when thy flesh and thy body is consumed It betrayeth you to commit such sins as suck your bones and devour your strength and give your years to the cruel It bringeth infamy and a blot upon the Name sins and scandals Pleasing the Flesh and minding the Flesh makes one turn Drunkard another a Wanton another a Glutton or an hard hearted Worldling or an ambitious vain-glorious Fool or a senseless Voluptuary These are no small things But rather consider it will be the eternal ruin of your precious and immortal Souls The more you give up your selves to please the Flesh the more you add fuel to that fire which shall never be quenched and provide matter of eternal sorrows and confusion of face to your selves There will a day come when God will call you to an account for this Eccles. 11.9 Rejoice O young man in thy youth and let thine heart chear thee and walk in the way of thine own heart and in the sight of thine eyes but know that for all these things God will bring thee to judgment Mark O Young Man We say dundum est aliquid huic aetati Some allowance is to be made to this Age before they have learned by experimenting pleasures to contemn them but the Young Man is admonished do what thou pleasest let thy wanton and wandring eye inflame the lusts of thine heart smother thy Conscience by all manner of sensual and vain delights but at length thou wilt learn the folly of this to thy bitter cost These things that are now so pleasing to the senses will one day gnaw and sting the conscience when God whom thou now forgettest shall whether thou wilt or no drag thee forth to Judgment and thou shalt in vain call upon the Rocks and mountains to cover thee 8. Consider how contrary it is to our Christian hopes to mind the flesh or please the flesh 1 Pet. 2.11 Dearly beloved I beseech you as strangers and pilgrims abstain from fleshly lusts which war against the soul. You are or you should be travelling into another Country where are the spirits of just men made perfect and this body of thine is to become a spiritual body will you please it not in a gross but in a more cleanly manner Nothing is more unsuitable Shall we that are going to Canaan hearken after the flesh pots of Egypt nothing is so contrary to our profession and that breedeth such unreadiness to depart out of the world as these vain delights and therefore if you be Strangers and Pilgrims you should not lust after worldly and fleshly things stop here lest you forget and forfeit your great Hopes 9. Consider What a vile unthankfulness and an abuse it is of that liberty which we have by Christ and all the blessings of Gods Providence Gal. 5.13 Ye are called to liberty only use it not as an occasion to the flesh We have a great liberty to use worldly comforts in order to Gods glory and as encouragements of Gods service and for the sweetning of our Pilgrimage but now when you use this liberty to please the Flesh you turn it into a bondage and offer a great abuse to Jesus Christ surely he never died to promote the power of sin he never gave us these comforts richly to enjoy to hearten our Enemy he was not a man of sorrows that we might live in Pleasures he did not suffer in the Flesh that we might have liberty to indulge and please the flesh he bestowed not so large a supply of outward comforts to hinder us from those better and eternal things which he purchased for us 1 Tim. 6.17 18. Or to turn them into oceasions of unrighteousness and means whereby to dishonour his name and destroy our souls Now if we would not do so something must be done 1. As to sinful inclinations 2. As to sinful motions 3. As to sinful actions 1. As to sinful and fleshly inclinations Observe them Weaken them 1. Observe them Satan doth and we should he observeth which way the Tree leaneth and what kind of diet our soul-distempers crave and suiteth his temptations accordingly as the Angler suiteth his bait as the fishes will take it for every month a bait 1 Cor. 7.5 Lest Satan tempt you for your incontinency He hath a bait of preferment for Absalom for he is ambitious a bait of Pleasure for Sampson for he is voluptuous a bait of Money for Judas for he is covetous thus will he furnish them with temptations answerably to their inclinations a man by temper voluptuous may despise Profit as an earth-worm doth Pleasure or Honour Reputation and great places or at least doth not so much value these things It is sad that our enemy should know our temper better than we do our selves and where we are weakest and how to make his assaults and thereâ—ore observe your inclinations Flesh-pleasing is
them so as to affect and esteem them and esteem and affect them so as to seek after them and so to seek after them as to seek after them in the first place 1. We must know them For the Things of the Spirit must be understood before they can be chosen and desired John 4.10 If thou knewest the gift The brutish world know not the worth of spiritual and heavenly things therefore mind them not 2. Believe them None will seek after that which they judg to be a fancy or of the certainty of which they are not perswaded especially when they must forgo present delights and contentments to obtain it such is Salvation by Christ 2 Pet. 1.5 10 16 And besides this giving all diligence to add to your faith virtue and to virtue knowledg Wherefore the rather brethren give all diligence to make your calling and election sure 3. Affect and esteem them above all other things Heb. 11.13 Being perswaded of these things they imbraced them So esteem them that your desires may not be checked and controled by other things Heb. 11.26 By faith Moses when he was come to years refused to be called the Son of Pharoahs Daughter 4. To pursue after them with all diligence Phil. 2.10 Working out your salvation with fear and trembling and John 6.27 Labour not for the meat that perisheth but that which endureth to everlasting life 5. Seek them in the first place that you may not only make it your business but the chiefest business of your lives to obtain these Things Mat. 6.33 First seek the kingdom of God This is to set your faces heavenward when you make it your great business to please God and save your souls 2. This is Life and Peace By Life and Peace is meant Eternal Blessedness he addeth to the Word Life the Term Peace because in Eternal Life there is freedom from all evil and the presence of all good for there can be no true solid peace where there is the fear of any evil or a want of any good but here being neither the Soul is fully at peace and rest therefore 't is said that God will give glory honour and peace to every one that doth good Rom. 2.10 Heaven is the new Jerusalem the City of Peace where we converse with God who is a God of Peace and enjoy full peace and rest from all our Molestations but tho it be meant of Heaven yet peace of Conscience is not excluded partly because 't is the beginning and earnest of it that peace which we now have in the Kingdom of the Messiah by our Reconciliation with God Rom. 5.1 Being justified by faith we have peace with God and the testimony of a good conscience 2 Cor. 1.20 This is a continual feast Now the fruit of righteousness is peace Peace in Heaven and peace on earth Luke 2.14 and Luke 19.38 Blessed be the king that cometh in the name of the Lord. Peace in Heaven and Glory in the highest 'T is begun here and perfected there And partly because whatever the Spirit worketh tendeth to our Peace and Blessedness not only hereafter but now Rom. 15.13 Now the God of hope fill you with all joy and peace in believing The Reasons are in common 1. With respect to Gods Justice God who is the most Righteous Governour of the world will make a just difference between the Righteous and the wicked by rewards and punishments it belongeth to his general Justice ut bonis bene sit malis male that it should be well with them that do well and ill with them that do ill Psal. 11.5 6. Vpon the wicked he shall rain snares fire and brimstone and an horrible tempest shall be the portion of their cup for the righteous God loveth righteousness his countenance beholdeth the upright Surely God is not indifferent to good and evil to them that will please the flesh and obey the Spirit his Justice will not permit that the carnal and the regenerate who are so different in their lives should meet together in the end no surely the end of the one will be death and the other life and peace 2. To suit his Motives to the profit of Men. 1. There needeth something frightful to make sin a terror to us therefore doth he counterballance with advantage the pleasures of sin that are but for a season we are vehemently addicted to carnal delights therefore to check this inclination God ballanceth the choicest and highest pleasures with eternal pain that by setting one against the other we may be deterred from pleasing the flesh Rom. 8.13 If ye live after the flesh ye shall die 2. To encourage the godly in their self-denying Obedience The godly quit and forgo many pleasures which others enjoy Now to restrain and deny the flesh seemeth a pain and trouble therefore to encourage them to continue in an holy course tho it be distastful to the flesh and to renounce worldly pleasures and sensual delights while they may injoy them God hath told them of life and peace they shall have joy enough 1. VSE is Information To shew us the folly of wicked men who are self-destroyers and wrong their own souls while they despise the ways of Wisdom and prefer carnal satisfactions before the pleasing of God All that hate me love death Prov. 8.36 Not formally but consequentially a wicked man sinneth not purposely that he may be damned but that is the issue 2. It sheweth us the security of the wicked they sleep most soundly when their danger is nighest as Jonah in the storm that was raised for his sake they are upon the brink of Hell yet they go on merrily lulling their Consciences asleep with outward and vain delights but tho they sleep their damnation sleepeth not it were better to waken and escape the danger Prov. 27.12 A prudent man foreseeth the evil and hideth himself but the simple pass on and are punished A little sober Consideration of this truth may be of use to them VSE 2. Is Admonition Oh let this stop us from going on in a flesh-pleasing course Consider whither it will lead you what followeth upon this 1. 'T is Death If it were a small thing you might bear it but 't is a case of Life and Death eternal Life and Death This will be the eternal ruin of your precious and immortal souls The more you please the Flesh the more you add Fuel to that Fire which shall never be quenched and provide matter for that never-dying Worm or eternal sorrow and confusion of face to your souls Those things that now please the Senses will one day sting the Conscience We should not affect that which will be Death to us Remember the Hook when the Flesh looketh only to the Bait. 2. T is Death threatned in the Word of God and therefore certain as well as dreadful Rom. 6.21 The wages of sin is death and Rom. 7.5 The motions of sin did bring forth fruit unto death If a man warn
wait for Eternal life Gal. 5.5 But we through the spirit do wait for the hope of righteousness by Faith That is which is built upon it 2. This spirit is the evidence of mens being true Christians the only sure and proper Evidence this will appear 1. By the Metaphors and terms by which the Spirit is set forth he is called a Seal a Witness and an Earnest Who hath sealed us and given us the earnest of his spirit in our hearts 2 Cor. 1.22 and Eph. 1.13 14. After ye believed ye were seald with the holy spirit of promise Men used to set their mark and stamp upon their wares that they might own them for theirs God sealeth by his spirit his stamp is his Image 2 Cor. 3.18 We are changed into his image from glory to glory So he is also set forth under the notion of a Witness Rom. 8.16 The Spirit it's self beareth witness What is the Witness of the Spirit Not an immediate revelation or oracle in your bosomes to tell you that you are Gods Children but the renovation of the Soul and the constant operation of the holy Spirit dwelling and working in you this testifieth to our consciences or Spirits that God hath adopted us into his Family thus the Spirit is a Witness to the Scriptures So he is set forth as an Earnest 2 Cor. 5.5 Now he that hath wrought us to this self same thing is God who hath also given us the earnest of his spirit An Earnest is part of the sum we have somewhat of the Life and peace and joy of the Spirit now which inableth us to wait with the more comfort and assurance for our future Blessedness 2. From the congruity of this Evidence 1. The coming down of the Holy ghost upon him as the evidence of Gods love to Christ and the visible Demonstration of his filiation and Sonship to the world The Evidence of Gods love Joh. 3.34 The Father loved the Son and gave him the spirit without measure Now Christ prayed John 17.26 That the love wherewith thou hast loved me may be in them and v. 23. That the world may know that thou hast sent me and hast loved them as thou hast loved me None will think in degree therefore in kind that God would manifest his love to us as he did to him by the gift of the Holy Spirit or his filiation John knew Christ to be the Son of God by the spirit descending and abiding on him Joh. 1.32 I saw the spirit descend from Heaven like a Dove and it abode on him Yea God himself owned this as a demonstration of his Sonship Matt. 3.17 This is my well beloved Son in whom I am well pleased So do we know our selves to be the children of God by the spirits inhabitation and sanctifying work upon our souls 2 The pouring out of the spirit was the visible evidence given to the church of the sufficiency of Christs satisfaction When God was reconciled then he shed forth the spirit Acts 2.33 Therefore being at the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear so Joh. 7.38 39. He that believeth in me as the Scripture saith out of his belly shall flow rivers of living water this he spake of the spirit which they that believed on him should receive for the Holy Ghost was not yet given because Jesus was not yet glorified Now this is true of Gods Love and Reconciliation to us in particular when he is pacified he giveth the spirit because the part followeth the reason of the whole and the atonement made and the atonement received Rom. 5.11 are evidenced the same way even by this fountain of living water which is given to all believers 3. This is the witness of the truth of the Gospel and therefore the best-pledg of the Love of God we can have in our hearts for the believers hopes are confirmed the same way the Gospel is confirmed that which confirmeth Christianity confirmeth the Christian The Extract and original Charter are confirmed by the same stamp and impression the spirit confirmeth the love of God to sinners and therefore the love of God to me Act. 5.32 And we are witnesses of these things and so is the Holy Ghost whom God hath given to them that obey him The word was confirmed by the great wonders wrought by the Holy Ghost Heb. 3 4. God bearing them witness with signs and wonders and divers gifts of the Holy Ghost The sanctifying spirit John 17.17 Sanctify them through the truth thy word is truth 1 John 5.10 He that believeth on the Son hath the witness in himself The spirit comforting the conscience by the blood of Christ and sanctifying the heart and cleansing it as with pure water This also is our evidence 3. From the Qualities of this evidence and so it is most apt to satisfie the doubting conscience concerning its interest in Christ and his benefits 1. 'T is a great benefit becoming the love of God to give us his holy spirit 'T is more than if he had given us all the world Persons that have been at variance will not believe one another unless their Reconciliation be verified by some remarkable good turn and visible testimony of love A great Offender reconciled to Augustus yet would not believe it unless he put some notable mark of his favour upon him as David to Amasa making him General of his Army Surely the breach hath been so great between us and God that we shall have no peace and joy in believing till we have some gift that may be a perfect demonstration that he is at peace with us Rom. 5.11 We joy in God as those that have received the atonement The pledg of it is in the gift of the spirit Most mens patience cometh from their stupidness their confidence from their security their quiet from their mindlesness of heavenly things but the soul that is in good earnest must have a witness of Gods love or a sufficient proof that he is reconciled and taken into Gods Family made an heir according to the hope of eternal life which is the spirit of adoption Gal. 4.6 And because ye are sons God hath sent the spirit of his son into your hearts crying Abba Father 2. 'T is most sensible as being within our own hearts The death of Christ was a Demonstration of Gods love but that was done without us on the Cross and before we were born Justification is a blessed Priviledg but either that is Gods act in Heaven accepting us in Christ or else in the sentence of the law by which we are constituted just but this cometh into our hearts Gal. 4.6 God hath sent the spirit of his son into our hearts so 2 Cor. 1.22 He hath given us the earnest of the spirit in our hearts so 1 John 5.11 He that believeth hath the witness in himself compare the eighth Verse 3. 'T
so you are raised by the same power of the Holy Ghost Christ is as tender of his Mystical Body as of his natural body therefore will not lose one Member or Joint of it Joh. 6.39 I must lose nothing and the Spirit doth his office in you as in him for you are to be raised up with him and as he was raised we feel the power of our Resurrection in our Regeneration and we feel the comfort of it in our being raised to glory Head and Members do not rise by a different power how then you will say are the wicked raised by Christ They are raised ex officio judicis but not beneficio Mediatoris by him as a Judg not by him as a Redeemer There will be a Resurrection both of the wicked and the godly the one by the power of Christ as Judg the other by the power of his Spirit as Redeemer the one are forced to appear the other go joyfully to meet the Bridegroom the one by Christs power as Judg shall have the sentence of condemnation executed upon them the other by vertue of Christs Life and Resurrection shall enter into the possession of the blessed a state of bliss and eternal life wherein they shall enjoy God and Christ and the company of Saints and Angels and sing Hallelujahs for ever 3. Because the Spirit of Sanctification worketh in us that Grace which giveth us a right and title to this glorious estate For by Regeneration we are made children of God and so children of the Resurrection Luk 20.35 36. But they which shall be counted worthy to obtain that world and the resurrection from the dead neither marry nor are given in marriage neither can they die any more for they are equal to the Angels and are the children of God being the children of the resurrection Being admitted into his family here we we may expect to be admitted into his presence hereafter And the actual holiness if we live to years of discretion is necessarily required to a blessed and glorious resurrection Gal. 6.8 If we sow to the flesh we shall of our own flesh reap corruption but if we sow to the spirit we shall of the spirit reap life everlasting There is no Harvest without sowing and as the Seed is so will the Harvest be They that lavish out their time and care and estates in feeding their own carnal desires must expect a crop accordingly which is death and destruction but they that obey the spirit and sow to righteousness shall obtain eternal life for till the cause of death be taken away which is sin we may fear a Resurrection but cannot expect a resurrection to our comfort 4. The spirit doth not only regenerate and convert us which giveth us a right but abideth in us as an earnest Eph. 1.14 We were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession Where observe Three Things First How the heirs of promise are distinguished from others Secondly The use of this mark and distinction Thirdly The time how long this abideth with us and all this will fully prove the point in hand 1. The mark of all those whom God admitteth into the Gospel State They are sealed with that holy Spirit of promise that is secured set apart as those that have interest in the new Covenant by that spirit of holiness which is promised to believers for the spirit is called the promise of the Father the renewing and sanctifying work of the spirit or the image of Christ impressed upon the soul is this seal and the comfort and joy that floweth thence is an appendage to it as the work of Sanctification is more and more carried on and is fruiâ—ful in holiness of life so we are more and more distinguished as a people set apart to serve and please and injoy the holy and blessed God Now you that are exercised with so many doubts and scruples about your interest in the promise would it not be exceeding comfortable to you if you had your seal and warrant for a sincere claim to the priviledges of the Gospel by the saving graces of the spirit or the impression of the image of Christ upon your hearrs You may be abundantly satisfied for where these saving graces and fruits of holiness are found your right and interest in the promise of eternal life is clear and manifest for this is the mark of the holy spirit and the seed of life eternal 2. The use for which the holy Spirit and saving graces bestowed on them serveth is to be the earnest of the inheritance An earnest is a pledg or first part of a payment which is an assurance or security that the rest of the whole price shall not fail to follow So the Spirit and his Graces is the earnest given by God to confirm and assure the bargain that at last he will bestow upon us our full portion or salvation and eternal life its self The presence and working of the spirit in our hearts is this earnest assoon as you give up your selves to God in covenant you have a right but the Possession is delayed for a season therefore he giveth us part in hand to assure us he will bestow the whole in due time for we need to be satisfied not only as to our present right but our future possession The spirit and his work of grace received here is glory begun a part it is tho but a small part in regard of what is to ensue 3. The time how long the use of this earnest is to continue until the Redemption of the purchased possession The words are somewhat obscure What is the purchased possession It 's taken for the persons acquitted and purchased that is to say the Church and People of God holy and sincere Christians for they are Christs possession whom he hath dearly bought 1 Cor. 6.10 and recovered out of the hands of Satan their old possessor and master Col. 1.13 The Redemption of them is still their full and final deliverance Eph. 4.30 Whereby ye are sealed to the day of redemption Their deliverance is but begun now and their bonds but in part loosed but they are fully freed from the effects of sin at the last day when death its self is abolished and their bodies raised up in glory The earnest is given the holy spirit with his graces to abide with us till then at that time there is no farther use of an earnest for there is no place left for doubts and fears Till this day comes Gods earnest abideth with us that is in our souls till our bodies be reunited to them and this fully proveth the matter in hand 5. His respect to his old dwelling place he once dwelled in our bodies as well as in our souls 1 Cor. 6.19 Know you not that your bodies are Temples of the Holy Ghost Our bodies was his Temple and honoured by his presence he sanctified our bodies as
well as our souls 1 Thes. 5.23 I pray God sanctifie you wholly your whole spirit soul and body He sanctifieth the body as he maketh it obedient to his motions and a ready instrument to the soul now when the body was given up to the spirit to be sanctified it was consecrated to immortality 't is by the spirits sanctifying the soul that it was made capable of seeing and loving God so the body of serving the soul in our duties to God now shall a Temple of God be utterly demolish'd That body that was kept clean for the Holy Ghost to dwell in and to be presented immaculate at the day of Christ come to nothing Indeed for a while it rotteth in the grave but his interest in it is not made void by death and his affection ceaseth not this body was once his House and Temple and he had a property in it therefore he hath a love to our dust and a care of our dust and will raise it up again 6. Because the great work of the spirit is to retrench our bodily pleasures and to bring us to resolve by all means to save the soul whatever becometh of the body in this world and to use the body for the service of the Lord Jesus Christ Now the spirit would not put us upon the labours of the body and take no care for the happiness of the body these two always go together 1 Cor. 6.13 The body is for the Lord and the Lord for the body Christ expecteth service from the body and gave up himself for the redemption of it as well as the Soul 1 Cor. 6.20 The body is his in a way of duty and his in a way of charge this reason should the more sink into you because spirit and flesh are so opposed in Scripture Flesh signifyeth our inclinations to the bodily life as spirit doth the bent and inclination of Soul to God and Heaven the great work of the Holy Spirit is to subdue the lusts of the flesh Rom. 8.13 If ye through the spirit do mortify the deeds of the body ye shall live if we obey him in his strivings against the flesh Gal. 5.16 Walk in the spirit and you shall not fulfil the lusts of the flesh Christ giveth us his spirit to draw us off from bodily pleasures that tasting Manna the diet of Egypt may have no more relish with us So Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof They hold a severe hand over all the appetites and passion of the flesh and Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof Do not addict your selves to pamper and please the body One great part of practical Religion is to bring us to love the pleasures that are proper to the immortal Soul above the sottish and bruitish pleasures of the body Well then was Religion intended only to make a great part of us miserable which part yet is the workmanship of Gods hands when there is so much hardship put upon the body such labours and pains such care and watchfulness his very self-denyal is an argument that the spirit in us thus commanding and governing us is a pledg of Glory 7. There is in the Soul a desire of the happiness of the body not only a natural desire to live with it as its loving mate and companion which maketh us loth to part wiâ—â— it and if the will of God were so the Saints would not be uncloathed but cloathed upon that mortality might be swallowed up of life 2 Cor. 5.4 They would desire not to put off these bodies at least not to part with them finally But a spiritual desire inkindled in us by the Holy Ghost that now dwelleth in us for the Apostle addeth v 5. He that wrought us for the self same thing is God God hath framed us to desire this Impassible Eternal and Immutable life in our bodies as well as our Souls More plainly elsewhere Rom. 8.23 We that have the first fruits of the spirit groan within our selves waiting for the adoption the redemption of our bodies That is the Resurection of the Body to be redeemed from the hands of the grave Mark these groans are stirred up in them by the first fruits of the spirit now would the Holy Ghost stir up these groans and desires if he never meant to satisfie them That were to mock us and vex us which cannot be imagined of the Holy Spirit Well then since these desires are of Gods own framing raised up in us by his spirit they will not be disappointed but will in time be fulfilled 8. From the nature of death Death is that power which God hath given the Devil over men by reason of sin Heb. 2.14 That he might destroy him that had the power of death even the Devil The power of separating Soul and Body and keeping us from eternal life God inflicteth it as a Judg but the Devil as an Executioner he is not dominus mortis sed minister mortis The Devil inticeth them to sin by which they deserve death and the sting of death is sin 1 Cor. 15.56 The Devil hath the power of death as carnal men are taken captive in his snares 2 Tim. 2.26 And when they die he may have an hand in their torments while men live they are in the House of God are under the protection of God and have the offers of grace but if they harden their hearts and despise these offers they are cast forth with the Devil and his Angels The judg giveth them over to the Gaoler and the Gaoler casts them into prison from whence they come not forth till they have paid the utmost farthing Luke 12.58 But Christ came to deliver us from this and all that imbrace his salvation the spirit puts them into a state of freedom and liberty of the children of God And as to them Satan is put out of office he cannot keep them from entering into eternal life The power of death is taken from him and therefore though their bodies be kept for a while under the state of death yet at length the spirit freeth them from the bondage of corruption and bringeth them into the glorious liberty of the Children of God They shall at length rejoyce and triumph in God O death where is thy sting O Grave where is thy victory 1 Cor. 15.55 56 57. They die as well as others but death is not the power of the Devil over them but one of those saving means by which God worketh their life and happiness 't is the beginning of immortality and the gate and entrance into life They are not in the custody and power of the Devil as the spirits in prison and the bodies of the wicked are but in the hand and custody of the Holy Ghost Thy dead man shall live with my body shall they arise Isa. 26.19 The key of the grave is in Christs hand he is the guardian of their
in the way of worldliness all their toiling and excessive care and pains are for the worldly life in short they follow after earthly things with greatest earnestness and spiritual things in an overly formal and careless manner A carnal man may do many things in Religion which are good and worthy Man that hath an Appetite hath also a conscience tho the flesh is importunate to be pleased and unwilling to be crossed that it giveth way to a little superficial duty that conscience may be pacified and so its self may be pleased with the less disturbance Religion is but taken on as a matter by the by as you give way to a servant to go upon his own errand Nay sometimes the flesh doth not only give leave but it sets them a work to hide a lust or feed a lust to hide a lust from the world as in Hypocrites as the Pharisees made their worship serve their rapine Matth. 3.14 Or from their own consciences every man must have some Religion therefore the flesh alloweth a few services that it may the more securely possess the heart 't is not for the interest of the flesh to have too much Religion nor none at all the carnal life must have some devotion to cover iâ— that men may take courage in sin the more freely Or feed a lust pride or vain-glory may put men on preaching or praying before others Phil. 1.16 17. The one preacâ—eth Christ out of contention Or give alms Matth 6.1 take heed that you do not your alms before men to be seen of men and a sacrifice may be brought with an evil mind Prov. 21.27 The devil careth not what means we use so he may have his ends that is to keep men in a carnal condition 3. That make it their scope end and happiness That is our scope and end that solaceth our minds and sweetneth our labours that which they aim at is to be rich and great in the world or enjoy their pleasure without remorse Phil. 3.19 Whose end is destruction whose God is their belly they mind earthly things That is our God which lieth next our hearts to which we offer our actions and from which we fetch our inward complacency be it the pleasing of the flesh or being accepted with God all their delight and contentment is to have the flesh pleased in some worldly thing this giveth them a joy and rest of mind and quencheth all sentiments of Religion and delight in God they that aim at Pardon Grace and Glory no worldly thing will satisfie them God and Heaven are preferred above all the Pleasures Honours and Profits they can enjoy here Psal. 4.7 Thou hast put gladness into my heart more than at the time when their corn and wine increased But 't is otherwise with the carnal for their hearts run out more pleasingly after some worldly thing and when they obtain it it keepeth them quiet under the guilt of wilful sin and all their soul-dangers and forget eternity because they have their hearts desire already Luke 12.19 20. And I will say to my soul thou hast much goods laid up for many years take thine ease eat drink and be merry but God said unto him Thou fool this night thy soul shall be required of thee then whose shall these things be thou hast provided And the peace and pleasure which they dayly live upon is fetched more from the World than from God and Christ and Heaven the flesh is at ease and hath nothing to disturb it and they designed the conveniencies of the flesh in their whole lives this is their principle their chief scope and aim whatsoever he doth he still designeth the contentment of the flesh or some temporal good that shall accrue to him Thus you see who live after the flesh Where no contrary principle is set up to check it where 't is our daily work to please the flesh and our great scope and solace to have it pleased 3. What is this death that is here threatned ye shall dye Surely the natural death is not intended for that is common to all both to those that please the flesh and those that crucifie the flesh Heb. 9.27 'T is appointed for all men once to die And besides to the godly it is matter of comfort a thing which they should rather desire than fear 1 Cor. 3.22 Death is theirs therefore death is but a softer word for eternal damnation yet used with good Reason the Apostle saith Ye shall die rather than ye shall be damned first because death to the wicked is an inlet to their final and eternal misery 'T is dreadful to them not only as a natural evil as it puts an end to their worldly comforts but as a penal evil Heb. 2.14 15. Who are all their life time subject to bondage through fear of death because of the consequences of it then their torment beginneth Secondly because 't is more liable to sense We know hell by faith and death by sense now that notion that is more known affects us more all abhor death as a fearful thing Briefly then this death consists not in an extinction and abolition of the creature but in a deprivation of the favour and presence of the blessed God who is the fountain of all comfort and the everlasting pains and torments which the soul and body being cast out of Gods presence feeleth in hell all that weeping and gâ—ashing of teeth that bitter remembrance of what is past the acute sense of what is present that despair and fearful looking for of the fiery indignation of the Lord what the Scripture speaketh of 't is all included in this word ye shall die 't is in short to be separated from God and Christ and the Saints and Angels and to have eternal fellowship with Devils and damned Spirits together with those unknown pains inflicted on us by the Wrath of God in the other world 3. It would not be sufficient to restrain men from sin if God should only threaten temporal death and not eternal every murtherer would venture to execute his maliee every adulterer follow his lusts and voluptuous man his swinish and brutish pleasure if it were only to endure a short pain at death and then be free from misery for ever after We see how offenders venture on mans punishment and how many shorten their days for their vain pleasure therefore unless the death were everlasting the world would be little awed by it unless the bitterness be greater than the present sinful pleasure therefore eternal torment is that which God threatneth and will surely execute on the sensual and carnal so that the sinner hath no hope to escape unless by repentance and breaking this course of living after the flesh Secondly Now by way of Confirmation We must shew the fit Connexion between these Two Things the carnal living and this terrible Death and there we must shew you 1. That this threatning is every way consistent with the Justice and Wisdom
and Goodness of God 2. Since 't is threatned the certainty of its accomplishment 1. It s consistency with the Justice Wisdom and Goodness of God 1. His Justice First Because those that live in the flesh continue in the defection and apostacy of mankind And so the old sentence is in force against them In the day thou eatest thereof thou shalt die Gen. 2.17 To shew you this let me tell you That by the Creation Man was to be subject to God and by his own make and constitution was composed of a body and a soul which two parts were to be regarded according to the worth and dignity of each the body was subordinated to the soul and both body and soul to God The flesh was a servant to the spirit and both flesh and spirit unto the Lord but sin entring defaced the beauty and disturbed the order and harmony of the Creation for man withdrew his Subordination and Obedience unto God his Maker and set up himself instead of God and the flesh is preferred before the soul reason and conscience are inslaved to sense and appetite and the beast doth ride the man the flesh becoming our Principle Rule and End now 't is horrible wickedness if you consider either of these disorders our contempt of God for it is great depreciation and disesteem of his holy and blessed Majesty which is neglected and slighted for a little carnal satisfaction and every perishing vanity is preferred before his favour the hainousness of the sin is to be measured by the greatness of him who is offended by it 1 Sam. 2.25 If one man sin against another the Judg shall judg him but if a man sin against the Lord who shall intreat for him Now for creatures to seek their happiness without God and apart from God in such base things deserveth the greater punishment The other disorder is we love the happiness of the body above that of the soul man carrieth it as if he had not an Immortal Spirit in him Psal. 49.12 is as the beast that perisheth And is altogether flesh his Wisdom and Spirit is sunk into flesh and sin hath transformed him into a brutish nature Well now if men will continue in this apostacy what then more just than that God should stand to his old sentence and deprive him of that happiness which he despiseth that those who dishonour their own souls should never be acquainted with a blessed Immortality and those that contemn their God and banish him out of their thoughts and do in effect say to the Almighty Job 21.14 Depart from us we desire not the knowledge of thy ways That they may spend their days in mirth that God should banish them out of his presence with a curse never to be reversed they do in effect bid God be gone the very thoughts of him are an interruption to that sort of life they have chosen that he should bid them depart ye cursed who bid him depart first In short that the carnal life which is but a spiritual death should be punished with eternal death 1 Tim. 3.6 She that liveth in pleasure is dead while she liveth A kind of carcase or rather a living creature dead estranged from the life of God and then deprived of eternal life 2. They refuse the remedy The great business of the Christian Religion is to dispossess us of the brutish Nature which is gotten into us I say this is the drift and tenure of Christianity to recover us from the flesh to God To turn man into man again that was become a beast to draw him off from the Animal life to life Spiritual and Eternal To drive out the Spirit of the World and introduce a Divine and Heavenly Spirit purchased by Jesus Christ and offered to us in the promises of the Gospel The World is mad and brutish enslaved to lower things but this healing institution of Christ is to make us Wise and Heavenly to recover the immortal Soul that was Imbondaged to earthly things and depressed and tainted by the objects of sence into its former liberty and perfection that the Spirit might command the flesh and man may seek his happiness and blessedness in some higher and transcending good than the beasts are capable of In short as sin was the transforming of a man into a beast so Christianity is the transforming of beasts into man again To restore humanity and elivate it from the state of subjection to the flesh Joh. 3.6 That which is born of the flesh is flesh and that which is born of the spirit is spirit 2 Pet. 1.4 Whereby are given us great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust 1 Cor. 2.12 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 Now after this is done with such cost and care if men will love their bondage despise their remedy surely they are worthy of the severest punishment Joh. 3.19 And this is the condemnation that light is come into the world and men love darkness rather than light because their deeds are evil If they refuse this Spirit that is offered to change our natures and lift us up from earth to Heaven and we will not be changed and healed but wallow in this filth and puddle still we are doubly culpable for not doing our duty and refusing our remedy But you will say The punishment is Eternal how will that stand with the justice of God to inflict it for temporal offences 1. Answer 'Till the carnal life ceaseth the full punishment doth not begin or take place as when men have done their work they receive their wages 'T is not inflicted till after death and in the other world there is no change of state our tryal is over our sentence is past the gulph is fixed between Hell and Heaven that the inhabitants of the one cannot come into the other place Luke 16.26 2. There was Eternal life in the offer Now if men will part with this for one morsel of meat this is prophaness indeed Heb. 12.15 16. The things propounded to their choice are Eternal happiness and Eternal misery if they refuse the one they in justice deserve the other 3. If they be Christians they do not pay their great debt or fulfil their Covenant-Vow and so make the forfeiture The Apostle here inferreth the great danger out of the debt Ye are debtors that if we live after the flesh we shall die they are entered into the bond of the holy oath So elsewhere Gal. 5.24 They that are Christs have crucified the flesh with the affections and lusts thereof How are we Christs as dedicated to him in Baptism they have renounced the Devil the World and the flesh they are Christs not only de jure they ought to do so but de facto they have
Government than reward we owe much of our safety to Prisons and Executions so in Gods Government tho love be the mighty Gospel Motive yet fear hath its use at least for those who will not serve God out of love slavish fear tieth rheir hands from mischief 3. For the converted they find all help in this part of the spirits discipline to guard their love When their minds are in danger of being inchanted by carnal delights or perverted by the terrors of sense when the flesh presents the bait Faith shews the hook Matth. 10.28 Or are apt to abuse our power because none in the world can call us to an account Job 3.23 Destruction from God was a terror to me He stood in awe of God who is a party against the oppressor and will right the weak against the powerful 2. Secondly Since 't is threatned we may conclude the certainty of its accomplishment The world will not easily believe that none shall be saved but the Regenerate and those that live not after the flesh but the spirit and love God in Christ above all the world even their own lives that besides these few all the rest shall be tormented in Hell for ever flesh and blood cannot easily down with this Doctrine but Gods threatnings are as sure as executions 1. Because of the holinese of his nature Psal. 11.6 7. Vpon the wicked he will rain snares fire and brimstone and horrible tempest this shall be the portion of their cup for the righteous Lord loveth righteousness But men feign God as they would have him to be and judg of Gods holiness by their own interest Psal. 50.21 Thou thoughtest that I was altogether such a one as thy self As if God were less mindful because he is so holy and will not be so indulgent to their flesh and sin as they are themselves and would have him to be 2. His unalterable truth God cannot lie Tit. 1.2 Tho the threatning in the present judgment doth not always shew the event but merit yet it follows afterward for the Scripture must be fulfilled or else all Religion will fall to the ground he cannot endure any should question it 't is not a vain scare-crow Deut. 30.19.20 I call Heaven and earth to record this day against you that I have set before you life and death blessing and cursing therefore chuse life that thou and thy seed may live that thou mayest love the Lord thy God that thou mayest obey his voice and that thou mayest cleave unto him for he is thy life and the length of thy days 3. His all-sufficient Power 2 Thes. 1.9 Who shall be punished with everlasting destruction from the presence of the Lord and the glory of his power and Rom. 9.22 What if God willing to shew his wrath and to make his power known indureth with much long-suffering the vessels of wrath fitted to destruction If God will do so surely he can there is no let there Heb. 10.29 30. Vengeance belongeth to me and I will recompence saith the Lord and again the Lord shall judg his people He liveth for ever to see vengeance executed if it seem co be so terrible to you God knoweth 't is with a design of love to awaken those that are carnal What a case am I in then And to make the converted more cautious that they do not border on the carnal life God maketh no great difference here between the righteous and the wicked hereafter he will SERMON XVII ROM VIII 13 If ye live after the flesh ye shall die 1. USe is Information 1. To shew the lawful use of Threatnings 2. The folly of two sorts of people 1. Of those that will rather venture this death than leave their sinful pleasure 2. Those that would reconcile God and flesh God and the world c. 1. The lawful use of threatnings 1. Threatnings are necessary during the law of Grace Two Arguments I shall give for the proof thereof 1. If Threatnings were needful to Adam in the State of Innocency and Perfection much more are they useful now when there is such a corrupt Inclination within and so many Temptations without in the best there is a double principle and many inordinate lusts that we need the strongest bridle and curb to suppreis them 2. If Christ eame to verifie Gods threatnings surely God hath some use of them now But so it is the Devil would represent God as a lyer in his comminations Gen. 3.4 Ye shall not surely die Christ came to confute the Tempter and would die rather than the Devils reproach of Gods threatnings should be found true surely this is to check thoughts of iniquity 2. The folly of two sorts of people First Of those that will rather venture this death than leave their sinful pleasures and live an holy life carnal men think no life so happy as theirs being escaped out of fetters of Religion and bonds of Conscience in the Apostles Expression Free from righteousness Rom. 6.20 Whereas the truth is none are more miserable for they carry it so as if they were in love with their own death Prov. 8.36 He that sinneth against me wrongeth his own soul and they that hate me love death You hazzard soul and body and all that is near and dear to you for a little carnal satisfaction for the present you get nothing but the guilt of conscience hardness of heart and the displeasure of the eternal God and for the future everlasting destruction from the presence of the Lord when the body and soul shall be cast into Hell Fire Consider this before it be too late there is no man goeth to Hell or Heaven but with violence to conscience or lusts those that go to Hell offer violence to their conscience 2. Those that would reconcile God and flesh God and the world and secure their interest in both that hope to please the flesh and yet to be happy hereafter for all that would keep up a profession of Godliness while they live in secret league with their lusts God will not halve it with the world nor part stakes with the flesh you cannot please the flesh and enjoy God too for you have but one happiness if you place it in contenting the flesh you cannot have it in the fruition of God Their end is destruction whose God is their belly and who mind earthly things Phil 3.19 Wordly pleasures will end in eternal torments and so much delight so much more will your torments be for contraries are punished with contraries Rev. 8.11 How much she hath glorified her self and lived deliciously so much sorrow give her Therefore so much as you gratifie the flesh so much you endanger the soul Will you for a little temporal satisfaction run the hazzard of Gods eternal wrath 2. USE is to disswade you from this course To this End I shall lay down some Motives and some Means Motives are these 1. You think the flesh is your friend do all that you can to
your Lord and happiness to Chrâ—st as your Redemer and Saviour to the Holy-Ghost as your guide comforter and sanctifier We renew this consent in the Lords Supper that we may bind our selves the faster to him to submit to his spiritual Discipline that our cure my be wrought in us 2. You must obey his sanctifying motions for otherwise this resignation was in vain therefore we must faithfully endeavour by the power and help which he giveth us to mortifie sin we must strive against sin and we must strive with them to strive and resist him argueth great prophaness Gen. 6.3 Acts 7.51 Not to strive with him much neglect and laziness you must strive with your hearts when the spirit is striving with you and take the season of his special help 'T is not at our command for the wind bloweth as it listeth take it when you have it 'T is an offence to the spirit when the flesh is obeyed before him men are easily intreated by sin but deaf to his motions 3. Use the appointed means by which the spirit worketh There are means of obtaining the spirit at first by the Word and Prayer The spirit is conveyed by some Doctrine for Gods operative Power is applyed to man as a reasonable creature not for necessity For the Word Gal. 3.2 Received ye the the spirit by the works of the law or the hearing of faith So for Prayer If not for friendships sake c. Luke 11.8 13. yet because of his importunity If ye being evil know how to give good gifts to your children how much more shall your heavenly father give the holy spirit to them that ask it Beg it of God upon the account of Christ Titus 3.5.6 But we speak now of another thing not the gift of the spirit at first but the supply of the spirit 'T is gotten the same way the spirit joyneth his power and efficacy with the proper instituted means the Word which is the sword of the spirit Eph. 6.17 This sword was made by the spirit Holy men spake as moved by the Holy Ghost Used by the spirit to vanquish Satan 1 John 2.14 And the word of God abideth in you and ye have overcome the wicked one â—Tis used for the defence of the better part the sword of the flesh is the excessive love of pleasures some carnal bait And by it the power of the holy ghost came upon us Acts 10.44 While Peter yet spake these words the Holy Ghost fell on all them that heard the word A spirit of sobriety godliness meekness and the fear of the Lord. We cannot make use of this sword without the spirit 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit So Sacraments 1 Cor. 12.13 And have been all made to drink into one spirit Prayer looking up to God who helpeth us in our conflicts openeth their ears to discipline and commandeth that they return from iniquity Job 36. And breaketh the yokeless disposition and opposition in our hearts 4. To forbear those wilful sins which grieve the spirit Eph. 4.30 Grieve not the spirit 1 Thes. 5.19 Quench not the spirit do not provoke him to withdraw his assistance from us as David was sensible of his misery Psa. 51.10 11 12. Create in me a clean heart O God and renew a right spirit within me cast me not away from thy presence and take not thy holy spirit from me restore unto me the joy of thy salvation and uphold me by thy free spirit SERMON XX. ROM VIII 13 ye shall live WE come now to the Promise ye shall live Doct. That life is promised to those that seriously improve the assistances of the spirit for the mortifying of sin 1. What is the life here promised the life of Grace or the life of Glory I shall give my Answer in Three Considerations 1. The more we die unto sin the more fit we are to live that new life which becometh Christians or new creatures For Mortification and Vivification do mutually help one another So much sin as remaineth in us so far is the spiritual life clogged and obstructed therefore it is called a weight that hangeth upon us and retardeth and hindreth us in all our heavenly flights and motion Heb. 12.1 That weight is there explained to be sin that doth easily befet us 't is the great impediment to the heavenly life and maketh our progress therein slow and troublesom Well then the more these inordinate inclinations are broken and mortifyed the more we are alive unto Righteousness as the Scripture every where witnesseth and the more we tame and subdue the flesh the more doth the spirit or better part thrive and prosper therefore it may be truly said If ye through the spirit do mortifie the deeds of the body ye shall live That is spiritually 2. The spiritual life is the pledg and beginning of the life of glory Here 't is begun by the spirit and there perfected the spirit of holiness is the surest pledg of a Resurrection to eternal life as I proved v. 10 11. The reasonable nature inferreth Immortality and the new nature a blessed Immortality every where the new birth 't is made the seed of Eternity called therefore the immortal seed 1 Pet. 1.23 And he that is born of God is said to have eternal life abiding in him he hath the pledg and earnest and first fruits of it the spiritual life consists in the knowledg love and contemplation of God and perfect love and subjection to him so that if it were meant of the Life of Grace the Life of Glory cannot be excluded 3. As it cannot be excluded so 't is principally intended as is evident partly because 't is put in opposition to death which is the fruit of the carnal life if ye live after the flesh ye shall die Such a life is intended as is directly opposite to that death and partly because 't is propounded by way of motive and motives are seldom taken from things co-ordinate such as are vivification and mortification a dying to sin but from things of a superior rank and order as the glorious reward is to duty and partly because this suiteth with the Apostles scope That justified Persons shall not be condemned but glorified because of the life of the spirit in them 2. To confirm the point First by Scripture The offer of eternal life is every where propounded in Scripture as the great encouragement of all our endeavours either in subduing sin or perfecting holiness as Prov. 12.28 The way of righteousness is life and in the path thereof is no death There is the hope of life asserted and the fear of death removed death elsewhere is propounded as the reward of sin and life as the great motive to keep us in the true love and obedience of God Gal. 6.8 He that soweth to the spirit shall of the spirit reap life everlasting so Ezek. 18.18 Because he considereth and turneth away from all his
transgressions which he hath committed he shall live and not die The one is removed the other asserted the one is the wages of sin the other the fruit of Gods Mercy and free Gift death we naturally abhor and life we naturally love therefore the one is threatned the other promised 2. To prove it by reasons 1. If we partake with Christ in one act we shall share with him in all If dead with him we shall live with him Rom. 6.8 If we be dead with Christ we believe that we shall live with him That is if we imitate Christ in his Death then we have sure grounds of believing that after his example we shall have a joyful Resurrection to eternal life he had said before v. 5. If we be planted into the likeness of his Resurrection That is be first raised from the death of sin to the Life of Grace and then the Life of Grace shall be swallowed up in the Life of Glory 2. The mortified soul is prepared to enjoy the heavenly life as being weaned from worldly and sensual delights Col. 1.12 Who hath made us meet to be partakers of the Saints in light There is a double meetness first a meetness in point of right secondly a meetness in point of congruity and preparation of heart the one respects Gods Appointment those who are qualified according to the Covenant the other the suitableness of our affections 1. They are in respect of God deemed meet and worthy whom God vouchsafeth to account worthy Thus he doth the mortified as we proved before he then that would live when he is dead must die when he is alive 2. Preparation of heart Heaven would be a burden to a carnal heart that hath no delight in Communion with God or the company of the Saints or an holy life What would he do with Heaven A Turkish Paradise would suit better with such sensual and brutish souls now those who are dead to the flesh and the world do the better relish those things which are heavenly 'T is not their trouble but their happiness they have the consummation of their hopes and aims 3. They desire this life and groan and wait for it Which desires groans and longings being stirred up in them by Gods Spirit will not be in vain They cannot be satisfied with the Wealth Pleasures and Honours of the World they must enjoy something beyond all these things and that is God and here they enjoy him but imperfectly The more the flesh is mortified our desires to love know and enjoy God are more kindled in us Now by this these are marked out as heirs of promise for God infuseth the desire that they may be satisfied and where they are laborious they will certainly be satisfied for otherwise God would intice us to the pursuit of an happiness which he never meaneth to give 4. God promiseth it to the mortified the more to sweeten the duty Those that think it is easie to forsake sin never tried it Mortification is of an harsh sound in a carnal ear to contradict our carnal desires and displease the flesh which is so near and dear to us will not easily down with us God might exact it out of Soveraignty but he propoundeth rewards If we must pass thorough a streight gate and narrow way it leadeth unto life Matth. 7.14 Sin is such a disorderly thing and doth so invert the course of a rational nature that we should part with it by any means but especially when the case is so stated that we must live or die for ever This motive should work upon us because of our Desires and Fears 1. Our desiâ—es Corrupt nature will teach us to love our selves and so to desire happiness which we cannot enjoy if we live not for the dead are neither capable of happiness nor misery tho we are unwilling to deny the flesh or renounce the Credit Profit or Pleasure of sin or grow dead to the world or worldly things yet we are willing enough of life and happiness therefore God promiseth that we desire that we may submit to those things which we are against as we sweeten bitter Pills to Children that they may swallow them down the better they love the Sugar tho they loathe the Aloes So God would invite us to our duty by our interest if Mortification be an unpleasing task it conduceth to our life Prov. 8.35 36. He that findeth me findeth life saith Wisdom and he that sinneth against me wrongeth his own soul and he that hateth me loveth death Who would be so unnatural as to wrong his own soul To murder himself to court his own death and destruction 'T is not only against the Dictates of Grace but the desires of Nature There is nothing can be supposed to enfeeble this Argument but these Two things 1. Mens vehement addictedness to their carnal courses that they will rather die than part with them 2. That this life which the Promises of the Gospel offer is an unknown thing it being to be injoyed in the other world Both are truths yet the Motive is still forcible 1. How addicted soever men are to any outward thing yet to preserve life they will deny themselves Job 2.4 Skin for skin and all that a man hath will he give for his life It was a truth tho it came out of the Devils Mouth Nothing is so dear to a man as his own life men will spend all that they have upon the Physitian to recover their health Luke 8.43 Yea they will hazzard the members of their own body cut off a Leg or an Arm for preserving life and shall not we part with a lust to get life Who would sell his precious life at such a cheap rate as the pleasing of a vain and wanton humour 2. But this life which is not a matter of sense but of faith is not likely to be much valued Answer There is some inclination in the heart of man to eternal life nature gropeth and feeleth about for an eternal good and an eternal good in the enjoyment of God Act. 17.27 as blind men do in the dark Tho man by nature lyeth in gross ignorance of the true God as our Lord and Happiness yet the sense of an Immortality is not altogether a stranger to nature such a conceit hath been rooted in the minds of all Nations and Religions not only Greeks and Romans but Barbarians and People least civilized they have thought so and been solicitous of a life after this life Herodotus telleth us that the ancient Goths thought their souls perished not but went to Zamblaxis the Captain of their Colony or Founder of their Nation and Diodorus Siculus of the Egyptians that their Parents and Friends when they died went to some eternal habitation Moderate Heathens when they are asked about Eternal Life and Judgment to come as to Judgment to come they know it not but this thing they know that the condition of men and beasts is different but what their
and them But there the contentments are high and noble and our faculties are more inlarged Then if ever 't is our meat and drink to do our Fathers will Secondly The life is Eternal we are never weary of it and never deprived of it The present life 't is a kind of death like a stream it floweth from us as fast as it cometh to us 'T is called a vapour Jam. 4.14 that appeareth and disappeareth a flying shadow Job 14.2 We die as fast as we live 't is no permanent thing but there our years shall have no end the pain and trouble of duty is short but the reward is Eternal 2. Compare it with life spiritual This is like it but differeth from it 'T is a blessed and perfect life First 't is a blessed life free from all miseries all tears are wiped from our eyes and sorrow and pain shall be no more we shall always be before the Throne of God and behold the Glory of Christ and live in the company of Saints and Angels but the spiritual life doth not exempt us from miseries rather it exposeth us to them To outward troubles it doth 2 Tim 3.12 Yea and all that will live godly in Christ Jesus must suffer persecution And as to inward troubles we are not freed from all doubts of Gods love tho the wounds are cured the scars remain Absolom when pardoned was not to see the Kings face Secondly 't is a perfect life There is a perfect freedom not only from misery but from sin There is no spot or wrinkle on the face of the glorified Saints Eph. 5.27 Here the spiritual life is clogged with so many infirmities and corruptions that the comfort of it is little perceived as a Child in infancy for all his reason knoweth little of the delights of a man here we only get so much grace as will keep us alive in the midst of defects and failings and have much a do to mortifie and master corruption but then it is nullified and quite abolished that we shall never be in danger of sinning again Oh think then of this blessed estate believe it for God hath revealed it hope for it because Christ hath promised it and if you submit to the discipline of the spirit you shall be sure to find it Christ when he went to Heaven sent the spirit to lead us thither where he is and the great preparation he worketh in us to make us capable of this blessed estate is by mortifying the deeds of the Body the sooner that is done the more meet and ready you are USE Let all this that hath been spoken quicken you to mortification Many things are required of us but the blessing of all cometh from the spirit The two great means we have already handled but now some more 1. The heart must thoroughly be possessed of the evil of sin we think it no great matter and so give way to it and pass it over as a matter of nought Oh let it not seem a light thing to you do not dandle it nor indulge it nor stroke it with a gentle censure 't is the creatures disobedience and rebellion against the absolute and universal Sovereign 1 John 3.4 He that commiteth sin also transgresseth the law for sin is a transgression of the law 'T is a depreciation and contempt of Gods Authority 2 Sam. 12.9 Wherefore hast thou despised the commandment of the Lord to do evil in his sight The deformity of the noblest creature upon earth Rom. 3.24 We have sinned and are come short of the Glory of God A stain so deep that nothing could wash it away but the Blood of Christ Heb. 9.14 A flood that drowned a World of sinners but did not wash away their sin 2 Pet. 2.5 Bringing in the flood upon the world of the ungodly Hell its self can never end and purge it out Therefore it hath no end God loathed the creature for sin and nothing else but sin His own people Deut. 32 1â— He abhored them because of the provoking of his sons and of his daughters God doth not make little reckoning of sin he doth not overlook it why should we 2. Watchfulness not only against less acts but lusts not only lusts but tendencies especially an ill habit of soul pride worldliness or sensuality Mark 3.37 What I say unto you I say unto all Watch. 3. With watching must go prayer Matth. 26.41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak For God is our preserver we watch that we may not be careless and we pray that we may not be self-confident 4. Keep up heart government Pro. 25.28 He that ruleth not his spirit is like a city whose wall is broken down A thoroughfarâ— for temptations open to every comer Unbridled passions and affections will soon betray us to evil if anger envy grief fear be not under restraints as in a Town that is broken down and without walls the inhabitants may go and come at pleasure night and day there is nothing to hinder no gates no bars friend or foe there is nothing to hinder egress or regress so it is with an ungoverned soul. 5. Live always as in the sight of God John 3. Eph. 11. He that doth evil hath not seen God Job 31.3 Doth not he see my ways and count all my steps A serious sight of God is a great check and aw to sin will he force the Queen before my face Shall we sin when God looketh on 6. Serious covenanting with God or devoting our selves to him 1 Pet. 4.12 For as much then 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 reased from sin that he should no longer live the rest of his time in the flesh to the lusts of men but to the will of God and Rom. 6.13 Neither yeild ye your members as instruments of unrighteousness unto sin but yeild your selves unto God as those that are alive from the dead and your members as instruments of righteousness unto God 7. Humiliation for sin this checketh the pleasure we take in it this is begun in fear continued in shame and carried on further by sorrow and endeth in indignation we fear it as dawning we are ashamed of it as defiling we sorrow for it as 't is an act of unkindness against God and we have indignation against it as unsuitable to our glorious hopes and present interest Isa. 30.22 And thou shalt cast them away as a menstruous cloath thou shalt say unto it Get ye hence Hos. 14 8. Ephraim shall say What have I any more to do with idols This is the souls expulsive faculty 8. Thankefulness for the grace received 1 Sam. 25.32 Blessed be God that kept me from shedding of innocent blood Gen. 20.6 I withheld thee from sinning against me Disappointments of providence restraints of grace the power of saving grace Rom.
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
in their troubles and sufferings than by permitting them to live in prosperity and scandalize others by their vanity sensuality and pride of conversation God is usually more honoured by his people at such times when his graces are exercised in the eye of the world and his people confess him in the midst of persecutions 2. The advancement of Christs kingdom in the propagation of the Gospel Rev. 12.11 They overcame by the blood of the Lamb and the word of their Testimony and they loved not their lives to the death There is an overcoming indeed you will say to die in the quarrel Yes as long as Christ overcometh a Christian hath that which he looketh for If their blood may be the seed of the Church they are content Some convinced others converted brethren strengthned and confirmed Phil. 1.12 Those things which happened to me have fallen out rather to the furtherance of the Gospel His sufferings conduced thereunto as much as his preaching 3. Our own salvation 'T is not worldly prosperity and greatness and dominion that we should seek but that the soul may be saved in the day of the Lord. Indeed if our aim were at worldly prosperity and carnal honour and pleasure then were we clearly overcome when we hazard our worldly interests but 't is Heaven that we aim at and therefore as Christ endured the cross and despised the shame for the glory set before him Heb. 12.2 3. So we must despise the cross for the same ends 2 Cor. 4.17 These light afflictions which are but for a moment shall work in us a far more exâ—eeding and eternal weight of glory Rom. 8.18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us Heb. 10.34 They took joyfully the spoiling of their goods as knowing in your selves that you have in Heaven a better and an enduring substance At length we shall have our promised Crown 4. To maintain and keep alive present grace First our faith 2 Tim. 4.8 I have kept the faith when we abide faithful with God and are not drawn to apostacy by all the flatteries or threatnings of the world Secondly Our love to God Satans design is to make a breach between God and us Rom. 8.38 39. For I am perswaded that neither death nor life nor angels nor principalities nor powers nor things present nor things to come nor heighth nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. Nothing can separate them from the love of God in Christ unclasp these mutual imbracements whereby Christ and the soul held fast one another you are in Christs arms and Christ in yours The Devil would count it a greater victory to conquer your love than to get a power over your bodies and bodily interests his design is to keep men from God if therefore adversity bringeth you the nearer to him then you conquer The souls of the faithful are kept closer to God in suffering times than in prosperity being sensible of the vanity and emptiness of all worldly things and weaned from them what ever befall the body you keep nearer to God and have most of his love Thirdly our patience that 's not overcome by the storm and tempests of temptations Luke 21.19 In patience possess your souls A man keepeth himself as long as he keepeth his patience James 1.4 Let patience â—ave its perfect work this is necessary that we may receive our Crown Heb. 10.36 For ye have need of patience that after ye have done the will of God ye might receive the promise Well then a Christian overcometh not when he gets the best of opposite interest in the world but when he keepeth himself in a capacity to injoy the Heavenly inheritance 2. How more than a conqueror When he doth not only keep his standing but gets ground by the temptation Rom. 8.28 All things shall work together for good to them that love God not only bear them but groweth the better for them First more holy and more heavenly as graces by being exercised are improved and increased Heb. 12.11 Wherefore lift up the hands that hang down and the feeble knees More sensible of the folly of sinning than at other times Secondly more joyful comforts are increased Rom. 5.3 4 5. And not only so but we glory in tribulations also knowing that tribulation works pateince and patience experience and experience hope and hope maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost given unto us 2 Cor. 12.10 Therefore I take pleasure in infirmities in reproaches in necessities in persecutions and distresses for Christs sake for when I am weak then am I strong Acts 5.41 They departed from the presence of the council rejoycing that they were counted worthy to suffer shame for his name and so triumpheth most when he seemeth to be most overcome Thirdly more resolute in the profession of godliness 2 Sam. 6.22 If this be to be vile I will be more vile and base in mine own eyes Courage groweth by sufferings as trees are more rooted by being shaken Psal. 119.126 127. It is time for thee Lord to work for they have made void thy law Therefore I love thy Commandments above gold yea above fine gold As a staff is holden the faster the more another seeketh to wreâ—t it out of our hands 3. Who is this true believer that will be more than a conqueror The victory is sometimes ascribed to faith 1 John 5.4 5. Sometimes to love Rom. 8.35 What shall separate us from the love of Christ Love is not only taken passively for the love wherewith Christ loveth us but actively for the love wherewith we love Christ I can exclude neither for the success is here ascribed in the text to Christs love to us but there our love to Christ must be understood also for what shall separate us from the love of God Shall tribulation or distress or persecution or famine or nakedness or peril or sword Tribulation is not wont to draw God from loving us but to draw us from loving of God And in the text 't is said we are conquerors not God is a conqueror 'T is we are assaulted not Christ and 't is our love which the temptation striketh at Both must be included Christ hath hold of a believer in the arms of his love and a believer hath hold of Christ 1 John 4.14 Well then 't is faith but faith worketh by love Gal. 5.6 Christ is rather held by the heart than the hand only Go to them that make a Religion of their opinions and you will find no such effect if they have a faith 't is that that never went deeper than their brains and their fancies but where Christ dwelleth in the heart by faith there he remaineth constantly Eph. 3.17 and flitteth not thence he resideth as in his strong
door to God Page 250 Our example Page 301 And encouragement Page 302 How we may be like him Page 303 In seven directions he was delivered for us and how Page 325 Given for and given to us how differ Page 328 Christs love to his what Page 374 375 Christians of two kinds Page 19 100 Few like Christ Page 302 Have in them a principle and power opposite to flesh Page 76 Their life should convince the world Page 78 Indeed who Page 79 All such have the spirit Page 80 Different sorts of Christians Page ib. True Christianity what Page 109 They are warned to take heed of foulest sins Page 127 Are by the spirit exactly made like Christ and wherein Page 149 Children of God shall be manifested Page 128 Might live safe above enemies Page 320 And how Page 320 321 Are compleatly provided for Page 326 Church finally conquers Page 371 Condemnation what Page 2 Freedom from it Page 340 It is either by law of Works or Grace Page 2 The word of God the rule of it Page 2 When final and eternal Page 2 Fears of it hardly rid Page 34 Deserved by sin Original and Actual Page 3 Sin Conversion Page 3 Dreaded by Conscience Page 3 How we exempted Page 3 Out of Christ under Condemnation Page 7 Conformity to Christ in afflictions in holiness in glory Page 299 Corruption of man Page 106 Crucifixion a painful and shameful death Page 137 Conquerors and more Christians Page 366 How and who Page 367 Conscience Page 3 22 65 171 Checks for sin urges to duty Page 3 139 Presignifies Gods Iudgments Page 3 Is a rule Page 171 Not to be slighted Tho from spirit of Bondage Page 157 343 Not to be slighted When from spirit of Adoption Page 171 Presupposeth a God and a Law Page 171 Conviction smother'd tend to Atheism Page 78 Where Conviction begins Page 111 115 Conversation good wherein Page 16 Conversion what Page 5 6 God doth all at first yet we must do and what Page 115 'T is a mighty Work Page 135 Covenants two Page 40 Of nature brings us under fears Page 155 Covenant of Grace a Law of the spirit and why Page 9 10 11 Hath all requisites of a Law Page 11 Is Christs Law Page 17 Giveth liberty Page 20 Set up a remedy for us Page 24 Creatures as such subjects of God Page 35 36 Their state shall be renewed and how probably Page 192 D DEath and sin go together Page 21 89 How many kinds of Death and what each is Page 58 It is a punishment Page 89 A mark of Gods Displeasure Page 89 The Destruction of sin in Believers Page 89 To them a means to enter into glory Page 89 90 Comfortable onely to the holy Page 91 92 Death of Saints differs from Death of sinners and how Page 97 What is Death to sinners Page 108 Very fit Eternal Death be the punishment of sin Page 108 Debtors to the spirit Page 99 100 Christians are so Page ib. One Debt to God is indissoluble Page 101 Increased by Redemption Page 102 104 Decrees vid. Election Purpose Deliverance from Bondage of sin and Death very great priviledge Page 23 But begun now full at last Page 96 Dependence on God binds us to please him Page 68 Subjects us to God Page 102 Desires of Rest prove there is rest to be had Page 220 Desires of Hope strong Page 242 Destiny worthy to be known Page 40 41 117 Deadness to duty whence Page 131 Difficulties whet Christian hopes Page 238 Discouragements in obedience injurious to Christ and us Page 38 Lessen our Comforts Page 246 Sinners not Discouraged in sin Saints should not be in duty Page 247 Discourse with our selves Page 55 Disorder in mans mind Page 20 How great and whence Page 116 Dispair twofold and what each is Page 154 Displeasure of God seen most in his internal Government Page 85 Dissent too weak is too much consent to sin Page 52 Distress what Page 351 And why Page 341 Divel Flesh and World set out their best first Christ sets out his worst first his last is best Page 143 Divine works equally the works of Father Son and holy Ghost Page 94 In way proper to each Page ib. Do and Suffer ere we come to Heaven Page 241 Do as you can in Duty tho you cannot as you would Page 254 Dominion of the spirit Page 74 82 Of our Creator Page 100 Of Property and of Iurisdiction Page 100 In God is Universal Page 101 Dominion of God over all Page 316 Dominion of Man over the Creatures was by gift Page 195 Doubts of Eternity lye at bottom of our backwardness to good Page 143 Drooping Christians wanting to themselves Page 156 Die to sin and live to holiness mutually help each other Page 139 We must to live Page 242 Duty tho small yet must in their season be done Page 361 Dying men usually inquire whither going Page 40 117 To Believers is Christs pulling down their Cottage to build them a Palace on his own Charges Page 360 E EArnest of our Inheritance what how long continues Page 96 Earnestness of desire with hope Page 234 Earth and Heavens new Page 188 End of things best measure of them Page 143 269 Effectual Calling what Page 289 And its properties Page ib. Of meer love of God to us Page 290 Wrought by Almighty power Page 291 The particulars of it Page 291 Ends and aims of men different and they are as is their End Page 107 Election of particular persons to Life Page 293 Of meer grace unchangeable Page 293 Agreeable to the honor of God Page 294 And unsearchable in the methods of love to the Elect Page 294 295 Hence they are made to differ from others Page 295 296 By their conformity to Christ Page 299 In what this is Page ib. Shall be Called Iustified c. Page 304 Obligeth us to Duty and gratitude Page 309 Election and the effects are of grace in excellent order and connexion Page 308 This should affect our hearts and in what particulars Page 309 Endeavours must be continued to success Page 49 Eenemies of our Salvation agree in making us Rebels against God Page 64 Cannot hurt us while God is for us Page 314 315 316 Are in chains of Providence Page 321 Enquiry which dying men make Page 40 117 Episcopius fountain of new Theologie Page 5 Estates two in which all end Page 40 Which is ours we may know by the Scriptures Page 172 Esteem of God and things of God discover what we are Page 44 Eternity compar'd with time may set all right Page 182 Eternal Life what Page 59 Eternal death what Page 59 Exaltation of Christ our justification Page 348 Exhortation more necessary than tryal for weak Christians Page 47 Excommunicated by men received by God Page 186 Expiation of sin previous of our being heirs of God Page 179 Events are to be left to God Page 273 Evidence of true Christianity Page 82 83 84 330 Qualities of
175 5 5 239  8 343  13 50  13 15  19 20 127  24 129 132 137 Ephesians 1 3 89 4 5 150  11 306  13 14 83 99  22 23 17 2 2 3 113  4 5 330 3 17 18 19 4 24 25 16  27 98  30 150 5 9 16 6 15 134 Philip. 1 19 17  23 74 2 6 324 3 19 107 112  20 108  21 90 Colossians 3 3 189  5 127 132 1 Thes. 2 12 292 2 Tim. 1 7 15  7 8 159  10 143 363 2 5 175 319  19 301 Titus 2 11 125 3 3 20  11 50 Hebrews 2 5 202  14 97  18 356 3 6 14 230 ERRATA PAge 5. line 7. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 12. l 16. for liberum read liberam p. 12. I. 18. for seritatis read servitutis p. 16. l. last for Honour read tribute to p. 21. l. 14. for vendati r. venditi p. 26. l. 16. for sinint he read sin in the. p. 27. l. 25. f. 10. r. 13. p. 27. add from all things from which ye could not be justified by the Law of Moses p. 30. l. penult for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 36. l. 53. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 5. for dundum read dandum p. 52. l. 46. for addando read addendo p. 52. l. 47. for hauriebar read hauriebat p. 54. l. 25. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 56. l. 31. for valla read Valla p. 56. l. 31. for sentiaut read sentiunt p. 69. l. 26. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 90. l. 12. for assertoin read assertion p. 96. l. 31. for acquitted read acquired p. 102. l. 39. for justici read justitiae p. 133. l. 27. for spirie read spirit p. 134. l. 59. for satiat read sanat p. 142. l. 10. for for our read from p. 147. l. 47. for inabled read unable p. 155. l. 35. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 158. l. 3. for after read all and a. p. 164. l. 40. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 169. l. 18. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 200. l. 51. for casually read causally p. 258. l. 3. for two read no. p. 267. l. 23. for simel read simul p. 328. l. 53. for offerte read offert p. 368. l. 14. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 376. l. 1. for gratia read gratiae p. 376. l. 2. for positiva read positivae p. 378. l. 6. between need and fear add not SERMON I. The Second Epistle to the CORINTHIANS CHAPTER V. Verse 1. For we know that if our earthly House of this Tabernacle were dissolved we have a building of God an House not made with hands Eternal in the Heavens HAving shewed you how much of the true Spirit of Christianity lyeth in looking to things unseen Because the Apostle goeth on with that Argument I shall pursue it in the following verses of this Chapter Paul here rendreth a reason why he could so over-look things seen whether Crosses or Comforts And so resolutely venture upon the hope of things unseen For we know c. In which words there is not only a reason rendred of his Courage and self denying pursuit of unseen glory But also an Anticipation or secret Prevention of an Objection Some might say to to him There may be a blessed State to come But dost thou certainly know that thou shalt be a partaker of that glory Yea saith he We know c. The words branch themselves into three parts 1. A supposal of the worst that could befal him in the world If our Earthly house of this Tabernacle were dissolved 2dly A proposal of a glorious estate to be enjoyed after death We have a building of God an House not made with hands Eternal in the Heavens 3dly An Assertion of his own right or the application to himself or an assured expectation of this Blessed and Glorious Estate We know that we have 'T is not a bare Conjecture but a certain knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We know And what is there known Not the general Truth only That there is a building of God an House not made with hands Eternal in the Heavens But that we have a particular confidence of our own Blessed Immortality The Point is This That the difficulties pressures and dangers of the present life even though they should end in death its self are a matter of no great Terrour to those who have a sure confidence of their own Blessed Immortality I shall explain this Point by these Considerations 1. That the present life is frail miserable and transitory and within a little while will surely come to an end 2dly That there is a much happier Condition than this world is capable of Even an abiding Estate of Blessedness which God hath provided for his people For the Apostle speaking of the present life he calleth it a Tent but the other is an House that 's an earthly House this Eternal in Heaven out of the reach of all sublunary dangers That 's an House in which man is Instrumental in raising it up or sometimes pulling it down This is builded without hands by God himself and continued to us for ever by his gracious Grant 3dly That a sure confidence of this Happy and Blessed Condition may be had For there is a sure right We have a certain confidence We know 'T is not we think we hope well But we know 'T is propounded as a Common priviledge you and I and all the suffering servants We know 4thly That this sure confidence of our own right in it and future possession of it doth support and fortifie the Soul against all the dangers and pressures of the present life yea against death it self I. That the bodily life is Frail and Transitory and within a little while will surely come to an end The Circumstances of the Text explained will represent it to you 1. The Body of man is called an House 1. For the beauty and comely proportion that is between the parts as set up by line or rule There is an admirable piece of Architecture in building and raising up the body of man Story after Story and Room after Room Contrivance after Contrivance so compact and set together that the most Curious piles in the world are but rude heaps Compared to it Psal. 130.15 16. I am fearfully and wonderfully made c. The serious contemplation of Gods Workmanship in our very Bodies will force us to acknowledge his unspeakable wisdom all things are so well disposed and ordered for profit and use The greatest miracles are to be seen in Gods Common works We wonder when we hear of any work exceeding the
evidence of things not seen it realizeth our hopes and sheweth us the other world as in a glass As the Devil shewed Christ the glory of the world as in a Map and representation So doth Faith represent the glory of the world to come as in a Map it giveth us a kind of Pisgah sight or view of the promised Land Other men have but a general guess and tradition about Heaven talk at the same rate other Christians do but have not a lively affective sight of it A Believer hath a sight of it other an empty notion he a real prospect Many hang between believing and unbelieving neither assent to the truth of the Promise nor directly deny it Oh Could we by Faith lift up the Eye of the Soul to view those everlasting Mansions By Faith see Heaven in the promise we should be other manner of Christians than we are but most never thought seriously of it to make their assent more firm and strong Keep the Eye of Faith clear The world is a blinding thing 2 Cor. 4.4 2. Faith giveth not only a sight but a tast It is a delightful confidence a strong assent and therefore they are said to tast the powers of the world to come Heb. 6. Faith an anticipation of our Blessedness or a prae-occupation of our everlasting estate 'T is such a sight as ravisheth the heart and filleth it with joy John 8.56 Heb. 11.13 These all dyed in Faith not having received the Promises but having seen them afar off and were persuaded of them and embraced them hugged the Promises And 1 Pet. 1.8 In whom though now ye see him not yet believing that is believing for eternal life ye rejoyce with Joy unspeakable and full of Glory To others the Promises are as dry chips and withered flowers Luke 6.23 Rejoyce ye in that day and leap for joy for behold your reward is great in Heaven 3dly How shall we rouze up our Faith and more firmly believe the promised glory Foundation Stones can never be laid with care and exactness enough None of us believe it so but we may believe it again with more certainty and assurance of understanding At least we need to revive it often as when the Picture waxeth old we refresh the Colours The motives of credibility I have given you in former discourses I shall only now mention its own intrinsick grounds which have a more direct influence on the confidence of a Believer A Blessed Estate is very sure to the Heirs of Promise 1. Partly as being appointed to them from all eternity Mat. 25.34 Come ye Blessed of my Father inherit the Kingdom prepared for you from the foundation of the World A purpose so long ago thought of and prepared with such solemnity and designed to us in Christ will not easily be broken off 2 Tim. 1.9 10. He hath saved us with an Holy Calling according to his purpose and Grace which was given to us in Christ before the world began but is now made manifest by the appearing of our Saviour Jesus Christ who hath abolished death and brought life and immortality to light in the Gospel It seemed good to God from everlasting to decree within himself concerning us to give us eternal life by Christ Jesus who came to free poor Creatures from Eternal death and the wrath of God abiding on them and to make the offer of a glorious estate to them in the world to come as the fruit of his merit Here was the first Stone laid towards this eternal building even the foundation of God which standeth sure 2. 'T is secured to them by the promise of the faithful God 1 John 2.25 And what needed God to promise what he would not perform In other parts of Scripture we own Gods Authority Why not in the Promises The same God which gave the Commands which you find so powerful on your Consciences the same God gave the Promises In all other promises God standeth to his word and is very faithful and punctual in them as in those which are of a present accomplishment in ultimo non deficiet God hath entred into Covenant with us A Covenant supposeth both parties ingaged it doth not leave one bound and another at large The Precept doth not leave us free and the Promise maketh God a debtor Therefore if he hath promised he will be as good as his word 3. The third ground which raiseth this confidence is the raising and glorifying of Christ who is entred into Heaven as our Fore-runner Heb. 6.20 1 Pet. 1.21 God raised him and gave him Glory and Honour that your Faith and Hope might be in God Heaven is possessed by our Head and surely in our name John 14.2 which is a sure pledge that the Members shall be glorified if our Head be raised he will not leave his Members under the power of Death He hath carried our Nature into Heaven our Flesh thither and advanced it to the Fathers right Hand in Glory let us follow him and we shall get thither also Well now these are the grounds of Confidence whereby we know that there is a Blessed estate reserved for us II. Hope for it Next to a sound belief of such things there must be an earnest expectation of them For having a Promise Hope waiteth for the accomplishment of the thing Promised and looketh out to see it a coming There is a twofold Hope the one necessary to Grace the other very profitable but not absolutely necessary to the Life and being of a Christian. The one is the immediate effect of regeneration 1 Pet. 1.3 The other the fruit of experience Rom. 5.4 The one dependeth upon the promises of God which are proposed to men to beget in them an hope of the greatest good they can expect from God The other dependeth upon our own qualification The one is Antecedent to acts of Holiness the other followeth after it and resulteth from it 1. An Antecedent Hope there must be before the effect of the holy life can be produced For since Hope is the principle of all humane endeavours and actions 't is Hope that sets every Man awork in the world The Merchant Tradeth in Hope the Husbandman Ploweth in Hope the Souldier fighteth in Hope So 't is Hope that sets the Christian awork The Twelve Tribes serve God instantly day and night that they may come to the Blessed Hope Before a Man can ingage in the Spiritual life he must have some Hope and indeed this Hope dependeth upon the conditional offer of eternal life according to the terms of the Gospel This conditional offer is very comfortable to hunger bitten Sinners who do seriously mind their own happiness Of this Hope the Apostle speaketh Heb. 3.6 Whose House are we if we hold fast the Confidence and the rejoycing of the Hope firm unto the end This is the first tast of the pleasures of the world to come 2. There is another Hope which cometh after much exercise in Godliness which requireth
respect from men If we shall Everlastingly injoy the Love of God nothing should trouble us Rom. 8.37 38. Nay at length we shall meet all the Holy ones of God Heb. 11.13 and shall all join in comfort there There is no pride or envy to divide us or to make us contemn one another but Love and Charity reigneth so that the good of every one is the good of all and the good of all the good of every one They all make up one Body and have one heart and one Soul and one God who is all in all 6thly Against Persecution Matth. 5.11 12. Blessed are ye when men shall revile you and persecute you and shall say all manner of evil against you â—â—lsely for my sake Rejoice and be exceeding Glad for great is your reward in Heaven For so persecuted they the Prophets which were before you And 1 Thes. 1.6.7 Having received the word in much affliction with joy of the Holy-Ghost 7thly Against exile When cast out of Cities Towns driven from House and home consider we shall abide with Christ for ever 8thly Against Death of friends 1. Thes. 4.14 to the 18. He concludeth Wherefore comfort one another with these words They are not genuine comforts of Christianity which are not fetched from the world to come 9thly Against sin 'T is our trouble here it must be mortified There it will be nullified Our Inheritance is incorruptible and undefiled and fadeth not away 1 Pet. 1.4 Our carnality will be for ever gone our Temptations will be over There is no Serpent in the upper Paradice 10thly Against spiritual wants There all desires will be accomplished our expectations fully satisfied and the Soul filled up with all the fulness of God And Lastly Against Death which is the last enemy This Christ hath conquered and will conquer for you 1 Cor. 15.56 57. The sting of Death is sin and the strength of sin is the Law But thanks be to God which giveth us the victory through our Lord Jesus Christ. Death is yours 1 Cor. 3.22 All things are yours whether Paul or Apollos or Cephas or the World or Life or Death or things present or things to come all are yours And ye are Christs and Christ is Gods SERMON IV. 2 Cor. 5.2 For in this we groan earnestly desiring to be Clothed upon with our House which is from Heaven IN the former verse the Apostle had asserted his confidence of a Blessed Estate both in his own name and the name of other Believers Now he speaketh of his readiness to enter into it or his desire of getting out of this Life that he might enjoy this Immortality and Blessedness For in this we groan In this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in the mean time In the words observe 1. The greatness of the affection here mentioned Expressed by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we groan by which he meaneth not the groans which come from sorrow but from desire and hope 2dly The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not desiring only but earnestly desiring 2dly The object or thing affected To be cloathed upon with our House which is from Heaven Where our Glory and Blessedness is set forth by a double Metaphore an House and a Garment Men do not clothe themselves with Houses but this is such an House as is so fitted for us and we for it as apparel is for the Body Well then the state of Glory is called an House with respect to the deliverance which we have from the pressures which the bodily Life is subject unto As in an House we are sheltered and defended from the injuries of wind and weather And then 't is compared to an upper garment to hide our blemishes and imperfections Because the Apostle useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some have thought the Apostles meaning to be That he would have that Life clothed upon this Life as the Tunick upon the Vest That he would not put off the Body or die at all but go to Heaven by that sudden change spoken of 1 Cor. 15.51 52. 1 Thes. 4.17 Indeed many of the expressions of the Context seem to look that way But I shall adjourn the debate till I come to open the Third and Fourth verses Doct. Those that sincerely believe and wait for a Blessed Immortality do also groan for it and earnestly desire it The reasons of this groaning are 1. Because of the pressures and miseries of the present Life Being burthened we groan verse 4 We are pressed under an heavy weight burthen'd both with sin and misery and both set us a groaning very sorely 1. With sin To a waking Conscience and a gracious Heart this is one of the greatest burthens that can be felt see that Rom. 7.24 Oh vvretched man that I am vvho shall deliver me from the body of this Death If any had cause to complain of his afflictions Paul much more He was Whipped Imprisoned Stoned in Perils by Land and by Sea but afflictions did not sit so close to him as sins The body of death was his greatest burthen and therefore did he long for deliverance A Beast will leave the place where he findeth neither food nor rest 'T is not the bare trouble of the world which sets the Saints a groaning but indwelling corruption which may be cast down but is not cast out This grieveth them they are sinning whil'st others are pleasing God serving him with weakness and manifold defects whil'st others are serving him without spot and blemish They see clearly what we see darkly and as in a glass and adhere to God perfectly whil'st we are distracted with sensual and worldly affections and many incident fears and cares They are enjoying and praising God while we are mourning under sin and such an heap of remaining infirmities Surely 't is weariness of sinning which maketh the Saints groan As light and love increaseth sin groweth a greater burthen to us they cannot get rid of this cursed Inmate and therefore are longing for a change A gracious heart seeth this is the greatest evil and therefore would fain get rid of it not only of the guilt and power but of the very being of it which will never be till this Tabernacle be dissolved Then sin shall gasp its last because death removeth from us this sinful flesh and admits into the sight of God And therefore the Saints are groaning and longing for the parting day when by putting off flesh they shall put off sin and come and dwell with God 2. They are also burthened with miseries and these are not the only causes yet they are a cause of the Saints groaning For they have not devested themselves of the feelings of nature nor grown senseless as Stocks and Stones The Apostle telleth us Rom. 8.20 21. That the whole Creation groaneth because 't is put under misery and vanity 'T is a groaning world and Gods Children bear a part in the Consort because they live here in a valley of
abhor their kinds of Conversation and therefore censure and judge them as a sort of crasy brains that do not know what is good for them Men that live in any sinful course are unwilling that any should part company with them in their way wherein they will go that there may be none to make them ashamed which testify that their deeds are evil Job 7.7 Or to condemn by their practice what they allow Heb. 11.7 And the sweetness of Christs service is wholly hid from them and therefore are never more furiously confident then when most deceived and most blind and others appear in a real contradiction to their humours 4. Let us see how justly this crimination may be retorted and that their way is properly madness And in this sense Bedlam is every where the whole World is a dreaming distracted World a meer incurable Bedlam 1. If you will stand to the Judgment of God the case is determined that every carnal man is a fool and out of his wits There is all the reason in the World that he should be counted a fool and one besides himself whom God calleth fool for he is best able to Judge because he is the Fountain of Wisdom Psa. 49.13 The Holy-Ghost hath determined the case this their way is their folly Jobs Hypocrites and Solomons fools and those whom John calleth the World and Paul the carnal they are all the same company only diversified in the notion 2. We will give them as partial a Judge as can be First in the Judgment of their own hearts they are fools and mad-men when they are serious As when a man is convinced by the Spirit of God he cometh to himself as 't is said of the prodigal Luke 15.17 He came to himself The First thing that he is convinced of is the folly and madness of his carnal course Therefore every one of us must become a fool that he may be wise 1 Cor. 3.18 A Child of God when he cometh out of a Temptation Psa. 73.22 I was as a beast before thee Titus 3.3 We were sometimes foolish mad men or men out of their wits in regard of our perverse choice and till we repent we are never our selves then we are in our wits again The prodigal grew in his folly till he came to his Father and he went not to his Father till he came to himself We then come to our selves when we know our folly mourn for it and seriously amend it The First degree of wisdom is to know our folly The Second to turn from it and betake our selves to a wiser course 2dly When he cometh to die Luke 12.20 Thou fool this night thy Soul shall be required of theee Why fool Because every thing was provided for but that which should be most provided for his precious and Immortal Soul He that provideth but for half and that the worser half and that but for a short time is a fool In his greatest extremity his Eyes are opened Jer. 17 11. At his latter end he shall be a fool In the conviction of his own Conscience his heart will rave at him Oh fool oh vain mad-man death bloweth away all vain conceits and fancies when all our vain pursuits and projects will leave us in the dirt 3. plain reason will evidence carnal men to be besides themselves I prove it thus There is in madness two things amentiâ— furor folly and fury That there are both these in a carnal man I shall prove by these Demonstrations for a tast 1. There is in them the folly of a distracted man or one bereft of his senses even in the wisest Worldlings and sensualists 1. Though they acknowledge a God by whom and for whom they were made and from whom they are faln by sin and cannot be happy but in returning to him yet the Worldly man knoweth no misery but in bodily and Worldly things no happiness but in pleasing his senses The beginning progress and end of his course is all from himself in himself and to himself looking only to things near at hand every toy that pleaseth his humour is good to him poureth out his heart upon it and loseth himself for it and will neither admit information of his errour nor reformation of his practice till death destroy him and the God that made him is forgotten days without number Rom. 3.10 There is none that understandeth and seeketh after God 2. They that neglect their main business and leave it undone and run up and down they know not why nor wherefore surely they act like mad and distracted not like wise and rational men Now alas worldly and carnal men spend their time and cares for nothing like Children and Boys that follow a Bubble blown out of a shell of soap till it break and dissolve This is the most serious business of worldly wise men they court a vain World which they seem to count Religion and though they believe Eternal Life and Death yet they make no great matter of it And though all their Life should be spent in fleeing from wrath to come and seeking after Heaven in the first place yet they never seriously enquire whether they shall be in Heaven or in Hell They know they must shortly die and be in one of them either endless joy or misery Yet they have not the wit to avoid Damnation or to prefer Heaven above inconsiderable vanities But like busy Ants run up and down their molehill lay out their time and thoughts upon impertinencies and some of them are blaspheming of God and scoffing at the Religion they do profess others whoring and debauching others flying in the face of them that would curb their folly others running after preferment and so eager in the pursuit of some worldly honour which they know to be slippery but they run after it as if it were their only felicity over-running one another like Boys at Foot-Ball and contending so earnestly as if it were some great desirable prize Others grasping after the World with both hands though within a little while it must fall to they know not who and be spent they know not how Come to any of those and interpose a few sober and serious words about Eternity they will answer as Antigonus when one presented him with a treatise of summum bonum or true Happiness he answered I am not at leisure Or as Felix when his Conscience wambled said to Paul I will send for thee at a more Convenient season Now what are all these but a company of mad-men Their great business lyeth by and trifles take up their time and care and thoughts men are sundry ways out of their wits and only one way in them That is when the true fear of God and the sense of the other World ruleth in their Hearts But every one is so wedded to his lusts that they will not consider and repent or suffer admonition Oh the folly and madness of the World Oftentimes 't is seen that men are
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
5.14 Where Adam is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely as Adam was a common Person representing all his Posterity and as his act had a publick influence on all descended from him one was enough to ruine and one enough to save And Christ was as powerful to save as Adam to destroy Yea there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Christ The value of Adams act depended upon meer institution And Christ was not only instituted but had an intrinsick worth in his person as God Therefore the Apostle saith Not as the offence so also is the free gift verse 15. For if through the offence of one many be dead much more the grace of God and the gift by grace which is by one man Christ Jesus hath abounded unto many And verse 16 th The Judgment was by one to Condemnation so the free gift is of many offences unto Justification And the 18 verse As by the offence of one the Judgment came upon all men to Condemnation so by the Righteousness of one the free gift came upon all men to Justification of life And 19 verse As by one mans disobedience many were made sinners so by the obedience of one many were made Righteous So also 1 Cor. 15. Adam and Christ are compared representing both their seeds And we read there of the first Adam and the last Adam verse 45. And the First man and the Second man verse 47. Those two men were all mankind in representation Well then we see Christ sustained our persons and stood in our place and room as Mediator we must look upon him as a Father carrying all his Children on his back or lapped up in his Garment through a deep River through which they must needs pass and as it were saying to them Fear not I will set you safe on Land So are you to look upon Christ with all his Children wading through the Floods of Death and Hell and saying Fear not worm Jacob fear not poor Souls I will set you safe 2. As he took our persons so he took our burden upon himself For we read that he was made sin and made a curse for us 1. Made sin 2 Cor. 5.21 He who knew no sin was made sin for us that we might be made the Righteousness of God in him To be made is to be ordained or appointed as Christ made twelve Disciples Mark 3.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed And Jesus Christ is said to be made Lord and Christ Acts 2.38 So Christ was made sin that is ordered and appointed to bear the punishment of sin or to be a Sacrifice for sin Some times the punishment of sin is called sin as Gen. 4.13 My sin is greater than can be born that is the punishment So verse 7 th Sin lyeth at the door that is the punishment is at hand So Christ cometh without sin Heb. 9.28 To bear the sins of many and to them that look for him he shall appear the Second time without sin unto Salvation Not liable any more to bear the punishment of it Sometimes 't is put for a Sacrifice for sin So the Priests are said to eat the sins of the people Hosea 4.8 That is the Sacrifices And Paul saith Rom. 8.3 That by sin he condemned sin in the flesh That is by a sin-offering Well then Christ who knew no sin had no inherent guilt was made sin that is liable and responsible to Gods Justice for our sakes As we are made the Righteousness of God in him so was he made sin for us Not by inhaesion which ariseth from inherent guilt but by imputation or voluntary susception That is took upon himself an obligation to satisfie the demands of Justice for our sakes as if he had said what they owe I will pay 2. Made a curse for us Gal. 3.13 Christ as a Surety did suffer our punishment and indured what we have deserved Isa. 53.4 Surely he hath born our griefs and carryed our sorrows The sorrows of the sinner were the sorrows of Christ The law had said cursed is every one that continueth not in all things that are written in the book of the Law to do them Gal. 3.10 Now the sentence or curse of the Law must not fall to the ground For then the end of Gods governing of the World could not be secured his Law would seem to be given in jest and his threatnings would be interpreted to be a vain Scar-crow and the sin of the Creature would not seem so odious a thing if the Law might be transgressed and broken and there were no more ado about it Therefore Christ must come and bear this curse But you will say then that Christ should have suffered Eternal Death and the pains of Hell which were due to us I Ans. He suffered what was equivalent to the pains of Hell So much of the pains of Hell as his holy person was capable of In the curse of the Law we must distinguish the essentials from the accidentals The essentials consist in two things poena damni and poena sensus The poena damni is the loss of Gods presence and the comfortable and happy fruition of him The poena sensus lyeth in falling into the hands of the living God Or being Tormented with his Wrath Now both these Christ indured in some measure He was deserted Matth. 27.26 There was a suspension of all sensible and actual comforts flowing from the God-head and his Soul was filled with a bitter sense of wrath and there he was made heavy unto Death Matth. 26.39 And Isa. 53.10 It pleased the Lord to bruise him he hath put him to grief Which occasioned great agonies Now for the accidentals the place we should for ever have suffered in Hell the prison of the damned but the circumstance was abated to Christ he suffered upon earth One that is bound as a surety for another needeth not go to prison provided that he pay the debt all that Law and Justice requireth is that the Surety pay the debt which if he doth not or cannot do then he must go to prison So here the Justice and Holiness of God must be satisfied but Christ needed not to go into the place of Torment 2. The time of continuance The damned must bear the Wrath of God to all Eternity because they can never satisfie the Justice of God and therefore they must lye by it World without end As one that payeth a thousand pounds by a shilling or a penny a week is a long time in paying the debt whereas a rich and able man layeth it down in cumulo in one heap all at once Or as a payment in Gold taketh up less room than a payment in pence or brass farthings yet the sum is the same Christ made an infinite satisfaction in a finite time and bore that Wrath of God in a few hours which would have overwhelmed the Creatures the Eternity of Wrath is abundantly recompensed in the infiniteness of the Person and the greatness
Birth This is Life indeed then we begin to live in good earnest we may reckon from that day forward that we live The Seed of Eternal Life was laid as soon as Grace was infused into the Soul and you may take hold of Eternal Life 1 Tim. 6.20 before you enter into it Maintain this Life and it will end in Eternal Glory Thus I have dispatched my first Question namely what is this Life that Christ hath purchased for us A Spiritual Death that we might die to Sin and also a Spiritual Life that we might live unto God SERMON XXX 2 Cor. 5.15 But to him that died for them and rose again 2. WE come to speak of the respect that is between this life and Christs resurrection I Answer Christs Resurrection is 1. An Example and Pattern of it 2. A Pledge of it 3. A Cause of it 1. An example of it There is great likeness and correspondence between Christs rising from the grave and a Christians resurrection from the death of sin 1. Christ died before he rose and usually God killeth us before he maketh us alive First we find the word a killing letter before we find it a word of life This is Gods method Paul saith Rom. 7.9 The commandment came and sin revived and I died A man is broken in heart with an apprehension of sin and Gods eternal wrath before he is made alive by Christ Gal. 2.19 I through the Law am dead to the Law that I might live unto God He must be himself a dead man The Law must do the Law-work before the Gospel doth the Gospel-work So Rom. 8.2 But the Spirit of life in Christ Jesus hath made me free from the Law of sin and death He is under the Law of death and sin as it convinceth of sin and bindeth over to death 2. The same Spirit of holiness or power of God that quickened Christ quickeneth us 'T is said Rom. 6.4 That as Christ was raised from the dead by the Glory of the Father even so should we be raised to newness of Life That is by his Glorious Power 2 Cor. 13.4 For tho he was crucified through weakness yet he liveth by the Power of God What is there said to be done by the Power of God is said else where to be done by the Spirit of Sanctification Rom. 1.4 And declared to be the Son of God with Power according to the Spirit of holiness by the resurrection from the dead So are believers quickened by the same Spirit Rom. 8.11 If the Spirit of him that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your Mortal Bodies by his Spirit that dwelleth in you Christ will quicken us by his grace as he did his own dead body The same quickening Spirit that is in Jesus Christ doth also quicken us 3. Again Christ being raised from the dead dyeth no more As the Apostle telleth you Rom. 6.9 Knowing that Christ being raised from the dead dyeth no more Death hath no more dominion over him His Resurrection instated him in an Eternal Life never more to come under the Power of Death again He might have been said to be alive after Death if he had performed but one single act of life or lived only for a while but he rose to an Immortal Endless Life a Life Co-eternal with the Father So is a Christian put into an unchangeable state sin hath no more dominion over him Should not shall not as the Apostle proveth there applying it to the Christian. When Christ telleth he is the Resurrection and the Life he asserts two things John 11.25 26. That he that believeth on him though he were dead yet shall he live and shall never die Tho formerly dead in sin he shall live the life of grace and when he liveth it once shall never die Spiritually and Eternally otherwise how shall we make good Christs Speech 4. Christ in that he liveth he liveth with God and liveth unto God Rom. 6.10 That is with God at his right hand And to God that is referring all things to his Glory for Phil. 2.10 11. all that Jesus Christ doth as Mediator is to the Glory of God the Father So a Christian liveth with God unto God With God not at his right hand now but yet in a state of Communion with him 1 John 1.3 And truly our fellowship is with the Father and his Son Jesus Christ. And he liveth to God as in the Text Not to our selves but to him that died for us and rose again That is no longer to our own lusts and desires nor for our own ease profit and honour but according to the will and for the service and honour of God as more fully hereafter Well then that new state into which Christ was inaugurated at his Resurrection is a pattern and example of our new spiritual life 2. How 't is a Pledge of it Christ was our Common Person and we make one Mystical Body with him and therefore his resurrection and life was not for his own person and single self alone but for all those that have interest in him As he died so he rose again in our name and in our stead as one that had satisfied the Justice of God and procured all manner of grace for us and as a Conquerour over all our Spiritual enemies And therefore he is called the first fruits from the dead 1 Cor. 15.20 As a little handful of the first fruits blessed the whole harvest and sanctified it unto God It blessed not the Darnel and the Cockle but blessed and sanctified the Corn. Christs quickening after death was a sure pledge that every one who in time belongeth to him shall in his time be quickened also first Christ and then they that are Christs every one in their own order We must not think that when Christ was raised that it was no more than if Lazarus or any other single person was raised No his resurrection was in our name therefore we are said to be raised with Christ Col. 3.1 And not only so but quickened together with Christ Col. 2.13 And Eph. 2.4 5. Though we were quickened a long time after Christs Resurrection yet then was the pledge of it 'T was agreed between God and Christ that his Resurrection should be in effect ours And in the moment of our regeneration the vertue of it should be communicated to us The right was before saith to all the elect but when faith is wrought the right is applied by vertue of the covenant of Redemption he rose in the name of all the redeemed and they are counted to rise in him and we are actually instated in this benefit when converted to God 3. 'T is a cause of it That Spirit of power by which Christ was raised out of the grave is the very efficient cause of our being raised and quickened or of our new birth for the vertue purchased by Christs death is
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
was first bred in Gods heart 1 John 4.19 We love him because he loved us first 3. This love is the more amplified by the worthlesness of the persons for whom all this is done the World that lay in wickedness and rebellion against God the sinful race of Apostatized Adam At our best◠how little service and honour can we bring to him but he considered us as lying in the corrupt mass of polluted mankind yet this World would God reconcile to himself and not Angels God would not so much as enter into a parley with them As if a King should take Rusticks and Skullions into his favour and pass by Nobles and Princes There lay no bond at all to shew mercy to us more than to them we had cast him off and rebelled against him as well as they 4. And this done by Jesus Christ that so costly a remedy should be provided for us Rom 8.32 God spared not his own Son but delivered him up for us all God may be said to spare either in a way of impartial justice or in a way of bountiful and condescending love the first hath its use this latter is the case there We are sparing of what is precious of what we value but though Christ was his dear Son yet he spared not him 'T is the folly of man to part with things of worth and value for trifles 5. The benefit it self that he would reconcile us to himself First In laying aside his own just wrath which is our great terrour Isa. 27.4 Fury is not in me He being pacifyed in Christ. Secondly That he would take away the enmity that is in the hearts of men by his converting and healing grace which is our great burden Psal. 110.3 Thy people shall be a willing people in the day of thy power Thirdly That he will enter into league Covenant with us God with us we with God Heb. 8.10 I will put my Laws into their minds and write them upon their hearts and I will be to them a God and they shall be to me a people Fourthly That from hence there floweth an intire friendship John 15.15 Henceforth I call you not Servants but Friends for all that I have heard of my Father I have made known unto you Fifthly This friendship produceth most gracious fruits and effects especially free Commerce with him here till we are admitted into his Immediate presence Heb. 10.22 Let us draw nigh with a true heart in full assurance of faith having our hearts sprinkled from an evil Conscience and our bodies washed with pure water USE 2. Let us consider seriously the mystery of Christ's death which is the Sacrifice of our atonement 'T is full of riddles 't is a spectacle which represents to you the highest mercy in Gods sparing sinners and calling out his own Son to die in our stead and the highest Justice in punishing sin though transacted upon Christ if this be done to the green tree what shall be done to the dry here you have Christ made sin and yet at the same time the fountain of holiness 2 Cor. 5.21 And John 1.16 Out of his fulness we receive grace for grace So again the fountain of blessedness made a curse for all the World Gal. 3.13 In mans account never more weakness and foolishness shewn yet never more wisdom and power 1 Cor. 1.25 The foolishness of God is wiser than men and the weakness of God stronger then men He had said before that Christ was the Wisdom of God and the Power of God The Devil never seemed to Triumph more yet never more foiled Luke 22.53 comp with Col. 2.15 Christ is the true Sampson destroyed more at his death than in all his life The cross was not a Gibbet of shame and infamy but a Chariot of Triumph This was the holiest work and the greatest act of obedience that ever was or can or will be performed and yet the wickedest work that ever the Sun beheld On Christs part an high act of obedience and self-denial Phil. 2.7 On mans part the greatest act of villany and wickedness Acts 2.23 Who by wicked hands have crucified and slain The highest act of meekness and violence The truest glass wherein we see the greatness and smalness of sin the heinousness of sin is seen in his Agonies and bloody sufferings the nothingness of it in the merit of them Christ's death is the reason of the great Judgment faln upon the Jews 1 Thes. 2.15 16. And yet the ground upon which we expect mercy both for our selves and them Eph. 2.16 In short here is Life rising out of Death Glory out of Ignominy Blessedness out of the Curse from the abasement of the Son of God Joy Liberty and confidence to us SERMON XXXV 2 Cor. 5.19 not imputing their trespasses to them DOct. One great branch or fruit of our Reconciliation with God through Christ is the pardon or non-imputation of sin Here I shall shew 1. The nature and worth of the priviledge 2. The manner how 't is brought about 3. That 't is a branch or fruit of our Reconciliation with God 1. The nature and worth of the priviledge not imputing The phrase is elsewhere used Rom. 4.8 Blessed is the man to whom the Lord will not impute sin So 2 Tim. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All men forsook me I pray God it be not laid to their charge or reckoned to their account 'T is a Metaphor taken from those who cast up their accounts and so 1. It supposeth that sin is a debt Matth. 6.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and forgive us our debts 2. That God will one day call sinners to an account and charge such and such debts upon them Matth. 25.19 After a long time the Lord of those Servants cometh and reckoneth with them For a while men live jollily and in great security care for nothing but a day of reckoning will come 3. In this day of accounts God will not impute the trespasses of those who are reconciled to him by Christ and have taken sanctuary at the grace of the new Covenant to their Condemnation nor use them as they deserve Every one deserves Wrath and Eternal Death and sin obligeth us thereunto but God will not lay it to our charge And so 't is said Psa. 32.2 Blessed is the man to whom the Lord imputeth not iniquity Now this is an act of great grace on Gods part and of great priviledge and Blessedness to the Creature 1. An act of great grace and favour on Gods part 1. Partly because every one is become guilty before God and obnoxious to the process of his Righteous Judgment Rom. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And all the World may become guilty before God There is sin enough to impute and the reason of this non-imputation is not our Innocency but Gods mercy Among men imputations are often unjust and slanderous as David complaineth that they imputed and laid things to his charge that he was not guilty
A Second Volume OF SERMONS PREACHED by the Late REVEREND and LEARNED Thomas Manton D. D. In Two PARTS The FIRST Containing XXVII SERMONS ON The Twenty Fifth CHAPTER of St. MATTHEW XLV ON The Seventeenth CHAPTER of St. IOHN AND XXIV ON The Sixth CHAPTER of the Epistle to the ROMANS PART II. Containing XLV SERMONS ON The Eighth Chapter of the Epistle to the ROMANS AND XL. ON The Fifth Chapter of the Second Epistle to the CORINTHIANS WITH ALPHABETICAL TABLES To each Chapter of the PRINCIPAL MATTERS therein Contained LONDON Printed by J. Astwood for Jonathan Robinson at the Golden Lion in St. Paul's Church-yard MDC.LXXXIV TO THE RIGHT HONOURABLE WILLIAM Earl of Bedford BARON of THORNAVGH AND KNIGHT of the Most Noble Order of the GARTER My LORD IF the Soveraign Disposer of all things had continued the Life of the Author of the following SERMONS he had express'd his Thankfulness for your Real and Noble Favours by the Dedication of the best Fruits of his Studies to your Lordship But since it hath pleased God to remove him from the Church on Earth to the Church in Heaven I am desired by his most near surviving Relation to comply with his Intention by Inscribing your highly Honourable Name in the Frontispiece of this Work Your Lordships Esteem of the Author and most free Kindness plac'd him in an Eminent Station and how faithfully he discharged his Publick Ministry for those great and most worthy Ends the Glory of God and the Salvation of Souls as there is a full Testimony given by many sincere and understanding Persons of all Ranks that were the happy Partakers of it so it is evident to others by the several Volumes of most useful SERMONS Printed since his Decease These had been more Exact and worthy of your Lordships perusal if they had been publisht by himself But such as they are I doubt not but they will be very Acceptable for the heavenly Matter contained in them I shall not Record here the many excellent Vertues that are Conspicuous in your Lordship and truely adorn your Honour but I cannot forbear to mention the Foundation of them Sincere and Solid Piety so clearly discovered in a most Christian Deportment under your heavy Afflictions Surely that Reverence and meek Submission to the high and Holy Providence of God that humble Trust in his Mercy which so admirably appeared in your deep Distress was from the Divine Spirit whose glorious Attribute is The Comforter I shall Earnestly pray That God who turneth the shadow of Death into the Morning will be pleased alwayes to Support you with his Reviving Presence that he will guide you by his Counsel through this Afflicting World and bring you to his Glory I am My LORD Your Lordships very Humble and Obedient Servant WILLIAM BATES To the READER Christian Reader OVR blessed Lord calling the Multitude to some account of their so free and frequent motions in going to hear the first Gospel Preacher John the Baptist doth it in these terms Matth. 11.7 8. What went you out into the Wilderness to see A Reed shaken with the wind But what went ye out for to see A man cloathed in soft Rayment They that wear soft Cloathing are in Kings houses But what went ye out for to see A Prophet yea I say unto you and more than a Prophet V. 11. Verily I say unto you that amongst them that are born of Women there hath not risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of God is greater than he Teaching us several things by that speech relating to the Religious action of hearing the Word and to a true Gospel Minister With reference to the former 1. That he that goeth out to hear ought in the first place to propound to himself a due End 2. That men may propose to themselves in such motions very false and undue Ends such as going to see Reeds shaken with the wind men cloathed with soft Rayment c. 3. That the true End men should propose to themselves should be not to hear a Philosopher or an Orator but a Prophet which term signifieth a Person revealing the Will of God for the signification of that term is not to be restrained to one onely from God revealing things to come but publishing the Divine Will whether relating to future things or things before revealed which is evident not only from the application of it to the Baptist but to any that will consider that Predictions of future Contingencies was the least part of any of the ancient Prophets work This is that true and more special End which every good man ought to propound to himself when he goeth to hear as a Religious action whose Object is not a meer sound which is the Object of hearing considered as a natural Act but of the joyful Sound Nor can there lye any Obligation upon any religiously to hear any thing but the will of God which a Discourse doth not cease to be by the addition of mans words for the Explanation or Application of any part of the divine Will by such as God hath betrusted with that Employment more than an Embassadors message ceaseth to be his Masters will because delivered in his own words thô to the Sense of his Instructions Which thing well digested would not only teach Ministers what and how to preach but the People also what and how to hear according to the direction of their Lord. If our End in hearing were to tickle our Ears with a Sound our Reason would guide us to hear such whose Language is as the voice of one that hath a Lovely Song and can play well on an Instrument If our end were to promove our selves in Critical Learning or improve our Reason the same Reason would guide us to choose to hear the best Philosophizers or Grammarians such as best understood the Niceties of words and varietyes of Syntax But if our end be to hear a Prophet one that should reveal Gods mind unto us and to make it more intelligible that by it we may be more improved in Knowledge Faith Love Obedience and other Habits fitting us for the Kingdom of God and Eternal Salvation the same reason will teach us to hear the most substantial scriptural and practical Sermons that we can as being most accommodate to the true end of our action to which every wise man proportioneth mediate actions And indeed all other Discourses are abusively called Preaching and Athens were a more proper place for them than a Preachers Pulpit God hath seemed to have reserved it for a great Blessing to the last age of the World that for ought appears to us from any Books it hath been more fertile of such Preaching than any since that of the Apostles The ancient Church had Persons that did famously in their Generations such were Chrysostom in the Greek and Augustine in the Latine Church but besides that they were but very few whose reads the one and the
and prepare them for his reception and that was John the Baptist The voice of one crying in the wilderness So still before his second coming he hath some to raise a cry The cry of the Word is often spoken of in Scripture Prov. 1.24 I cryed to them and they would not hear So Isa. 58.1 Cry aloud lift up thy voice like a trumpet And 't is the great means to awaken us out of our security All Gods faithful Servants in all ages have been crying The Lord is at hand Our work is to rouze up the hearts of men that they may be prepared more and more for the joyful receiving of Christ at his coming We should not keep silence nor deal sleepily 'T is a convincing powerful word that is a cry and it is your duty to be awakened by the cry If this word be not entertained he hath his Rod Psal. 2.5 Then shall he speak to them in his wrath and vex them in his sore displeasure So Mic. 6.9 The voice of the Lord cryeth unto the City and the man of wisdome shall see thy name Hear ye the Rod and him that hath appointed it We shall hear the voice of the rough teacher The Word cryeth and if the Word be not heard the Rod cryeth We need all kind of excitations to rouze us out of our careless walking and heartless praying and negligent and sleepy thoughts that we may think more seriously of the coming of the Bridegroom 2. There is a more immediate and general Cry for rouzing and raising up all at once and that is the Trump of the Arch-angel spoken of in many places Joh. 5.28 29. The dead in their graves shall hear his voice and come â—orth some to the resurrection of life and some to the resurrection of damnation The means employed in the Resurrection is the voice of Christ Jesus who shall descend with a shout 1 Thes. 4.16 and with the sound of a Trumpet sounded by Angels Mat. 24.31 He shall send his Angels with a great sound of a Trumpet So 1 Cor. 15.52 The Trumpet shall sound and the dead shall be raised Christ that had a Fore-runner at his first comeing hath also at his second This Trumpet soundeth to summon all to appear before Christs Tribunal to be judged There was an audible Trumpet at the giving of the Law Exod. 19.20 This sound shall be heard all the World over VSE 1. Let us improve this to the particular use of Christs Coming either in a way of Mercy to his People or in a way of Judgment First In a way of Mercy The Lord tarryeth sometimes when men think he should come sooner Joh. 11.6 Jesus loved Lazarus and he abode still two dayes in the same place that he was when he heard that he was sick Let there be no misconstruction 'T is not want of love nor want of power He could raise him up when he was ready to stink He may delay our help till a fit time come wherein his glory may shine forth and the mercy be more conspicuous To come late is many times the best time God keepeth back his best blessings for a while and detaineth them long in his own hands before they come unto us Therefore wait his leisure Expectation is tedious and reckoneth every minute Strong desires are importunate and usually we go by an ill count not by Eternity but time The timing of all things is in Gods hand not left to our foolish fancies but his wise ordering The Dyal sometimes goeth before the Sun so doth our time before Gods time We would make short work for Faith and Patience and so our Graces would not be found to praise and honour In all such cases let us remember 1. The Lord hath chosen the fittest time Eccl. 3.11 't will not come one jot too soon or too late But the fittest time for him to give and us to receive 2. God is very precise in keeping his time Exod. 12.41 42. And it came to pass at the end of the four hundred and thirty years even the self same day it came to pass that all the Host of the Lord went out from the land of Egypt It is a night to be much observed unto the Lord for bringing them out from the land of Egypt This is that night of the Lord to be observed of all the Children of Israel in their Generations 3. God stayeth for us rather than we for him Christ will come before we are ready The great let of mercy was the peoples Hearts were not prepared 4. Every delay will bring some advantage There is somewhat more of our selves and somewhat more of God to be discovered some intervening experience that is worth the having before full and final deliverance cometh Isa. 40. ult Psal. 138.39 Secondly In a way of Judgment Sometimes Christ raiseth the Cry and giveth notice of great Changes It concerneth us to take notice of this voice that we may not be taken unprovided Amos 4.12 Thus will I do unto thee Prepare to meet thy God O Israel When God threateneth we had need make serious preparation how we shall prevent or bear the stroke of an angry God 'T is good counsel Luk. 14.31 32. When a King goeth to war against another King he sitteth down and considereth whether he be able with ten thousand to meet him that comeeth against him with twenty thousand Or else while the other is yet a great way off he sendeth an Ambassadour and desireth terms of peace There needs in such cases serious preparation The work will be the more difficult when the Storm is broken out upon you II. We may improve this as to his coming to us by Death or rather our coming to him The end of time and all things in it are near to every particular person Christ and we are to meet shortly it should be our care to meet him by true and serious Repentance that we may meet him with Joy We are frail Creatures and within a very little while Death will summon us to appear be fore the Lord and when you dye you are speedily to come to your Tryal Now are all things ready 1. Is Christ your Bridegroom was there ever a solemn Covenant struck between you and him as Hosea 3.3 by renouncing all other Husbands and giving up your selves to do his will 2. Are your Lamps burning your Graces kept in exercise and shining forth to the Lords glory Are you in a constant and continual readiness to have immediate Communion with Christ or to set Sail into the World to come It should be a chearful thing to you to depart hence Phil. 1.23 3. Have you Oyl in your Vessels such a deep and powerful work as will keep up this affection Are these things in you and abound in you 2 Pet. 1.8 9 10 11 What hast thou that others have not that shall never see Gods face Can you say as Christ Joh. 17.4 I have glorified thee upon Earth I have finished the work
and not of strong Meat for every one that useth Milk is unskilful in the word of Righteousness for he is a Babe but strong Meat belongeth unto them that are of full Age even those who by reason of use have their senses exercised to discern good and evil A Child if he should continue a Child and an Infant still is a Monster Thirdly The same reasons that invited you to begin with Christ should invite you to go on with his Service If a little Grace is desirable surely more is desirable because 't is the adorning of the Soul excellency in Grace is a great means to convince and Convert the World Mat. 5.16 Let your light so shine before men that others seeing your good works may glorifie your Father which is in Heaven and Joh. 15.6 Hereby is my Father glorified that ye bring forth much fruit Deprive not God of the Honour you owe him nor the World of such a powerful help we put forth our utmost endeavours to get excellent things here on Earth and shall Eternal Glory be only coldly thought of and carelesly sought after Fourthly The more serviceable you are for Christ here the more Glory you shall receive in Heaven We believe there are degrees of Glory we read of being Ruler of many Cities and sitting at Christs right hand and left Mat. 20.13 The Mother of Zebedee's Children when she asked Christ that her Sons might sit one at his right hand and the other at his left Christ doth not deny the thing that there were degrees of Glory but it was to be given them for whom it was prepared of his Father The next thing observable in the Parable is the going out of their Lamps Our Lamps are going or gone out what is the meaning of that sometimes the Phrase is used in Scripture for the failing and ceasing of the wickeds happiness or the Splendour and Glory wherein they lived in the World as Job 19.6 The light shall be dark in his Tabernakle and his lamp shall be put out with him and Job 21.17 How often is the Candle of the wicked put out But here it must be interpreted with respect to the scope of this Parable and so by the Lamps two things are intended 1. The glorious Profession that they make of Religion 2. The Hope and Comfort that is built thereupon Doct. 3. Their Lamps will go out who have not a stock of Grace to feed and maintain them Let us explain this First What is this going out of their Lamps Secondly When is this verified 1. What is this going out of their Lamps 1. It may note an extinction of their Profession and so Profession where it hath not a bottom of Grace will fail Pro. 26.26 His wickedness shall be shewed before all the Congregation God loveth to uncase Hypocrites in the course of his Providence one occasion or other falleth out to make them stumble and break the neck of all their respects to the wayes of God John 15.6 If a man abide not in me he is cast forth as a branch that is withered Christ dryeth up their Gifts and seeming Graces their Duties they are given up headlong to their own Apostate courses 2. It may be meant of the extinction of their vain Hopes and foolish Confidence and false Peace which is grounded upon their outward Profession and formal Practice of external Duties thus we read that the hope of the wicked shall be as the spiders web Job 8.14 curiously woven but gone with the turn of the Besome so Job 11.20 The hope of the wicked shall be as the giving up of the Ghost No more hope of them than of a mans Life that is giving up the Ghost or with pains and gripes which is not only to be meant of the hope or the continuance of their prosperous Condition in the World but of heavenly happiness there is a groundless expectation of that the Apostles expression intimateth it Rom. 5.5 And hope that maketh not ashamed The Hope of Temporaries will at length deceive them in their greatest need and leave them ashamed As Absaloms Mule left his Master hanging on an Oak so will their Hopes fail them and their pretences vanish 2. When is this verified and upon what occasions First Sometimes in Life They took Offence at Christ his Doctrine or something that did accompany it John 6.66 At that time many of his Disciples went back and walked no more with him some one prejudice or other took them off Secondly Sometimes at Death If their Profession and Hope thereupon tarry so long Job 27.8 What Hope hath the Hypocrite when God cometh to take away his Soul A man may live by a form but he cannot die by a form with Comfort men are more serious in the confines of Eternity when present Enjoyments cease and we have nothing left to Comfort us but the expectation of the World to come then we shall repent that we have been no more provident for Eternity if God would spare them a little longer they would get Oyl then when they come to dye Oh that they could live over their Life again men that have neglected their time of present profiting then see their folly then how serious anxious and solicitous are they Thirdly 'T is possible men may go down with a careless Profession and a blind Confidence to the Grave but in Gods Judgment it will not hold out For the day of Revelation and Manifestation is hereafter and every one is not in a safe Condition that dyeth in Peace or without actual horrour and trouble Usually indeed 1 Cor. 15.56 The Sting of Death is sin But 't is possible Hypocrites may dye with stupid and benummed Consciences and therefore Christ maketh their vain Conceits to be blown away in the day of accounts Matth. 7.22 Many will say to me in that day Lord Lord That is 'till the day of Doom may think their Plea sufficient Reasons why this Profession is apt to fail for there is a distinct consideration of these things 1. Because they have a Principle of Apostasie in their Hearts still The Love of some Created thing is Predominant as it is in all Temporaries either Honour Riches or Pleasure which when it cometh to be touched or intrenched upon Religion must give way Christs first Lesson is Self-denyal 'Till there be an universal Soveraignty of Grace over all our desires and inclinations so as they shall all give way to the Love of God something is left that will tempt us to leave our Profession of Godliness though unwillingly as the young man went away sad Mark 10.22 And that which is lame is soon turned out of the way Heb. 12. and therefore we can have no satisfaction and security while any one Lust remaineth unmortified if you are not fallen you are falling 2. Because they do not improve what they have received The great want of Temporaries is the want of a constant serious lively diligence now when men have made a good
be opened therefore when we are about to do any thing unworthy say as he Acts 19.40 We are in danger to be called to an Account for this day uproar there being no Cause whereby we may give an Account of this Concourse so should you We that are to give an Account how careful should we be how we use our Time Health Strength Understanding Authority Wealth and other Blessings of God The commonness of these Notions maketh them to lose their Life and Influence Therefore we should especially act Faith in Believing and urging the Soul with this Account Secondly 'T is particularly described and there 1. Of the Servants Allegation 2. The Masters Approbation 1. The Servants Allegation vers 20 and 22. The two first Servants came chearfully to their Account as having discharged their Duty faithfully and with all diligence improved the Talents received Not that in the day of Judgment good men shall make any Narrations of what they have done they need not for Christ shall do it for them they rather wonder that any thing that they have done is taken notice of as in the 37 th verse of this Chapter but all this is spoken after the manner of men and to keep up the Decorum of the Parable if it signifieth any thing it signifieth the Confidence of a good Conscience and what Comfort and boldness it breedeth in the day of our Accounts Doct. That a faithful Discharge of our Duty will give us Comfort and Boldness when our Lord cometh to reckon with us 1. There is a Confidence and Comfort that ariseth from a good Conscience or from Sanctification as well as Justification In the inward Court Conscience is one of the Witnesses as well as the Spirit of God Rom. 8.16 and much Comfort ariseth from its Testimony 2 Cor. 1.12 This is our rejoycing the Testimony of our Conscience A Carnal man is ashamed of the Grounds of his rejoycing and what it is that keepeth his Heart merry but a Godly man can own the Causes of his joy which are in the first place the Blood of Christ Rom. 5.11 We joy in God through our Lord Jesus Christ by whom we have received the Atonement next the Testimony of his Conscience concerning his sincere walking But if a man can live with these Comforts can he dye with them 2. The Review of a well-spent life is a great Comfort in Death Our Lord Jesus at the end of his days when he was to go out of the World John 17.4 saith I have glorified thee upon Earth and finished the Work thou gavest me to do Hezekiah when that sad Message was brought to him that he must die and not live Isa. 38.4 that comforted him upon his Death-bed Remember now O Lord I beseech thee how I have walked before thee in truth and with a perfect heart and have done what is good in thy sight So the Apostle Paul when he drew nigh his end 2 Tim. 4.7 8. saith 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 Oh 't is a blessed thing if we can have this Comfort when Conscience puts off all Disguises and the everlasting Estate is at hand and we are immediately to appear before the Lord to remember then that we have been careful to please and honour God and done his work how sweet is it 3. In the Day of Judgment their works follow them into the other World Rev. 14.13 Their Wealth doth not follow them but the Conscience of having done well abideth with them Conscience is Heaven or Hell to us in Hell it maketh up a part of the Worm that never dyeth so in Heaven it giveth us Confidence 1 John 2.28 and 1 John 4.17 That we may have boldness in the day of Judgment Works are not Meritorious and have no causal influence upon our Salvation yet they have the full place of an Evidence and so may wonderfully Comfort and embolden our Hearts VSE Let us labour to get this Evidence The time of Death is a time that will rifle all our false Hopes You are in your Health and Strength now but how soon you may shoot the Gulph you know not we are hastening into the other World apace When you are immediately to appear before God you will have other thoughts of the World to come and the necessity of Preparation for it than you have now that which will comfort you now will not comfort you then you must look that the Devil will then be most busie to tempt and trouble you and as now he prejudiceth you against the Precepts of the Gospel so then against the Promises of it all your worldly Comfort then will fail and have spent their Allowance and become to you as unsavoury 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 Oh no But this will comfort you I have made it my business to glorifie God I have been Faithful in my place have gotten some Evidence of the Love of God It is not Riches or Greatness or any Earthly Advantage will do you good Oh 't is a Cutting Thought to the Careless and Negligent Now I must give an Account of every day and hour I have spent in this World The Improvement of every Opportunity will be called for Then all your Vanities and carnal Pleasures will be smart upon you and vex your Souls with the grievous Remembrance of them Well then can you in any measure look back upon the Discharge of your Duty There are two Extreams First Some are Presumptuous and Confident because they are not gross Sinners but what have they done for God The sluggish and unprofitable Servant was cast into utter Darkness he did not mispend his Talent but yet he did not improve it The Tree that bringeth forth no Fruit is hewen down though it did not bring forth bad Fruit. 'T is not a Negative Religion will comfort thee but a Positive and a Fruitful one You are no Drunkard no Adulterer no Prophane Person but have you been at work for God Secondly Others are Pusillanimous and Diffident because they do not arrive at the Eminency and Perfection of the highest David had other Worthies besides the first three There were two faithfull Servants one brought five Talents the other two Now the middle is of those that can see in themselves more Zeal than Formality more Grace than Corruption that for the main have made it their business to Honour God though conscious to many Weaknesses and Defects yet throughout Grace gets the upper hand according to the degrees of Grace received they are faithful with God 2. The Masters Approbation Well done thou good and faithful Servant The Faithful Servants are well accepted by Christ. First He entertaineth them
the same Calling wherein he was called God gives every Man his Work Mark 13.34 The Son of Man is like a Man taking a far Journey who left his House and gave Authority to his Servants and to every Man his Work 3. The Work of our Callings must be constantly and diligently attended upon A Rich Man cannot say I have no need therefore I will attend upon my Calling at my Pleasure You must not consider your present Need but your future Account The Baseness of a Man's Calling must not be a Discouragement to a poor Man seeing God counteth himself honoured in the lowest Service as well as in the highest and hath promised the Reward of the Inheritance to Servants as well as Nobles Luk. 3.23 Knowing that ye shall receive the Reward of the Inheritance for ye serve the Lord Christ. 4. Every one that feeleth any Tediousness growing upon him in his Work should often rowse up himself by considering 1. The active Nature of Man was never made to be idle and shall we cross the Law of our Creation When the Beasts lie down in their Dens Man goeth forth to his Labour and Work till the Evening Psal. 104.23 2. The Preciousness of Time which is too good to be loytered away upon meer nothing We should buy it at any Price not waste it Ephes. 5.16 Redeem the Time We shall wish we had done so when 't is too late 3. The Eye of God who observeth every Man in his Station how he acquitteth himself with good Fidelity Eye Service with respect to Man maketh us unfaithful Ephes. 6.6 but Eye Service with respect to God is the great ground of Diligence Col. 3.22 23. 4. The near Approach of Death Would we be found eating drinking playing sporting away our precious Time or diligently employing our selves in our Callings at that Day Luk. 12.43 Blessed is that Servant whom when his Lord cometh he shall find so doing 5. Our Accounts which mainly concerneth 1. Our particular Calling and that course of Living wherein we were set to glorifie God The unprofitable Servant will be cast into utter Darkness Matth. 25.30 God will judge all according to what they have done in their Places and then what will become of the Idle and the Sloathfull 2. In our general Calling as Christians Take heed of being naughty and sloathful Servants First Let us enquire who may be characterized with this Brand 1. Who Those who complain for want of Strength yet do not diligently use the Means whereby they may be quickned and strengthned they are idle and lie upon the Bed of Ease and complain that God doth not give Grace Languish for Comfort rather than set about the Work of Obedience Christ telleth his Disciples Joh. 14.21 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 to him 2. That content themselves with a loytering Profession when their Hearts swarm with noysom Lusts and are unfurnished of Faith and Love and other necessary Graces and yet think a lazy Profession will serve the turn Matth. 7.22 Many shall say to me in that day Lord Lord we have prophesied in thy Name and in thy Name cast out Devils and in thy Name done many wonderful Works And then will I profess I never knew them Because they pray and hear and Receive Sacraments they think all is well and they have no more to care for Is this Working out our Salvation with Fear and Trembling Phil. 2.12 Serving God instantly Day and Night Act. 26.7 Labouring for the Meat that perisheth not Joh. 6.27 Denying our selves Luk. 14.26 3. That snuff at a little Mock-service as if an intolerable Burden Mal. 1.13 What a weariness is it 4. The Children of God may feel this Temper coming upon them when though they do not cast off Prayer altogether yet they cut off or abate and diminish their Prayers either in Fervour or Frequency or Continuance and Perseverance in Prayer pray without Sense Affection or Life or do not pray so often or do not continue instant in Prayer This cutting short of Duties in time tendeth to a quitting of them altogether Man is ready to cast off what he thinketh to be a Burden So when they are backward to Meditation or to with-draw from the Delights of the Flesh and the Distraction of ordinary Imployments In all such Cases we should rouse up our selves Time is short our Account sure and near we are labouring for Heaven and Salvation Shall we tire and faint Be not weary of well-doing 't is spoken with respect to the Duties of Piety Heb. 12.12 Duties of Mercy Gal. 6.9 Duties of our Calling 2 Thess. 3.13 Oh then let us rouse up our selves SERMON XVI MATTH XXV v. 28 29. Take therefore the Talent from him and give it to him which hath ten Talents For unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath WE have seen the Arraignment of the evil Servant now followeth the Sentence which intimateth a double Punishment Privative and Positive Loss and Pain The former is in these two Verses wherein you may observe three things 1. The taking the Talent from the evil Servant 2. The Disposition of the Talent so taken from him 3. The Reason of both Let me explain these Branches and then draw one Point from the whole First The taking the Talent from the evil Servant Take therefore the Talent from him Naughty Servants either lose the Gifts themselves or the Benefit Comfort and Reward of them Here in time they lose their Gifts when Time is no more which is the Case in our Parable they lose their Reward Secondly The Disposition of the Talent so taken from him And give it to him that hath ten Talents that is five by Trust and five more by Gain and Improvement The giving of the Talent to the first Servant was thought unequal by some because he had such Plenty already as appeareth Luk. 19.25 They say unto him Lord he hath ten Pounds But the Lord adhereth to his Sentence For I say unto you Vnto every one that hath shall be given c. He giveth most to those that have done him most diligent and faithful Service and delighteth to enrich them more and more with the Rewards of Grace Object But how can we receive other Mens Talents Shall the Elect receive Benefit from the Reprobate and their Loss be our Gain Answ. 1. 'T is spoken after the manner of Men Nothing more usual among Men than to take that from the Unfaithful which was committed to them and to give it to the Faithful 'T is such another Expression as Apoc. 3.11 Hold fast that thou hast that no Man take thy Crown as if that Crown which we had lost were taken and worn by others So Numb 11.17 25. God took of the Spirit that
Offer of it I Answer 'T is true they are by Nature Children of Wrath as all are Ephes. 2.3 and the Gospel telleth us who are the Serpentine Brood of a transgressing Stock but how far God may shew Grace to them we know not But for what they would do afterwards that can make no Argument in this Case For God being a most just and most equal Judge doth not judge his Creature for what is possible and future but only for things that are past and actually committed He punisheth nothing but Sins but things that are not cannot be Sins We crush Serpents for their venomous Nature before they have actually done us any Harm So may God destroy Children but that he doth not alwayes do it plain Experience manifesteth 2. The next Distinction is of those whom Christ shall find dead or alive at his Coming Those that are dead shall be raised out of their Graves and have the Spirit of Life restored to them that they may come to Judgment Those that are alive shall undergo a Change like Death 1 Cor. 15.51 We shall not all sleep but we shall all be changed These Bodies as thus qualified cannot brook the State of the other World Now there will be found both Good and Bad alive at Christ's Coming If all the Faithful were dead before there would be some Time when God would have no Church upon Earth Now 't is foretold in the Scriptures that the Kingdom of Christ which consists in the Church shall endure for ever and that of his Government there shall be no end As no Intermission so no Interruption That therefore it may not be interrupted some Believers there must be even in the very last Times by whom the Kingdom of Christ may be continued in this World and come to joyn with the other Part of Christ's Kingdom that is in the other World Therefore the Apostle telleth us Thess. 4.16 17. The Dead in Christ shall rise first and then we which are alive and remain shall be caught up together with them in the Clouds and meet the Lord in the Air and so for ever be with the Lord. On the other side all the Wicked shall not die for the Man of Sin is to be consumed with the Brightness of his Coming Now how shall the Brightness of his Coming comsume him if he were already abolished with all his Adherents and Followers 3. The third Distinction is of Good and Bad Both sorts shall come to receive their Sentence onely the one come to the judgement of Condemnation the other to the judgement of Absolution Joh. 5.28 29. They which are in the Grave shall hear his voice and shall come forth they that have done good unto the Resurrection of Life and they that have done evil to the Resurrection of Condemnation The Word is clear in this Point That both the Godly and Wicked shall live again that they may receive a full Recompense according to their wayes None of the Godly will be lost but shall all meet in that general Assembly nor shall any of the Wicked shift or shun this day of appearance but both shall at the Call of Christ be brought before his Judgment Seat The godly rejoycing to meet their Redeemer and the wicked forced into the presence of their Judge who could otherwise wish that Hills and Mountains might cover them So Acts 24.15 I believe the Resurrection of the just and unjust not aequabiliter boni For Matth. 5.45 For he maketh his Sun to rise on the evil and on the good and sendeth his rain upon the just and unjust Let us answer some places for the good Joh. 3.18 He that believeth in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not judged That is with the Judgment of Condemnation so we render it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5.24 He that believeth on him shall not come into condemnation Yet for Absolution they come On the other side some of the Ancients denyed the wicked's entering into Judgement Psal. 1.5 The ungodly shall not stand in judgement the latter clause expounds it nor Sinners in the Congregation of the righteous This is the great Birdle upon the wicked when they are serious They fear more the Resurrection from the Dead than Death it self 4. The next Distinction of men whom Christ shall judge are Believers and Vnbelievers To Believers we reckon all those that lived not only in the clear Sun-shine of the Gospel but those also to whom the Object of Faith was but more obscurely propounded To those that lived before the Flood and after the Flood as well as those that lived in Christs time and after the pouring out of the Spirit Abel and Enoch and Noah are mentioned in the Chronicle and History of Faith Heb. 11. as well as Abraham Isaac and Jacob and Believers of a latter Stamp and Edition And among Unbelievers are reckoned all those that through their own obstinate Incredulity rejected the divine Revelation made to them as well those that neglected the great Salvation spoken by the Lord himself as the World of Vngodly in Noah's time 1 Pet. 3.20 who were disobedient when Noah preached Righteousness to them or laid open the way of Life and Salvation to them Indeed it concerneth most those that have the Gospel clearly preached to them but others are not excused In short this Distinction will bring in several ranks of men 1. Some that have heard of Christ and of the Grace of God dispensed by him These shall be judged by the Gospel tenour and Dispensation which clearly sets forth all men to be Sinners and therefore to have deserved Eternal death and that there is no Name under Heaven whereby men can be saved but by the Name of Jesus Acts 4.12 And the great Question propounded to them is Whether they have believed in Christ yea or no Mark 16.16 They that believe not shall be damned They are condemned upon a double account partly by the Law and partly by the Gospel Partly by the Law because they being under the Wrath and Curse of God would not embrace the Remedy Besides the Sentence of the Law standeth in full force against a man if he cometh not to Christ to get it repealed Joh. 3.18 He that believeth not is condemned already and the Sentence is ratified in the Gospel Joh. 3.36 He that believeth not the Son shall not see Life but the Wrath of God abideth on him To their other Sins they added Unbelief which is an hainous Crime yea the great damning Sin 1 Joh. 5.10 Those that say they Believe are to prove the truth of their Faith by the Power it hath upon their Hearts and Practice Jam. 2.6 7 8. Rev. 20.21 If that hath drawn off their Hearts from worldly Vanities and fleshly Lusts and engaged them to live unto God in the new and heavenly Life 2. All that have heard of Christ have not the Gospel alike clearly made known unto them To some he is preached clearly and purely and without
only we do not come to this Happiness by our own Earning and Purchase but as Heirs of Christ. Adam's Tenure was that of a Servant the Blessings he expected from God were meer Wages We hold Promises in another manner Our Title is by Adoption which we have immediately upon closing with Christ Joh. 1.12 by vertue of our Sonship Rom. 8.17 Not by Merit but free Gift Rom. 6.23 2. A full Tenure As Children under Age differ but little from a Servant but we come then as Heirs to our full Right A Child though he be an Heir and owner of all his Father's Inheritance in hope yet as long as he is a Minor or under Age he differeth little or nothing from a Servant in point of Subjection and as to free Government and Enjoyment of his Rights and Goods But now to this Inheritance we come as meet Heirs They distinguish of Jus Hereditarium and Jus Aptitudinale an Hereditary Right and an Aptitudinal Right Now when we have believed suffered and been exercised enough we shall receive our full Inheritance being made meet for it Col. 1.12 3. A sure Title It was given us by the Father and purchased by the Son and we hold it by this Teâ—ure for ever God the Father gave it Luk. 12.32 Fear not little Flock 't is your Father's Pleasure to give you a Kingdom And Christ hath purchased it Heb. 9.15 It is left us as a Legacy by him Joh. 17.24 And he liveth for ever to be the Executor of his own Testament Heb. 7.25 So that now we are past all Danger when once admitted into Possession III. Here is the Description of that Happy Estate we are invited unto Where observe First The Notion by which 't is expressed 't is a Kingdom What can be thought of more Magnificent and Glorious than a Kingdom 'T is called a Kingdom 1. Partly with respect to Christ who is our Head and Chief in whose Glory we shall all participate and share in our Places and Capacities Jesus Christ is King of Kings and Lord of Lords and we shall Reign with him as Kings For he hath made us a Royal Priesthood 1 Pet. 2.9 And Revel 1.6 He hath washed us in his own Blood and made us Kings and Priests unto God And Revel 5.10 And hath made us unto our God Kings and Priests and we shall Reign with him 'T is begun on Earth spiritually but 't is perfected in Heaven gloriously where the Saints shall be as so many Crowned Kings 2. And partly with respect to the very thing it self Our Blessed Estate shall be an Estate of the highest Dignity and Dominion of the fullest Joy and Content that Heart can wish for We have no higher Notions whereby to express a Blessed and happy Estate And therefore our Eternal Glory whereof we are Partakers is thus set forth especially to counter-ballance our mean and low Estate in the World Jam. 2.5 God hath chosen the Poor of the World to be rich in Faith and Heirs of a Kingdom The Saints shall have Dominion in the Morning Psal. 43.14 They shall sit with Christ as Kings upon the Throne to execute the Judgment written Oh! How should this warm our Hearts with the Thoughts of these things 3. Partly with respect to our Loss by the Fall In the Creation God put Man in Dominion but by subjecting our selves to the Creature who was made to be under our Feet we lost our Kingdom and are become Slaves under the power of Brutish Lusts and till our Blessed Estate we never fully recover it again but then we are absolutely free and at liberty to love and serve God Well then 't is no mean thing Christ inviteth us unto but unto a Kingdom which we shall all joyntly and severally possess There are two quarrellous Pronouns Meum and Tuum Mine and Thine which are the occasion of all the Strifes in the World These shall be excluded out of Heaven as the common Barrettors and Make-bates There is no Envy no Uncharitableness There one cannot say to another This Part of this Glorious Kingdom is mine That is yours For every Heir of this Kingdom shall be as much an Heir as if he were sole Heir Here we streighten others as much as we are enlarged our selves But there each one hath his full Proportion in that Blessed Estate each hath the whole and the rest never the less As the same Speech may be heard entirely by me and all as the Light of the Sun serveth all the World Another hath not the less because I enjoy the whole of it Secondly The Adjunct of this Kingdom is That it was prepared for us The word signifieth made ready God made ready this State of Happiness long e're we were ready for the Possession of it Eternal Love laid the Foundation of it Merit of infinite Value carried on the Building and powerful and effectual Grace still pursueth the Work in our Hearts For we must be prepared for the Kingdom as well as this Kingdom prepared for us So that in short this Kingdom was prepared for us 1. By the Father's Love 'T was his own Love and most free Goodness that inwardly moved him to do all this for us Luk. 12.32 'T is your Father's good Pleasure 2. By the Son's Merit and Mediation who died that we should live together with him 1 Thess. 5.10 3. By the Sanctification of the Spirit by which we are fitted for this Estate 2 Cor. 5.5 1. The Father's Love The Preparation is abscribed unto God 1 Cor. 2.9 The things which God hath prepared for them that love him And Heb. 11.16 For God hath prepared for them a City Particularly by God the Father So Matth. 20.23 It is not mine to give but to them for whom it was prepared of my Father The Father's Act may be thus conceived God loved us so much as he decreed to give Christ for us that by his precious Blood he might purchase and acquire for us a Blessedness in Heaven and in the Fulness of Time accordingly sent him into the World for that end and bound himself by Eternal Paction and Covenant that all that believe in his Name should have this Kingdom This was the Preparation of his Decree 2. Jesus Christ by way of Execution of this Decree maketh a further Preparation when by his Death he purchased it and by his Ascension went to seize upon it in our Name Joh. 14.2 I go to prepare a Place for you As Christ by his Death did purchase a Right and Title to Heaven so by his Ascension he prosecuteth and applieth that Right He is gone as our Harbinger to take up Rooms for us As the High-Priest entred into the most Holy Place with the Names of the Children of Israel upon his Breast and Shoulders and with the Blood of the Sacrifices So he hath entred Heaven with our Names to present the Merit of his Blood continually and to pour out the Spirit to fit us for Glory This is his Errand and
are guilty of Incogitancy at least This appeareth 1. By our Drowsiness and Weakness and Carelesness about the things of Eternity Did we believe that for every Lie we told or every one whom we deceived or slandered we were forced to hold our Hands in scalding Lead for half an Hour how afraid would Men be to commit an Offence Temporal things affect us more than Eternal Who would taste Meat if he knew it were present Death or that it would cost him bitter Gripes and Torments How cautious are we in eating or drinking any thing in the Stone or Chollick or Gout where 't is but probable it will do us hurt We know certainly that Sin hath Death in it The Wages of Sin is Death Rom. 6.23 yet we continue in Sin 2. By our backwardness to Good Works Sins of Omission will damn a Man as well as Sins of Commission small as well as great Christ saith not Ye have robbed but Not fed not cloathed Not blasphemed but not invoked the Name of God Not that you have done Hurt but that you have done no Good 3. By our Weakness in Tempatations and Conflicts We cannot deny a Carnal Pleasure nor withstand a Carnal Fear Matth. 10.28 Shrink at the least Pains in Duty The whole World promised for a Reward cannot induce us to enter into a fiery Furnace for half an Hour yet for a momentary Pleasure we run the hazard of Eternal Torments 4. By our Carelesness in the matters of our Peace If a Man were in danger of Death every moment he would not be quiet till he had got a Pardon How can a Man be quiet till he hath secured his Soul in the Hands of Jesus Christ. He that believeth not in Christ the Wrath of God abideth on him SERMON XXV MATTH XXV v. 41. Then shall he say to them on the Left Hand Depart ye Cursed into Everlasting Fire prepared for the Devil and his Angels I Come now to the Second Doctrine II. Doct. That these Torments shall be full at the Day of Iudgment Then shall he say c. First There is something Presupposed that they begin presently after Death They are in Hell as soon as the Soul departeth out of the Body that is as to the Soul as to the better half Luk. 16.22 23. And it came to pass that the Begger dyed and was carried by Angels into Abraham's bosom The rich Man also dyed and was buried and in Hell he lift up his eyes being in Torments 'T is a Parable but sure Christ spake intelligibly and according to the received Doctrine of the Church in those times Mark how quick it followeth Here he had his Pleasures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rich Man also died rich Men die as well as others and was buried it may be had a pompous and stately Funeral when the Soul is in Hell The Body is left in the hands of Death but the Soul is in a living and suffering Condition The Souls of good Men are in Heaven Heb. 12.24 Spirits of Just Men made perfect 'T would be uncomfortable for the Saints to tarry out of the Arms of Christ so long as the last Judgment to be in a drowsie Estate wherein they neither enjoy God nor glorifie him And so the Spirits of wicked Men they are in Hell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.19 Who were sometimes disobedient now in Prison It would be some kind of comfort to the Wicked to be so long delayed The time is long till the last Judgment and we are not moved with things at a distance what shall be thousands of years hence It begetteth a greater awe when the danger is nigh Oh let this startle wicked Men before night they may be in Hell before the Body be committed to the Grave the Soul slitteth hence as soon as it departeth out of the Body to God that gave it to receive Woe or Weal The hour of Death is sudden many are surprized and taken unawares Your carnal Companions if God would use that Dispensation that sometimes bowzed and caroused with you and wallowed in filthy Excess by this time know what 't is to be in Torments they would fain come and tell you that you are as rotten Fruit ready to tumble into the Pit of Darkness Every wicked Man groweth upon the Banks of Eternity and hangeth but by a slender String and Root one touch of Gods Providence and they drop into Hell Secondly There is something Expressed To wit That these Torments shall receive their full and final Accomplishment at the last Day That their Torments shall be increased appeareth 1. By Comparison 2. By Scripture And 3. By Reason 1. By Comparing them 1. With the Devils Jude 6. And the Angels which kept not their first Estate but left their own Habitation he hath reserved in everlasting Chains under Darkness unto the Judgment of the great day As good men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so wicked men are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Devils for the present are under the powerful Wrath of God and horrible Despair Though they have a Ministry and Service in the World yet they carry their own Hell about with them full of Fears and Tremblings under the Wrath of God but not in that extremity discontented with their present Condition Such a Fall is much to a proud Creature and there is a despair of a better Mat. 8.29 What have we to do with thee Jesus thou Son of God art thou come to torment us before the time There is a bitter expectation of Judgment to come Now they have some delight in mischief but at the last day their power shall be restrained which is another Infelicity of their Nature Their Ignominy shall be manifested before all the World they shall be dragged before Christ's Tribunal and judged by the Saints whom they hate 1 Cor. 6.3 The good Angels shall come as Christ's Companions the evil as his Prisoners There are Sights that will work on their Envy and thwart their Pride to see the Glory of the Saints and Angels Dolet Diabolus quod ipsum Angelos ejus Christi Servus ille Peccator judicaturus est saith Tertullian Then they are confined to Hell there to keep their residence where they shall have a more active sense of their own Condition and of the Wrath of God that is upon them So 't is with wicked Men they have their Hell now but at the last day they shall be brought forth as trembling Malefactors before the Bar of Christ all their privy Wickedness shall be manifested before all the World 2 Cor. 4.1 2. However they may be honoured and esteemed now either for their Power or Holiness they shall then be put to publick shame driven out of his presence with Ignominy and Contempt cast into Hell to keep company with the Devils where their Torments shall be most exquisite and painful 2. Compare them with the Saints Heavens Joyes shall then be full so Hells Torments The full Recompense of
coupling of the Cross and Glory The same Disciples Peter James and John were the Witnesses of his Agonies Mat. 26.37 and of his Transfiguration Mat. 17.1 So where Christ began his Passion there he began his Ascension Luke 22.39 He went out to the Mount of Olives and his Disciples followed him And Acts 1.12 he ascended from Mount Olivet 3. For the Advantage of his Members Christ knew it could not go well with the Church unless it went well with himself it was for our Profit The Holy Ointment was first poured on the Head of the High Priest then on his Members Psal. 133.3 His Glory and Grace is an Argument of ours He is endowed with the Spirit without measure that we might have an Unction from the Holy One. We are glorified with him and are said to ascend with him Ephes. 2.6 He hath raised us up together and made us sit together in Heavenly Places in Christ Jesus Christ's Glorification is a Pledg of ours he is gone thither as our Fore-runner to seize on Heaven in our Right Heb. 6.20 Whither our Forerunner is for us entred and to prepare a place for us John 14.2 In Heaven he is at God's right Hand and can procure it for us and administreth and governeth the World for our good He is in a greater capacity to do us good He is our Intercessor and the World's Governor all things necessary to Salvation can better be dispatched by his Intercession and Power These things premised the Words will be easily opened Father glorify thou me with thine own self That is suffer me to return to the Glory which I had in common with thee in the Divine Nature by the Resurrection of my Body Ascension and sitting down at thy right Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is with thy self John 13.31 32. Now is the Son of Man glorified and God is glorified in him If God be glorified in him God shall also glorify him in himself and shall straightway glorify him God was glorified by Christ as a Servant with an extrinsick Glory in the view of the World And now Christ prays to be glorified in or with the Father himself with his own proper Essential Glory the Godhead being restored to its full use and exercise and the Humanity being raised to the full fruition of the comfort of it Which I had with thee before the World was Grotius and others say Non reali possessione sed divinâ Praedestinatione that is by thy Decree in thy Purpose and Predestination But that 's not all because he speaketh here of that infinite and essential Glory which is one and the same in all the Persons and so Christ had it as God blessed for ever and Christ having abstained from the use and exercise of it in a way proper to it self now craveth a Restitution The Points are Doct. 1. That Christ is God true God and hath an eternal coequal Glory with the Father before the World was Before the World there was nothing but the Eternal Infinite Essence that was common to the Father Son and Holy Ghost The Socinians seem to grant that he is of God but not Eternal God by Nature but here is a clear proof which I had with thee before the World was Doct. 2. We may plead to God his own Promises in deep and weighty Cases Put me in remembrance saith God Isa. 43.26 as when Death approacheth or Difficulties come upon us Christ himself takes this Course Doct. 3. The ground of all sound Hope is what was done before all Worlds Christ had Glory actually and we have a grant of it ◠Tim. 1.9 According to his own Purpose and Grace which was given us in Christ Jesus before the World began There was a grant of Heaven and Grace and Christ received it for us So Tit. 1.2 In hope of Eternal Life which God that cannot lie hath promised before the World began There was a solemn Promise which Christ received on our behalf The frame of Grace was ancient God sealed up a large Charter and indented with Christ before ever there were any Men in the World Let us not look for our Happiness in this World our Comforts do not depend upon the standing of it when the World is no more you may be happy Doct. 4. The chief Point which I shall handle is That Christ in the Oeconomy or Dispensation of Grace was reduced to such an exigence that he needeth to pray to be glorified Father glorify thou me with thy self with the Glory which I had with thee before the World was It is a matter of weighty Consideration that Christ should pray his Father to bestow on him the Glory which he wanted But how could Christ want Glory who was God-Man in one Person To clear this I shall a little state both his Humiliation and his Exaltation I. How far he humbled himself and wanted Glory What was indeed the utmost of his Humiliation Here I shall shew First What Glory he retained in the midst of it Secondly What he wanted Certainly tho in his outward appearance he had no form and comeliness in him yet inwardly he was the fairest of Men Isa. 53.2 compared with Psal. 45.2 First What Glory he was possessed of at the present Christ had a double Glory the Glory of his Person and the Glory of his Office 1. The Glory of his Person There was the Union of the two Natures He did not lose his God-head tho he took Flesh he was still the eternal Son of the Father The Brightness of his Glory and the express Image of his Person Heb. 1.3 John 1.14 The Word was made Flesh and dwelt among us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he pitched his Tent And we beheld his Glory the Glory as of the only begotten of the Father He was still co-equal with his Father the fulness of the God-head dwelt in him his Flesh was taken into the Fellowship of the Divine Nature as soon as it began to have a Being in the Womb of the Virgin the highest Dignity a Creature is capable of The Person of the Son was truly communicated to the Nature of Man and the Nature of Man truly communicated to the Person of the Son He that was the Son of Man was truly the Son of God and he that was the Son of God was truly the Son of Man And by virtue of this Union there was a Communion higher than all other Communions the fulness of Grace was subjectively and inherently in his Human Nature He was anointed with the Oil of Gladness above his Fellows Psal. 45.7 And he is said John 3.34 to receive the Spirit without measure both for the Essence and Virtue of it to all Effects and Purposes for himself and others So that there needed nothing to be added to his full Happiness Christ was Comprehensor he perfectly knew upon Earth what we shall know in Heaven and was perfectly Holy and perfectly Good 2. The Glory of
1.6 7. When he bringeth in the first begotten into the World he saith And let all the Angels of God worship him And of the Angels he saith Who maketh his Angels Spirits and his Ministers a Flame of Fire He cometh royally attended Then the Father welcometh him with Ask of me and I will give thee the Heathen for thy Inheritance and the utmost parts of the Earth for thy Possession Psal. 2.8 As Mediator Christ was to have a grant of the Kingdom by pleading his Right and then God seateth him on the Throne Sit thou on my right Hand Psal. 110.1 God doth as it were take his Son by the Hand and seat him on the Throne This sitting on God's right Hand implieth 1. The giving of all Power or a restoration of him to the full use of the Godhead He had an Eternal Right as the Second Person but he was to receive a new Grant Mat. 28.18 All Power is given to me in Heaven and in Earth Christ as God hath all Power equal Power with the Father by Eternal Generation but as God Incarnate it is given to him So Phil. 2.9 10. Wherefore God also hath highly exalted him and given him a Name above every Name that at the Name of Jesus every Knee shall bow of Things in Heaven and Things in Earth and Things under the Earth to make all Enemies stoop to him that he might receive Adoration from Angels Men and Devils 2. A Grant of Authority to rule according to Pleasure He is made Prince of Angels Col. 2.10 He is the Head of all Principality and Power He is to be their Soveraign Lord and Head of the Church Ephes. 1.22 Christ is to us the Head of all Vital Influences And Judg of the World Acts 17.39 He hath appointed a day in which he will judg the World in Righteousness by the Man whom he hath ordained whereof he hath given Assurance to all Men in that he hath raised him from the Dead This is the Sum of Christ's Glorification The Uses of the whole Vse 1. In that Christ prayeth for Glory it presseth us 1. To take heed of dishonouring Christ now he prayeth to be glorified It was a great Sin that the Jews crucified the Lord of Glory but they have some excuse in that they knew not what they did 1 Cor. 2.8 Whom none of the Princes of this World knew for had they known it they would not have crucified the Lord of Glory His Glory was not easily seen in his Exinanition and Abasement But now we know more and we cross his Prayers if we crucify him again afresh and put him to open shame Heb. 6.6 We cannot indeed crucify Christ really but we may draw the Guilt of his Enemies that crucified him upon us By your scandalous Lives you do in effect as to your Intentions deprive him of his Glory and approve the Act of the Jews against him you live as if no such thing had been done to Christ as his Translation into Heaven 2. Since Christ so earnestly sued for his Glorification it is our Duty by all means to procure and further his Glory We cannot do any thing as his Father doth we cannot bestow any thing upon him but Praise and magnify him by a stedfast Faith and by an Holy Life Mortified Christians are the Glory of Christ. 3. It is Comfort against the Reproaches and Oppositions of Men as to the Kingdom of Christ. Though the Jews scorn it the Turks blaspheme it Hereticks undermine it yet Christ's Prayers will do more than all their Endeavours still he will appear God manifest in the Flesh. Christ's Glory cannot be hindred he hath prayed for it Vse 2. In that Christ was glorified for he cannot be denied whatever he demands it is useful for our Comfort for our Instruction 1. For our Comfort 1. Christ's Glorification is the Pledg and Earnest of ours Had not he risen and ascended and been received up into Glory neither should we the Gates of Death had been barred upon us and the Gates of Heaven shut against us and we should have been covered with eternal Shame and Ignominy But now Christ like another Sampson hath broken through the Gates and carried them away with him our Head is risen and we in him we receive of his Fulness Glory for Glory as well as Grace for Grace Nobis dedit arrhabonem Spiritus à nobis recepit arrhabonem Carnis We have Livery and Seisin of the Kingdom of Heaven already in Christ. We are ascended with him Ephes. 2.6 And hath raised us up together and made us sit together in Heavenly Places in Christ Jesus In Contracts Pledges are usually taken and given Our Head is crowned and shall not the Members The Humane Nature is already placed in the highest Seat of Glory 2. It is a sign God hath received Satisfaction The Lord sent an Angel to remove the Stone not to supply any Power in Christ But as a Judg when he is satisfied sends an Officer to open the Prison Doors Our Surety is delivered out of Prison with Glory and Honour God hath taken him up to himself What is done to our Surety concerneth us Christ hath perfectly done his Work there is no more to be done by way of Satisfaction God was well-pleased with him or else he had not been at his right Hand Certainly all the Work of his Mediation was not accomplished on Earth he is now in Exaltation performing those other Offices that remain to be fulfilled by him in Heaven 3. Hence we have Confidence in his Ability to do his People Good He is now restored to the full Use and Exercise of the Godhead he can give the Spirit and perform all the Legacies of the Covenant There were many repaired to Christ in the days of his Flesh when he was under Poverty Crosses Death the Thief on the Cross said Lord remember me when thou comest into thy Kingdom What shall we not expect now he is entred into Glory Faithful Servants follow their Prince in Banishment but they have greater Encouragement when he is on the Throne Those that adhered to David in the Desert might look for much from him crowned at Hebron Acts 2.33 Therefore being by the right Hand of God exalted and having received of the Father the Promise of the Holy Ghost he hath shed forth this which ye now see and hear Not that then only he was endowed with the Gifts of the Spirit for whilst he was on Earth he was filled with the Spirit without measure but then he received the Accomplishment of the Promise of pouring out the Spirit upon us for by Promise is meant the Accomplishment of the Promise for the Promise was long before Luke 24.49 And behold I send the Promise of my Father upon you but tarry ye in the City of Jerusalem till ye be endued with Power from on High Acts 1.4 And being assembled together with them commanded them that they should not depart from Jerusalem but wait for
I will answer and while they are yet speaking I will hear He is more ready to answer than we to crave So it is said to Daniel Dan. 10.12 From the first Day that thou didst set thine Heart to understand and to chasten thy self before thy God thy Words were heard See God's readiness to accept the Services of his People in the first day of the three Weeks he had set apart Vers. 2. Daniel thought it would be long Work and God heard him the first day Certainly God delighteth in the Graces of his Children when he doth so readily take notice of the first Act and Exercise of them 2. I Observe by comparing that place with this That the Apostles Faith was weak not only imperfect but unconstant and subject to wavering and yet Christ commendeth it to his Father John 16.30 31 32. We are sure thou knowest all things and needest not that any Man should tell thee by this we believe that thou camest forth from God Jesus answered them Do ye now believe Behold the Hour cometh and now is that ye shall be scattered every Man to his own and shall leave me alone Yea and indeed if we look into the History of the Gospel we shall find their Faith was very weak It is true they did receive him for the Messiah and did acknowledg that he was the Son of God his natural and only Son which they knew by his Baptism by his Transfiguration by his Miracles They believed that he was the Lamb taking away the Sins of the World that he was the living Manna that came down from Heaven but all this while their Faith was weak they had but a confused sight of his Godhead of his eternal Generation by the Father they knew little of his Death were leavened with the thoughts of a terrene Kingdom and pompous Messiah understood not his Predictions of his Death and Passion Peter gave him advice to the contrary and at his Death denied him So that though they knew him to be the Redeemer and Saviour of the World yet the manner of his Death and Passion they knew not We trusted that it had been he that should have redeemed Israel Luke 24.21 Observe how Christ commendeth weak Faith Certainly he loveth to encourage poor Sinners when he praiseth their mean and weak beginnings Mat. 12.20 A bruised Reed shall he not break and smoaking Flax shall he not quench until he send forth Judgment unto Victory Christ will not despise weak Beginnings though there be more Smoak than Flame but little Strength Certainly we should not despise the Day of small Things nor discourage Learners and blast the early Blossoms with Reproach and Censure Cant. 2.13 The Fig-Tree putteth forth her green Figs and the Vines with the tender Grape give a good smell Christ taketh notice in his Garden of the Green Figs the green Knots or Buds are acceptable to him tho they want Ripeness and Sweetness as well as the softer Clusters the imperfect Offers of the Spring We should learn hence to do our best in believing Christ will help you against Weakness and pardon Imperfection 3. Observe again From Christ's mentioning their Obedience their Knowledg their Faith The Father knew for whom Christ prayed neither was there need to set forth their Faith and Obedience in so many words but that in the hearing of the Apostles he would draw forth the Grounds of their Thankfulness and the Evidences of their Interest Well then this is the use we should make of our Graces and Duties to praise the Lord and to look upon them as so many Arguments and Evidences of his Love Partly to shew them what kind of Persons God will hear such as know and believe and obey though in a weak measure Thirdly The next thing in the Text is the chief Object of justifying Faith and that is the Authority of Christ's Mediation Observe The sum of Christian Doctrine is to shew that Christ was sent by God to save Sinners This is the ground of all Hope and firm Confidence he came out from the Father to purchase Grace and went back again that we might receive it But let us consider the Parts 1. They have surely known that I came out from thee This may be expounded two ways 1. From thy Essence by Eternal Generation 2. By thy Command as Mediator If you take the former sence it sheweth that the Authority of Christ and of his Father were equal he came out from him If you take the latter it denotes their equal Charity and Love the Father sent him and out of the same Love the Son came out from the Father he assumed Flesh emptied himself and performed the Office of a Mediator committed to him by the Father Which is to be preferred Some say the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a word proper to the natural Generation of the Son Micah 5.2 Whose goings forth have been of old from Everlasting The Spirit 's Procession is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Generation of Son by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is said of none of the Saints that they come out from God But tho this Eternal Generation must not be excluded yet that which is chiefly intended here is that he came out by the command of God as Mediator as is clear by that place John 16.28 I came forth from my Father and am come into the World again I leave the World and go unto the Father It is applied to his appearing as Mediator before God Observe The great Love of Christ in that he came out from God for our sakes 1. Consider from whom he came from the Father from his Bosom from the full Fruition of the Godhead from the Center of Rest the Seat of Blessedness We shall know what place the Bosom of the Father is when we shall come to Heaven and shall be glorified with Christ. 2. How he came not in Pomp or the Equipage of a Prince but in the Form of a Servant He was Lord of all things but he came now as the Servant of God's Decrees John 6.38 I came down from Heaven not to do mine own Will but the Will of him that sent me He was God's Servant not upon Terms of Grace his Covenant was a Covenant of Works Isa. 53.11 He shall see of the travel of his Soul and shall be satisfied by his Knowledg shall my Righteous Servant justify many He was subject to worldly Powers a Servant of Rulers Isa. 49.7 He voluntarily submitted himself to worldly Powers Nay he came to be our Servant Mat. 20.28 Even as the Son of Man came not to be ministred unto but to minister and to give his Life a Ransom for many He came to serve in the Ministry of the Gospel to lay aside all the Interests of his Humane Nature Rom. 15.3 Even as Christ pleased not himself 3. For whom he came for wretched Men to seat us in the vacant Places of fallen Angels 2. And they have believed
die This is the Advantage of spiritual Comforts that they do not only satisfy our Desires but secure us against our Fears Isa. 35.10 The Ransomed of the Lord shall return and come to Zion with Songs and everlasting Joy upon their Heads They shall obtain Joy and Gladness and Sorrow and Sighing shall flie away Once in Christ and you shall be for ever preserved The Leaven and the Dough can never be severed when kneaded together so neither can you from Christ. Grace would be little better than temporal Things if it did yield but temporary Refreshment You are sure that nothing shall cut you off from enjoying God for nothing shall altogether cause you to cease to love God The Children of God would be troubled tho their Grace should not fail if their Privileges should be cut off but you are sure of both God will maintain a Spark and the Seed remaineth and the Privileges of Grace are sure too This was figured under the Law An Israelite could never wholly alienate his Title to the Land Lev. 25.23 The Land shall not be sold for ever for the Land is mine for ye were Strangers and Sojourners with me His Title to the Land shall not be quite cut off it shall not be sold for ever Which was a Type of our spiritual Inheritance in Christ which cannot be alienated from us He might for a while alienate and pass away his Inheritance yet the Property remained he knew it would return again So here God's Children are never disinherited By Regeneration we are made Coheirs with Christ we have an Interest in the whole Patrimony of the Gospel Now God will not cut off the Entail nor take the advantage of every Offence which his Children commit To insure us he hath not only put the Entail into our hands by giving us his Promise but he hath given us Earnest and Seisin in part and he hath chosen a Feoffee in Trust to keep the Estate for us our heavenly Patrimony is kept safe in his hands It is true we forfeit it by the Merit of our Actions but the Trust standeth still enrolled in the Court of Heaven and is not cancelled Christ is to look to that and it being conveyed in and by him as the first Heir he is to interpose his Merit As under the Law if the Person were not able to redeem the Inheritance the Kinsman was to redeem it Christ is our Kinsman after the Flesh he is our Goal and maketh all firm and sure between God and us It is true we lose the Evidences that are in our keeping Peace of Conscience Joy in the Holy-Ghost but the Estate is undefeizable and cannot be made away from us Well then you see that Grace is kept and the Privileges of Grace are kept O what a sweet Comfort is this But now because Comforts are never prized but in their Season Men that have not been exercised in spiritual Comforts nauseate these sweet Truths they know not what it is to be left to uncertainty when Troubles come like Waves one upon the neck of another let us see when these Truths will be sweet and seasonable 1. In great Troubles when God seemeth to hide his Face Oh! how sweet is it to hear God say Gen. 28.15 Behold I am with thee and will keep thee in all places whither thou goest and will bring thee again into this Land for I will not leave thee until I have done that which I have spoken to thee of All this shall better thy Heart or hasten thy Glory We are apt to think that God will cast us off and will never look after us any more tho formerly we have had real Experience of his Grace What a foolish Creature is Man to weaken his Assurance when he should come to use it to unravel all his Hopes and Experiences Times of Trouble are a fit Season to make use of this Comfort 2. In the Hour of Temptation and hard Conflicts with Doubts and Corruptions when you find their Power growing upon you you are ready to say as David did after all his Experiences I shall one day perish by the Hand of Saul 1 Sam. 27.1 and many times out of Distrust ye give over the Combate Then say Who shall separate us from the Love of God One came to a pious Woman when she had been exercised with a long and tedious Conflict and read to her the latter part of the 8th of the Romans she broke forth in Triumph Nay in all these things we are more than Conquerors through him that loved us Sin or Death cannot divide you from Christ Christ will tread Satan under your Feet and weaken the malignant Influence of the World 3. In times of great Danger and Defection through Terror and Persecution as Sanders trembled to think of the Fire especially when others fall fearfully that were before us in Privileges and Profession of Zeal and Piety when the first become last when eminent Luminaries are eclisped and leave their Orb and Station as the Martyrs were troubled to hear of the Revolt of some great Scholars that had appeared for the Gospel When Hymeneus and Philetus two eminent Professors fell it was a great shaking 2 Tim. 2.18 19. Who concerning the Truth have erred saying That the Resurrection is past already and overthrow the Faith of some Nevertheless the Foundation of the Lord standeth sure having this Seal The Lord knoweth them that are his 4. In times of disheartning because of the Difficulties of Religion and the use of means groweth troublesome To quicken us in our Christian Course think of the Unchangeableness of God's Love all Grace riseth according to the Proportion and Measure of Faith loose Hopes weaken Endeavours 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air As those that run at all give over when one hath over-reached them they are discouraged when Hope is broken the Edg of Endeavours is blunted Go on with Confidence ye are assured of the Issue by these Endeavours God will bless you and keep you there is a sure Recompence 5. In the Hour of Death when all things fail you God will not fail you this is the last Branch Do but wait I will not forsake you notwithstanding all that I have done all that I have promised there is more behind than ever you have enjoyed Death shall not separate Olevian comforted himself with that Isa. 54.10 For the Mountains shall depart and the Hills be removed but my Kindness shall not depart from thee neither shall the Covenant of my Peace be removed saith the Lord that hath Mercy on thee In the Pains of Death Sight is gone Speech and Hearing is departing Feeling almost gone but the Loving-Kindness of God will never depart Oh! the Lord give us such a Confidence in that Day that we may fix this Comfort in our Thoughts Doct. 2. That we are kept in the state of Grace by God's Name by his Power for
Joy will be fulfilled John 16.22 Ye now have Sorrow but I will see you again and your Heart shall rejoyce and your Joy no Man taketh from you If we lose it our selves it is not utterly lost The Sun is always moving but it doth not always shine and display his Rays with a merry Countenance So a Christian meeteth with many Rubs but still he holdeth on his course to Heaven and therefore where Sense faileth Faith should make Supply 6. The Nature of Man is more acquainted with Sorrows than with Pleasures Men naturally are more susceptible of Sorrow than of Joy Partly because of the Presages of a guilty Conscience Heb. 2.14 Through fear of Death they were all their Life-time subject to Bondage Men are more ingenious and inventive to torment themselves than they are to find out Arguments of Joy Partly out of Ingratitude Mal. 1.2 I have loved you saith the Lord yet ye say Wherein hast thou loved us We grieve more for a mean Affliction than we rejoyce in many great Blessings As if the Humors of the Body be out of order or one Joint break this is enough to make us sink and ill at ease so one light Affliction sinks us Partly because God hath laid this Burden of Sorrow upon us to make us long for Heaven Few and evil are the Days of the Years of my Life Vse 1. To shew us the Goodness of God who hath made our Wages a great part of our Work and our Reward our Service The Lord doth not require of us to lance and gash our selves his Ways are not sowre Ways he hath made it a part of our Duty and Homage to rejoyce in him O that he should deal so bountifully with us in this Life The World might be a Bochim and it is a Beracha it is indeed a Vale of Tears But yet the Sun shineth sometimes when it raineth O how should this make us in love with the Service of God! They are happy that minister in his presence It is a Request Psal. 90.14 O satisfy us early with thy Mercy that we may rejoyce and be glad all our days Certainly God alloweth us to come with such Requests for he commandeth us to rejoyce 1 Thess. 5.16 Rejoyce evermore We might weep evermore yet he saith Rejoyce evermore Vse 2. To take off the Slander brought on the Ways of God as if they were dark and uncomfortable as if we should abandon and renounce all Delight O that wicked Men would but make experience God doth not require that you should renounce Delight but change the Course of it Joy is not abrogated but preferred Do not think the Practice of Religion is full of sadness and heaviness Will you believe the Spies that have been in the Land of Promise The Righteous are only fit to give Testimony to the Comfort of a converted Estate a Stranger intermeddleth not with their Joys If any of God's Children be uncomfortable it is because they have not tasted deep enough of the Promises the Comforter suffereth some contradiction from their Hearts and Lusts but what is this to your Estate The Souls of wicked Men are still under Bondage in the midst of their greatest Joys their Pleasures are mixed with Fear as Belshazzar was soon put out of his Mirth Vse 3. Let us despise the dreggy Delights of the World We are empty by Nature and worldly Joy filleth not but with Wind. Since Christ hath made such Provision for our Consolation why should we seek it elsewhere God hath forbid no Joy but what is hurtful Outward Mercies bring in some Joy but not a full Joy Godliness doth not unman us and hinder the Course of any true natural Affection But no outward thing should be our chief Joy a light Touch is best 1 Cor. 7.30 They that rejoyce should be as if they rejoyced not First we have an Interest then a comfortable Use of the Creatures Hast thou Wealth Power Greatness Do not bind up thy Heart with these Things they will be gone and then thy Joy will be gone too When they take up too much of our Affections they are Curses and will prove our Sorrow Eccles. 7.6 As the crackling of Thorns under a Pot so is the Laughter of the Fool This also is Vanity a slight superficial thing Vain 〈◊〉 are catched with every light Pleasure as a Fire soon taketh in Thorns Thorns 〈◊〉 under a Pot make a great Noise and so carnal Mirth maketh much Noise Worldly Men promise themselves a great deal of Pleasure and Contentment but this Fire is soon out so worldly Joy is soon gone Let â—s not delight in fleshly Liberty the Pleasures of Sin are short-lived and carnal Pleasures leave bitterness and remorse behind them Prov. 14.13 Even in Laughter the Heart is sorrowful and the End of that Mirth is Heaviness As Laughter through dilatation of the Spirits makeâ—h us sad afterwards The Fuel of carnal Pleasures is gross burdensom oppressive to Reason it hindreth the free Contemplation of the Mind and lasteth but for a little while we need to be refreshed with other Pleasures But God in Christ is full and fresh to all Eternity Angels are not weary of him Besides carnal Mirth is but Madness Eccles 2.2 I have said of Laughter it is mad and of Mirth what doth it It is good for no serious Purpose Solomon challengeth the Masters of Mirth what doth it but displace Reason and give way to Vanity and Lightness I know there is a lawful use of inoffensive Mirth but when we take Pleasures they should not take us Eph. 5.4 Neither Filthiness nor foolish Talking nor Jesting which are not convenient but rather giving of Thanks Verse 19. Speaking to your selves in Psalms and Hymns and spiritual Songs singing and making Melody in your Hearts to the Lord. There is a Mirth becoming the Gravity of a Christian. Vse 4. Reproof to two Sorts 1. To those that are always sad Christians do not live up to that Care and Provision which Christ hath made for them In Scripture it is Rejoyce evermore 1 Thess. 5.16 And they live as if God had said Weep evermore It is verily a Fault however disguised in some it deserveth Pity in others Chiding and Rebuke In some Pity that are under penal Disturbance when God putteth any into the Stocks of Conscience they cannot come out at pleasure These are irresistible Chains a poor Creature lieth bound till God saith Go forth Those Chains of Darkness in which the Devils are held are their own everlasting Horrors It is God's Prerogative to create the Fruit of the Lips Peace Peace Isa. 57.19 Joy is his immediate Dispensation We wonder considering the Comforts of the Gospel that there should be any such thing as Trouble of Conscience because we know not what it is to lie under God's mighty hand to be cast into the Prison shall I say or the Hell of our Consciences Alas poor Creatures we cannot break Prison when we will It is easy for
to them that is keep close to it they must expect troubles Christ's Subjects are the World's Rebels and if they will not forfeit their Allegiance to Christ the World will fall upon them You must not expect Friends in the World your great Friend and Patron is in Heaven John 16.33 In me ye shall have Peace in the World ye shall have Tribulation he propoundeth it disjunctively we have seldom both together Christ leaveth his Subjects in Satan's Territories and Dominions that he might try their Allegiance 2 Tim. 3.12 All that will live Godly in Christ Jesus shall suffer Persecution he doth not say that profess Christ but that will live godly in Christ that are strict holy true to their Principles And it is not an Observation proper to that Age As long as the Enmity lasts between the two Seeds Opposition will continue Satan never wanted a Party to support his Empire The Persecution of the Church began in Abel and will not be finished till the Day of Judgment and it is a wonder to see an Abel without a Cain Afterwards in Abraham's Family Gal. 4.25 As then he that was born after the Flesh persecuted him that was born after the Spirit So it is now and still we may say So it is now So it hath been and so it will be So afterward Jacob and Esau strugled together in the Belly and the Quarrel began before the Birth And so it is in all Ages Satan hath not changed his Nature nor the World left its Wont Emperors and Kings have become Christian but Satan never yet became Christian and there never wanteth a strong Faction in the World to abet him against the Church In our Times we had great Hopes but still the Spirit of Enmity continueth tho under other Forms and Appearances We see there is a quick Conversion from a Malignant to a Sectary the Term is changed but not the Person I would not be mistaken by a Malignant I mean that which the Scripture meaneth not one that dissents from others in Civil Matters but one that is an Enemy to the Power of Godliness And by a Sectary I mean one that is so in the Scripture Notion a Party-maker in the Church a Carnal Man under a plausible Form opposing the holy and strict Ways of God I tell you this Conversion is easy A piece of soft Wax that was but now stamped with the Shape of the Devil may be easily stamped again with the Seal that is carved into the Shape of an Angel the Wax is the same but the Impression is different It is no new thing for the Saints of God to be in peril of false Brethren as well as of open Enemies nay rather than sit out the Devil can make use of one Saint to persecute another as Asa a good Prince put the Prophet in the Stocks and Christ calleth Peter Satan The Devil may abuse their Zeal and this is strange that a Lamb should act the Wolves part Usually indeed he maketh use of the World it is the Providence of God that the Wicked hate Christ and his Messengers Christ doth usually reveal his Ways to the World by the Quality of the Men that rise against them it must needs be good what such Men hate their very Respect would be a Suspicion and their Approbation a Contumely and Disgrace a Man would have some cause to suspect himself if he had their Favour Thus you see Christians tho in a private Sphere that would live godly in Christ must expect their share in the World's hatred Now the Lord permits it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a Testimony for a Testimony to his Servants for a Testimony against his Adversaries for a Testimony to the Ways of God all these will be gathered out of the same Expression as it is recited by several Evangelists Mark 13.9 They shall deliver ye up to Councils and in the Synagogues ye shall be beaten and ye shall be brought before Kings and Rulers for my sake for a Testimony against them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by your zealous Defence they may have a sufficient knowledg of the Ways of God and so be convinced or confounded by them Luke 21.13 It shall turn to you for a Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a Proof of your Loyalty And Mat. 24.14 it is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel of the Kingdom shall be preached in all the World for a Witness implying to the Truth God chuseth his eminent Servants to be his Champions that the World may know that there is somewhat excellent in their Principles worth the suffering for God will not have his Servants to go to Heaven without a Testimony nor his Enemies to go to Hell without a Testimony and a Sting in their Consciences nor any Age to pass away without a Testimony 2. Ministers This is usually their Portion few of the Apostles and Prophets came to a natural Death As their Calling is eminent so are their Sufferings James 5.10 Take my Brethren the Prophets who have suffered in the Name of the Lord for an Example of suffering Affliction and of Patience He doth not say Take them for an Example of Holiness but of Suffering and Patience They were the Worthies of God eminent for Holiness yet chiefly for Sufferings The Prophets that were God's own Mouth sheltered under the Buckler of their special Commission and the singular Innocency and Holiness of their Lives and yet they suffered what Recompence did they receive for all their Pains but Saws and Swords and Dungeons Now the Ministers of all Ages are mustered and enrolled for the same War with the Prophets and Apostles we maintain the same Cause tho with less vigor and strength and we expect the same Crown why should we grudge to drink of the same Cup In these latter Times God hath reserved the Ministry for all the Contempt and Scorn that Villany and Outrage can heap upon their Persons But why should we look for better Entertainment You would think the World should hate false Teachers surely they have most cause but if they slight us and neglect to provide for us remember it is a wonder that they do not persecute us But this falleth out partly by the Malice of Men partly by the Providence of God 1. By the Malice of Men. To preach is to bait the World Praedicare nihil aliud est quà m derivare in se furorem Mundi We are to cross carnal Interests to wrestle with vile Affections to pull the Beast out of Mens Hearts and we are like to be bruised in the Conflict 1 Cor. 15.32 I have fought with Beasts at Ephesus most probably the rude Multitude that were ready to tear him in pieces when he cried down the Worship of Diana Carnal Interests are very touchy worse than vile Affections The Doctrine of the Gospel cannot be preached in power but it draweth hatred upon the Person that preacheth it John 7.7 The World cannot hate you but me
own Will begat he us with the Word of Truth that we should be a kind of First-fruits of his Creatures The First-fruits were the Lord's Portion Or else by the consent of their own Vows Rom. 12.1 I beseech you that you present your selves a living Sacrifice holy acceptable to God that is your reasonable Service They have dedicated and devoted themselves to God God calleth for it when he saith My Son give me thy Heart God will have his own Right established by the Creatures Consent it is a necessary Fruit of Grace 2. Purged by degrees and made free from Sin this is to be sanctified to be purged from the Corruption of Sin and the World We are not only accounted holy but we are made holy and that cannot be till we are purged because we come into the World polluted with the Stain of Sin 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 There is a Stain and an Uncleanness sticketh to our Natures and defileth all our Actions we need to be purged 3. Endowed with God's Image and Likeness not only cleansed from Sin but adorned with Grace as the Priests under the Law were not only washed but adorned with gorgeous Apparel To be sanctified is more than to be purified because it noteth not only the Expulsion of Sin but the Infusion of Grace 2 Tim. 2.12 If a Man therefore purge himself from these he shall be a Vessel unto Honour sanctified and meet for the Master's use and prepared unto every good Work Besides purging Sanctification addeth somewhat more they are not only purged from the Filthiness of Sin but prepared by the Infusion of Grace for every good Work made holy as God is holy 2. Why we should chiefly mind it in Prayer 1. Because of the Excellency of it It is God's Glory Angels Glory Saints Glory God's Glory Exod. 15.11 God is glorious in Holiness Angels Glory who are called Mat. 25.31 Holy Angels And the Saints Glory Eph. 5.26 27. That he might sanctify them with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it might be holy and without blemish The Church's Honour lieth not in Pomp and outward Ornament but in Holiness 2. Because God aimeth at it in all his Dispensations Election Eph. 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 2 Thess. 2.14 God hath from the beginning chosen you through Sanctification of the Spirit and belief of the Truth God chuseth us that we may be of a choice Spirit As when Esther was chosen out among the Virgins then she was decked with Ornaments so when we are chosen by God we are beautified with Holiness Redemption Eph. 5.26 Christ loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of Water by the Word His Promises 2 Pet. 1.4 Whereby are given unto us exceeding great and precious Promises that by these ye might be Partakers of the Divine Nature having escaped the Corruption that is in the World through Lust. His Providences Heb. 12.10 They verily for a few days chastened us after their own Pleasure but he for our Profit that we might be Partakers of his Holiness Earthly Parents correct their Children out of meer Passion but he to renew our Affections to sanctify us for himself that the Husk may flie off He bestows Blessings to encourage us in Holiness 1 Tim. 6.17 18. Charge them that are rich in this World that they be not high-minded nor trust in uncertain Riches but in the Living God who giveth us richly all Things to enjoy That they do good that they be rich in good Works ready to distribute willing to communicate That your Riches may be Instruments of Piety not Occasions to the Flesh. It is our Corruption to turn all things to a carnal Use. His Ordinances That he might sanctify them by the washing of Water through the Word Ephes. 5.26 This is God's Aim and it should be ours Vse is to teach us what to seek for our selves and others not temporal Felicity so much as Sanctification not Deliverance from Afflictions nor outward Blessings so much as the sanctified Use of them This is to pray for one another out of the Communion of the Spirit and for our selves out of a Principle of the Divine Nature Temporal Blessings are only to be desired in order to spiritual Ends. Nature is allowed to speak but Grace must be heard first Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof and all these things shall be added unto you These are for Overplus 2. Observe from the Matter he had prayed for Conservation from Evil now for Sanctification It is not enough to keep from Evil but we must be holy and do good Psal. 34.14 Depart from Evil and do good Isa. 1.16 17. Cease to do evil learn to do well God hateth Evil and delighteth in Good as we must hate what God hateth so we must love what God loveth Eadem velle nolle I durst not sin God hateth it I durst not omit this Duty God loveth it Our Obedience must carry a proportion with the Divine Mercy not only be positive but privative Divine Mercy spareth and saveth God is a Sun and a Shield Psal. 84.11 Therefore we must not walk in the Counsel of the Vngodly nor stand in the Way of Sinners nor sit in the Seaâ— of the Scornful But our delight must be in the Law of the Lord and in his Law must we meditate day and night Psal. 1.1 2. We must have Communion with Christ in all his Acts in his Death and Resurrection he mortifieth Sin and quickneth the Heart Rom. 6.11 Likewise reckon ye also your selves to be dead indeed unto Sin but alive unto God through Jesus Christ our Lord. The same Divine Power that killeth the Old-Man quickneth the New In the Word which is the Rule there are Precepts and Restraints therefore we are not only to escape from Sin but there must be a delight in Communion with God there must be an eschewing what God forbiddeth and a practising what God commandeth Thus are we obliged from our Approver our Principles our Encouragements our Rule Vse Let it press us not to rest in abstaining from Sin Men are not vitious but they are not sanctified The Pharisees Religion ran upon Negatives 1. Both are alike contrary to the New Nature 2. Both are alike disserviceable to the Work of Grace 3. Both are hated by God 1. Both are contrary to the New Nature it hateth Evil and loveth Good There is a putting off and a putting on Ephes. 4.22 That ye put off concerning the former Conversation the Old Man which is
Commerce between him and us We have not Light enough in our own Hearts for such a Work You see what sorry Devices of Worship Man frameth when he is destitute of the Knowledg of God's Will and left to the workings of his own Heart The Apostle observes it of the Philosophers Rom. 1.22 23. the wisest of Heathens when they sat abrood upon Religion it proved but a monstrous misshapen Piece Professing themselves to be VVise they became Fools And changed the Glory of the uncorruptible God into an Image made like to corruptible Man and to Birds and four-footed Beasts and creeping Things You see how sottish Man if left once to himself is ready to worship a Stick or Straw or piece of Red Cloth instead of God Though the Knowledg of the Law of God be written on Man's Heart as it was on Adam's who was his own Bible yet it is so blurred and defaced that we cannot read the Mind of God in our own Heart It is true there are some scattered Fragments and Reliques and some obscure Characters that will teach us something of Morality and Duties to fit us for Commerce between Man and Man but very little to teach us how to have Commerce with God The Gentiles have the Work of the Law written upon their Hearts Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the Things contained in the Law these having not the Law are a Law unto themselves Which shew the Work of the Law written in their Hearts their Consciences also bearing Witness and their Thoughts in the mean while accusing or else excusing one another that is they are sensible of the necessity of External Obedience but Nature goes no further There is no Article of Belief if we consider it with all its Circumstances and in that exact manner that is propounded to us in the Word of God that could ever have entred into the Heart of Man And therefore since Man's Heart is so weak we need a Rule that we might know God's Will His Works indeed declare God's Glory that indeed there is an infinite eternal incomprehensible Power that made all Things and guides all Things Psal. 19.1 The Heavens declare the Glory of God and the Firmament sheweth forth his Handy-work But they speak nothing of the Fall of the Restitution by Christ of the Mystery of the Trinity and those glorious Representations that are now made of God in the Scriptures and therefore there was a necessity in this kind to repair the Defects of Nature 2. To satisfy the Desires of Nature There are two Things that render us unsatisfied with the Light of Nature An unsatiable Desire of Knowledg in the Soul and a Trouble of Heart about Misery Sin and Death 1. An unsatiable Desire of more Knowledg and full Satisfaction concerning God and the way to enjoy him Reason you know is the Property and Excellency of Man and his Privilege above the Beasts now Reason desires to replenish it self with Knowledg and Perfection in its Kind The Stomach no more desires true Food for Sustenance than a Man doth Knowledg Man that is born to know hath a strong desire to it and delight in it when it is increased This was Adam's Bait in Paradise Gen. 3.6 The Tree was good for Food and pleasant to the Eyes and a Tree to be desired to make one wise And it is a mighty Delectation even to Man's natural Soul to view any Truth the Contemplation of it is a mighty rejoicing and delight therefore the Word of God may beget even in natural Men such a kind of Delectation Psal. 19.10 More to be desired are they than Gold yea than fine Gold sweeter also than the Hony and the Hony-Comb They rejoice the Soul because they fill it with Light That there is such an impatient thirst and desire after more Knowledg than we have in our selves appears by the very Idolatry of the Gentiles they were unsatisfied with their own Thoughts they would know more and that was the Reason they were so ready to close with every Fancy that was offered to them As a Man that is very hungry and almost famished will fasten upon any Food that comes next to hand many times that which is most hurtful and noxious So Man being desirous of some more Knowledg concerning the Nature of God when he can meet with no other he fastens upon gross Superstitions and Fables whatever comes next to Hand Some outward Rule and Direction they will have a bad one rather than none at all out of a despair to find a better 2. As there is an impatient thirst and desire after Knowledg so there is a trouble in Conscience about Misery Death and Sin This Bondage is natural and we cannot be eased of it without some knowledg of a Means of Reconciliation Nature is full of Enquiries which way God will be pleased Micah 6.6 7. Wherewith shall I come before the Lord and bow 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 Oil Shall I give my First-born for my Transgression the Fruit of my Body for the Sin of my Soul What shall I do to pacify God this is the great Enquiry of Nature Nature knows that some Satisfaction must be given to offended Justice and until Conscience have a firm ground of Rest it will not be quiet This put the Heathens upon such barbarous Actions as giving the First-born for the Sin of their Soul And this made the Jews so unsatisfied they look'd no farther than the Sacrifice Heb. 9.9 In which were offered both Gifts and Sacrifices that could not make him that did the Service perfect as pertaining to the Conscience that is their Conscience had no firm ground of Satisfaction and Quiet by Sacrifices Therefore you shall see how God makes use of this Advantage this Dissatisfaction without some external Rule and the Knowledg of Means how to be reconciled Jer. 6.16 Thus saith the Lord Stand ye in the Ways and see and ask for the Old Paths Where is the Good Way and walk therein and ye shall find rest for your Souls As if the Lord had said There is now a dissatisfaction a natural Bondage upon Man Now look to all the Religions in the World see where you can find rest for your Souls God leaves it upon that Issue and Determination These Things shew there must be some external Rule for guiding of the Creature It 's for God's Glory for the Safety of Religion to repair the Defects of Nature and to satisfy the Desires of Nature II. What is God's Word This is necessary to be cleared for the Question is not so much Whether God's Word be Truth as whether this or that be the Word of God or no This will be easily granted by every one that hath the sense of a Godhead that what God speaks must
himself that he offered as a Recompence to angry Justice Otherwise we might say Here is the Person sanctifying but where is the Sacrifice As Isaac said to his Father Gen. 22.7 Behold the Fire and the Wood but where is the Lamb for the Burnt Offering It is good to see in what Nature Christ was the Priest and in what Nature the Sacrifice in his Divine Nature the Priest for he offered himself through the Eternal Spirit to God Heb. 9.14 In his Humane Nature principally he was the Sacrifice for it is said Heb. 10.10 We are sanctified through the Offering of the Body of Jesus Christ once for all The Godhead could not be offered for who can offer himself or any other thing to himself And besides the thing sacrificed must be slain for it is Bloodshed which was given to God upon his Altar In this respect it is said by Christ John 6.51 The Bread which I will give is my Flesh which I will give for the Life of the World And when he had instituted the Eucharist in memory of this great Sacrifice he mentioneth his Body broken and given and his Blood shed Yet because the Priest and the Sacrifice is one the value of this Sacrifice ariseth from the Divine Nature It is the Blood of God Acts 20.28 that is of the Person who was God Fourthly The Persons interested for their sakes 1. Negatively not for himself he needed it not he had no Sin to expiate nor Happiness to purchase anew The Scripture never speaks of Christ's doing any thing for his own sake but still of his Love to us His Incarnation was for us Isa. 9.6 To us a Child is born to us a Son is given His Obedience was for us Gal. 4.4 5. But when the fulness of Time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the adoption of Sons His Death was for us Dan. 9.26 The Messias shall be cut off but not for himself Our Lord died not for himself but for his People Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows He was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and by his Stripes we are healed He was made nothing for himself but all things for us Christ's Merit for himself is an unworthy Doctrine Bellarmine saith Christus praeter eâ— bona quae suis laboribus peperit meruit etiam sibi corporis gloriam nominis exaltationem But if Christ were to merit for himself his Obedience was not voluntary but due and what could he merit which was not from his Conception due to him It is true Christ solaced his Humane Soul with the conâ—ideration of consequent Glory Heb. 12.2 For the Glory which was set before him he endured the Cross and despised the Shame and is set down at the right Hand of the Throne of God But we cannot thence infer a Merit A Prince disguised in a Foreign Country may solace himself with the Honour and Happiness he shall enjoy at home Phil. 2.9 Wherefore God hath also highly exalted him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore noteth a Consequent in order of Time Christ was first to suffer and then to enter into Glory Luke 24.26 If you say Christ as Man was bound to be subject as a reasonable Creature to God his Maker as the Son of Abraham he was comprehended in the Covenant made with that People I Answer 1. If his Humane Nature was bound to be subject yet not his Person Actiones sunt suppositorum The Humane Nature was taken into his Person and the Divine Nature could do more to free the Humane Nature than the Humane Nature to oblige the Person to Obedience Christ pleadeth his freedom as God's Son Mat. 17.26 If of Strangers then are the Children free 2. The Humane Nature as a Creature was to be subject to God and guided by him as being an Inferior but whether to a Law of God is justly doubted for the Law is given to meer Men for their weakness for the instruction of Good and restraint of Bad and therefore his being subject to the Law was voluntary and not necessary if it were necessary there could be no merit in it Luke 17.10 So likewise ye when ye shall have done all those things which are commanded you say We are unprofitable Servants we have done that which was our Duty to do Again 3. Christ voluntarily brought himself into this condition meerly for our sakes as a Man that removeth his Dwelling into another Country for his Friends sake while he is in that Country he is bound by the Laws of it but meerly for his Friends sake Or as a Surety free before when he cometh into Bonds he must discharge the Debt but all is for his Friend's sake So Christ was made under the Law Gal. 4.4 He that makes himself a Servant to free his Friend is bound to Service yet his making himself a Servant is meritorious In short if Christ had done ought for himself he had been his own Redeemer Mediator and Saviour Christ came into the World sanctified his Nature lived and died for our sakes it is for our benefit and behoof to effect our Salvation His Humane Nature needed nothing but what might accrue to him by the Dignity of his Person 2. Positively for their sakes The Apostles are chiefly concerned in the Context who were sent into the World upon a peculiar Message and Errand but all the Elect are intended partly because it is presently added Vers. 20. Neither pray I for these alone but for all that shall believe in me through their Word partly because it is a common Benefit and what doth not concern the Apostles as Apostles but is common to them with others must be extended to all for their sakes he doth wholly consecrate himself and set himself apart for his Peoples Benefit that he might be theirs it was for their Weal not for his own that he might be their Mediator and Sacrifice Christ was wholly set apart for our use as Mediator he had no other Work and Employment but to procure our Salvation How doth this engage us to make use of Christ for otherwise his Undertaking is in vain if we do not improve him for those Ends and Purposes for which he doth set apart himself even as the Sun would shine in vain if we did shut up our selves in a dark place and did not enjoy the Light and Comfort of it and the Brazen Serpent would in vain be lifted up upon the Pearch and Pole if none that were stâ—â—â—g would look upon it Oh let not Christ be a Christ in vain 2 Cor. 6.1 We then as workers together with him beseech you that you receive not the Grace of God in vain If he wholly gave up himself to be a Fountain of Grace Holiness Comfort and Glory in our Nature and did fit
delighteth in us It is his Image makes us amiable and therefore we should make it our great desire and care to be as Holy as may be 3. Much of our Everlasting Blessedness lieth in it Ephes. 5.27 That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be Holy and without Blemish 4. It is a great part of our Salvation by Christ. Mat. 1.21 Thou shalt call his Name Jesus for he shall save his People from their Sins Acts 3.26 Vnto you first God having raised up his Son Jesus sent him to bless you in turning away every one of you from his Iniquities 5. It is a means to the rest Communion with God and Christ here 1 John 1.6 7. If we say that we have fellowship with him and walk in darkness we lie and do not the Truth But if we walk in the Light as he is in the Light we have fellowship one with another And everlasting Fruition of God hereafter Acts 26.18 That they may receive forgiveness of Sins and an inheritance among them which are sanctified by Faith that is in me Heb. 12.14 Without Holiness no Man shall see God 7. It sheweth us who are partakers of the Benefits and Fruits of Christ's Death Heb. 2.11 For both he that sanctifieth and they that are sanctified are all of one â—â—erefore he is not ashamed to call them Brethren Heb. 10.14 For by one Offering he hath perfected for ever them that are sanctified perfected but by degrees The Elect themselves whilst they are unconverted and remain in their Sins have not the actual Benefit of Christ's Redemption our dying Lord had an actual Intention in due time to sanctify and accordingly doth regenerate justify sanctify all those who shall have benefit by his Death But who are the Sanctified It is to be considered Positively and Relatively Positively It is to be renewed to God's Image Titus 3.5 He saved us by the washing of Regeneration and renewing of the Holy Ghost 2 Pet. 1.4 That by these we might be made partakers of the Divine Nature This is the great Work of the Sanctifying Spirit to make us like God and to work in us those Graces whereby we may be qualified and enclined to live to him Relatively to be sanctified is to be separated from a common to an holy Relation and Use. This is seen in three things Inclination Dedication and Use. 1. Inclination towards God This is the immediate Fruit of Grace called Conversion or turning to God the New Nature tendeth and bendeth to him 2. Dedication 2 Cor. 8.5 They first gave their own selves to the Lord and unto us by the Will of God Rom. 6.13 Yield your selves unto God as those that are alive from the Dead and your Members as Instruments of Righteousness unto God This is in entring into Covenant with God 3. Use is nothing but the exercise of this Disposition and Inclination called Living to God or performance of this Dedication 1 Cor. 6.19 20. What know ye not that your Body is the Temple of the Holy Ghost which is in you which ye have of God and ye are not your own But ye are bought with a price therefore glorify God in your Bodies and Souls which are the Lords Zech. 14.20 In that day shall there be upon the Bells of the Horses HOLINESS TO THE LORD By the latter there is a difference between us and others 1 John 5.19 And we know that we are of God and the whole World lieth in Wickedness And between us and our selves 1 Cor. 6.11 Such were some of you but ye are washed but ye are justified but ye are sanctified in the Name of our Lord Jesus and by the Spirit of our God This must be more explicite every day Vse 2. Direction in the Lord's Supper Here we come to remember Christ's Sacrifice and to interest our selves in the Fruits of it 1. To remember Christ's Sacrifice As the Elements are set apart for an Holy Use so was Christ sanctified All Sacraments represent Christ dead Baptism We are baptized into his Death Rom. 6.3 In the Lord's Supper We shew forth his Death till he come 1 Cor. 11.26 his Body was broken his Blood shed Christ would institute a Representation of his Humiliation rather than of his Glory to represent his Love to us it was for our sakes rather than his own Honour to represent what concerned us 2. To interest our selves in the Fruits of it Look after the Fruits of it 1. Bewailing your Unholiness both in Heart and Life that you were so long trained up in the Knowledg of Christ's Truth and did so little love God and live to him that God hath opened a Fountain for Sin and for Uncleanness and you are no more cleansed to this very day and have gotten so little of the sanctifying Spirit as if you were Strangers in Israel 2. Hunger and thirst for this Grace his renewing as well as reconciling Grace Mat. 5.6 Blessed are those that hunger and thirst after Righteousness for they shall be filled Desire it earnestly 3. Lift up your Hearts with Confidence and Hope when the Sacrifice of Christ is represented to you because God hath accepted this Sacrifice and is well-pleased with it Isa. 53.4 5. Surely he hath born our Griefs and carried our Sorrows yet we did esteem him stricken smitten of God and afflicted For he was wounded for our Transgressions he was bruised for our Iniquities the Chastisement of our Peace was upon him and with his Stripes are we healed We have no Reason to despair of the Cure that Holy Spirit who sanctified our Head who had no Sin by preventing Sin in his Conception and anointed him to his Office is able to inlighten convert sanctify us also 4. Praise him for so much Grace as you have received that he hath inclined your Hearts to his Blessed Self 1 Pet. 1.3 Blessed be the God and Father of our Lord Jesus Christ which according to his abundant Mercy hath begotten us again unto a lively Hope by the Resurrection of Jesus Christ from the dead at least that he made you serious 5 Dedicate your selves to God to walk before him in all new Obedience Rom. 12.1 I beseech you therefore Brethren by the Mercies of God that ye present your Bodies a living Sacrifice holy acceptable to God which is your reasonable Service SERMON XXXIV JOHN XVII 20 Neither pray I for these alone but for them also which shall believe on me through their Word HERE Christ inlargeth the Object of his Prayers which is propounded First Negatively Secondly Positively First Negatively by which the Restraint is taken off Which sheweth 1. Christ's Love He had a care of us before we were yet in being and able to apply these Comforts to our selves We were provided for before we were born there is a stock of Prayers laid up in Heaven Christ as God foresaw that the Gospel would prevail notwithstanding the World's hatred
you shall not be brought to nought because the Body hath a Principle of Life in it it is a Part of Christ and he will lose nothing John 6.39 And this is the Father's Will which sent me that of all which he hath given me I should lose nothing but should raise it up again at the last Day As Plants live in the Root though the Leaves fade and in Winter they appear not so doth the Body live in Christ. So that it is a Ground of Hope and a Motive to Strictness that you may not wrong a Member of Christ nor seek to pluck a Joint from his Body 4. The manner of this Union It is secret and mysterious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5.22 This is a great Mystery not only a Mystery but a great Mystery but I speak concerning Christ and the Church It is a part of our Portion in Heaven to understand it John 14.20 At the Day ye shall know that I am in my Father and you in me and I in you When we are more like God we shall know what it is to be united to God through Christ. Here Believers feel it rather than understand it and it is our Duty rather to get an interest in it than subtily to dispute about it 5. Though it be secret and mystical yet it is real because a Thing is spiritual it doth not cease to be real these are not Words or poor empty Notions only that we are united to Christ but they imply a real Truth Why should the Holy Ghost use so many Terms of being planted into Christ Rom. 6.5 For if we have been planted together in the likeness of his Death we shall be also in the likeness of his Resurrection of being joined to Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit of being made Partakers of Christ Hebr. 3.14 For we are made Partakers of Christ if we hold the beginning of our Confidence stedfast to the end Do these Terms only imply a Relation between us and Christ No then the Emphasis of the Words is lost What great Mystery in all this why is this Mystery so often spoken of Christ is not only ours but he is in us and we in him God is ours and we dwell in God 1 John 4.13 Hereby know we that we dwell in him and he in us because he hath given us of his Spirit And verse 15. Whosoever shall confess that Jesus is the Son of God God dwelleth in him and be in God It is represented by Similitudes that imply a real Union as well as a Relative by Head and Members Root and Branches as well as by Marriage where Man and Wife are made one Flesh. It is compared here with the Mystery of the Trinity and the Unity of the Divine Persons though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a Notion of Scripture but a Thing wrought by the Spirit 1 Cor. 2.13 Which Things also we speak c. It worketh a Presence and conveyeth real Influences 6. It may be explained as far as our present Light will bear by Analogy to the Union between Head and Members The Head is united to the Body primarily and first of all by the Soul Head and Members make but one Body because they are animated by the same Soul and by that means doth the Head communicate Life and Motion to the Body Besides this there is a secondary Union by the Bones Muscles Nerves Veins and other Ligaments of the Body and upon all these by the Skin all which do constitute and make up this natural Union Just so in this spiritual and mystical Union there is a primary Band and Tie and that is the Spirit of Christ 1 Cor. 6.17 He that is joined to the Lord is one Spirit that is is acted by the same Spirit by which Christ acted and liveth the same Life of Grace that Christ liveth as if there were but one Soul between them both The Fulness remaineth in Christ but we have our share and he that hath not the Spirit of Christ is none of his But over and above there is a secondary Bond and Tie that knitteth us and Christ together which answereth to the Joints and Arteries by which the Parts of the Body are united to one another and that is Faith and Love and Fear and other Graces of the Spirit by which the Presence is kept in the Soul Thus I have a little opened this Mystery to you 2. There is an Union of the Members one with another A little of that 1. The same Spirit that uniteth the Members to the Head uniteth the Members one to another Therefore the Apostle as an Argument of Union urgeth the Communion of the same Spirit Phil. 2.1 2. If any Fellowship of the Spirit fulfil ye my Joy that ye be like-minded having the same Love being of one Accord of one Mind As Christ is the Head of the Church so the Holy Ghost is the Soul of the Church by which all the Members are acted As in the Primitive Times Acts 4.32 the Multitude of them that believed were of one Heart and of one Soul And this is that that Christ prayeth for here that they may all be one in the Communion of the same Spirit that they may be of the same Religion and have the same Aim and the same Affection to good things 2. From the Communion of the Spirit there is a secondary Union by Love and seeking one another's good as if they were but one Man where-ever dispersed throughout the World and whatever distinctions of Nations and Interests there are they may love and desire the good of one another and rejoice in the Welfare and grieve for the Evil of one another Ezek. 1.24 When the Beasts went the Wheels went and when the Beasts were lifted up from the Earth the Wheels were lifted up over against them and the reason is given for the Spirit of the living Creature was in the Wheels The same Spirit is in one Christian that is in another and so they wish well to one another even to those whom they never saw in the Flesh. Col. 2.1 For I would that ye knew how great conflict I have for you and for them at Laodicea and for as many as have not seen my Face in the Flesh What Wrestlings had he with God and Fightings for their sakes even for them that had not seen his Face in the Flesh so careful are the Members one of another 3. This Love is manifested by real Effects Look as by virtue of Union with Christ there are real Influences of Grace that pass out to us it is not idle and fruitless so by virtue of this Union that is between the Members there is a real Communication of Gifts and Graces and the good Things of this Life one to another If the Parts of the Body keep what they have to themselves and do not disperse it for the use of the Body it breedeth Diseases as the Liver the
a Person by it self and can subsist of it self the other is only taken into the Communion of his Person The Humane Nature communicates nothing to the Divine but only serveth it as an Instrument So we communicate nothing to Christ but receive all from him Both are wrought by the Spirit the Body natural of Christ was begotten by the overshadowing of the Holy Ghost So this Union is wrought by God's Spirit By the first Christ is Bone of our Bone and Flesh of our Flesh by the second we are Bone of his Bone and Flesh of his Flesh. There cometh in the Kindred by Grace 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 He is of the same Stock with all Men but he calleth none Brethren but those that are sanctified none else can claim Kindred of Christ he will own no others The Hypostatical Union is indissoluble it was never laid aside not in Death it was the Lord of Glory that was crucified it was the Body of Christ in the Grave So it is in the Mystical Union Christ and we shall never be parted In Death the Union is dissolved between the Body and the Soul but not between us and Christ our Dust and Bones are Members of Christ. In the Hypostatical Union the Natures are not equal the Humane Nature is but a Creature tho advanced to the highest Privileges that a Creature is capable of the Divine Nature assumed the Humane by a voluntary Condescension and gracious Dispensation and being assumed it always upholdeth it and sustaineth it So there is a mighty difference between us and Christ between the Persons united Christ as Head and Prince is pleased to call us into Communion with himself and to sustain us being united In the Hypostatical Union the Humane Nature can do nothing apart from the Divine No more can we out of Christ. John 15.5 I am the Vine ye are the Branches he that abideth in me and I in him the same 〈◊〉 forth much Fruit for without me ye can do nothing In the Hypostatical Union God dwelleth in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.9 In him dwelleth all the fulness of the Godhead bodily In the Mystical Union God dwelleth in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 4.4 Greater is he that is in you than he that is in the World The Hypostatical Union is the Ground of all that Grace and Glory that was bestowed on the Humane Nature without which as a meer Creature it would not be capable of this Exaltation So the Mystical Union is the Ground of all that Grace and Glory which we receive By the Hypostatical Union Christ is made our Brother he contracted affinity with the Humane Nature by the Mystical Union he is made our Head and Husband he weddeth our Persons As by the Hypostatical Union there is a Communion of Properties So here is a kind of Exchange between us and Christ 2 Cor. 5.21 For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him As the Honour of the Divinity redoundeth to the Humane Nature so we have a Communion of all those good Things which are in Christ. Vse 1. Let us strive to imitate the Trinity in our Respects both to the Head and our Fellow-members that you may neither dishonour the Head nor dissolve the Union between the Members Christ useth this Expression to draw us up to the highest and closest Union with himself and one another 1. In your Respects to the Head 1. Let your Union with him be more close and sensible that you may ly in the Bosom of Christ as Christ doth in the Bosom of God Is Christ in us as God is in Christ are we made Partakers of the Divine Nature as he is of ours that you may say to him as Laban to Jacob Gen. 29.14 Surely thou art my Bone and my Flesh. That you may feel Christ in you Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and the Life which I live in the Flesh I live by the Faith of the Son of God who loved me and gave himself for me This Mystery is not only to be believed but felt 2. In your care not to dishonour your Head 1 Cor. 6.15 Know ye not that your Bodies are the Members of Christ Shall I then take the Members of Christ and make them the Members of an Harlot God forbid 3. By your Delight and Complacency You should make more of the Person of Christ Cant. 1.13 A Bundle of Myrrh is my Beloved unto me he shall ly all night between my Breasts Keep Christ close to the Heart delight in his Company and in frequent Thoughts of him This should be the holy Solace of the Soul 4. By your Aims to glorify him The Father studieth the Honour of Christ so doth the Spirit Thou art his and all thine is his Christ hath a title to thy Wit Wealth Estate Strength to all thou hast or canst do in the World Dost thou spend thy Estate as if it were not thine but Christ's Use thy Parts as if they were not thine but Christ's Use thy Parts as Christ's 2. To your Fellow-members Walk as those that are one as Christ and the Father are one seeking one another's Welfare rejoicing in one another's Graces and Gifts as if they were our own contributing Counsel Assistance Sympathy Prayers for the common Good as if thy own Case were in hazard living as if we had but one Interest This is somewhat like the Trinity Vse 2. Let it put us upon Thanksgiving No other Union with us would content Christ but such as carrieth some Resemblance with the Trinity the highest Union that can be In love to our Friends we wear their Pictures about our Necks Christ assumed our Nature espouseth our Persons How should we be ravished with the Thought of the Honour done us We were separated by the Fall and became base Creatures yet we are not only restored to Favour but united to him Thirdly The Ground of this Union one with us By the Mystical Union we are united to the whole Trinity Our Communion with the Father is spoken of 1 John 1.3 That ye also may have Fellowship with us and truly our Fellowship is with the Father and with his Son Jesus Christ. Communion with the Son 1 Cor. 1.9 God is faithful by whom we are called unto the Fellowship of his Son Jesus Christ our Lord. And Communion with the Spirit 2 Cor. 13.14 The Grace of our Lord Jesus Christ and the Love of God and the Communion of the Holy Ghost be with you all Amen To distinguish them accurately 〈◊〉 very hard only thus in general We must have Communion with all or none There is no coming to the Father but by the Son John 14.6 I am the Way the Truth and the
words to the High Priest the Son of Man shall come in his Glory Now saith Christ I will not defer thy Desires so long Heavenly Joys attend thy Soul And others seek to evade it by the word Paradise it is a Persick word but used by the Hebrews for Gardens and Orchards and by allusion for Heavenly Joys the Allusion is not only to the delights of an ordinary Garden but Eden or that Garden in which Adam was placed in Innocency The Fathers fancied secreta animarum receptacula beatas sedes But it is put for Heaven it self in other places 2 Cor. 12.2 He was caught up into the third Heaven which he presently calls Paradise Vers. 4. So that presently Souls upon their departure out of the Body are immediatly with Christ. Thus it is said Luke 16.22 The Beggar died and was carried by the Angels into Abraham 's Bosom presently in the twinkling of an Eye or the forming of a Thought Which is a great Comfort to us when we come to die in a moment Angels will bring you to Christ and Christ to God The Agonies of Death are terrible but there are Joys just ready and as soon as the Soul is loosed from the Prison of the Body you enter into your Eternal Rest it flieth hence to Christ to be there where he is To be short certainly Men enter upon their final State presently as soon as they die 2 Pet. 3.19 He went and preached to the Spirits in Prison compare it with Heb. 12.24 To the Spirits of Just Men made perfect How can Souls be perfect if they lie only in a dull Sleep without any Light Life Joy or Delight or Act of Love to God We see the very present refreshments of Sleep are a burden to the Saints because they rob us of so much Time cheat us of half our Lives 2. Compleatly at the Resurrection Believers consist of Body as well as Soul Now it is said that they may be there that is their whole Self shall be there where Christ is And so it proveth the Resurrection and the Translation of our glorified Bodies into Heaven So our Lord sheweth that our being there where he is shall compleatly be after his second coming John 14.3 And if I go and prepare a Place for you I will come again and receive you to my self that where I am there ye may be also Christ and we that are one cannot always live asunder if he have any Glory we must have part of it and therefore he will come again and take us to himself that as Coheirs we may live upon the same Happiness Rom. 8.17 And if Children then Heirs Heirs of God and joint Heirs with Christ if so be that we suffer with him that we may be also glorified together As Joseph brought his Brethren to Pharaoh he bringeth us to God As he took part with us in Nature so he will have us take part with him in Glory Now the Happiness of it will appear 1. By the Place the third Heaven or Paradise as there was the Outward Court the Holy Place and the Holy of Holies The spangled Firmament is but the Outside and Pavement of that House where Christ and the Saints met When we look upon the aspectable Heavens we may cry out as David in his Night-Meditation Psal. 8.4 Lord what is Man that thou art mindful of him and the Son of Man that thou visitest him The Church is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Portal as one saith and entrance into Heaven If the visible Heavens so affect us how glorious is it within 2. The Manner of bringing us thither I will come again and receive you to my self John 14.3 Christ will not send for us but come in Person to fetch us in state which will make our access to Heaven the more glorious Christ will come to lead his Flock into their Everlasting Fold to present his Bride to God decked and apparalled with Glory How glorious a sight will it be to see Christ and all his Troops following him with their Crowns upon their Heads to see the triumphant entrance into those Everlasting Habitations and to hear the Applauses of the Angels Psal. 24.7 8. Lift up your Heads O ye Gates and be ye lift up you Everlasting Doors and the King of Glory shall come in Who is this King of Glory the Lord strong and mighty the Lord mighty in Battel That was a private and a personal entry at his Ascension but now it shall be publick and glorious now Death the last Enemy is destroyed then he is the Lord mighty in Battel indeed 3. Our perpetual Fellowship with Christ in the Presence and Glory of his Kingdom Pray mark there is a Presence and that is much that we are called to Heaven as Witnesses of Christ's Glory The Queen of Sheba said of Solomon 1 Kings 10.8 Happy are thy Men happy are these thy Servants which stand continually before thee and that hear thy Wisdom They that stand before the Lord and see his Glory are much more happy Zacheus pressed to see him the Wise Men came from the East to see him It is our burden in the World that the Clouds interpose between us and Christ that there is a great Gulph between us and him which cannot be passed but by Death that God is at a distance that our Enemies often ask us Where is your God Now we shall be happy when we shall be in his Arms when we can say Here he is when our Redeemer is ever before our Eyes Job 19.26 to remember us of the Grace purchased for us and we are as near as we can desire Now we dwell in his Family David envied the Swallows that had their residence in the Temple One day spent in thy Courts is better than a thousand spent elsewhere Psal. 84.10 Then we shall always be about his Throne and we shall for ever feed our Eyes with this Glorious Spectacle Jesus Christ his Body shall be in a certain Place where all shall behold it The three Children walked comfortably in the fiery Furnace because there was a fourth there the Son of God Dan. 3.25 Lo I see four Men loose walking in the midst of the Fire and the form of the fourth is like the Son of God Again this Presence maketh way for Enjoiment It is not a naked sight and speculation we are in the same state and condition with Christ Rom. 8.17 Heirs of God and joint-Heirs with Jesus Christ. We shall be like him Servants may stand in the presence of Princes but they do not make their Followers Fellows and Consorts with them in the same Glory Solomon could only shew his Glory to the Queen of Sheba but Christ giveth it us to be enjoyed And all this is perpetual and without change and interruption 1 Thess. 4.17 We shall be for ever with the Lord. We are then above Fears no more Eclipses of God's Face no more trouble because of God's absence Here we complain
with his Death II. That the Sacraments are a solemn means of this Communion Here are three things 1. That Union with Christ is the ground of our Communion with him 2. This Union and Communion is signified and sealed by the Sacraments 3. That both the Sacraments do chiefly refer to Christs Death 1. That Union with Christ is the ground of Communion with him This is evident every where for it is said 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption We are first ingrafted into Christ and then partake of his influence and he conveyeth to us all manner of Grace and is the cause both of our Justification and Sanctification and final Deliverance So 1 Joh. 5.12 He that hath the Son hath life and he that hath not the Son hath not life Christ is the first gift first God giveth Christ to us and with him all things Rom. 8.32 Christ himself is the first saving gift and therefore before we can have spiritual life we must have Christ himself who is offered to us in the Promises of the Gospel principally and immediately to be received by us and with him all his benefits as the Members receive sense and life and motion from the Head and the Branches sap from the Root We have not what he hath purchased unless we have him first as we are not possessors of Adams guilt till we are united to his person by carnal generation so not of the grace of the Redeemer till united to him by effectual calling In short Christ hath purchased and the Father hath given all things into Christs own hands the gifts and graces of the Spirit are not intrusted with our selves but him we have so foully miscarried already that God will no more trust his Honour in our hands we have nothing but what we have in and from the Son The Spirit dwelleth in Christ and there it can never be lost he dwelleth in Christ by way of radication in us by way of influence and operation We have many disputes about the inhabitation of the Spirit the Spirit is not given to any Believer immediately but to Christ and to us derivatively from Christ. Therefore the Spirit i◠called the Spirit of Christ Rom. 8.9 and the Spirit of his Son Gal. 4.6 and 't is Christ liveth in us Gal. 2.20 and as head of the Church he filleth all in all Eph. 1.22 23. From this great Cistern the Waters of Life come to us and not immediately from the Godhead and it is our Head which doth communicate and send to all his Members from Himself that Spirit which must operate in them as they have need this Grace our Mediator distributeth to all his Members 2. That this Union and Communion is signified and sealed by the Sacraments and so they are special means to preserve and uphold the Communion between Christ and us Baptism is spoken of in the Text and that is called a being baptized into Christ nnd is elsewhere said to be a putting on Christ and here v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being planted together in the likeness of his death and 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink into one Spirit The Union is begun by the Spirit but sealed in Baptism then carried on by the same Spirit and further sealed in the Lords Supper Our first implantation is represented by Baptism which is a Solemnization of the New Covenant whereby the Party is solemnly entred a visible Member of Christ and his Church It is carried on by the same spirit the Lords Supper is a Seal of that Communion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 10.16 The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we bless is it not the communion of the body of Christ There is not only a solemn Commemoration of the Death and Passion of our Lord Jesus Christ but a Participation of his Benefits it is the Communion of his Body and Blood There is a difference between an Historical Representation of Christs Death and a spiritual Communion of his Blood and Body Now the Lords Supper is an holy Rite instituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in remembrance of him and also to convey to us the benefits of Christs Death Well then you see this Union and Communion is signified and sealed by the Sacraments Baptism is our first implantation and the Lords Supper concerneth our growth and nourishment the external and visible incorporation is by Baptism or Profession of the Christian Faith which all visible Christians have Joh. 15.2 Every branch in me that beareth not fruit he taketh away and every branch that beareth fruit he purgeth it that it may bring forth more fruit The real and saving Union belongeth to the Regenerate who really believe in Christ in their hearts Christ dwelleth Eph. 3.17 That Christ may dwell in your hearts by faith and love is requisite 1 Joh. 4.16 God is love and he that dwelleth in love dwelleth in God and God in him and new obedience 1 Joh. 3.24 He that keepeth his commandments dwelleth in him and he in him and hereby know we that he abideth in us by the Spirit which he hath given us This is the summ then Christ maketh his first entrance into us by his Spirit who regenerateth us this is figured in Baptism continueth his Presence by Faith Love and New Obedience which are exercised and quickened by the Lords Supper 3. The Sacraments do chiefly relate to our Communion with Christs Death as appeareth 1. By the interpretation of both in Scripture Baptism is explained in the Text the chief thing represented is his Death and by what is said 1 Cor. 1.13 Is Christ divided was Paul crucified for you or were ye baptized in the name of Paul Whence I gather that for any to have been crucified made a Curse and a Sacrifice to God for us would draw an obligation upon us to be baptized into his Name And that one peculiar reason of our being baptized into the Name of Christ was his having been so crucified for us The Lords Supper is explained 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye do shew the Lords death till he come The use of the Lords Supper is a solemn Commemoration and Annunciation of the Lords Death We annunciate and shew it forth with respect to our selves that we may anew believe and exercise our Faith with respect to others that we may solemnly profess this Faith in the crucified Saviour with a kind of glorying and rejoycing with respect to God that we may plead the Merits of the Sacrifice of his own Son with affiance expecting the benefits thereof which are Pardon and the sanctifying Spirit Thus you see Christ hath instituted two Sacraments which represent him dead not one to represent him glorified This signification
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
you Jer. 44.4 O do not this abominable thing that I hate Conscience calleth to you as Davids heart smote him it is time to stop then Is this becoming your solemn Vow Will it consist with the Love of God Vse 4. It puts us upon Self-reflection Do I know that my Old man is crucified with Christ There is a knowledge of Faith and a knowledge of spiritual Sense 1. Have you experimentally felt the power of his Death Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death Is the body of sin destroyed or at least considerably weakened 2. Whom do you serve God or Sin Have you changed Masters Are you as free from sin as before from righteousness And do you as much for God as before for sin Rom. 6.19 20. As ye have yielded your members servants to uncleanness and to iniquity unto iniquity even so now yield your members servants to righteousness unto holiness For when ye were the servants of sin ye were free from righteousness SERMON VI. ROM VI. 7 For he that is dead is freed from sin THE words are a Reason to prove what was asserted in the former Verse Two things were there asserted 1. That their old man is crucified with Christ. 2. That therefore we must not serve sin This the Apostle proveth This Reason is taken from the Analogy between Death natural and spiritual He that is dead naturally is freed from the Authority of those who formerly had power over him humane slavery endeth with death in the grave the servant is free from his master Job 3.19 Death levelleth the ranks of persons and the imperious Lord and Master hath no more priviledge than his vilest slave and servant So he that is dead to sin is delivered from the power of sin acting formerly in him For he that is dead is freed from sin In the words 1. A Subject 2. A Predicate 1. A Subject He that is dead A man may be said to be dead properly and naturally or improperly and metaphorically First Properly and naturally when the Body is deprived of the Soul Jam. 2.26 The body without the spirit is dead Secondly Improperly and metaphorically for Death spiritual and this either with respect to Unbelievers who are said to be dead in sin Eph. 2.1 You hath he quickened who were dead in trespasses and sins And vers 5. Even when we were dead in sins hath he quickened us together with Christ. And therefore when we come out of that estate we are said to pass from death to life 1 Joh. 3.14 Or with respect to Believers who are dead to sin Col. 3.3 For ye are dead Real Believers are dead not in sin but to sin the Dominion and Reign of it being broken though it be not totally subdued This is here intended 2. The Predicate Is freed from sin The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar hath justificatus est à peccato Beza with many of the Ancients liberatus est Our Translation hath both in the Text freed in the Margine justified Whether you take one or the other word it importeth deliverance from the yoke and dominion of sin so as not to obey its motions and commands For the Apostle doth not speak here of the Forgiveness of sin but the Abolition of its power and dominion for it is brought as a Reason why those whose Old man is crucified with Christ should not serve sin and the word justified is the rather used because one justified and absolved by his Judge is also released and set free from his bonds so are we Doctrine That freedom from sin is the consequent of our dying with Christ. I shall handle 1. The Nature of this Freedom from Sin 2. The Degree to which we attain in this Life 3. The value of this Benefit 4. How it is the Consequent of our dying with Christ. I. The Nature of this Freedom from Sin I told you before it is an exemption from the Dominion and Reign of Sin 1. We quit the evil disposition and temper of our Souls we are dispossessed of every evil habit Our first work is to put off the habit and then the act ceaseth The Apostle telleth us 1 Pet. 2.11 12. Dearly beloved abstain from fleshly lusts that war against the soul. Having your conversation honest among the Gentiles c. In vain do we lop off the branches till the root be first deadned The life and reign of sin lyeth in the prevalency of our lusts within all outward sins are but acts of obedience to the reigning lust 2. We renounce our former course of living after the Habits we are free from the Acts we do not and durst not to live in sin the former conversation is cast off as well as the former lusts Eph. 4.22 That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts Sin must not break out in our conversations for it is but a deceit to think we have quelled the lust when the acts appear as frequently and easily as they did before A change of heart will be made manifest by a change of conversation So 1 Pet. 1.14 As obedient children not fashioning your selves according to the former lusts in your ignorance They must not shape and mould their actions and endeavours according to the sinful motions of their corrupt Nature So 1 Pet. 2.12 Having your conversation honest If sin be weakened in the heart the fruit of it will appear in the conversation Now this Freedom is expressed by a word that signifieth Justification and fitly 1. Because of the Nature of Justification in which there are two Branches liberatio à poenâ and acceptatio ad vitam The punishment incurred by the Fall is poena damni and poena sensûs the loss and the pain Both may be considered as in this life or the life to come To begin with the highest and most dreadful part of the punishment the loss of Gods eternal and blessed Presence or the Fruition of him in Glory Mat. 25.41 Depart ye cursed The pains are those eternal Torments which are appointed for the wicked when they shall fall immediately into the hands of an angry and offended God Heb. 10.31 It is a fearful thing to fall into the hands of the living God But in this life we must also consider the loss and pain The pains are all those miseries and afflictive evils which came into the World by reason of sin The loss is loss of Gods Image that Threatning Thou shalt dye the death Gen. 2.17 implied spiritual death as well as temporal and eternal Now we are justified when we are freed from punishment and among other punishments from the punishment of loss when God giveth us the blessing which sin had deprived us of As for instance when he giveth us the sanctifying Spirit this is called a receiving the Atonement Rom. 5.11 We had forfeited it by
the flesh shall of the flesh reap corruption but they that sow to the Spirit shall of the Spirit reap life everlasting Now it concerneth us to consider what or who it is that employeth us Our Bodies are worn out and the vigour of Nature is daily spent but in what in pleasing the flesh in that which it craveth or in serving pleasing and glorifying God The Prophet saith Isa. 55.2 Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not Every man is at the cost and expence of his time and labour and bestoweth it on something or other but in what Do not think of compounding the matter for as every man serveth one of these Masters so no man serveth both Mat. 6.24 No man can serve two masters for either he will hate the one and love the other or else he will hold to the one and despise the other ye cannot serve God and Mammon They both require our full strength and both command contrary things therefore as a man cannot go two contrary ways at once so he cannot obey these two Masters if sin reign in our Souls it draweth all things into obedience the consent of your minds is not enough to satisfie it but it will employ the body to fulfil its cravings and especially those two Adjuncts of the bodily Life Time and Strength And Grace doth the like the Faculties and Powers of the Soul and Body must be employed one way or another they cannot lie idle in such an active restless Creature as man is 2. Both these Services are entred into by consent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Some men pronely yield up themselves to do what sin would have to be done therefore they are said to give themselves to work wickedness and where sin is vehement and obstinate they are said to sell themselves to work wickedness and in other Phrases Eccles. 8.11 The heart of the sons of men is fully set in them to do evil Eph. 4.19 They have given themselves over to lasciviousness to work all uncleanness with greediness when they have cast off all remorse of Conscience and fear of Gods Judgments with full consent they abandon themselves to their brutish lusts and filthy desires there is no check nor restraint can hold them But this is when sin is grown an height 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 11 They have ran greedily c. as water is poured out of a Bucket But generally in all sin there is a voluntariness if not a wilfulness in it as a stone runneth down hill because it is its own proper motion 2. To God we consecrate our selves with a thorow consent of will Rom. 12.1 I beseech you by the mercies of God that ye present your bodies a living sacrifice holy acceptable to God which is your reasonable service And 2 Cor. 8.5 And this they did not as we hoped but first gave their own selves to the Lord and unto us by the will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word either alludeth to Servants who stand before or in the presence of their Lord and Master to shew their readiness to be commanded or employed by him so present your selves to shew your readiness to obey all the commands of God or in allusion to the Sacrifice which was presented before the Altar in token that the party did design it and with it himself to God so do we yield up our selves to God Bodies and Souls all that we are and have we resign it to him There is this difference in both these resignations the Devils Servants do not what they do in love to him but to their own flesh but Christs Servants do what they do in love to him as well as to themselves they know him and love him he is not a Master to be ashamed of The giving up our selves to sin is a concealed act we would not be seen in it for there is somewhat in their own hearts to check it and condemn it some Conscience of good and evil as also a fear of blame from God and the World and so men do it covertly but do we give up our selves solemnly and professedly 3. The service of sin should not be allowed by us 1. Partly because Sin is an Usurper whereas God hath a full and clear right both to our Bodies and our Souls for he made them both Sinners so far as they owne a God and their obligations to him cannot but look upon sin as a disorder for it alienateth our subjection from him to whom it is due All sinners are not Atheists and therefore can never get off this Conviction that God is their Owner for he is their Maker and framed them for such an use and end namely to keep his Laws therefore to lend or give their bodies to sin is disloyalty and rebellion against the great and just Soveraign of the World 1 Joh. 3.4 Whosoever committeth sin transgresseth also the Law for sin is the transgression of the Law Men do not only say but notionally know that God is their Owner but if they did practically improve it the reformation of the World would not be so desperate a Cure as it is but alas professing to know God in their works they deny him Tit. 1.16 their lives are quite contrary to their notional acknowledgement of God what could they do more or worse if there were no God Reason will tell us that it is impossible for us to be our own for we neither made our selves nor can we subsist of our selves for one moment All wicked men are God's whether they will or no yea the Devils themselves not expected they are his against their wills and therefore do not live as his 2. Sin is Gods enemy and ours too it destroyeth us while it seemeth to gratifie us The end of these things is death Rom. 6.21 Now he is a Traitor to his Country that supplieth the Enemy with Arms you wrong God and wrong your own Bodies and Souls Therefore yield not your members us weapons of unrighteousness unto sin It is a miserable thing to be Traitors to God and our selves Thy dâ—struction iâ— of thy self Hos. 13.9 our misery is of our own procuring God is not to be blamed but our own perverse choice we cherish a Serpent in our bosoms that will sting us to death 4. Since sin cannot challenge any just Title to us it is unquestionably our Duty to yield up our selves to the Lord. Let us see in what manner it is to be done 1. It must be done with hearty and full consent of Will In the Covenant of Grace God demandeth his Right to be given him by your Consent it is indeed a due Debt but it is called a Gift My son give me thy heart Prov. 23.20 because you become his People not by constraint but by consent Psal. 110.3 Thy people shall be willing in the day of thy power and therefore it is resembled to Marriage than which
nothing should be more free and voluntary Cant. 2.16 I am my beloveds and my beloved is mine Thus freely and willingly should we resign our selves to him 2. It must be out of a deep sense of his Love and Mercy Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice c. and especially his great Love in Christ 2 Cor. 5.14 For the love of Christ constraineth us because we thus judge c. There must be thankfulness in the Resolution to become the Lord's for no bands will so strongly hold us to our Duty as the bands of Love when the Soul is filled with admirations of his Grace and the ravishing sense of the wonders of his Love in Christ we do most kindly heartily and thoroughly surrender our selves to God 3. It must be with grief and shame that his Right hath been so long detained from him and that we have wasted so much of our time and strength in the service of sin 1 Pet. 4.1 2 3. Forasmuch then 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 he no longer should live the rest of his time in the flesh to the lusts of men but to the will of God For the time past of our life may suffice us to have wrought the will of the Gentiles when we walked in lasciviousness lusts excess of wine revellings banquettings and abominable idolatries Therefore we should the more earnestly make restitution O how sad a thing is it to grow old and grey-headed in the Devils service and to spend the fresh and flower of our time so vainly and unprofitably Alas how hath our time strength and parts been wasted and unprofitably imployed Let us at length seek to do as much for God as ever we have done for sin 4. This Resolution must be full and entire of all that you are and have All your Faculties 1 Cor. 6.19 20. Ye are not your own ye are bought with a price Therefore glorifie God with your bodies and souls which are Gods All that the Soul can do and the Body can do it is all due to God and all to be devoted to him In every state Rom. 14.7 8. For none of us liveth to himself and no man dyeth to himself For whether we live we live unto the Lord or whether we dye we dye unto the Lord whether we live therefore or dye we are the Lords Whatever you are and have you must have that and be that to God living dying sickness health in prosperity in adversity in every action Zech. 14.20 21. In that day shall there be upon the balls of the horses HOLINESS TO THE LORD and the pots in the Lords house shall be like the bowls before the Altar yea every pot in Jerusalem and Judah shall be Holiness to the Lord of Hosts There must be Gods impress on all we do our Civil and Sacred actions all Reserves are hypocritical what one Faculty you keep back from God you do what you can to cut it off from his Blessing Would you be contented if God should take the Soul to Heaven and leave the Body in Hell or the contrary What estate is not given to God is not sanctified what action is not ordered towards him as our last end is not rewarded so that you give all or none rightly 5. The end why we give up our selves to God is to be governed disposed and ordered by him to be what he would have us to be and to do what he will have us to do to submit our selves to his disposing Will and subject our selves to his commanding Will. First To submit our selves to his disposing Will or the Dominion of his Providence Let God carry you to Heaven in what way soever he pleaseth if by many afflictions or sharp pains and infirmities of body you dare not prescribe to God You must say as Christ Heb. 10.5 6. A body hast thou prepared for me Lo I come to do thy will God is wise and knoweth that if we had a more healthy body we might be in danger of neglecting the Soul or if we had more of the World we should neglect Heaven Therefore you must except nothing out of your resignation better the Body be pained than the Soul lost the thorn that sticketh in the flesh may occasion rich experiences of Grace It may be God will have you to glorifie him by Martyrdom Phil. 1.20 Christ shall be magnified in my body whether it be by life or by death that is either by living in the body to preach the Gospel longer or signing the Truth of his Blood if he died So see Davids resignation 2 Sam. 15.26 Let the Lord do unto me what seemeth good to him So we should humbly submit to the good will of God Dan. 3.18 But if not Be it known unto thee O King that we will not serve thy Gods nor worship the golden image that thou hast set up They yielded their bodies to be burned that they might not serve any gods but the Lord. Secondly To subject our selves to his commanding Will or to do what he will have us to do This is principally considered here we give up our selves to God that our bodies may be imployed as instruments of Righteousness All external Duties or fruits of our Love to God in Christ are acted by the Body therefore we resign up our selves to him to obey him in these things surely it is meet that God should rule the Creatures that he hath made therefore we should be able to say as the Psalmist Psal. 119.94 I am thine save me for I have sought thy precepts One that maketh Conscience of his resignation to God will be careful both to know and do his will Paul assoon as he was smitten with Conviction cryes out Acts 9.6 Lord what wilt thou have me to do 5. When you have thus dedicated your selves to God you must use your selves for him for the sincerity of our Dedication is known by our Use. Many give up themselves to God but in the use of themselves there appeareth no such matter they use their tongues as their own to talk what they please their hearts as their own to think and desire what they please their bodies their wealth their time their strength as if it were all their own and the hand of Consecration had never been upon them Psal. 12.4 Our tongues are our own who is Lord over us This is the language not of their mouths but of their lives these re-assume the possession of that which they had surrendred to the Lord. No you have as to disposal lost all property in your selves and must look upon your selves ever after not as your own but Gods they are vessels set apart for the masters use 2 Tim. 2.21 and accordingly we must live not to our selves but to God 2 Cor. 5.15 And that he dyed for
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
Victory for all those who are really and earnestly striving against sin are sure to conquer these Promises may be pleaded to God as his own words by which he hath invited our hope and to our selves in case of fainting and discouragement that we may not coldly set upon the practice of Christianity Let us depend upon Gods Promise as Paul 2 Tim. 4.18 And the Lord shall deliver me from every evil work and will preserve me unto his heavenly kingdom to whom be glory for ever and ever Amen 5. There are certain Ordinances whereby this Grace is conveyed to us The Spirit joyneth his power and efficacy with the proper instituted means for the subduing of sin The Word is a powerful instrument which the Holy Ghost useth for the cleansing of the Soul from sin Joh. 15.3 Now ye are clean through the word which I have spoken unto you yea for the killing of sin therefore it is called The Sword of the Spirit When we come to hear some new consideration is still given out for the further sanctifying of the heart Joh. 17.17 Sanctifie them through thy truth thy word is truth In Prayer we come to act Faith and Repentance looking up to God for help and with brokenness of heart mourning over our corruptions Zech. 12.10 I will pour upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and supplications and they shall look upon him whom they have pierced and they shall mourn for him as one 〈◊〉 for his only son and shall be in bitterness for him as one that is in bitterness for his first-born By every Prayer offered in the brokenness of our hearts sin receiveth a new wound So the Sacraments as in the Old Testament Circumcision signified a sanctifying of the heart Deut. 30.6 And the Lord thy God will circumcise thy heart and the heart of thy seed to love the Lord thy God with all thy heart and with all thy soul that that thou mayest live and the Paschal Lamb was a Type of Christ Who taketh away the sins of the world Joh. 1.29 So Baptism and the Lord Supper Baptism signifieth the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins and he that liveth in sin forgetteth that is neglecteth his Baptism 2 Pet. 1.9 He hath forgotten that he was purged from his old sins as forgetting the Law is neglecting the Duty of it Psal. 119.153 I do not forget thy Law he carrieth himself as if he were never baptized for Baptism is a vowed death to sin So for the Lords Supper Every serious remembrance or meditation of Christs Death should quicken us anew to crucifie sin and to make it hateful to our Souls 1. As it representeth the great Act of Christs condescending Love which is a moving forcible Argument to perswade us to deny our inordinate self-love 2 Cor. 5.14 15. For the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again 2. It is a viewing the heinousness and odiousness of sin there represented to us in the Agonies and Sufferings of Christ the more we consider of them the greater apprehensions should we have of the evil of sin the exactness of Gods Justice the terrour of his Wrath Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Christ was made sin for us and then endured these things 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him When we look upon sin through Satans Spectacles or the cloud of our own Passions or carnal Affections we make nothing of it but it is a terrible spectacle to see the fruit of sin in the Agonies and Sufferings of Jesus Christ which are there represented to us as if he were crucified before our eyes Gal. 3.1 O never have slight thoughts of sin more 3. As it implieth a solemn mutual Surrendry between Christ and us Cant. 2.16 I am my beloveds and my beloved is mine Christ giveth himself and his Grace to us as our Redeemer and Saviour we accept Christ and his Benefits upon his own Terms and surrender our selves to him as his redeemed ones with thankfulness for so great a favour and benefit Rom. 12.1 I beseech you brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Now all this must needs be a great weakening of sin both the remembrance of Christs Love the representation of his great Sufferings necessary for the Expiation of it and our solemn renewed Dedication of our selves to God and his service and doing this in an holy Duty instituted by God for this end and purpose for the Spirit of God works by the appointed means and the use of instituted Duties is no fruitless labour for God would not set us a work in a Duty that should yield no profit and benefit to us 6. Providences are sanctified to this use as helps and occasions of subduing sin as Afflictions which do remove the occasions and substract the fuel of sin and awaken seriousness for the future Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin 2 Cor. 12.7 Lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me left I should be exalted above measure The thorn in the flesh was given to mortifie his pride By these kind of Dispensations the Spirit worketh serious Humiliation and brokenness of hear◠maketh sin odious to us These are ordered with exact wisdom and faithfulness Psal. 119.75 O Lord I know that thy judgments are right and that thou in faithfulness hast afflicted me and they are accompanied by the Spirit therefore God is said to teach us out of his Law when he chastiseth us Psal. 94.12 Blessed is the man whom thou chastenest O Lord and teachest him out of thy Law Job 36.10 He openeth also their ear to discipline and commandeth that they return from iniquity the Rod is made effectual by the Spirits motion Object Some have frequently resolved to forsake their sins but their resolutions have come to nothing they have striven against it but as a great stone that is rolled up hill it hath returned upon them with the more violence or as a man rowing against the stream the Tide hath been strong against them and they have been forced the more back yea they have prayed against sin yet found no success and therefore think it is in vain to try any
Grace is an effectual Principle both to produce its own operations and to restrain sin Prov. 16.6 By mercy and truth iniquity is purged and by the fear of the Lord men depart from evil Iniquity is purged in a way of Sanctification SERMON XXI ROM VI. 21 What fruit had ye then in those things whereof ye are now ashamed for the end of those things is death THE Apostle pursueth his Argument why they should be as free from Sin as formerly they were from Righteousness by comparing the two Services together the service of Sin and the service of Righteousness he speaketh in the next Verse of the service of Righteousness in the Text of the service of Sin As to the service of Righteousness it is matter of joy and pleasure while it is a doing of comfort and confidence in the remembrance of it and for the future Life and eternal Salvation But on the contrary if we take a view of sin with respect to the three distinctions of time past present and to come we shall find it evil and very evil What fruit had you of those things whereof ye are now ashamed for the end of those things is death Sin may be considered three ways either as to the time of committing it or the time of remembring it or the time of Gods rewarding and punishing of it and you find in all so many Arguments against it First As to the Time of committing it so the Apostle argueth ab inutili There is no fruit then when you lived a carnal life what fruit had you Secondly As to the present Remembrance Ye are now ashamed Now that is 1. Now the Commission is over Or rather 2. Now after your Conversion to God Grace breedeth shame in us because of foregoing sins so that here the Apostle argueth à turpi Thirdly As to future Expectation The end of those things is death there the Argument is à damno from the hurt and damage that cometh to us thereby As to time past sin is unprofitable as to time present shameful as to time to come pernicious and deadly By all these Considerations it may be made fearful to us First The Apostles Argument ab inutili is propounded by way of Question which is the strongest way either of Affirmation or Denial for it is an Appeal to Conscience and Experience if the service of sin was at any time fruitful it was questionless when it was a doing when you were servants of sin and had nothing to check and allay it but were altogether blinded by your lusts feeding the oblectation and pleasure of your fleshly minds with the vanities of the World What fruit had you then that is you had none at all Doctrine There is no solid Benefit or Profit to be gotten by Sin The Scripture representeth it as unfruitful and deceitful 1. As unfruitful Eph. 4.11 Have no fellowship with the unfruitful works of darkness A state of sin maketh us unfruitful to God we cannot gather Grapes of Thorns and Figs of Thistles so it is unfruitful to the Sinner himself who loseth his time and strength for that which will only occasion shame and trouble and hereafter Eternal death 2. As deceitful Eph. 4.22 That ye put off concerning the former conversation the old man which is corrupt according to the deceitful lusts Heb. 3.13 Lest any of you be hardned through the deceitfulness of sin It is so called because is promiseth much and performeth but little 1. It promiseth much Sin smileth on the Soul with inticing blandishments Satan told our first Parents Ye shall be as Gods Gen. 3.5 and still we promise our selves something from sin some contentment some profit for no man would be wicked gratis meerly for his minds sake or without an aim at some further end meer evil as evil cannot be the object of choice there is some fruit or benefit expected in all that we do 2. It doth not make good its word to us 1. It doth not answer Expectation the Sinner looketh for more contentment and satisfaction than ever he doth injoy Eccles. 5.16 What profit hath he that hath laboured for the wind it is fruitless enterprise it may be there is a wind a short-lived transitory delight but it is gone assoon as it cometh nothing cometh of it that may be called Fruit nothing that may be solid satisfaction to a man that hath a Conscience and is capable of an immortal Estate and hath a Maker or a Judge to whom he must give an account how he hath spent his time and strength and what hath been the business of his Life in the World Alas the fruit of sin dieth with the very act and when the lust is satisfied it beginneth â—o be contemned as Amnon hated Tamar more than ever be loved her 2 Sam. 13.15 So short are all unlawful pleasures enduring no longer than the sinful act for which like Fools men hazard and lose pleasures for evermore Reason taketh the Throne when Appetite is satisfied and scourgeth the Soul with bitter remorse because Appetite hath been obeyed before it Sin after the committing appeareth worse than before when it is too late the Sinner cryeth out What have I done Esau when he had sold the birth-right sought it afterwards with tears Heb. 12.16 17. Judas when the Treason was over he saw the worthlesness of the price for which he sold his Master Mat. 27.4 I have sinned in that I have betrayed innocent blood When once Conscience is touched and awakened Guilt flasheth in the Sinners face then the bitter effects of sin are felt by Experience 2. It is not valuable the Profit will not countervail the Loss nor the Pleasure the Pain 1. The Profit will not countervail the Loss men hazard their Souls and then gain a little wealth and that is the worst bargain men can make Mat. 16.26 What will it profit a man to gain the whole world and lose his own soul or what shall a man give in exchange for his soul Besides that the wealth gotten by sin cometh with a Curse that within a while consumeth it Prov. 10.2 The treasures of wickedness profit nothing so that to seek to grow rich by sin is in the eye of Faith at least a fruitless enterpise 2. Nor the Pleasure the Pain it is delightful to the sensual part but at the end it biteth like a Serpent Heb. 11.26 All the pleasures of sin are but for a season Sometimes they leave us in the midst always in â—â—e end of our days and then the horrour and anguish beginneth But to speak nothing of what is eternal but of that which is of present feeling sin raiseth a tempest and storm in the Conscience which is not easily allayed Hos. 8.7 They have sown the wind they shall reap the whirlwind The pleasure we fancy in sin is lost assoon as injoyed but the sting is not so soon gone the Crop doth answer the seed and usually with increase they that sow the wind can expect
so outgrow all feelings of Conscience 2. To stir up in the People of God this holy shame by reason of sin past and present It is a great help to the spiritual Life for when we make light of sin we are in danger of being overcome by it Therefore rouse up your selves Is the offending of the eternal God a slight thing Surely God doth not make his Laws for nought nor doth he make such a stir by his Word and Providence against a tame and harmless thing nor threaten men to Hell for small indifferent matters neither needed Christ to have dyed and done all that he hath done to cure a small and little disease More particularly 1. Sin is the Creatures Rebellion and Disobedience to the Law of the absolutely universal Soveraign 1 Joh. 3.4 Whosoever committeth sin transgresseth the Law for sin is the transgression of the Law 2. The Deformity of the noblest Creature upon earth Rom. 3.23 For all have sinned and come short of the glory of God 3. A stain so deep that nothing could wash it away but the Blood of Christ Rev. 1.5 6. To him that loved us and washed our sins with his own blood c. 4. It hath yielded a flood that drowned the World of Sinners yet it did not wash away their sins 2 Pet. 2.9 Bringing in the flood upon the world of the ungodly 5. Hell it self can never do it nor purge out the malignity of it therefore it hath no end Mark 9.44 Where their worm dieth not and the fire is not quenched 6. God himself doth loath the Creature for sin and nothing else but sin Zech. 11.8 Three shepherds also I cut off in one month and my soul loathed them Deut. 32.19 When the Lord saw it he abhorred them because of the provoking of his sons and of his daughters Psal. 78.59 When God saw this he was wroth and greatly abhorred Israel II. As it sets forth the evil and the odiousness of Sin shame dogs Sin at the heels Doctrine That Sin is really the matter of Shame 1. It is so for the present it will make you loathsom to your selves infamous to others odious to God 1. Loathsom to our selves therefore a wicked man dareth not to converse with his own Heart but doth what he can to fly from himself to divert his thoughts from the sight of his own Soul or the view of his own natural face in the Glass of the Word Joh. 3.20 Every one that doth evil hateth the light neither cometh he to the light lest his deeds should be reproved There is a secret bosom-witness which they fear Job 27.6 My righteousness I hold fast and will not let it go my heart shall not reproach me so long as I live There needeth a great deal of do to bring a man and his Conscience together 2. Infamous to others he bringeth a blot upon himself Prov. 13.5 A righteous man hateth lying but a wicked man is loathsom and cometh to shame They are a disgrace to the Socieâ—y in which they live 2 Pet. 2.13 Spots are they and blemishes sporting themselves with their own deceivings while they feast with you Those that love sin in themselves hate it in another Tit. 3.3 We our selves also were sometimes foolish disobedient serving divers lusts and pleasures living in malice and envy hateful and hating one another 3. Odious to God Psal. 14.2 3. The Lord looked 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 and they are sensible of it and therefore grow shy of God 1 Joh. 3.20 21. 2. It will be much more so hereafter First At the Day of Judgment Shame is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fear of a just reproof and that chiefly from one in Authority most of all from the Judge of the World This is principally intended not shame of Face before men so much as shame of Conscience a lothness to come into Gods Presence Gen. 3.10 I was afraid or ashamed because I was naked and I hid my self There was Verecundia before an awful Bashfulness but not Pudor fear of Reproof and Blame that entred with sin much more when all things shall be opened and brought to light as at the great Day 1 Joh. 2.28 That we may have confidence and not be ashamed before him at his coming Wicked persons that are void of Righteousness and all Hypocrites that have been unfaithful and unthankful to him will then be ashamed Secondly In Hell Shame in the Damned is that troublous confounding sense of their lost Estate past Folly and evil Choice having now no hope of his Grace Dan. 12.2 Some shall arise to shame and everlasting contempt they shall be rejected by God as much as they now reject and disowne him Vse Well then let us walk more cautiously not return again to our wallowing in the mire lest we provide matter of grief and shame to our selves It is a Grace to be ashamed in a penitent manner but it is a sin to provide matter of shame anew The godly and wicked are both ashamed the one to get sin pardoned the other would have Conscience deadned the one to get sin mortified the other only to have ease within themselves though they wallow in sin and be not reconciled to God Gods Children are more watchful for the time to come but the other would only get rid of trouble Now if we cannot hope to prevail with the one we have great confidence the other will weigh his motive Will you once more render your selves odious to God a burden to your selves and live contrary to him whose Favour is your Life You have more to do with him than with all the World your happiness is to hold communion with him will you now you have eyes to see the odiousness of sin break through all the restraints which Light and Love lay upon you Thirdly The Apostles Argument is à damno it is harmful the end of sin is death The End may be taken for the Scope or for the Effect it is not scopus peccantis but finis peccati this is the issue it cometh unto we incur the penalty of eternal Death The Sinner hopeth for a better issue but the end of the work is Death it is finis operis though not operantis Doctrine If we continue in Sin we cannot expect other or better Fruit and Conclusion than eternal Death Now we find the Shame hereafter Death All that I shall say now shall be referred to these three Heads 1. It is terrible 2. It is just 3. It is certain 1. It is terrible if we consider the loss a separation from the blessed Presence of God the Disciples wept when Paul said Ye shall see my face no more O what will be our case and plight when God shall say Depart ye cursed ye shall see my face no more
come to consider the Case between God and our Consciences Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life 2. It is the richest Gift What can God give us more than himself 2. On Christs part it is a Purchace We have it upon the account of his Merit and Intercession and it is conveyed to us by his free Promise 1. Upon the account of his Merit and Intercession we have both the preparations and the Gift it sâ—lf Justification which is the foundation of it Rom. 5.18 By the righteousness of one the free gift came upon all men unto justification of life Sanctification is the beginning and introduction into it Tit. 3.5 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 The first we have by the Merit of his Death and Obedience Rom. 3.24 Being justified freely by his grace through the redemption that is in Christ Jesus The second is wrought in us freely by his Spirit eternal Life it self Heb. 9.15 That they which are called might receive the promise of eternal inheritance 2. It is conveyed by his Promise 1 Joh. 2.25 And this is the promise which he hath promised us even eternal life 3. The Parties qualified Those that are sanctified The freedom of this Gift doth not exclude Qualifications Holy men have a just Title to eternal Life but they do not deserve it none but the holy have it but there is no intrinsick worth in what we do to deserve it no such meritorious influence as may alter the freeness of it Vse 1. With Faith in Christ you must joyn Holiness What will encourage us to live an holy Life if this will not Through many hindrances by the way from the Devil the World and the Flesh yet thus we tend to eternal Life Vse 2. Acknowledge the freeness of it It is most worthy of God though we are every way unworthy of it it is the effect not of our Holiness but the Lords Grace none obtain it without Holiness yet not for Holiness Vse 3. To shew us how happy the Children of God are 1. Happy in the Lord whom they serve God and Jesus Christ. 2. Happy in the reward of their Service Eternal Life 3. Happy in the manner of their Reward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be considered in three instances 1. Their destination thereunto by Election Luke 12.32 Fear not little flock it is your Fathers good pleasure to give you the Kingdom 2. In our Conversion Regeneration or effectual Vocation the beginning of eternal Life 3. In our Coronation when the full possession of eternal Life is given to us All these are the free Gift of God in Jesus Christ not procured or merited by any special Acts depending on mass free Will A TABLE Of the Principal Matters contained in the Sermons on Romans 6. A. ABstain it is not enough that we abstain from evil but we must do good pag. 72 Access to God the fruit of Holiness 145 What hinders it ibid. Activity in the ways of Righteousness and the ways of sin resemblance between them in our 1 Solitude 2 Industry 3 Promptness 4 Resolution 5 Progress 128 129 Reasons why it should be so 129 Acts our Acts depend on Christ 25 Amiableness of a life spent in Gods service 143 Antinomian Doctrines consuted 7 Appearance of evil to be avoided 100 Appetite sensual sin proceeds from the inordinacy of it 62 Armor Christian the parts of it described 103 B. BAptism sealeth the new Covenant to us 18 Faith and Repentance solemnly professed in Baptism 6 Represents to us Christs Death and Resurrection 17 Is a publick profession of our Communion with Christs Death and Resurrection 19 How we are buried with Christ in Baptism 14 Mystical Vnion signified and sealed in Baptism Vide Union 23 Obligeth us to dye to sin 2 And to a new life 19 24 How Baptism obligeth us to walk in newness of life 17 How it is to be improved 13 The Rite of Dipping why not retained 14 Believing the necessity of believing that if we be dead with Christ we shall live with him 46 The grounds of believing a blessed future state in Heaven 46 47 The profit of believing this 47 Body why mentioned as the seat of sin 67 What care we should take to imploy our Bodies in Gods service 73 Mortal Body Vide Mortal Body of sin what is meant by it and the reason of the expression 30 In what sense it is said to be destroyed ibid. Burial of Christ why Christ must be buried 17 C. CHange a great change wrought in all that are brought home to God 125 What this Change is 142 The effects of this Change 143 One great Change is change of Masters Vide Masters 125 Those that are changed must away with their sinful life 131 Choice of Masters of great concernment to us 111 Whom we ought to chuse for our Master 115 What should guide us in this Choice Vide Masters 111 Communion with God here the fruit of Holiness 145 Communion with Christs Death what a signifies 8 Complaining great deceit of the heart in complaining against sin without resistance 77 Conflict spiritual incouragements to us in our Conflict with sin 87 Objections answered 93 Conformity to Christ wherein it consists 25 Where there is a likeness to his Death there will be also to his Resurrection 26 Consent given to the service both of sin and of God 69 Bare Consent to Gods service will not evidence us Gods servants without obedience 114 Consideration the want of it the cause of many sins 32 Conversion of all spiritual mercies we should thank God for the Conversion of our selves and others 123 It is the duty of converted persons to be free from sin 40 Other duties of converted persons 123 Covenant Vide New Covenant Creature how to use the Creature to Gods glory 147 Crucifixion why the death of sin is set forth by this Notion 29 How the old man is crucified with Christ Vide Dead with Christ. ibid. Custom in sinning takes away all tenderness of Conscience 102 D. DEad with Christ what it is to be dead with Christ 42 Who are dead with Christ 43 A Condition necessary to obtain subsequent Grace 44 Freedom from sin is consequent of our dying with Christ 40 The necessity of believing if we be dead with Christ we shall also live with him 46 Dead to sin What it is to dye to sin 2 Exhortation to it 27 Motives 20 Directions Vide Dying to sin and living to God 27 Death of Christ the value of it 12 It shews the deadly nature of sin 33 How it mortifies sin 32 Death eternal what it is 157 The terribleness of it 141 The sinners wages 157 The certain connexion between it and sin 141 158 The Iustice and Righteousness of God in inflicting it on sinners ibid. Death temporal why continued 157 The fruit of sin
and just value for his Person Ministry Converse and Memory as they were too great to be fully exprest so they are to be wholly conceal'd and buried in silence Those acts of your Beneficence towards him wherein love is wont the sincerer it is alwaies the more to affect privacy it were a rude violence to offer at disclosing But its paths in that so long-continued Friendly commerce with him unto which your Honours were pleased to condescend could not be hid Any eye might observe the frequency of your kind visits the familiar freedom you gladly allow'd him at your House as at his own home and that when the season invited you to your pleasant Countrey-recess it was also the more pleasant to you if his Affairs could allow him there to divert and repose himself with you In the very common and piercing affliction of his Death which enter'd into the Souls of many none that were not of his nearer Relatives had a greater share than your Honours or in the bitter sorrows caused by it Your part may be hoped to be as peculiarly great in the advantages and consolations which he that bringeth light out of darkness is pleased to attend and follow it The decease of any such person besides that 't is otherwise also instructive is a further enforcing repetition and inclucation of a common but very apt and powerful Argument both for the increase of our Faith concerning another World and the diminution of our Love to this To the former purpose the Argument from this Topick cannot but be very convictive unto such whom the forelaid serious apprehension of a Deity hath prepared and made capable of it unto others to whose grosser minds that most important and so easily demonstrable thing is doubful one may despair any thing should be certain that they see not with their eyes But who that believes this World hath a Wife Holy Righteous Merciful Ruler that disposes all things in it can take notice that the best of men die from Age to Age as others do and allow himself to think no difference shall be made hereafter And that God should order the collecting of so great a Treasure in one Man not to say of general Learning and Knowledge but of true Goodness Grace Sanctity Love to himself and to men for his sake his very image and the lively resemblances of his own holy and gracious nature to be for ever buried in the dust Or who would not rather conclude as that blessed Apostle that when the World is passing away and the lusts of it he that doth the Will of God being thus tranformed into it abideth for ever 1 Iohn 2.17 And for that other purpose Who that beholds what was of so great value forsaking our World and caught up into Heaven would not less love an Earthly station and covet to be Consorted with the holy Assembly above Every such assumption ought to diminish with us the retentive Power of this World and sensibly add to the Magnelism and Attractiveness of Heaven Doth not God expresly teach and prompt us to despise a World out of which he plucks such excellent ones plainly judging it not worthy of them The general Argument to both these purposes tho it hath not more strength in it self from the death of this or that particular person when we foreknew that such must die yet hath more Emphasis and efficacy upon us as the instances are repeated especially when we have a present occasion to consider the death of some one of great value thoroughly known to us as this Worthy Person was to your Honours For it is not then a cold faint Idea we have of such a ones worth as that is which is begot by remote and more general report but have a lively remembrance of it as it appeared in numerous vivid instances and thence do with the more spirit and assurance conclude such excellencies too great to be for ever lost or be an eternal prey to Death and the Grave but therefore that he is certainly Ascended and gone into a World more suitable to him Whence also the manifold endearments which were the effects of former very intimate Conversation recur afresh with us and carry up our hearts after him thither making us wish and long to be there too But the Wisdom and Mercy of Providence seem especially to have taken care the Church of God on Earth should be some way recompenc'd for the loss of so considerable a Person out of it by those so generally acceptable and useful Works of his that survive him Your Honours Iudicious and very complacential gust and relish of any thing that was Reverend Dr. Mantons make you the more capable of the larger share and fuller satisfaction in that recompence And were it known how great a part of them hath had a second birth or Resurrection by the diligence of one depending on you that rescued them from the obscurity of a private Closet as from a grave and who tho deservedly favoured by you upon other accounts is undoubtedly much the more upon this also You would be esteemed to have the more special title to them as well as capacity of advantage by them There is however enough to make it decent and just That wheresoever these Writings shall be read your kindness to their Author should be told for a memorial of you and whatsoever your interest was or is in him and his labours it cannot be a lean wish unto you To desire your benefit may be proportionable Which is most earnestly desired for you with the addition of all other valuable Blessings by Your HONOURS Greatly obliged and very humble Servants in Christ our Lord WILLIAM BATES IOHN HOWE SERMONS UPON THE Eighth Chapter OF THE ROMANS SERMON I. ROM VIII 1 There is therefore now no condemnation to them which are in Christ who walk not after the flesh but after the spirit IN the former Chapter the Apostle in his own Person represents a Believer groaning under the relicks of sin or bewailing the imperfections of his sanctification now because this Conscience of in-dwelling sin may breed in us fears of Condemnation he sheweth here what remedy and relief is provided for us by Jesus Christ. There is therefore c. So that the words are an Inference from the Complaint and Gratulation expressed in the last Verse of the preceding Chapter Tho in the godly there remain some sin yet no condemnation shall be to them Observe here 1. A priviledg There is no condemnation 2. A description of the persons who have interest in it they are described 1. By their internal estate To them which are in Christ Jesus 2. By their external course of life who walk not after the flesh but after the spirit 1. There is a denial of the prevailing influence of the corrupt principle They walk not after the flesh 2. Their obedience to the better principle is asserted and affirmed but after the Spirit Three points I shall touch upon 1.
of condemnation to Death if you be not sensible of the evil and burden of Sin yet surely you should flee from wrath to come Is that a slight matter to you our first and quickest sense is of wrath when our hearts are made more tender we feel the burden of sin fear worketh before shame and sorrow Therefore surely he that considereth his deep necessity should cry our Oh wretched man that I am who shall deliver me from this body of death Rom. 7.24 2. Consider the possibility of your delivery from this bondage by the law of the Spirit of Life in Christ Jesus Surely the Blood of Jesus can purge your consciences from dead works that you may serve the living God Heb. 9.14 There is a Covenant all the promises of which in Christ are Yea and Amen 2 Cor. 1.23 The Covenant of night and day may sooner be dissolved than this Covenant broken or repealed There is the Spirit also who can subdue your strongest lusts and is ready to help you to mortifie the deeds of the body and to reclaim you from your vain pleasures 3. How comfortable it will be for you when once this work is in progress and you begin to pass from Death to Life every step will be sweet to you and as you grow in grace you do apace advance to Heaven Prov. 3.17 All her ways are pleasantness and all her paths are peace 2 Vse Let us examine whether we have received this regenerating grace to free us from the reign of sin Some are free in shew but others are free indeed John 8.36 Some have the outward badges of Liberty are Christians in name receive Sacraments and enjoy the Ordinances but not the grace in and by the Ordinances You may know the state of your service by the course of your life are you as ready to do any thing for God as before for sin Rom. 6.18 3 d Vse If we be free let us not return to our old slavery again Gal. 5.1 Stand fast in the liberty wherein Christ hath made you free and be not intangled again in the yoke of bondage Especially that chief part of freedom from the dominion of sin Rom. 6.12 Let not sin reign in your mortal bodies that ye should obey it in the lusts thereof And the 14 verse For sin shall not have dominion over you for ye are not under the law but under grace SERMON IV. ROM VIII 3 For what the law could not do in that it was weak through the flesh God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh HERE the Apostle explaineth himself and sheweth how the law of the spirit of life in Christ Jesus doth make us free from the law of sin and death In the words observe three things 1. The deep necessity of mankind For what the law could not do in that it was weak through the Flesh. 2. The means of our deliverance or Gods merciful provision for our relief The means are two First Christs incarnation Secondly His Passion 1. His incarnation in these Words and God sending his own Son in the likeness of sinful flesh 2. His Passion and for sin or by a Sacrifice for Sin 3. The end or benefit accruing to us thereby Condemned Sinint he Flesh. Doct. from the whole That when man could by no means be freed from Sin and Death God sent his Son to be a sacrifice for sin that our liberty might be fully accomplished The Apostles method is best I shall therefore follow that 1. The deep necessity of mankind is argued and made out by this reason That it was impossible for the Law to do away Sin and justifie man before God so he saith For what the law could not do in that it was weak through the flesh That is through the corruption of our natures we being Sinners and unable to perform the Duty of the Law To understand the force of this reason take these considerations 1. That it was necessary in respect of Gods purpose and decree that we should be freed from Sin and Death For God would not have mankind utterly to perish having chosen some to Salvation and Repentance and so leaving others without excuse therefore the strict Judgment of the Law is debated upon this Argument Psal. 143.2 Enter not into judgment with thy servant O Lord for in thy sight shall no man living be justified And again Psal. 130.3 If thou Lord shouldst mark iniquity Lord who shall stand According to the first Covenant none can escape Condemnation now this consisted not with the purposes of the Lords Grace who would not lose the whole Creation of mankind God hath shewed himself placable and merciful to all men and hath forbidden despair and continued many forfeited mercies and did not presently upon Sinning put us in our everlasting estate as he did the fallen Angels but rather is upon a Treaty with us 2. God resolving to restore and recover some of mankind it must be by the old way of the Law or by some other course The old way of the Law claimeth the first respect and precedence of consideration for take away Christ and the Gospel nothing more divine and perfect was given to man than the Law this was first intended by God for that end as the Scriptures every where witness and God will not depart from his own institutions without evident necessity for he doth nothing in vain or without necessary cause and reason Gal. 3.21 If there had been a law given which could have given life verily righteousness had been by the Law God would have gone no further than his first transaction with man Again 't is said Gal. 2.21 If righteousness had been by the Law then Christ is dead in vain If there had been any other way possible in Heaven or in earth than the death of Christ by which the salvation of lost sinners could have been brought about Christ would not have died no our disease was desperate as to any other way of cure before this great Physitian took our case in hand Christ is of no use till our wound be found incurable and all other help in vain 3. The Law coming first into consideration as our remedy its impossibility to justifie and give life needs to be sufficiently demonstrated for till we are dead to the law we shall but carelesly seek after the Grace of God in Jesâ—s Christ therefore doth the Scripture travel so much in this point and sheweth us we must not only be dead to sin and dead to the world but dead to the law before we can live unto God Gal. 2.19 I through the law am dead to the law that I may live unto God and again Rom. 7.4 Ye are become dead to the law by the body of Christ that ye may be married to another even to him that was raised from the dead that ye may bring forth fruit to God These two places shew the means how we become dead
from thine own flesh Isa. 58.7 A beggar is our own flesh men in pride and disdain will not own it shut up their bowels against them but Christ had our nature in perfection this made Laban tho otherwise a churlish man kind to Jacob Gen. 29.14 Surely thou art bone of my bone and flesh of my flesh But this is not all Christ assumed humane nature that he might experiment infirmities in his own person and his heart be more tendred towards us Heb. 2.17 18. In all things it behoved him to be a merciful and faithful high priest in things pertaining to God in making reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succor them that are tempted We have more assurance that he will pity us who is not a stranger to our blood and hath had tryal of our nature and our miseries and temptations he knoweth the heart of an afflicted tempted man and will mind our business as his own 5. Christ by taking our flesh is become a pattern to us of what shall be done both in us and by us 1. His own holy nature is a pledg of the work of Grace and the sanctification of the spirit whereby we are fitted and prepared for God for the same holy spirit that could sanctifie the substance that was taken from the Virgin so that that holy thing that was born of her might be called the Son of God he can also sanctifie and cleanse our corrupt hearts the pollution of our natures is so ingrained that we are troubled to think how it can be wrought off and these foul hearts of ours made clean but the same spirit that separateth our nature in the person of Christ from all the pollution of his Ancestors can purifie our persons and heal our natures how polluted soever they be 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 God So many Generations as there are reckoned up in the Story of Christs nativity Mat. 1. Abraham begat Isaac and Isaac begat Jacob c. So many intimations there are of the deriving of sinful pollution from one Ancestor to another and tho it still run in the blood yet when Christ was born of the Virgin he sanctified the substance taken from her there the infection was stopped he was born an holy Thing Luk. 1.35 and Heb. 7.20 Who is holy harmless undefiled separate from sinners 2. His Life was a pattern of our Obedience for he gave us an example that we should follow his steps and walk as he walked he submitted to all manner of duties both to God and men Luke 2.49 Wist ye not that I should be about my fathers business There was his duty to his Heavenly Father and for his natural and reputed Parents Luke 2.51 He went down and was subject to them and still he went about doing good Acts 10 38. This was the business of his Life Obedience Christ would commend to us for he never intended to rob God of a Creature and a subject when he made man a Christian therefore he in our nature having the same interests of flesh and blood the same passions and affections would teach us to obey God at the dearest rates 3. In the same nature that was foiled he would teach us also to conquer Satan He conquered him hand to hand in personal conflict repelling his temptations by Scripture as we should do Mat. 4.10 So he conquered him as a tempter there is another conquest of him as a tormentor as one that hath the power of death so he conquered him by his death on the Cross and so his humane nature was necessary to that also Heb. 2.14 Forasmuch as the children are partakers of flesh and blood he also took part of the same that he might destroy him that had the power of death that is the Devil Christ would stoop to the greatest indignities to free us from this enemy and to put mankind again into a condition of safety and happiness 4. That he might take possession of Heaven for us in our nature John 14.2 3. I go to prepare a place for you I will come again and receive you to my self The Devils design was to depress our nature but Christ came to exalt it Satan endeavoured to make us lose Paradise but Christ came to give us Heaven and to assure us of the reality of the gift he did himself in our nature rise from the dead and entred into that glory he spake of to give us who are strangely haunted with doubts about the other world a visible demonstration that the Glory of the World to come it no fancy he is entred into it and hath carryed our nature thither that in time if we regard his offers and his promises our selves may be translated thither also 5. After he had been a sacrifice for sin and conquered death by his Resurrection He hath triumphed over the Devil and led captivity captive and gave gifts unto men in the very act of his ascention into heaven Eph. 4.8 To teach us that if we in the same nature continue the conflict and be faithful unto the death we shall triumph also and the God of peace shall tread Satan under our feet shortly Rom. 16.20 These Things occur to me for the present as the fruits and benefits of Christs Incarnation but the chief reason why 't is brought here is That God might condemn sin in the flesh shew the great example of his wrath against it by the sorrows and sufferings of Christ. 2. By his Passion this is intimated in the terms for Sin or by a Sin-offering as we have it in the margent and is confirmed in other Scriptures as Heb. 10.6 In burnt-offerings and sacrifices for sin thou hadst no pleasure In the Original 't is only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in burnt-offerings and for sin thou hadst no Pleasure therefore in the Translation we put the word sacrifices in another sort of letter as being supplyed so Isa. 53.10 When he shall make his soul sin that is as we well render it an offering for sin so 2 Cor 5.21 Christ was made sin for us that is a sacrifice for sin so here by sin he condemned sin in the flesh that is by a propitiatory sacrifice All things that were in the sin-offering agree to Christs Death for instance First Sin was the meritorious cause why the beast was slain the beasts obeyed the law of their creation but man had sinned against God Lev. 5.6 He shall bring his trespass offering unto the Lord for his sin which he hath sinned and the Priest shall make atonement for him concerning his sin Here was no other reason the beast an innocent creature should die so Christ died for our offences Rom. 4.25 Not his own he had no sins of his own to expiate therefore while the Sacrifice was
body is dead because of sin That is the relicks of sin are not abolished but by death there is a twofold end and use of death to them that are in Christ. 1. To finish transgression and make an end of Sin We groan under the burden of it while we are in our Mortal bodies Rom. 7.24 But when the Believer dyeth death is the destruction of sin rather than of the penitent Sinner the vail of the sinful flesh is rent and by the sight of God we are purified all in an instant and then sin shall gasp its last and our Physitian will perfect the cure which he hath begun in us and we shall be presented faultless before the presence of God 2. To free us from the natural infirmities which render us uncapable of that happy life in Heaven which is intended to us The state of Adam in innocency was blessed but Terrene and Earthly a state that needed Meat Drink and Sleep If Christ would have restored us to this life it may be death had not been necessary and the present state of our bodies needed not to be destroyed but only purified but our Lord Jesus had an higher aim Eph. 1.3 Who hath blessed us with spiritual blessings in Christ Adam injoyed God among the beasts in paradise we injoy God among the Angels in Heaven it 's a divine and Heavenly Life that he promiseth a life like that of the blessed Angels where meat and drink and sleep hath no use Now this nature that we now have is not fitted for this life therefore Paul telleth us 1 Cor. 15.50 That flesh and blood cannot inherit the Kingdom of God That is that Animal life which we derived from Adam cannot inherit the Kingdom of God Therefore we need to bear the image of the Heavenly which cannot be till this terrene and animal life be abolished To this end God useth death So that which was in its self a punishment becometh a means of entrance into glory the Corn is not quickened unless it die 1 Cor. 15.36 37 38. The believers that are alive at Christs coming must be change v. 52 53. Christ himself by death entred into Glory therefore what ever is animal vile and earthly and weak must be put off before we are capable of this blessed estate 3. The cause of this mortality is Because of sin Had it not been for sin we had never had cause to fear dissolution there had been no use for coffins and winding-sheets nor had we been beholding to a Grave to hide our carkass from the sight and smell of the living there was a posse mori in innocency else death could not be threatned as a penalty but there was a posse non mori or else Immortality could not be propounded as the reward of Obedience therefore Man is Mortal conditione corporis but Immortal beneficio conditoris God could have supported him Well then death must make sin odious or else sin allowed will make death terrible Thirdly We come to the assertoin or correction The spirit is life because of Righteousness In which observe 1. That Believers have a life notwithstanding death Though death be appointed by God and inflicted upon believers as well as others yet they live notwithstanding this death John 11.25 He that believeth in me though he were dead yet shall he live The Fountain of Life can raise him when he will no bands of Death can hinder his quickening Vertue Tho the union between Body and Soul be dissolved yet not their union with God 2. This life is to be understood of body and soul. 'T is only indeed here said life but he explaineth himself in the 11. vers If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you Man is compounded of a Body and a Soul death deprived him of his body for a time only the Body shall at last be reunited to partake of the happiness of the soul. 1. The soul being the noblest part is presently and most happily provided for being sanctified and purified from all her imperfections and is brought into the sight and presence of God Luke 20.38 They all live to God And they are gathered to the great counsel and assembly of Souls Heb. 12.23 There they serve God day and night and are under an happy necessity of never wandring from their Duty and no longer busied to maintain a war against sin but are always Imployed in Lauding Praising and Blessing God and delighting in him Well then this is the happiness of the faithful That though they put off the Body for a time yet the Soul hath an Eternal house to which it retireth and remains not only in the hand of God but injoyeth the sight and love of God 2. Cor. 5 1. For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the Heavens 2. For the body At the Resurrection the soul shall reassume its body again We cannot easily believe that part shall be placed in Heaven which we see commited to the Grave to rot there but there is no impediment to Gods Almighty Power Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things unto himself This place doth prove that God hath provided for the happy estate of the Body as well as the Soul The dead are Gods subjects put into the hands of Christ he must give an account of them John 6.40 And this is the will of him that sent me that every one that seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day They are likewise members of Christ. 1 Cor. 6.15 Now his Mystical body will not be maimed they are Temples of the Holy ghost 1 Cor. 6.15 Temples wherein we offer up to God reasonable service Now since the Spirit possesseth both Body and Soul he will repair his own dwelling-place which he hath once honoured with his presence and not let corruption always abide on it And we have the pattern of Christ he is the first Fruits of them that slept 1 Cor. 15.20 the Soul hath an inclination to the Body still Therefore that our happiness may be compleat a glorified Soul shall inanimate immortal Body 3. The grounds are first the Spirit renewing Secondly Christ purchase 1. The Spirit is life he doth not draw his Argument from the immortality of the Soul for that is common to good and bad the wicked have a soul that will survive the body but little to their comfort their immortality is not an happy immortality but he taketh his argument from the new life wrought in us by the spirit which is the beginning pledg and earnest of a blessed immortality
The Lord shew me favour in the sight of this man for I have been the kings cupbearer 3. Pray God to bless you and ever keep in remembrance the former debt 1 Cor. 6.15 Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid SERMON XVI ROM VIII 13 If ye live after the flesh ye shall die HERE is another Reason rendred why Christians should not live after the flesh before a debito now a damno or if you will take the whole Verse you have the danger of the carnal life and the benefit of the spiritual both Propositions are hypothetical or conditional both include perseverance in either course The Apostle saith not If you have lived after the flesh ye shall die All have lived after the flesh before they lived after the spirit and in the other part if ye go on to mortifie in the one branch the doom is heavy death not only temporal but eternal in the other the boon or benefit is as much as we can desire and far more than we can ever deserve or requite both have their use for man is apt to be moved by hope or fear if honesty and duty will not perswade us yet danger and benefit may have an influence upon us Let us now consider the first clause where death is propounded as the necessary consequent of carnal living we need not only milk but salt as milk to nourish the new creature so salt to fret out the corruption of the old man A sore penalty is threatned to them that fulfil the desires and inclinations of the flesh we buy carnal delights at too dear a rate when we must die eternally to enjoy them Doct. That God threatneth those that live after the flesh with eternal death and destructiion I shall speak to this Point 1. By way of Explication 2. By way of Confirmation In the Explication I shall shew you 1. What is meant by flesh 2. What by living after the flesh 3. What is the death threatned 2. By way of Confirmation 1. That this threatning is every way consistent with the Wisdom and Goodness of God Secondly The certainty of its being accomplished and fulfilled First by way of Explication 1. What is meant by flesh 1. The flesh is sometimes taken for the natural bodily substance that corporeal mass we carry about us so 't is said No man ever hated his own flesh but nourisheth it and cherisheth it Eph. 5.29 The body is a part of us and deserveth due care that it might be an holy Temple for the Spirit to dwell in and sanctifie and make use of it for God 2. For corruption of nature which inclineth us wholly to things grateful to the body and bodily life with the neglect of God and our precious immortal souls John 3.6 That which is born of flesh is flesh Now flesh in this latter sense is taken 1. Largely 2. Strictly First Largely For the whole dunghil of Corruption in whatever faculty it is seated in the Understanding Will or rational Appetite so Gal. 5.17 The flesh lusteth against the spirit that is corrupt nature 2. Strictly Or in a limited sense for the corruption of the sensual Appetite 1 John 2.16 All that is in the world is either the lust of the flesh the lust of the eye or pride of life Sensuality is expressed by the lust of the flesh and Eph. 2.3 Fulfilling the wills of the flesh and of the mind As 't is taken more generally for natural corruption both in Will Mind and Affections so more particularly for the disorder of the sensual Appetite which carrieth us to Meats Drinks Riches Pleasures Honours therefore there are two Branches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh must not be confined to this latter sense but taken in the latitude of the former we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The wisdom of the flesh Rom. 8.7 and of a fleshly mind Col. 2.18 Man is a corrupt carnal creature in all his faculties of the soul even those which are more noble the Understanding and Will and when the Apostle reckoneth up the works of the flesh Gal. 5.19 He doth not only reckon up Fornication and Adultery Uncleanness Wantonness which belong to the sensual Appetite but Idolatry and Heresie which are the fruits of blind and corrupt Reason and Witchcraft Hatred Variance Emulations Wrath Strife Sedition Envyings Murther which belong to the depraved Will we must take flesh then in the largest sense Secondly What it is to live after the flesh Living doth not note one single action but the trade course and strain of our conversations they are said to live after the flesh where the flesh is their principle their work and their scope 1. Where it is the governing principle or that spring which sets all the Wheels a going Once it was thus with us all we were wholly acted by the inclinations and desires of the flesh and did nothing but what the flesh moved us unto and therefore natural men are said to be in the esh Rom. 8.8 and after the flesh v. 5. and to serve divers lusts and pleasures Tit. 3.3 But when our cure is wrought we are acted by another principle the spirit or new nature Rom. 8.1 and Gal. 5.16 Not that the old principle is quite abolished 't is in us still Gal. 5.17 The flesh lusteth against the spirit and the spirit lusteth against the flesh And 't is in us not as dead but as working and operative and there is a mixture of the respective influence and efficacy of these two principles in every action yea in some actions a prevalency of the one above the other The worser part in a particular conflict may get the upper hand yet there is a sensible difference between the people of God and others the better principle is habitual and constant and in predominancy and doth not only check and thwart the other but overcome it and the interest of the flesh decreaseth and that of the spirit prevaileth and keepeth the carnal part in subjection but when the flesh is the chiefest principle that beareth rule in our hearts and we are acted and guided by it in our course of life we live after the flesh 2. Their work and trade or the business of their lives men are said to live after the flesh that wholly mind the things of the flesh Rom. 8.5 That take no other care but to spend their time wit and estate upon the service of their own fleshly lusts their whole life study and labour is to please the flesh and satisfie the flesh If God gets any thing from them 't is but for fashion sake and 't is only the flesh's leavings so Gal. 5.8 To sow to the flesh there is their business To make provision for the flesh Rom. 13.14 Neglecting God and the eternal welfare of their precious and immortal souls be it in the way of sensuality or be it
crucified the flesh 'T is hypocrisie and perjury that the carnal and bruitish nature should reign in us baptism implyeth a vow we are baptized into the likeness of his death Rom. 6.3 Christ bound himself to communicate the vertue of his death and we bind our selves to die unto sin and to use all Christs instituted means to that end and purpose now if after that we are washed we still wallow in the mire and effect that life which we have renounced and gratifie what we should crucifie cherish the flesh rather than use Christs healing means to subdue it and purge it out our very baptism will sollicite the more severe vengeance and be a swift witness against us It were better scalding oyl had been poured upon us than the water of baptism and if there be any place in hell hotter than others 't is for hypocrites and perjured persons that have broken the vow of their God which is upon them this should the more sink into us because every covenant hath a curse included in it implicite or explicite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch A Consecration implieth an execration or imprecation of vengeance if we do contrary the Scripture abhoreth not this notion 't is said Neh. 10.29 they entered into a curse and an oath to walk in Gods law So it is in the new Covenant for all Christians do consent to the threats and punishments of the Gospel in case of failing in their duty as the Israelites were to give their Amen Deut. 29.41 to the curses of the law so we profess to submit to the law of grace and tenor of it In Mark 16.16 He that believeth not shall be damned We profess our consent to this law not to a part only but to the whole Now what ever Faith and Baptism calleth for that must be done or if it be wilfully left undone we approve the penalty as just and that God may rightly inflict it upon us Thus for the Justice of God 2. Now for the Wisdom The punishment is the greater to check the greatness of the temptation Much of the fleshly life is pleasant like the Eden of God to the besotted soul therefore God hath guarded it with a flaming Sword that fear may counterballance our delight 'T is an hard thing to bring a man to strive against his own flesh 't is born and bred with us and is importunate to be pleased but the end is death there must be a separation between the soul and sin or beeween the soul and God milder motives would do us no good against boisterous lusts and are not powerful enough to wean us from accustomed delights therefore is the punishment threatned the more dreadful and the sinful fear is checked by the severity of the intermination tho sense-pleasing and flesh-pleasing be sweet to a carnal heart 't will cost him dear The Wisdom of God is seen in Three Things 1. In punishing sin which is a moral evil with death and misery which is a natural evil In appointing that it should be ill with them that do evil these are fitly sorted Deut. 30.15 See I have set before thee life and good death and evil The evil of sin is against our duty and the evil of punishment against our interest and happiness now if men will willingly do what they should not 't is equal they should suffer what they would not what is against their wills these two are natural relatives sin and misery good and happiness we find some of this in our selves we have compassion of a miserable man whom we esteem not deserving his misery we think 't is ill placed there and we are also moved with indignation against one that is fortunate and successful but unworthy the happiness he enjoys which sheweth man hath an apprehension of a natural harmony and order between these things sin and misery goodness and felicity 2. The Wisdom of God lyeth in this that the love of pleasure which is the root of all sin should end in a sense of pain Man is a very slave to pleasure Tit. 3.3 Serving divers lusts and pleasures 'T is ingrained in our natures therefore to check it the Lord hath threatned the pains of the second death and this method our Lord approveth as most useful to draw us from our beloved sin Matth. 5.29 30. Better one member suffer than the whole body to be cast into hell In short God hath so proportioned the dispensation of joy and sorrow pleasure and pain that 't is left to our choice whether we will have it here or hereafter whether we will have pleasure as the fruit of sin or as the reward of well-doing both we cannot have you must not expect to enjoy the pleasures of Earth and Heaven too and think to pass from Delilahs Lap into Abrahams Bosom Luke 16.25 Son in thy life time thou receivedst thy good things and Jam. 5.5 Ye have lived in pleasure upon earth You have been merry and jocund but your time of howling and lamenting then cometh far beyond the degree of your former rejoycing 3. By setting eternal pains against momentary pleasures that ye may the better escape the temptation Momemtaneum est quod delectat eternum quod cruciat The pleasures of sin are but for a season Heb. 11.25 But the pains of sin are for evermore if the fearful end of this delightful course were soundly believed or seriously considered it would not so easily prevail upon us 'T is the Wisdom of our Lawgiver that things to come should have some advantage in the proposal above things present that the joy and pain of the other world should be greater than the comfort and pleasure of this world which is a matter of sense for things at hand would certainly prevail with us if things to come were not considerably greater therefore here the pain is short and so is the pleasure but there 't is eternal Those that will have their pleasure here they shall have it but to their bitter cost but those that will work out their salvation with fear and trembling will by the spirit mortifie the deeds of the body pass through the difficulties of Religion shall have pleasure at his Right Hand for evermore Psal. 16.11 3. 'T is consistent with his love and goodness This is necessary to be considered First Because we are apt to think hardly of God for his threatnings 'T is for our profit to give warning and to bring us to repentance and that we may take heed and escape these things he threatneth that he may not punish and he punisheth in part that he may not punish for ever The first awakening is by fear afterwards shame sorrow and indignation the curse driveth us to the promise First we look upon sin as damning then as defiling first as it fits us for Hell then as it unfits us for Heaven 2. 'T is a benefit to the world Punishment among men because of the degeneracy of the world is a more powerful engine of
delights therefore if you be strangers and Pilgrims you should not lust after worldly things lest you forget or forfeit your great hopes Secondly You are Racers or Wrestlers 1 Cor. 9.24 Know you not that they which run in a race even all but one receiveth the prize so run that you may obtain They that exercised in the Istmaick Games had a prescribed set dyet both for quality and quantity and had their rule chalked out to them they knew their work and their reward so v 27. But I keep under my body and bring it into subjection lest that by any means when I have preached to others I my self should be a cast-away That is denied himself those liberties which otherwise he might enjoy having prescribed to others the way of striving and getting the victory they for an Oaken or Olive Crown dieted themselves kept themselves from all things which should hurt them or disable them in the Race or Combat and should we cocker every appetite that have an Eternal Crown of Glory in view and pursuit our danger is greater if we should miscarry and miss of it theirs the loss of a little vain glory ours of Eternal Glory therefore we should strive that we be not found unworthy to receive it there the victory is uncertain here all that are runners may be sure of the Crown 5. Consider the malignant influence of the flesh and how pernicious it is to the soul. If it were a small thing we spake to you about you might refuse to give ear but 't is in a case of life and death and that not temporal but eternal we can tell you of many present and temporal inconveniencies that come by the flesh the body the part gratified is in many oppressed by it Prov. 5.11 Thou shalt mourn at last when thy flesh and body is consumed It betrayeth you to such sins as suck your bones and devour your strength and give your years to the cruel to such enormities and scandalous practices as bring infamy and a blot upon thy name Pleasing the flesh maketh one turn a drunkard and the very sin carrieth its own punishment with it a second a wanton a third a glutton a fourth a hard-hearted worldling and all these sins waste the conscience and debase the body and spend our Wit Time Strength and Estates but we have a more powerful Argument to present to you it will be the eternal loss and ruin of your souls There will a day come when you shall be called to an account for all your vain delights and pleasures Eccles. 11.9 Rejoice O young man in thy youth and let thine heart cheer thee in the days of thy youth and walk in the ways of thine own heart and in the sight of thine eyes but know that for all these things God will bring thee to judgment The young man is cited before the Tribunal of God and we think somewhat must be allowed to that age before man have learned by experience to contemn pleasures and the young man is spoken to in his own dialect let his wanton and wandring eye inflame the lusts of his heart and smother his conscience by all manner of sensual delight yet a length he will know the folly of this to his bitter cost These things which are now so pleasing to the senses shall gnaw and sting his conscience when God whom he now forgetteth shall bring him to the Judgment and he shall have nothing to plead for his brutish folly 6. What vile unthankfulness it is and a great abuse of that liberty which we have by Christ Gal 5.13 Ye are called to liberty only use it not as an occasion to the flesh We have a great liberty to use our worldly comforts with a respect to Gods Glory and as encouragements of Gods Service and for the sweetning of our Pilgrimage but 't is strangely perverted when we use these things to please the flesh you turn it into a bondage and offer a great abuse to Jesus Christ surely he never dyed to promote the power of sin nor gave us these comforts to defeat the ends of his death Was he a man of sorrows that we might live in pleasure Did he suffer in the flesh to purchase us liberty to please the flesh Or die for sin to give sin the mastery Did the Lord vouchsafe these comforts that we might dishonour his name or undo our own souls 2. Means To come out of this estate and course of sin I shall give you a few Directions 1. To those that never pretended to the spiritual and heavenly life and are as yet to be drawn out of the common apostacy and defection of mankind to God All that I shall say to them is to observe Checks of Conscience and Motions of the Spirit and what help is given to weaken the flesh 1. Checks of conscience however occasioned either by a lapse into some sin which is wont to scourage the soul with some remorse Matt. 29.4 saying that I have sinned in betraying innocent blood Conscience working after the fact or by the conviction of the word Acts 24.25 And as he reasoned of righteousness and temperance and judgment to come Felix trembled Do not smother these checks that breedeth Atheism and hardness of heart Suppose one dissolutely bent yet upon some loathsome concomitants which follow his riot and intemperance he beginneth to be troubled Gods Providence is to be observed as well as his own sin This is a kind of softning his heart if it revert to his old frame the man is the worse No Iron so hard as that which hath been often heated Water after it hath been heated by the fire congealeth the sooner after it is taken off If he doth not take notice of Gods warnings his soul is more unapt to be wrought to repentance yea God in justice may deprive him of those common helps Hos. 4.17 Let him alone or give him up to his own hearts counsels 'T is dangerous not to make use of those intervals of Reason and sober thoughts which arise in our minds 2. The motions of the Holy Spirit when he cometh to recover you from the flesh to God and you are troubled not only with remorse for actual and heinous sins but about your eternal estate and are haunted with thoughts of the other world and urged to resolve upon the heavenly life Surely when the waters are stirred we should put in for a cure John 5. when he draweth we should run Cant. 1.4 when he knocketh we should open Rev. 3 20. and not obstruct the work of godliness but seriously imploy our thoughts about it Acts 16.14 Whose heart the Lord opened that she attended unto the things that were spoken by Paul We should not rebel against the motions of the spirit lest we grieve our sanctifier and he forsake us because we forsook him first and so our hearts be hardned in a carnal course Briefly God doth all in our first conversion yet these three things lye
it is broken that it cannot with such strength bring forth the deeds of the body 2. By the continual and renewed influence of his grace He doth more and more weaken the power of sin Mich. 7.19 He will have compassion on us and subdue our iniquities 'T is Gods work Alas without this if we be left to our selves the more we resist sin the more it is irritated and encreased in us 3. God doth it by his word which is the great instrument which he useth to convey the power of his grace John 17.17 There we see the evil of sin and the danger of it are stirred up to resolve cry and pray against it and are told of the great remedy which is Christs death 4. He mortifieth us by his Providence as he taketh away the fuel and provision of our lusts and awakeneth us to a more earnest conflict with sin Out of love to our souls he crosseth our humours John 15.2 Every branch that beareth fruit he purgeth it that it may bring forth more fruit The Vine-dresser cutteth and pareth off the luxuriant and superfluous branches Isa. 27.9 By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin Now all this is passive Mortification necessary to be observed by us that we may submit to Gods work and improve the impressions of his Word Spirit and Providence 2. Active Mortification is the constant endeavour of a renewed soul to subdue sin dwelling in us that we may be more at liberty to serve please and glorifie God 'T is a constant endeavour for in a leaking ship there is a continual use of the Pump Sin is a continual burden and clog to the new nature and 't is every days business to get rid of it we groan under it Rom. 7.24 and we must strive as well as groan the spirit or new nature lusteth against the flesh Gal. 5.17 not only by a disliking thought which may check actual motions of the flesh but also by a constant use of all holy means that we may get the mastery of it they are bound to dye unto sin therefore will not let it reign Rom 6.11 12. and the end of mortification is vivification or liberty towards God which the soul aspireth after more and more for we grow dead to sin that we may be alive to righteousness In short this work must be continued till we have gotten some power against our corruptions and it be weakened tho not subdued totally 2. There is a general and particular Mortification The general Mortification is The putting off the whole body of the sins of the flesh Col. 2.11 The particular Mortification is when we subdue or weaken this or that particular lust Psal. 18.23 I was also upright before him and kept my self from mine iniquity Now the rule is That the general Mortification must go before the particular otherwise all that we do is but stopping an hole in a ruinous fabrick that is ready to drop down upon our heads or to make much ado about a cut finger when we have a mortal disease upon us Besides particular Mortification dependeth on the general for till we be renewed by God how can we mortifie sin Col. 3.8 Put off all these anger wrath malice blasphemy filthy communication out of your mouths seeing ye have put off the old man with his deeds Seeing you have put off all corruption allow your selves to live in no one sin Alas to set against a particular sin before we set upon the whole body of sin 't is but to put a new patch upon a torn garment and so make the rent the worse or to cut off a branch or two while the root or trunk remaineth in full life and vigor and so sprouteth the more for cutting First look after the general work that sin be stabbed at the heart and then the particular branches and limbs of it dye by degrees 3. There is a double way of mortification Privative and Positive The one standeth in the cutting off the fuel and provisions of the flesh or those things by which sinful and corrupt nature is kept alive the other lieth in resistance and active endeavours against it as fire is put out either by withdrawing wood or combustible matter or pouring on water or an enemy is destroyed by starving or battel as Antigonus answered to a Captain that kept a Garison in a City subject to Rebellions and Mutinyings That he should not only fasten the clog but starve the dog meaning thereby that he should strengthen the garison and weaken the City Both these ways must Christians go to work in the business of mortification The one by shunning the occasions of sin and cutting off the provisions which feed the distemper in our Souls Rom. 13.14 Make no provision for the flesh to fulfil the lusts thereof When men entertain themselves with all sensual delights as if their business were to hearten the enemy to keep the flesh alive after they have undertaken its death in Baptism The other is using the means which tend to the subduing of it such as prayer 2 Cor. 12.8 For this thing I sought the Lord thrice Hearing the word John 15.3 Now are ye clean through the word which I have spoken to you And such like as on the one side we must not provide oyl to feed the flame so on the other there must be striving praying exercising our selves unto Godliness that grace may be strengthened in war against sin 4. There is a daylie and ordinary course of mortification and a solemn extraordinary setting about this work in special seasons The daily course is needful because sin is at continual work in our Hearts and as soon as a Christian neglects his Soul the effects do soon appear In this sense a Christian must die daylie that is to his sins and corruptions he must still watch and strive and get some advantage against them by every prayer he maketh to God every act of receiving the Lords Supper or hearing the word it is his constant task but there are certain seasons when he must solemnly set about this works as 1. When God maketh sin bitter by afflictions and we are threshed that our husk may fly of Affliction is a special time of dealing against sin Jer. 2.19 We must not hinder the working of Gods physick but further it rather exercise our selves under the rod Heb. 12.11 It yeildeth the peacable fruit of righteousness to them that are exercised thereby Use it to Gods ends and purposes the smartness of the rod should make sin more heteful to us 2. When you have some serious stirrings upon hearing the word or some new powerful consideration is given you to quicken your hatred against sin when a truth is born in with great light power and evidence upon the heart there is a Providence that goeth with Sermons many gracious opportunities are lost by our negligence certainly when the Waters are stirred it is good
have petty ones attending them must be chiefly attended by us and we must not discontinue the work till we have gotten some power against them and they be considerably weakned Be it lust or passion or sloath and dulness or worldliness or pride we must Pray and Pray again as Paul Prayed thrice grace must watch over it and keep it under and abate it by contrary actions that we may the better govern this inclination and reduce it to reason 5. Take heed of an unmortified frame of spirit there are certain dispositions of heart which argue much unmortifiedness and do loudly call for this remedy and cure even the grace of the spirit whereby we may be healed as first impotency of mind whereby temptations to sin are very catching and do easily make impression upon us The heart like tinder soon taketh fire from every spark certainly there is great life in our lusts when a little occasion awakeneth them As it is said of the young fool in the Proverbs he goeth after her suddenly Pro. 7.22 That is as soon as inticed Upon the least provocation we grow passionate the temptation findeth some prepared matter to work upon as straw is more easily kindled than wood Now this calleth upon us to weaken the inclination 2. When the temptation is small a little adversity puts us out of all courage and patience Pro. 24.10 If thou faint in the day of adversity thy strength is small If we be so touchy that we cannot bear the common accidents of the world how shall we bear the most grievous persecutions which we are to endure for Christs sake For the other sort of corruptions for handfuls of Barley or a piece of Bread will that man transgress So selling the righteous for a pair of shooes Selling the Birthright for one morsel of Meat She is a common prostitute that will take any hire A little thing makes a stone run down hill Certainly the heart must be looked after the bias and inclination of it to God and Heaven more fixed 3. When lusts are touchy storm at a reproof If the word break in upon the heart with any evidence carnal men cannot endure it 1 Kings 22.8 He doth not propechy good concerning me but evil 't is a bad crisis and state of soul when men would be soothed in their lusts cannot endure close and searching truths but either affect general discourses that they may creep away in the crowd without being attacked or loose garish strains that please the fancy but do not reach the heart or must be honyed and oyled with grace scarce can endure the Doctrine of Mortification none need it so much as they or love flattery more than reproof 't is a sign sin and they are agreed and they would sleep securely Not only did an Herod put John in Prison but an Asâ— put the Prophet in the stocks 2 Chron. 16.10 4. In case of great spiritual deadness The heart hath too freely conversed with sin and so groweth less apt for God Psal. 119.37 Turn away mine eyes from beholding vanity and quicken me in thy ways and Heb. 9.14 How much more shall the Blood of Christ purge your consciences from dead works to serve the living God Our vivification is according to the degree of our mortification and therefore great deadness argueth the prevalency of some carnal distemper 5. Live much in doing good The intermitting of the exercise of our love to God maketh concupiscence or the carnal love to gather strength and when men are not taken up with doing good they are at leasure for temptations to entice them to evil our lusts have power indeed to disturb in holy duties but 't is when we are remiss and careless and usually 't is the idle and negligent who are surprized by sin as David walking on the Terras 2 Sam. 11.2 Diabolus quem non invenâ—â— occupatum c. I will close all with these two remarks 1. That 't is more sweet and pleasant to mortifie your lusts than to gratifie them Stolen waters are sweet and bread eaten in secret is pleasant but the dead are there Prov 9.17 so Job 20.12 13 14. Tho wickedness be sweet in his mouth tho he hide it under his tongue though he spare it and forsake it not but keep it still within his mouth yet his meat in his bowels it is the gall of asps within him Sin is but a poisoned Morsel Mortification is not pleasant in its self yet in its fruits and effects 't is rewarded with joy and more occasions of thanksgivings we shall have Rom. 7.24 25. Oh wretched man that I am who shall deliver me from the body of this death I thank God through Jesus Christ our Lord. 2. If you enter not into a war with sin you enter into a war with God shall sin be your enemy or God the Eternal Living God Ezek. 23.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee I the Lord have spoken it and will do it SERMON XIX ROM VIII 13 If ye through the spirit do mortifie the deeds of the body DOCT That in mortifying of sin we and the Spirit must concur Here I shall handle 1. The manner of this Co-operation 2. The necessity of it 1. To state the manner of this Co-operation First We must know what is meant by the Spirit 't is put either for the Person of the Holy Ghost or for his Gifts and Graces the new Creature or the Divine Nature wrought in us The Person of the Holy Ghost Matth. 28.19 Baptize all nations in the name of the Father Son and Holy Ghost The new Nature John 3.6 That which is born of the Spirit is Spirit The former is here intended the uncreated Spirit or Author of Grace called the Spirit of Christ v. 11. which leadeth and guideth us in all our ways v. 14. which witnesseth to us v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Spirit is the Author or principal Agent in this work For he doth renew and sanctifie us we are merely passive in the first infusion of Grace Ezek. 35.25 I will sprinkle clean water upon you and you shall be clean from all your filthiness Eph. 2.1 You that were dead in trespasses and sins yet now hath he quickned but afterwards we cleanse our selves 1 Pet. 1.22 Seeing ye have purified your souls in obeying the truth through the spirit First he worketh upon us as Objects then by us as Instruments So that we concur not as co-ordinate causes but as subordinate Agents being first purified and sanctified by him we purge out sin yet more and more 3. Tho the spirit be the principal Author yet we must charge our selves with the duty it is our work they destroy all humane industry and endeavour that make mortification to be nothing else but an apprehension that sin is already slain by Christ no 't is charged on us Col. 3.5 Mortifie therefore your members which are upon
Belief of the threatnings of God from whence ariseth a sense of our sinful and miserable condition so far 't is good and useful Partly from an ill cause the Devil who delighteth to vex us with unreasonable terrors 1 Sam. 16.14 The spirit of the Lord departed from Saul and an evil spirit from the Lord vexed him The Devil both tempteth and troubleth as the Huntsman hideth himself till the poor Beast be gotten into the toile then he appeareth with shouts and cryes Partly from the corruption of mans heart which either turneth this work to an utter aversation from God or some perfunctory and unwilling way of serving him some know the right use of the Covenant others not and therefore we must consider not only how 't is wrought by the spirit but how 't is entertained by man through our corruption our conviction of sin and misery by the spirit turneth into Bondage and servitude 2. The spirit of bondage is better than a profane spirit Some cast off all thoughts of God and the World to come and are not so serious and mindful of religion as to be much troubled with any fears about their eternal condition it were happy for them if they were come so far as a spirit of Bondage they that are under it have a conscience of their duty but such as perplexeth them and lasheth and stingeth them with the dread and horror of that God whom they serve Now this is better than the prophane spirit that wholly forgets God Psa. 10.4 God is not in all their thoughts whether he be pleased or displeased honoured or dishonoured this may tend to good the gradus ad rem gradus in re Yea it may in some degree be consistent with sincerity for though to have no love to God is inconsistent with a state of grace or to have less love to God than sin yet to have more fear than love is consistent with some weak degree of grace especially if the case be so that love is less felt in act than fear and therefore though men are conscious to much backwardness yet keep up a seriousness though to their feeling 't is more fear than love which moveth them yet we dare not pronounce them graceless for there may be a love to God and a complacency in his ways though it be oppressed by fear that the spirit of adoption is not so much discovered for the time 3. That 't is an ill frame of spirit to be cherished or rested in For while men are under the sole and predominant influence of it they are never converted to God fear doth begin the work of conversion but love maketh it sincere the spirit by fear doth awaken men to make them see their condition terrifying them by the belief of Gods threatning and the sense of his indignation that they may flee from wrath to come Matth. 3.7 Or cry out What shall I do to be saved Acts 2.37 But yet tho they have a sensible work they have not a saving work Some by these fears are but troubled and restrained a little and so settle again in their sensual course but to their great loss for God may never give them like advantages again Others betake themselves to a kind of religiousness and forsake the practice of those grosser sins which breed their fears and so resting here continue in a state of hypocrisie and self-deceiving religiousness 1. USE is Information and Instruction to teach us how to carry it as to the spirit of Bondage First 't is not to be slighted partly from the matter which breedeth the fear and bondage which is the law of God the supreme rule and reason of our duty by which all debates of conscience are to be decided partly from the Author this sense of sin and misery is stirred up in us and made more active by the Operation of the Spirit of God partly from the faculty wherein 't is seated the conscience of a reasonable creature the most lively and sensible power of mans soul which cannot be pacified but upon solid grounds and reasons partly from the effect the fear of eternal death the greatest misery that can befall us for surely 't is a dreadful thing to fall into the hands of the Living God Heb. 10.31 To smother and stifle checks of conscience doth increase our misery not remove it and produceth hardness of heart and contempt of God therefore when our souls are at this pass that we see we are in bondage to sin and know not how to help it in bondage to wrath and know not how to quench these fears which are awakened in us by the spirit surely we should look after solid satisfaction and peace of soul setled on us upon Gospel Terms Run to the blood of sprinkling Heb. 10.20 2. Yet 't is not a thing to be chosen prayed for or rested in Partly because 't is a judiciary Impression a spark of Hell kindled in the conscience a tender conscience we may and must pray for but not a stormy conscience when we ask legal terrors we know not what we ask a belief of the threatnings belong to our duty as well as a belief of the promises but we must not so reflect upon terrors as to exclude the comfort and hope of the Gospel when under a spirit of Bondage we are in a most servile condition far from all solid comfort courage and boldness but is it not an help to conversion Answer Let God take his own way we are not to look after the deepness of the wound but the soundness of the cure not terrible representations of sin and wrath but such an anxiousness as will make us serious and solicitous partly because the Law-Covenant is an antiquated dispensation the law of nature bindeth not as a Covenant for the promise of life ceased upon the incapacity of the subjects when under a natural impossibility of keeping it the threatning and penalty lieth upon us indeed till we flee to another court and covenant The Jewish Covenant was abolished when Christ repealed the Law of Moses that Covenant dealt with us as servants the Gospel dealeth with us as sons in a more ingenuous way and inviting us to God upon nobler motives and partly from the nature of that fear that doth accompany it it driveth us from God not to God Gen. 3.5 Adam hid himself among the bushes and he gives us this reason because he was afraid and still we all fly from a condemning God but to a pardoning God we are incouraged to come nigh Psal. 103.4 There is forgiveness with thee that thou mayest be feared In the wicked the fear of Gods Wrath once begun it increaseth daily till it come to the desperate fear of the damned and the fault is not in the law or in the spirit but in man who runneth from his own happiness and maketh an ill use of Gods Warnings 2. USE is to put us upon tryal and self-reflection All that attend upon Ordinances receive some spirit
of the Gospel he urgeth this Argument 2 Tim 1.7 8. For we have not received the spirit of fear but the spirit of love and power and of a sound mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a poor cowardly dasterdly spirit mated or overcome with every difficulty but now a spirit confirmed in the love of God and the faith and hope of the Gospel is a fruit of power and fortitude the righteous is as bold as a Lion Pro. 28. 1. Dan. 3.17 18. If it be so 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 the golden image which thou hast set up and Rom. 8.37 38. I am perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth shall be able to separate us from the love of God which is in Christ Jesus our Lord. 3. It hindreth the readiness and chearfulness of our service and crippleth our endeavours The sloathful servant was affraid Luke 19.21 22. when we do not know whether we shall please or be accepted or no 't is a very discouraging thing and we drive on heavily when nothing appears to us but fear but love maketh a willing people 1 Joh. 5.3 For this is the love of God that we keep his commandments and his commandments are not grievous 4. It resisteth sin unwillingly we had rather let it alone than go about it the mortifying of lust is like the cutting off of an Arm with a rusty Saw rather let go any thing than sin but grace furnisheth us with the most powerful arguments For means 1. Cherish good thoughts of God the spirit of bondage is increased upon us by unreasonable fears and jealousies of God the Lord is good and doth good Psal. 119.68 his commands are not greivous Matt. 11.30 My yoke is easy and my burden is light The tryals sent us by him are not above measure nor beyond strength 1 Cor. 10.13 Who will not suffer you to be tempted above what you are able Nor his punishments above deserving Neh. 9.13 thou hast punished us less then than we deserved he is not hard to be pleased nor inexorable upon our infirmities Mal. 3.17 And I will spare them as a man spareth his own son that serveth him He is a rewarder of them that diligently seek him Heb. 11.6 2. Study the nature and constitution of the Gospel which maketh rich preparation of Grace Help and Comfort for you this is Gods Act of Oblivion which easeth you of your troubles for here God promiseth to blot out your transgressions and remember your sins no more this is a Sanctuary and Refuge for your distressed souls to fly unto when pursued by the laws curse the Charter of your hopes or the word of salvation which secureth you aginst the laws curse or the fears of the damnation of Hell the law is good as a rule of duty but the Gospel is glorious 2 Tim. 1.8 11. In short Your souls will never sit easie within you till you resolve not to seek for that in the law which is only to be found in the Gospel peace of Conscience and Reconciliation with God The law can only save the innocent but the Gospel pardoneth the penitent sinner Look not for that in self which is only to be found in Christ a perfect Righteousness and Merit to appease Gods Justice and propitiate him to us this is only by the Blood and Obedience of Christ never look for that on earth which is only to be had in Heaven which is exact and unspotted holiness Jude 21. Then we are presented faultless in his presence 3. An hearty and sincere love to God 1 John 4.18 There is no fear in love for perfect love casteth out fear because fear hath torment and he that feareth is not made perfect in love He speaketh not of a childlike Reverence of the Divine Majesty or a carefulness not to displease him but of slavish fear of Condemnation which is the life and soul of many mens Religion but they are never soundly converted till God hath their hearts that is their love Now this strong and fervent love arising from faith in Christ driveth and forceth this tormenting fear out of the heart and will never be affraid of him whom they love and on the other side will not love him whom they look upon as ready to condemn them and cast them into Hell Surely God will never damn the soul that loveth him therefore if we would get rid of the fear of wrath or hell let us love God with our highest and best affections we have reason to love him if we consider the wonder of his love and good will to sinners manifested to us in and by Jesus Christ. 4. Live holily and obey the motions of the sanctifying spirit We deprive our selves of comfort by falling into sin the more the spirit is a Sanctifier the more a Comforter Holiness breedeth a generous confidence 1 John 3.2 Behold now we are the Sons of God Gal. 5.18 But if ye be led by the spirit ye are not under the law If we are not watchful against sin our bondage returneth therefore David saith Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit The Holy Spirit withdraweth and suspendeth his comforts when we walk vainly and loosely then we cannot serve God with any delight and readiness of mind 't is not a free spirit but a servile that then governeth us and influenceth our actions SERMON XXIII ROM VIII 15 But ye have received the Spirit of Adoption whereby we cry Abba Father IN the Words we have 1. A Priviledg Ye have received the Spirit of Adoption 2. One special fruit and effect of it Whereby we cry Abba Father In setting down the effect the change is emphatical ye received we cry He includeth himself and puts in his own name together with theirs to shew that it is a Priviledg common to all that receive the New Testament the meanest and least of Gods Children have an affectionate and childlike way of praying unto God Doct. That the spirit which we receive under the new Covenant dispensation is a spirit of Adoption I shall explain these Five Things 1. The state of Adoption which we obtain under the New Testament 2. The spirit of Adoption consequent thereupon 3. Whether all that live under the New Testament Dispensation have the spirit of Adoption 4. Whether all that have it know it 5. The reasons why this is the fruit of the new Covenant Dispensation 1. What is the state of Adoption Our admission into Gods family that he will be a Father to us and we shall be his children 2 Cor. 6.18 I will be a father unto you and ye shall be my sons
fading for they decay in our hands like Flowers they wither in our Hands while we smell at them but this endureth for ever we shall not fail and to be sure the everliving God will not fail us 3. 'T is a Blessed Inheritance the expression in the Text heirs of God and joint heirs with Christ. First heirs of God The Inheritance is the Lord himself blessed for ever to be injoyed by the Saints to all Eternity He is the Inheritance of his People now Psal. 16.5 6. The Lord is the porition of mine inheritance the lines are faln to me in a pleasant place Psal. 119.57 Thou art my portion O Lord and Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him See what conclusions are drawn thence duty and hope much more then will God be our all sufficient Portion Rev. 21.7 He that overcometh shall inherit all things and I will be his God and he shall be my son all things equivalently all things immediately in God God is instead of all infinitely supplying and filling up the room of all Riches Honours Contentment and Comforts If we have God nothing shall be missed nothing wanted to make the state of those that injoy it compleatly happy God is all immediately from himself 1 Cor. 15.28 God shall be all in all who filleth all the desires and perfecteth all the Powers of our Souls of himself without the intervention of means Secondly joint heirs with Christ we injoy it by him and we injoy it with him 1. By him for Christ is the heir of all things and we can have no Title but by and through him he hath the whole inheritance in his power and the absolute disposing of all the good things which belong to it John 17.2 Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given to him He hath power of condemning and absolving unless we Sincerely and Cordially come to him and accept him upon Gods offer and obey him we have no right 2. We injoy it with him Christ as Mediator hath a double Inheritance 1. Of life and glory 2. Of dominion and power 1. Of Life and Glory For we read 1 Tim. 3.16 that he is received up into Glory and there he liveth for ever at the Right hand of God Now Christ will not be there alone he cannot satisfie 〈◊〉 unless he have his People with him for we do with Christ injoy God and live with him for evermore Christ will have his People sharers in the same life and Glory John 12.26 If any man will serve me let him follow me and where I am there shall my servant be if any man serve me him will my Father honour His Peâ—ple shall fare as he doth if they will serve him and follow him that is not take it ill to be no better used than he was He will be with them in trouble and they shall be with him in Glory in their eternal estate they shall have constant intimate and nearer fellowship with him 2. An inheritance of dominion and power Eph. 1.21 God raised him far above all principality and power and might and dominion and every name that is named not only in this world but in that which is to come Christ as Mediator was exalted to the highest degree of glory next to God in Heaven far above that fading power of Rulers and Potentates by whom he was put to death yea above the highest degree of Angelical power But doth any of this fall to our share See what Christ saith Revel 3.21 To him that overcometh I will grant to sit with me on my throne even as I also overcame and am sate down with my father in his throne He that persevereth in spite of all temptations shall partake of that honour to which my Father hath exalted me unto after my sufferings He shall reign with Christ and sit down with Christ on the right hand of the Majesty of God not the same methods used towards him to bring him to a Glorious Eternity but invested in the same power as Christ the head Psal. 49.14 The upright shall have dominion in the morning USE is Information of several truths 1. That our heavenly inheritance cometh to us not by our own purchase and procurement or merit but by vertue of our sonship For so the Apostle reasoneth If sons then heirs 'T is given by the mercy of God or the bounty of our Father Luke 12.32 Fear not little flock 't is your fathers good pleasure to give you a kingdom 'T is purchased by Christ indeed the Scripture doth not expresly say in terminis that Christ purchased for us but the merit of his death reached that effect the immediate end of Christs death was to expiate our transgressions but the necessary consequent is our receiving the promise of eternal inheritance Heb. 9.15 For this cause is Christ the Mediator of the new cvenant that bymeans of death for the redemption of the transgressions under the first covenant they which are called might receive the promise of eternal inheritance His death removed sin and the eternal penalties due to it and the new Covenant which is so full of Heavenly promises is thereby introduced none but such whose sins are expiated can be heirs and yours could not be expiated without the death of the Mediator Therefore take away this death and there can be no new covenant no inheritance this death satisfied the justice of God and merited his favour Again we are purchased tho it be not said Heaven is purchased Eph. 2.14 Once more 't is said he gave himself Eph. 5.25 26 27. all the benefits depend on the Blood of Christ and 1 Thes. 5.9.10 For God hath not appointed us to wrath but to obtain salvation by our Lord Jesus Christ who died for us that whether we wake or sleep we should live together with him The price of this purchase then is Christ is Christs death and blood Christ having purchased it hath left it in legacy John 17.24 Father I will that those thou hast given me may be where I am Luke 22.22 This is the new testament in my blood which is shed for you What are the Lagacies Pardon and life Matt. 26.28 29. and Christ liveth for ever to be Executor of his own Testament Heb. 7.25 We then Adopted Believers are designed heirs of salvation and eternal Glory out of meer grace not out of any merit of ours 2. It informeth us That it is a safe way upon the observation of the saving effects of Gods spirit in our selves to conclude that we are in an estate of grace even the adopted children of God for so doth the Apostle reason in this place They are children of God how is it known by the work and witness of the spirit within us thence we conclude if sons then heirs the like Gal. 4.6 Because ye are sons he hath sent forth the spirit of his son crying
Abba father Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ. Which teacheth us how to come to a conclusion in soul debates Have I a child-like inclination and sense and confidence that God hath adopted me into his favour and have the sanctifying of the spirit upon my heart I may be bold then to enter my claim 3. It Informeth us That the priviledges of believers are so linked together that where one of them is there are all the rest Therefore if we injoy one then we must collect and infer that the rest do belong to us also If sons we must not rest there then heirs heirs of God and joint heirs with Christ. One link of the golden chain draweth on another there is a great deal of profit in these collections and inferences our minds are usually taken up with trifles and childish toys surely the priviledges of a Christian are not so much considered as they should be The benefit of it is this partly it keepeth our hearts in a way of praising God and constant rejoicing in God if we did more consider the excellency of our Inheritanne 1 Pet. 1.3 4. Blessed be God who hath begotten us to a lively hope to an inheritance incorruptible undefiled Our thoughts are too dead and cold till we revive the memory of our excellent priviledges by Christ. Partly as it keepeth us in a constant and cheerful adherence to the truth what ever it cost us we slight all temporal things how grievous or troublesome so ever they be Rom. 8.18 For I reckon that the sufferings of the present life are not worthy to be compared with the glory that shall be revealed in us Rom. 5.3 We glory in tribulation as knowing that tribulation worketh patience Partly To help us to despise the pleasures of sin which are but for a season while eternal things are in view 2 Cor. 4.18 While we look not to the things which are seen but to the things which are not seen for the things which are seen are temporal but the things which are not seen are eternal And Partly To digest the labours of duty and obedience all the pains of the Holy Life 2 Cor. 5.9 Wherefore we labour whether present or absent that we may be accepted of the Lord. What shall we not do for such a Father that hath provided such an inheritance for us that we may injoy him and be accepted with him Therefore we should stock our minds with these thoughts 4. That we should not question our estate because we are under grievous pressures and afflictions For the words are an anticipation of an objection If Sons of God and Heirs of Glory why are we then so afflicted he inverteth the Argument You are so afflicted that you may have the inheritance 'T is rather an evidence of our right than an infringement of it especially if patiently endured for Gods sake seeing thereby you are conformed to the Son by nature Rom. 8.29 He hath predestinated us to be conformed to the image of his son We have communion with Christ and his Sufferings and if we be like him in his estate of Humiliation we shall be like him in his estate of Exaltation also 2. USE is Exhortation 1. To bilieve this blessed inheritance which is reserved for the children of God 'T is a great happiness but let not us therefore suspect the truth of it for 't is founded in the infinite mercy of the eternal God and the everlasting merit of a blessed Redeemer And we are prepared and qualified for it by the Almighty Operation of the conquering spirit 't is an happiness that lieth in another world and we cannot come at it but by death But is there no life beyond this Where then shall the good be rewarded and the wicked punished 'T is unseen but it is set before us in the promises of the Gospel which God hath confirmed by miracles and sanctified to the conversion and consolation of many souls throughout all successions of ages and were the best and wisest of men that ever the world saw deceived with a vain fancy Or can a lye or delusion be sanctified to such high and holy ends therefore do you believe it John 11.26 Whosoever liveth and believeth in me shall never die believest thou this If you believe your Reconciliation with God by the death of Christ why not your salvation by his life If your adoption into his family why not the inheritance both priviledges stand by the same grace 2. Let us live always in the desire of it that desire that will quicken you to look after it Phil. 3.14 And to seek after it in the first place Matth. 6.33 That desire that will quicken you to long for the enjoyment of it Phil. 1.23 3. To comfort your selves with the hope of it Rom. 5.2 And rejoice in hope of the glory of God 't is the glory of God God giveth it God is the solid part of it and can we expect shortly to live with God and upon God and not rejoice in the hope of it Is a deed of gift from God the security of infallible promises nothing Is the Title nothing before possession When this estate is so sure and near we should more lift up our heads and revive our drooping spirits 4. Let us walk worthy of it 1. Despising Satans offers Heb. 12.16 Be not a prophane person as was Esau. 1 Kings 21.3 The Lord forbid that I should part with the inheritance of my father Be chary of your inheritance keep the hopes clear fresh and lively 2. Wean your hearts from the world Col. 3.1 2. If ye be risen with Christ seek the things that are above set your affections above and not on the earth There is your Father your Head your Christ your Patrimony 't is reserved for you in the Heavens 3. Live in all holy conversation and godliness 1 Pet. 3.7 Living as heirs of the grace of life in all duties to God love to one another fidelity in all our relations We that shall live in the clear vision and full fruition of God in Christ should be other manner or persons 4. In an heavenly manner Phil. 3.20 But our conversation is in heaven Either acting for it or living upon it or sollacing our selves with it with delightful thoughts of Heaven sweeten your pilgrimage here be willing to suffer afflictions if God call us thereunto patiently you suffer with Christ Christ takes it as done to himself Acts 9.4 Why persecutest thou me Fill up your share of the sufferings Providence hath appointed for Christ Mystical Col. 1.24 Who now rejoice in my afflictions foâ— you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the church 2 Cor. 1.6 And whether we be afflicted it is for your consolation and salvation and Phil. 3.10 That I may know him and the power of his resurrection and the fellowship
defence of it Sixthly An immunity from such temporal judgments as might hinder our salvation and the service of God 1 Cor. 10.13 There hath no temptation taken hold of you but such as is common to man But God is faithful who will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape that ye may be able to bear it and Rom. 8.28 All things shall work together for good to them that love God No absolute immunity from troubles God hath reserved a liberty to his wisdom and justice to afflict us as he shall see cause Psal. 89.32 Then will I visit their transgressions with the Rod and their iniquity with stripes But will preserve us to his Heavenly Kingdom 2 Tim. 4.17 18. 1. Their rights and prerogatives First They have a right to serve God with a ready and free will and on comfortable terms Luke 1.74 75. That being delivered out of the hands of our enemies we might serve him without fear in holiness and righteousness before him all the days of our lives Psal. 51.12 Restore unto me the joy of thy salvation and uphold me by thy free spirit And Rom. 8.15 For we have not received the spirit of Bondage again to fear but we have received the spirit of adoption whereby we cry Abba Father 2. A liberty of access to God a large door is opened to us for communion with him Eph. 3.12 To whom we have boldness and access with confidence Heb. 4.16 Let us come with boldness to the throne of grace that we may have grace and find mercy in a time of need and Heb. 10.19 Having therefore brethren boldness to enter into the holyest by the blood of Jesus 1 John 3.21 Beloved if our hearts condemn us not then have we boldness toward God 3. A free use of all the creatures which fall to our share and allowance by Gods fatherly providence 1 Tim. 4.3 4. Forbidding to marry and commanding to abstain from meat which God hath created to be received with thanksgiving of them that believe and obey the truth For every creature of God is good and nothing to be refused if it be received with thanksgiving 1 Cor. 3.22 23. Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours and ye are Christs and Christ is Gods With good conscience we may use the creatures and get them Sanctified to us by the word and prayer 4. A right to eternal life Tit. 3.7 That being justified by his grace we should be made heirs according to the hope of eternal life Rom. 8.17 If children then heirs heirs of God and joint heirs with Christ If so be we suffer with him that we may be also glorified together Tho we have not the possession yet a Title sure and indefecible so that you see and yet I have told you little of it it is valuable but 't is a glorious liberty we are to speak of 2. Our glorious liberty in the world to come That is a liberty which implyeth the removal of all evil and the affluence of all good and may be considered either as to the Soul or to the Body 1. As to the Soul We are admitted into the blessed sight of God and the perfect fruition and pleasing of him in perfect love joy and praise to all eternity 1 Cor. 13.12 For now we see through a glass darkly but then face to face now I know it partly but then shall I know even also as I am known 1 John 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is Psal. 16.11 Thou wilt shew me the path of life for in thy presence is fulness of joy and at thy right hand pleasures for evermore Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness 2. As to the Body it is in a state of immortality and incorruption wholly freed from death and all the frailties introduced by sin and because the body remaineth behind when the Soul is in Glory our Deliverance and Redemption is saâ—d to be yet behind Eph. 1.14 Which is the earnest of our inheritance until the redemption of the purchased possession Eph. 4.30 And grieve not the holy spirit whereby ye are sealed to the day of redemption And that in respect of the body Rom. 8.23 Waiting for the adoption to wit the redemption of our body In short This glorious liberty may be somewhat understood by the liberty which we have now 1. Our liberty now is imperfect and incompleat but then 't is full and perfect 'T is but begun now and our bonds loosed in part but our compleat deliverance is to come from sin at death from all misery when our bodies are raised up in glory sin dwelleth in the Saints now but in death it will be utterly abolished therefore groan and long for it Rom. 7.24 O wretched man that I am who shall deliver me from the body of death Yet with hope v. 25. I thank God through Jesus Christ our Lord so then with the mind I my self serve the law of God but with the flesh the law of sin Our bodies now are subject to corruption and diseases as others are but Phil. 3.21 God will then perfectly glorifie his children in body and soul. 2. Spiritual liberty is consistent enough with corporal bondage Paul was in Prison when Nero was Emperor of the world many that are taken into the liberty of Gods children are not freed from outward servitude 1 Cor. 7.21 22. Art thou called being a servant care not for it but if thou canst be made free use it rather The condition of a slave is not incompetent with Christianity Joseph was a slave in Egypt but his Mistress was the Captive as she was overcome by her own lusts servants may be the Lords Freemen and Freemen may be Satans slaves 3. All the parts of liberty are quite other than now First as to duty we are not so free from the power of sin as to be able to govern our own actions in order to eternal happiness Rom. 7.25 With my mind I serve the law of God with my flesh the law of sin There is law against law mutual conflicts and mutual opposition tho grace gets the mastery not absolute freedom Our present estate is but a convalescency a recovery out of sickness by degrees 2. As to felicity First Immunity from the curse of the law and the wrath of God We have a right but the solemn and actual judgment is not past nor the case adjudged but at the last day when the condemning sentence is past upon the wicked our sins shall be blotted out Acts 3.19 Secondly Death remaineth on the body but then the last enemy shall be quite destroyed 1 Cor. 15.26 Thirdly Satan doth still trouble us and vex us winnow us as
peace with God but his going off from the world and must believe not only to the pardon of sins but also to Eternal life 1 Tim. 1.16 For this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them that should afterwards believe on him to everlasting life There is the final and ultimate object of faith which must be first thought of for all things are influenced by the last end when we are invited to Christ we are invited by this motive That sinners shall not only be pardoned but glorified Therefore a true and well grounded hope of Eternal life is a more weighty point than we usually think of and a great part of Religion lyeth in drawing off the heart from things visible and temporal to those that are invisible and Eternal The great effects of faith which are love to God and victory over the world are more easily produced when faith hath the assistance of hope or this lively expectation of the world to come Therefore we must not only consider the death of Christ as it hath procured for us the pardon of sin or the promise of pardon But as he dyed for us that we might live for ever with him 1 Thes. 5.9 that so the soul may more directly and expresly be carried to God and Heaven 4. It informeth us That none can be saved without hope of salvation A Christian as soon as he is made a Christian hath not the good things promised by Christ but as soon as he is made a Christian he expecteth them As an heir is rich in hope though he hath little in possession Take any notion of applying grace as soon as we are justified we are made heirs according to the hope of Eternal life Tit. 3.7 as soon as we are converted and regenerated we are begotten to a lively hope 1 Pet. 1.3 and as soon as we are united to Christ Col. 1.27 Christ in you the hope of glory And without hope how can a man act as a Christian since the whole business of the world is done by hope certainly the whole spiritual life is quickned by this grace Titus 2.12 13. For the grace of God that bringeth salvation hath appeared unto all men teaching us that denying all ungodliness and worldly lusts we should live soberly righteously godly in the present world looking for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ. And Phil. 3.20 21. for our conversation is in Heaven from whence we look for the Saviour the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body But then here ariseth a great doubt how far every man is bound to hope for salvation For those that have no assurance of their own sincerity and cannot unquestionably make out their propriety and interest how can they hope for salvation Answer To solve this doubt we must consider a little the several states of men as they stand concerned in everlasting life some have but a bare possibility others have a probability a third are gotten so far as a conditional certainty others have an actual certainty or firm perswasion of their own right and interest 1. To some the hope of Heaven is but a bare possibility as to the careless Christian who is yet intangled in his lusts but God continueth to them the offer of salvation by Christ they may be saved if they will accept this offer 't is brought home to their doors and left to their choice 'T is impossible indeed in the state in which they are but their hearts may be changed by the Lords grace Mark 10.27 With men 't is impossible but not with God for with God all things are possible He can make the filthy heart to become clean and holy the sensual heart to become spiritual and heavenly There are many bars in the way but grace can break through and remove them This possibility checketh scruples and aggravateth their evil choice for they forsake their own mercies Jonah 2.8 by their vain course of life they deprive themselves of happiness which might be theirs 't is their own by offer for God did not exclude them but not their own by choice for they excluded themselves judge themselves unworthy of eternal life Acts 13.46 This possibility is an incouragement to use the means Acts 8.22 Pray if perhaps or if it be possible the thought of thine heart may be forgiven thee 2. Others have a probability or a probable hope of Eternal life as when men begin to be serious or in some measure to mind the things of God but are conscious to some notorious defect in their duty or have not such a soundness of heart as may warrant their claim to everlasting blessedness as we read of almost Christians Acts 20.28 and not far from the kingdom of Heaven Mark 10.24 and such are all those which have only the grace of the second or third ground they receive the word with joy but know not what tryals may do they have good sentiments of Religion but they are much choaked and obstructed by voluptuous living or the cares of the world Luke 8.14 yea some such thing may befall weak believers They dare not quit their hopes of Heaven for all the world but cannot actually lay claim to it and say 't is theirs Now probabilities must incourage us till we get a greater certainty for we must not despise the day of small things and 't is better to be a seeker than a wanderer 3. A conditional certainty which is more than possible or probable That is when we adhere to Gods covenant and set our selves in good earnest to perform the conditions required in the promises of the Gospel expecting this way the blessings offered as for instance the hope is described by Paul Acts 24.15 16. And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and the unjust and herein do I exercise my self to have always a conscience void of offence towards God and towards men there is such a dependance upon the promise as breedeth an hope and this hope puts upon strict and exact walking such a conditional certainty is described in Rom. 2.7 Who by patient continuance in well doing seek for glory honour immortality and eternal life I am sure to find salvation and Eternal life if I self-denyingly and patiently continue this way and by the grace of God I am resolved so to continue Now there is much of hope in this partly because this is the hope which is the immediate effect of regeneration The hope that is the fruit of experience and belongeth to the seasoned and tryed Christian who hath approved himself hearsay is another thing Rom. 5.4 and partly because this suiteth with Gods covenant or the conditional offer of Eternal life according to the terms of the Gospel where the
have passed the pikes and are now triumphing with God The Apostle telleth us 1 Cor. 11.26 As often as ye eat this bread and drink this cup ye shew forth the Lords death till he come and he cometh to bring us up to those blessed mansions which are in his Fathers house when we shew forth the Lords death we are to think of those that are in our fathers house John 14.3 I will come again and receive you to my self that where I am there you may be also To keep a foot this promise in the Church and to keep it alive in our hearts we come to the Lords Table 2. Our business is to receive new pledges of Gods fatherly love and our blessed inheritance which are represented under a double notion as an earnest to shew how sure as first-fruits to shew how good 1. Earnest Hope is not built upon promises alone but we have earnest also The promise is given us in the word the earnest is given in our hearts 2 Cor. 1.22 though God be truth it self and promiseth nothing but what he meaneth to perform yet he will give us earnest of his promises the outward pledges are the elements The inward pledge is the earnest of the spirit his comfort and graces are a part of the promised felicity he would not weary and burden us altogether with expectation but giveth us somewhat in hand light life grace joy peace one dram of these is more precious than all the world yet these are but an earnest this is the confirmation that we have in the midst of our doubts and fears they expect the full sum 2. First-fruits We come to get a taste of these things to deaden our taste of other things which would divert us from these hopes which are vain delights of the flesh 1 Pet. 1.13 bodily pleasures are put out of relish by these choice and chaste delights These are our songs in the house of our pilgrimage 3. To bind our selves to the more earnest pursuit of these hopes our journey is not ended nor our warfare and conflicts Therefore here we bind our selves to continue our race and finish the good fight of faith as the Israelites in their first passover had their loins girt and their slaves in their hands as resolving on a journey to Canaan the land of rest so we profess our selves strangers and pilgrims let us therefore resolve on our journey towards heaven and bind our selves to the performance of it SERMON XXXIII ROM VIII 25 But if we hope for that we see not then do we with patience wait for it IN this Verse the former Doctrine is improved to the main End of this Discourse which is to perswade to a patient waiting for Glory to come in the midst of the sufferings and troubles of this life The Apostle goeth to work by way of Supposition and Inference 1. The supposition If we hope for that we see not 2. The inference thence deduced then do we with patience wait for it From the first observe That hope is conversant about what we see not Hope may be taken for a natural affection or for a spiritual grace the one will help to explain the other 1. The object of Hope as it is a natural affection 'T is a good future possible and hard to be obtained First A good it must be for hope is one of the affections of prosecution not aversation man hath an irascible and concupiscible faculty called by the Apostle passions and lusts a desiring or eschewing faculty the one is conversant about good the other about evil for evil is not hoped for but feared herein the affections and the grace agree they both aim at good but the object of the Christian hope is summum bonum the best and chiefest good which is the Vision and Fruition of God in comparison of which all the good things of the earth are but trifles and poor inconsiderable vanities 2. A good future For when any thing is possessed it ceaseth to be hoped for when the thing desired is seen and enjoyed hope hath no more to do herein also the two hopes agree the object of Christian hope is something future not yet received or enjoyed in this lower world our God is unseen our blessedness is yet to come and lyeth in another world which we cannot come at till we shoot the gulph of death Therefore the Christian hope needeth to be more strong and fixed 3. 'T is possible For the serious and regular desires of nature can never be carried to that which is impossible a man may wish for Mountains of Gold and please his fancy with Chymera's of strange things but his reason and will is only affected with things feisible and such as probably may be obtained and lye within his grasp and reach the industrious hope is only of things possible 4. 'T is not only possible but difficult not to be procured without some industry and labour for things easie to be compassed are as if they were already enjoyed These two last qualifications of the object of hope shew that 't is a middle thing between despair and presumption despair only looketh at the difficulty and leaveth out the possibility and so taketh off all endeavours as Pauls companions Acts 27.20 When all hope they should be saved was taken away ceased striving and let the ship go whither it would Men will not labour for that which they despair to obtain it holdeth good in spirituals when men despair of mending their condition they give over all care about it as those wretches Jer. 18.12 And they said there is no hope but we will walk after our own devices and and we will every one do the imagination of his evil heart We have a saying Past cure past care On the other side presumption never considereth the difficulty but only pleaseth its self with a loose and slight reflection upon the possibility and therefore do unreasonably imagine to obtain their end without setting themselves to use the means or bestowing that cost and pains by which all worldly good is obtained now presumption is most incident to young men who are not acquainted with the world and promise themselves great things without considering what may be said to the contrary or what is needful to obtain them difficulty there is in every business if only considered it breedeth despair if overlooked it breedeth presumption but hope between both apprehendeth such difficulty as calleth for diligence and such possibility as every cross accident may not make us give over the attempt It holdeth good in Religion the difficulties must be sufficiently understood for Christ will have us sit down and count the charges and yet not so regarded as to discourage us in our duty we must stand all hardships as good Soldiers of Jesus Christ and press towards the mark of our high calling in Jesus Christ whatever it costs us 2. As 't is a spiritual grace There the object of hope is some good future
life and we are not lords of our own lives but guardians to keep them for God and he will in time deliver the soul into a state of light life and glory This waiting patience is delivered to us under the similitude of an husbandman Jam. 5.7 Who waiteth for the precious fruit of the earth and hath long patience for it till he receive the early and latter rain The husbandman cannot look for a present harvest but the seed that is cast into the ground must endure all weathers before it can spring up into a blade and ear so must we expect our season 3. The working patience which is going on with our self-denying obedience how tedious soever it be to the flesh Thus we are told that the good ground bringeth forth fruit with patience Luke 8.15 The others are hasty must have present satisfaction or else grow weary of Religion all evils from impatiency they could not tarry till God gave crowns and pleasures therefore they miscarried by their inclinations to vain delights so the heirs of promise are described to be those that continue with patience in well doing Rom. 2.7 And to the Church of Ephesus God saith Revel 2.2 I know thy works and thy labour and thy patience The business of Religion is carried on with great diligence and painfulness 't is not an idle and sluggish profession lusts are not easily mortified neither do graces produce their perfect work with a little perfunctory care no! but much labour is required Now to abound in the work of the Lord requireth a fervent hope to sweeten it 2. The qualification of that hope which produceth this patience 't is well grounded and 't is lively First 'T is a serious and well grounded hope when we first gave up our selves to Christ we reckoned and allowed for labours and troubles the Lord telleth us afore-hand Matth. 7.14 Strait is the gate and narrow is the way that leadeth unto life and few there be that find it The entrance and the progress is displeasing to the flesh or the carnal nature in us so Matth. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and follow me and Luke 14. If we will make war with the old serpent build for Heaven your hope is groundless if you hope for eternal life and are unwilling to undertake any difficulty for Christs sake you must reckon upon displeasing the flesh offending the world if you would enter into life 2. 'T is lively 't is not the cold and superficial but the earnest and effectual hope the desires of a lively hope are vehement we long for enjoyment and would fain attain the end but they are also submissive and we will quietly wait Gods leisure as Paul had a desire to depart yet was willing to abide in the flesh if he might do God any service Phil. 1.23 24. Tho the way be long the difficulties great and many yet we must be content to be without our reward till our work is finished and without our crown till our warfare is ended and suffer evil things and not forsake good things which are the way also to obtain better as long as God will prolong life tho it be to endure more troubles we must submit 3. How this hope produceth patience with respect to the object and the subject First with respect to the Object this patience ariseth from the certainty and goodness of the things hoped for 't is a sure and great reward First the certainty 't is not a vain hope such as is built upon the promise of a deceitful man but the word of the ever-living God Job 13.15 Tho he slay me yet I will trust in him The holy obstinacy of hope cometh from the certainty of the promise 2. The greatness of the things promised they are rare and excellent worth the waiting for it promiseth rest for labour Rev. 14.13 Your troublesome work will not last long but be over in a little time and you shall have joy and delight for pain and sorrow and all the sad things of the present life 1 Pet. 4.13 But rejoice inasmuch as ye are partakers of Christs sufferings that when his glory shall be revealed ye may be glad with exceeding joy And glory for shame Heb. 12.2 Looking unto Jesus the author and finisher of our faith who for the joy that was set before him endured the cross despising the shame Secondly The subject First it breedeth courage and fortitude and strengthneth our resolutions for God and Heaven the spirit of power is hope 2 Tim. 1.7 2. It breedeth joy and comfort all the pleasures of the world doth not give that quiet content and rest to the soul which the hope of glory doth to a believer Matt. 5.12 Rejoice and be exceeding glad for great is your reward in heaven 1. USE To perswade us to this patience of hope The things hoped for are to come at a great distance many things must be done many things suffered and we must make our way through the midst of dreadful enemies if we would attain our end 't is with us as with David he was promised a kingdom and at length he had it but in the mean time liable to many troubles remember David had his troubles So it is with you many are the troubles of the righteous but you must do nothing unworthy of our great hopes we expect great things therefore we should contemn low things and endure hard things all the pleasures of the world are mean and low and the hardships carry no comparison or proportion with our hopes what great evils will men endure to obtain worldly gain rise early go to bed late eat the bread of sorrows run from one end of the world to the other Our hope is not found unless it breedeth this patient waiting if we have a true hope we not only ought in point of duty but shall 't is the property of hope so to do to submit with patience to all things which God sendeth in the mean time and comfort our selves with the glory that shall ensue SERMON XXXIV ROM VII 26 Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings which cannot be uttered IN the Context you have several arguments to perswade to patience under affliction those two that are of chief Consideration are the hope of glory to come and the help of the spirit for the present this latter is in the Text. In this Verse 1. The help of the spirit is generally asserted 2. The reason evidencing the necessity of that help 2. The particular assistance Where we have 1. The Author 2. The manner of the spirits assistance 1. The help of the spirit is generally asserted Likewise the spirit also helpeth our infirmities By infirmities he meaneth afflictions and the perturbations occasioned thereby as fretting or fainting or more generally
every state what do we with Christianity if we refuse to be like Christ we must be holy as he was holy and afflicted as he was afflicted 2 Cor. 4.10 Always bearing about in our body the dying of the Lord Jesus When name dieth and interests die and languish when we are scorned and reproached despightfully used for righteousness sake we carry up and down with us the lively resemblance of the sufferings of Christ and so we begin to look like Christians and however this seemeth to be troublesome and distastful to those who are blinded with the delusions of the flesh yet a believer should count it his glory honour and happiness as Paul reckoneth it among his gain and great advantages he had by Christ Phil. 3.10 That I may know the fellowship of his sufferings and be made conformable to his death and count all things but loss and dung in comparison of it The bitter cross should be made lovely to us because hereby we are made more like our Lord and Master if our sufferings go on to death we have the same issue that Christ had and must indure it on the same comforts Heb. 12.2 Looking to Jesus the author and finisher of our faith who for the joy set before him indured the cross and despised the shame and is set down at the right hand of God Death its self is a passage to life therefore is Christ called the first begotten from the dead Revel 1.5 Well then Afflictions come not by the will of man nor the bare permission of God but his special Decree we are predestinated to be conformed to the image of his Son 2. In righteousness and holiness God hath appointed his chosen ones to be like his own Son in holiness this the Scripture doth every where witness Phil. 2.5 Let the same mind be in you that was in Jesus And Matth. 11.29 Learn of me for I am meek and lowly John 13.15 I have given you an example that you should do as I have done Col. 3.13 Forgiving one another as Christ forgave you and in many other places Many reasons there are for it why this part of the conformity should be most regarded 1. This is the end of conformity to him in our afflictions Heb. 12.10 that we may be partakers of his holiness that we may live a life of patience and holiness and contempt of the world for otherwise God would not afflict but for our profit he doth not grieve his children willingly but as there is need and cause 2. This is the way to conformity to him in glory We that look for immaculate felicity in the other world must be like him for eximious sanctity in this world 2 Cor. 3.18 We are changed into his image and likeness from glory to glory 't is begun here and perfected there eternal glory is little else but holiness perfected and spiritual life issueth into the heavenly as the Rivers lose themselves in the Ocean therefore we shall never be like him in glory unless we be like him in Grace first this is the pledg of our beatitude 3. This is a sign of our communion with Christ 1 John 2.6 He that saith he abideth in him ought also to walk as he walked If his spirit be precious to you is his example of no regard Do you value his benefits and slight his holiness 'T is a sign you esteem him for your own turns You love Christ the Saviour and hate Christ the Sanctifier you would abide in him to have his happiness but you would not abide in him to imitate his obedience this is perverse and unthankful dealing no you must mind both if you would justifie your pretentions of adhering to Christ. 4. This will give us boldness in the judgment 1 John 4.17 We have boldness in the day of judgment because as he is so are we in the world That day may be consideted in esse rei or in esse cognito in esse rei the day its self when a perfect distinction is made between the sheep and the goats elect and reprobate now you shall stand in the judgment for Christ will own his own image acknowledg his mark in esse cognito in our present apprehensions of it that when we think of it we may have boldness this giveth you joy and confidence for the present sincerity breedeth confidence when we are like Christ our consciences are imboldned against the terrors of judgment to come 3. In felicity and glory Conformity to Christ sheweth us not only what we should do but what we may expect the Scripture speaketh of this conformity to him in glory both as to the body and as to the soul the body Phil. 3.21 Who shall change our vile body that it may be fashioned like unto his glorious body And the soul 1 Cor. 15.4 As we have born the image of the â—arthly one we shall also bear the image of the heavenly 1 Joh. 3.2 When he shall appear we shall be like him and Psal. 17.15 But as for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Our blessedness standeth in Communion with God and conformity to him or the vision and fruition of him when we are thoroughly ehanged into his likeness we are in our perfect estate holiness for the present standeth in the intuition and sight of God which we have by faith and that Communion we have with him in the duties of obedience God is an holy and happy Being our conformity to his holniess is more exact our communion with him as the fountain of all happiness is more full we are in a capacity for a more perfect reception of his benefits 2. Why this is the distinction between the elect and others This conformity to the image of his Son 1. This suiteth with Gods design of recovering man out of his lapsed estate by setting up a pattern of holiness and happiness in our nature To evidence this I will shew 1. That our primitive glory was Gods image Let us make man after our image and likeness Gen 1.26 This was our perfection which made us amiable in the sight of God and was bestowed upon man as a special and eminent favour this was the Ornament and Crown of Glory which he would put upon a creature which was his master-piece and the most excellent of all his works and indeed what greater perfection can be in a creature than the nearest resemblance to his Creator now this being lost by sin to have this restored is the true glory of man 2 Pet. 1.4 That we may be made partakers of the divine nature We read Prov. 12.26 That the righteous is more excellent than his neighbour Namely as he hath more of the image of God upon him 't is not the rich the honourable the powerful man but the righteous man is more excellent he hath more of God and more of a divine Spirit in him than all the rest of the world have
save you not from afflictions he will save you in and by afflictions How is God with us in deep and pressing afflictions partly in brideling the rage of men if you be in your enemies hand your enemies are in Gods hand whatever power they have is given them from above John 14.11 and they cannot do any thing but as God permitteth partly by the effects of his internal Government 1. Supporting them Psal. 138.3 In the day when I cried thou answeredst me and strengthnedst me with strength in my soul. 2 Cor. 12.9 And he said unto me My grace is sufficient for thee Phil. 4.13 I can do all things through Christ which strengthneth me If we have his supporting presence tho we have not his delivering presence 't is enough Secondly His comforting presence Psal. 91.15 I will be with him in trouble God is most with his afflicted people as the blood runneth to the wronged part as the mother is with the sick child even to the envy of the rest then we are most prepared for the comforts of his spirit being refined from the dregs of sense Thirdly His sanctifying presence Blessing the affliction for an increase of Grace Heb. 12.10 But they verily for a few days chastned us after their own pleasure but he for our profit that we might be partakers of his holiness Now these experiences shew that he is still with us USE is Information 1. It informeth us of the misery of wicked men in the general by parity of reason if God be against us 't is no matter who is for us how soon are all things blasted when God is against a people they make little reckoning of Gods help or securing their greatness by Gods protecton therefore the ruin is the more speedy Psal. 52.7 Lo this is the man that made not God his strength but trusted in the abundance of his riches and strengthned himself in his wickednes Alas how soon can God blast all their confidences man is the meer product of his Makers will and all that supports his Being is the fruit of his bounty surely he that blew up this bubble can as soon crush and dissolve it they look upon the godly as the most afflicted creatures because the hatred of the world is usually upon them but sure they are the most miserable tho they have all the world on their side yet if they have God against them they have cause to fear there is a wall between them and Heaven certainly wicked men have stronger enemies than the people of God have or can have they have God himself for an enemy and he will overcome 2. What reason the enemies of Gods people have to be afraid and to stop their fury and rage against his cause and interest 'T is fruitless and vain to curse those whom God will bless Balaam could teach them this Numb 23.8 How shall I curse whom God hath not cursed or hâ—w shall I defie those whom God hath not defied 'T is ruinous To allude to Act. 22.27 They that set themselves against his people set themselves against God Isa. 37.23 Whom hast thou reproached and blasphemed against whom hast thou exalted thy self and lifted up thine eyes on high even against the Holy One of Israel Men do not know and consider who is their party and with whom they have to do that breathe out nothing but threatnings and destruction against the servants of the Lord are you a match for God He is their Second and engageth against you and he can soon tread out this smoaking flax and with the wind of his displeasure scatter this dust that flieth in the faces of his people 3. That a Christian is or may be above all opposition And the fear of man which is a snare to others should be none to him for he hath Gods Favour and Almighty Protection to support his courage and fortitude there are two things trouble us an inordinate respect to worldly happiness as our end or an inordinate respect to man as the author or means of procuring it cure these two evils and what should trouble or perplex a Christian 1. An inordinate respect to temporal happiness That must be cured in the first place what is your first and chiefest care to secure your temporal interests or to save your souls to cure our cares and fears Christ directeth us Matth. 6.33 First seek the Kingdom of God and his righteousness and all these things shall bâ— added unto you He promiseth us a Kingdom Luke 12.32 And the Apostle describeth the true Christian Heb 10.39 to be one that believeth to the saving of his soul Now if you will be Christians indeed stand to this that whatever becometh of other things your business should be to save your souls and then your trouble about worldly accidents is plucked up by the roots for 't is our affections to them cause our afflictions by them Can men take away the priviledges of God's Kingdom from you or cast you into Hell and prohibit your entrance into Heaven No but you would save your stake agreed so it be consistent with your duty and fidelity to Christ but if it cannot be venture it in Gods hands Heaven is worth something and 't is a question whether they desire it or no that will venture nothing for it therefore this must be determined and fixed as your resolution in the first place that you will get to Heaven whatever it cost you and will obey God at the dearest rates 2. An inordinate respect to man as if he did all in the world Sense seemeth to tell us so but faith must teach us better therefore to cure this consider who is most able to help or hurt you and whether it be better to have God a friend or an enemy if you will take the judgment of the people of God you shall see 1. That they always profess that Gods presence to whom all things are subject is their great security Psal. 46.7 The Lord of Hosts is with us the God of Israel is our refuge Selah They think themselves safe enough with God tho all the world should be against them 2. They have been confident of his presence with them and fatherly love and care over them in the saddest condition Psal. 23.4 Tho I walk in the valley of the shadow of death I will fear none evil for thou art with me When death and they walk side by side yet they are still confident of Gods favour and presence God doth not forsake his people tho he permitteth them to be exercised with divers calamities Heb. 11.35 36. 3. Vpon this ground they defie the creature Psal. 27.1 The Lord is my light and salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid So Psal. 118.6 The Lord is on my side I will not fear what man can do unto me It argueth great Pusalanimity to yeild to temptation when God is with us and for us and to doubt of
â—s above others for that we cannot know till we love him but his common love and mercy to sinners and that was manifested in Christs being sent as a propitiation for our sins and not for ours only but for the sins of the whole world 1 John 2.2 This is that which is propounded to us to recover and reconcile our alienated and estranged affections to God 2 Cor. 5.19 God was in Christ reconciling the world to himself This grace God offereth to us as well as to others namely that God for Christs sake will pardon our sins if we will but forbear further hostility and enter into his peace None are bound to believe that God especially loveth them but those that are specially beloved by him for none are bound to believe a falshood and a falshood it is to us till we have the saving effects and benefits and therefore it is not the special but the general love of God which draweth in our hearts to him yea his Saints after some testimonies received of Gods special love make this to be the great engaging motive Gal. 2.20 I live by the faith of the Son of God who loved me and gave himself for me 2. There is a special love when this grace is applied to us Eph. 2.4 5. But God who is rich in mercy for his great love wherewith he loved us when we were dead in trespasses and sins He did not begin to love us when we were converted that is of a more ancient and eternal rise but then he did begin to apply his love to us and this no ordinary but great love when God was angry with us and pronounced death on us in the sentence of his law then he quickned us and reconciled us to himself when his law represented him as an enemy and in the course of his Providence he appeared as an enemy and the apprehensions of our guilty fears bespeak him an enemy then did God for Christs sake bestow his converting grace upon us Now 't is a great advantage to draw nigh to God as a reconciled Father and actually in covenant with us surely this is and will be the object of our everlasting love and joy Rom. 5.18 And a notable prop of confidence in prayer could we once believe that he dearly loveth us and is actually reconciled to us and taketh us for his children and delighteth in our prosperity Oh how chearfully should we come into his presence John 16.27 The Father himself loveth you because you have loved me and believed that I came out from God We have then not only his own intercession but the Fathers especial love as the ground of our audience and acceptance Now this particular interest dependeth on something wrought in our souls by the holy Spirit our Lord mentioneth two things their faith in Christ and love to God or a thankful acceptance of him as our Lord and Saviour love to God or a thankful obedience to him John 14.22 23. We cannot perceive our special interest in the love of God but by the evidences of our sincerity when we see Gods love tokens in our hearts faith and love wrought in us by his spirit then we may know that he loveth us by this special love the question is Doth God love me Hath he given his Spirit How shall I know that Answer By the Effects Do you believe in Jesus Christ How shall I know my faith is sincere and the faith of Gods Elect Doth it work by love Gal. 5.6 How shall I know that I love God The acts of sincere love are seeking after God and delighting in him if you cannot find the latter the former is a comfortable evidence Prov. 8.17 I love them that love me and they that seek me early shall find me The desiderium unionis the desirous seeking love if it be serious and earnest it is sincere tho you find not such delightful apprehensions of his grace to you clear this once and when you come to pray you may know that God loveth you with a special love the dearest friend we have in the world doth not love us the thousand part so much as he doth nay as Valdesso saith the highest Angel doth not love God so much as he loveth the lowest Saint God loveth like himself becoming the greatness and infiniteness of his own Being and with this perswasion pray to him 2. Gods love is not a cold and uneffectual love That consists only in raw wishes but an operative active love that issueth forth to accomplish what he intendeth to us tho by the most costly means and at the dearest rates God is good and doth good Psal. 119.68 He hath a love to us and will do good to us our love many times goeth no further than good wishes and good words be warmed be cloathed but give not those things which are needful to the body Jam. 2.26 Our Lord rested not in kind wishes but giveth a full demonstration of his love if Christ be needful for the Saints they shall have him God spared not his own Son 3. 'T is a great love such as may raise our wonder and astonishment and so may enlarge our expectations and capacities for the reception of other things Eph. 3.18 19. That ye may with all saints comprehend what is the heighth and breadth the length and depth and to know the love of Christ which passeth knowledg that ye may be filled with all the fulness of God There is such an infiniteness and immensity in this love of God in Christ as raiseth our desires and hopes to expect all other things from him which belong to our happiness if God will do this what will he not do for those whom he loveth he that hath given a talent will not he give a peny We confidently go to one with a request who hath done some great thing for us already What greater thing could there be than his giving his Son to die for a sinful world John 13. 13. Greater love hath no man than that he lay down his life for his friends We were not friends in state but only friends in his purpose nay we were actual enemies but reconciled and brought into friendship by his death No man can express greater love to his dearest friends than to adventure to die for them This did Christ for us 4. 'T was a love expressed to us when our case was not only difficult but desperate and remediless as to any other agent Isa. 56.16 And he saw that there was no man and wondred that there was no intercessor therefore his own arm wrought salvation for us Psal. 40.8 The redemption of the soul is precious and ceaseth for ever Like perplexities often occurring in the Churches case 2 Chron. 22.12 O our God wilt thou not judg them for we have no might against this great company that cometh against us neither know we what to do but our eyes are unto thee And Esth. 3.14 When the writing was signed and sent abroad
obedience by the things which he suffered and being made perfect he is become the author of eternal salvation unto all that obey him And was carried on with such Humility Patience and self-denyal Resignation of himself to God faith on him and charity and pity to men that such an act of love and such a piece of service or obedience cannot be done by Men or Angels Then for the penalty and curse He was made a curse for us Gal. 3.13 Our curse and condemnation is legible in what Christ endured for us The loss in his desertion Pain in his Agonies and bloody-sweat and painful and shameful death they were not light things which Christ indured but such as extorted prayers tears and strong cryes 3. The conditions of the Gospel are fulfilled First I take it for granted that the Gospel maketh sufficient provision against the condemnation of believers John 5.24 Verily verily I say unto you he that heareth my word and believeth in him that sent me hath everlasting life and shall not come into condemnation but hath passed from death to life This being the great result of the Gospel Christ prefixeth his Amen Amen implying that it is a truth worthy to be respected and credited and this is the truth that the penitent believer when God cometh to judge of men shall not fare ill in the judgment Secondly That this is done upon condition that we take Gods remedy so it is propounded Mark 16.16 He that believeth and is baptized shall be saved and he that believeth not shall be damned The Gospel hath a sanction as well as the law both promise and threatning and all upon the condition which God hath imposed 3. That the promise doth consist of something the party is willing of and the condition of what the promiser will have but the receiver is not so ready to perform The accepting the benefit promised is not so great a matter in ordinary contracts but in Gods Covenant being not a matter of sense 't is somewhat to be willing to accept Isa. 55.1 Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the spirit and the bride say come and let him that heareth say come and let him that is athirst come and whosoever will let him take of the water of life freely But God besides the benefit of the creature respects his own glory and the recovery of the creature to himself from the Devil World and flesh which the creature is most backward unto Every man would be freed from condemnation and saved from Hell now God hath promised that which we would have that we may yeild to that which naturally we would not have we would have pardon but God will have subjection therefore 't is said Heb. 5.9 And being made perfect he became the author of eternal salvation unto them that obey him We would have the second death to have no power over us but God will have us holy and that we should consent to our duty we would not be condemned but God will have us walk not after the flesh but after the spirit and so hath granted non-condemnation to such Rom. 8.1 Those that are true Christians and consent to the duty of the New Covenant the honour of God is concerned in our subjection to him and the honour of Christ who redeemed us to God Rev. 5.8 as our comfort is concerned in being exempted from the fears of condemnation 4. The more explicitely the condition is fulfilled the more is our comfort and assurance and the more may we make the bold challenge of faith that is the more clearly we obey the sanctifying motions of the spirit and mortifie the desires of the flesh 1 John 3.21 If our hearts condemn us not we have confidence towards God Gal. 5.18 If we be led by the spirit we are not under the law i. e. the condemning sentence thereof Where worldly lusts bear a sway a man is under the law not under grace He that liveth in a state of sin carrieth his sting and wound about him and hath the matter of debts and fears in his own bosom and cannot attain to the true courage and boldness of the Saints As the flesh and spirit are at war in our hearts so are Law and Grace as the spirit prevaileth against the flesh so doth grace prevail against our law-fears The same was intimated Rom. 8.14 15. Well then if we would depend on the everlasting merits of Christ we must accept the blessed Covenant wherein God hath promised to discharge the sincere and upright from condemnation and look to the sureness of our claim that we do not allow our selves in any voluntary disobedience to Christ. USE Is Information 1. It sheweth us the bad condition of wicked men who have within themselves an accusing conscience and above themselves a condemning Judge and thence it is they dare not look inward or upward they dare not look inward all their pleasures are but stoln waters and bread eaten in secret Prov. 9.17 delights gotten by stealth when they can get conscience asleep as servants feast themselves in a corner when they can get out of their Maâ—â—ers sight Nor upward they dare not entertain themselves with serious thoughâ—s of God their hearts condemn them and they look upon him as one that doth ratifie and is ready to execute the sentence and therefore every remarkable dispensation of God puts them in a fright Job 15.2 And fill his belly with the east-wind A dreadful sound is in his ears Now this is a miserable condition when we have no sound peace and quiet within our selves if they do not always feel the stings of conscience they are always subject to them for the present a stupid conscience is their disease the benumming Lethargy of the soul if they make a shift to shake off these thoughts death will revive their fears and that may surprize them in an instant 1 Cor. 15.56 The sting of death is sin Oh how much better is it with the sound and serious believer who preserveth most tenderness of conscience and yet hath most peace hath an higher sense of his duty than others have and yet can with greater satisfaction than others do depend on the merit of Christ and look for acceptance with God! 2. It sheweth us what course to take in case our heart doth condemn us What must we do Sit down in despair and die No but examine the matter seriously 1. Conscience must not be despised partly for its nearness to us 't is Gods Spy in our bosomes whom shall a man believe if not his own conscience Who knoweth us better than our selves 1 Cor. 2.11 For what man knoweth the things of a man save the spirit of man which is in him This Judge cannot be suspected of rigor or partiality or ill-will what is nearer what is dearer to us than
have found a ransom From the beginning of the world Christ was known to be a Redeemer who saved the world by a ransom paid no other way could the effects of the Lords grace be communicated to us we receive mercies freely but they were dearly purchased by Christ. The second notion is that of a Mediatorial Sacrifice Isa. 53.10 He shall make his soul an offering for sin So Eph. 5.2 He gave himself for us an offering and a sacrifice to God for a sweet smelling savour Sin is a wrong done to God and therefore there must be something offered to God in our stead by way of satisfaction before he would quit his controversie against us this Christ hath done all that was signified by the Ancient Sacrifices and offerings was accomplished by him They were flayed killed burned all which are but shadows of what our Lord endured He is the true and real Sacrifice wherein provoked justice doth rest satisfied his wrath appeased and we that were loathsome by reason of sin made acceptablâ—â—nd well-pleasing unto God The third notion is that of a propitiation 1 John 2.2 He gave himself a propitiation for our sins and not for ours only but for the sins of the whole world And Rom 3 25. Whom God set forth to be a propitiation through faith in his blood This implyeth Gods being pacified and appeased so as to become propitious and merciful for ever to sinful mâ—â— in which sense he is also said to make reconciliation for the sins of his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.17 whereby is meant Gods being reconciled to us This was the great end why Christ dyed for us to appease Gods wrath and displeasure and to reduce us into grace and favour with him again by tendering a full compensation to God for all our sins 2. The effects ascribed to it 1. Sin is expiated or purged out Heb. 1.3 When he had by himself purged our sins he sat down on the right hand of the Majesty on high As God would not be appeased without a Ransom Sacrifice or Satisfaction so could not sin be purged out without bearing the punishment so the conscience is said to be purged from dead works by the blood of Christ Heb. 9 4. and Revel 1.5 He hath washed us from our sins in his blood That is done that which will remove the guilt and pollution of it when 't is rightly applyed to us and so he is said to finish transgression and make an end of sin Dan. 9.24 That is to destroy the reign of sin and to seal up the role and hand-writing that was against us that it may not be imputed and brought into the judgment 2. The sin is pardoned and the sinner justified Eph. 1.7 In whom we have redemption in his blood the forgiveness of sins That 's the great benefit which floweth from the death of Christ which is offered in the New Testament Acts 10.41 To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins And 't is sealed and represented in the Lords Supper Matth. 26.28 This is my blood of the New Testament which was shed for the remission of sins 3. The sanctifying the sinner to God Heb. 13.12 Jesus that he might sanctifie the people with his own blood suffered without the gate Heb. 10.10 By the which will we are sanctified by the offering of Jesus Christ once for all So Eph. 5.26 That he might sanctifie and cleanse it by the washing of water through the word So John 17.19 That they also might be sanctified through the truth In these and many other places is meant both our dedication to God and the renovation of our natures that qualifieth for communion with him 4. The consummation or the perfecting of the sanctified as Heb. 10.14 By one offering he hath perfected the sanctified for ever The priests of the law were forced to renew their Sacrifices because they could not compleatly take away sin for the law made nothing perfect Heb. 7.19 Could not yield us sufficient expiation for sin to justifie and sanctifie the person so as to open Heaven to him and a free access to God but Christ hath fully done this perfected us for ever by one offering There needeth no other Sacrifice no other satisfaction to remove the guilt and eternal punishment John 19.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all is finished or perfected all is undergone that was necessary for the redemption of the Elect there needed no more to satisfie justice or procure salvation for us 3. The sufficiency of it to these ends and effects 1. From the Dignity of the person He had all fulness in him a fulness of holiness Col. 1.9 a fulness of the Godhead Col. 2.9 He was holy and innocent and also God and will not the blood of God cleanse us from all our sins 2. The unity of his office and Sacrifice There is but one Redeemer and one Sacrifice and if but one this is enough 1 Tim. 2.5 There is one God and one Mediator between God and Man the Man Christ Jesus One Sacrifice Heb. 10.12 But this man after he had offered one Sacrifice for sins for ever sat down at the right hand of God Heb. 9.26 But now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself And Rom. 5.18 The free gift came upon all to the justification of life The Scripture much insists upon this 3. The greatness of his sufferings Isa. 53.4 5 6. Surely he hath born our griefs and carried our sorrows yet did we esteem him stricken smitten of God and afflicted but he was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all Phil. 2.7 8. But made himself of no reputation and took upon him the form of a servant and was made in the likenâ—â—â— of men and being found in fashion as a man â—e humbled himself and became obedient unto death even the death of the cross And Gal. 3.13 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 tree Now Christians all this is offered to our Faith The notions the effects or ends the sufficiency of it to these ends and purposes The price is paid by Christ and accepted by God We partake of these benefits as soon as we perform the conditions of the Gospel but we triumph when more explicitely we declare our selves to be true and sound Christians God doth not look for an Expiatory Sacrifice at our hands but a thorough application of what he hath found out for us This broad foundation laid is not only free for God to build upon but for us to build
upon If we would enter into his peace we must take his yoke upon us and share with him in all conditions Secondly yea rather that is risen again When the Apostle saith yea rather there is some special thing in Christs Resurrection comparatively above his death which hath an influence upon our justification What is it What is the reason of this connection Was not Christs dying every way enough to free us from sin and from condemnation by sin Answer Yes but yet the visible evidence was by his Resurrection the Apostle saith 1 Cor. 15.17 If Christ be not risen then are you yet in your sins And again Rom. 4.25 He dyed for our offences and rose again for our justification Christs death would not have profited us if he had been swallowed up by it or still detained under the power of it More particularly 1. 'T is a proof of the truth of his person and office that he is the Son of God and the Saviour and Judge of the world and therefore usually by this argument the Apostles asserted the truth of the Gospel for they were witnesses of his Resurrection and 't is said 1 Pet. 1.21 God raised him from the dead that our faith and hope may be in God We would not have believed this foundation laid for the great blessings of the Gospel had we not so clear a proof That he is the Son of God is proved Rom. 1.4 Mightily declared to be the Son of God by his Resurrection from the dead So Acts 13.33 God hath raised up Jesus from the dead for it is written Thou art my Son this day have I begotten thee He was the Son of God from all eternity but then visibly declared to be so God did as it were by that one act own pronounce and publickly declare in the audience of all the world that Christ was his only begotten Son one in substance with him eternally And as the truth of his person so of his Office that he was the true Messiah that was to restore the lapsed estate of Mankind Acts 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 This was the only sign he would give the Jews the sign of the Prophet Jonah Matth. 12.38 39 40. Master we would see a sign from thee But he answered and said unto them An evil and adulterous generation seeketh after a sign and there shall no sign be given to it but the sign of the Prophet Jonas for 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 So elsewhere he speaketh of destroying the temple of his body and raising it up after three days John 2.19 So for his being the Judge of the world Acts 17.31 Whereof he hath given assurance to all men in that he raised him from the dead Namely that he is Lord and Judge so that by his Resurrection all the clouds about his person vanish The world have satisfaction enough if they will take it There lyeth this argument in the case If Christ had been an Impostor or false Prophet neither could he have raised up himself being a meer man nor would God have raised him up if he had been a meer deceiver nor could the Devil have raised him to life no more than make a man out of dead matter nor can we reply that Lazarus was raised up from the dead and so others and yet not the Sons of God nor Saviours and Judges of the world I Answer Christ dyed not a natural death but in the repute of man as a Malefactor by the hand of the Magistrate Lazarus and others did not give out themselves as the Saviours of the world as Christ did so the truth of his claim was manifested and made evident by the Resurrection God would not leave him in the power of death but raised him up and assumed him into glory Therefore it appeared the judgment passed on him was not right and that he was indeed what he gave out himself to be 2. It is a token of the acceptation of his purchase or a solemn acquittance a full discharge of Christ as our Mediator and Surety He dyed to pay our debts now the payment is fully made when the Surety is let out of prison Isa. 53.8 He was taken from prison and from judgment His Resurrection sheweth God hath received the death of Christ as a sufficient ransom for our sins The continuance of the payment shewed the imperfection of it 't is a kind of release Christ did not break prison but was brought forth Heb. 13.20 Now the God of peace that brought again from the dead our Lord Jesus As the Apostles would not come out of prison till fetched out Acts 16.38 39. so here 3. He is in a capacity to convey life to others which if he had remained in a state of death he could not do John 14.19 Yet a little while and the world seeth me no more but ye see me beeause I live ye shall live also The life of believers is derived from the life of Christ without which it cannot subsist If he had been holden of death he had never been a fountain of grace or glory to us we have the merit of his humiliation and the power of his exaltation The Scripture putteth a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the latter Rom. 5.10 Much more being reconciled we shall be saved by his life meaning thereby his life in glory His death was for the Expiation of sin but the effectual application of it dependeth on his life so that the faith of sinners may comfortably rest on Christ as one raised and glorified 4. His Resurrection was his victory over death which is the wages of sin if Christ be risen from the dead then is sin conquered for the sting of death is sin Therefore his Resurrection declareth plainly that sin is done away and so 't is a pattern and pledge to assure us of the forgiveness of sins Thirdly his Exaltation at the right hand of God Who is even at the right hand of God This confirmeth all the other ends 1. The truth of Christs Dignity and Office John 16.10 Of righteousness because I go to my Father 2. The validity of Christs satisfaction for our Surety is not only got out of prison but preferred not only discharged but honoured and rewarded and appeareth in the presence of God Christ did in effect say to God as Judah the Patriarch did to Jacob concerning Benjamin Gen. 43.9 I will be surety for him thou shalt require him of me if I bring him not to thee and set him before thee let me never see thy face more but bear the blame for ever So Christ undertaketh to be responsible for these poor creâ—tures What they owe put upon my score as Paul said to Onesimus 3. That he is in a full capacity to
convey life to others All weakness is removed from him his humane nature is glorified and seated in Heaven and his Divine Majesty and glory is restored to him so that we may reflect upon him with comfort as a King on the Throne in his royal Palace and place of residence David was King as soon as anointed by Samuel but when crowned in Hebron then did he actually administer the Kingdom and reward his servants and followers in the desert Christ when lifted up filleth all things Eph. 4.10 Lastly His Victory over his enemies death and sin as is fully seen Psal. 110.1 The Lord said unto my lord sit thou on my right hand until I make thine enemies thy footstool And Heb. 10.13 From henceforth expecting till his enemies he made his footstool But there is somewhat peculiar 1. By entring into Heaven he hath opened Heaven for us he hath carryed our nature thither our flesh into Heaven and advanced it at the Fathers right hand in glory and so hath taken possession of Heaven for and in the name of all believers that in time they may ascend and be partakers of the same glory John 14.2 I go to prepare a place for you 'T was prepared before the world began by the decree of God Matth. 25.34 Come ye blessed of my Father inherit the kingdom prepared for you from the foundation of the world 'T was prepared in time by the purchase of Christ Heb. 9.15 For the redemption of the transgressions that were under the first Testament that they which are called might receive the promise of eternal inheritance Now he is gone to Heaven to pursue and apply that right gone thither as our harbinger Heb. 6.20 Whither the forerunner is for us entred opened Paradise again to us which was formerly shut and closed by our sins 2. By this means we have a friend in Heaven who is always at the right hand of God to prevent breaches between him and us 1 John 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous As David had Jonathan in Sauls Court to give notice of danger and to interpose to take off all displeasure conceived against him 'T is a great priviledge questionless to have a friend in the Court of Heaven to take up all differences between God and us as a merciful and faithful High Priest to answer all accusations of Satan and hinder wrath from breaking out upon us as it would do every moment if we had the desert of our sins 3. His being exalted at the right hand of God noteth that honour and power which is put upon the Redeemer He hath received all power in Heaven and Earth Matth. 28.18 And Eph. 1.20 21. God set him at his right hand far above all Principality and Power and Might and Dominion and every name that is named not only in this world but also in that which is to come So 1 Pet. 3.22 He is gone into Heaven Angels authorities and powers being made subject to him This height of honour to which Christ was exalted shews how much his friends may trust him and venture their all in his hands Psal. 2.12 Blessed are all they that put their trust in him how much his enemies may fear him every knee must bow to him they must either bend or break Phil. 2.10 We have not thoughts high enough of the glory and excellency of Jesus Christ and therefore the glory and splendor of Created things doth soon dazzle our eyes and our hearts are hardly held up and fortified against these discouragements that we must meet with in his service Surely since Christ is in the highest dignity and power with God and hath all the Heavenly hosts and Creatures at his command we should more incourage our selves in the Lord for all this power is managed for the comfort and defence of the godly and the terror and punishment of his and their enemies This power was given him as God man when he entred into Heaven and sat down on the right hand of Majesty 4. Fulness of grace given him to dispence the spirit to his redeemed ones Acts 2.33 Therefore being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear As soon as he was warm in the Throne he poureth out the spirit that is the first news that we hear from him and presently the virtue of it appeared three thousand souls were added to the Church that day Now that is a pledge of what is continually dispensed in the Church There is still a spirit sent forth to convince the unbelieving world and to conquer the opposing wisdom and power of the flesh as also to beget and continue life in his people that they may actually be put in possession of what he hath purchased for them for he hath promised to be with the Ministry and dispensation of the word to the end of the world Matth. 28.20 meaning by that presence not only his powerful providence but his covincing and quickning Spirit 5. The actual Administration of his Kingdom He ruleth his Church preserveth his people and subdueth their enemies The enemies of Christ are of two sorts Temporal and Spiritual his Temporal enemies are such as oppose his cause and servants and seek to suppress his interest in the world The Jews despightfully used him and his messengers and they had their doom wrath came upon them to the uttermost 'T is supposed they are intended Matth. 16.28 There are some standing here which shall not tast of death till they see the Son of man coming in his kingdom In a few years the City Temple and whole Polity of the Jews were destroyed for the erection of the Gospel kingdom The Romans were the next enemy who endeavoured the extirpation of Christianity by several persecutions these were next made the footstool of the King of Kings and after some years that vast Empire was destroyed by the Inundation of barbarous Nations and the residue marched under the banner of Christ. Within a little time all these Nations which oppose Christs interest and persecute his servants are subdued under him and either broken in pieces by sundry plagues and judgments or else brought to submit their necks to Christs blessed yoke There is no standing out against the King whom God hath exalted at his right hand Secondly the Spiritual enemies of Christs kingdom are sin Satan and death each of which hath a kingdom of its own opposite to the kingdom of Christ. The Apostle telleth us Rom. 5.21 That sin reigned unto death but he exhorteth Rom. 6.12 Let not sin reign in your mortal bodies And he promiseth Rom. 6.14 That sin shall not have dominion over you Satan hath a kingdom opposite to Christ he is called the Prince of this world by usurpation John 12.31 And the Devils are called Eph. 6.12 Rulers of the darkness of this world The ignorant
the time of my departure is at hand but this is forced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather implyeth sheep destined to the shambles The similitude importeth partly the contempt of the enemies they made no more reckoning of them than of sheep Zech. 11.4 5. Feed the flock of the slaughter whose possessors slay them and hold themselves not guilty That is they care no more for their death than they do for the killing of a sheep 2. It noteth their own imbecility they had no power to resist as Matth. 10.16 Behold I send you forth as sheep in the midst of wolves sheep have no power or means to preserve themselves 3. Their meekness they did no more resist than sheep Isa. 53.7 He was oppressed and he was afflicted yet he opened not his mouth he is brought as a lamb to the slaughter and as a sheep before the shearers is dumb so he opened not his mouth Doctrine Such as resolve upon the profession of Christianity must prepare to give their life for the maintenance of it when God calls them thereunto This seemeth hard But 1. Christ requireth it of all Luke 14.26 If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his own life he cannot be my disciple 'T is too late for us to interpose for an abaâ—ement when the terms are thus fixed by Christ himself So our Lord when he openeth the Doctrine of self-denial he sheweth it must extend to life Matth. 16.24 25. He that saveth his life shall lose it There is nothing so near to us as life nothing which nature doth so highly value and tenderly look to and so unwillingly let go many that can yeild in other points cannot yeild in this but then they are not sincere with God for you must not look upon it as a note of excellency but the disposition of those who have the lowest measure of saving grace as appeareth by these clauses If any man will come after me and he cannot be my disciple You will say What can the strong and eminent Christian do more than part with life This is not the difference between the strong and the weak Christian that one can part with a few things for Christ and the other can part with all no all must part with all not this that one can part with his ease profit and credit and the other can part with his life no both must part with life The difference is not in the things to be parted with but in the degree of the affection the strongest Christians can die with greater zeal love readiness joy and so bring more honour to God by their death than weak Christians do who offer up themselves to God with greater reluctancy and unwillingness 2. Such have been the tryals of Gods children in all ages as the instance is brought from the godly who lived under the Law-dispensation Now if the Saints of old endured such hard things and tribulation even unto death Then it followeth 1. 'T is no strange thing 1 Pet. 4.12 Beloved think it not strange concerning the fiery tryal as if some strange thing had happened unto you Our taking the ordinary case of the godly for a strange thing is that which doth disturb and distemper us none wondreth at a bitter Winter coming after a sweet Summer or a dark night succeeding a bright day because 't is an ordinary thing so here 2. Then 't is no grievous thing but such as the people of God have endured when they had not the advantages that we have A double advantage we have above the Saints of the Old Testament 1. They had not such a pattern of self-denyal as we have and that is the death of Christ which teacheth us to obey God at the dearest rates Matth. 10.24 The Disciple is not above his Master nor the Servant above his Lord. Christ is a pattern of sufferings and to look for exemptions from them is to expect to be better dealt with than he was we tread upon no step of hard ground but what Christ hath gone there before us and his steps drop fatness left a blessing behind him to sweeten the way to us So Heb. 12.1 2 3. Look to Jesus the author and finisher of our faith who for the joy that was set before him endured the Cross despised the shame and is sate down at the right hand of the throne of God For consâ—â—â—r him that endured such contradiction of sinners against himself lest you be wearied and faint in your minds Jesus is propounded as our example he endured cruel pains in his body and bitter sorrows in his soul deserted by God contradicted by men yet he bore all patiently and undauntedly this is the copy and pattern which is set for our imitation that we may not sink under our burdens 2. The other advantage They had not such a clear discovery of eternal life as is now made to us in the promises of the Gospel 2 Tim. 1.10 Since the appearance of our Lord Jesus Christ Life and Immortality is brought to light in the Gospel 'T was but sparingly revealed then and to appearance the Covenant ran more in the strain of Temporal promises but now Christ hath struck a thorough light into the other world and clearly tells us that great is our reward in Heaven and therefore we may rejoice if men persecute us Matth. 5.11 12. we will do so if we believe him Who would not permit another to take down a shed if we did believe that he would build a Palace for us at his own cost and charges The reward is so far above the suffering that certainly now we should more willingly submit to be killed all the day long and counted as sheep for the slaughter if the people of God did so heretofore upon those few glimmerings which they had about eternal life certainly they had not such a clear prospect into the other world nor such a visible demonstration of the certainty of it as we have by the Resurrection and Ascension of our Lord Jesus Christ. 3. To manifest the truth and reallity of our graces of our faith in Christ and love to him and hope of Salvation 1. To shew our faith which is such a trusting our selves in Christs hands that we are willing to part with all even life its self for his sake this is called a believing to the saving of our souls Heb. 10.39 Sense saith Save thy self Faith saith Save thy soul Heb. 11.35 They accepted not deliverance looking for a better Resurrection when stretched out by torture like the head of a drum 2. To shew our love Nothing can or ought to separate us from the love of Christ God alloweth us to love life but he will be loved better for his loving kindness is better than life Psal. 63.3 now the greatest things must be greatly loved and then is our love tryed when the blackest dispensations cannot draw us from God
afflictions of the Gospel 2 Cor. 5.8 9. Death its self may then be born for 't is but the Key to open the prison-door and let out that soul that hath long desired to be with Christ Phil. 1.23 Gratias agimus vobis quod a molestis Dominis liberamur You do them a favour to send them home to their dear Lord. 2. 'T is accompanied with hope they expect within a little while to have their desires accomplished and will a soul that is at Heavens Gates lose all that he hath waited for because the entrance is troublesome When men have crouded to any Mask or Show and have waited long they will not lose their waiting tho they venture many a knock or broken pate to get in so when salvation is very near will a Christian give over his waiting seeking and striving for it Matth. 11.12 Even from the days of John the Baptist the kingdom of heaven suffered violence and the violent take it by fâ—rce 3. Delight We have gotten in part a tast and earnest of our fruition and enjoyment of God and Christ hereafter and it is very pleasing to the soul so that the tempter must needs have a hard task to draw off the soul from him in whom he delighteth Worldly men will not let go their vanities nor sinful wretches their foulest sins because they delight in them Many who never knew what it is to love Christ and delight in his salvation do noâ— so earnestly long for and fixedly hope for the promised blessedness Now these may be easily taken off but the other will venture upon the greatest difficulties Oh. But may not a sound believer be foiled as to his inward man by these afflictive temptations Ans. Yes The experience of the Saints sheweth it too often But 1. 'T is not totally and finally their heel is bruised not only as the outward man is molâ—sted by afflictions but as they may be drawn to some sinful slips and temptations the hâ—el is the lowest and basest part of the body far enough from any vital part the wounds whereof endanger not the life at all the devil may draw them into some sins which may cause much unquietness and affliction of spirit but these wounds are not deadly and do not quench the life of grace in them these wounds may be painful but not mortal They shall not be hurt of the second death Rev. 2.11 2 Upon recovery by repentance The Lord sanctifieth these falls to them to make them the more cautious and watchful so they grow wiser and better and more resolute as being warned before by their own bitter cost as a ball with the more force it is beaten down it rebounds the higher or as a child that hath gotten a knock or been bitten by a sâ—appish Cur groweth the more wary Josh. 22.17 Is the iniquity of Peor too little fâ—r us They were not yet whole of the iniquity of Peor and therefore should be careful not to wound themselves again 3. All ends in final conquest over Satan Rom. 16.20 And the God of peace shall bruise Satan under our feet shortly We are now in our combat 't is some conquering to keep up our resistance but our full triumph is hereafter 2. Ob. But will it not hurt to press believers to this confidence Will not this weaken their care and diligence No. 1. This is pleasing and acceptable to God to believe that he will perfect and maintain his begâ—n work Phil. 1.6 Being confident of this that he that hath begun a good work in you will pâ—rfect it to the day of Christ. 2. 'T is honourable unto God and doth excite us to praise and thanksgiving when we can trust our interests in his hands with a quiet and well composed mind 2 Tim. 1.12 And I am perswaded that he is able to keep that which I have committed unto him A Christian in all respects of time can bless God for what he hath done called us when strangers and enemies 1 Pet. 2.9 What he doth do keepeth the feet of his Saints 1 Sam. 2.9 For what he will do 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me And the Lord shall deliver me from every evil work and preserve me to his heavenly kingdom To be satisfied in Gods conduct is certainly very honourable to him 3. 'T is very profitable to the Children of God 1. To keep us from falling God promiseth to keep us but in his own way and that engageth us to an intire dependance upon him in the use of means John 15.4 Abide in me and I in you So 1 John 2.16 17. Ye shall abide in him And then he presently addeth Little children abide in him First a promise and then an exhortation and then we use the means with the more diligence and encouragement as Paul had a promise that not one should perish Acts 27.23 But yet they must all abide in the ship v. 31. 2. To encourage us to return when fallen we have some holdfast on God when we seek to recover our selves by repentance Psal. 119.170 Let my supplication come before thee deliver me accordâ—ng to thy word And Jer. 3 4. Wilt thou not from this time cry unto me My father the guide of my youth 4. 'T is very comfortable and breede 〈◊〉 everlasting joy that should be in Gods redeemed ones Isa. 35.10 And the ransomed of the Lord shall return and come to Zion with songs and everlasting joy upon their heads Nâ—y it begets an heroâ—cal spirit when we can bear up on the love of God in the sorest tryals As here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VSE It cautioneth us not to be dismayed when the people of God seem to be run down by oppositions and reproaches and the cause of Religion to suffer loss and visibly to go to ruin No Christ hath promised that the gates of helâ— shall not prevail against the Church Matth. 16.18 All the Powers which the devil can muster up cannot destroy Christs interest in the world his Kingdom is like a Rock in the midst of the Sea which being beaten on every side with waves standeth unmoveâ—ble his people many times may be scattered oppressed their profession discountenanced and opposed every where seemingly beaten out of the world but then the Church groweth inwardly the graces of his people are strengâ—hned and increased and their hearts bettered their glory hastned their profession more honoured and râ—verenced in the consciences of men Some converted others confirmed When the Christians were butchered and went to wrack every where Oftentimmes it falleth out so when God breaketh that temporal interest to which we lean he provideth for his own Glory and the advancement of the Gospel by other and better means and Religion gaineth when it seemeth to lose as in the primitive times when the slaughters were frequent they sought to drive Christians to deny Christ but they confess him the more they fumed and chafed because they could not get their will and
John 10.28 29. This is the great security of the Fold that they are under the power of so careful and so able a Shepherd This Almighty power of God and Christ doth mightily fortifie us against all temptations we meet with in the way to Heaven 6. This right accrueth to believers by virtue of their interest in Christ 1 Cor. 3.22 23. All things are yours whether Paul or Apollos or Cephas or the world or life or death or things present or to come all are yours and you are Christs and Christ is Gods All things are theirs wherein they are concerned if not in possession yet in reduction or final use Friends Enemies Ordinances Providences all conditions Life Death If you resolve firmly to obey Christ and adhere to him you need not fear any thing Now upon these grounds a Christian may conclude that nothing shall separate him from the love of God which is in Christ Jesus our Lord. 4. That we ought firmly to be perswaded of this here I shall shew you how this perswasion is bred in us 1. By the word of the Gospel discovering to us the whole mystery of our Redemption by Christ with all the consequent benefits There all Gods merciful designs for the justifying sanctifying and glorifying the creature are manifested to us as matter of our faith Acts 19.8 And perswading the things concerning the kingdom of God The Doctrine and end of his Ministry was to perswade men of the necessity of coming out of their lapsed estate and the power of the Devil and to put themselves under the government of the King whom God hath set upon his holy hill of Sion that he may defend them against the Devil the World and the Flesh and at length bring them to everlasting happiness Again Acts 28.23 And he expounded and testified the kingdom of God perswading them concerning Jesus c. Assuring them of his sufficiency to save them Now this they did partly by shewing the danger of the contrary 2 Cor. 5.11 Knowing therefore the terror of the Lord we perswade men and partly by shewing the grace and readiness of God to own them in all troubles Acts 13.43 Perswading them to continue in the grace of God And if men do quarrel at this dispensation they will not be edified by any other be it never so extraordinary Luke 16.31 Neither will they be perswaded though one should rise from the dead There is more reason to perswade the Scriptures are true than if a message were brought to us by a vision or apparition which would not induce us to quit our sinful habits and customs Now this is the means when we receive it and are perswaded of it 2. By the Spirit 1 Cor. 2.12 Now we have not received 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 The spirit of God is necessary that we may believe the Doctrine of the Gospel and cure our worldly and sensual inclinations for who else will be brought to forsake the things which he seeth and loveth for a God and a Glory which he never saw 3. By faith which is a perswasion of the truth of such things as God hath revealed because God hath revealed them 1 John 4.16 And we have known and believed the love which God hath to us 'T is matter of faith to believe the love and care of God over his people 4. Experience The perswasion with application increaseth our confidence His love to us in particular is known by what he hath wrought in us and for us and this increaseth our perswasion and breedeth in us a holy confidence 2 Cor. 1.10 Who hath delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us 2 Tim. 4.17 18. Notwithstanding the Lord stood with me and strengthned me and I was delivered out of the mouth of the Lyon and the Lord shall deliver me from every evil work In this perswasion confirmed seasoned experienced Christians do continue who have not only a true faith in Christ and a settled love to him but such as maketh up an evidence in their conscience of their sincerity and giveth an undoubted perswasion of his love to them 1. They are such as are rooted and grounded in faith The full comfort of Christianity is reserved for such as are described by the Apostle Col. 1.23 If ye continue in the faith grounded and settled and be not moved away from the hope of the Gospel There is an initial faith which may wither as the grace of the second and third ground and there is a rooted faith which will be supported and maintained in the good and honest heart Therefore 't is not sufficient once to assent to the truth of the Gospel in our understandings or imbrace the good things offered to us by our will and affections but we must be rooted and grounded in the faith Fluctuating opinion without a well-grounded perswasion will not serve the turn Some slight desires and affections to blessedness to come will not maintain us against the several blasts of so many temptations as we meet with but we must get a faith that will make us indifferent to all worldly things heighth or depth life or death The sound world-conquering faith will only give us safety and I am sure will only give us comfort 1 John 5.4 For whosoever is born of God overcometh the world and this is the victory that overcometh the world even our faith Such a sound belief of blessedness to come maketh us dead to the present world 2. Such as are rooted and grounded in love A taste may fail Heb. 6.3 4. A slender insufficient touch of the love of God upon the soul will not break the force of opposite inclinations and temptations Eph. 3.17 18 19. That ye being rooted and grounded in love may be able with all saints to comprehend what is the breadth and length and depth and heigth and know the love of Christ which passeth knowledge A sincere love doth so fasten us to Christ that no temptation is able to shake us or unloose us for they are acquainted more and more with Christs love and admire it are ravished by it feel the effects of it The breadth noteth the great blessings we have by it or the ample priviledges of the New Covenant The length the duration of it from one eternity to another The depth of it his profound condescention fetching us out of Hell its self by a painful cursed and ignominious death The heigth as it raised us up to the glory of Heaven and that everlasting blessedness Now none are said to comprehend this but those that are rooted and grounded in love that is to comprehend them to their comfort and joy to comprehend it to their conquest and victory over temptations to comprehend it as their triumph and confidence None but those whose hearts are filled with the love of God and
None other please God Page 70 Spirit of Renovation what Page 162 Precedes Adoption Page 169 Reprieve forfeited by us Page 3 Religion what Page 36 Of carnal men what Page 107 Every man will have some Page 107 What its end Page 109 Reaping as we sow Page 95 Resignation of our selves to God nature knows not Page 65 Resisting is in part conquering Page 370 Resist not the spirit a Sanctifier Page 150 'T is dangerous Page 150 Rewards and punishments necessary Page 21 143 Lawful to look to them Page 142 143 Radication of Grace Page 82 Reason enslaved in flesh-pleasers Page 117 Rejoycing sensually very unsuitable to our state Page 204 Repentance what Page 34 36 Necessary to begin our interest in New-Covenant Page 36 Reverence and filial fear Page 165 Rigors external and Popish not acceptable Page 121 Restraining Grace Page 122 Resurrection whence Page 92 Effected by the Spirit of holiness now dwelling in Believers Page 93 Is work of the whole blessed Trinity Page 94 Of the spirit and Christ Page 95 Blessed Resurrection to holy ones Page 95 Onely of man Page 201 Resurrection of Christ influenceth our Iustification Page 346 How Page 347 Rights and Prerogatives of children of God Page 206 Right we have is limited of trust and accountable Page 101 196 Lest by the fall yet witked men have a civil Right Page 196 Rule of Believers obedience Page 73 S SAcrament of Lords Supper what Page 32 Spirit of Adoption suits it well Page 167 Hope suits it Page 235 Safety is to keep our selves from our selves Page 49 Is in our Iustification Page 237 Sacrifices for sin and their effects Page 31 Sanctification imperfect matter of wailing Page 1 Is obedience to the better principle in a subject is denial of following the worst principle Page 1 6 How wrought and increased Page 6 Effect intended by the death of Christ Page 34 35 Accompanieth Iustification Page 35 Comfort grows with it Page 150 Satans hand in our afflictions to draw us from God Page 365 Satans design against God and man in his tempting us and how defeated Page 29 He burrieth some into sin Page 40 Is executioner Page 97 Rules where spirit of God doth not dwell Page 98 Satisfaction to God Iudge Page 342 Seal of the spirit what and why given Page 42 96 Sanction of a Law what Page 12 Scripture witness is the spirits witness Page 172 Self-love blindeth us Page 253 Senses must be kept under the government of Reason Page 116 Shame of Believers turned into Glory Page 185 Sincerity for a time in particular things Page 260 Yet man hypocrite Page 286 Sin indwelling breeds fear of condemnation Page 1 Every new sin makes our claim doubtful Page 8 205 Ever hurts us Page 103 Lives tho dying in believers Page 119 124 125 All kinds of Sin in Believers Page 126 127 Each Sin hath several ways of acting Page 127 128 Is Mortal if not mortified Page 128 What Sin consistent with life Page 234 Sin condemned what Page 31 It s double power destroyed Page 32 Sin is a disesteem of God Page 144 108 Seen aright onely by the light of the spirit Page 133 Think of it as 't is greatest evil Page 144 All that came in by Sin shall be destroy'd Page 201 Is enemy to all creatures Page 213 State of man fourfold Page 205 Soul propends to its old friend and mate the body Page 97 Slaves are they who cannot peruse true happiness Page 204 Slavish fear what Page 63 153 Service what Page 154 When prevails Page 158 Far from Conversion Page 160 Sons of God Page 150 How we are Page ib. Subsistences three in the Divine Nature Page 64 Subjection to God inseperable to the creature Page 102 108 Spirit what Page 6 In every Christian Page 74 80 82 Prevalent Page 77 82 And how known Page 7 Its object Page 7 Given by Christ Page 9 17 What Page 14 Somewhat of the Spirit given to Heathens Page 17 18 More to Iews Page ib. Most to us in hearing the Gospel Page 18 All Believers have it but not in equal degrees Page 19 Evidence of having it Page 20 Spirit of Bondage and Adoption Page 25 Acteth grace in Believers Page 40 Things of the Spirit Page 47 To be minded more Page 52 53 To be chosen and valued pursued and sought in Gods way Page 54 Above other things and with Prayer Page 53 Spiritual mindedness what Page 59 Spirit Of Adoption what Page 61 Spirit Not to be resisted but obeyed universally constantly Page 78 79 What to have the Spirit Page 81 Without it we can do nothing Page 83 Is such evidence of true Christians Page 83 84 Its qualities Page 84 Effects Page 85 Never given in anger Page 85 Procure the Spirits presence Page 85 Get more of it and how Page 86 What it is Page 93 Is an eternal principle of happiness Page 90 How he dwells in Christians Page 93 94 Cause of our Resurrection Page 95 96 98 139 Mindeth us of our duty Page 100 Co-operates in Mortification Page 152 153 And how Page 132 133 135 136 Guides the godly Page 146 Sweetly and effectually Page 151 Supports Page 245 T TAste of things shews what men are Page 56 118 Temptations suited by Satan to hearts Page 116 Matter of groaning Page 217 Terrors of conscience restrain from sin Page 122 Foretaste of Hell Page 184 Thoughts discover what we are Page 43 45 56 Are of three kinds Page 55 Good of God to be cherished Page 159 Deep and ponderous about eternal things Page 185 Are known seen by God Page 257 Threats sure Page 111 Verified in Christs death Page 112 Lawfully used now against sinners Page 112 Of use to Adam innocent Page 112 Temporal things bewitch such as compare them not with eternal Page 182 How these should be compared Page 182 183 Trinity engaged distinctly in the work of our Salvation Page 14 Glorified in it Page 35 Unfolded Page 94 Temple of holy Spirit eternally shall glorified Bodies and Souls be Page 184 Tenderness of Spirit least we omit good or commit ill Fruit of love and spirit of Adoption Page 165 Tender hearts of Gods children most sensible of afflictions and sorrows Page 218 More burdened by sin Page 218 Testimony of Scripture is Testimony of the Spirit Page 172 Discovers what is done in us by grace Page ib. 173 With conscience which proceeds with reason Page ib. And both concur to the same Testimony Page 173 What to be done to get it Page 174 Titles tho greatest yet less than this Title Children of God Page 169 Torments for the bad after this life Page 22 Tryals in highest degrees to be respected by us Page 359 These discover our graces and what Page 360 361 Tribulations what Page 351 All conquered by our fervent love of Christ Page 370 And its appendages foreseen and felt to differ Page 371 Troubles of Christians many and great Page 372 And why Page 353 Truths tho small must be
before him Conscience is privy to their constant uniform self denying obedience and this Testimony is of greatest stead to them at the last Isa. 38.3 Remember Lord how I have walked before thee in truth and with a perfect Heart He dareth appeal in a dying hour for his sincerity and care to please him A good or a bad Conscience is the beginning of Heaven or Hell The checks of an accusing Conscience are the first bitings of the worm that never dyeth And the approbation of a sincere Conscience a preface of the Joy of the Blessed 3dly They know it shall go well with them in that day There are two causes of fear and shame knowing for certain that it shall go ill with us or not knowing it shall go well with us Now they that are under any of these Conditions cannot groan cannot desire a change of state Did you ever know a guilty malefactor long for the Judges appearance and send to him to hasten his coming Indeed those who are confident it shall go well with them they desire the Assizes and are weary of lying in prison and long to be delivered Now those that are absolved from guilt and have sin weakned in their Hearts they know it shall go well with them in the other world Partly by the promise of God who hath assured the Justified and the Sanctified of an Heavenly Inheritance That 's the drift of the whole Gospel For to this end Christ dyed that he might first reconcile them to God and then present them holy and unblameable and irreproveable in his sight Col. 1.21 First sanctifie and cleanse them from the stain and guilt of sin and then present them to himself Clothe them with the fine Linnen which is the Righteousness of the saints Eph. 5.26 27. The Justified and Sanctified may draw near to God in Heavenly Glory Partly by the earnest of the Spirit in their Hearts Eph. 1.13 14. 2 Cor. 1.21 22. Sealing up to them their own Interest to the promise or their right to the Heavenly Inheritance and that in due time they shall possess it Use Is to press us to get ready and to be Clothed that we may with comfort expect and long for the day of our translation The first motive is in the word found 'T is often used with respect to the day of Judgment Found naked And in 2 Pet. 3.14 Matth. 24 46. Blessed is that Servant whom when his Lord cometh he shall find so doing 't is a Blessed thing for a servant to be found at his work So Phil. 3.9 That I may be found in him not having my own Righteousness which alludeth to the day of our general or particular doom Now this word implieth three things 1. That there will be an exact search and scrutiny after every one of us Wrath maketh inquisition for sinners and every man will be found out naked or Clothed There is no hiding in the throng of mankind In a particular Judgement God said he would search Jerusalem with Candles Zeph. 1.12 Drag sinners out of their lurking holes Much more in the general Judgment we shall be found 2dly The word found intimateth a surprize God may break in upon us sooner than we are aware of as usually he cometh to the greatest part of mankind unthought of unexpected 2 Pet. 3.10 The day of the Lord will come as a Thief in the night They do not look for such a day or not prepare for it but are found by it 3dly We remain in the state wherein we are found They that are found naked at their Death shall remain naked to all Eternity There is no change of Condition in the other world as Death leaveth us Judgment findeth us Luke 2.14 On earth peace Now you may be reconciled to God you may agree with your Adversary quickly while you are yet in the way But in the other world Men are in Termino in their final Condition Well then gather up this first motive escape the knowledge of God you cannot You will be found to be what you are Naked or Clothed And you may be sought after and found sooner then you are aware And when Christ hath found you in an unprepared Condition what will you do How will your naked trembling Soul dread to depart out of the Body into an unknown world Secondly My next motive shall be from the words Naked and Clothed Other qualifications than Christs renewing and reconciling grace will not serve the turn 'T is sin which rendreth us odious to God 'T is sin that keepeth us out of Heaven 't is sin that makes us uncomfortable in our selves and hinders our own Joy and peace The Condition of one that is yet in his sins is represented by nakedness upon a Twofold Reason Because it rendreth us loathsome to God and ashamed of our selves Well then will you be naked remain in your natural deformity how then can you appear before the bar of your Judge or look God in the face with any confidence Joseph washed himself and changed his garments when he was to appear before Pharaoh And is there not a greater reverence due to God Oh! Therefore since you are blind and miserable and naked get Clothing That is get the spots of sin washed off by the frequent application of the Blood of Christ your polluted natures changed by the Spirit of Christ. This is the Clothing which must render you acceptable to God and will make you comfortable in your selves so that you will not shun his presence but desire it 'T is said of the Spouse Psal. 45.14 15. Her Clothing is of wrought Gold she shall be brought unto the King in raiment of needle work and then with gladness and rejoicing shall she be brought into the Kings Palace The more we get rid of sin and are beautified with holiness the more amiable and lovely in his Eyes And because of likeness and suitableness the more we delight to come to him yea the more we shall long to be admitted not only to present Communion but to constant habitation with him and when we are brought into the presence of God 't will be a welcome day to us at the death of every particular Saint or at the day of our Lords second coming when we shall have no imperfection spot or wrinckle or want of any thing which may perfect our Glory Then we shall put on immortality and incorruption and this Body of flesh shall be like to Christs Glorious Body and then there will be great rejoicing Oh then see that you be Clothed What must we do That we may not be found naked but Clothed 1. We must humbly seek Reconciliation with God by Christ when the Prodigal came humbled himself to his Father presently Luke 15.22 Bring â—orth the best Robe put it on him Then his nakedness is covered with the Robe of Christs Righteousness and the poor penitent believer is received into Gods Family and injoys all the Priviledges thereof and
place but when the heart is set against it then the least remainders are a Burthen to them this is that they pray and strive against Wicked men are in their Element they make a mock of sin 't is a sport to them to do evil What I hate is my Burthen O wretched man c. Rom. 7.24 4. They hope for a better estate than others do to be perfectly freed from sin 1 Joh. 3.3 'T is a grief to them they cannot find it while they are in the body Here as Hair cut will grow again as long as the Roots remain or Ivy in the Wall cut Boughs stump Branches yet some strings there are that will ever sprout out again Vse This shews our stupid Folly that we do no more mind and improve this that still we are so loth to leave this woful life and prepare for a better estate God driveth us out of the World as he did Lot out of Sodom but yet we are loth to depart as if it were better to be miserable apart from Christ than happy with him Have we not yet smarted enough for our love to a vain World Nor sinned enough to make us weary of our Abode here But yet we linger and draw back as if we would sin more and longer Surely this miserable tempting sinful World is an unmeet place to be the home and happiness of God's Children in this valley of tears and place of snares What should we do but long and sigh for Home Here sin liveth with men from the birth to the grave we complain of sin and yet are loth to be rid of it we cry out of the vanity and vexation of the World and yet set our hearts upon it and love it better than God and the World to come The thoughts of our Transmigration are very grievous to us If you cannot go so high as groaning and desiring earnestly yet where is serious waiting and diligent preparing drawing home as fast as we can Alas we are serving our Covetousness and Pride and Lusts and tiring our selves in making provision for our fleshly Appetites and Wills as if we were to tarry here for ever We take it for granted they have not thought to remove to another place that do not make provision before they come thither But alas we must remove whether we will or no and shall we like foolish Birds build our Nests here with such Art and Contrivance when to morrow we must be gone Second Proposition That the Saints being burthened do in an holy manner groan and long for a better life The Apostle here explaineth their groaning and sheweth that it is not to be unclothed but clothed upon Therefore 1. 'T is not an unnatural desire as if we did desire Death as Death No a creature cannot desire its own deprivation therefore the Apostle saith it is not to be unclothed c. Jesus Christ before he manifested his submission did first manifest the innocent desires of Nature Father if it be possible let the Cup pass from me c. The separation of the Soul from the Body and the Bodys remaining under corruption is in its self evil and the fruit of sin Rom. 5.12 Grace is not given us to reconcile us to corruption or to make Death as Death seem desirable or to cross the inclinations of innocent Nature But yet Heaven and Eternal Happiness beyond it is still matter of desire to us Death is God's Threatning and we are not threatned with Benefits but Evils and Evils of punishment are not to be desired barely for themselves but submitted unto for an higher end Nature abhorreth and feareth Death but yet Grace desireth Glory The Soul is loth to part with the Body but yet 't is far lother to miss Christ and to be without him As a man is loth to lose a Leg or an Arm yet to preserve the whole Body is willing In short the Soul is bound to the Body with a double Bond one natural and the other voluntary by Love and Affection desiring and seeking its welfare The voluntary Bond is governed and ordered by Religion till the natural Bond be loosed either in the ordinary course of Nature or at the Will of God 2dly 'T is not a discontented desire arising out of an impatiency of the Cross or desperation under our difficulties and troubles No believers lament their present misery by reason of sin and the evils which proceed thence They have a sense and feeling of them as well as others have yet they do not desire death out of impatience to be freed from so many troubles and vexations But 't is that Blessed estate and perfect deliverance which they expect in the world to come like men in a tempest that would be set ashore assoon as they can The carnal groan out of discontent but the groans of the faithful are that they cannot injoy true and perfect Blessedness nor be without sin To give you some instances of groans out of discontent The murmuring Israelites Exod. 16.3 Would to God we had dyed in Aegypt 'T is usual in a pet for men to wish themselves in their graves but Alas they do not consider what it is to be in the state of the dead and to come unprepared into the other world Yea the Children of God may have their fits of impatiency and discontent But they are not the desires and groanings here mentioned as Job Chap. 3.20 Wherefore is Life given to him that is in misery and light to the bitter in Soul 21. verse Which long for Death but it cometh not which dig for it more than for hid treasures No these discontented fits are far different from the Holy desires and groans of the Saints These are but a shameful retreat from the conflict and difficulties of the present Life or irksomeness under the burden thereof or despondency and distrust of Gods help rather than any sanctified resolution 2dly Let us see the Holiness of these groans and desires 1. They come from a certain confidence Verse 1. of this Chapter not a bare conjecture but a certain knowledge Surely Heaven and Glory is amiable and the object of our desires and when we are perswaded of the truth and worth of it we will groan and long after it 2dly A serious preparation Verse the Third If so be that being clothed we shall not be found naked They have made up their accounts between God and their Souls sued out their Pardon Stand with their Loins girt and Lamps burning As Simeon Lord now lettest thou thy Servant depart in peace c. when he had seen Christ with the Eyes of his Faith as well as of his Body 3dly An Heart deadned to the world For in the Text Being Burthened we groan Till we are weaned from present felicities we shall not earnestly seek after better The Child of God is now in his exile and pilgrimage and therefore longeth to be at home in his own Country He is now in his conflict and warfare Then
unto the day of Redemption When freed from all sin and misery All sin at Death and misery at the last day Converse and Communion with God here is the beginning of our Everlasting Communion and living with God hereafter For the throne of grace is the gate and porch of Heaven so that a Believer when he dyeth doth only change place not company 4. Earnest is given for the security of the Party that receiveth it not for him that giveth it Indeed he that giveth the Earnest is obliged to fulfil the Bargain but 't is most for the satisfaction of the receiver So this Earnest is given for our sakes there is no danger of breaking on God's part but God was willing more abundantly to shew to the Heirs of Promise the Immutability of his Counsel because of our frequent doubts and fears in the midst of our Troubles and Tryals we need this Confirmation 5. 'T is not taken away till all be consummated and therein an Earnest differeth from a Pawn or Pledge A Pledge is something left with us to be restored or taken away from us but an Earnest is filled up with the whole Sum So God giveth part to assure us of obtaining the whole in due season the beginning assureth the man of obtaining the full Possession Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perform it until the day of Christ. The beginning assureth the Compâ—eat Consummation of their blessed estate in Soul and Body Spiritual comforts are joys of the Spirit which assure us that we shall receive the end of our Faith the Salvation of our Souls 1 Pet. 18. 3. The use and end of an Earnest is 1. To raise our confidence of the certainty of these things Believers are apt to doubt if ever the Covenanted Inheritance shall be bestowed and actually injoyed by them Now to assure them that God will be as good as his word and doth not weary us altogether with expectation he giveth us something in hand that we may be confident You see God offered you this Happiness when you had no thought of it and that with an incessant importunity till thy anxious Soul was troubled and made a business of it and by the secret drawings of his Spirit inclined thy heart to chuse him for thy portion pardoned thy failings visited thee in Ordinances supported thee in troubles helped thee in temptations his Spirit liveth dwelleth and worketh in thee therefore always confident ver 6. There is some place for doubts and fears till we be in full possession from weakness of Grace and greatness of Tryals 2. To quicken our earnest desires and industrious diligence The first fruits are to shew how good as well as earnest how sure this is but a little part and portion of those great things which God hath provided for us If the Earnest be so sweet what will the Possession be A glimpse of God in the heart how râ—â—ishing is it O how comfortable a more lively expectation 3. To bind us not to depart from these Hopes The Earnest of the Spirit convincing comforting changing the heart have you felt this in your selves and will you turn back from God after Experience SERMON VIII 2 Cor. 5.6 Therefore we are always Confident knowing that while we are at home in the Body we are absent from the Lord. IN the words observe Two things 1. The Effect of God's giving the Earnest of the Spirit Therefore we are always confident 2. The State of a Believer in this World Knowing that while we are at home in the Body we are absent from the Lord. In the first Branch take notice 1. Of the Effect its self We are confident 2. The constancy or continuance of this Confidence Always To be confident at times when not tempted or assaulted is easie but in all conditions to keep up an equal tenour of Confidence is the Christian heighth which we should aspire unto for the strength of this Confidence is discovered by manifold Tryals and Difficulties 3. The illative Particle Therefore Why Because God hath wrought us for this very thing and given us the Earnest of the Spirit For the Effect itself There is a twofold Confidence 1. Of the thing 2. Of the Person for both are requisite for the latter presupposeth the former there can be no certainty to a person of a thing which is not certain in itself An Immortal state of Bliss is to be had and enjoyed after this life we are Confident of that before we can be Confident of our Interest and actual injoyment of it We are Confident of the thing because God hath promised it and set it forth in the Gospel But because the promise requireth a Qualification and performance of duty in the person to whom the promise is made Therefore before twe can be certain of our own Interest and future injoyment we must not only perform he duty and have the Qualification but we must certainly know that we have done that which the promise requireth and are duly Qualified Now the Serious performance of our duty Evidenceth its self to the Conscience And as our diligence increaseth so doth our Confidence But so far as a man neglecteth his duty and abateth his Qualification so far his confidence may abate also The Illative Particle Therefore The earnest of the Spirit hath influence both upon the Confidence of the thing and of our own interest 1. Of the thing If God never meant to bestow Eternal life upon his people he would not give Earnest 2. Of our Interest and future injoyment For the Spirit of God convincing Comforting and changing the heart doth assure us that he hath appointed us to Everlasting glory Well then the full meaning of this clause is That we certainly know that we shall be Crowned in Glory and being assured by the Earnest of the Spirit that we shall not fail of it therefore we lift up the Head in the midst of pressures and afflictions knowing that if they should arise as high as death they will bring us the sooner to the Lord that we may live with him for ever Doct. They who have the Earnest of the Spirit are and may be Confident of their future and glorious Estate Let me shew you 1. What is this Confidence 2. What is the Earnest of the Spirit 3. How this Confidence ariseth from having the Earnest of the Spirit in our hearts 1. What is this Confidence 1. The Nature of it 2. The Opposites of it 3. The Effects of it 4. The Properties of it 1. The nature 'T is a Well grounded perswasion of our Eternal Happiness But I must distinguish again as before There is a twofold Confidence one which is proper to faith another which may be called assurance or a sense of our own interest 1. There is a Confidence included in the very nature of Faith usually called Affiance We have often considered Faith as it implyeth a firm assent and
again as it Implyeth a thankful acceptance of Christ. Now as it Implyeth Affiance or a resting relying and reposing our hearts with quietness and peace upon Gods Promises and so Confidence is Nothing but a firm and comfortable dependance upon God through Jesus Christ for the gift of Eternal life while we patiently Continue in well-doing Assent to the truth of the promise breedeth this Confidence but 't is not it for faith is not a bare Assent but a fiducial Assent or a trust and dependance upon the Lord in the Appointed way of obtaining the Effects of the promise Faith is often described by the Act of Trust both in the Old Testament and in the New That there can be no doubt of this no notion is more frequently insisted on in the Old Testament Psal. 112.7 He shall not be afraid of evil Tidings his Heart is fixed trusting in the Lord. His adherence to God and dependance upon him is the great preservative against worldly fears and apprehensions of danger and Misery So that he is fortifyed not only for a patient but cheerful entertainment of all that shall come or may come So Isa. 26.3 Thou keepest him in perfect peace whose mind is stayed on thee because he trusteth in thee A man securely rests upon the promise of God that all will end well while he keepeth to his duty The New Testament also useth the same notion 2 Cor. 13.4 Such trust we have through Christ to Godward Confidence 1 Tim. 4 10. For therefore we both labour and suffer reproach because we trust in the living God So Eph. 1.12 13. Who trusted first in Christ In whom also ye trusted When we are Confident that God will save his faithful Servants and are incouraged thereby to go on with our duty Our miscarriages fainting and Apostacy and discomforts are made to arise from the want of this Confidence The miscarriages of the people in the Wilderness a figure of our estate in the World came from hence Psal. 78.22 They believed not in God and trusted not in his Salvation They were not Confident of his conduct that he would bring them into the land of rest A man that doth not trust God cannot be long true to him they who do not depend upon God for Salvation and for whatever is necessary to them for Salvation and to bring them out of every streight in a way most conducing to their welfare and his own Honour have not that true believing or sound faith which God requireth of them Well then this trust or Confidence must be in all and this is more than Assent or a bare perswasion of the mind that the promises are true this noteth the repose of the Heart or the motion of the will towards them as good and Satisfactory 2. There is a confidence of our own good estate for the present and so by consequence of our future Blessedness Phil. 1.6 Being confident of this very thing that he that hath begun a good work in you will perfect it to the day of Christ. When we make no doubt but that God who hath wrought faith and other Christian graces in us will also consummate all in everlasting Glory This dependeth upon a sight of our Qualification This Confidence is Comfortable the other absolutely necessary this Confidence is mainly built upon the Earnest of the Spirit in our hearts the other upon the promise of the Gospel by the one there is a Crown of Righteousness for the Faithful by the other 't is laid up for them The Spirit and life of Faith lyeth more in the former but the joy of Faith and our Comfort dependeth upon this A Christian that is Confident that God will be as good as his word is mightily incouraged to wait upon God till that word be accomplished and that breedeth Courage and Resolution and Boldness But a Christian that knoweth his own interest is more cheered and pleased with it By this latter Confidence a Christian hath a double ground of rejoycing The certainty of Gods promise And the evidence of his own Sincerity or the truth of grace in his own heart 1 Joh. 3.19 Hereby we know that we are of the truth and shall assure our hearts before him A Christian is said to be before God three ways either in his Ordinary conversation Gen. 17.1 So our hearts are assured before him when we walk in Holy peace Security 2dly We come before him in Prayer and other Duties Now a Christian may assure his heart before him our legal fears are revived by the presence of God but a Christian can look God in the face 3dly We come before him at the day of Judgment We stand before his Tribunal that we may have confidence and not be ashamed before him at his coming 1 John 4.17 That we may have boldness at the day of Judgment Death is your summons 2 Kings 21.3 Lord thou knowest that I have walked before thee with a true and perfect Heart 2. The opposites of it are disquieting doubts and fears 1. Doubts are often opposed to Faith not only as 't is a strong assent but as 't is a quiet dependance upon Gods Nature and word as Jam. 1.6 Let him ask in Faith nothing wavering for he that wavereth is like a Wave of the Sea driven with every wind and tossed 1 Tim. 2.8 Lift up Holy hands without wrath and doubting Rom. 4.20 He staggered not at the promise through unbelief but hoped against hope Matth. 14.31 O thou of little Faith wherefore didst thou doubt Because he could not rest upon Christs word 2. So fears are opposite to this quiet and steady dependance Matth. 8.26 Why are ye so fearful O ye of little Faith In Luke 't is Where is your Faith In Mark 't is How is it that you have no Faith Luke 8.50 Fear not believe only Now the opposites of any grace do shew the Nature of it If doubts and fears be so directly opposite to Faith therefore Faith is a confidence as well as an assent Now these doubts and fainting fears are every where opposed to Faith Psa. 27.13 I had fainted unless I had believed to see the goodness of the Lord in the land of the living Gods Children are very obnoxious to Temptations of fainting fears and diffidence when sharp troubles do assault them and therefore they ought to strengthen their confidence Strength of assent may remove Speculative doubts or errours of the mind but strength of confidence or quiet dependance doth only remove practical doubts which arise from the fears and terrours of sense which may sometimes sorely shake us 3. The immediate effects are such as are comprized in the very Nature of it as an Holy boldness and courage which is the very notion and the same importance of the Word in the Text We are confident or of good cheer and courage This is seen in four things 1. In our continuing faithful with Christ and professing his truth and waies notwithstanding opposition in a bold
profession without any fears of persecutions and sufferings as Heb. 3.6 Whose House we are if we hold fast the confidence and the rejoycing of hope firm to the end And in the 14. verse For we are made partakers of Christ if we hold the beginning of our confidence stedfast unto the end And again Heb. 10.35 Cast not away your confidence which hath great recompense of reward In all which places confidence noteth a bold owning and avowing of Christ or fearlesness and courage in our Christian profession arising from our certain perswasion of and dependance on Christ rewards in another World The great use of Faith is to fortify us against all Temptations and difficulties and inconveniences that we meet with in our passage to Heaven even against Death it self Then are we confident when born up against all dangers and sufferings There is a like word used John 16.33 Be of good cheer I have overcome the World Gods Children may be bold or of good cheer in the midst of all their afflictions for Faith assureth them the end shall be Glorious Therefore we are bold perform our duty and pass on in our pilgrimage with a couragious and quiet mind This couragious confident encountering with trouble is the immediate fruit of Faith Because Faith inableth us to look to the end of trouble and our Salvation as sure and near 2. 'T is seen also in a generous contempt of all the baits and pleasures of sense and the delightful things in this World and cheerfully carrying on our duty though the flesh would tempt us to the contrary Faith is an obediential confidence and the strength of it is seen in checking of Temptations Or an affiance on God as it draweth our hearts after better things than that the world offereth We can more easily want and miss the contentments of the flesh and the pomp and ease and gratification of the present Life So that to be confident is to be prepared and resolved to do those things which God commandeth though with denial of those sensual good things which the flesh craveth as to endure what happeneth in the way to Heaven so to refuse and reject what hindreth us from it For we are exercised with tryals both on the right hand and on the left and we need the Armour of Righteousness both on the right hand and on the left 2 Cor. 6 7. Our way to Heaven lyeth per blanda aspera As the terrours of sense are a discouragement to us so the delights of sense are a snare to us confidence hath an influence upon both it breedeth a weanedness from the baits of the flesh and a rejection of what would divert us from the pursuit of Eternal Life and is much seen in mortification 1 Cor. 9.26.27 I run not as one that is uncertain therefore I keep under my Body As if he had said I am confident therefore I am mortified contemn the allurements of sense As they dyeted themselves for the Isthmick games Hope to get a Crown of Laurel made them look to their bodies that they were in fit plight for the race There 's much more confidence of an Eternal Crown 3. There is another branch of this boldness that carryeth the name of this confidence also And that is Child-like Freedom with God in prayer Eph. 3.12 We have access with confidence and boldness through the Faith of him And 1 John 3.21 If our hearts condemn us not then have we confidence towards God And 1 John 5.14 And this is our confidence that whatsoever we ask of him he heareth us And Heb. 10.19 Having therefore brethren boldness to enter into the Holyest by the Blood of Jesus An Holy boldness with God in Prayer or a filial Child-like access to God in Prayer for obtaining what he hath promised There is a shyness of God His presence reviveth our guilty fears As David when he had sinned hung off from the Throne of Grace Psa. 32.3 Or as Adam run to the Bushes when he heard the voice of God in the Garden Now this is done away by Faith in the promises This Holy comfortable addressing our selves to God by Christ is a great branch of this confidence it imboldeneth us to go to him in Prayer and to trust in him and expect Salvation from him In the hour of his extremity he is not to seek of a God to pray to or a Mediator to interceed for him or a Spirit of Adoption to inable him to fly for help as a Child to his reconciled Father having been frequently intertained and accepted by him 4. The last and greatest of all is confidence at his coming 1 John 2.28 When he shall appear we may have confidence and not be ashamed before him at his coming We feel the comfort of it when we seriously think of Death or when God summoneth us into his presence 2 Kings 20.3 I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart We know that we shall receive a Crown of Righteousness at his appearing Before they look for it and wait for it with confidence A Christian should cherish no other Confidence but what will be approved then what will hold out then If our Confidence cannot bear the thoughts of it and supposition of it how will it bear the day its self 4. The Properties of this Confidence 1. 'T is an Obediential Confidence or Affiance for he that hopeth for mercy is thereby bound to Duty and Obedience for mercy must be had in God's way and we cannot depend upon his Rewards unless we regard his Precepts 1 Pet. 4.19 Commit the keeping of your Souls to him in well doing We come to the one by the other yea the one breedeth the other Psal. 119.166 Lord I have hoped for thy Salvation and have done thy Commandments Dependance certainly begets observance and if we look for all from God certainly we will be faithful to him and keep close to his ways 'T is a lazy Presumption not a Christian Confidence that consisteth with disobedience both the Promises and the Precepts are the Object of Faith Psal. 119.166 I have believed thy Commandments Our believing the one breedeth Confidence in the other our believing the other breedeth Obedience but they must both go together if there be any difference in believing these by a right Faith 't is weaker in the Promises than in the Precepts because the Precepts commend themselves to our Consciences by their own Light and Evidence the Promises contain meer matter of Faith and lye farther out of the view of Sense and Reason Well then if we believe these Laws to be God's Laws and these Promises to be God's Promises our sense of duty will be at least equal with our hope of mercy Certainly Confidence and relying upon the Mercy of God for Salvation may be less than our care to walk in Obedience ordinarily greater it cannot be 2. This Confidence must be well rooted that fear of
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
heap up sin upon sin to hide former sins this cometh from their pride joyned with some degree of Atheism they care not how deep they run into Guilt so they may avoid shame and infamy Or else Secondly From our selves A man seeketh to hide his sin from himself out of self love left their carnal peace should be disturbed and Sathan letteth them alone that they may not discover the right way how they may recover themselves out of his snares and out of love and affection to sin we roll it as a sweet Morsel in our mouth and hide it under our Tongue Job 20.12 13. They are willing to retain it still As Abraham was unwilling to put away Ishmael whom he loved Gen. 21.11 And therefore see not what we do see loth to find themselves in a state of wrath or obnoxious to eternal death Therefore we all need to pray Psal. 19.12 Keep back thy Servant from presumptuous sins There are many secret sins through ignorance inadvertancy partiality or self love not taken notice of 3dly From God which is worst of all We all desire to hide our sins and could with they might be unknown unto him yea endeavour it Thus Adam hid himself whem God came into the Garden when he could shift no longger he transferreth his fault upon Eve and obliquely upon God himself Gen. 3. And Cain Gen. 4. beareth it out to God first with a plain lie afterwards with a bold answer Am I my Brothers keeper But is there any such disposition in the Children of God Yes David kept silence Psa. 32.3 Moses pleadeth not the main till God toucheth his privy sore He pleadeth other excuses but the fear of his life was the main thing 'T is an hard thing to bring the soul to deal openly and ingenuously with God to draw forth the sin with its circumstances and lay it before the Lord who knoweth it already 3. This is folly and a degree of Atheism We can never hide our sins nor our persons for we must be made manifest at the last day God cannot be resisted nor escaped nor entreated nor endured not resisted Isa. 27.4 Who would set the Briers and Thorns against me in Battle I would go through them and would burn them together No more than Briers and Thorns can resist a devouring flame Nor escaped Jer. 25.35 And the shepherd shall have no way to flee nor the principal of the Flock to Escape So Psal. 139.7 Whither shall I flee from thy presence You flee from God as a friend to God as an Enemy Not entreat him 1 Sam. 2 25. If one man sin against another the Judge must judge him but if a man sin against God who shall entreat for him Nor endured Isa. 33.14 The sinners in Zion are afraid fearfulness hath surprized the hypocrites who among us shall dwell with the devouring Fire who among us shall dwell with everlasting Burning And Ezek. 22.14 Can thine heart endure or can thine hands be strong in the days that I shall deal with thee Well then if men will not now draw nigh unto God God will find them out in their sins and bring them into Judgment before him Since he cannot be blinded nor resisted our best way is to take hold of his strength and make our peace with him Isa. 27.5 Agree with thine adversary while he is in the way Better come in voluntarily than be dragged by force Come humbly as Benhadads Servants with Ropes about their necks 1 Kings 20.32 David found more comfort in submission to God than in standing out against him SERMON XVI 2 Cor. 5.10 For we must all appear before the Iudgment seat of Christ. I Come now to the fifth circumstance in the Text and that is the cause or matter to be tryed and about which we must be Judged 1. Generally expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The things done in the Body 2. distributed into their several kinds whether we have done good or evil Doct. That every mans Iudgment shall proceed according to what he hath done in the Flesh whether it be good or bad This is confirmed by another Scriptures Matth. 16.27 The Son of man shall come in the Glory of the Father with his Angels And men shall be rewarded every man according to his works So Rev. 20.12 And they were Judged out of the things which were written in the books according to their works Here I shall enquire First Why works are produced 2dly How they are considered in the sentence and doom that passeth upon every man 3dly What room and place they have with respect to punishment and reward First Why works are produced And when ever the Judgment is spoken of some clause is inserted which mentioneth works or relateth to them I Answ. This is the fittest way to glorify God and convince the Creature which are the two ends of the Judgment and are most promoted by giving them the fruit of their doings whether good or evil 1. For the Glory of God At that day God will glorify his Holiness Justice and Truth yea also his free Love and Mercy the vail is to be taken away and all this at that day is to be made matter of sense 1. The Holiness of God The Holy God delighteth in Holiness and Holy Persons and hateth sin and the workers of iniquity both parts of his Holiness are spoken of in Scripture his delight in Holy things and Persons Pro. 11.20 The upright are his delight and their services Prov. 10.8 Can we Imagine that God should bid the Saints Love one another and count them the excellent ones upon Earth Psa. 16.3 how poor soever and despicable they be as to their outward Condition and that he himself should not love them the more and delight in the reflection of his own image upon them On the other side his detestation of sin and sinners Hab. 1.13 Thou art of purer eyes than to behold iniquity And Psa. 5.4 Thou art not a God that hast pleasure in wickedness We that have but a drop of the Divine Nature hate not only sin but sinners 2 Pet. 2.8 Lot his Righteous Soul was vexed with their impure Conversations Well then can we imagine without a manifest reproach to the Divine Nature that God should be indifferent to good and evil and the Saints should not be more lovely in his sight for their Holiness and the wicked hateful for their sins Therefore now when all is to be discovered and made obvious to sense 't is a delight to him to reward the graces and services of his people and to shew how pleasing and acceptable they are to him the more holy the more lovely objects of his sight And on the otherside he will shew his hatred against sin and sinners in their sentence and punishment And so by necessary consequence their different works must come into consideration that the holy may have their due praise and commendation and the wicked their just reproof from the Judge of the World 2. His
sinners is never seen in all its glory or graciousness till then 2. The good which the faithful do is very imperfect and mixed with many weaknesses and infirmities it may endure the touchstone but it cannot endure the balance as we shall find then when our Righteous Judge shall compare our best actions with his Holy Law After we repented and believed and returned to the obedience of God the Lord knoweth our Righteousness is as filthy rags and our best robes need to be washed in the Blood of the Lamb. Sin is our nakedness and graces are our garments 3. Though it were never so perfect yet it merits nothing by its own intrinsick worth at Gods hands when we have done all we are but unprofitable Servants Luke 17.10 And paying a due debt deserveth no reward 't is a grace bestowed upon us that we can do any thing for God 2 Cor. 8.1 And services and sufferings bear no equality with the reward Rom. 8.18 And all is done by those that did once deserve Eternal Death Rom. 6.17 18. And were redeemed and recovered out of that misery by an infinite grace 1 Pet. 1.18 19. And already appointed Heirs of Eternal Life before we serve him Rom. 8.17 by his precedent elective love In short they that continually need to implore the mercy of God for the pardon of sin and cannot oblige God by any work of theirs must needs admire grace and the more grace is discovered to them and they discovered to themselves the more they will do so 2. The other end of the Judgment is to convince the Creature and that is best done by bringing our works whether good or evil into the Judgment If only the purposes of God were manifested the condemned would have a just exception and their cavils would be justified that it was long of God they were not saved Man is apt to charge God wrongfully Pro. 9.3 The foolishness of man perverteth his way and his heart freteth against the Lord. What ever exceptions men have against God now then all is clear their works are produced their own evil choice and course if the grace of the Redeemer were only produced those who are excluded from the benefit might seem to tax the proceeding as arbitrary and the whole business would seem to be a matter of Favour and not of Justice But when their destruction is of themselves there is no cause of complaint if only the good estate of men were considered there would not be such an open vindication of Gods Righteous dealing In any Judgment all things are rightly and convincingly carryed when the Judge doth proceed secundum regulas juris secundum allegata probata according to the Law as a Rule and according to the things alledged and proved as to the application of the rule to the parties Judged Now the producing of the things done in the Body whether good or evil suiteth with both these and so in the day of Judgment there is a right course taken for convincing the Creature 1. The Judge must keep close to the Law as his rule for the absolving or acquitting of the parties impleaded So it belongeth to Christ as a Judge to determine our case according to the Law which we are under We Christians are under a double Law of Nature and Grace the Law of Nature bindeth us to love and serve our Creator but because of mans Apostacy the Law of Grace findeth out a remedy of repentance or returning to our duty after the breach and Faith or sueing out the mercy of God in the name of Jesus Christ. Now those who will not accept of the Second Covenant remain under the bond of the first which exacteth perfect obedience from them and the Judge doth them no wrong if he Judge them according to their works But now those who have accepted the Second Covenant and devoted themselves to God taking sanctuary at the mercy of their Redeemer they indeed have a plea against the first Covenant they are sinners but they are repenting sinners and believing in Christ. Now their claim must be examined by the Judge whether this penitence and acceptance of grace be sincere and real whether true Penitents and sound believers that must be seen by our works and the Judge must examine whether our repentance and returning to our duty be verified by our after obedience and our thankful acceptance of Christ and doth ingage us to constancy and cheerfulness in that obedience A double accusation may be brought against man before the Tribunal of God That he is a sinner and so guilty of the breach of the first Covenant Or that he is no sound believer Having not fulfilled the Condition of the Second As to the first accusation we are justified by Faith as to the Second by works and so James and Paul are reconciled Rom. 3.24 A man is justified by Faith without the deeds of the Law Jam. 2.24 A man is justified by works and not by Faith only Every one of us may be considered as a man that liveth in the World Or as a sinner in the State of Nature or as a man called to the grace of God in Christ or as a Christian professing Faith in the Redeemer According to this double relation there is a double Judgment past upon us According to the Law so condemned already according to the Gospel so accepted in the Beloved To this double Judgment there answereth a double justification Of a sinner by vertue of the satisfaction of Christ apprehended by Faith without the works of the Law Of a believer or one in the state of grace so justified by works for here 't is not enquired whether he have satisfied the Law that he may have Life by it but whether professing himself to be a Christian he be a true believer and that must be tryed by his works for as God in the Covenant of grace giveth us two benefits remission of sins and sanctification by the Spirit So he requireth two duties from us A thankful acceptance of his grace by Faith and also new obedience as the fruit of love Well then this being so to wit that Christs Commission and charge is to give Eternal Life to true believers and them only the only found mark of true believers is their works of new obedience These must be tryed in the Judgment 2. A Judge must proceed secundum alligata probata not to give sentence by guess but upon the evidence of the Fact Therefore Christ to convince men that they are sinners by the first Covenant or Hypocrites or sincere by the Second must consider their works Mens profession must not be taken in the case but their lives must be considered for there are Christians in the Letter and Christians in the Spirit some that have a Form of godliness but deny the Power thereof 2 Tim. 3.5 And God doth not respect the outward profession 1 Pet. 1.17 There may be a carnal Christian as well as a carnal Heathen
for an instance to strike an Officer is more than to strike a private man a King more than an ordinary Officer thence it cometh to pass that a sin committed against God doth deserve an infinite punishment because the Majesty of God is infinite and therefore eternal Death is the Wages of sin But on the other side the greatter God is and the more glorious the greater obligation lyeth upon us to love him and serve him and so that good which we do for his sake is the more due and God is not bound by any right or Justice from the merit of the action its self to reward it for here the greatness of the object lesseneth the action for be the creature what he will he oweth his whole self to God who is placed in such a degree of eminence that we can lay no obligation upon him so that he is not bound by his natural Justice to reward us but only inclined so to do by his own goodness and bound so to do by his free promise and covenant of grace Aristotle said well that Children could not merit of their Parents and all their kindness and duty they performed is but a just recompense to them from whom under God they have received their being for right and merit strictly taken is only between those who in a manner are equals if not between Children and Parents certainly not between God and man Well then though sin deserveth punishment yet our good works deserve not their reward That grace which first accepted us with all our faults doth still Crown us and bestow all that honour and Glory which we expect at Christs coming But what respect then have our works to our reward Answer 1. They render us a more capable object of Gods delight and approbation For surely the holy God delighteth in his Faithful Servants Matth. 25.21 Euge bone serve Conformity to his nature and will suiteth more with his holiness than sin and disobedience 2. They qualify us and make us more capable of the rewards of his Gospel Covenant which requireth that we should accept of our Redeemers mercy and return to our obedience and continue in that obedience that the Righteous Judge may put the Crown upon our heads in that day 2. Tim. 4.7 8. 3. Works are produced as the undoubted evidence of a sound Faith they are a demonstration à signis notioribus as most conspicuous and so fit to justify believers before all the World the sprinkling of the Blood on the door posts signifieth there dwell Isralites So such an uniform course of Holiness shews that Faith is rooted in them 4. They are a measure of the degree of the reward for 2. Cor. 9.6 He that soweth sparingly shall reap sparingly and he that soweth bountifully shall reap bountifully Not only Glory but great Glory with great measure So far we may go safely and less we cannot unless we would infring a care of Holiness VSE Oh then let us take heed what we do in the Body whether we sow to the Flesh or the Spirit Let us be sure that our seed be good if we would expect a good crop Now 't is seed time but then is the harvest works will be enquired after 'T is not our voice but hands like as Isaac the voice is Jacobs but the hands are the hands of Esau. Nothing will evidence our sincerity but a uniform constant course of self denying obedience 1. An uniform course it must be A man may force himself into an act or two Saul in a rapture may be among the Prophets A man is Judged by his course and walk A Child of God may be under a strange appearance for an act or so you can no more Judge of them by that than you can Judge of the Glory of a street by a sink or kennel On the otherside men may take on Religion at set times as men in an Ague have their well days the fit of lust or sin is not always upon them Psa. 106.3 Blessed are they that keep Judgment and he that doth Righteousness at all times When a mans Conversation is all of a piece his course is to please God in all places and in all things not by Starts and in good Moods 1 John 3.9 Whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin for he is born of God An act of voluntary sin is as monstrous as an Hen to lay the Egg of a Crow many mens lives speak Contradictions Saul at one time puts all the Witches to Death at another time hath recourse with a Witch himself Jehu sheweth his zeal against Ahabs Idolatry but not against Jeroboams 2. Constant. There is a Strait-Gate and a narrow way we must enter one and walk in the other there is making Covenant and keeping Covenant Psal. 103.18 To such as keep his Covenant and to those that remember his Commandments to do them Gal. 6.16 As many as walk according to this rule Peace and Mercy shall be upon them and upon the whole Israel of God Faith and obedience are Conditions of Pardon and constant obedience is a Condition of Salvation 3. Self-denyingly acted Good words are not dear Be warmed be cloathed In 1 John 3.16 the Apostle speaketh of laying down our life for the Brethren of opening our hands and bowels for refreshing the hungry and cloathing the naked So proportionably when we take pains to instruct the ignorant exhort the obstinate confirm the weak comfort the afflicted Do you think that Religion lyeth only in hearing Sermons in singing Psalms reading a Chapter or in a few drowsy Prayers or cursory Devotions there are the means but where is the fruit No it lyeth in self denying obedience These are the Acts about which we shall be questioned at the day of Judgment Math. 25. Have you visited have you clothed do you own the Servants of God when the times frown upon them Do you relieve them and comfort them in their distresses Lip labour and Tongue service is a cheap thing and that Religion is worth nothing which costs nothing 1 Sam. 24.24 When we deny ourselves and apparently value Gods interest above our own then our sincerity is most evidenced and every one of us is to consider what interest God calleth him to deny upon the hopes of Glory and whatever it costeth us to be Faithful with God A cheap course of serving God bringeth you none or little comfort certainly a man cannot be thorough in Religion but he will be put upon many occasions of denying himself his ease profit honour and acting contrary to his natural inclinations or Worldly interests those that regard only the safe cheap and easy part do not set up Christs Religion but their own a Christianity of their own making Matth. 16.24 Then said Jesus unto his disciples If any man will come after me let him deny himself and take up his Cross and follow me SERMON XVII 2 Cor. 5.10 That every
the presence of God who is the fountain of all peace and joy And therefore how miserable will their Condition be Besides the pain will be Eternal as well as the loss not one kind of misery only shall light upon wicked men The Scripture representeth it by every thing which is terrible sometimes by Death which is so much feared sometimes by Fire and Brimstone which are so terrible in burning sometimes by Chains and Darkness and Prisons and Dungeons Because men in extremity of pain and misery do use to weep and wail and gnash their teeth sometimes by that All these dreadful expressions give us some crevise light into the state of the other World Now these things shall be without ceasing for neither Heaven nor Hell have any period there is no time set when the fire shall go out or these Chains be loosed or these wailings cease But how can it stand with the Justice of God for a momentany action to cast men into Everlasting Torment I Answer 1. God will govern the World by his own reasons and not by our fancies for we are told he giveth no account of his matters he hath made an Holy Law and that Law hath a Sanction 't is established by penalties and rewards Now if God make good his threatnings and bring the misery upon the Creature which he hath foretold where lyeth the injustice What part of the punishment would you have relaxed the loss or the pain The loss is double of Gods favour and of his natural comforts would you have God admit those to the sight and fruition of himself who never cared for him Or to return to their natural comforts that they may again run riot with them and abuse them to an occasion of the flesh and to quiet and beguile his Conscience with the injoyments of the World that he may the better bear the loss of these or to lessen the pain when the sin and impenitency obstinatly doth still continue 2. 'T is meet for the Government of the World that the penalties should be thus stated to give us the more powerful argument against fleshly lusts which being more pleasing and suitable to corrupt Nature need to be checked by a severe commination Man is a very slave to sensitive pleasure which being born and bred with him is not easily renounced therefore God hath told us aforehand that if we live after the flesh we shall die The pleasing of the flesh will cost us dear the sinners Paradise is guarded with a flaming Sword and delight ballanced with fear that by setting Eternal pains against momentany pleasures we may the better escape the Temptation The pleasures of sin which are for a season Heb. 11.25 bring Torments which are Everlasting The fearful end of this delightful course may deter us from it Rom. 8.13 If ye live after the flesh ye shall die God hath so proportioned the dispensation of joy and sorrow pleasure and pain that 't is left to our own choice whether we will have it here or hereafter whether we will injoy pleasure as the fruit of sin or as the reward of obedience both we cannot have And 't is agreeable to the wisdom of our law-giver that things to come should have some advantage in the proposal above things present that the joy and pain of the other World which is a matter of Faith should be greater than the joy and pain of this World which is a matter of sense Things at hand will certainly more prevail with us than things to come if they be not considerably greater Therefore here the pain is short and so is the pleasure but there it is Eternal Well then it becometh the Wisdom of God that those who would have their pleasure here should have their pain hereafter and that Eternally And those that will work out their Salvation with fear and trembling and pass through the difficulties of Religion should have pleasures at his Right Hand for evermore Jam. 5.5 Ye have lived in pleasure upon earth And Luke 16.25 Remember that thou in thy life time receivedst thy good things You must not think to pass from Dalilahs lap to Abrahams Bosom 3. No Law observeth this that the mora poenae the continuance of the punishment should be no longer then the mora culpae than the time of acting the offence Amongst all the punishments which Humane Laws inflict there is no punishment but is longer Loss shame exile bondage imprisonment may be for Life for a Fact done in a day or hour punishment doth not repair so easily as offence doth pervert publick right and good Therefore the punishment may continue longer then the time wherein the crime was committed 4. There are many reasons in the cheap Commission of sin which justify this appointment As 1. A majestate Dei against whom the sin is committed and who is depreciated and contemned by the Creatures offence What base things are preferred before God and the felicity we might have in the injoyment of him At how vile a price is his favour sold 2. A natura peccati which is a preference of a sensitive good before that which is Spiritual and Eternal Men refuse an Eternal Kingdom offered to them for a little carnal satisfaction Heb. 12.25 And if they be eternally miserable they have but their own choice 3. A voluntate Peccatoris he would continue his sin everlastingly if he could They are never weary of sinning nor ever would have been if they hade lived eternally upon Earth they desire always to injoy the delights and pleasures of this Life and are rather left by their sins than leave them Well then since they break the laws of the Eternal God and the very Nature of the sin is a despising his favour for some temporal pleasure or profit and this they would do everlastingly if they could subsist here so long This doth sufficiently justify this appointment 5. Both are the result of a foregoing Judgment wherein the cause had been sufficiently tryed and cleared and sentence passed In all regular Judgment after the tryal of the cause there is sentence and upon sentence execution So 't is here there is a discussion of the cause and then a sentence of absolution to the godly Matth. 25.34 Come ye Blessed of my Father Inherit the Kingdom prepared for you of Condemnation on the wicked verse 41. Depart ye Cursed into Everlasting Fire Then what remaineth but that the sentence should be executed This being the final sentence which shall be given upon all men and all their works the end of this Judgment is to do Justice and to fulfil the will and truth of the Law-giver Now the Execution is certain speedy and unavoidable 1. Certain when the matter is once tryed there will be sentence and sentence once past there will be execution We often break up court before things come to a full hearing so delay the sentence if we cannot delay the sentence we seek to delay the execution But sentence
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
solid comfort but in being real Disciples others are but Christians in the letter not in the Spirit Those that are in the letter have notions of God and Christ and Heaven and Hell but they have but names and notions of these things But feel nothing of the power and life that accompanieth these things A man may profess himself a Christian and yet perish with unbelievers yea be as great an enemy to Christ as the Jews that crucified him and the heathens that worshipped other Gods a grieving of his Spirit a despising the fruits of his purchase a refusal of his holy Ordinances and an hatred of his Servants is no less offensive to him and may argue as little affection in us as either the spight of the Jews or Idolatry of the Heathens did in them to Christ. I call this profession of careless lawless Christians a knowing Christ after the flesh because 't is a meer carnal humane natural respect to Christs memory such as a man beareth to his famous Ancestours or the deceased Hero's of his Country not befitting him who is our Mediator and Lord of all things who is best remembred when our hearts are converted to him and when his Laws are obeyed such as the Jews did bear to Abraham the founder of their Nation or Moses the Law-giver of their Country Surely Abraham and Moses were as dear to the carnal Jews as Christ can be to us but Christ telleth them if you were Abrahams seed you would do the works of Abraham Joh. 8.39 And Joh. 5.46 If ye had believed Moses ye would have believed me They were Abrahams seed after the flesh not after the Spirit they were Abrahams seed after the flesh but that did avail them nothing since they did not follow his example but sought to kill him which was far from Abrahams Spirit and temper A little of mens practice is a surer rule to try by than all their fair language and complemental respect John 9.28 29. Then they reviled him and said Thou art his disciple we are Moses his disciples we know that God spake to Moses but as for this fellow we know not whence he is However he or such as He were so fully resolved to become disciples to Christ yet they would cleave to Moses John 9.28 Thus are the best of men mistaken and abused by their carnal Successours They made use of Moses his name to excuse their disobedience to Christ. It is an old trick of degenerate men to cry up the names of pious Ancestours and externally to adore the memory of Saints departed But such motives of love are but carnal when there is an apparent inconformity between you and the persons whom you would magnify We detest the memory of Annas and Caiphas Judas and such others as conspired to take away the life of Christ so did they of Corah Dathan and Abiram Ahab was accounted as wicked by them as Pilate by us Therefore to rest in a naked historical belief and meer profession of the name of Christ when there is such an apparent insubjection to his Laws 't is but a knowing Christ after the flesh owning him as the God of the country upon custom and tradition Well then Christ is never rightly entertained but when his Doctrine is received and intertained by faith though there should be an hatred of his persecutors a quarrelling for his religion you put him to more shame in your conversations and crucify him afresh every day Heb. 6.6 Seeing they have crucified to themselves the Son of God afresh and put him to open shame A quarrelling ruffian may be ready to fly in the face of him that shall speak a disgraceful word against his Father when his own dissolute and ungracious wicked courses grieve his Fathers Spirit and shame him more than all their reproaches so many will pretend much love to Christ and in an heat quarrel be ready to venture their lives for their religion No man would have his religion despised but yet he shameth and bringeth it most into contempt that matcheth it with disproportionate practices as those are called enemies to the cross of Christ that preached Christ but yet lived in a sensual and earthly manner Phil. 3.19 2. By acts of sensitive affection in the reading or meditating on the story of Christs sufferings or when you hear his Passion laid open in a Rhetorical fashion Men at such occasions find that there is stirred up in themselves some fond pitty at his sufferings and indignation at the Jews and are ready to fly in the face of Judas that betrayed him and the Rulers and those that put him to death All this is but an humane natural respect such as we will find in our selves at any tragical representation true our false let a man but read the sad preparation of Abraham when he went to sacrifice his Son Isaac or the pittiful words and moans of Jacob when they told him that some Beast had devoured Joseph and shewed him his coat The sacking of Jerusalem by the Babylonians or how they handled that miserable King Zedekiah when they had first slain his Children before his face and then put out his eyes Or the Lamentations of Dido for Aeneas when she slew her self These storys will draw as many tears from our eyes as the story of Christs sufferings things of small importance well represented to the fancy may thus affect us And besides these light affections do not comply with Gods end in the Mystery of Redemption we are not to reflect upon the death of Christ as a tragical accident or sad story but as a well-spring of Salvation and God looketh for more noble and spiritual motions namely that we should be affected with the horror of our sins that crucified the Lord of Glory and the terror of that dreadful severity which God manifested on his own Son when he took our burden upon him and the admiration of his incomparable wisdom which could joyn his mercy with his justice the unspeakable joy of Salvation which is derived thence to us and the ardent love which we should bear to the Father who hath given his Son to die for us These are the true resentments of the death of Christ even that we may raise our hopes of mercy upon the foundation of his merit and satisfaction as the price of our blessings and ingage our selves to God in a way of thankfulness for his great love and mercy and increase our hatred of sin having such a glass wherein to view our hatefulness now these are spiritual respects the other are but carnal such as we would shew to man pitifully handled 3. By expressing our respects more in the pomp and pageantry of outward complements rather than serious devotion or an hearty obedience to his Laws or worshipping him in Spirit and in truth This is also a knowing Christ after the flesh or a carving out a respect to him that rather suiteth with our carnal minds than his glorious estate now in
we might yield up our selves to God to love and serve and please him for we by his blood are purged from dead works that we might serve the living God Heb. 9.14 3. Believers are said to reconcile themselves to God 2 Cor. 5.20 We pray you in Christs stead be ye reconciled to God As they do imbrace the offered benefit and lay aside their enmity and love God that loveth them and devote themselves to his use and service 2. More particularly I shall do three things 1. State the foregoing breach 2. Shew you the nature of this reconciliation 3. Shew you how Christ is concerned in it 1. To state the foregoing breach take these Propositions 1. God and man were once near friends Adam was the Lords favourite You know till man was made 't is said of every rank and species of the Creature God saw that it was good But when man was made in his day Gen. 1.31 God saw what he had made and behold it was very good An object of special love God expressed more of his favour to him than to any other Creature except the Angels Man was made after his Image Gen. 1.26 When you make the Image or Picture of a man you do not draw his feet or his hands but his face his tract or foot-print may be found among the creatures but his Image and express resemblance with man and so he was fitted to live in delightful Communion with his Creator Man was his Vice-roy Gen. 1.27 God intrusted him with the care charge and dominion over all the Creatures Yea he was capable of loving knowing or injoying God other Creatures were capable of glorifying God of setting forth his Power Wisdom and Goodness objectively and passively but man of glorifying God actively as being appointed to be the mouth of the Creation 2. Man gets out of Gods favour by conspiring with Gods grand Enemy His Condition was happy but mutable before Satan by insinuating with him draweth him into Rebellion against God and upon this Rebellion he forfeiteth all his priviledges Gods Image favour and Fellowship God would deal with him in the way of a Covenant Gen. 2.17 In the day that thou eatest thereof thou shalt surely die Do and live sin and die The comminatory part is only expressed because that only took place So that by this Rebellion he lost the integrity of his nature and all his Happiness he first run away from God and then God drove him away he was first a fugitive and than an exile 3. Man faln draweth all his posterity along with him For God dealt not with him as a single but as a publick person Rom. 5.13 Whereas by one man sin entred into the World and death by sin and so death passed upon all for that all have sinned And 1 Cor. 15.47 The first man is of the earth earthy the second man is the Lord from Heaven There 's a first man and a Second man nos omnes eramus in illo unus homo Adam and Jesus are the two great Institutions the one consistent with the Wisdom and Justice of God as the other with the wisdom and grace of God so that Adam begets enemies to God Gen. 5.3 Adam begot a Son in own likeness And 1 Cor. 15.49 we read of the Image of the earthly one Every man is born an enemy to God his nature opposite his ways contrary to God and so is eternally lost and undone unless God make some other provision for him 4. The Condition of every man by nature is to be a stranger and an enemy to God Col. 1.21 And you that were sometimes alienated and enemies in your minds That double notion is to be considered Strangers there is no Communion between God and us we cannot delight in God nor God in us till there be a greater suitableness or a divine nature put into us If that be too soft a notion the next will help it we are enemies there is a perfect contrariety we are perfectly opposit to God in nature and ways We are enemies directly or formally and in effect or by interpretation formally men are enemies open or secret open are those that bid open defiance to him as Pagans and Infidels and Idolaters Secret so are all sinners their hopes and desires are that there were no God they would fain have God out of their way rather than part with their lusts they would part with their God Psa. 14.1 The fool hath said in his heart there is no God 'T is a pleasing thought and supposition that there were no God In effect and by Interpretation they do things or leave things undone contrary to to Gods will and take part with their sins against him As Love is a Love of duty and subjection so hatred is a refusal of obedience Love me and keep my Commandments Exod. 20.6 They are angry with those who would plead Gods interests with them But how can men hate God who is summum bonum fons boni The School-men put the Question We hate him not as a Creator and Preserver but as a Law-giver and Judge As a Law-giver because we cannot injoy our lusts with that freedom and security by reason of his restraint God hath interposed by his Law against our desires Rom. 8.7 Because the carnal mind is enmity to God for it is not subject to the Law of God neither indeed can be As a Judge and avenger of sin not only desire of carnal liberty but slavish fear is the cause of this enmity Men hate those whom they fear We have wronged God exceedingly and we know that he will call us to an account we are his debtors and cannot answer the demands of his Justice And therefore we hate him what comfort is it to a guilty prisoner to tell him that his Judge is a discreet person or of a stayed Judgment he is one that will condemn him A condemning God can never be loved by a guilty creature as barely apprehended under that notion 5. God hateth sinners as they hate him For we are Children of wrath from the womb Eph. 2.3 And that wrath abideth on us till we enter into Gods peace John 3.36 And the more wicked we are the more we incur Gods Wrath. Psal. 7.11 He is angry with the wicked every day They are under his curse Gal. 3.10 Whatever be the secret purposes of his grace yet so they are by the sentence of his Law and according to that we must Judge of our condition 2. The nature of this reconciliation 1. As the enmity is mutual so is the reconciliation God is reconciled to us and we to God On Gods part his Wrath is appeased and our wicked disposition is taken away by regeneration for there are the causes of the difference between him and us his Justice and our sin His Justice is satisfied in Christ so that he is willing to offer us a new Covenant Matth. 3.17 This is my beloved Son in whom I am well pleased He is
is satisfied with Christs Obedience as a perfect Ransom for us and is well pleased with those who make use of it and apply it in the appointed way by the subordinate New Testament Righteousness Now as it is the Righteousness of God 't is a great comfort for the Righteousness of God is better than the Righteousness of a meer creature With the Righteousness of God we may appear before God with all confidence and look for all manner of Blessings from him The Law which condemneth us is the Law of God The wrath and punnishment which we fear is the wrath of God The Glory which we expect is the Glory of God The Presence into which we come is the Presence of God And to suit with it the Righteousness upon which we stand is the Righteousness of God which is a great support to us 4. Mark again How the business is carried on by way of exchange Christ made Sin and we Righteousness Christ is dealt with as the sinner in Law and we are pronounced as Righteousness before God our Surety is to bear our punishment and we to be accepted as pleasing and acceptable to God Thus by a wonderful exchange he taketh our evil things upon himself that he might bestow his good things upon us He took from us misery that he might convey to us mercy He was made a curse for us that the Blessing of Abraham might come upon us by Faith Gal. 3.13 14. He suffered death that he might convey life took our sin upon himself that he might impart to us his Righteousness This exchange agreeth in this that on both sides something not merited by the person himself is transferred upon them What more averse from the Holy Nature of Christ than sin He knew no sin and yet is made sin What more alien and strange on our part than Righteousness who are so many ways culpable Yet we are made the Righteousness of God in him This is by no errour of judgment but the wise contrivance ordination and appointment of God that by something done by another it should be imputed and esteemed to that other as if done in his own person So for our sin was Death imposed upon Christ as if he had been the sinner And for Christs Righteousness Life and the Heavenly Inheritance is bestowed upon us as if we had fulfilled the Law and satisfied it in our own person But here is the difference our sins are imputed to Christ out of Gods Justice he being our Surety His Righteousness is imputed to us out of Gods Mercy Our sin was transferred upon him that he might abolish it or take it away for he came to take away sin 1 Joh. 3.5 His Righteousness was imputed to us that it might continue as an everlasting ground of our acceptance with God therefore he is said to finish transgression and to make an end of sin and to make reconciliation for iniquity and to bring in an everlasting Righteousness The vertue of his Righteousness is never spent it abideth for ever He was made a curse for us that this curse might be dissolved and swallowed up but his Blessing is derived to us that it may abide and continue with us to all eternity He took our filthy rags that he might throw them into the depth of the sea but we have the garment of our Elder Brother that we might put it on and Minister in it before the Lord and find grace in his sight Hence is it that though we may be said truly to be Righteous and the Children of God yet Christ cannot be said to be a sinner or the Child of wrath because he had no sin of his own and the wrath of God did not remain on him but only pass over him 2dly There is but one thing remaining in the Text In him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that noteth the time when and the manner how we are actually interested in this benefit When we are in him We are by faith grafted into Christ before this Righteousness is made ours upon this union This Righteousness is adjudged to us 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made to us Wisdom Righteousness and Sanctification and Redemption First in him by a lively Faith then 't is imputed to us And as we abide in his love by a constant obedience so 't is continued to us This Righteousness is revealed from Faith to Faith Rom. 1.17 And 't is by Faith unto all and upon all that believe Rom. 3.22 So that we must look to this also how we come to be possessed of it as well as how it is brought about on Christs part As sin or sins could not be imputed to Christ but by the common bond of the same nature and unless he had been united to us by his voluntary Suretyship and undertaking so neither could the Righteousness of Christ have been imputed to us unless we had become one with him in the same Mystical Body so that we believing in Christ and abiding in him are made partakers of his Righteousness and so are pleasing and acceptable to God The Price was paid when Christ died our actual possession and admission into the priviledge is when we are planted into Christ by a lively Faith Doct. That Christ being made sin for us is the meritorious cause and way of our being the Righteousness of God in him Isa. 53.11 By his Knowledge shall my Righteous Servant justify many for he shall bear their iniquities So that his bearing of our iniquities is the cause of our being accepted as Righteous through Faith in him So Rom. 5.18 19. Therefore as by the offence of one Judgment came upon all men to condemnation Even so by the Righteousness of one the free gift came upon all men unto justification of life For as by one mans disobedience many were made sinners so by the obedience of one shall many be made Righteous On this foundation hath the Lord established for the Saints an unchangeable rule of Justification I shall give you the Sum of this point in these Propositions 1. The First covenant requireth of us perfect obedience upon pain of eternal death if we perform it not for the tenor of it is do and live sin and dye The least sin according to that covenant merits eternal Death Gal. 3.10 Cursed is every one that continueth not in all things which are written in the book of the Law to do them 2dly All mankind have sinned and so are liable to that Death Rom. 3.23 For all have sinned and come short of the Glory of God And Rom. 5.12 Wherefore as by one man sin entred into the World and death by sin and so death passed upon all men for that all have sinned 3dly Christ became the Mediatour and stepped between us and the full execution of it and took the penalties upon himself and became a Sacrifice to offended Justice and a ransom for the sinners So that his sufferings were
satisfactory to his Fathers Justice and expiatory of our sins The two solemn notions of Christs death are Ransom and Sacrifice 1 Tim. 2.6 Who gave himself a Ransom for all And Eph. 5.2 And hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour And this Ransom and Sacrifice was paid with respect to the curse of the Law to free us from the penalty of the old Covenant 4thly Upon this Death Christ hath acquired a new right of Dominion and Empire over the World To be their Lord and Saviour to rule them and save them upon his own terms Rom. 14.9 For this end Christ both died and rose again and revived that he might be Lord of dead and living So Phil. 2.8 9 10 11. He became obedient unto Death even the Death of the Cross wherefore God also hath highly exalted him and given him a name above every name that at the name of Jesus every Knee should bow of things in Heaven and things in Earth and things under the Earth And that every Tongue should confess that Jesus Christ is Lord to the glory of God the Father God hath made this God-man the supream Prince of his Church and given him all power in Heaven and Earth that all rational creatures should pay him all manner of Subjection and acknowledgement and his doctrine and faith be embraced by all Nations in the World 5thly Our Redeemer being possessed of this Lordship and Dominion hath made a new law of grace which is propounded as a remedy for the recovering and restoring of the lapsed world of mankind unto the grace and favour of God by offering and granting them their free Pardon Justification Adoption and right to glory to all that will sincerely repent and believe in him But sentencing them anew to death that will not That this is the Sum of the Gospel appeareth in many places of Scripture Mark 16. â—6 He that believeth and is baptized shall be saved but he that believeth not shall be damned And Job 3.16 17 18 19. God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life for God sent not his Son into the World to condemn the World but that the World through him might be saved He that believeth on him is not condemned but he that believeth not is condemned already Because he haâ—h not believed in the name of the only begotten Son of God c. 6thly This repenting and believing is such an hearty assent to the truth of the Gospel as causeth us thankfully and broken-heartedly and fiducially to accept the Lord Jesus as he is offered to us and to give up our selves to God by him An assent to the truth of the Gospel there must be for the general faith goeth before the particular A belief of the Gospel before our commerce with Christ. This assent must produce acceptance because the Gospel is an offer of a Blessedness suitable to our necessities and desires and our great work is receiving Christ. John 1.12 But as many as received him to them gave he power to become the Sons of God even to them that believe on his name A broken hearted acceptance it is because Christ and his benefits are a free gift to us and we come to accept this grace as condemned sinners with confession of our undeservings and ill deservings with confession that eternal wrath might justly be our portion For God lets none go out of the first covenant till they have subscribed to the Justice of it felt sin and know what is the smart of it And then a thankful acceptance it is For so great a benefit as pardon and life should not be entertained but with a grateful consent and a deep sense of his love who doth so freely save us Surely Christ cannot should not be received into the heart without an hearty welcom and cordial embracings And 't is a fiducial consent such as is joined with some confidence For there is confidence or trust in the nature of faith and cannot be separated from it and without it we are not satisfied with the truth of the offer nor cannot depend upon Gods word Eph. 1.13 And this is joined with a giving up our selves to him or to God by him For he is our Soveraign and Lord as well as our Saviour Col. 2.6 Acts 5.31 Him hath God exalted to be a Prince and Saviour for to give repentance to Israel and forgiveness of sins 2 Pet. 3.2 The Apostles of our Lord and Saviour And we must be contented to be conducted to the unseen glory in his own way Besides in this remedying law of grace he cometh to us as the Physician of our Souls and we must own him as such and rest upon his skill and suffer him to apply his sharpest plaisiers and take his bitterest Medicines which are most ingrateful to flesh and blood Lastly 'T is a return to God to injoy please and glorify him which is our main business and therefore we must yield up our selves to the Lord with an hearty consent of subjection to be guided ruled and ordered by him 7thly All those that repent and believe have Remission and Justification by Christs Satisfaction and Merit given to them So that they are become acceptable and pleasing unto God For Christ is the end of the Law for Righteousness to every one that believeth Rom. 10.4 And God having by a sin offering condemned sin in the flesh the Righteousness of the Law is fulfilled in us That is such a Righteousness as satisfieth the Law so that we shall be able to stand in the Judgment which without we could not Psal. 130.3 4. If thou Lord shouldst mark Iniquities Oh Lord who shall stand But there is forgiveness with thee that thou mayest be feared Psal. 143.2 Enter not into Judgment with thy Servant for in thy sight shall no man living be Justified But why Upon a twofold account You have a Righteousness to plead to exempt you from the penalties of the Law And you have the conditions of the new Covenant to plead to intitle you to the privileges of the Gospel Christs merits and satisfaction as a sinner impleaded and faith and repentance as the condition VSE 1. Let us propound this to our faith That Christ was made sin for us that we might be the Righteousness 〈…〉 'T was agreed between the Father and the Son that if he would be sin 〈…〉 for sin we should be made free from sin and death and live by him See 〈…〉 thou shalt make his Soul an offering for sin he shall see his seed he shall prolong 〈…〉 the pleasure of the Lord shall prosper in his hand By this one offering Christ 〈…〉 as much honour to God as our sin took from him And therefore now justice being satisfied grace hath a free course Therefore this should comfort us against the guilt of sin Christs sacrifice is sufficiently expiatory
God with all the heart Page 163 How it is consistent with a Christian's defects Page 163 How far we are obliged to Love God with all the heart Page 164 How it is consistent with Love to Relations c. Page 165 Decay of Love incident to the people of God Page 156 What is not a Decay of Love Page 157 What it is Page 159 The greatness of the evil of it Page 158 The causes of it Page 160 The commonness of it Page 158 Many are surprized with it that are little sensible of it Page 158 How to prevent it Page 161 How to recover our Decayed Love Page 162 M MAdness Christianity accounted Madness by the men of the World Page 123 Reasons of it Page 124 What in Christianity is accounted Madness Page ib. The way of the wicked is properly Madness Page 125 Demonstrations of it Page 126 Mediator Christ a fit Mediator Page 220 What Christ was to do as Mediator Page 88 Men God dealeth with men by men and the reasons of it Page 238 Ministers are God's Ambassadors Page 240 Their duty as such Page 241 How to be received and entertained by us Page ib. The value and authority of their Office Page ib. Credit and respect to be given to their Message Page 241 242 They must treat with people with Love and sweetness and Meckness and Patience Page 242 Christ Spirit Ministry must not be separated Page 239 v. Men. Mortality swallowed up of Life in the other World Page 35 Mortifying sin how to improve the Death of Christ to the Mortifying of sin Page 182 N NEw Creature The necessity of the New Creation Page 204 What it is to be New Creatures Page 201 202 Why likeness to God is called the New Creature Page 203 God the Author of the New Creature Page 207 God the Author of the New Creature as reconciled in Christ. Page 213 How the New Creature flows from our Vnion with Christ Page 203 Why the New Câ—eature cannot be satisfied with the World Page 51 Evidences of being New Creatures v. Renovation Page 206 New Heart what it is Page 206 Non-Imputation of sin v. Imputation O OBedience the difficulties of obedience how sweetned Page 73 Obedience the great Evidence of Love Page 166 The properties of that Obedience that flows from Love Page 166 Marks of sincere Obedience Page 102 Odium abominationis inimicitiae explained Page 246 P Pain of sense in Hell twofold Page 105 Pauls Testimony of his sincerity Page 118 All Ministers and Christians may have the like Testimony of their Sincerity Page 119 How he commends himself to the Corinthians Page 118 Pardon of Sin the necessity of having Sin pardoned Page 231 The great difficulty of having Sin pardoned when once committed Page 230 God's readiness to pardon Sin Page 232 God pardons Sin not as the party offended only but as the Supream Iudge Page 227 The Excellency of this Priviledge Page 232 The good depending on pardon of Sin in this life and in the next Page 222 223 Pardon of Sin the proper Priviledge of the New Covenant Page 231 It 's a branch of our Reconciliation with God Page 225 Reasons to prove it so Page 227 They that are reconciled to God had need still to beg pardon of Sin Page 225 What those that are reconciled ask in asking a pardon Page 226 The design of pardon of Sin laid in God's Eternal Decree Page 223 It was purchased by Christ when he paid a Ransom for us Page ib. Pardon of Sin is chiefly eyed in the Death of Christ. Page 230 We are actually pardoned when we believe and repent v. Faith and Repentance Page 224 We are sensibly pardoned when God gives Peace and Ioy in believing Page 225 We are fully and compleatly pardoned at the Day of Iudgment Page ib. Pardoning Mercy breedeth and feedeth Love to God Page 230 Pardon of Sin an inviting Motive to Holiness Page 228 229 Perfection to be striven for Page 164 Persuasion Ministers to persuade men Page 115 What this Persuasion implies Page 114 People to persuade themselves Page 115 Pleasing God what makes us active in it Page 75 Why we should labour to please God Page 76 Pleasing God more to be regarded than pleasing of Men. Page 77 Pleasing of Men how far condemned Page ib. Pleasures of this Life to be used sparingly Page 70 Power of Man to convert himself the Absurdities that follow it Page 210 It is only in the Power of God to convert the sinner v. Conversion Not only the Power to will but to work when converted is of God Page 210 Preaching of the word necessary and the Reasons of it Page 237 The congruity and decency of this Dispensation Page 237 Presence with Christ in Heaven better than remaining in the Body Page 69 Our Happiness in another World lyes in presence with the Lord. Page 63 Reasons of it Page 64 To be desired by the Saints Page 68 Why the Saints desire it Page 54 Profession of the name of Christ without conformity to his Laws not valuable Page 197 Providence mercies of daily Providence declare much of the goodness of God Page 153 Punishment of sinners in Hell everlasting Page 106 Everlasting Punishment consistent with Gods Iustice. Page ib. Punishment of sense or Loss which is the greater Page 64 Q. QUalification of those that shall have a blessed Estate in Heaven Page 10 R. REcompence different Recompences at the day of Iudgment Page 114 Reconciliation What it is to Reconcile Page 215 The nature of this Reconciliation Page 217 The Revelation of the way of Reconciliation is a great blessing Page 235 How Reconciliation in Scripture is ascribed to God the Father to Christ and to believers themselves Page 216 How far Christ is concerned in it opened Page 219 God in the work of Reconciliation will keep up the honour of his Iustice Holiness and Truth Page 219 The Reconciliation is mutual between God and man and man and God Page 215.217 Why the Scriptures generally insist on our being Reconciled to God Page 215 The necessity of being Reconciled to God Page 244 VVhy God is said to Reconcile the world indefinitely to himself Page 214 Gods condescension in this matter Page 248 The greatness of the Mercy and Grace of God in our Reconciliation Page 220 The value of the Priviledges Page 249 The great dishonour we do to God in refusing it Page 249 The Priviledges and blessings that depend upon and accompany it Page 218 249 By Reconciliation our State is as good or better than it was in Innocency Page 217 Pardon of Sin a branch of our Reconciliation v. Pardon Page 225 God the Author of the New Creature as Reconciled to us in Christ. Page 213 The End of our Reconciliation is walking in a course of Holiness Page 229 Every thing in it implies Holiness Page 219 What is to be done on man's part that he may be Reconciled to God Page 243 Our Right to this Priviledge is begun as soon as
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
strengthen your resolutions and increase your dependence that in these means you may meet with more incouragement then come and see what Christ will do for you 2. As to the Lords Supper your great business here is to commemorate Christs Death who is evidently set forth and as it were crucified before your eyes Now you you do not commemorate his Death as a Tragical story but as a Mystery of Godliness and therefore you are to look to the end of it which is the destruction of sin This is what man needeth this is that which God offereth 1. This is needed by man we are undone for ever if sin be not destroyed We may take up the Churches words Lament 5.11 The crown is fallen from our head we unto us that we have sinned If we had a broken hearted sense of what we have brought upon our selves by sin we would more prize our remedy we come to be saved from sin and so by consequence from Wrath and Hell and shall we be cold in such addresses to God while we have so much sin in us 2. This is offered by God His great intention of sending Christ into the World was to be a propitiation for our sins 1 Joh. 4.10 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins and therefore he set him forth in the Gospel Rom. 3.24 Whom God hath set forth to be a propitiation through faith in his blood How is it offered 1. It is dearly purchased by the Death of Christ that was the price paid for our Ransom which both commendeth his Love Rom. 5.8 But God commendeth his love to us in that while we were yet sinners Christ dyed for us and assureth ouâ— confidence Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things 2. It is freely offered Isa. 55.1 Hâ— every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Rev. 22.17 And the Spirit and the Bride say Come and let him that heareth say Come and let him that is a thirst come and whosoever will let him take the water of life freely These blessings come freely to you though they cost Christ dear 3. It is surely sealed and conveyed to every penitent Believer for God by Deed and Instrument reacheth out to every Believer the Body and Blood of our crucified Saviour or the benefits of Christs Death To others it is a Nullity the whole Duty is lost to them who regard iniquity in their hearts Therefore resolve without any reservation to devote your selves to God always to watch and strive against sin SERMON III. ROM VI. 4 Therefore we are buried with him by Baptism into death that 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 THE words are a proof that we are baptized into Christs Death the Apostle proveth it by explaining the Rites of Baptism The ancient manner of Baptism was to dip the Parties baptized and as it were to bury them under water for a while and if Baptism hath the Figure of a Burial but with an hope to rise again then it signifieth two things Christs Death and Resurrection the one directly and formally the other by consequence and our Communion with him in both Therefore we are buried with him in Baptism c. In the words the Apostle speaketh 1. Of something directly and primarily signified in Baptism We are buried with him c. 2. Of something by just consequence and inference thence That like as c. 1. That which is primarily and directly signified in Baptism We are buried with him in Baptism into his death the like expression you have Col. 2.12 Buried with him in Baptism wherein also ye are risen with him The putting the baptized Person into the Water denoteth and proclaimeth the Burial of Christ and we by submitting to it are baptized with him or profess to be dead to sin for none but the dead are buried So that it signifieth Christs Death for sin and our dying unto sin You will say If the Rite hath this signification and use why is it not retained I answer Christianity lyeth not in Ceremonies the principal thing in Baptism is the washing away of sin Acts 22.16 Arise and be baptized and wash away thy sins that may be done by pouring on of water as well as dipping Other things were used about Baptism then as the stripping themselves of their cloaths even to stark nakedness whence came the notions of putting off and putting on so frequently used Eph. 4.22 24. That ye put off concerning the former conversation the old man and Col. 3.9 10. Seeing ye have put off the old man with his deeds and have put on the new man c. Gal. 3.27 As many of you as have been baptized into Christ have put on Christ. Now none rigorously urge the continuance of these Ceremonies as long as the substance is retained we may not quarrel about the manner 2. That which was signified with just consequence and inference is our conforming to Christs resurrection Baptism referreth to this also as a significant Emblem for the going out of the water is a kind of resurrection so it signifieth Christs Resurrection and ours Now our resurrection is double to the life of Grace spoken of here and called the first Resurrection or to the life of Glory Baptism relateth to that also 1 Cor. 15.29 else what shall they do who are baptized for the dead Baptism is a putting in and taking out of the water or a being buried with an hope to rise The former is intended here our rising to the life of Grace All this abundantly proveth that those which are dead to sin cannot live any longer therein In the latter Clause the Pattern of Christs Resurrection is first propounded then applied the Protasis the Apodosis 1. The Protasis or the Proposal of the Pattern like as Christ was raised up from the dead by the glory of the Father 2. The Conformity or Similitude on our part even so we should walk in newness of life 1. In the Pattern propounded you may observe two things First Christs state after his Burial he was raised up from the dead Secondly The efficient Cause by the glory of the Father that is by his glorious Power as it is explained 2 Cor. 13.4 He was crucified through weakness but he liveth by the power of God and elsewhere by the glory of God is meant his power So Joh. 11.40 If thou wouldest believe thou shouldest see the glory of God that is his Power in raising Lazarus to life The agreement to this purpose is observable of Eph. 3.16 That he would grant you according to the riches of his glory to be
perswade us of the immortality of the soul and the fears of guilty conscience are shrew'd persages of eternal punishment the tradition and consent of barbarous Nations as well as the civilized doth attest it desires of happiness is so natural So that these Bravadoes that would outface the Religion they are bred in sheweth none so credulous as they that will hearken to every fond suggestion of their own carnal hearts or Atheistical companions and prefer the bruitish conceits of their own frothy wit before the common reason of mankind or that rational evidence wherewith the doctrine of eternal life is accompanied 2. USE Is to reprove the sensual part of mankind who are altogether for the present world 2 Tim. 4.10 Demas hath forsaken us and imbraced the present world They must have present delights present fruition a little thing in hand is more than the promises of those great things which are to come The worldlings comfort wholly lyeth in those things that are seen they live by sense as the Christian liveth by faith they must have something in the view of sense or have nothing to live upon lands honours pleasures when these are out of sight they are in darkness but a Christian looketh to things future and unseen secured to him by the promise of God 2. USE Is to exhort us to seek after the happiness we never saw we shall see it in time but now we hope for it And 't is no vain and uncertain hope the things we hope for are sure and near They are sure Gods truth is as certain as truth it self can be and believers so account it in the holy word Job 19.25 26. I know that my redeemer liveth and that he shall stand at the latter day upon the earth and though after my skin worms destroy this body yet in my flesh I shall see God whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me 2 Cor. 5.1 For we know that if our earthly house of this Tabernacle were dissolved we have a building of God an house not made with hands eternal in the heavens To a believer it should not be a conjecture but a point of faith and certainty Secondly 'T is near things at a distance move us not though they be never so great 't will not be long ere our great change come about and therefore we should have more effectual thoughts about the world wherein we shall shortly live and make what preparations are necessary thereunto as 2 Tim. 4.6 The time of my departure is at hand therefore we should watch and be always ready we must be gone hence ere long therefore do not set objects of faith as a greater distance than God hath set them lest your time be stoln from you and you step into the other world because you thought of it or prepared for it 3. USE Do we hope for that which we see not First It may be known by the victory and over-ruling influence of these hopes if they govern the design and business of our lives if they do then these things will take up more of our time and hearts and care than things sensible and visible 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 If your hope be not powerful and effectual to overcome your inclinations to things seen and break the force of them 't is but a slight hope 2. If we hope for things unseen they will be the life and joy and solace of our actions some have no other joys and sorrows than what are fetched from fleshly and sensible things and speak of nothing so comfortably and so seriously as of this wordly life the pleasures of the flesh revive them but they take little comfort in the joys of the other world but where the eye of the soul is opened to behold the glory of the world to come it lets in an abundance of heavenly pleasure Rom. 5.2 and rejoice in the hope of the glory of God 3. More eager desires and diligent seeking after this blessedness for hope is an industrious affection Col. 3.1 If ye be risen with Christ seek those things which are above Matt. 6.33 First seek the kingdom of God and his righteousness His great business is to get what he hopeth for his endeavours are serious and constant and the course of his life is for heaven Secondly The inference thence deduced Then do we with patience wait for it Doct. They only hope for eternal life who continue in the pursuit of it with patience As hope is bred by faith so is patience bred by hope 't is sometimes made the fruit of faith or a stedfast reliance on Gods promises as Heb. 6.12 but followers of them who through faith and patience inherit the promises sometimes of hope Rom. 12.12 rejoicing in hope patient in tribulation the great work of hope is to provide us patience to endure the hardships which at present lie upon us Let me speak of the kinds of patience There is a threefold sort of patience 1. The bearing patience which is a constancy in adversity and worketh constancy and perseverance notwithstanding the difficulties and tryals that we meet with in our passages to heaven Heb. 10.36 Ye have need of patience that after ye have done the will of God ye may receive the promise A child of God cannot be without patience because he cannot be without troubles and molestations in the flesh a man would think that he that hath done the will of God and been careful in all things to keep a good conscience should have nothing else to do but go and take possession of his blessed hopes but 't is not enough to do good but before we can go to heaven we must suffer evil God hath something to do by us and something to do with us Now we must be prepared to do all things rather than fail of our duty nor desert a good way because 't is difficult to follow it but suffer the greatest evils and suffer long and constantly even to death and that readily and willingly And this is patience 2. There is the waiting patience to tarry Gods leisure evil is present and good is absent and to come a trouble may arise from the absence of the good we hope for and the long delay of it as well as from the evil that we endure in the mean time therefore the Scriptures recommend to us the patience of hope 1 Thes. 1.3 Or waiting the good pleasure of God till our final deliverance be accomplished Lam. 3.36 'T is good to hope and quietly wait for the salvation of God Time is certainly determined in Gods purpose and it will not be long ere it come about and 't is not only decreed and determined but promised we must undergo death before we can have